{ JJ^I/ v-/^ '^^t^x^/^ :^ Imprimatur^ Hie Liber (cuiTitulus, D^emonolo gia Sacra : Or, ^ Treatife of Sa- tansTemptations^ in Three Parts.) COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE ? LIBRARY OF THE THEOLOGICAL SEMINARY T/l "O *^ PRINCETON, NEW JERSEY n. sui. ;/i^M7V ^y^^ __^ ^ Ui;7aA>e4A- ^^^^ vf^ iy OJ^, A E A T I S O F In Three Parts. By Richard Gilpin, 2;. Cor. 2.. II, We an not ignorant of his DeVtces. Mi^'s LO M D O N, PrinteHby J, D, for Richard Rmdel, and Teter Maplifde^fi V^QokitllttSiti NevpCaJilevi^oii'Xine, 16'j'j, / »■• To the Reader, He accurate fearches into the Secrets of Na- ture which this Age hath produced, though they are in themfelves fuffcient evidences of a commemlahle Indujiry ; yetfeei/^g they fall fo exceedingly fljort of that difcovery which Me^ aim at^ giving ti^ at befl but frobahle conjettpiresj and uncertain guejjes, they are become as little fatisfaciory to Men that look after the true caufes of things i, as thofe Ships of de fire , whofe great undertaking for Gold had raifed high expectations in their attempts ; but in the return.^ brought fiothing home for their Ventures but Aoes and peacocks. While Men refleci upon themselves under fuch DifappointmentSythey cannot but check themselves-, for over-promifing themfelves in their Adventures ^ with that, ^Zophar, Vain Man would be wife. 'But how happy would it be for Men, if fuch failures of expectation might better inform them < If our Attainments in thefe purfuits will not bear our Charges^ nor recompeme our pains ^ and lofs of time^ with an anfwerabie profit ^.t hough we may fee caufe fo me times (as a Divertifement or 'Ke cre- ation) to ufe them ; yet how fhall we fatisfie our felves to make them our chief and file bufinefs /* If we knew of nothing of higher concern to m than thefe ^our neglect of greater Matters were more excu fable ; but feeing we are fujficientfy infiructedj that we have more weighty things to look after ^ fuch as relate to a certain future e [late of happinefi or mifery : the very difcovery of this to a National B^i^g^ muft needs intitle fuch things to the firjl andgreatcft part of his care. He that knows that there is one thing ••'• B necelTaryj n^eefTary, and yet jujfers himfelf to be diverted from the furfuit of that^ by troubling himfelf about many things, is more juflty chargahle with folly ^ than he that neglects his BJlate^ and fi/.ds hi?nfef no other Im^loyment^ but t-o -bur- fue Feathers in the Wind, Among thofe things thatReligion offers to our Jittdy, God and our own hearts a,re the chief, God is the Firfl: a,nd Laft, and whole of our Happinefs^ the Beginnings Frogrefs^ and Compleatment of it is from him^ and in him ^f or in that Centre do all the Lines meet^^but our Heart is the Stage upon which this Felicity {as to the application of it) is tranj acted : upon this little Jpot of Fjar thy doth God and Sat an draw up their fever al Armies ; here doth each of them [hew their Tower and Wifdom •, this is treated by bothy each of them challenge an inter efi in it ; V/V attaciued on the one fide^ and defended on the other. So that here are Skirmifhes^ Battels.^ and Stratagems managed ^ that NLan then that will not con- cern himfelf in his F^nquiries^ how the Matter goes in his own Heart J what Ground is got or lojij what Forts are tA- ken or defended^ what Mines are fprung^ what Ambufc ado's laid^ or how the Battel proceeds : ?nufl needs lie under ajuji imputdtion of the great efl foily ; neither can he be excufed in his mglelt.by the mo^ p^rejjing felicitations of other things^ that feem to require his attendance upon the higheji imagi- nable pretences of necejfty : For what is he profitedy that gains the whole World, if he lofes his Soul ^ But the exact and faithful management of fuch fpiritud Enquiries y with their neceffary improvement to diligent watchfulnefs^and careful endeavours of rejijlancejs another manner of work than moji Men dream ^f : To difcover the intrigues of Satans policy^ to efpie his haunts and lurking palaces in our heayts\to note his fubtile contrivances in taking- advantages againft m^ and to obferve how the Fulfe of the Soul beats under his provocativnsy and deceitful allurements^ how. hoiv fir yy^ comply or diffenp ; requires fo much attendance And laborious sktlfulnefs^ that it cannot be expected that fuch Men who defgn no more than to be Chrijlians at the eafieft rate^ and content themselves vpith a formal Superficiality of Religion % or fuch^ whoj having given up themselves to the deceitful fweets of worldly carnal delights^ are not at lei- fure to engage themfelves in fo feriom a Work • or fuch vfihofe fecret guilt ofrebelltom Combination with the Devil againfi God^ makes them fearful ?<> conjider fully ^ the ha- zards of that wickednefs^ which they had rather pradife with forgetfulnefs^ left the review of their ways ^and fight of their danger^ fl?ould awaken their Confciences to give them an unwelcome difquiet ; it cannot (I fay) be expected that any of thefe forts of Mien (whiiji they are thm fet) (hould give themfelves the trouble of fo much pains and toil as this Eitfinefs doth require. Upon this confi deration^ I might rationally fix my Trogm* (lick of the entertainment of the following treatife. What acceptance foever it may find with fuch as are cordially con- cerned for their Souls ^ and the Kealtties of Keligion^ (and of fuch I may fay as the Apoftle Paul concerning Brother- ly Love, I tbeff* 4. p. as touching this Matter^ They need not that I write unto them, for they themfelves are taught of God to be fujpicious of Satans devices 3 and by experience they find his deceits fo fecret^ and withal fo danger otiSy that any help for further difcovery and caution^ mufi neeAs be welcome to them > yet) to be fure the Frince of Darknefs (who is always jealous of the leajl attempts that may be made againfi his Empire) will arm his foremen- tioned Subjects againfUt, and ikhomfoever elfe he can pre-- vallupon^ by the -power of prejudice i to reject it ^as urging us to a fiudy more fevere or harfh^ than is confifient^ either with the lower degrees of knowledge of many ^ or with that eafe which moft Men defire to indulge to themfelves ; or as ^ 2 offering %ti tDe Eeaaet. fifferiftg fucb things which they (to fave themselves from further trouble) will he wiliing to call Chim sera's or idle Speculation's : and this lajl I may rather expect^ because in this latter Jge^ Satan hath advanced fo far in his general defgn againjl all Chriftianity, and for the introduction of PaganKin ^WAtheifm, that now none can exprefs a feri- cm conscientious care for holinefs^ and the avoidance of fin ^^ httt upon pain of the imputation of fiUinefs, or whining precifenefs ; and none can fpeak or write of Converfion^ Faith ^ or Grace^ but he jhall be hazarded by the feoffs of thofe that are unwilling to judge the private workings of the heart to -Godwardj or fpiritual exercifes of Grace^ to be any better than conceited Whims, and unintelligible Non- fenfe : but feeing fuch Mien make bold to jeer^ not only that "Language^ and thofe forms of Speech which the Holy Ghojl thought fit to make ufe of in the Scriptures^ but alfo the very things of Faith^ Grace^ and Spirit, which are every where in the Sacred Oracles recommended to us with the mofi weighty ferioufmfs^ {which with them pafs for no better than cheats and fancies) we can eafily fit under their contempt 5 and (hall ( as we hope ) be fo far from being jeered out of our Religion^ that their feorns /hall have no more imprejjion upon us^ than the ravings of a frenzical Perfon that knows not what he fpeaks* Motwithftanding thefct (who are no way confiderable for weight) there are ^ Iho^e^ a great many, who ferioufiy im- ploy themf elves in the Inwards^ as well as the Outwards of Religion f (and who will not fuffer themfelves to be perfwadedy that the Apoflle obtruded an ^mpty Notion upon Believers, when he recommended that obfervable truth to ihem^ Rom» 2.28. He is not a Jew which is one outwardly, ^c) for their fakes have I undertaken this labour of collecting and methodizing the grand Stratagems^ and chief ways of delufon of the great Deceiver* Jq thefe I mufl parties- K larly larly account for feme few things ret Ating to this Dlf- courfi : Jsj 1 , that I have fatisfied my felf in the Reafms of the ■ptthliciitionofthefeFaperS) and do not judg it re^uijite to troubU any fo far^ as to tellryhat thefe Reajons are. "They who de[ire to rejifl fuch an Enemy ^ and whofe experience doth convince them, that all helps are n^cejfaryjwill not need them^ and thofe that are JM-^n of [cornyor of avowed care- lefnefj will not regard them though I fiou/d declare them. 2 . 'to prevent the mifapprehenfions (which poffibly fome may otherwise labour withal) of a monflrous product from one Text^ hecaufe they may observe one text in the Front, and no other mentioned throughout the Firfi^ and Second Parts ; they may know^ iow them, and hovp far he doth, and hy what means. Of his k^orvledg of things future, and hy what ways he doth conjedure them, the Advantages' in point of temptation that he hath hyhis Knowledg, Chap. 5. Xnflances of Satan's Tower. Of Witchcraft, what it is. SatarCs Tovper argued from thence. Of Wonders, Whether Satan can do Miracles, An account of what he can do that way. His Tower - argued, from Apparitions and Tojfejfrons^ Chap.:^o %^t Contents^. Chap/ ^. Of Safari's Cmdty. Infiances thereof in hU dealing n>ith wounded Spirits^ in ordinary T'emptations of the Wicked ana Godly^ in Per- fecHtions^ Cruelties in Worjhip, His cruel handling of his Slaves. Chap. 7. Of Satan'' s Diligence^ in feveral Injiances. Ihe ^efiion about the Being of Spirits and Devils handled, 'The Sadducees Opinion dif- covered. 'The Reality of Spirits proved. Chap. 8. Of Satan'' s Cunning and Craft in the general. Several Demonfirati- ons proving Satan to he deceitful : And of the Keafons n>hy he mak^s ufe of his cunning. Chap. p. Of Satan^s Deceitj in particular. What Temptation is. Of tempting to Sin. His firji general Rule. The Conjideration of our Condition. His fecond Rule. Of providing Jut able Temptations. In what cafes he tempts lis to things unjuit able to our Inclinations. His third Rule. The cautious Propofal of the Temptation^ and the feveral ways there- of. His fourth Rule is to entice the way thereof in the general^ by bringing a darhfieji upon the Mind through luji. Chap. 10. That "^S at an enticeth by our Luji. The feveral ways by which he doth it. Of the power and danger of the violence of Affe&ions. ■ Chap. II. . That LuJi darkens the Mind. Evidences thereof. Tjje five n>ays by which it doth blind Men. (i.) By preventing the exercifeof Reafon. .The ways of that prevention '•) {i.) Secrefy in tempting^ Satan^s fubtilty therein. (2.) Surprifal. (^.) Gradual Intanglements. Chap. 12. Of Satan^s perverting our Reafon. His fecond way of blinding. The pojfibility of this^ and the manner of accomplifJ-nng it directly^ Jeve- ral ways i and indireVily^ by the delights offin^ and by fophiftical Arguments j with an account of them. Chap. 13. Of Sat air's diverting our Reafon^ being the third way of blinding Men, His policies for diverting our Thoughts. His attempts to that pitr- pofe in a more dire& manner i with the degrees of that procedure. Of dijiurbing or dijtr acting our Reafon^ which is Satan s fourth way of blinding Men. His deceits therein. Of precipitancy-^ Satan's fifth way of blinding Men. Several deceits to bring Men to that. Chap, Xl)e €mtmts. Chap. 14. 0/ Satan's maintaining his PoJfeJJion* His firji Engine for that pur- pofe, if his finijhing ef Sin, in its reiteration and aggravation. His Policies hereini Chap. 15. Of Satan's keeping all in quiet ^ which is his Jecond "Engine for keeping his Pojfeffion j and for that purpofe, his keeping us from going to the Light^ by feveral fuhtilties : alfo of making us rife up^againji the Light > and by what ways he doth that» Chap. i<5. Of Satan's third grand Policy for maintaining his PoJfeJJton i which is his feigned Departure, (i») By ceajing the profecution of his deftgn^ and the cafes in which he doth it. (2.) By abating the eagernefiof purfkit, and how he doth that, (3 .) By exchanging Temptations, and his policy therein, The advantage he feekf by feeming to fly. Of his (4.) firatagem for keeping his PoJfeJJion, which is his fiop- ping all ways of retreat > and how he doth that. Chap. 17. Satan^s Deceits againji Religious Services and Duties, The Grounds of his dijpleajure againji Religious Duties, His firji dejign againji Duties, is to prevent them. His feveral fubtilties for that end, by external hindrances, by indijpojitions, bodily and jpiritual, by difcouragements j the ways thereof, by diflih^ > the grounds thereof > by fophtfiical arguings. His various pleas herein. Chap. 18. Satan^s fecond grand dejtgn againfi Duties, is to ^oil them, (1,) In the manner of undertaking, and how he gffe^s this, (2.) In the a^ or performance, by dijira£ling outwardly, and inwardly, his various ways therein, by vitiating the duty it felf. How he doth that (^,) after performance --i the manner thereof PART %^t Contents. PART II. Chap. I. THat it is SatarCs grand defign to corrupt the minds Qf Men with Error, "the Evidences that it is fo ■, and 'the Keajbns of his endeavours that way. Chap. 2. Of the Advantages which Satan hathy and ufeth^ for the Introdu&ion of Error, (i-) From his own power of Spiritual fafcination, 'that there is fUch a Tower proved from Scripture, and from the Effects of it, (2,) From the imperfe&ion of Knowledge the particulars thereof explained, (^ ,) From the byaji of the mind. What things do byaji it 5 and the power of them to fway the underjianding, (^,) From Curiofity, (5.} From Atheiftical Debauchery of Con- - . jcience. Chap. 3. Of Satan's improving thefe Advantages for Error, 1, By deluding the Vnderfianding diredly : which he doth (1,) by countenancing Error from Scripture, Of his cunning therein. (2.) By jpecious pretences of Myjieries i and what thefe are. Of perfonal flatteries, (3 0 ty ^ffe^ed Exprejjions. Keafon of their prevalency, ("4.) By hold A^ertions, The Keajons of that Policy, (^.). By the excellency , ef the Perfons appearing for it, either for Gifts or Holinefi, His '' ' method of managing that defign, (6,) By pretended In^iration, (7O ^y pretended Miracles. His cunning herein, (8.) By peace and projperity in ways of Error, ■ (p.) By lyes againft Truth, and the Profeffors ef it. Chap. 4. Of Satan s fecond way of improving his Advantages, which is by working upon the underjianding indire&ly by the Affections, This he doth ( I. ) by a filent infenfible introdudiion of Error. His method herein. (2.) By entangling the Affe&ions with the eatternal garb of Error, A gorgeous dreji, or affe&ed plainnef. (^ .) By fa- bulous imitations of Truth. The defign thereof, (4.) By accomoda- ting Truth to a complyance with Parties that differ from it, VarioUs injiances hereof, (5.) By driving to a contrary extream, (6.) By bribing hrihing the Affe^ions with Rewards^ or forcing them by Pears» (y.) By engaging Pride and Anger, (S,) By adorning Error with the Ornaments of truth. Chap. 5, Satan's Attempts againji the Peace of God^s Children, evidenced, (i.) From his Malice, (2,) From the concernment of Peace to God's Children, What thefe Concerns are, explained, (^.) From the Advantages which he hath againji them by difquieting their Minds. . I. Confufion of Mind, 2, Vnfitnefsfor Duty, and how. 3. Rc- jediion of Vuty. 4. A ftumhling-hloch^ to others, 5 . preparation of the Mind to entertain venomous Imprefjions, and what they are, 6, Bodily Weakriefs, 7. Our Miferies Satan^s contentment. Chap. 6, Of the various Ways by which he hinders Peace, iji Way, by difcom- pojures of Spirit. Thefe T>ifcompoJkres explained : by Jhewing, I . What advantage he takes from our natural 'temper j and what tempers give him this advantage, 2, By what occafiotis. he works upon our natural tempers, 3. With what fuccefs, (i,) thefe Occaftons Juited to -natural Inclinations, raife great dijiurhance, (2.) they have attendency to Spiritual trouble, the thing proved, and the manner how, difcovered. (3.) thefe Vijiurbances much in his Power, General and Particular Confiderations about that Power, • '/' Chap. 7. Of the fecond way to hinder Peace, Affrightments, the general Nature and Burthen of them, in fever al Particulars, What are Ways by. jvhich he ajfrights. J. Atheijiical Inje&ions, Obfervations of his proceeding in thern. 2. Blajphemous thoughts. 3. Affright jul Suggejiions of Keprobation. Obfervations of his proceedings- in that courfe. 4. Frightful Motions to Sin, 5. Strong immediate Imprejfions of Fear, 6, Affright ful fcrupulofity of Co nfcience. Chap. 8. Of his third way to hinder Peace by Spiritual Sadnefs. Wherein, i. Of the Degrees of Spiritual Sadnefs. 2 . Of the frequency of this trouble, evidenced fever al ways. Of the difference ^twixt God and Satan in wounding the Confcience, 3. Of the foletnn Occafwns of this trouble. 4. the Engines by which Satan, worh^s-^fpiritud fadnefs, i . His Sophifiry, His topickj emimerated and explain- ed. I. Scriptures Perverted. 2r Falfe Notions, 3. Mifrepre- fentations of God. 4. Sins '•> how he aggravates them. 5* ^^f' C 2 " fening d)e Content*, fening their Graces: How he doth that, 2. His fecond Engine^ Fear^ horp he forwards his defign that way. Chap. p. Of his fourth way to hinder Teace^ by Spiritual I>iJireJJes, i . the Nature of thefe Dijirejfes, The Ingredients and Degrees of them. Whether all Vijirejfes of Soul arife from Melancholy, 2. Satan's Method in working them, 'the Occafwns he m^i^es ufe of, the Arguments he urgeth. the flrengthning "of them by Fears. 3 . their Weight and Burthen^ explained in feveral Particulars, Concluding Cautions, PART III. Chap. I. THe firfl Circptmfiance of the Combat, the time when it hap' pened. the two fokmn Seafons of temptation, the Keafons thereof. Chap, 2. the fecond Circumjiance, Chrifi's being led by the Spirit. What hand the Spirit of God hath in temptations '•> and of running into temptation when not led into it. Chap. 5. the third Circumjiance, the Tlace of the Combat, the Advantage given to temptations by Solitude, Chap. 4. the fourth Circumjiance. the end wherefore Chriji WM led into the Wildemefs, Holinefs^ Imployment^ Priviledges^ exempt not from temptation. Of temptations that leave not imprejjions of fin behind them. How Satan^s temptations are difiinguijhed from the Lujis ef our own Heart, Chap, 5. Of Chriji^s Fafi j with the Vefign thereof. Of Satan^s tempting in an invifible way. Of his incejfant Importunities^ and how he flys when refifted. Of Inward temptations with outward AffliHions, Several Advantages Satan hath by tempting in Affliiiion, Chap, 5CDe Contents* chap. ^. . w \ of Natural Atmite, Senfe, and Affdiions. •' Chap. o. ^ 1. rf rri V To nf CMd s M temptation. Of Satan's fuittng hislemp- the Ktje of Cm^ ^ Pp'^ 7U. Of tempting: Men upon the Plea rations to the conditions of Men. Of ^'V""^) £. ^fNeceifuy. the Keafons and Cheats of that Plea. His pretences of friendjhiP in temping, with the danger thereof ' Chap. p. ^ toHicular Cmfiderauon of ,he Matter of '^e firfir^jf/'^f mJt^dZ:!^ethey U from Satan Of f va^ ^«-» leTmttathn. What they are, and if hf Tohcy therem. Of h,s Iril^lConlrivement of Motions, to mak one thtng .nfer ano- ther, ^. Chap. 10. _ Oe 'iatan^s chief mi in this temptation. H» /^« « asthe chief defign ofthjs Temptation. Of tempt- ing to Extreams. What Prejumption is. The fever al ways of prefuming. The frequency of this Temptation^ in the generality of Profejfors^ in Hypocrites^ in defp airing Perfons^ and in the Children of God. . The Reafons of Satan'' s Indufiry in this Deftgn. His deceitful Contrivance in bringing about this Sin, Prefervatives againi it. Chap. 15, Self-murther^ another of his Deftgns in this Temptation. How he tempts to Self-murther dire&ly^ and upon what advantages he urgeth it. How he tempts to it indire^ly^ and the ways thereof. Of ne- necejfary Prefervatives againji this Temptation. Chap. I (5". Of Pride^ Satan^s chief Engine to bring on Prefumption. What Pride is^ and how it prepares Men for fmning prejumptuoujly. Confide- rations againji Pride. The Remedies for its Cure. Pride handled by a confidence of PriviledgeSj and popular applaufe. Chap. 17. Of Satan's fubtilty in urging that of Pfal. pi. 11, 12. to Chriji: . Of his imitating the Spirit of God in various ways of Teaching. Of his pretending Scripture to further Temptation. The Reafons of fuch Pretendings^ and the ends to which he doth ahufe it. Of Sa- tx7is unfaithfulnefs in managing of Scriptures. Cautions againfi that Deceit. The ways by which it may be difcovered. Chap* %^t €mtmtsi Chap. 1 8. I'he manner of Satan's Jhemng the Kingdoms of the World. Of Sa- tan^s Preparations before the Motion of Sin. Of his confronting' the Almighty by frefumptmus imitation '■, and in what cafes'he doth fo. Of h'vs beautifying the ObjeS of a Temptation^ and how he doth it. His way of engaging the Ajfe&ions by the Senfes. Of his feeming Jhinefs, Chap. I p. Satan's end in tempting Chriji to fall down and worjhip him. Of Blajphemous Inje&ions. What Blafphemy is. The Ways of Satan in that Temptation^ with the Advantages he tak^s therein, and the Keafon of urging Blajphemies upon Men. Confolations to fuch as are concerned in fitch Temptations. Advice to fuch as are fo af" flicied. Chap. 20. The Nature of Idolatry. Satan^s Vefign to corrupt the Worjhip of God. The 'Evidences thereof with the Keafons of fuch endeavottrs, , His general Defign of withdrawing the Hearts of Men from God to his Service, The Troof that this is his Defgn^ upon whom he prevails. That Profejjions and Confidences are no Evidences to the contrary. His deceit of propounding Sin as a fnall Matter. The Evidences of thai Methody and the Keafons thereof. Chap. 21. Of Worldly Tleajure. Proofs that this is Satan's great Engine. What there vs in Worldly Delights, that mak^ them fo. Counfels and Cautions againji that Snare, Chap. 22. Of Chrifi^s Anfwer in the general. That thefe Temptations were upon defign for our Inftrudlion. Of the Agreement betwixt Ephefi 6 and Matth. 4. The firjl VireHion. Of couragiom Refolves in refijiing Temptations. Its confi(iency with fome J^nd of fear. The ■ neceffity of this Courage. Wherein it confijis ■> and that there vs courage in mourning Spirits, Chap. 23, The fecond TtireVtion, that Temptations are not to be difputed. The fweral ways of dijputing a Temptation, In what Cafes it is con-- venimt %^t Contents. venient md necejfary to difpuH with Satan, In what Cafef mon* venienty and the Reajons of it. Chap. 24. The third "Diretiion of repelling a ^temptation without delay i the «e- cejjity offo doing, What a f^eedy denial doth contain* Chap. 25. 'the fourth Vire&ion. Of repelling a Temptation by Scripture Argu- ments, Of feveral things implyed in the DireSiion, The nec^ty- of anfivering by Scripture Arguments, The excellency of the Re- medy, How Scripture Arguments are to he managed, . Chap. 26, The fifth Dire^ion of Vrayer^ and of the ferioufneff required of thoje that expedl the advantage of Prayer. Of God's hearing Prayer while the Temptation is continued, Ofjome that are troubled more^ while they pray more. PART D^MONOLOGU SJC^S^Ai OR, A TREAT O F The Firft Part. CONTAINING A Difcourfc of the Malice, Power, Cruelty and Dili- gence of Satan. Of his cunning in Temptation in the general. Of his Method of tempting to Sin. Of his Policies for maintaining his Pofleffion. Of his Deceits for the preventing and fpoiling Religious Services and Duties. By 2^. g. 2 Cor. 2 . 1 1 . We are not igmrant of his Devices, Lmdon^ Printed by y. P. for Richard Kandel^ and Pet er Ma^lifdefij Eookfellers in Nerp-Caftle upon T/'«e, i djj. (J) MiMMM^iMMMM'MMM^ PARTI. 1 Pet. j. 8. !Be fiber J he Vigilant^ becaufe your Adverfary the 'De'Vily as a roaring Ltorty walketh about feeking whom he may deyour. .^^ ^ # « -.. CHAP. I. the IntroduBion to the texty from a. coufideration of the defperateruine of the Souls of Men, Xhe text opened^ expr effing Satan s Malke^FoKvert Crmlty and Diligence, Uc Souls of Men are precious^ the whole World cannot repair their lofs > hence by God are all Men in particular charged with care and watch- fulnefs about them. He hath alfb fet up Watch- men and Ovcrfecrs,whofebufinefsitistowatch over Souls, and in the moft ftrid: and careful manner, as thofe that muft give an account, what can more ftir up Men to the difcharge of this Duty, than tke frequent alarms which we have of the aflaults of fuch an Ad- verfary, whofe bufinefs 'tis to deftroy the Soul ? the Philijimr are ttpon the Sampfon > he fights continually, and ufeth all the policy and skill he hath for the management of his firength. Befides, 'tis a Confideration very aifeding, when we view the Vefblations that are made in the Earth '■, what Wounds, what Over- thicows, what Quelties, Slaveries, and Captivities thofe con- D 2 quered 4 Z%tmiU(it Parti. quered Vaffals arc put td. It was (as fbme think) an inexcu- fable cruelty in David againft th& Ammonites^ when he put them 2 Sam. 11.31. under Saws^ and Harrows of Iron^ and made them paji through the ^rick;^hiln i but, this Spiritual Pharaoh hath a more grievous H(?«/e of Bondage^ and Iron Furnace. Neither is this miferable deflru- drion ended, but will keep pace with Time, and fhall not ceafe, till Chrift fhall at his- appearance finally conquer him and tread him down. If Xerxes wept to look upon his Army through the profpedtive of devouring Time, which, upon, an eafy forefight, Ihewed him the death of fo great a company of gallant Men i we may well weep C^s David at Ziglag ) till we can n>eep no more : or Cas Rachel for her Children ) refujing to be comforted, while we confider what a great number of fucceeding Generations, heaps upon heaps, will be drawn with him to a confuming Tophet, And could we follow him thither, to hear the cries of his Prifoners, the roarings of his Wounded, where they curfe the day that brought them forth, znd- themfelves for their folly ^nd madnefs in heark* ning to his Deluflons 5 the di^eadful out-crys of Etermtyja.nd then their rage again}} Heaven in curlings and blafphemings, while the_y have no mitigations, or eafe, nor the refreftiment oi a drop of' Water to cool their Tongues, we would' furely think we could never Ipend our time better, than in oppoling fuch an Enemy, and war- ning Men to fly from the wrath to come, to take heed they come not into his fnare :■> with what earneftnefs would we endeavour to perfwade Men ? what diligence would we ufe to caft Water upon thefe devouring Flames, and to pluck Men as Brands out of the Fire ? 'Tis true, if Satan had dealt plainly with Men, and told them what Wages they were to expert, and fet a vifible mark upon his Slaves, or had managed a vifMy defiruCtive hefiiliiy. Men- have fuch natural principles of felf-prefervaiien, and oi hatred of what appears to be evil, that vi^e might expe nay, he intoxicates them with a love of their mifery, and a delight ih' helping forward their ruin ? fo that they are Volunteers in his Ser-. vice, and poiTelTed with a mallneji and rage againfi: all that will not; be oi willing as themfelves to go to Hell i but efpecially if they put forth a compaffionate hand to help any out of that Gulf of Miferyj ' - they Chap. I . ^^anjg %tmptatm\s. 5 they hate them^ they gnafh upon them with their teeth^ and run up- on them, with utmdft violence, as if they had no Enemies but thefe compafl^onate Samaritans, How great is this Myfiery of D^xkncCs ! Who fhall be able to open the depths of it ? Who fhall declare it fully to the Sons of Men, to briiigthefe hidden things to light ? Efp^cially feeiiig.thefe' hellifli ^ccref-f which are yet i^iidifeovered, 2xtdouhh tothofethat^ have been ohfervedj by any that have efc^ped from his power: He only whofe prerogative it is to fearchthe hearts of Men, can know, and make known, what is in the heart of Satan i he views all his goings, eyen thofe Paths which the Vultures Eye hath' not feen i. and can trace thofe foot-fteps of his, which leave no more print or tracft. behind them, than^ Ship, in the Sea, or a Bird in the Air^ot a Serpent on a Stone* . Yet notwithftanding we may obferve much of his Policies, and wore would God difcover, if we did but hu,mbly and faithfully improve what we know already. "Tis my defigrr to ma-ke pme difcovery of thofe Haunts I have obferved, if by that means I may be ufeful to you to quicken and awakdn you. And hrft I Ihall (et before you the ftrength and power of your Enemy, before I open his Cunning and Craft. There are found in him whatfbever may render an Adverfary The Text dreadful. 'f'"'^- As hrftj Malice and Enmity j o Avti51(K(^ is a Law Term, and fignifies an Adverfary at Law, one that is againft our Caufe ■-, « . and the Text (as fome think) heightens this Malice, (i.) by the Article 'o, which denotes an -(^rc^ Ewewy.- C 2. ) The Name A/ajioA©-', which fignifies a Slanderer or Calumniator, ( for the '^'^}' g"^^° word is twice in the Nerp T'efiament ufed for a Slanderer) fhewing his hatred to be Co great, that it will not flick at lying and falf- ^^^ Mcufer hood, either in accufing God to us, or m to God. Nay it parti- f /v/i Jio.^^^" cularly hints, that when he hath in malice tempted a poor Wretch Gtn.^.i. to fin, he fpares not to accufe him for it, and to load him with 7"^ i». all things that may aggravate his guilt or m.ifery, accufing him for more than he hath really done, and for a worfe efiate than he is 'Secondly '> His Power , under the metaphor of a Lion, a Bea/t of prey, whofe innate property is to deflroy, and is accordingly fitted with firength, with tearing Paws, and a devouring Mouth > that as a Lion would rend a Kid with eafejand without refinance, fo 6 %1tu&tiktit PaitL {o are Men JtvaVowed up by him, as with open Mouth i (b the a ii^vtrnm- word iun'nx.'rnvi fignifies, he can fup them up at a draught. Thirdly i His Cruelty, di KQaring Lion, implying, fiot only his innate property to deftroy, which muft be a ftrange iiercenefs, but alfo that this innate Principle is heigfttned and whetted on, as hmgef in a Lion (harpens and enrages that difpofition, till he get his Prey h Co that he becomes raving and roaring, putting an awful Majefiy upon Cruelty, and frighting them out of en- deavours, or hopes of refiftance, and increafing their mifery with affrightments and tremblings. Thus Satan fhews a fierce and truculent temper, whofe power being put forth from fuch an implacable malice, mufl needs become rage and fiopcenefs. Fourthly j His Diligence , which, together with his^ Cruelty, are confequences of bis Malice and Power » he goes about, and feeksh he is reftlefs in his purfuit, and diligent, as one that pro- mifeth himfelf a fatisfadipn or joyful contentment in his Con- quefts. CHAP; cimp.i, turn's Xtmpt&tions. ^ '•■'-, - - -' i.^^ . ,.>iA -ix ^ -_ , ______; e H A p. II. Of the Malice of SaU» in particular, the Grounds and, Caufes of that Malice, 7he Great^efs of it proved .; snd Infiames of that Greatnefs given, I Shall /?f/? give fbme account of his M?//ce, by which it fhall appear, we do not wrong the Devil in calling him malicious > the truth of which Charge, will evidence it felf in the following particulars. Firft 5 The Devil, though a Spirit^ yet is a proper Subjed of Sin. We need no other evidence for this, than what doth by daily ex- perience fefult fironi our felves > we have fins, which our Spirits and Hearts do ad, that relate not to the Body, called a filtbineji of the Spirit^ in contradiftin(^ion to the filthimfi of the Fkfi, 'Tis true it cannot be denyed, but that thofe Iniquities which have a neceffary dependance upon the Organs of the Body, (as Drun- kenneis, Fornication, &c, ) cannot properly, as to the formality of the A^^ be laid at Satan's door, ( though as a tempter and provoker of thefe in Men, he may be called the Father of thefe lins ) yet the forementioned Iniquities which are of a Spiritual Nature, are properly and formally committed by him, as Lying, Pride, Hatred, and Malice. And this diftindtion Chrift himfelf doth hint, Job, 8. 44. VThen he jpeaj^th a Lye^ he jpeak^th of his on>n\ where he afTertsfuch fpiritual Sins to be /'roper/y and for- mally a(fted by himfelf. The certainty of all appears in the Epi- ti5>/Ve/ given him, the mcl^d One, the unclean Spirit ■, as alfo thofe places that fpeak his fall, 'they kift not their firji EJhte^ Jude 6, "the Angels that finned, 2 Pet. 2.4. If fins Spiritual are in a true and proper fenfe attributed to the Devil, then alfo may Malice be attributed to him. Secondly > The wickednefs of Satan is capable of increafe, a tnagis 8c minus, though he be a wicked Spirit, and as to inclinati- on full of wickednefs, thciugh fo firongly inclined that he cannot but fin » and therefore as God is fet forth to us, as the Fotihtain of Holinefs, fo is Satan called the Author ^vd Father of Sin. Yet feeing 8 Z%tmiUOf Parti. feeing we cannot afcribean infinitenejl to him, we muft adnait, that Cas to ads of Sin at leaftj he. .may. be more. or lefs finfulj and that the vvickednefs of his heart may be more drawn out, by Occafions, Motives, and Provocation? :. befides we are exprefly taught thus much, Kev. 12. 12. The T)evil is come dovon^ haying great rvrath^ becanfe his time is jhort : where we note C ^O that his wrath is called grs^it^ implying greater than at other times, ( 2. ) That Externd Motives and Incentives, ( as the fliortnefs of his time) prevail with him to draw' forth greater a(fts^ of fury. Thirdly i Whatfoever Occafions do draw out, or kindle malice to a rage, Satan hath met with them in an eminent degree^ in his Quiainordi- o\yn fall^ and M^.ri'shiippinefi. . Nothing, is more proper to beget rijitam excel- malice, than hnris or pHniJhments], degradatioaf from happinefs. aando ordina- ^^^^^'^^^^^^r ^^^^S^ juft, fills hiiTi with rage, and fretting t.im araiferunr, againji Go^, ' when he confiders that from the ftate and dignity of ideo de alio- ^ bleffed Angel^ he is caft down to darl^ieji^ and to the bafeft.con- tiTdo^bat & ^^^^°" ^^■'^^^"^^^^ • foj^ the part of his Curfe, (which .concerned ad eamoppu^- Satan as well as the Serpent) Vpon thy helly Jhdt thou go^ anddnji nandam m^li-Jballbe thy Meat^ implies a fiate moft.bafe i as theufe of thephrafe. Close fereba- proves, they pall Uek^ the dnjl of thy feet. Thine enemies Jhall lic^ Ti. TtC''' ^^'^ #^5 Pfal.72.p. TheyJhaU licJ^ the ditjt as a Serpent, Mich. 7.17.: £fa, 49. 23. Where the Spirit is Co wicked, that it cannot accept thepunijhment of its iniquity. All punifhment is as a poyfon, and invenoms the heart with a rage againft the hand that.afHided it y thus doth Sa- : tan's fall enrage him, and the more, when he fees Manenllated' into a pofibility of enjoying what he hath loft. The envy and pride of his heart boils up to a madnefs ( for that is the only ufe, that the Wretchedly miferable can make, of the fight of that hap- pinefs which they enjoy not h efpecially if having once enjoyed it, they are now deprived ) : this begot the rage and wrath in Cain againft /^W, ancf aft er ward. his Murther. The eye of , the wicked is ez;i/,. wheie God is .^W. Hence may it be concluded, that Satan ( being a wicked Spirit, and this wickednefs being capable of adling higher or lower according to occafions, and with a fui- rablenejfe thereto) cannot but (hew an unc^nceiveable malice sgainft us, o^^r happinef 2ind his mifryhdng fyQ^prpPer pccdjions io^ die wickednefs of his .heart to work' uport.- " " ';. ,'4/ r • - [72^ ^fourthly ,5 This .Malice in Satan mull be gre The Scripture lays to his charge all Degrees, Aas^ "^^ myneAcH' and Branches of Malice i As (i,) Anger ^'m the impetuottf haft and violence of it, Kev, 12. great wrath, 3v(a.os there fignifies E:«- candejcentia, the Inflammatiou of the Heart, and whole Man i which is violent in its motion, as when the Blood with a violent • flream ruOieth through the Heart, and fets all Spirits on fire i and therefore this Wrath is not only called great, but is alfo fignifi- ed to be fb, in its threatning a wo to the Inhabitants of the Earth, (2.) Indignation is more than Anger, as having more of a fixed fury, and this is applyed to him' E^heJ, 4. 27. in that thofe that have this Trv.popytG-jLAXi'^, are faid to give place te the Devil i which is true, not only in point of temptation, but alfo in refpedt of the rejemblance they carry to the frame and temper of Satan's fu- rious heart, (^.) Hatred is yet higher than Wrath or Indignati- on, as having deeper roots, a more confirmed and implacable ^^ ^ , . fohition h Anger and Indignation are hufport Furies, which like (^^^^^^"^^^ a Land Flood are fbon down, though they are apt to fill the Banks oh a fudden i but Hatred is lafting, and this is fb properly the Devil's difpoiition, th^t Cain in hating his Brother, is ( i John^, 12.)' faid to be the proper Off-fpring and lively Pic-ture of that rvich^dOne, who is there fb called, rather than by the name of j the Devil, becaufe the Apoflle would alfo infinuate, that hatred IS the Majier-piece of Satan's wickednefs, and that which gives the fitUeJi'CharaSier of him. C40 All Effe&s of his cruelty arife from this Root 7 this makes him accufe and calumniates this puts him upon breathing after thofe murthtrs and deftrudions which damned Spirits are now groaning under. Thirdly 5 This Malice is the refult of that Curfe laid upon Sa- tan, Ge«.3. 15. I rvill pitt enmity bitmxt thee and the IVoman, he^ ixveen her Seed and thy Seed: Which implies (i.) 2. great enmity '■, and fbme render it, inimicitias implacabiles, implacable enmities. (2.) A lafiing enmity, fuch as fhould continue as long as the Curie fhould»laft. (3.) That this fhould be /^i/ j?7(?ri^ and exercife, to profecute and be profecuted with this enmity i fo that it (hews, theDevWsivhole mind and delireis in this Work, and that hei^ whetted OD, by ihe oppofjng enmity- vvhich he meets withal, it is ' E ' thQ to ZXttatittOf PartL the Work of his Curfe, of his Place^ of hi§ Kevenge, and that wherein all the delight he is capable of, is placed. In that pait of the Curfe, VufijhaU be thy Meat » 'tis implyed, ( if fome in- Vid. Pool Sy- terpret right ) that if Sahn can be faid to have any delight or, eafe nop.inloe. in his Condition, 'tis in the eating oi thU Vufi, the exercife of this Enmity : No wonder then if Chrift fpeak of his defires an^ follicitations with God, to have a liberty and Commiflion for this Work > Satan hath dejtred to have thee, that he may rvinnor» thee. That this Curfe relates not only to the Serpent who was the Liftrument, but alfb to Satan who was the Agent, h agreed by all almoft, that it was not the Serpent alone, but the Devil fJDeaking by it, is evinced, from its freaking and reafoning •> and that the Curfe reached further than a natural Enmity 'twixt a Serpent and a Man, is as evidijnt, in that Chvifi is exprefly held forth, as giving the full accomplifhment of this Curfe againft Satan, I John 3.8, "the Devil ftnneth fiom the beginning : for this ptrpofe vpas ifje Son of God manifefied, that he might defiroythe PForkstf the Devil 5 which is a clear Expofition and Faraphrafis oi^e ^0- mans Seed brmjing the Serpents head. Fourthly » I (hall add to this fome few Infiances of Satan's Ma- lice, by which it will appear to be great. Firftv That Malice muft needs be great, which fhews it fel^ where there is fuch a load o£angm(h and horr&r that lies upon him > *Pct, Z.4. he ii now referved in Chains ofDarkfieJi in Helly he is in Hell, a place of Torment > or which is all one, HeU is in him, he carries it about him in his Conlcience, which by God's decree binds him to his horror like a Chain. 'Tis fearce imaginable that he fhould have a thought free from the contemplation of his own mifery, to fpend in a malicious purfuit of Man. What can we think iefs of it, than a defperate madnefs and revenge againft God, wherein he fliews his rage againft Heaven, and hunts after our Blood, as for a little Water to cool his 'tongue » and when he finds his hand too fliort to pull the Almighty out of his Throne v he endeavours (F anther-like) to tear his Image in Man, and to put Man, created after his Image, upon bla^heming and diljonou- ling his Maker. Secondly i That Malice muft needs be great, that feeks if* own Fe»?e/, and provides or begs its own Occafions > and thofe, luch as give no ptoper provocation to his anger. Of this temper is his his Malice, he did thus with Job, he begs the CommilTTon, ca^ kraniates Job upon unjuft furmifes h preffeth ftili for a furtha power to hurt him, in Cq much that God exprelly ftints and bounds him, (which (hews how boundlefs he would have been if left to his own will; and gives him at laft an open check, ^ob 2. 3. wherein he lays open the malice of his heart in three things, (i.) His own preffmg mgency^Thou movedji me. (2.) His deftrud:ive Fury, no le(s would ferve, than fsb's tttter dejimrnon. C5.) Joh^s Innocency i^^// this mthout cmfe^ thou movedji we ta deftroy him without cattfe. Thirdly i That Malice muft needs be great, that will purfuea JmaU matter : what fmall game will the Devil play, rather than al- together fit out ? If he can but trouble, or puzzle, or affright* •yet that he will do, rather than nothing, if he can '( like an Ad- - dar in the Path ) but bite the Hee/, though his He<;z^ be^ bruifed for it, he will notwithftanding bulie himfelf in it. Fourthly i That Malice mull be great, which will put it felf forth where it knows it can prevail mthing^ but is certain of a diCappointment. Thus did Satan tempt Chrift i thole Speeches, ifthoube the Sonof God^ do not imply any doubt in Satan \ he knew what was prophefted of Chrift, and what had been declared from Heaven in tettification of him '■> Co that he could not but be certain, he was God and Man^ and yet what bafe unworthy temp- tations "doth he lay before him^ as to fall down and worjhip him ? W^s it that Satan thought to prevail againfi: him ? No furely, but fuch was his Malice, that he would put an affront upon him, though he knew he could not prevail againft him. ' Fifthly^ The Malice of n?ic%iMe«, is an Argument of Satan's great Malice j they have an tf««jp^% againft the Righteous, fas the ■W<:)lf againft the Sheep) and upon that very ground, that the^ zre called out of the Worlds how great this fury is^ all Ages have teftified : This hath brought forth Difcord, RevilingSs Slanders, Imprifonments, fpoiling of Goods, Baniftiments, Per- fecutioris. Tortures, cruel Deaths, asBurning, Racking, Tearing, fawing afunder, and what-ever the wit of Man could deyife, for u fatisfaeen her Seed and" thy Seed : So that all this (hews what malice is in Satan's Heart, who urgeth and provokes his Inftruments, to fuch bloody ha- treds. Hence who-everwere the Agents, Rev. 2. 10. in impri- fbning the Saints, the Malice of Satan in ftirring them up to it, makes him become the Author of it > Satan Jhall caji fome of yon into Trifm, CHAP. IIL Of Satan s ^ower. His Power as an Angel confidered., 'that he lofi not that Former by his Fall, His Forver as a Devil, Of his Commijfion, the Extent of his Authority, the Efficacy of his Fovper, the Advan* tages which he hath for the management of it, from the Number-, Order ^ Flace, and Knowledge of De- vils, THat Satan's Tower is Great, is our next Enquiry : Where, Firft, we will confider his Power as an Angel, In Pfalm» 103.20, Angels are faid to excel in (irength : and in verf.2 1, as al- io Ffal. 148.2. they are called God's Hofi h which is more fully ' >siK ^"^P^^^^^' ^ Kings 22. ip, I fan? the Lord fitting upon his Throne, ^3'/Sti> ^ '^^^ *^^ ^^-^ ^f Heaven ftanding by him on hvs right hand and on his left : which phrafe, though it import their Order and Obfervance h yet undoubtedly the main of its intendment, is to fet forth their Fon>er, as Hofts are the ftrength of Kings and Nations. God J— j»j^j3j^ himfelf in putting on that Title, the Lord of Hojis, makes it an evidence of his incomprehenfible Power, that fuch Armies of firong and mighty Creatures are at his command. But this only in the general. That which comes nearer to a particular account of their ftrength, is that Notion of a Spirit.^ by which they are firequently Chap. 3 . ^atms ICeniptatiDus. i ; frequently^ described 5 He maketh bis Angels SfiritSy hit Minijiers Pfal. 104.4. flaming Fire, The being of a Spirit is the highefl: our underftand- ing is able to reach^and that it (hews a being very excellent^ Is mani- feft in this, that Goij/is pleafed to^reprefenthimfelf tous under the notion of a -.^/'ir/V v Not that he is truly and properly fuch,but that this is the moil excellent Being that falls under our apprehenfion. ' Befides, that the ted.rm Spirit ^ raifeth our underllanding to con- ceive a Being of an high and extraordinary Power j it doth fur- ther tend to form our conceptions to fome apprehenfions of their Nature: (i.) From the knowledg that we have of our own Spirits i that our Spirit is of a vaji comprehenfion and a&ivity^ our Thoughts, Defires, Reafonings, and the particular Undertakings of fbmeMenof a raifed Spirit, do abundantly evidence. (2.) In that it reprefents a Spiritual Being, freed from the clog and hin- derance of corporeity^ our own Spirits are limited and re/lrained by our Bodies, as Fire, an adive Element, is retarded and made fluggifli by Matter unapt to (erve its proper force, as when 'tis in an heap of Earth i which is alfb fufficiently pointed at in thatop- poUtion betwixt Fle^ and Bloody and Frincipalities and Pojvers, EpheH 6, fliewing that Flefh and Blood are a difadvantage and hi-nderance to the activity of a Spirit. A Spirit then, as in corpo- real, may be conceived to move eafrly without moleftation, quicks ly, imperceptibly and irrefifiibly., C 3 • 3 This is yet further illu- itrated by the Similitude of Wind and Fire^ which are ( to the common experience of all } of very great force. And 'tis yet further obfervabl^, that the Scripture ibmetime ipeaks of the ^ power of Angels in the AbfiraU^ chufing rather to call them '£|^<"erT th^n poncerfitl i clearly (hewing, that Angels are Beings ^^^•^*^'^ of vail ftrength, as indeed the Adions done by them do abun- dantly tefiifiej fuch w^s the defiroying Sennacheribs Hoft in a night, the opening the Prifon Doors for Pe/er,*the carrying Thi- Up in the Air, and fuch other Ads, which tend to the protedion of the Faithful, or punifhing of the wicked. ' '. Though this may fully fatisfie us that Angels excel in ftrengthj yet the Scripture fug^efts another confideration relating to the O^ce and Imployment of Angels, where their Commiflion fliews jiot only a liherty for the Exercife of this Power, but alfo doth imply fuch a Power as is fit to be commiftonated to fuch Adsi thefe Invilible Beings are Cdlkd T'hrones, Dominions, Frincipalities, fowersy I Col. i^. 'Tis indeed a task beyond a fober under- .'J-. talking JLnchirtd. ad L-turcnt. C.58 f 4 % Xteatife of Parti. taking to diflinguifh thefe words, and to fet their true Bounds Quid inter fe and Marks of difference \ This, Jugufiin acknowIedged,yet may ff.J"^\,J"^Jj;: we hence conclude, (i.) that thefe words imply a very great la, dicant qui /Authority in Ange'ls, (2.) A power and firength fuitable to their poffunt, fi taJmployment, and that God furnifbed them with power anfwe- men pofTunt j-^i^j^ ^q ^|^g Work which he intended for them, in his moving 'dkunuego^z the H'eavens, and governing the World, &c. However, in ifta ignorare fome Cafcs, God works by Inrtruments every way diJproportionahU confiteoi-. to the Service, Ihat the excellency of the Poxver might be of God '> yet in tht ordinary way of his working, he puts an innate^ Jkitabh force in Creatures, for the Ads to be done by them j as there is an innate Power in the Wind to blow, in the Fire to, burn, in Herbs and Plants for Medicinal ufes. Thus may we conceive of Angels, that God ufing them as h'>i Hoji^ his Minijiers to do his ■phafure\ he hath indowed them with an innate natural Power for thofe great things which he doth by them i which mufi: not be fuppofed in the leaft derogatory to the Power of God, in his ways of Mercies 'or Judgments, feeing all the ftrength of Angels is originally from God': hence is it that all the Names of Angels vvhich we read of in Scripture carry this acknowledgment in their fignification i Michael thus unfolds it felf. Who is lik^ God. Gabriel thus, 'The Glory of God '■> and therefore may we fuppole them not Co much the proper Names of Angfels, but (zs Calvin Iiiflit, /..r ^.4. noteth } Nomina, ad captum nojirum z«^/>d!," 'Names implying God's $■ ^' great Power in them. Such a powerful Spirit is Satan by Creation, But becaufe it will be doubted lell: his fall hath bereaved him of his excellency, and 'caji him dorvn from his firength i I fhall evidence that he ftill retains the fame natural Power : To which purpofe, 'tis not unfit to be obferved, Ci.) that the /iwe Terms and Names which were gi- ven to good Angels^ to fignifie their Strength and Commiflion, Col.i, 16, and i.io. are alfo given to ^^f^», EpheHd. 12, Pe- vils zrc c^lkd Frincipalities^ Pojve'rs^ Rulers^ andCo/, 2. 15. they have the fame Names which in verf. 10. were given to good An- gels, /:?e j(^fii/7ens* ty to thePinade of the Temple j his breaking Chains and Fetters of Iron, M^r^5» 4. His bringing Difeafes, inftances whereof were that crooked Woman whom Satan had bon>ed together, Luke 13. id. and the Lunatich^Verfon^ Luk.p. 31. with a great many more. C3. ) 'Tis alfo obfervable, that not withftan ding Satan's fail hath made an alteration as to the Endr^ c//ej-, and Of- fice of his Power > yet neverthelefs God maJ^s ufe of this ftrength in him, not only as an Executioner of Wrath againft his Enemies, Caswhenhe vexed Saul by this Evil Spirit > and through this i Sam.i thus v^zsjoh afflicted by Satan, and Yaul buffeted by his Mejfenger, Secondly i This Power of his, as a Devil, falls next under our confideration, wherein are divers Particulars to be noted : As, Firft, His Commiffion and Authority, If any put that Queftion to him, which the Jews did to Chriffc i By what Authority doji thsie iheje things ? or, 0^ha gave thee thps Authority .? We have the An- fwer in John 12.24. and 16.11. where he is called the Prince of this Wfftid 't and accordingly the Scripture fpeaks of a two-fold Kingdom of Light and of Vark^eJ^i and in this we hear of Sa- tan's Seat or Throne, of his Servants and Subjed:s. Yea, that which is more, the Scripture fpeaks of a kind of Deity in Satan > hcis called the God of ih'n World, 2 Cor. 4. 4. Which doth not only fet forth the intollerable pride and nfttrpation of Satan in propounding himfelf as fuch, fo drawing on poor blind Creatures to worftiip him, but alfo difcovers his Power, which by Com- Zanclyem, mijjhn he hath obtained over the Children of Difohedience. Hence doth he challenge it, as a kind of right and due from the poor Americans and others, that they fhould fall down and worfliip him 5 and upon this Suppofition was he fo intollerably prefump- luous in offering the Kingdoms of the World to Chrift for fuch a Service and Worfhip. If it be queftioned, What Satan's Authority is ? I fhall anfwer g. it thus. Firft > His Authority is not ahfolute or unlimited j he cannot do A» what he pleafeth, and therefore we do find him begging leave of God for the exerting of his Power in particular Cafes, as when he was a Lying Spirit in the Mouth of Ahab's Prophets, and in every Afiault he made upon Job i nay, he could not entei ZXXtmitdf Parti, €ntet into the Smne 6£ the Gaderens^ till he had Chrift's Com- miflionforit. Secondly •> Yet hathihe a Comtniffion in general, a (ianding Commijfton^ ag petty Kings and Governours had under the Roman E;tvperor^ where they were authorifed to exercife an Authority' and Power, according to the Rules and Diredions given them > this IS clearly fignihed by thofe Expreflions, they are Captives at hk Will — and given up to Satan^ as Perfbns Excommunicated j. and when Men are converted, they are faid to be tranjlated from JjIs Potverj and put under another jurifdijStion, in the Kingdom of Chriji. All which would have been highly improper^ if a Com- mijfion for^atan, and an Authority for thofe Works of Darkneft had not been fignified by them. . Next \Qt us view the E;>cf e/2/: of this Authority, both as to Ter- fons and 'Things, In relation to Perfons^ the boundary of his Kingdom reacheth as, far as P^ri^wj?', he rules in the dark^ places of the Earthy or the dark^efvf thU World y and therefore his King- dom is hence denominated a iC/;2^^&m.(?/I><;?r%e/?. > This extends f we may well .imagine) as far as He<2/^e«i/?M reacheth, where he is worlliipped as God,- as far as any' darknefs of Malmmetanifm llretcheth it.felt~ as far as the darknefs of Infidelity and blindneis wpon. the hearts of unconverted Men, which if fummed up toger ther, muft needs take up the greatei]: part of the World by far j which iS' acknowledged, not only by that large Exprellion, JForld^ Prince of tJm World^ i&c. but alfb by that Prophetick Speech of Kev.i i . 1 5. "the Kingdoms of this World^ are become the Kingdoms (f our Lord and Jm Chriji y which acknowledgeth they had not been fo before, in the fenfe wherein we now fpeak. ' , Neither is his Kingdom Co bomded^ but that he alfo can C vvhen allowed) ..make Exctcfionszndlmo3.dsinto the Kingdom ■of Chriii,.fb far as to moleli, dillurb and annoy his Subjects : as the Kings of anyNation, befides the Power which they Exerciie in their proper Jurifdidion, may moleft their Neighbours, And -ChrilT Jo far permit:s.tliis, as is ufef^ to hisoipnPeftgnSy yet/iill M'ith firaitcr rcfcrvcs and limitations to Satan, and a xefolved ref^ cue and conque/t for his own People. If we enquire, the .Extent of his Power in relation to things^ wehndthe Air in a peculiar manner, permitted fo him, id that ..he is named by it, as by one of his c\\id 'B:dyalties^ the Prince of fhe Pmer of the Air \ we find alfo Dmthy with the Powers of it given ■Chap.]. ^atrn'SXtm^tiUims, 17 given up to him, fo that this is a peraphrafis of him, He t'hat hath thePomr ofVeath^ Heb. 2.14. And if we take notice of his large proffer to Chrift of the Kingdoms of the World, All this mill give thee j we may imagine that his Commiifion reacheth far this way, as Kewards and EncoHragements to his Servicer which we will the readilier entertain, when we find that by God's al- lowance, wicked Men have thdr Portion in this Life^ and that thefe are called their Goed "things. Thirdly 5 Let us proceed a ftep further to the. Efficacy of this Authority i which alfo, Firft, Upon tvicked Men is no lefs remarkable than is his Com- iTiillion i he is called the Jirong Man in reference to their Hearts, which he fortifies as fb. many Cafiles and' Garifons againft God : • He alfo ruki in them without controul > his Suggeftions and Temptations are as Larvs to them i he fills their Hearts with his ''^^'''■'^ ^- 5« Defigns, and raifeth their Aifecftions to an high and- greedy pur- " fuit of them > he works in them, and by an inward force doth hurry them on toatchieve his Enterprifes j In all this enfnaring Ephef. 2. i, "and captivating them at his pleajkre, ^ ^""' '" ^^'■ Secondly j The Saints^ which are. Subjects of another King- dom, are ik'iW 'fearing^ complaining, watching, praying, and Spreading out their hands, with lifting up their Eyes to Heaven for help againft himuhey complain of violence and reftlefs AiTaults from him i they are fenfiBle that he can fuggeft evil thoughts, and follow them with incefTant Importunities i that he can draw a darknefs upon their Underftanding, by bribing th^r Wills and AiFediions againft themi that he can difmrb their Duties, and ' that becaufe of him they cannot do the good they would : many a fear doth he beget in their Hearts j many a difquiet hour have "they from. him 7 their fielh hath no reft, and happy are they if they efcape from him without broken Bones : many excellent ones have been caft down by him, and for a time-have been like dead Men. 'Tis (ad to fee fo jufta Peifon as Lot under his k^t j fb choice a Saint as Vav-id wounded almoft to the death i.' fo high ' an Apoftle as Peter by force and fear from him, to open his Mouth . with Gurfes and Imprecations in the denial of his Saviour i to fay ^ ^or.iz.y. nothing of the Buffetings of others, which was fufliciently wca- rifomtoP^z^/, and defcvibed by a inborn in the FkfBh. which ("iCcj-.^oA^X --■■';■ a Learned Man think right') is compared by a Metaphor,tothofe rotvf. Vra.-t. ftiarp Stakes upon -which Chriftians were cruelly fpittcd and burnt. J' •^^'■- ^'-•^- ^^ F ' Thirdly,^- 1 8 _ ZXnatiitOt Panl. Thirdly '■> His quiak^ and ready accomplifliment, is a further proof of the Efficacy of his Power. No fooner had God gi- ven him a Commiffion in^reference to Joh^ but he gmcl^y raifeth the Tempeft, brings down the Houfe, flayes his Children, brings Fire from Heaven v and ( which would feem ftrange ) hath the Troops of the Saheans and Chaldeans at his beck, as if they had been lifted under his known Command > fo that in a little time he puts his Malice into Adr. Fourthly \ If any would flight all this, as being the Force of Trincipalities and Fowers againft Flejh and Blood : We may fee he hath fo much ftrength and confidence, as to grapple with an Angel of Lights as he did in the contefting for Mofis his Body, jfude V, p. This was a Created Angel^ elfe he durft: not fure have brought a railing Accufation j but in that he flrove, and raylingly accufed, it fhews he wanted not a daring boldnefs to fecond his Commiflion and Power. Fourthly > It will be alfo requifite to lay open the Advantages he hath in the management of all this Power , which are great : As, Firft, The multitude of Devils : That there are many, is not denyed, upon the evidence oCfeven cafl out of M^^ry Magdalen^ and the Legion which were fetled in one poor Man at once. It may be we may not credit the Devil's own account of his ftrength io n^uch, as to believe that their number was exa^ly anfv/erable to a Kptnan Legion^ which (if ^me fpeak right} was 5(5d<5 : yet there being Co plain an allufion to a Roman Legion h and the Scripture in the recital favouring it fb far, as to confent to a truth in that part of the Story, we can do no lefs than conclude that the number of Devils in that Perfbn was a very great num- ber, and fo great, that the fimilitude of Legion was proper to exprefs it by. Befides, if the Scripture had been filent in this particular, our Reafbn would have clearly drawn that conclufion from fuch premifes as thefe, That he is the God of the World^ and rules in the Children of Difobedience h for whatfbever we conceive of his Power, we cannot think him Omnipotent^ or Omniprefent, thefe being the incommunicable Attributes of the great Creator of all things, in which no Creature can fhare with God. Being then afTured that he is the Tempter of all Men, and that he can- not be in all places at once, we mufi needs apprehend the Devils to chap.3: ^Mm'sXmiptations. 19 to be many, as is fignified by that expreilion, the VevH and h:4 Angels, Secondly i He hath c^lfo an advantage for the executing of his Defigns, from that Ordiv^^hich from the fore-mentioned grounds we muft be forced to conceive to be among Devils. I know the bold determination of the Order of Angels by Dyonifiiu is juftly reje(Sted, not only by Iren£HS and Augufiin^ but alio by the gene- ^^'^;^' ^^^^^>'' rality of Proteftants, who upon that^ and other grounds of like '^* ^'*' prefumption, do reje^ that Author as not being the trm Vyoni- futf the Areopagite. Neither do fbme of our Protelhnt Authors (as Chamier and others^ admit the Government of Angels to p^k/?. Vol. z, be Monarchical, (which fuppofition the Papijis would gladly ^- 9- c« ii. make ufe of, as a Foundation whereon to eftablifh the Vniverfal Headjhip of the Pope) being a thing whidi Vyonifitts himfelf, ( as Chamier affirms) never dream'd of : Yet do none of thefe Au- thors deny an Order among the Angels, but willingly grant it, as clearly implyed from the term Arch- Angel ufed by Fanl, i TheiT. ScUfermloc 4, 16. and from their being called God's Hofi or Army, where Order is neceffary for the right management of their ftrength, and confufion the way to the ruin of their defigns ; The thing they diflike is, the bold and peremptory determination of the particular Orders zmon^ them, and the ajftgnment o( the feveral <^'*^- ^"^"g- Charges, Imployments and Stations to each » which whofoever *"' ^'*" ^* * ftiall do mult needs be guilty of intruding into things which he hath not feen. It would upon the fame fcore be a prefumptuous folly to make fuch a determination of the feveral Ranks and particular Imployments of Devils : Yet this hindereth not, but with a warrantable fobriety we may believe in the general, that there is an Order among the Devils. Not only do thefe Expref- lioris (Baalzebub fhe Prince of Divils, the Devil and hk Angels.^nd ^ 'h* if/^T ^''' in that they are called. Principalities znd Powers) warrant us fo P ^ • •^^° tb think h but the fore-mentioned Confiderations about the mul- titude of Devils, will force our Reafon to an aflent : for if they muft be many, becaufe all Mankind is fenfible of their Aflaults, they muft have alfo an Order in the management of their Temp- tations •, without which, their Defigns of Cruelty and Malice muft Catleaft in great part) fall to the ground. Neither do I know well, how thofe Authors may be juftly blamed, who pro- ._ . ^ ceeda little further in their Suppofitions,to tell us ( as moftpro- ^J''" ''"^\ bable) That thefe infernal Spirits do Jl^are the JForld among F 2 them, Iti 10 :^ f^rcatife of Taw I. them, and are alloted to feveral Countries and Places, as their own proper Charge and Jurifdi<^ion > for what other Interpre- tation thofe PalTages in Dan, lo. 13. can receive, I cannot fee. The Prince of the Kingdom of Perfia rpithjianding the Angel one and irventy days 7 and his help in that oppofition from Michael^ can- not ( if things be well weighed) be properly underftood of ' Camhyfes the Son of Cyrm^ or a conteft with any Man. However if we let this go, as a thing uncertain, ( becaufe this Interpreta- a ymm oc. ^.^^ .^ denyed by fbme} yet that which is fpoken of their Order in the general, and the advantage thefe Spirits have againft us up- on that Confideration, feems to be paftdenyal. Thirdly 5 The advantage of place among Armies is reckoned much. Satan feems to have (bmething this way as an advantage *Bv ro"( V 'mi' of Ground^ in that he is fliled Spiritual Wickednefs in High e^vioii.E^hd. pi^^^j^ what advantage High Places may be to Devils and Spirits we cannot further m agine, than that they being thus above us and about us in the Air, fee and know our Wages and Adions, and fb receive Information from thence for their mali- cious proceedings againft us. Fourthly ', Eut his greateft advantage is from his Knowledg, which I fhall a little explain in the following Chapter. CHAP. chap.4. smarts Xtmpt&mm, 21 CHAP. IV. 7!hat Satan hath a great meafure of K^otvledgj proved.^ hy comparing him voith the kmvcledg of Adam in Innooen. cy^ and by his litles. Of his Kfiorvledg Natural^ Experiment alt and Jccejfory. Of his knovpledgof our thoughts. How far he doth not know them^ and how ' far he doth^ and by what means. Of his kmwledg of things future^ and hy what ways he doth conjecture them, 'the Advantages in point of Temptation that he hath by his K^owledg, IN the difcovery of Satan's iTwo^'/e^g, I fhallfirft give Evidence and Demonfiration thereof. To which purpofe, (i.J) Let us confider the Knovi^ledgof >^<5?^»2 in Innocency i which being found to be great, it will thence be eafily concluded, that Satan^'s Know- ledg is far greater : Itwo notable difcoveries we have of Adam^s Knowledg, the one was his giving of Names to all Creatures i Gen.l. i^. Which was not only a Sign of his Dominion^ but alfb a notable Inftance of his Vnderjianding^ feeing- the Names were given ac- cording to the natures of CreaturesLV v/hereof Bochartus gives a large account, as the Camel is called ^D3, becaufe it's apt to Hier6;ii.oiconl repay injuries i the Kite rHNI, from its fharpnefs of fight i the ^' ^^^^' Pelican is named njer than the Angels) and confequently their Know- ledg is proportion ably greater. So that if ^^-:2?w in Innocency underflood the Nature of Things, how much more exactly and fully mufi we imagine Satan to know them ? Secondly i But the Proof is more full and dire(St, from thofe Appellations and Titles which the Scripture, and the Experience <|uaCA«6tf^v. of Men, have put upon him > his ufual name Acd{jUQi>v^ v/hich (in Matth.%.^1, Marh^ 5. 12. Kev. 16, 14.) we tranflate Devil, properly fignifieth one that is rvife, knowing, or skilful. And however the wickednefs of that Spirit hath fo far difhonoured this word, that 'tis always Cas fome think J) ufed to H^mhtVnckan Sprits i yet ftill it carries an evidence of their Nature in refe- rence to Knowledg, that though they are wicked Creatures, yet are they wife and knowing : 'tis faid, Ge;;. 3.1. 'the Serpent tt^of more fubtil than any Be^z/? of the Field i which though it be true li- terally of the Serpent, whofe Wifdom and Subtilty, Naturalifts have abundantly noted, yet that expreflion hath an eye upon Sa- tan, who was the principal Agent v and the Serpent there is cal- led fHbtil, as inflmnced by Satan, whofe Inftrument he was : f i-incipaliter which we may believe, not only upon the credit of Ai^in and ad Diabolum Lyra, but more fecurely upon the Teftimony of other Scriptures, referenda eft which name him the Old Serpent, Rev. j 7 p. and impute all that <:slliditas. Qx^{i in the management of that Temptation, to ^particular remark- chap.4. Satan's Xempfatfonsf* 23 remarkable sljilland fiibtilty of Satan i the Strpent beguikd Eve thrmgff fubtiliy^ 2 Cor. ii. 3. and (ifBesza conjedure right) the Appellation ^oc}fjUi)V do fo fitly fuit this Hiftory of the Tre« of Knowledg, that the title of Knowledg feems to be given him for this lingular Mafter-piecc of Craft. _ Thirdly > That Satan hath Great Knowledg, is by thefe Ar- guments difcovered > but if further inquiry be made into the Nature of his Knowledge, we (hall be nearer to a fatisfai^ion in this particular > and here we may obferve a three-fold Knowledg -in Satan. Firfti A Z^4f«r^/ Knowledg, which the School-men have di- CognidoVe- ftinguiihed into thefe tn>o j ( i.) An Evening Knowledg, which jJatuSna^ he received from things Created, whereby the /pedes of things sarfh. sybtU wereimprelTed upon his Mind, and fo received, being a Know- otiumTheol. ledg a pejteriori^ from the Effects of Things i which becaufe it is P- 3^^; more dark and obfcure, than that which arifeth from the Caufes sTtrntat^Dei!' of things, they tearmed Evening Knowledg. (2.) The other lib. i r.c.29. h Morning Knowledge which is a Knowledg of Things in the ^r. Jenifon Power and Wifdom of God, in which he faw the Idea's and ^^f^j, f ^f' Images of all Things > this Knowledge they prefer before the ' Vj^ ° ^ Dy other, as Lines and Figures are better known from Mathematical ipfam crea- Inftrudion, than by their "bare trad;, as written in Duft. mr^m melius . Secondly i Befides this he hath an Experimental Knowledg j Ij^'je^nUa^Dd which is the improvement of that natural Stock, by further Ac- tanquaminar- quifitions and Attainments > and indeed Satan had very high Ad- te quafaftaeft, vantages for an inaeafe of Knowledg, he had a great St(ic\ to ^"^imin eaip- begin withah he hath had Ht ^nd futable Ohjecis to work upon ^j^^^^^'^f'"-^* in his Contemplations, fb that by comparing things with things, ibid. * in fo large a Field oi Variety ^ and that for (o many years together, it cannot be, but that he fhould be grown more experienced and fubtil than he was at firft : and the Scripture doth fairly counte- nance this Suppofition, by telling us of his Devices^ 2 Cor. 2. 1 1. No«m^7«.' ofhpt Wiles, EpheC 6. 11. and of his Depths, Rev. 2.24. All ^t^'^^'*^' which Phrafes imply. That Satan hath fo fiudied the Point of Temptation, that he hath now, from long Experience and Ob- fervation, digefted it into an Art and Method, and that with fuch €xa6tne(s, thatitisbecomeaAfy/ery, zndd. Depth, much covered and concealed from the notice and obfervation of Men. Thirdly i To both the former, may be added another Know- kdg > which becaufe 'tis from another Spring, I may call it an Accejfery .M :axt:eatife of Parti. Accejfory Knowledg, confifting in occafional Difcoveries made to him, either when God is pleaTed to make known Co much of his Mind andPurpofe as he imploys him (3.s an Inftrument or Ser- ; vant) to execute, as he did in the cafe oC Job and Ahab--, or when he informs himfelf from the Scriptures^ or catcheth hints of Knowledg from the CWc/?, and the Ordinances thereof. If good Angels have an encreafe of Knowledg this way, as is evi- dent they have, (for to Principalities and Vovoers in Heavenly Pla~ ces^ is made known by the Church the manifold Wijdom of God^ Ephei^ 3. 10.) we cannot but imagine that Satan hath fbme addition of Knowledg from fuch Difcoveries. While we are upon this Point, it will be necelfary to offer fome fatisfadtion to tn>o ^mjiions, X^teil. i^ Firfti Whether Satan knoiys our Thoughts f" Anfw, I. It's undoubtedly God's Prerogative^ to know the Thoughts s he knows them intuitively^ which is beyond the power of any Creature, Jer. 17. p. Wh9 can k^ioxp it .? This is a Challenge to all, implying the utter impollibility of it to any but to God alone 5 / the Lord fearch the Hearth he knows the moft inward Thoughts. F\QV.2. 2^, I am he tvhich Jearch^th the ReinSj and the 'Heb, 4 13. Heart i he knows them evidently and certainly, ,All things are na- k^d and c^en before him^ with wham, rve have to do-, Thofe fecret Thinkings and Intendments which are hid from othjers, and which we our felves cannot diftindtly read, becaufeof their fe- 7J/W. cret intricacy or confufednefs, yet the very infide andr outfide of Trr&iMMa'- them are uncafed, cnt up and anatomized by his eye : in all which ^'*''^' Expreffions, God is careful to referve this to himfelf^ I the Lord doit^ or I am he that fc^rcheth i and fignihes, that iione e|fe.& -able to do the like. ' , . . ' ■ Anfw» 2. - Yet Satan can do much this way : for if we confider how he can come £0 near to our Spirits, as to communicate his Injedions to us, and that he often entertains a D/j^^^j^e with us in this fecret way of accefs that he hath to our Thoughts, if we obferve his Arguings^ his Anjwers and Replys to our refufals, fb dire6iy Coper- .tinent^ Co cotitinued^ we fliall be conlirained to grant that he can ■do more this way than is commonly imagined. That I may ex- plain this with a due refpedl to God's Prerogative of knowi/ig che Heart, I Ihall, 1 . ;,.-, . ,;.;., Firil, Shew that there are f^ro things which are clearly orjto^ Satan's reach, (i.) Om future Thojights^ he cannot tell what ihall be our Thoughts for tiir.e to come,, he may polfibly adven- ture chap.4. Satan's XtinptatiomS, if ture to tell what Suggeflions he refolves to put into our Hearts, but what fhall be our Refolves and Veierminationr thereupon, he knows not ; This is fingled out as one part of God's Preroga- tive, that he knoweth the determinate Turpofes and Refolves of the Heart aforehand, becaufe he turneth the Heart as he pleafeth, Frov.2i»i, (2,) Out prefeat formed T'houghtf, th^ immedhte and imminent Ads of the Mind he cannot direUly (ee into : He may tell what floating Thinkings he hath put into our Heart, but our own proper Thoughts, or formed Refolves^ he cannot direSly view > this is alfo particularly infilled on as proper to God alone. John 2. 24,25. Chri(l l^ea? all Men, fo diredrly, that ^e needed not that anyjhould tejiifie of Man, (this Satan ftands in need of> he fbmetimes knows Men and their Thoughts, but he needs a Sign or notification of thefe Thoughts, and cannot immediately look into them ) '■> the reafon why Chrift needed not this, is rendred thus, for he k^erv what wni in Man i that is, intuitively he knew Matih.i2,2y. his Thoughts, and could immediately read them. Secondly i I fliall endeavour to explain hovo much, or how far he can /'ry into our Thoughts. Several things are granted which argue Satan can go a great way toward a dilcovery : As, Firft, That he knows the ObjeSis in our Fancy, or f'hantafms, -D'-. Jenifon*s and this as clearly as we do behold things with our Eyes i and the ^^'f\/( ^^~ pro©f given hereof is this. That there are Diabolical Dreams, in TVs. ° ''^^* which the Devil cannot create new Species, and fuch as our Senfes /^/^.Goodwia were never acquainted withal, (as to make a Blind Man dream <^ f^t^'i of Light ^ of Colours) but that he can only call forth and fet in order thofe P' ^'^' Objects, of which our Imagination doth retain the Shadows or Impreffions i and this he could not do, if he did not vifibly be- hold them in our fancy. Secondly, 'Tis certain he knows his oB'^xS'agge/^ww/, and Temp- tations darted into our Minds i upon which, he can at prefent know what our Thoughts are bufied upon. Thirdly, He knows the fecret workings of our Paffions,as Love, Defire, Fear, &c, becaufe thefe depend upon, or are in a conco- mitancy of the motions of the Blood and Spirits, which he can eafily difcern, though their motions and workings may be kept fecret from the obfervation of all by-ftanders. Fourthly, Some go further, (zs Scotus, referente Barthol. Sybil/a J Queft.peregri- narum p. ^gz- Dxmones cognofcunt cogitationes noftras, quantum ad fubjeftum, objeftum & afiefttini, uou autem quantum ad finem. Sciunt quid cogitamus fed ignorant ad quem hnera, G fuppofing t6 ZXtttitiitOf PartL fuppofing that he knows what is in our Thoughts at any time, only he knows not to what thefe Thoughts inclim : but I leave this to thofe that can determine it certainly. In the mean time I proceed. Thirdly, To {hew what a guefling Faculty he hath of what he doth not diredly know j be hath fuch grounds and advantages for Gonjedure, that he feldom fails of finding our Mind : As, Firft, His long eA:]?me«ce hath taught him, wh^tufHaUyMQndo think, in fuch cafes as are commonly before them > by a cunning ohfervatien of their Adions and Ways he knows this. Secondly j He by ftudy and observation knows our temper and inclination, and confequently what Temptations do moil fute them, and how we do ordinarily entertain them. Thirdly '•> He knows this the more, by taking notice of our, TrayerSj our complainings and mournings ovct our defers and mifcarriages. Fourthly '■> He is quick and ready to take notice of any Exteri-^ our Sign, by which the Mind is fignified, as the Fttlfe, the motion of the Body, the change of the Countenance i all which dp ufu- — deprehendas ally ftiew the alTent or diffent of the Mind, and at leaft tell him anjmitormen- ^j^^^ entertainment his Offers have in our Thoughts. LVotorum fa- ^^^^^'v ' ^^^"8 ^^ quick-fighted, he can underftand thofe par- cie. Sxpe ta- ticular Signs which would efcape the obfervation of the wifeft cens vocem. Men i there are fome things fmall in themfelves, Cand therefore verbaqjvuitus yjjQjjfgj.ygjj which yet to wife Men are very great indicia of things i the like may be faid of us, in reference to our inclinati- ons, our acceptance or refiftance of Temptations, which yet he hath curiouily marked out. Sixthly i No doubt but he hath ways to put us upon adijcovery of our Thoughts, while we conceal them, as by continuing and profecuting Temptations or Suggeflions, till our trouble or paf^ lions do fome way difcover how it is with us. By all which it appears that his gueflings and conje6tures do feldom fail him. 'Tis now time tofpeak to the other Queftion, which is, Queft. 2, Whether and how far Satan k^ows things to come ? Anfw, To this I fhall return Anfwer in thefe two Conclufions. i,ConclHfion, Firft i There is a way of knowing future things, which is he- yond the ksiorvledg of Devils, 3Lnd proper only to God, Efa.41.23. there God puts the competition 'twixt Himfelf and Idols, about the truth of a "Diety upon this ilTue, That he that^ can Jhew the things that chap.4. ^^tm's %miptations. ir that are to come hereafter, he is God i which becaufe they cannot do, he doth hereby evince them to be no Gods. If Satan could truly and properly have done this, he had had a Plea for a Godhead, In Divine Predidions tvs^o things are to be confidered. (i,) The Ai^«er foretold, when the events of things contingent, and (as to fecond Caufes) cafual, depending upon indeterminate Caufes, are foretold. (2,) The Manner, when thefe things are not m- certainly, or conjetfurally, or darkly > but clearly, certainly, infaHi" bly, "and fully predided. Of this nature are Divine Predidiions, which Satan cannot perform, nor yet the Angels in Heaven. Secondly h Yet Satan hath fuch advantages for the knowledg 2,Conclufwn» of future Things, and fuch means and helps for a difcovery of them, that his Conje<3:ures have often come to pafs. Firfti He knows tht Caufes of Things, which are fecret to us. Upon which he feems to fbretel many things ftrange to us > As a Thyfician may foretel the Effe&s, Workings, and Iflues of a Dif- eafe, as feeing them in the Caufes : which would pafs for little Jefs than Prophefte among the Vulgar, Thus an Ajhologer foretells Eclipfes, which would be taken for a Divine Excellency, where the knowledg of the ground of thefe foretellings had not taken away the wonder. Secondly > Many things are made known to him by imtnedi' ate Divine Revelation : We know not the intercourfe betwixt God and Satan in the matter of Joh > Satan ( having obtained his Commiffion toafflidhim) might have made a long prophefieof what ftiould come to pafs in reference to Job, his Children and Subilancei how many fuchPredidions he might make, we little know. Thirdly 5 He hath a deep infight in Affairs of Kingdoms and States, and fo might ( from his Experience and Obfervation ) eafily con^jedure Mutations and Alterations. A Politician may do much this way : for ought we know, Satan's Prophefy ( in the likenefs of Samuel) to Saul, of his ruin, and the tranflation of his^ Kingdom to David, might be no more than a conjedural con- cluiion, from his comparing the order of the prefent Providence, with former threatnings and promifes. Fourthly > He hath a greater underftanding of Scripture Pro- phecies, than ordinarily the wifeftof Men have > fo that at fecond hand he might be able to foretel what (hall come to pafs. Whilft we that do not fo clearly fee into Scripture-PredidtionSjmaynot G 2 be ZXuatikbf Part L Inviaus eiris be able to find out the matter. Hence by Oracle he foretokd ^lex- Alexander, ^nder of his Succefs, which he knew from the Prophefy of Da- AiSri'"" »«'> Chap. II. long before. Fifthly i He hath advantage from his Nature as a Spirit, by which he over-hears znd,fies the private Adiings, Complottings and Preparations of Men in reference to certain Undertakings, and can eafily, by his Agents, communicate fucR Councels or Re- fblves in remote Countries and Kingdoms, which muft pafs for real Predidions, if the event anfwer accordingly. Sixthly > He can foretel ( and with probability of fuccefs ) fuch things as he by temptation is about to put Men upon, efpe- cially feeing he can chufe fuch Inftruments, as he (fromexperi- encej knows are not likely to fail his Enterprife. Seventhly i To this may be added, the tvay and manner by which he exprefleth himfelf, either in doubtful or enigmatical . Terms, or in general Expreflions, which may be applyed to the Event, what way foever it (bould happen. Of thefe. Authors have obferved many Inftances, which were fuperfiuous to enu- merate. Satan's Knowledg being thus explained, it is eafie to imagine what an advantage it is to him in the management of his Temp- tations: For, Firft, He by this means knows our tempers and difpofitions. Secondly i And what is moft likely to prevail with us. Thirdly i How inclinable we are upon any Motion made to us, and what hope to gain upon us. Fourthly > He knows fit times, Seafons and Advantages againft us. Fifthly i He knows how to purfue Suggeftions, and can chufe flrong Reafbns to urge us withal. Sixthly i He knows how to delude our Sehfes, to difiarb our Paffions. Seventhly i He knows all the Ways and Arts of Agrightments, Vexations, Difquietments, Ninderances and Difturbances of Duty, Eighthly h He by this means is furniftied with skill for his pub- lick^ Cheats and Delufionsin the World, how to amufe, aftonifli, and amaze Men into Errors and Miftakes, which he hath always endeavoured with very great fuccefs in the World, as we ftiall fee hereafter. Non non fnpe- labit Gallus Apulutn. Ibis redibis nunquam per bella peribis. GHAP- chap.|. ^Mms Xtmptmoxxs. .^9 CHAP. V. liifiances of Satan's Fower, Of Witchcraft, vphat it is* Satan s Forver argued from thence. Of Wonders. Whe* ther Satan can do Miracles, An account of vphat he can do that way. His Power argued from Apparitions and Foffeffions, I Shall add in the fifth place, fbme particular Infiances of his Power, in which I Ihall infift upon thefe four, Witchcraft^ Wonders J Apparitions and Poffejjions. Firfti Witchcraft affords a very great difcovery of Satan's Power : but becaufc fbme give fuch Interpretations of Witchcraft, as (if true) would wholly take away the force of this Inftance, I ftiall firft endeavour to eftablifli a true Notion of Witchcraft, and fecondly from thence argue Satan's Power. Firft i Though the ^«n^ of Witches is not ^irfSf/y deny ed (ht- caufe the Authority of Scrigfure, Exod, 22. 18. Deut.i^. io,&c. hath determined beyond controverfie, that fuch there are ) *> yet (bme will allow no other interpretation of the word, than a skill Scot. difco\)erj and pradiice in the Art of Foyjbningy becaufe the Septuagint doth "f Witchcraft, interpret the Hebrew word riSilJ^DD by cpx^^fcov, venificam, ' '^'^' Which apprehenfion they ftrengthenby the Authority o^Jofephus^ ^»//f.l.4c.8., who giveth this account of the Law, Let none of the Children of Ifrael ufe any deadly Poyfon^ or any Drug vpherexpith he may do hurt^ Src. 'Tis eafie to obferve, that this conceit arifeth from a great inohfervancy of the reafon of the Application of thefe words, and yet finding death threatned to fuch, which (in a bulinefs of meer Jugling ) would feem too great a feverity, they have framed this anfwer to it. That the death is threatned, not for the ji^gUng^ ^^^J; ^''f<^^' but for their prefumpmus and hlajphemouf undertaking to do things ^''^■^^' ' '^'^' that belong to a Divine Tower ^ and for taking his Name in vain. Or ( as others are pleafed to fay ) though they have no real power, Hobs Le-viuL they are juftly punifhed for the belief they have, that they can do ^''^' P*7* fuch mifchief^ joyned with their purpofe to do it, if they can. In Anfwer to this apprehenfion, I fhall not much infift upon *j^f/e Reafbns, which yet are fufficiently weak, (the latter accu- fing God's Laws of ttareafenable feverity, and the former accufing J?'^*-/^'** ^"^^ them of unnecejfary redundancy, feeing enough in other places is ^^^ ' p ^,/ provided againft Blafphemers ) but (hall offer a Confideration or two, which I judg will be of force toredifie theMiftake. Firll: i Though it cannot be denyed, but that a great many Cheats there have been in all Ages, by which Men have endea- voured to raife the repute and efteem of their own Skill and Ex- cellencies, or for other bafe ends j yet from hence to conclude, that all thefe things that have been done under the name of Witch- craft were fuch,muft be an unfuiferable piece of infblencei not only denying that a'edit which all fbber Men owe to Hififfry, to the con- ftanti^e/ief of all Ages, to the faithfttlnefi zjid wiCdom of Judges, Jurors, tVitnejfes, Latvs ^nd San&ions, but alfo dangeroufly over- throwing all our Senfes > fo that at this rate we may well queftion, Whether 51 ZXuatiitbf Parti. "Whether we really Eat, Drink, Move, Sleep, and any thing gJ^Pthe"ffo' ^^^^ ^^^^ we do i this Reafon is urged by grave and ferious Men. Ij Ghofi, p. 83. J. Glanvil. Conft derations of Witchcraft, p. 6- Tenefon dgainfi Hobs, Art. 4, p. jp. Secondly i It cannot be imagined that fuch things are meerly delufory, where the z'(?/««f<^r); Cow/c//?;?^/ of fo many, have accufed themfelves and others, not of Thinking or Jugling, but o£ really Actings and doing fuch things '■> with fuch Circumfiances as have particularized Time, Place, Thing, and Manner. Vid E ift Thirdly i The real Effects done by the Power of Witchcraft, D Balthafaru ^^^ ^^ "^^ ^^ ^^ Delufion *. Such are the T'ran^ortation of Perfons Han. M. ];.in many miles from their Habitations, and leaving them there i their cake Tom. 5. felling things done in remote Places j raifingoi Storms and Tem- Xi de S- P^^'^ ' Vomiting of Pins, Needles, Stones, Cloth, Leather, and na fafcinara in f^ch like i and thefe fome of them attefted by (bber and intelli* cujiscutc, lite- gent Perlbns who were Eye-witnelTes. Large accounts you have rx N. B. not2 ^f ^{^^(-g [^ Bodintis, Sprengerius^ and feveral others that have bor- pite"ad caf- " ^^W^*^ ^^^^^ ^^^^^^^^^ ^^°"^ ^^^"^* cem, cum A- ilrononiicorum & Chymicoium carafteribus, Rofas figura in dextra & trifolii in finiftra artifici^ ose pida cum Anno Cbrifti 1(^35. cor Ssrvatoris telis tiansfixum, & imago fluid, cum verbo Germanico Na/r, procumbebanr. [ Dr. More. ] Mr, Baxter ut fupra. Dan. Sennertus Tom. 3. Lib. 6. Pars 9. Varias hiftorias enumerat de morbis incantatione indudis. Exjo^ LangtOi AUx. S.enedido, Cornel. Gemmay Forefloj ^ aliis. The Notion of Poyfbnings, or delufory Juglings, being below what the Scripture intends to fet forth, as Witchcraft i it is evi- dent that Witchcraft is a power of doing great Things by the aid of the Devil. By which our way is open to improve this Inftance, to demonftrate ( which was the fecond thin^ promifed ) that Sa- tan's Power muft be Great: For, Firftj 'Tis acknowledged that a great part of thofe things that Hdmont: are ^Jone in this Matter, as concurrent with, or helpful toward the furri^'sz "' Promoting of. fuch Adts, are Satan's pop^ Wor]q^ as the trou- bling the Air, railing Storms, Apparitions, various Shapes and Appearances, Tranfportations from Place to Place, and a great many more things of Wonder and Amazement, all which exceed humane Power. Secondly \ Many things of Wonder done by fuch Perlbns > to wbich Chap. 5- ^atatvs %m\ptamns. 33 which Cfon^^ fuppofe) the fecret Powers of Herbs, or Things, contriljute their natural j4ids or concurrance, are evidences ot Satan's deep Uriowledg of^ and infight into Natural Caufes, Of this nature is that Ointment with which Witches are (aid to be- imear themfelves in order to their Tranfportation : The power and efficacy whereof, is by fome imagined to confift in this, That Dr. More. it keeps the Body T'enantable^ and in a fit condition to receive the ^^"^^j^ confijh SovXh^ re-entry^ after fuch Separations, as Chy all Circumflances ^^^^^^ jj^^^^ are concluded ) have been really made in purfuit of thofe Vifiona'-/e^^r^//o» of ry Perambulations and Tranfadtions. Which things if they be fo, soul and Body, Cas they are not improbable) Witches have them from Satan's ^^^'^^^ ^^^~ difcovery, and they are to be afcribed to his Power. ll^ifirn^fs ^of the Bady for y'ttal union. What is the me.tning elfe of that ExpreJ/cn^ [ Whether in the, Body or out of ths Body I cannot tell ] except the Soul may be fcparated from the Body xoithoi^t death. J. Glan- "iWt Witchcraft-, p. 15, l8. Thirdly i Thofe Adions that ate moft properly the Witches &wn ASiionSj and in which the Power of Hurting doth ("as fbme fuppofe) refide, are notwithflanding, either axvak^ned or influ- enced by Satan : So though we grant (what fome would have) that Hd.-nont ubi the Power of Hurting i£ a Natural Power,and a venomous Magnetifm ^"P''^« of the Witch,and that her Imagination,by her Eye,darts thofe ^^' f^rthTs iff lignant Beams which produce real Hurts upon Men,Cafter the man- U.PM'y.quxU: nerof the Imaginations force upon a Child in the Womb, which p.^pi. Nefcio hath (as by daily Experience and Hiftory is confirmed) produ- ^J"^^ tenems ced Marks, Imprellions, Deformities, and Wounds ) and that GJatml^S^^ Satan doth but cheat the Witch into a belief of his Aid in that ^r^/f, p. 24, Matters that with a greater advantage he may make ufe of her Power, without which he could do nothing i yet even this fpeaks f^e^^C''-ti:tfd^ his Ability., in that at leafi he doth awaken and raife up that Ma- TJ' ^T-i°'." gical Force, (which otherwife would lie a-lleep) and (b puts vim m.K^^Sra th6 Sword into their hand. Yet fome attribute far more to him, hanc e^atit to wit, the infulion of a poyfonous Ferment, (by that adlion of ^^*^^^^ dorml- fu&king the Witch in fome part of the Body ) by which not only tla'^^Ktaioiir hCT Imagination might beheightned, by Poyfonous Streams ^re^- hominis inipe- *W in, which might infe'd Blood and Spirits with a noxious <-iitam) in,uis Tina:ufe. mandpiis-. - " • Cj/aav, vva, , p. 18, H The 34 1^%xm\Unf Parti. 2. Wonders. The Second grand Injiance of his Power, I (hall produce £rom thofe Adlions of Wonder and Aftonifhment which he fbmetime performs, which indeed have been-fo great, that they have occa- fioned that ^ejikn -, Q^ Whether Satitn can do Miracles ? " A. 1, '^^ ^^^5 ^^ anfwer j C i.) That God alone can work Miracles, Tslaniss i6ix. A Miracle being, a real ^5f, donevifihfy^ and above the Poxper of Nature, Such Works fome have ranked into fi^ee heads > (i.) Such as created Power cannot produce j a$ to make the Sun ftand ftill, or cSt lib°"3* go backward. (2.) Suchasareinthemfelves/r(7(:/«<;e^l>/e^N the danger of Delufion, as Chrift foretells, Matth. 24. 24^ Falfe Chrifls fltaU arife, and Jhew great Signs and Wonders-^ : in 2Hmff, 2. 4. the Apoftle telis us, fhe coming of Antichrifi jhdll be with all Sclaur Inloc. ferver^ and Signs^ and Wonders 't that is (as ibme interpret} with the povptr of Signs and Wonders > which however they be lyings both in reference to the defign they drive at, ( which is ta propagate Errors ) and alfo in their own Nature^ being truly fuch, in refped of their form, falfe > as Miracles^ being indeed no fuch rnatter, but jugling Cheats : Yet notwithftanding there is no fmall cunning, and working of Satan in them, infbmuch that the uncautious and injudicious, are deceived by thofe Wonders that he hath porp& to do, Rev. 13. 13. In this matter, though we are not Chap. J. ^atm'!$ 3Cmipmions: 35 not able to give a particular account oftheie under-ground Add- ons 7 yet thus much we may fay, Firft, That in many Cafes, his great Ads, that pafs for Mi- racles, are no more but deceptions of Senfe, Natteralifis have Ihewn feveral Feats and Knacks of this kind. Jo,Bap,?orta hath Mag'a Natu. a great many ways of fuch deceptions, by Lamps, and the feve- ^^^' l'**"^*^?- ral Compofitions of Oyls^ by which not only the colours of things are changed, but Men appear without Heads, or with the Heads of Horfes, &c. The like Deceptions are wrought by Glaffes of various Figures and Shapes. If Art can do fuch things, much more can Satan. Secondly) He can mightily work upon the Fancy and Imagi- nation i by which means Men are abufed into a belief of things that are not : as in Dreams, the Fancy prefents things which are really imagined to be done and faid > when-as they are Vifionsof the Night, which vanifli when the Man is awake h or as in Me- lancholy Perfbns, the Fancy of Men doth Co ftrongly impofe up- on them, that they believe ftrange abfurd things of themfelves, thatthey have Horns on their Head, that they are made of G/^j/?, that they are dead, and what not : If Fancy, both afleep and awake, may thus abufe Men into an apprehenfion of impoilible things, and that with confidence, no wonder if Satan (whofe Power reacheth thus far, as was before proved ) doth take this advantage for the amufing of Men with llrange things. Nebn- chadnezzar his judgment, Dan. ^.2 ly, whereby he was «/riz/e/2 fiom Men, and eat Graji as Oxen, was not a Metamorphofis, or real <;hangeinto anOxi this all Expolitors reject as too hardi nei- ther feems it to be only his extream necejftty, and low eftate, whereby he feemed to be little better than a Beatt, ( though Calvin favour this Interpretation)) buf by that Expreflion, *^'*^^^'^*"^°^-^ verf 35. \_thenmyVnderflanding came to me] it feems evident, (as moft Commentators think) that his Underftandijig was fo changed in that Punifhment, that he imagined himfelf to be a BeJr^, and behaved himfelf accordingly, by eating Grafs, and ly- ing in the open Fields. There are feveral Stories to this purpofe of ftrange Transformations, as the Bodies of Men into AJfes^and other: Beafts, which ^//g»/?i«e; thinks to be nothing elfe but the ^^^'g"^^-^"'^^ Devils Power upon the Fancy. \ Thirdly i There are wonderful Secrets- in Nature, whieh if cunningly ufed and applyed to jit Things and "times, muft needs H 2 amaze ^6 :3I Xtcatife Of Pani. arr]a2e vulgar Heads •> and though fome of thefe are known to Thilofophers and Scholars^ yet are there many fecret Things lock'd from the wifeftMen, whofe Powers, and Natures, becaufe DcCi\it. Dei they know not, they may alfo be deluded by them. Augufiin lib.2i. c.5,6. reckons i^p many Inftances, as the Loadflonej the- Stone Pymgx, Sdemtes^ the Fountain of E^/rw that can kindle a Torch, and manym£)re i and determines that many frrange things are done bythe application of thefe Natural Powers, either by the JVit of Man^ or Diabolical Art, To this purpofe he gives an account of AvKv©-a(rQz- an ufjextingmjhable Lamp, in a Temple of Venut, which allured r©-. jvjen to Worfhip there, as to an Unqueftionable Deity^ when in pl/^.lih. 18. *^^utb the thing w-as but an ingenious Compofition from the Stone Asbefton--, of which ?//«>» makes mention, that being kindled, it , , ^. will not be quenched with Water. Of this nature were thofe Comment, in ^'^^P found in (everal Vaults accompanying the Alhes of the lib. 21. c^. Dead, referved there in Urns, both in England znd eMetvhere* De Ci\ it Dei. If Men by fuch helps find fuch eafy ways to delude Men, What exadnefs of Workmanlhip, and feeming Wonders may be ex- peded from Satan upon fuch Advantages ? Fourthly i Many of his Wonders may challenge an higher rife, » Satan knows the fecret ways of Natures O^erations^ and the ways of accelerating ot retarding thofe Works. So that he cannot only -^ . ^ do what Nature can do, by a due application of ^z^/t/e to ^^J/?z/e afti^a ad de- ^rinciplis^ and the help oF thofe Seminal Powders that are in teiminata paf- Things, but he may be fuppofed to perform them in a ^"//ici^er and fiva applican- more expeditious manner: Thus Worms ^ Flies ^ and Serpents^ *^°' that are bred of Putrefadion, Satan may fpeedily produce > And who can tell how far this help may reach in his Works of W^onders !* / Fifthly y The fecret way of Satan's Movings and Agings is no fmall matter in thefe Affairs. Kow many things do common Juglers by the fwift motions of their Hands, that feem incredi- ble } Thus they make the By-ftanders believe they change the Subftances, Natures, and Forms of Things, when they only, by a j^eedy Conveyance^ take thefe things away, and put others ini their room. They that fhall confider Satan as a Spirit, fubtily imperceptible, quick of Motion, &c, will eafily believe him to- be more accomplifhed for, fuch Conveyances than all the Men in ^he World. Having Chap. J. ^iitms%tmptAtimxs. 57 Having now fcen the way of his Wonders, let us next con fid er the advantage he hath by fuch A(3-ions. If we look upon Simon Magm^ Ads 8, io,ii. we find, that he by thefe ways, had a general influence upon the People •> 7a him they all gave heed^ from the leafito the greateji h and "that his Adtions wer-e reckoned no lefsthan Miraculous, as done by the mighty Power of God. If we go from hence to the Magicians of Fharaoh^ Exod. 7. 1 1. 'tis faid, 7'hey did fo tvith their Inchantments^ which ( howfoever the matter was ) prevailed fo with Fharaoh and the Court, that they faw no diiference 'twixt the "Wonders done by Mofes and them, fave that ( it may be ) they thought Mofes the more skilful Ma- gician. But befides this, if we confider what they did, it will . argue much for his Power, if we can imagine (asfome do)^^^^].^^'*-^'''^'^'' that they turned their Rods into real Serpents, the Power is evi- dent : and there is this that favours that Opinion, it is faid, They conld not mak^ Lice^ which feems to imply, they really did the other things, and it had been as eafyto delude theSenfesin the matter of Lice^ as in the Kods^ if it had been no more than a Delufion i neither are fbme a-wanting to give a reafon of fuch a Power, (viz.) Serpents, Lice, &c. being the Off-fpring of Putrefadtion, by his dextrous application of the feminal Princi- , , pies of things, he might quickly produce them. If we go lower, Peree.'ouiil* and take -up with the Opinion of thofc, that think that they p. 572. were neither meer Veluftons^ nor yet trm Serpents^ but real Bodies ^ivetm, likg Serpents^ though without life, this will argue a very great Power: Or if we fuppofe (as fbme do) that Sztd.n took^ arvay the Rods, and fecretly conveyed Serpents in their ftead, or (which is the loweft apprehenfion we can mve) that Pharaoh'' s fight was deceived: The matter is ftill far from being contemptible, for as much as we fee^ the Spectators were not able to difcern the Ghut. -Thirdly i The next Infiance produceabic for evidencing ^'^s jpparitians. Power, is that o£ Apparitions. It cannot be denyed, but that the I'ancy of melancholick or timerous Perfons, is fruitful enough to created, thoufand Bugbears. And alfo that the villany of fome Perfons hath been delignedly imployed to deceive People with Mockc-Apparitions i of which abundance of Inftances might be given from the kjiavery of the Tapijisj difcovered to the World beyond 38 ZXuntihtif beyond contradi6l:ion ^ but all this will not conclude, that tSerd are no real Jppearances of Spirit or Devils. Such fad efFeds in all Ages there have been of thefc things, that moft Men will take it for an undenyable Truth. Inflead of others, let the Apparition at Endor to Saul come to examination : Some indeed will have us believe, that all that Scot. Wifch- was but a Jtihtil Cheat, managed by that Old Woman i and that cr.'jtly.cii. neither Samuel nox the Tkvil did appear, but that the Woman, in another 'Room by her felf, or with a Confederate, gave the anfwer to Saul, But whpfoever ftiall read that Story, and (hall confi- der iS^w/'s Bowing and Difcourfe, and the Anfwers given, muft acknowledg that Saul thought, at leaft, he fatv and fpake with Samuel : and indeed the whole Tranfa^ion is fuch, that fuch a Cheat cannot be fuppofed. Satisfying cur felves then, that there was an Apparition, we Vtd. Pool/ Sy- uiuf^ r^ext enquire whether it was true Samuel, or Satan : itcan~ r/op:. m loc. jjQf ^g denyed, but that many judg it was true Samuel^ but their Reafons are weak. ( I.) That Proof from Ecckfiafiicus 4<5. 23. is not Canonical with us. (2.) That he was caVed Samuel is of no force > Scripture of- ten gives names of things according to their appearances. C3.J That things future were foretold, was hut from conje- ^ureh in which Satan yet (all things confidered^ h^d good ground for his guefmg, C4.) That the Name Jehovah is oft repeated, fignifies no- thing, the Devil is not fo fcarce of words j Jejus I k^otv, faith that Spirit in the A^s, ^ C 5. ) That he reproved Sin in Saul, is no more than what the Devil doth daily to ajfli^ed Confciences in order to defpair. I mud go then with thofe that believe this was Satan in Samu* f/'s likenefs. C I. ) Eecaufe God refufed to anfwer Saul by Prophets or Vrim. And 'tis too harfli to think he would fend Samuel from the Dead, and Co anlwer him in an extraordinary way. ('2.) This (if it had been Samuel J would have given too much countenance to Witchcraft, contrary to that check to jiha* sziak, 2 King. 1.3. Is it not becaufe there k not a God in ifraely that ^^ go to enquire of Baalzebub f ^ (SO The chap.j.' turn's %mx\^tations. f^ ("3.) The predi^ion of Saulf Death,though true for fiehjlance^ yet failed as to the exa^nefl of time, for the Battel was not fought the next day. C4.) The acknowledgment of the Witches Power, [JT^ hafi thou difquieted me ? ] ftiews it could not be true Samuel, the Pawerof Witchaaft not being able to reach Souls at reft with God. C 5. ) That ExpreflSon of Gods ajiending out of the Earthy is evidently fufpicious. The reality of Apparitions being thus eftablifhed, Satan's Power will be eafily evinced from it. To fay nothing of the Bodies in which Spirits appear > the haunting of Places and Per- ibns, and the other Effects done by fuch Appearances, fpeak abundantly for it. Fourthly i The laft Inftance is of PoJfeJJtons, the reality ofPoJfeJJtonf, which can no way be queftioned, becaufe the Neiv T'ejiament af* fords fb much for it j I fhall only note fbme things as concerning this Head. As, Firft > The multitudes of Men pofTelTed : (carce was there any thing in which Chrifl: had more opportunities to fhew his Au- thority, than in cafting out of Satan j fuch Objects of CompaG- Hon he met with in every place. Secoiidlyjx The multitudes of Spirits in one Perfbn, is a confi- deration not tdbe pafled by. Thirdly j Theft Perfons were often ftrongly acSled, (bmetime with fiercenefi and rage, Matth, 8. 28. fome living without Cloaihs, and without H(7«/i, Luke 8. 27. (bme by an incredible ftrength breaking Chains and Fetters, Mark 5.3. Fourthly i Some time the Poifefled were (adly vexed and af^ Aided, caftiwfflt^e Fire and JVater, Sec, Fifthly 5 Some were firangely influenced: we read of one, AUs 16,16, that had a Spirit of Vivination, and told many things to come, which we may fuppofe frequently came to pafs > clfe fhe could have brought no gain to her Majier by South-Jaying, Another we hear of^ whofe Pofleffion was with a Lunacy, and had fits at certain times and feafons. The PoffeflTed Perfon with whomMr.Ro#Jl?»vel/difcourfed, (within the memory of fome li-jr^j^j^^ ^^ ving ) could play the Critic)^ in the Hebrew Language. Sixthly* 40 :^ Xrtatife Of Parti. Sixthly i Infome thePoffeffion was fo ftrong, and ib firmly feated^ that ordinary means and ways could not dilpolTefs them: T'bis hjnd conies not out hut by Prayer and Fafiing, Mat. 2 7.2 1. which (hews that all Poireffion was not of one kind and manner, nor alike lyable to ejedion. To all thefe may be added Ohfejfwns : where the Devil afHi(2:s the Bodies of Men, difquiets them, haunts them, or flrikes in vvith their melancholy temper, and fo annoys by hideous and black reprefentations. Thus was Saul vexed by an evil Sprit from iheLordj which (as moft conceive) was the Devil working in his melancholy Humor. That the Devil fliould take poffeffion of the Bodies of Men, and thus acr, drive, trouble and diftrefsthemi fo di(iort,difknd,and rack their Members i fo feat himfelf in their Tongues and Minds, that a Man cannot command his own Fa- culties and Powers, but feems to be rather changed into the na- ture of a Devil, than to retain any thing of a Man i this fhews a Power in him to be trembled at. Satan's Povyer being thus explained and proved, I fliall next - ipeakfomethingof his Cruelty. CHAP. cha.f.6. ^Man's XtmputiomS, 4^ CHAP. VI. Of SiiUn's Cruelty t Inflmtes thereof m his ileaii^g with wounded Spirits^ in ordinary TempAtions of the Wicked And Godly ^ in Ferfecutions^ Cruelties in Wor- fljip* His cruel hafidling of his Sldves, HE that (hall confider his Malice and Power, tnufl: unavoi* dably conclude him to be crueL Malice is always (b, where it hath the advantage of a proportionable lirength and opportuni- ty fbir the effedling of its hateful Contrivances : It baniiheth all pity and commiferation, and follows only the dictate of its own rage with fuch fiercenefs, that it is only limited by wan- ting power to execute. We may then fay of Satan, That ac- cording to his Malice and Power fuch is his Cruelty. Tlie truth of this will be abundantly manifefted by Infknces : As, Firft, From his defperate purfuits of Advantage, upon thofe whofe Spirits are wounded. The anguifhof adiftrelled Confcience is unfpeakably great, in fo much, that many are ( as Heman^ Pfalm.88. 15O even difiraSfed^ while they Jkffer the Terrors of the Almighty, Thefe though they look round about them for help, and invite all that pafs by to pity them, becauje the hand of the. Lord hath touched them > yet Satan laughs at their Calamity^ and mock^ at them under their Fe^rj-,and doth all he can to augment the fiame : he fuggefts dreadful thoughts of an incenfed Majefiy j begets terrible apprehenfions of Infinite Wrath and Damnation v he aggravates all their Sins, to make them feem unpardonable : every AVnon he calls a Sin^ and every Sin he reprefents as a willful forfaking of God i and every deliberate Tranfgreflion hq tells thtmhthefin againji the Holy Ghojh He bltffles them in their Prayers and Services, and then accujeth their Duties for intollera- ble prophanations of God's Name =» and if they be at lad affrigh- ted from them, he then clamours that they zxq forfahen of God^ becaufe they have forfaken hira : He ( as ^ right Baalzehuh) rakes in their Wounds, as Flies are ever fucking where there is I a a Sore. Their Outcrys and Lamentations are fuch Mufick to hiiTij that he gives them no reft , and with fuch triumph doth he tread upon thofe that thus lie in the Duft,that he makes them fbmetimes accufe th^m{elves/or th^% wl^ch they never did^ and in derifion he infults over them-' in Aeir-greateft perplexities, with this^ Where if now thy God ? and vcho JhaU deliver thee out of my hand.? This were enough to evidence him altogether void of compailion. But, Secondly '■, He flicws no lefs cruelty in his ufage of thofe that are his Slaves, The Service that he exa(9:s of thofe that are his moft willing Servants, is no kCs than the higheft cruelty i and not only ( i,) in regard of the mifery and deftru6lipn which he makes them work out for themfelves, ( which is far greater, than where Men are forced by the moft brutifli Tyrants, to bity their oxvn Poyfbn^ or to cut their orvn 'Throats ', becaufe this is unipeaka- bly lefs than the endlefs niiferies of eternal Torments } : but C 2. ) alio in regard of the very llavery and drudging toyl. of the Service which he exads from them i he is not pleafed that they Sin., but the t/z7c/? 'Iniquities, moft contrary to God, and moft abominable to Man, as the higheft violations of the Laws of Nature and Reafon, are the things which he will put them upon, where there are no reftraints in his way : He drave the Heathens C as Taul teftifies Kom, i. ) to aife(5i:ions fb vile and loathfom, that in their way of finning, they feemed to adi rather like Brutes than Men^ their Minds becoming fo injudiciom, that they loft all fenfe of what was fit and comely. Neither (3O doth this (atisfie his cruelty that the worft of Abominations be pradifed, but he urgeth them to the higheji dejperatenefs in the manner of perfor- mance, and fo draws them out to the front of the Battel, that they might contemn and out'dare God to his face i he will have them fin with an high hand., and in the higheft bravado of mad-> nefs to rufli into Sin, as the Horfe into the Battel, This cruelty of Satan were yet the \e£Sj if he only brought them forth prefump^ tuoufly, in feme one or two kt' Battels upon ffecial occafions : But C4.) he would have this to be their conjiant ivork,^ the task ot every day, upon the £amefcere that Achito^hel advifed Jbfalom^ to an open and avouched defilement of his Fathers Concubines, that fo the breach ^twixt them and God might be fixed by a refo-' lute determination ; and confequently that their hands might be frong, and their hearts hardned in rebellion againft God. And C5.} that chap.6. Satan's Xtmptmms, 45 (5.;) That Satan might not come (hort of the utmoii of what Cruelty could do : We may yet further obferve, that though Sinners ofer themfelves willingly enough, to conflid againft God in the high places of the Fields yet as not fatished with their for- wardnefs, he lajheth and whips them on to their work, andlbme- time over-drives them in their own earneftnefs. Haman was fo hurried and overborn with violent hatred againft Mordeeai and Either ^.15. the Jen?/, that his own advancement, and the marks of lingular favour from the King availed him not, as to ^ny fatisfa&ion and prefent contentment. Ahah^ though King of Ifiael^ is fo vehe- mently urged in hisdefires for NabotFs Vineyard, that he cove- red his Face and grew fick upon it. Thus, as Galfy-Slaves^wcve they chained to their Oar, and forced to their work beyond their own firength. - Thirdly, There is alfb a cruelty feen in his incejjant provokings sind ioTce upon the-Children of God, while he urgeth his loathed Temptations upon them againft their will. When I confider Fatd's out-cry in this cafe, (Rom. 7. 1 5, ip.) that which I do J al- low not, the evil which I would not, that do I, &cc, ) my thoughts reprefent him to me, like thofe Chriftians that were tortured in thG trmgh, where .Water was poured by a continued 'Stream up- on t^heir Mouths, till the C/i?^^ that lay upon their Lips was forced down their Throats i or like thofe that had ftinking Tuddk- waterby^ Tunnel poured into their Stomacks, till they were ready to hurji h and furely he apprehended himfelf to be under very cruel dealing by Satan, when he cryed out, 0 wretched man that I um / who Jhall deliver me ? If we ferioufly confider the tnind and' endeavours of thofe Children of God, 'that are Jiriving againft Sin, and have caft itoif asthe moft loathfom abominable thmg, when Satan urgeth them, to Evil with his incelfant Impor- tunities4 it is as if they were forced to eat their own Excrements, or to yrr^fftm? down again their own Fbwz>i for the Devil doth h\xVf:zsltVftiQ) cram thefe Temptations down their Throats againft their will. Fourthly, If we caft our Eye upon the Perfecutions of all Ages, wc ftiall have thence enough to charge Satan withall, in point of Cruelty 5 for he, who is ftiled a Murtherer from the beginning, Cct them all On Fpoi >^ ^tis he that hath filled the World with Blood and Fury, and hath in all Ages, in one place or other, made it a very Shambles and Slaughter-honfe o{ Mm* (i») Can we I 2 - reckon 44 ZXtt^tiUOf Parti. reckon hoiv often Satan hath been at this work ? that is impoffible. His moil pnhlick^dind general attempts of this kind are noted by Hifiories of all Ages. The Perfecutions of Tharaoh againft Ifiael, and of the prevailing Adverfaries of IJrael and Judah^ againft both or either of them, are recorded for the mofl part in Scrip- ture: the Perfecutions of the Roman Emperours againft Chriftianity are fufficiently known, and what is yet to come who can tell ? A great Perfecution by Antiehriji was the general belief and ex- peSation of thofe that lived in Aujiin's time, and long before > but whether this be one more, to the ten former Perfecutions DeCivit.Dci C that (b the Parallel betwixt thefe, and PharaoFs ruine in the lib. i8. c.$z. j^ed-Sea after his ten Plagues, might run even ) be only to be looked for, or that others are alfo to be expeded, he thinks^ it would be prefumption and rafhnefs to determine : But however, his particular alFaults of this nature cannot be numbred : how bufie is he fiill at this work, in all Times and. Places ? infbmuch, that he that n>ill live Godly in thU World^ tnujljuffer Perfecution, But ( 2.3 if we withall confider what inventiofis and devices of Cruel-^ ty and Torture he hath found out, and what endJefs variety of Pains and Miferies he hath prepared, C a Catalogue whereof, would fill ar great deal of Paper ) we can do no lefs than wonder at the inercilefs fury, and implacable rage of him that contrived them. Satan the great Engineer^ doth but give us the Pi&ure of hii Mind in all thofe Inftruments of dejim^ion. And when we fee amongft Tyrants, ways of torturing every Member of the Bodf, and Arts of multiplying deaths^ that fo thofe that perifti by their hands, might not have fo much as the mercy ofa^eedy difi patch, but that they might feel themfdves to die, we may reflect it upon Satan, in JacoFs woj[ds to Simeon and Lew, Curfed be hk Anger, for it is fierce, and his Wrath, for it is cruel. (S*) E>ut if we confider what Inftruments he ufeth, and againfi whom, we: fhall fee cruelty in an higher exaltation : had he ufed fbme of the Beafis of the Earth, or fome of his apoflate Ajfociats, to perfecute and afRid: the innocent Lambs of ChriR, it might have been much excufed, from the natural inJiinCl ox cuxkd antipathy of fijch Agents : or had he ufed, only the vile(i of the Children of Men tQ a(3: his tragical fury, the matter had been lefs : But as not content with common revenge, he perfecutes Me« by Men, thpugh all of o>?e Blood and Off-jpring, and fb perverts the ends of. nature, ma-, king thofe that fhpuld be the comforts ^nd fupport ojf Men, to, be the Chap.6. ^At&n's Xtmptatioixs, 4j the greateft tenoi^r and curfe to them '■> a thing which Nature it felf abhors, and in regard of which, ( that the impreffions of Pity might be more permanent, and efficacious ) God forbad IJrael tojeeth a Kid in the Mothers Milkjy nay, he hath prevailed with fomc of good Inclinations^ znd rare Accomplijhments ( fox Cuchwexe fbme of the perfecuting Emperours) to be his Vepuiies., fox author Wai«^ the Rack, fox providing Fire and Faggot i and ( which is Grange ) hath prevailed fo far with them, that they have been willing to open their Ears, to the moOi palpable Lyes, the grofleft Forgeries, the moft unreafonable Suggeilions that known Ma- lice could invent j and then after all, when they were drawn out to Butchery, and llaughter by multitudes, they have made fuch Spe£iaclef ( which might make impreffions upon an Iron Breaft, or an Adamant Heart, ) only advancements of their JoUity i and as Nero upon the fight of flaming Kome, took his Harp and made Melody : fb have thefe tormenting Furies fired C by the help of combuftible matter J multitudes of fuchharmlefs Creatures, and then taken the opportunity of their Light, for their night Sports, And yet ( me thinks ) the Devil hath difcoverd a keener Fury^ when he hath made them rage againft the Dead, and dig their Graves, and revenge themfelves upon thdx JenJIeJi AJher, and when they could do no more, feek to pleafe themfelves by executing their rage againft their Pi6tures or Statues j which A6tions,though they might be condemned for Follies, yet are they evidences of higheji Fury, which commonlf deftroys the Judgment-, and facri-? ficeth l^it, Keafon, and Honour^ upon the Altar of Revenge. That the Devil ihould (o poyjin Mans Nature, that he fhouldthus rife up againft his Fellow, that carries the fame j(^eci/zc^ Being with himfelf, ftiews enough of his temperagainft Man, but neves more than when he prevails againft the engagements of Kindnej!^ Bloud, Affinity, and Relation, toraife a Mans Enemies out of. hit QTvn Houfe, the Father againji the Sou, and the Son dgainji the Father; the Daughter agalnji the Mother, andthe Mqther againfi the Daughters for this is little lefs, than an unnatural Mutiny of t\i^, Members againft the Body*. Fifthly, We haye yet a more vifible inftance of his Crueltyj in h;is M<7(7<:fy and tyrannical /J^j^eyyl^i^/Mj*. ^ Lpok but into the Rites and Waysofhis Worftiip, among the Heathen, in all Ages and Places, and you will find nothing but vile and ridiculous Fooleries, or, infolmm^ defpightful Ufages.. I13 the fpriper he hathdriven Meja ^ ■ 46 Z%Vt&tiUtif PartT. Men to ViUanous VehauohrkSj in the latter to Execrable Crmlties. Of the latter Ifhall only fpeak, ( though in the former, by de- bafing Man to hthis Laugkng-fiock^j he is cruel in his Scorn and Mockery): Here I might mention his tyrannical Ceremonies of the lower order, fuch as touch not life h fiich were their tedious Pilgrimages^ as in Zei/^« their painful J?^/&i^^i«gJi as of the Youth of Laced£mon at the Altar of Viana 5 of their Priefts, and that with k>wtted Cords upon their Shoulders as at Mexicd^ and Nem?' Spain; their harfh ufagesin tedious Faftings, ftinking Drenches, hard lyings upon Stones, eating Earth, ftri(^ forbearances df iKin^siS. "Wine, and Commerce, their torturings and mangUngs of their Bodies by terrible Lancings and Cuttings, for the eifulion of Blood; their difmembringthemfelves, plucking out their Eyes, mangling their Flefli, to caft in the Idols Face, facrificing their own Blood, Tertul. Aolog. as did the Priefts of Behna and Veajyria , fo did the Kings of cap. p. Netv-Spain dit theix E]ed:ionj as M(?«fze?«»2^ the fecond, who fa- ^'"^*^^^^'^J^j aificed by drawing blood from his Ears, and the calves of his LS^'c. 10. ' ' Legs. . In Narfinga Siud Bifnagar^ they go their Pilgrimages with Knives flicking on their Arms and Legs, till the wounded Flefli Idem Part. !. feft erd. Some call: themfelves under the Wheels of the Waggon, lib.'i. cap. II- on which Llieir; Idolis drawn in Proceffion. Yet are all thefebut fmall matters, in compa^rifon of the ^bloody out-tages committed Iphigenia fa- upon Mankind, 'in the abominable cuftomof ifacrificing Ivfcn to crificaca, de hj^f,. Of this, many Authors give us a large account, the Lace- "^Tc ftis"ven"^ d£monians to avert the Plague, fa^rifice a Virgin i the Athenians mr&Virgine ( by the ad vice of ^^o//tf's Oracle ) fent yearly to King Minos fe- txin. Firg. vGnMales., and fb many Females to be Sacrificed to appeafe the Plut. Pkral. wrath of the God, for their killing of Androgens i thtCmhagi' cap. 66. ^-^^^ ^ being vanquiflied by Agathodes King o£ Sicily) facrificed two hundred Noblemens Children at once ; the Romans had every year fuch facrificesof Men and Women (of each Scxtivo ) for a long time > and this was fo common among the wifer Pagan Na- tions, tMat wheiifoever they fell into dahgelr, either of War, Sick^ nefTes, orof anyother Calamity^, they prefently { to ex|)iate their Offences againft their fuppofed incenfed Gods, andtoclearthem- (elves of their prefent Miferies or Dangers, ) facrificed fome mean Godipin Mofes Perfo^s, who for this reafon were called jtaSap/yc^'ro, Expiatf- and Aaron. -I o^s j and to this doth the \^|w//e allude, in iG?r. 4.15, fas /. 3 . C.2. Biidam.^ Sfephanm^ Grotim; and many others thin k > as if he fhould fayj-wearea&mudl^ej^i/e^j and loaded with Guffings, as thofe that that are facrificedfot publick Expiation. But what cruel ufage may we' expedt for the poor" barbarous Nations of the World, where he had all poffible advantages for the exercife of his bloody Tyranny? many fad infianees of this kind are collected by Pftrcbas in his Pilgrimage, in his Difcourfes of Firginia, Pem.Brafilia^ Mexico^ Florida^ and other places, whofe Stories of this Subjed arefo terrible, and occur fo frequently, that they are almoft be- . yond all belief i. all which for brevities fake I omit, contenting my fdfto note one inftance or two out of the Scripture, 2 King.^.i 7. The King of Moab took^hk eldefi Son that fljould have reigned in his fiead^ and offered him for a BHrnt-offering upon the IFall: this he did ( according to the cuftoms of the Phosnicians 3.nd others, ) being reduced to great ftraits, as fuppoling by this means ( as his lall: refuge) to turn away the wrath of his God. Of ^te 'tis re- corded, 2Chron.2S.^. I'hat he burnt hk Children in the Fire, after iiie abominations of the Heathen. That thi?was not Si Luftration, or Confeaationof their Children C though that alfo was ufed ) but a real facrificijn^, is without doubt to Jofephuf, who expreffeth it ohoKAvJain. thus, He offered his Son as an Holocauji. But whatever Ahaz did, 'tis certain the Children of IJrael did fb j I'hey offered their Sons and Daughters to Devils, Pfal. loS.^j. Andi£ the facrifices of the dead which they eatinthe Wildernefs ( mentioned wr/^ 28. ) be un- derftood of the Feafis which were made at the burning of their Chil- dren, as fbme think, (though many underftand it of theix fenjleft Light foot on dead Gods, or their deceafed Heroes, or for their deceafed Friends, ) -^^^ 7- 43* then this cruelty had foon pofTefled them : However, polTefs them it did, as appears alfo by the defcription of their devouring Moloch, CodwinMoks, which the jemjh Rabbins fay, was an hollow brazen linage in, ^"'^ Aaron. the form a Man, C faving that it had the head of a Cal*^ ) the ''^' ^°'^'- Arms llretched in a pofture of receiving, the Image was heated ^ with hre, and the Prieft put the Child in his Arms, where.it was burnt to death v in the mean time," anoife was made with Drums, that the crys of the Child might mot be heard, and hence was if ♦ called iophet, from T^oph, which figniiies a Drum h fo that tia-- name and Ihapeof the Image fliews that it was ufed tothefe exe- ■ aable Cruelties. Thefe Scripture evidences, (if we were backward to credit what Hifioriesfay of this matter) may S'lfure us of the temper and difpoiition of Satan,and may enable us to believe what bloody work he hath made in the World, which I Ihall briefly fum up in thefe particulars. , f iri^» 48 Z%tmiU{if Parti. • Firft, Thefe inhumane^ or rather C as Turchas calls them } over- humane Sacrifices, were pradifed in mofi: Nations, not only the Indians^ Parthians, Mexicans^ &c. but Ethiopians, Syrians, Car- thaginians, Grecians, Komans, Germans, French and Britanes ufed them. Secondly, Thefe Cruelties were a6ted not only upon Slaves and Captives, but upon Children, whofe age and innocency might have commanded the compaiTions of their Parents for better iifage. •' - Thirdly, Thefe Sacrificings were ufed upon feveral occafions, as at the ^ro«i?«^ of their Corn, at the Inauguration, Coronation^ and Deaths of their Kings and Noblemen, intimeof i^^r, Dearth, -Pefiiknce, or ^ny danger h in a word (as the Priefts in Florida and Mexico ufed to fay ) when ever the Devil is hungry or thirjiy^ that is, as oft as he hath a mind. Fourthly, In fome places the Devil brought them to Jet-times for thofe Offerings/ome were Monthly, fome Annual, The Latines facrificed the tenth Child *> the annual drowning of a Boy and a Girl in the Lake of Mexico , the carting of two yearly from the Totu Milvim, at Kome into "tyher, are but petty inftances in com- parifon of the reft. Fifthly, We cannot pafs by the vaji number of Men offered up at o;ze rime i fothirftyis Satan of Humane blood, that from on^ (jxtwo^ he hath raifed the number incredibly high? in fome Sacri- fices/w^e, in fome ten, in fome a hundred, in fome zthoufandh^vQ been offered up. It was the argument which Montezuma the lafl Emperour of Mexico ufed to Cortez to prove his ftrength and great- r.efs by, that he facrificed yeztly twenty thoufand men, and fome ye3.xs fifty thoufand. Some have refer ved their Captives for that end, ethers have made IFar only to furnilh themfelves .with Men for fuch occafions. . . . ' Sixthly, There are alfo fevef al circumflances of thefe Diabolical f'^ut-rages that may give afurthefdifcovery of his cruelty, as that ^^cfe miferable Creatures thus led to be butchered, have httn loaden with all the Curlings, Revilings, and contumacious re- proaches, as a neceffary concomitant of their violent deaths. Thus were thofe ufed, who were forced to be the publick aoc^^- ^Moi, or expiation, for the removal of .common Calamities. Death al^o was not enough, except it had been raoft tormenting in - the -manner of it, as of thofe that TuffeTed by the embracements of Chap.d. Patau's Xtmputions, 49 ofMoloch, the joy ^nd- feafiings of fuch Sacrificitigs ( which were in themfelves Spedacles of mourning and fbrrowj were Cmdtks - to tbeTfead^'znd a barbarous enforcement againft the Larvs of Na- ture in the Living. But the daihing of the fmoaking Heart in the Idols face^ and the pulling off the Skjns from the malTacred bo- dies, that Men and Women might dance in them, were yet more cruel Ceremonies. And laftly, In thofe that have been prepared for thofe Solemnities, by delicious Fare, gorgeous Ornaments, and the highefi Reverence or Honours, ( as was the manner of {everal Countries) yet was this no other than Satan's infulting over their Miferies, of which we can fay no otherwife, than that his . fendereft Mercies are Cruelties. - Seventhly, I may caft in to the account, that in (bme places Satan C by a ftrange madnefs of devotion ) hath perfwaded fbme to be Volunteers infuifering thefe Tortures and Deaths. Some have caft themfelves under the Chariot-Wheels of their Idols, and fo P^^rchai Pllgr; have been cruftied to pieces. Some facrifice themfelves to their ^^'^'^* ^* ^^'°' 5* Gods, firft they cut off feveral pieces of their Flefti, crying every "^' ^^' time, For the n>or(hip of my Godj I cut this myflejh s and at laft fay, Z^on? do J yield myfelf to death in the behalf of my God, and fo kills himfelf out-right. Eighthly, It is wonderful to think that the Devil fliould C by ftrange pretexts ofKeafen ) hzvejmoothed over thffe barbarous In- humanities, fo that they have become plaufible things in the judg- ments of thofe miferable Wretches. In Piacular Sacrifices, they believed, that except the life of a Man were given for the life qf P.-ovira'homi- Men, that the Gods could not be pacified. In other Sacrifices """\ ?'" ^^'^•* both Euchariftical and for Atonement, they retained this Prin- tur^n^ ^ Iffe ciple, that thofe things are to be offered ta the Gods^'thst are moll plea- deorum numen fing and acceptable to us i and that the offering of a Calf or a Pigeon^ placari, aibi- tvas not fut able to fuch an end. This M^xim they further improved ^■''^"'^"'■; by the addition of another of the fame kind, that if it were fit to Popuhr eI^"^* offer an Humane Sacrifice, itmufi alfo be innocent, and confeguently rovs. cap. 15, little Children are the fihefi for fuch apurpofe.^ And fome have alfo conjedlured, that the Devil hath not been a wanting to improve the exzmple of Abraham faaificinghis Son, or the Law in Lei'it. yjj_ j^,^^^ ^^, 27. 28. or the Prophecies concerning the death of Chrift, asthe/i?/. de voto " great Sacrifice of Atonement, to fiifiify and warrant his Hellifh y'7''^''*- § 9. Cruelty. In fome ■c2iies,Cruelty hath anfen from the very Principles ^ '- f'^^ ^>'- ofKeverence and Love which Children have to Parents, and Friends ^ l:'„po .\!" to 50 1Si.%tmiit6f ?ml. to Friends, as in Vragoian^ when any are fick, they fend to theii Oracle to know whether the Parties thall live or die > if it be an- rurchas Pilg. {wered they (hall die, then their Friends ftrangle them, and eat Paiti.l.s.c.15. ^j^gj^ ^ 2j^^ 2]1 jj^jg fj-Qj^ 3 kind of Religious refped to their Kin- dred, topreferve ( as they imagine J their Flefti from putrifaifii- on, and their Souls from torment. The like they do at Java^ major, when their Frierids grow old and cannot work, only they Furch4s Mi. ^at not their own Friends, but carry them to the Market and fell tbem to thofe that do eat them. Laftly, Let us call to mind hoiv iongthc Devil domineer'd in the World at this rate of cruelty. When the World grew to a freer ufe of Reafbn, and greater exercife of Civility, they found out ways of mitigation, and changed thefe barbarous Rites, into more tolerable Sacrifices , as in Laodicea, they (ubftituted an Hart to be (acriiiced inftead of aF/>gi« ; in Cyprus, an Ox was put in- Head of a Man j in Egypt, Waxen-Images irjftead of Men i Images of Stran> at Kome were caft into Tyber in the place of living Men > and the terrible burnings of Moloch, ( which was not peculiar X>/od. siculfii. only to the Nations near to Canaan, but was in ufe alfo at Car- Biblioth. 1. 20. thage, and found in the American Iflands by the Spaniards \ the i« ^D^Ci^" ^^^^ Brazen-Images were alfo found in Lodovicus yives his time Dei. 1,7. c.ip.* ^y the French, in an jp?/?c/ called by them Carolina,) Thefe were at laft changed into a Fehrteation, and inftead of burning their Children, they only paiTed them betwixt two Fires? but it was long before it came to this. In the time o£ Socrates, Humane Sa- crifices were in ufe at Carthage, and they continued in the Koman Provinces till the time of Tertullian, Eufebim and LaSiantius z Though they had been feverely forbidden by Augu^us Cafar, and afterward by tiberim^vfhovfzs forced to crucify fome of the Priefts that dared to offer fuch Sacrifices, to affright them from thofe barbarous Cufioms. In other places of the World, how long fuch things continued, who can tell, efpecially feeing they were found at Carolina not fo very long fince r' How impoilible is it to caft up the total Sum of fo many large Items ? when thefe terrible cuftoms have had fo general a pra^ice in mo)? Nations, upon fo w^^wy occafions, upon fuch feeming^/^«- fihle Principles, when fuch great numbers have been deftroyed at once, and thefe ufages have been fo long pra6tifed in the World, and with fuch difficulty reftrained, what vaft multitudes of Men muft wejmagine have been confumed by Satans execrable cruelty h Sixthly, chap.6. s>atm's%tmptmions. ii Sixtiiiyi Thete r^ttiains one ififtance more of the DeVils CrUel- ty, which is yet different from the former, which I may call his Perfindl Cruelties^ becaufe th'ey areaded by his own immediate Band upon certain ofhis ViflfalSj without the help or interpofure of Men, who (inmoftofthe fbrementioned cafes) have been as Inftruments ad:ed by him. Here I might take notice of his fury to thofe that ar€|>(##i,fome have been as it were racked and tortured in their Bodies, and their Limbs and Members fo diftorted, that it hath been not only matter of ?ity to the Be- holders to fee them fo abufedj but alfo of -i^^w/r^^^w^, toconfider how fueh abufes Ihould be confiftent with their lives, and that fuch rendings and tearings have not quite Separated the Soul from the Body. In k\\q Go^els we read of fome fuch cofiirttothe Fire, ^t\d into the Water, Others, converfing ivith TW^j- and S^dchers in the c/?/^ nights without Chaths^zriddl of them fpo- ken of as Creatures {|dly tormented, and miferahly vexed. The HifkMries of later days tell lis of feme, that vomited crooked P ins ^ piecefofLedthtr, CoalSj Cloth, 3.l[\d fuch like. Of others /hatched out of their Houfes, and tired even to fainting, and wafte of their Spirits, as Vomina Kojfa, ( thentioned by Badin, ) with a great many more to this fame purpofe. Wemay take a view ofhis dealing with Witches, who ( though he feem to gratify them in their Tranfportations from place to place, and in their Feaftings with Mufick and Dancings, ) are but cruelly handled by him very often i the very WOrktheyiare put upon (which is thedeftru(3:ion of Children, Men, Women, Cattle, and the Fruits of the Earth,) is but a hafe Imployment , but the account he takes of them, of the full performance of their Enterprizes, and the cruel Beatings they bave of him, when they cannot accomplifti any of their Revenges, is no lefs than a fevere Cruelty : He gives them no rell, unlefs they be doing Hurt > and when they cannot do it to the Perfons deligned, they are forced to do the fame Mifchief to their «»?« Children, or Relations, that they may gratifie their Tyrannical Mafter. Bodin relates the Story of a French Baron, ( who was P where they acknowledge tjvo-Gods "^^7 r/>^*i ^"^ ^^^^' ^^^ ^^^^^ ^^^' '^"^ ^^^ ^^^^^ ^^^ ^^ ^^' ^^^ faddefil Aug. DeCir. ^oik mournful Rites of facrificing were ufed, as in Caves, and in Dei.l- 8. C.13* the Night, the manner of the Worfhip fitly expreffing the nature of the God they ferved. Our Countrymen have noted of the Natives of New-England, that the Devil appeared to them in ugly Shapes, and in hideous Places, a£ in Sxvamps and Woads, But thefe are only the Prologue to the tragedy it felf^ for they only ferve to imprefs upon the minds of his Worfhippers, what Cruel- ties and Severities they arc to expect from him i and accordingly he often lets them feel his hand, and makes them know, that thofe dark and difmal Vreludiums are not for nothing : for fbme- time. he appears to the Worfhippers, tormenting sind aflicfing thdx Wcn^.er -work^ Bodies, tearing the Fkjh from the Bones, and. carrying them arvay quick tng. froy. for ^^[l\^ ]^i^ ; fometime fw have been carried away at once, none ' ' ^°' ' ever knowing what became of them. By fuch bloody adts as thefe, he kept the poor Americans in Fear and Slavery i fb that as bad a Mafier as he is, they durfl: not but pay their Homcsjc and Service to him. All thefe particulars being put together, will ftiew we do the Devil no wrong, when we call him Cruel. CHAP.. cap. 10. chap.7. ^Mm'sXtm^mions. jj CHAP. VII. Of Satan* s Diligence in fever al Inflames, the ^ueflion about the Being of Sprits and J} evils handled, The Sad- ducees Opinion difcovered, the Reality of Sprits THe laft particular obferved in the Text, is his Diligence. This adds force and ftrength to his Malice, Power, and Cruelty, and fhews they are not idle, dead, or una£iive Principles in him, which ( if they could be fo fuppofed ) would render him lefs hurtful and formidable. This I fliall difpatch in a few Inftances, noting to this purpofe. Firft, His Pains he takes in hunting his Prey, and purfuing his Defrgns : 'Tis nothing for him to compafs Sea and Land^ to la- bour to the utmoft in his Imployment j 'tis all his Bufinefs to tempt and defiroy, and his whole heart is in it. Hence Inter- miffion or CeiTation cannot be expected, he faints not by his la- bour, and his labour with the fuccefs of it, is all the delight we can fuppofe him to have : fbthat being puftied and hurried by the Hellifh Sitisiz-Qdons oi deadly Kevengey and having z firength sni- fwerable io thofe violent Impulfes^ we miuft fuppofe him to under- go C with a kind of pleafing willingnefs) all imaginable Toyl 3.nd Labour. If we look into our felves we find it true, to our no fmall trouble and hazard : Doth he at any time eafily defift, when we give him a Repulfe i^ Doth he not come again and again^ with often and impudently repeated Importunities ? Doth he not carry a Defign in his Mind for Months and Tear/ againft us ? and when the Motion is not feafible^ yet he forgets it not, but after a long Interruption begins again where he left : "Which (hews that he is- big with his ProjecSts, and his Mind hath no reji : He firetch- eth out his Nets all the day long : We may fay of hinj, that he rifeth up early ^ and fat th up late zX his work, and is content to labour in the very Fire^ fo that he might but either dijiurb 3. Child of God, or gain a Profilyte. Secondly^ :% 5Cteatife of Paiti. Secondly, Diligence is not only difcovered in Laboriou&efs, But alio in z peculiar readinejs to efpy,and to clofe in with fit occa- fions, which may in probability anfwer the End we drive at. In this is Satan admirably diligent, no occafion fhall flip, or through inadvertency efcape him : No (boner are opportunities before us ^ but we may perceive him /«gge^/«g to us, "DothU^fatisfle that Lujt^ tak^ that Gain, pkafe yourfelvei with that Revenge, No fbotia obtains he aCommiflion againft a Child of God,but prefent- ly he is upon his Back, as he dealt with Joh^ he loft no time, but goes out immediatly from the prefence of the Lord and fals upon him. Belides what he doth upon folemn and extraordinary Occa- fions, thefe that are common and ordinary, are fo carefully im- proved by him that every thing we hear ox fie is ready to become our fnare, and Satan will aflay to tempt us by them, though they lye fbmething out of the way of our Inclination, and be not (b like- ly to prevail with us. Thirdly, 'Tis alfo a Difcovery of his Diligence, that he nevet fails to purfue every advantage which he gets againft us, to the utmofi. If the occafion, and motion thereupon encline us, fo that ifweareperfwadedby them, he follows it on, and is not fatisfied, with either a lower degree of a<^ing finfully, or with one or ttvo ad:s » but then he preiTeth upon us to fin to the height , with the greater contempt of God, and grievance of his Spirit, the greater fcandal and offence to our Brethren, and having once caufed us to begin^ he would never have us to make an end. His Temptations roll themielves upon us, like the breaking in of Wa- ters-, which. by the fiercenefs of their current, mzkez large rpay for more to follow. He knows how to improve his Victories, and will not thorow Slothfulnefs, or Pity, negled to compleat theiii. Hence it is, that foraetimes he reaps a large Harveji where he hajd fon>en little, and from one Temptation, not only wounds the foul of him that committed it, but endevoursto diffufe the Venom and Poyfonous Steam of it to the Infection of others, to the difgrace of ^Religion, thehardningtheHeartsof wicked Men, and the turn- ing the Ignorant out of the way of Truth. In like manner, if he perceive the Spirits of Men grow diftempered and wounded, he then plyes them with Threatnings, fills them with all manner of Difcouragements, drefTeth every Truth with the worft appea- rance, that it may be apprehended otherwife than it is, and puts fuch Interpretations on all Providences, that every thing may augment chap.7. ^iLtm's%tmptm^ne, 5j augment the fmart of the Wound till they be overwhelmed with Terrors. Fourthly, The v^rioM x&ays which he takes, (hews alfo his Di- ligence > if one Plot take not, he is immediately upon another •, he confines jiot himfelf to om Defign, nor to om Method j but if he find one Temptation doth not relifh, he prepares another more Jutahki if Cavetoftfnefl doth not pIcilCq us, then he urgeth to Pro- ffifenefi'-, {{7'errors do not affright us to difpair, then he abufeth Mercies to make us carelefs and prefuming. If we are not content to be fbmetime he urgeth Men to be Prophane, if that hit not, then to be Erronious ■> if he cannot work by one Tool, then he takes another, and if any thing in his way difguft, he will not urge it over-hard, but ftraight takes another courfe > fuch is his Diligence, that we may (ay of him ( as it was faid of Paul upon abetter ground ) he- will become all things to all Men, that he may gain fame. Fifthly, Diligence will moft fliew it felf when things are at the greateji hazard, or when the hopes of ixicccis are ready to bring forth. In this point of diligence our Adverfary is not wanting, if Men are upon the ^oi«t of Errour or Sin, how indufirioufly doth he labour to bring them jv/:'(?l7^ over, and to fettle them in Evil ? one would think at fuch times he laid afide all other bufi- ne(s and only attended this : How frequent, inceflant, and ear- Eefl are his Perfwafions and Arguings with fuch ? the like dili- gence he fheweth in obfiruding, difturbing, and difcouraging us, when we are upon our greateft Services, or near our greateft Mer- cies, what part of the day are we more wandring and vain in our thoughts, C if we take not great care ) than when we fet about Prayer ? at other times we find fbme more eafe and freedom in our Imaginations, as if we could better rule or command them v but then ( as if our thoughts were only confufion and difbrder ) we are not able to mafler them, and to keep the door of the heart (b clofe, but that thefe troublefbme unwelcome guefis will be crouding in, is impoffible : Let us obferve it ferioufly, and we fliall find that our thoughts are not the fame, and after the fame manner impetuous at other times as they are, when we fct about holy things, which arifeth not only from the quick^efs of our Spiritual Senfe in our readier obfervation of them at that time, but al& from the Devils hufie Molefiation^mdif cckl diligence againii us ora Z XUmtt of "Parti. on fuch occafions. Befides, when he forefees our Advantages or Mercies, he beftirs himfelf to prevent or hinder us of them h if Miniftersfet themfelvesto ftudy and preach Truths that are more piercings weighty or necejfary^ they may obferve more molefiatiens^ intetr^tionSj or difcottragements of all forts, than whan they lefs concern themfelves with the bufinefs of the fouls of Men. He forefees what Sermons 2it provided, and often doth he upon fuch forefight endeavour to turn oif thofe from hearing, that have mojt need^ and are moft likely to receive benefit by them. Many have Boted it, that thofe Sermons and Occafions that have done them moflgood, (-when they came to them) they have .been fome way or other moft diJfn>adedfrom^ and refolved againffbefore they came i and then when they have broken through their flrongeii hindrances, they have found that all their obftrudion was Satans diligent forefight^ to hinder them of fuch aBleffing as they have ( beyond hope } met withal. The like might be obferved of the conftant returns of the Lords day^ if Men watch not againfr it,. they may meet with- more than ordinary, either Avocations to pre- vent and hinder them, or I)i/?/«rA^«ce J- to annoy and trouble, or bodily Indijpofitions to incapacitate and unfit them : And 'tis . not to be contemned, that fome have obferved themfelves more apt to be Vrotifie^ Dull or Sleepy on that day. Others have noted greater bodily Indijpofitions then ordinarily, than at other times > all which make no unlikely conjedure of the Devils Ipecial dili- gence againft \is on fuch occafions. Let's cafi: in another inflance to thefe, and that is. Of thofe that are upon the point of Converfron^ ready to forfake Sin for Chrift. Oh .' what pains then doth the Devil take to keep them back ? He vifits them every Moment with one hindran<;e or other j fbme- times they are tempted to former Fleafures^ fbmetime affrighted with prefent Fears and future Vifappointments '■> fbmetime difcou- raged with Reproaches^ Scorns and Afflidions that may attend their alteration h otherwile obftrucied by the peirfwafion or threat- ning of Friends and old Acquaintances i but this they arefure of^ that .they have never more Temptations^ and thofe more fenfibly troubling than at that time i a clear evidence that Satan is as Di- ligent as Malicious. I fhould now go on to difplay the Subtilty of this Powerfial, Malicious, Cruel and diligent Adverfary* There is but one thing in the way, which hitherto I have taken for granted, and that is. Whether indeed there be any Jkcb thini[s as Devils Chap./. Patau's Xtmptatims. ff IDmls and mcl^d Spirits^ or that thefe are but 'theological Engine's contrived by Ferfons that carry a good vpiU to Morality^ and the pub- licliPeace, to keep Mm under an awful fear offuch Mifcarriages^ as may render them otherxvife a Shame to themfelves^ and a trouble to others. It muft be acknowledged a tranfgreffion of the rules of Method to offex a proof of that now, which ( if at all ) ought to feave been proved in the beginning of the Difcourfe : And indeed thequeftionat this length, whether there be a Devil, hathfuch affinity with that other C though for the matter they are as dif- ferent as Heaven and Hell) tvhether there be a God, that as it well defcrves a confirmation, C for the ufe that may be made of it to evidence that there is a God, becaufewe feel there is a Devil,) fo would it require a ferious endeavour to perform it fubftantially. But it vrould be not only a needlefs labour, to levy an Army zgiin^ profefled Atheifis, who with high fcorn and derilion roundly de- ny both God and Devils i fteing others have frequently done that^ butalfbit would occafion too large a digreffion from our prefent defign. I (hall therefore only fpeak a few things to thofe that on>naGod, zndyet deny fitch a Devil as we have defcribed, and yet not to all of thefe neither h for there were many Heathens who were confident AiTertors of a Deity, that neverthelefs denied the Being of Spirits, as fevered from Corporeity i and others were fo far from the acknowledgment of Devils^ that they confounded them in the number of their Gods i others there vvere, who gave fuch credit to the frequent relations of Apparitions, and diliur- bances of that kind, that many had attefted and complained of^ that they exprelTed more Ingenuity than Lucian, ( who pertina- cioufly refufed to believe, becaufe he never faw them, ) and yet though they believed fomething of reality, in that that was the affrightment and trouble of others, they neverthelefs afcribed fuch extraordinary things to Natural Caufes : Some to the powers of the Heavens and Stars in their Influences upon Natural Bodies, j-^g peripate- or by the mediation oi ceitzin Herbs, Stones, Minerals, Creatures, ^^/c-t/. Voices and Charadlers, under a fpecial obfervation of the motion ^'orphjrtm. ^ of the Planets. Some refer fuch things to the fubtilty and qyJckc- f^J\ f^ ^"'' «e/fof the Senfesj of hearing and feemg, which might ae^te Q^j^'^' Forms and Images of things, or difcover CI know not what 3 Refledrions from the Sun and Moon. Some fancy the Shapes Pomponatins, and Vifions to be exuvi£^ thin Scales or Skins of Natural things. Epicureans, giving reprefentationsofthe' Bodies that caftthem oflf^ ox Exha- le lations Z%tmiit6f Partt Cardan, lationf from Sepulchres reprefenting the ftiape of the Body. Acadmiclq, Others make them the Effe^s of our untrufty and deceitful Senfer^ the debility aild corruption whereof, they conclude to be fuch, and fb general, thatmoft Men are in haiard to be impofed upon by delulive Appearances. But with far greater (hew of likelihood, do fome make all fuch things, to be nothing elle but the Iffitesof ^Avitms, MelanchoVy and corrupt Humors^ which makes Men believe they hear, fee, and fuffer ftrange things, when there is nothing near Cdjfm ad Bru- them » or really to undergo ftrange fits, as in Lunacy and Epikj>Jy, turn ex iHu- Leaving thefe Men as not capable of Information from Scripture Smti* *" ^^'^^ evidence, becaufedifowningit : Let us enquire what miftaken ^ ' ' apprehenfions there have been in this Matter, among thofe that have pretended a reverence to, and belief of Scripture : The Sad' duceef deferve the firft place, becaufe they are by name noted in Scripture to have denied the KeJurreUion^ and to have affirmed that there is neither Angelnor Spirit^ k6is 23. 8. Matth. 22, 23, This opinion of theirs ( could we certainly find it out > would make much for the confirmation of the Truth in queftion, feeing C what ever it was ) it is pofttively condemned in Scripture, and the contrary afferted to be true. Many ( and that upon con fiderable grounds ) do think, that they do not deny abfolutely that there were any Angels at all, but that acknowledging that fomething there was which was called an Angela yet they imagining it to be far othermfe than what it is indeed, were accufed juftly for deny- ing fuch a kind of Angels as the Scripture had every where aiferted and defcribed : Forconfidering that they owned a God, and ( at leaft ) the five Bookjof Mofis, iC not all the other Books of the Vid spdnhem. Old Teftament, ( as Scaliger and others judge, not without great aub. Evang. probability, - for neither doth the Scripture, nor Jofephus, men- ^art j.dub.zp. ^ Jqj^ ^^y £^^i^ thing of the Prophets ) it is unimaginable that they would altogether deny that there was Angel or Spirit at all. They read of Angels appearing to Lot, to Abraham, and met with it fb frequently, that believing Scriptures to be true, they could not believe Angels to bean abfolute fidiion, for one Fable or Falfity in Scripture C which fo highly afTerts it felf to be an unerring Oracle of the true God J muftofneceflity have(5^e/?royei5?the credit of all, ' and rendred them as juftly fufpeded to be true in nothing, when i apparently falfe or fabulous in erupon the Minds and Fancies of Men^ or working by the Humours of the Body : upon this foundation they v^?ill eafilier make bold with Devils to deny, \i not their Beings yet their 'temp ations^ imagining that we may pcll.bly do him wrong, in fathering upon him thefe SoUicitations and Provocations to Sin, which we by experience iind to be woiking and adting upon our Minds, thinking that our own Fancies or Imaginations may be the only Devils that vex us > and this they more readily hearken to, from the nature of Dreams and Vilions which happen to Men in an ordinary Natural way, where our Fancies play with us as if they were diftinci from us : as alfo from this confideration, that the Lunatick^^ Epilepticl^ and Frenzical Perfons are in Scripture called Demoniac^s, as Matth, 17. 15. with Lh\. p. where the Perfon is called Lunatick^ and yet faid to be taken and vexed by a Spirit : fo alfo Joh. 10. 20. he hath a Vevil^ and vs mad : But thefe reafonings can do little with an intelligent confidering Man, to make him deny what he Co really feels, andisfo often forewarned of in Scripture: for fup- pofe thefe were called Demoniacks .by the Vulgar^ it doth not compel us to believe they were fo. Men are apt to afc^ibe Natu- Dr.^cre's My- ^^^^^ Difeafes to Satan, and Chrifl: did not concern himfelf to iteiy Godli- cure their Mifapprehenfions^ n?hile he cured their Difeafes, This fome nefs. 1.4. C.6. fugged as a Pxcafon that may anfwer many Cafes, though indeed §' ^°* it cannot anfwer that of M^»/:?. 17. becaufez/er/TiS. 'tis faid ex- prefsly that Jefus rebuked the Devil^ and he departed out of him^ which would not have been proper to have been fpokenon the account of Chrift by the Evangelift, to exprefs the cure of a Na- tural Difeafe^ for fo would he unavoidably have been rendred guilty of the fame miiiake with the Vulgar^ But if we flbould grant, that divers mentioned under the name of Demoniack^^ were Men difturbed with Melancholly^ or the Falling-Sicknefs^ all were not fo j for thofe in Matth, 8. 51. befeugh Chriji after tlteir eje^iony to have liberty to go into the Hsrd of Smne ; fo that if Mr. chafp.7. ^M&ws %m\ptatims. fv MuMede intended to aflert, that all Demoniack^ were no other I-ib.i. p. 8f. than mad Men, and Lmaticks : I queftion not but he was mifta-"" ?'''^' ^°-*^' ken, and by his reafon, not only muft mad Men and Lunatic}^ Terfons pafs for Vemoniack^, but all Difeafes tvhatfoever : for the J5/zW and I>»J»^ were called alfb Vemoniacks^ Matth. c).^2. and 12. 22. But the matter feems to be this, that where Men were afflidled with Jkch Dijiempers Satan toohjhe advantage of them and ad:ed the Pojfejfed accor-dingly i as he frequently takes, the advantage of a Melancholly Indijpojition, and works great Terrors and Aftightments by it, as in Saul^ or at leaft that, where he poflelTed, he counterfeited the fits and furies of thofe Natural Di- ftempers, and aded, fbme like mad Meny and others he made Dumb and Deaf, ( which feems to have been the cafe. of thofe in Matth, p, and 12, where the deafneji and dumbnefi did depend upon the Pojfejpony and was cured with it : ) others were made to fall on ajudden into Fire or IVater, as thofe that are Epiletick^, and therefore might fuch be called both Lunatick^, or Epikptich^, and alfb pojfejfed with a Devil. As to that reafon which fbme fetch from Vreamf, 'tis rather aVream thzn a Keafon againfi: the Being of Devils, feeing the Effe^s, of thefe Infernal Spirits are far otherwife, than the utmoft of what can be imagined to be adted upon the Stage of Imagina- tions •■> fb that the real and permanzfit Being of Devils may be eafily proved : Firft, From thofe real A&s noted to be done by Angels and Devils. The Angels that appeared to Lot, were feen and enter- tained in the Family, feen and obferved by the Sodomites. Thofe that appeared to Abraham were more than fancied Appearances, in that they e^?*^c/e/ of the Heathen, ( which however they were for the moft part falfe or delufbry, • yet ) in that they were ref^onfes from Images and Idols, were more thm Phantafms.. '" Thirdly^ ^£ Z%tmiit6f Parti. Thirdly, From what the Scripture feakj every-where of them. Of their Malice and Cmelty, That Devils are Murtherers from the beginning. Their daily voaiting how they may devour. Their Arts^ VTiles and Stratagems, Their Names and Appellations, when ftiled Principalities, Powers, Spiritual fFick^dneJfes, Hht Prince of the Power of the Air, and a great many more to that pur- • pofe, ihew that without apparent folly and dotage, we cannot interpret thefe o^ Motions only upon the minds and fancies of Men : Befides, the Scripture fpeaks of the Offices Osgood Angels, as their Pah. 7. 10. fianding continually before the 'throne, their beholding the faceofGody their accompanying Chriji at his fecond coming, their gathering the Eled from the four Winds, &c. which cannot be Underftood of any thing elfe,but real and permanent beings > and this is alfb an evi- - dence that Devils are, feeing the Scripture mentions their /^/Z, and their punijhment. Fourthly, Seeing alfo the Scripture condemned the Opinion of the Sadducees, the contrary of that Opinion muft be true > and exprefsly in AUs 12. p. That which was done by an Angel, is oppofed to what might be Vifional or Imaginary, Fifthly, The reality of Devils, and their Malignity hath been the opinion of Heathens, For there is nothing more common among them than the belief of iw/eri^w Deities, which they czl- !ed but what thefe groped at in the dark, the Scripture doth fully determine, ufing the word Devil only for a Malignant Spirits CHAP. chap.8. ^mm's Xmiptatious^ 6y G HA p. VIII. Of Satan s Cunmng and Craft in the general. Several. Demonftrations f roving Satan to he Deceitful ^^ And of • the Reafons why he makesjffe of his Cunning, WE have taken a furvey of our Ad verities Strength, and ; this will open the way to a clearer difcovery of his Suhtilty and Craft, which is his great Engim by which he works all his Tyranny and Cruelty in the World, to the ruine or pre- iudiceofthe fouls ofMen > of which the ApoftleCin 2.Cw.2.ii.j aCoci^ii^ fpeaks, as a thing known by the common experience of all dif- cerning Perlbns i his way is to over-reach and take Advantages, and for thi^jid,he ufeth Devices, and /S'^r^^^^ewj', which is a thing fo ordinary Hn him, that none can be ignorant of the truth of it j fp^e are not ignorant of his J^evices, This C before I come to the particulars ) I fhall prove and il- lufirate in the general, by the gradual procedure of thefe few fol- lowing Confiderations. Firft, All the Malice, Power, Cruelty, and Diligence of which we have fpoken, with all the advantages of Multitude, Order and Knowledge, by which thefe auel Qualifications are heightned, Thefe are but his Furniture and Accompliftiment which fit him for > hisfubtile Contrivances of Delufion, and make him able to de- ceive, neither hath he any ufe of his Power and Knowledge but in reference to Deceit, in Eph. 5. 1 1 , 1 2 , C which is a place where- in the Apoftle doth of purpofe prefent Satan in his way of dealing with Men) his whofe practice isfet forth under the term and notion of Arts and fJ^iles j that you may he ahle to Jiand againft the Wiles of the Devil. This is the whole work of Satan, againft which the furniture of that Spiritual Armour is requjfite j and left any ftiould think that his Power or Wickednefs are other di- ftind: things in him, which are to be provided againft by other means of help, he prefently adds, that thefe are no otherwife ufed byhimbutinor^er tohis^i/fj andCunningj and.theyefQre.pot ^4 ^ %ttHtiit of Parti, to be looked upon as dijlinli^ though indeed to be confidered in cor^unUion with his Subtilty and Cunning, as things that make his "Wiles the more dangerous and hazardous j For we xvredh not againfi Flejb and Blood, hut againji Principalities^ againji Powers^ againfl the Kulers of the 'Datknefs ofihisWorld^ again^ Spiritual ff'ick^dnefl in high places j which words do but ftrengthen the Apoftles Warning and Caution about the forementioned Wiles^ which are therefore the more carefully to be obferved and watched againft, becaufe his Porter is Co great that he can contrive Snares with the greateft Skill and Art imaginable i and his Wich^dneji is fo great, that we cannot expe6t either Monefy ox Modejiy Q^oxAd retrain him from making the vile^ and moft difingenuous Propo- fals, nor from attefiing a conveniency or goodnefs in his Motions, with the higheft confidence o£ irioi^ notorious Lying, ■Secondly, The Subtilty that the Scriptures do attribute to Sin^ or to the Hearty is moftly and chiefly intended to refkSi upon Satan as the Author and Contriver of thefe Deceits. In Heb. 3.13. there is mention of the deceitfulnefs of Sin, but 'tis evident that fbme- thingelfe (befidesSin) is intended, to which DQj||fulnefs muft Vid. s^r'.ow be properly afcribed j for Sin being ( as moft conSKK^ ) formal- Exer.Metaph. ]y ^ Privation^ or if we fhould grant it a Pojttive Beings ( asfome '"^'* "' contend, ) yet feeii^g the higheft notion we can arrive at this way, ■FUc. Script. C excluding but the figment oi Flacius lUiricus., who feems to Tra(ft.6 p.47p. make Original Sin indiJiinCl froni the very EJfence oC the Soul 3 is but to call it an .4^. Deceitfulnefs -cannot be properly attri- buted to it, but with reference to him who orders that A^ in a way of E)eceitfulnefs and Delufion, which ultimately v/ill bring it to Satans door : if here the deceitfulnefs of Sin be devolved upon the Subject, then it runs into the fame fenfe with Jer. 17. p. the Heart U deceitful above all things : But why is the deceitfulnefs fixed upon the Heart ? The ground of that we have in the next words, it is deceitful, becaufe it is wicked, dejperately rvicked. But who then inflames and ftirs up the Heart to this Wickednefs ? Is it not Satan ? Who then is the proper Author of Deceit but he? 'Tis true indeed, that our Hearts are proper Fountains of Sin, ( and Co may be accufed poilibly in fbme cafes where Satan cannot be juftly blamed i ) yet if we confider Deceitfulnefs as a Companion of every Sin, though our Hearts be to be blamed for the Sin, Sa- tan will be found guilty of the deceitfulnefs. It may be faid a Man j^ompl)'es withthofe things which are intended for his delufion, and chap.8. ^$Ltm's%tmptatims. 65 and Co improperly by his negligence may fall under bjame of felf- deception, but 'tis unimaginable that he can properly and formally intend to deceive himfelf. Deceit then not being from Sin, nor our felve's properlyjcan find out no other Parent for it felf than Satan. Befides this, that thefc Texts, upon a rational Enquiry do charge Satan with the deceitfulnefs of Sin : they do over and above point at the knov^^n and conftant way of Satan, working fo com- monly by Delufion, that Deceitfulnefs is aclofe Companion oC every Sin. The deceitfulneji of Sin^ is as much as the deceitfulnefi of every fin. Nay further, that Text of Jer. 17. (hews this Deceitfulnefs not to be an ordinary Sleight, but the gre^teft of all Deceits above meafure, and of an unfearchable depth ot Myllery, n^ho can kfioiv it? i Tiiirdly, AlM^J" of Sin C fome way or otl^er ) comethorow Satans Fingers, I do not fay that all Sin is Satan's proper oiF- fpring, for we have a curfed flock of our own i and it may be faid of us, ( as elfewhere of Satan, ) fometime we fin out of our oivn Inclination and Difpofition i yet in every Sm, whether it arifefromus, or the World, Satanblowsthe fparks, and mana- geth all. As David faid to the Woman of Tek^ah, Is not the hand of Joab with thee in all this ? So may we fay, is not the hand of Satan with thee in every Sin thou committeft ? This is fb emi- nently true, that the Scripture indifferently afcribes the Sin fbme- times to »j, fometimes to the Devil. It was Peters fin to tempt Chrift to decline Suffering, yet Chrift repelling it with this Rebuke, Get thee behind me Satan, doth plainly accufe both Pefer Match, itf.i?. and Satan. 'Tis the perfonal fin of a Man to be angry, yet in fuchads he gives place TO the Vevil^ both. Man and Satan concur Epjjg^. ^^^ in it, Paulas Thorn in the Flejh ( what ever Sin it was ) he calls a Cor. iz. 7.* Satans Mejfenger : he that fubmits not to God, doth in that com- ply with Satan i as on the contrary, he that doth /«W^ himfelf Jam. 4. 7. to God, doth refiji the Devil. Neither doth that expreffion of the Apoftle, Jam. 1. 14. Every man is tempted when he isdraxvn arvay of his orvn Inji, 8cc. give any contradidion to this i 'tis not the Apoflle's defign to exclude ' Satan, but to include Man as juflly culpable, notwithflandmg Satan's Temptations \ and that which he afferts is this,that there is Sin and a Temptation truly prevalent when there is the leafi confent of our lufl or defire, and that it is that brings the blame upon us ■> fb that his purpofe is not to excufe Satan, or to deny M • him 66 Z%nUitt(if Parti. bim to have a hand in drawing or tennpting us on to Sin, but to fliew that 'tis our on>n act that makes the Sin to become ours. Fourthly, Such is the coufiitution o^ the Soul o£ MdiXi^ that it's M-intin on finning cannot be conceived without fome Deception or Delufion : Jam. 1.14. for granting that the Soul of Man is made up of Vefiref^ and that the Soul were nothing elfe, but as it were, one wiHing or lu/Ung VoYiper divcrij'fied by feveral Objedts i and that this Power, or thefe Faculties, are depraved by the Fall, and corrupted i and that Man in every a{3:ion doth confult with his Defires 5 and that they have fo great an influence upon him, that they are the Lavp of the Mem- hers J and give out their Commands accordingly for Obedience » Yet IHIl thefe three things are firm and unfliaken Principles, Firft, That Deiires cannot be fet upon any Object but as 'tis Omne appetit apprehended ( truly or apparently ) good : 'tis incompatible to a bonum. rational Soul to defire evil as evil. Secondly, The Will doth not refolvedly embrace any Objedr, Voluntas fe- fiH the light of the llnderftanding hath made out ( fbme way or ^5"^'^"^'." other) the goodneftor conveniency of the Objed:. Stelleauspra- Thirdly, There is no Man that hdith not z competent Light for aid. difcovery of the goodnefs or evil of an Objedt prefented. lln- regenerate Men have (i.) The Light o^ Nature, (2,) Some have an additional Light from 'Scripture difcovery, Cj.) Some have yet more from common Conviciions, which beget fenfible ftir- rings and awful Imprelfions upon them. C 40 To thofe God ■. Ibmetime adds Corredlions and Punifhments, which are of force to make that Light burn mare clear^ and to IHr up care and caution in Men for the due entertaniment of thefe Notices that God af- fords them. Regenerate Men have aU this Light, and befidesthat, they have ( 1,) The Light of their own Experience^ of the vile* - nei& and odioufnefsof Sin v they know what an enil and bitter thing- Job 4a. 6. it is, (2.) They have a more fu^ difcovery of God, which will Efa.6-S.- make them abhor themfklves in du^ andafhes, (3.) They' have the advantage of a ^ea? Hearty the Law of the Spirit of Life^ wiak^ ingthem fre& from the Lan> of Sin and Death, C40 They have ajfo the ^^/^andafliftanceof the Spirit^ in its Motions, SuggeiH-" ens and Teachings. C5>>) They fortifie themfelves with the ftrongeft Kefhlutions not to give way to Sin. ^ Notwithftanding all thefe, 'Tis too true, that both Regene- rate and Unregenerate Men do fin^ The reafon whereof cannot bg giveitfirom any other account thm what we toe afierted.* to chap.s. s^atm's%tmptations. 67 to wit, they are Come way or other deluded or deceived » fome Cmtain is drawn 'twixt them and the Light i fume FaVacy or other is put upon the Underftanding iome way or other *, the JFill is jbribed or byalTed, there is treachery in the cafe, for 'tis unima- ginable that a Man in any ac^ of Sin ftiould offer a plain open and direct violence to his own Nature and Faculties i fo that the whole bufineft is here, Evil is prefented under the notion of Good •-, and to jnake this out, fbme confiderations of pleafure or profit do ^ri^e the Will, and give falfe light to the Underftanding : Hence is it, that in every ad of Sin, Men ( by complyance with Satan ) Jam. t. zi, %9. are faid to deceive^ or to put tricks and fallacies upon themfelves. 'm^cthoy^o-^ Fifthly, AllH^WjofSubtiltyarein Scripture diredly charged •*" ^*'''^"^' upon Satan, and in the higheft degrees. Sometime under the notion oi Logical fallacies i thofe fleights which Difputants in ar- guing put upon their Antagonifts. Of this importis that expret- Son, 2 Cor. 2, II. TVe are net ignorant of his Devices, where the vohfxaHa.. word in the Original is borrowed from the Sophiftical reafonings '^''^' ^'^^fa of Difputants. Sometime 'tis expreffed in the iimilitude of Toli- ^Jj'^*^]. XZ tical deceits ■-> as the Scripture gives him the title of z Prince, (o ph/fhtTibout doth it mark out his Policies in the management of his Kingdom, fhe body of Kev. 12.7. exprefsly calling them Deceits, and comparing him ^°^f • to a Dragon or Serpent for his fubtilty. Sometime he is reprefent- ^-'^*'3^'^''- ed zszff^arriour. Rev. 1 2.1 J. the Dragon ■was wroth, and tvent t9 mak^ War, &c. and here are his Warlik^. Stratagems pointed at. Mention is made ( 2 Tim. 2.26.) of his Snares, and the taking i^foy^fiixiyot. of Men alive, or Captive, diredly alluding to Warlike proceed- ings. The fubtile proceedings of Arts and Craft are charged on him and his Inlkuments : Men are faid to be enticed. Jam. i. as Fifti, or Fowl, by a Bait : Others deluded, as by Cheaters in falfe Gaming, Eph, 4. 14. By thefleight of Men, and the cunning craft ofh rf wQiidu, thofe that ly in wait to deceive : The over-reaching of Merchants or "^dPf rUx) (^y crafty Tradefmen, is alluded to in 2 Cor. 2. 11. All thefe fleights ^^^"^' '^^*- -axe in Satan, in their higheji perfedion and accomplifhment : He r^iavid in the matter of Vriah ? How ealily he got him to the roof of the houfe in order to the Objed to be prefented to him f* How he direds his Eye, wrought upon his Paffions, fuggefted* the Thought, contrived the Conveniencies ? What Art mull: there be to bring a darknefs into David's mmd^ a forgetfulnefs of God's Law, afearlefnefs of his difpleafure, and a negled of his own danger i furely it was no- fmall matter that could blind David's Eye, or befothis Heart to fo great a Wickednefs ? But above all Inftances, let us take into confideration thatofEz^e, in the firft tranfgreilion, wherein many things may be obferved: asfirft, That he chofe the Serpent for his Inftrument, wherein though we .are ignorant of the depth of his defign, yet that he had a de^ fign in it of fubtilty, in reference to what he was about tofiiggeft, is plain from the Text, Norp the Serpent n>as more fubtile then any Beaji of the field i it had been needlefs and impertinent to have. noted the Serpents fubtilty as Satans Agent, if he had not chofen it upon thatfcore, as advantageous for his purpofe. (2.) He fet upon the weaker Vejfel, the Woman, and yet fuch Cas once gained,) he knew was likely enough to prevail with the Man, which fell out accordingly. ( 3 .) Some think he took the advantage of her Husband s abfence, which is probable, ifweconfider that 'tis un- likely, that Adam fliould not interpofe in the difcourfe if he had been prefent. (4.) He took the advantage of the (9^/e5. It ap- pears ftie was within fight of the Tree, Shefavc that it was good for food, and pleafant to the Eyes : thus he made the Objed: plead for him. ' C5O He falls not direiily upon what he intended, (left that (hould have feared her oif, ) but fetcheth a compafs and enters upon the bufinefs by an enquiry of the affair, as if he in- tended not hurt. (6.) He fo enquires of the matter, £ Hath Gad faid^ ye (hall not eat of every tree of the Garden, ] as if he made a quefiionof the reality of the Command i and his words were fi) ordered, that they might caft fome doubt hereof into her miiid. (7.) He under a pretence ofalTerting God's Liberality, fccr ctk undermines the thxesLtnm^, as if he had faid. If it pojjibk tharjo huntiful a Creator jhould deny the liberty of eating of any tree ? t/*'^-^^ mrpofe. / Chap. 8. ^m&n's 'Xmiptatimxs. 6^ J>urpofe rvas it made^ if it might not hetafed? (8.) When he tinds that by thefe Arts he had gained a little ground, and brought her to fomekind oiqmfiioning of the reality of the threat- nin-gj C for Ihe feems to>extenuate it, in faying, hji zvedie, ) he grews more bold to fpeak out his mind, and plainly to annihilate the threatning, Xe pal! not die h this he durft not do, till he had gained in her iiAnda.rpaveringfuJpitionj that poiTibly God was not in ^ood eamefi in that prohibition, (p.) Then he begins to urge the conveniency and excellency of the Fruit, by equivocating upon the name of the Tree, which he tells her, could make them knomng as Gods. Cio*) He refiedls upon God as prohibiting this, out of envy and ill-will to than. ( ii.) In all this there is not a xford of the danger:, but impunity and advantage promifed. C 12.) This deadly advice he covers with a pretence of greater kindneji and care than God had for them. See in this, as in a clear Glafs, Satan's way of Policy > after this rate he proceeds in all his Temptations. If any enqujre, why fo mighty and potent a Prince ufeth rather the Fbx^s Skin than the Lyon's Taw^ thefe reafons may fatify.- Firft, There is a neceffity upon him fo to do : He mtilt ufe his viJ. Capef, crafty becaufe he cannot c(5?«pe/: Hemufthave Godsleave before Temp, p. 27. he can overcome : He cannot winnow Teter before he fue out a F^^^'i P^ri^-m Commiffion,nor decdve Ahab till he getaLicenfe j neither can he Confc 1 s^ciq prevail againft us without our own confent.The Scripture indeed Goodwiu ufeth fbme words that fignify z force in temtpting, as, that he put Child. Light it into the heart of Judas, jiUed the heart of Annanias, provoked Da- ^qV\ vid, rules in the hearts of the Children of difihedience^ an4 leads them i.\I "aUay captive at his will^ Src. yet all thefe and the like expreilionS'intend Volunteers^ h& rio more than this, that he ufeth forcible Importunities^ frames '"^p^*" <^o^- ■ firong Velufwns, and joyns fometime his Power to his Temptati- „g'^'^^ '^"•^\ ■ onsi as fometime Fowlers (hew themfelves to the Birds they /;&e wtu'tsneL intend to enfhare, thatfo they maybe affrighted into an awe and "^^r forced by amazement to give a better opportunity to fpread their Nets over ^''"■> ^«ither there. ^^»nhe^ . Secondly, If he could compel, yet his way of craft and fub*- tilty is generally. the moft prevalent and fuccefsful. Force ftirsup an oppofition, it ufually alarms to caution and avoidance, and frights to an utter averfnefs inanydefign j fothat where Force (hould ; gain its thoufmds^ Subtilty will g;^iix its ten thoufands. 70 ZXttmittf Pan I. Thirdly, His Strength is not ufelefi to him : For befides, that - it enables him to deceive with higher advantage than otherwife , he could do, ( as hath been faid, ) he hath times and occalions to fhew his Strength and Cruelty, when his cunning hath pre- vailed Co far as to give him poffeffion. What was (aid of Pope Boniface^ that he entred like a Fex^ and ruled like a Lion^ may be applyed to him, he infinuates himfelf by (ubtilty as a Fox or Serpent, and then rules with rigour as a Lion, CHAP. IX, Of Satan s Deceits in particular. What temptation is. Of tempting to Sin. Hisjirft general Rule, The Conjide- rationof our Condition, His fee ond Rule. Of providing futable Temptations, In vohat cafes he tempts us to things unfutahle to our Inclinations, His third Rule. The cautious Propofal of the Temptation^ and the feveral vpays thereof. His fourth Rule is to entice. The way thereof in the general-^ by bringing a darknefs upon the "Mind through lujl. o ^Ur next bufinefs is to enquire after thefe ways of Deceit in particular, in which I (hall iirft fpeak of fuch as are of more general and univerfal concernment. Such are his Temptations to Sin^ his Deceits againft "Duty^ his cunning in promoting Error^ his attempts againft the Teace and Comfort of the Saints, &c. and then I (hall come to fbme ways of Deceits that relate to Cafes morefpecial. As an Introdudrion to the firft, I (hall (peak a word of Temp- tation in the general. This in its general notion, is a Tryd or Experiment made of a thing : the word that fignifies to tempt, '7nie4Zti a comes from a word that fignifies to pierce^ or borethorow, imply- 575/j«.' ing fuch a Tryal as goes to the very hearty and inwards of a thing. In this fenfe 'tis attributed to God, who is faid to have tempted Abraham^ and to put our Faith u^oh tryal ■> and fometime to Satan Ghap.p. ^AUn'S %tmptations. 7 1 ' S^atan who is faid to have tempted Chrif}, though he could not exped to prevail : But though ,God and Satan do make thefe Cah. Infiir. tryalr^ yet is there a vaii difference betwixt them, and that not ^-S- ^•'^'^' § 4^ only in their Intentions^ ( the one deligning only a difcovery to Men of what is in them, and that for moft Itely ends^ the other intending mine and defirud:ioia ■> ) but alfo. in the jvay of their Proceedings. God by providence ^refents Objedrsand Occafions i Satan doth not only do that, but farther inclineth and pofitively perfwadcth to evil. Hence is it,that Temptations are diftinguilhed into Tryals meerly, and Seducements i. futable to that of TertitUian^ De Oiat. Viabolm tentat^, Veus probata the Devil tempts, God only trys, . We fpeak of Temptation as 'tis from Satan, and fo 'tis defcribed, to be a dravAng or moving Men to fin under colour of fame reajon.: '^■yCapel. le^Tipt, which we may obferve-, that in every fuch Temptation there is P ^'^' the Object to which the Temptation tends, the endeavour of Satan to, e«c/i«c our hearts and draw on our confent, and the Injirument by which is fbme pretence of reafon i not that a real and folid reafbn can be given for Sin, but that Satan offers Come confidera- tions to us to prevail with us, which if they do, we take them to bereafbns. . This may a little help us to underfiand Satan's me- - thod in tempting to fin, &c. of which lam firft to fpeak. In temptations to Sin, we may obferve Satan walks by four general Rules. Firfl, He confid'ers and acquaints himfelfwith the condition o£ Satans firjl every Man, and for that end he ftudies Man. God's queftion general Kuie, concerning Job^ Haji thou confidered my Servant. Job ? doth imply, Job i. 8. not only his diligent enquiry into JoFs ftate, C for the Original expreffeth it, by Sditzn's putting his heart upon Job, or laying him Cdrjl. in. be. - tohU heart ) but that this is ufual with Satan fb to do > as if God had faid, 'Tk thy way to pry narrojvly into every Man ■■, hafi thou done ■■: this to Job ? haji thou confidered him as thou ujeji to do ? and indeed Satan owns this as his hufineji and implo^ment in his anfwer to • God, I come from going to and fro in theEarth^ from ivalh^rigup and - dorvn in it,. This cannot be properly faid of him who is a Spirit ■> Bodies go up and down, but not Spirits ; fb that his meaning is, he had been at his work of enquiring and fearching. Andfo - Broughton tranflates it, from fearching to and. fro, in the Earth v^jjj^ cjrcum- as 'tis faid of the Eyes of God, that they run to and /w, which fpexit, luftra- intends his Intelligence, Search, andKnowledge of things >- 'tis vit. Mef^i^k - fuch. , 71 'ZXtmtiktf Parti. fuch a going to and fro, as that in Van. 12, 4. whicli is plainly there exprefled to be for the encreafe of Knowledg. The matter of his enquiry, or particulars of his ftudy, are fuch as thefe : C i» ) Man's State^ he confiders and gueifeth whether a Man be Regenerate or Unregenerate. (2k) The Vegreeofhis State J if Unregenerate, how near or far off he is the Kingdom of God i if Regenerate, he takesthecompafs of his Knowledge, of his Gifts, of his Graces. (^,) He enquires into his Conjiitution and Temper, he obferves what Difpofition he is off. C4. } His Tlace, Calling and Relation, his Trade, Employment, Enjoy- ments, Riches or Wants. (50 His Sex, (6,) His Age^ 8cc. The way by which he knows thefe things is plain and eafie, moCx of thefe things are open to common obfervation i and what is intricate or dark, that he beats out, either by comparing us with omfelves, and confidering zhng trad: of a(^ions and carriage i or by comparing us with others^ whofe ways he had formerly noted andobferved. The end of this fearch is to give him %k and inftru^ion in point of ad vantage '» hence he knows where toraife his Batteries, and how to level his Shot againfl us. This Chrift plainly dis- covers to be the defign of all his ftudy. Job, 14. 30. where he tells his Difciples, he expeded yet another onfet from Satan, and that near at hand, /or ^^e Priwce of f^e World was tlien upon his motion, he was a cowiwg , butwithall, he tells them of his fecu- rity againfi his affaults, in that there was mthingin Chriji of ad- > vantage in any of thefe foremenrioned ways to foot a Tempta- tion upon. It appears then that he looks for fuch advantages, and that without thefe he hath little expectancy of prevailing. Satan's fe- Secondly, Satan having acquainted himfelf with our condition, cond general makes it his next caie to provide futable Temptations, and to Rule. flrike in the right Vein i for he loves to have his work ealie and feafible i . he loves not go againft the Stream. Thus he confidered ^ndM as a covetous Perfbn, and accordingly provided a Temptation of gain for him. He did the like with /4chan i and hence was it, that he had the Saheans fb ready for the plunder of Job i he had obferved them a People given to rapine and fpoil j and accor- dingly Job^s Goods being propounded to them as a good and cafie Booty, he firaightway prevailed with them. It was eafie for him to draw Abfolom into an open Rebellion againrt his Father, chap.p. ^amx'8%tmptmons. 7} Father, he had taken notice of his ambitious and afpiring Humor, and of the grudges and diflatisfadions under which he laboured i fo that providing him a fit opportunity, heenga^ him imme- diatly, according to this rule, where he obferve^" Men ofjhallonf Heads and low Parts, he the more freely impofeth upon them in things palpably <«^/«r(i i where betakes notice of a/e^r/«/ Tem- per, there he tempts them with lerraurs and affrightful Sugge- iHons > he hath Temptations proper for the Sanguine complexion^ and for the Melancholy h he hath his methods of dealing with the Lujiful and Wanton j with the Tafftonate and Revengeful i he hath Novelties at hand for the itching Ear, and Suggeftions proper for thofc that are Atheijiically inclined. To this may be objeded, That experience tells us, Satan doth Obj. not always walk in this Road, nor confine himfelf to this Rule i fometime he tempts to things which are crofi to our "Tempers and Inclinations, &c, 'Tis true he doth Co h but yet the general Rule is not prejudiced Anjm. by this exception, efpecially if we confider, Firft, That Satan being ftill under the commands and rejlraint of the Almighty, he cannot always tempt tvhat he ivould, but according to a fuperiour order and command. Of this nature "I fuppofe was that Temptation, of which Paul complained Co much, he kspt dorvn h'ps Body, upon this very defign, that he might have it injubje&ion, and yet is he buffeted with a Temptation, which expected an advantage ufually from the temper and frames of our Bodies > ( for fo much I fuppofe, that Phrafe, a Thorn in the F/e/& will unavoidably imply, ( though it 11:111 leave us at uncer- tainties) what the Temptation was in particular. ) Here Satan tempts at a difadvantage and contrary to this Rule > but then wc mu({ know, that he was not the Mafier of his orvn Game > God exprefsly ordering fuch a Temptation as was difagreeing with the Apofiks di^ofition, that it might the lefi prevail or hazard him, and yet be more available to keep him low, left he Jhould be exalted above meafure, which was God's defign in the matter. Secondly, Sometime our Temper alters :d^s the tempers of our Bodies in a Sicknefs may in a fit befb changed, that they may defire at that time what they could not endure at another, A fpecial occafionor concurrence of circumflances may alter for the time our Gonflitution, and Co an unufital Temptation may at that time agree with this delign. N Thirdly, 74 ZXtmiitOf PartL Thirdly, Sometime by one Tiemptation Satan intends but to lay the foundation of another, and then of purpofe he begins with a ftrange fuggefimnj either to keep us at the gaze while he covertly doth fomething elfe againft us, or to move us to a contrary ex- iream by an over-hafiy raftinefs. Fourthly, Sometime he tempts when his main defign is only to trouble and difquiet us, and in {uch cafes the moft unnatural Temptations backed with a violent impetuoufneji do his work thebeft. Satan s third Satan's next work is the /r^/^fTp!/ of the Temptation : In the ffeneralKule, ^^^ former he provided Materials and laid the Txains, in this ^ * he gives Fire, by propounding his defign j and this alfo he doth with caution, thefe feveral ways. Firft, He makes the O^jeSfpeak for him, and in many he is fcarce put to any further trouble j the Obje(^ before them fpeaks Satan's mind, and gains their confent immediatly, yet is there no fmall cunning ufed in fitting the Gbjed' and Occafion, and bring- ing things about to anfwer the very aic^of time which he takes to be advantageous for him. Secondly, Sometime he appoints a Prosiy to.fpeak for him j not that he is Jhame-faeed in Temptation, and not always at lei- Jure for his own work, but this way he infinuates himfelf the more dangeroufly into our Aifedtions, and with kfs fufpicion ufing our Friends^ Relations or intimate Acquaintance to interceed foE a wicked defign. He did not fpeak himfelf to Eve^ but chofe a Serpent i he thought Eve would fooner prevail upon Adam than • the Serpent could. He tempted Job by the tongue of his Wife, as if he had hoped, that what fo near a Relation had counfelled, would eafily be hearkened to. He tempted Chrifi to avoid fuifer- ing by PeteTj under a pretence of highefi: love and care, Majier^ fpam thy felf'y yet our Saviour forbears not to note Satan's Temp- tation clofely twified with Peter's kindnefs. At this rate are we often tempted where we little fufpe(^ danger. Thirdly, If he finds the two firii ways unhopeful or unfutable, then he. inje&s the mmon, and fo plainly fpeaks to us inrvardly himfelf] Vo this aSi, tah$ this advantage for fleafure or profit^ &c.. He thought it not enough to tempt JudiK by the ohjeCt of Gain, but he brake his mind in dire<5t terms, and put it into his hearty ]ph>.i3. 2. He did the like to Amnios:^ whofe heart he /zi/eJ with chap.9^ Satan's %mxputtons* 75 a large motion for that lye, and backed it with many confidera- tions of the neceffity and expediency of it, J&s 5.3. There is no queftion to be made of this i Dr. Goodwin gives clear proofs childof Light, of it, and fo do feveral others. When we confider, that thoughts P- 4J- are, fometirae caft upon the minds of Men which are above their %(7»'/e^g, and that they fay and do things fometime which are far beyond any of their AccompliQiments and Parts, and yet in the nature of it wicked, we muii be forced to run fo high as to charge it upon Satan. .S^«/'s prophefying, i Sam. 18. lo. was by the influence of the evil Spirit i and this ( as Junius^ 7'irinus, Vid. Pod sj- and others interpret) muft of neceffity be underftood of fuch a "''^■^' "^^°^' kind of adion and fpeaking, as the true Prophets of the Lord ufually exprefled under the Influences of the blefled Spirit i for from the /i%«e/?of the adion in both, muft the name be borrowed. The experience that we have of inward Vifputings^ the bandying of Arguments and Anfwers in feveral Cafes, is a proof of this beyond exception. Wounded Confciences exprefs an admirable dexterity in breaking all Arguments urged for their peace and eftablilhment i as alfo in framing Objedions againfl: themfelves, fo far above the ufual meafure of common Capacities, that we cannot afcribe it to any other than Satan's private aid this way. Fourthly, The motion being made ( if there be need ) he doth irritate and ftir up the mind to the embracement of it ; and this he doth two ways, Firft, By an earneJinefiofSoVicitation i when he urgeth the thing over and over, and gives no reft i when he joyns with this, an importunity of begging and intreating with the repeated motion i when he draws together and advantageoufly doth order a multi- tude of confiderations to that end , and when in all this he doth hold down the mind and thoughts, and keep them upon a con- templation of theObjed:, Motions, and Reafons. Thus he pro- voked David, I Chron. 21. i. And this kind ofdeahngoccafio- iied the Apoftle to name his Temptations, and ourreliftance, by the name ofwrejilings^ in which ufually there appears many en- deavours, and often repeated, to throw down the Antagonift.- Secondly, He doth irritate by zfecret power and force that he hath upon our Fancies and Paffions. When Men are faid to be carried and led by Satan, it implyes ( in the judgment of fome ) ^f- Goodwin more than importunity , and that though he csinnot force the j}nng ^^^"" ofLi^hc. of the Will, yet he may confiderably adl upon it, by puijing at N 2 the 76 Z%tmti(ttif Parti. the If eights and Plummets, that is, by moving and ading our Imaginations and Aifedions. Satan's The motion being thus made, notwithfianding allhis import fburth gem- tunity, often finds refiftance : in which cafe he comes to the ralKule, pradticeof a/o?/rt/? Rule, which is to draw aw ^y and entice the i^/^w/o« in loc, heart to c«e/?, ^^n^i Judge. It cannot be fuppofed an eafie matter to cloud or obliterate that Law, to filence or pervert that Witnefs, or to corrupt that Judge j but it will rife higher in the wonder of it, if we confider this in z godly Man^ one that /e*/ God before him^ and is wont to have his fear in his heart j fuch a manas P<«W was, that in fb_/7/t?z« acafe, in fo high a manner^ folong a time, with fb little fenfe and apprehenfion of the evil and danger, Satan (hould fo ^^/icyy prevail, 'tis anaftonifhment: neither will it be lefs ftrange if we confider (2;) The ijfue and effed of this blindnefs : Somenye tip againft this Law of Con- fcience, arguing it falfe and erronious, and making conclufions directly contrary, asPmf. 2^. jp. I Jhall have peace^ though I wa\ en in the imaginations of my heart. I have feUowfhip with him^ though I walk^in darknefs^' i joh. i. 6. We wiU not hearken unto thee^ butwiU certainly do whatfoewr thing goeth out of our own mouthy Jcr.4 5 . i <5, i j, in. which cafes, the'fl"uvTn5H(ns, or principles -of Confcicnce are quite overthrown. • Some are. hardned^ and as to any application of their Chap; I o; ^atm'SXtmputims. 77 their a(fls fothis Rule, quite dead and fenflefs i though they rife not up againft the light, yet are they w'Mngly ignorant^ without anyconfiderationof what theyaredoing 5 here the cuve/^Ws, or witnefling and excufing power of Confcience isidle and aileep. Some though they know the Law, and in fbme meafure fee their adtions are finful, yet they pafs no judgment^ apprehend no danger. No manfmites upon h'ps thigh^ faying^ rphat have I done? Jer. 8. <5, Nay, fomearefofar from this, that they prefumptuouily juffify themfelves-, though they fee their own blame and ruine before them, / do rpell to be angry^ and that to the deathj faith Jonah^ when Satan had fpread a darknefs upon him, what (hall we fay of thefe things? here is darknefs to be feltj Egyptian darknefs : to explain the way of it fully is impof^ fible for uSj to do it in any tollerable way is difficult. To make fome difcovery herein Ilhall, (i,) Shew that the Devil doth entice to fin, hYJiirring up our lujl. (2,) That by the porver and ■ prevalency of our luH, he brings on the blindnefs fpoken of. C H A P. X, that Satan enticeth by our Lufi, The feveral ways by ■which he doth it. Of the power and danger of the violence of Ajfections. T He way then by which be doth entice, is by fiirring up dm ' luft. By luftj I mesin thoic general defirings of our minds after any unlawful objed, which are forbidden in the tenth Com- r/>. 2. 12. mandment j thus we read of worldly lujis, of the lufis of the flejh^ ^ ^^^' ^- 18. of lufiings to envy^ and in a word, we read of divers lufts^ the p-^',^'^' whole attempt and ikiving of corrupt Nature againft the Spirit, cal. 5.17, being fet forth by this exprellion, of lufting againfi the Spirits ■ That Satan takes advantage of our own lufts^ and Co plows with our Heifer^ turning our own Weapons againft our felves, is evident by the general vote of Scripture. The Apoltle James 1. 1^. tells us, that every Temptation prevails only by th^.power and working of our own luffs : Satan is the Tempter-, ■- but - ^ I Vet, I. 4. % Xn^txit of Parti. but our luftsare the advantages by which he draws and enticethi the corrupt principle within us, is called /e/^, but the way where- by it works, either in its oww ^r<)/?ermotion, or as ^irnd up by the Devil, is that of lu^ and affeCfion i and therefore he that would flop that ifTue, muftlook to mortify 'it in its affe^ions and lufts^ Gal. 5. 24. We are further told by John^ i Epji. 2. id. that all thofe fnares that are in the World, are only hazardous, and prevailing by our Lufis, More generally the Apoftle Peter fpeaks h the whole bundle of actual Sins that have ever been in the World came in at this door, The corrnpion thafis in the World ii through Lujl. In the ftirring up our Lufts, Satan ufeth no fmall Art and Subtilty, and ordinarily he worketh by fome of thefe following ways. Firft, He ufeth his skill to drefi up an Objedi of Luft that it may be taking and alluring > he doth not content himfelf with a fmple propofal of the Objed:, but doth as it wcve paint and varnifli it, to make it feem beautiful and lovely i befides all that wooing and importunity which he ufeth to the Soul by private and unfeen Suggeflions, he hath ( no doubt ) a care to gather together all poilTible concurring Circumftances, by which the feeming good- nefs or conveniency of the Objed: is much heightned and en- larged. We fee thofe that have skiUto work upon the Humors of Men^ place a great part of it in the right circumfiantiating a motion, and in takingthe Tempers and Inclinations of Men at a right time. And they obferve, that the milling of the right feafbn . is the hazard of the delign,even there where the Objedt and Incli- nation cwrdinarily are futaWe. There is much in placing a Pidture in a right pofition, to give it its proper grace and luftre in the Eyes of the Beholders. When a man is out ofhumor^he naufeats his ufual delights, zud grows fullen to things of frequent pradtice. 'Tis likely Eve was not a Stranger to the Tree of Knowledg before the Temptation, but when the Serpent fuggefts the goodnefi of the Fruit, the Fruit it felf feems more beautiful and defirable, good for Food, andpleafant to the Eyes. Though we are not able to hnd out the way of Satan's beautifying an Objed:, that it may affed: with more piercing and powerful delights i yethethatfliall confider, that not only Prudence ( in an advantageous manage- ment of things ) adds an additional beauty to Objeds propofedi but alfo that Art by placing things ip a right pofture, may derive a radiancy and beam of Beauty and Light upon them, (as an or- dinary dinary piece of Glafs, may htfo pofited to the Sun beams, that- it may refieU a fparkling light as if \x. were a Diamond : ) He that fliall confider this C I fay ) will not think it flrange for the Devil to ufe fome Arts of this kind for the adorning and fetting oiF an Objed to the Eye of our Lufls. Secondly, Wehavereafon to fufped that he may have ways of Deceit and Impodure upon our Senfes, The deceits of the Senfesarefo much noted, that fome Philofophers will fcarce allow D is Cartes,. any credit to be given them j not that they are always deceitful, ^^' ''^ S""^"*^" but that they are often fo, and therefore always fufpitious. The ^"^ilofoph-vet. . Soul hath no intelHgence but by the Senfef : 'tis then a bufinefs of eafie belief, that Satan may not altogether flight this advantage, but that when he fees it fit for his purpofe, he m.ay impofe upon us by the deception of our Eyes and Ears » we little know how - oft our Senfes have difguifed things to us. In a plealing Objedt, our Eyes may be as a magnifying or multiplying Glafs. In the firft Temptation Satan feems to have wrought both upon the Obje(ff, and alfo upon the Senfes, Shefarv itrpos good for F ood^and -pkafant j who can queftion but that flie faw the Fruit befon ? but this was another kind of fight, of more power and attrad:ion. An infcance ^ of Satan's Cunning in both the forementioned particulars, we hzve fvom Atffiin J relating the Story of his Fiknd Alipius^ who • by the importunity of his Acquaintance confented to go to the theatre, yet with a refolve, mt to open his Eyes, left the fight of Spedarit, thefe Spedaclesfhould entice his Heart? but being there, the ^^-'^"^^^i'^j ^''^'^ - noifeandfuddenfhouting of the multitude prevailed fo far with jj^^^^^^^^^^j^ him, that he forgot his refolution h takes the liberty to fee what infaninm quia j occafioned the fhouting, and once feeing, is now fb inflamed with. ftifnalaretu» • delight, that hefhoutsastherefldo, and becomes a frequenter of *^^'^"'^' ^^^ - the Ti^e^f re as others i What was there to be feen and heard he knew before, by the relation of others j but now being prefent, his Eyes and Ears were by Satan fb heightned in their offices, that tht)fe bloody Objeds feemed pleafant, beyond all that had been re^me^of them, and the luft of his Heart drawn out by Satan's cunning difpofal of the Objedand Senfes. Thirdly, There is no fmall inticement arifing from the fitnej!: and futablenefs of Gccafion. An Gccafion exa6tly fitted, is more than half a Temptation h This often makes a Thief, an Adul- terer, &c> Where the ads of thefe Sins have their rife from a fuddeniit of humor, ( which occ^lzow puts them in, ) rather than - frarrt , 8o Z%ttMiitOl Parti. from defign or premeditation. Cunningly contrived "Occafions are like the danger of a Precipice '■> if a Man be Co foolifli as to take up a jl-W there, a fmallp^/j^ will throw him over, though a far greater might not harm him if he were upon a Level. 'Tis Satan's Cunning to draw a Man within the reach of an Occa- ilon. All the refolves of Alipius were not fafe-guard to him when once he was brought voithin hearing and fight of the Temptation : If he had ftaid at home, the hazard of Satan's Sug- gefiions ( though earneft ) had not been (b much as the hearing of his Ears, and fight of his Eyes. In 2 Cor. 2. 11. FauVs fears of Satan's taking advantage againft the Corinthians did manifeftly arife from the prejent pofiure of their Church affairs : for if the ex- communicated Perfon (hould not be received again into the , Church, an ordinary pufli of Temptation might either have re- ■ Vid. Cahin ^ewjid or confirmed their Contentions, or precipated them into an mloc: o'pmion oC too much fiverity againft an oifending Brother i and that their prefent frame, made them more than ordinarily ob- noxious to thefe Snares, is evident from the Apoftle's caution -inferted here in this Dilcourfe, fo abruptly^ that any Man may obferve the «ecej7?fy of the Matter, and the earnejinefiof his Affe(5ti- ons did lead. his Pen. The SohIs of Men have their general Vif- crafta^s, and Difaffettions, as our Bodies have, from a lingring diftemperature of the Blood and Humors i in which cafe, ajmall occafion (like a particular error of Diet, e^c. in a declining Body^ will eafily form that Inclination into particular adls of Sin, Fourthly, Satan hath yet a fiirther reach in his Enticements, by the power which he hath upon our Fancies and Imaginations.: That he hath fuch a power was difcovered before. This being then fuppofed, how ferviceable it is for his end, 'tis now to be con- fidered. Our Fancy is as a Glafi which with admirable celerity and quicknefs of motion, can prefent before us all kinds of Ob- jeds i it can in a m4oment run from one end of the Earth to the other i and befides this, it hath a power of creating Obje&s^ a«id ■cafting them into what/orwj- and (hapes it pleafeth, all which our under/landing cannot avoid the fight of. Now the powe-r of Ima- gination is acknowledged by all to be very great^ not only as Burtons VIq- -Working upon a Melancholy . -SLnd diftempered Spirit, (of which Janch. Part I. Authors give us large accounts ) but alio upon Minds wore remote §. 2. p. 93. fj.Qj^ j~^^|-^ peremptory Delufions j as may be daily obferved in th^ Treat^^of^Paf- P^^j^^dices (Liid prepojfeffions of Men, who by reafon of the imprejfions fions. c. 4. .Or of Imagination, are not ( without difficulty ) drawn over t6 the acknowledgment of the truth of things, and the true under- iianding of Matters i neither is the Vnder^anding only liable to i more than ordinary heat and rapture by it, but the JFill is zlCo quickned zn^arpned in its defires by this means : Hence is it Cas one o^^t fore-cited Authors obferves ) that Fancy dotbRej^^oUsUd. often more toward a>Perfwafion by its infinuations, than a cogent Argument, or rational Demonjiration, This is no left a powerful Inftrument in Satan's hand, than commonly and frequently made ufe of i who amongft us doth not find and feel him dealing with us at this Weapon ? When he propounds an Object to our Luf^, he doth not ulually expofe it naked under the hazard of dying out for want of profecution, but but preftntly calls in our Fancy to his aid, and there raifeth a Theatre, on which he aSis before our Minds, the Siri in all its rvays andpojiures. If he put us upon Revenge, or upon Lufts ofUn- cleannefs, or Covetoufnefs, or Ambition, we are fure ( if we prevent it not ) to have our Imagination prefenting thefe things to us,, as in lively PiSiures and Refemblances, by which our defires may be enfiamed and prepared for confent. Fifthly, Sometime he (hews his Art in preparing and'fitting our Bodies to his defigris, or in fitting Temptations to our Bodies, , and the Inclinations thereof. .The Soul though it be a noble Being, yet is it limited by the Body, and incommodated by the crazynefi and indifpofitions thereof, fo that it can no more adt firenxoujiy or evenly to its Principles in a difordered Body, than it can rightly manage any Member of it C in its natural motions ) where the Bones are disjointed. Hence, Sicknefs or other bodily WeaknelTes do alte* the Scene, and add another kind ofbyajs to the Soul than what it had before. This Satan takes notice of, and either follows his advantage of the /?re/e«f7W/rj^q/?fi(7/2, or ( if he hathfome fpecial defign) endeavours to caji our Body into fuch a diforder as may beft fute his Intention. Afa was moreeafily drawn to be overfeen in peevi(hne(s and rafh anger in his latter days, when his Body grew difeafed. Satan had his advantage againft Solomon to draw him to. Idolatry when old age, and uxorioufnefi had made him more dnSlile t^he follicitations of his Wives i ffhen Solomon ivof old, his Wms turned away his Heart, i King. ii. 4, The Devil, when he took •pon him to foretel Job''s blafpheming God to his Face, yet he attempted not O the ~ ii ::^ Xteatife of Pani. the main defign till he thought he had thtoughly prepared him for " it, by the anguifti and fmart of a diftempered Body and Mind i and though he failed in the great bufinefs of his Boaft, yet he left us an experiment in Job^ that the hkejieft way to prevail upon the Mind in hideous and defperate Temptations, is to mould the Body to 2,futaUe frame : He prevaile^»: againft Joh to caufe him curfe God, yet he prevailed far, heWrfed the day of his birth^ and fpake many things by the force of that diftrefs, ' which he profeiTeth himfelfafhamed of afterwards. The Body > then will be in danger ( when 'tis difordered ) to give a tindure to every adtion, as a diftempered Palat communicates a bitter- nefs to every thing it takes down. - Sixthly, Evil Company is a general preparatory to all kinds of Temptation : He enticeth ftrongly that way. For (lO^^vil So-, ciety doth infenfibly'dead the Heart, and quench the heat of the AfFe6tions to the things of God i it hath a kind of bewitching power to eat out the fear of the Lord in our hearts, and to tgke off the weight and power of religious duty j it not only flops out Tongues^ and retards them in fpeaking of good things, but in- fiuenceth the very He^rf, andpoyfonsit into a kind of deadnefs and leikargy^ fo that our thoughts run low, and we begin to think that fevere watchfulnefs of Thoughts, and the guard of our Minds to be a needlefs and melanchoUy Self-impofltion, (2,) Ex- ample hath a ftrange iniinuating force to inflamp a Rejemblance, and to beget Imitation. Jofeph living where his Ears were fre- quently beaten with Oaths, finds it an eafie thing C upon a feigned, occafion ) to fwear by the Life oi^ Pharaoh, Evil Company is Sins Nurjery^ and Satan's Academy^ by which he trains up thofe Whofe knowledg and hopeful beginnings Hltd made them fhy of his Temptations i and if he can prevail with Men to take fuch Companions, he will with a little labour prefently bring them to any Iniquity. Seventhly, But his highefl project in order tp the enticing of Men, -is to engage their Affe^ions to an height and pajjjonateneji. The Scriptu're doth di/linguiih betwixt the imdvploc^ and TroCrSif- Gal ? M- /^^5 ^^^^ Affections and Litfts h clearly implying, that the way to procure /7;>ce«^ defires and acfiual luflings, is to procure thokpajjio- iiate workings of tiPMind. How powerful a part of his Defign this is, will appear from the nature 01 thefe Paffions : which are. Fir/!, chap. 10. Satan's XtmptiXtions. 8j Firft, Violent M&tions of the Heart, the very Wings and Sails Vid. F. O 1 CHAP. 84 ZXtmitt Of Parti. CHAP. XI. That Lufl darkens the MM, Evidences thereof, the jhevpays hyvphichit doth blind^Men, (i.) By^fre^ ^venting the exercije of Keafon* the voays of that frc' ventioft, (i.) Secrefy in tempting^ Satan s fubtilty therein, (2.) Surprifal, (3.) Gradual I ntangUments. T ^Hat Satan doth entice us by fttrring up our Luft, hath been difcovered j it remains that I next (peak to the (econd thing propounded which was, That by this power of Luft he blinds and darkens our Mind, That the Lufts of Men are the great principle upon which Satan * Ego autem proceeds in drawing on fb great a blindnefs, ( as we have fpoken faltTtem pS- ^^^ ^ ^^^^ ^^^^^^ ^^^"^^ ^^^^ ^^^^^ ^^^ Obfervations. corRes,i. Fitflj From the unreafonablenefl and abfurdity of fome Adiribns Hominem eon- in Men otherwife fufficiently rational. He that confiders the r&s fequitur ali- of Alexander in murthering Calijihenes, for no other crime than "^uam^c' S' ^^^^n^i"S f^^ caufeoftheGods, and affirming that tenfles could tur Divinkas." "Otbe built to a King^ without provoking z Deity •-, and yet this c^rf. lib. 8. Co fmoothed, C if "^ ^intus Cwtius reprefent him Tight } that he t Imraoderata {eeni£(^ ^-Q ^3f(£j Alexander With an opinion of Deification after li'om'm^ul-'^^^^^''^^- AVbofoever ( I fay ) fhall confiderthis aueky, will fus facinus Condemn Alexander as blind and irrational in this matter, ami crudele ut ne- yet no Other caufe can be affigned hereof, but that his luji after fanumcommi- Gl^ and H<7« upon all which, Men do defperately adven- ture,upon no other ground or motive than the gratifications of their Lufts : We may ea&ly conclude that there is a ilrange force and power in their Paffions to blind and befbt them j and this not- withanding,, is the common practice of all Men, where Grace C as the only Eye-falve.) doth not reftore the fight. The Heathens in all thefe pradicesof Filthinefs and Folly, recorded Kam. i..2p. They had (b far adiTcovery of the danger ( if they had not im- prifbned that T^ruth and Light in Vnrigbteoufnefi^ verf. i8. ) that they knew the judgment of God^ that they nfhicb commit fuch things are worthy of deaths verf. 32. Yet notwithftanding, the vanity of their Imaginations ( influenced by Luft } darkned their heart fo much, that they did «o* only do thefe things C of fo great vilenefs and un{p€akable hazard, ) but hadpleajitre in thofe that did them. Thirdly, The blinding power of Luft is yet more remarkable : .When we fee Mtn glorying in their Shame^' znd mounting their " triumphal Chariots to expofe themfelves a Spe&ack to all, in that gark of deformity which their Lufis have put them in. 'Tis a blindnefs to dp any a6i: againft the rules of Reafbn, but 'tis a far great blindnefs for Men to pride themfelves in them. What have the iiTuesof moft Wars been, but burnings of Cities, devaftations of flouriihing Kingdoms, fpilling the blood of Millions, befides aij th£ Famine and other miferies that follow » yet thefe adions ( that better befeem Tigars, Lions and favage Bruits, than Men of Reafbn ) are honoured with the great triumphant names of Vertue, Manhood^ Courage^ Magnanimity^ Conquefi^ dec. If the power and humor of their Lufts of vain-glory and revenge had not quite muffled their underftandings, thefe things would have been called by their proper names ^ of Murther,Cruelty,Robb£ry, «^c. aftd the Adtors oi {wchXTagedtes^ inftead of triumphal Arches and acclamations of Praife, would have bee'n buried under heaps- of Ignominy and perpetual Difgraces, as Prodigies of Nature, Mon^ jJerJ" of Men, and H^fcrj of Mankind. " ' Fourthly, But there is yet one Evidence more.plahi and con- vincing. When pur Lufts are up^ though Keafon offer its aids to allay the Storm, yet the wifeftof Men (otherwife compofed and 86 ZXttatiUOf Part I. and calm ) are fo far from taking the advantage of its guidance, that oftentimes they trample upon it and defpifeit » and as if Lulls C by fome fecret Incantation ) had made them impenetfahk^ they arc not capable of its light and condud, and can make no more ufe of it, than a blind Msm can do o£ a. Candle. To this purpofe, let us obferve the carriage of Difputants i if Men do any way publickly engage themfelves inaConteft of this nature, though Truth can be but on the one fide, yet both Parties give Arguments, and anfwer Objedions w^ith equal tonfidence of vidtory, and a contempt of the reafons and lirengthof each others dilcourfes : and this proves fo fatal to him that maintains the mistake or untruth, that not one of athoufand hath the benefit and advantage for the finding of Truth, which free and unp^u- diced Byftanders may have i fo true is that, Omne perit judicium cum res tranftt in affe^tum^ When Affecflions are engaged. Judgment is darkned. 'Tis a thing of common obfervation, that when Men are difcourfed into Anger and Heat, they prefently grow ahfurd j are difabled for fpeaking or underf^anding Reaion, and are ofi hurried to fuch inconveniences and rnifcarriages, that they are ajhamed of themfelves '■> when they cool and the fit is oyer, Impe- dit ira animum^ &c. To all this might be added, the power of Lufl in Perfons volttptmm^ who dedicate themfelves to the plea- fures of the Flefh. Thofe that ferve divers Lujis and Pleajitres^ their flaviihEfiate, their bafe Drudgery, do clearly evince that Lull unmans them, and puts out their Eyes. MarJ^Antony by this means became a Slave to Cleopatra i never did a poor Captive firive more to obtain the good will of his Lord than he to pleale this Woman, infomuch that befotted with his Luft, he (eemed to want that common, f or efight of his danger, which the fmalleft mea- fure of Reafon rnight have afforded to any, and fo dallied himfelf into his ruine. From all thefe Confiderations and Inliances, it appears our Lulls afford fuch Vapours and Mifts, that our Reafon is darkned by them, or rather, they are like a Vofe of Opium that llrongly fiupihes and binds up the Senfes. But yet it remains that the various ways by which our Lulls do blind us be particu- larly opened, and they are five. C i • !) Our Lulls blind us by pre- venting the ufe and exercife of Reafon. (2.) ^y perverting it, (3') ^^i^iihdraxving the Mind £wm it. (^.) Ey diliurhing it in its operation. And C 50 By a de^erate precipitancy. AH which I (hall more fully explain. chaf). 1 1, ^atm's Xf mptatibns* 87 Firft, Our Lufl:^ blind us by preventing and intercepting the exercife of Light andReafon, and Satan in this cafe ufeth thefe deceits. Firft, Heendeavoursfbtoi?ir«;>our Luft, as yet to conceal hU defign, Secrefie IS oviQO^ his mdXn Engines^ he doth not ( intiiis cafe ) fhew his Weapon before he ftrikes i and indeed his Policy herein is great, For ( i. ) By this means he takes us at unatvares^ iecure, and unprepared for relifiance. (2,) We are often en- fndiiced mthoHt noifej and before our confideration of things can come in to refine us* (S'),U he get not his whole defignupon us this way, yet he oft makes ^nhalfvi6ioryt by this means he procures an half confent, or inclination to fin before we difco\ier that we are under a Temptation i for when the Foundation of a "temptation, is laid «f«ej^e^5 then we awaken with the Sin in our hand, as lleeping Men awake fometime with the word in their mouths. If any queftion, how can thefe things be ? how can he Jieal a Temptation upon us with fuch fecrefie ? I anfwer, he can do it thefe three ways. Firfl, He fbmetimes after a carelefS manner, and as it were by the by, drops in a Suggeftion into our hearts, and that without noife or importunity, giving it ( as it were this charge, ) ftir not . . up, nor arvak^n him i anH then he fits by to obferve the iffue, and to fee if the T'inder will take fire of it felf. Thus many a motion thrown into our hearts, as it were accidently, or ever we are aware, begets a fudden flame. Secondly, He (bmctimes fetcheth a compafi, and makes a thing far different to be a Preamble or Introduction to his intended de- fign. Thus by Ohje&s, Imployments, Difcourfe, or Company, , that (hew- not any dired: tendency to evil, doth he infenfibly-oc- cafion Eride, Paffion or Luft. How flyly and fecretly doth he put us upon what he intends as a further fnare ? how unawares,while . 'we think of no fuch thing, are we carried fometime upon the borders of Sin, and into the enemies quarters ? Satan in this ads like a Fowler, who ufeth a (talking Horfe, as if he were upon fome other imployment, wheiyet hisdefignis the defirudion of the Bird'. Thirdly, Another way of Secrefie is his raifing a croud of other thoughts in* the Mind, and while thefe are mixed and confufedly floating in the Underftanding or Fancy, then doth he thruft in among them the intended Suggeftion, and then fuifering the reft to 88 ZTnatikt^t Parti. to vaniih, he by little and little (ingles this out as a more fpecial objedoFGonfideration, fo that we caft afuddfen 'glance upon this, and we are often taken with it before wecorifider the danger. In this Satan doth as Souldiers, who take the advantage of a Mill to make a nearer approach to their Enemies, and to (urprife them before difcovery of the danger : This he doth withus while we are in a Mujing fit^ or a Melancholy dream, Afecond Deceit ^ox the preventing o£ d. [exious confideration, is Judden SurprifaL In the former he endeavoured to conceal the 'temptation while he is at work with us, but in this he petps the %rhptation plainly^ only he fets upon us without giving of us warning of the onfet i but then he backs it with all the violent importunity he can, and by this he hinders the recolle(9:ingofotyp felves and the aid of Reafon. This courfe Satan only takes with thojfe whofe Paffions are apt to be very ftirring and bqyfterous i or fuch as being his Slaves and Vaffals are morefttljeCi to his com- mands. Thu5 a fudden provocation to arr angry Man, gives him not time to confider, but carries him headlong. A fitrprife of Occafion and Opportunity, is frequently a conqueft to thofe that have any earneftneji of Hope, Defire, or Revenge : Surely Tyavid was taken at this advantage in the matter oi Bathjheba, And here we may. note, that good Men upon fuch 2i fudden motion^ do yield { without any blow or ftrugling ) to that, which at other times they could not be drawn. to by many reafons. Thirdly, Confideration is prevented by gradual Intanglements, Satan fo orders the matter that Sin creeps on upon us as Sleep, by infenfible degrees : For this end fometimes he dijfemhles his Strength and fets upon us with longer Temptations, and with lefs force than other wife he could :. He knows we are not moved to extreams^ but by fieps and habits, are not confirmed, but by gra- dual proceedings '■> to take too great (trides, mzy fometime prevail at prefent, but the fuddennefs and greatnefs of the alteration be- getting a.ji:rangenefi on -the Soul, may occafion after-thoughts and recoyling : Therefore he tempts firfl: to thoughts, then to z delight in thefe thoughts, then to the continuation of them, then to refolve^ and fo on to praCtice, And in like manner, he tempts fbme to make bold with afmaU matter, which fhall fcarce come under the notionof wrong i then to z greater, and fb gradually to higher things, and thus he infenfibly brings on a thievifh Inclination and Pradice. For the fame end fometimes he fhe ws his skill in the Chap* 1 1. ^Atm'S SCein^tationjg* 89 the management of Occafions, he imperceptibly hooks Men into Sin,by drawing them firft to be bold with Occafions \ he tells them they may fit at the Ale-houfe, and yet not be drunk i that they may keep Familiarity, and yet not be lewd » that they may look upon a Commodity, and yet not fteal: and when the Occafions ^xt by this means made familiar to them, then he puts them on a ftep further, but by fuch flow motions, that theprogrefs is fcarce difcerned till they be in the Snare. CHAP. XII. -^ Of Satan's fervert'mg our Keafon. His fecond may of blinding, Ihe pjjibility of this^ and the manner of ac- complifbing it directly^ feveralrvays t, and indirectly^ by the delights of Sin y and by Sophijlical Arguments -^ rvith an account of them, THe fecond way by which Satan blinds us through the power of Luft, is by perverting and corrupting our Reafon, drawing it to approve of that, which it firfi: dijapproved. That our Lufts have fuch a power upon the llnderftanding to make fuch an alte- ration, need not feem ftrange to thofe that (hall confider, that the Scripture propounding the knowledg of the higheft Myfteries, doth pofitively require (as a neceflary prerequifite to thefe things) that we lay afJe aUfilthinep and fttj^erfluity of naughtineji ( in thefe jam. i. 20. terms, noting the loathfbm defilement of our Lufts ) that fb we may receive the ingrafted Word > iirongly implying that our Lufts have a power to elude and evade the Jirongefi reafons^ and to hin- der their entertainment : Which our Saviour notes, to have been alfo the caufe of the ]ews blindncfs, How can ye believe rohich rr- j^.h. j. 44. ceive honour one of another? their lufts of Honour ftood in their Light, and perverted their Reaibn. But becaufe this may feem to fbme almoft impoflRble that Lufts fliould turn our Sun into darknefs, I ftiall a little explain it. The llnderftanding doth, ufually, ( if pradice of Sin have not put out its light) at the frji faithfully reprefent to our Mind the na- P ture. 9d ^XteatifeOf Partl. ture of Good and Evil in matters of Temptation and Duty •, yet its power in this cafe is only direciivezDd fualive to the Wilf^ not ^bfplutely imparative i the Will muft follow the Under/landings di6:ate, but is not under any necellity of following its firj} advice \ 'tis the ultimum di^tamen^ the kit dictate that it is engaged to follow : However the Will ( in the cafe M mentioned ) be dependant upon the Underftanding, yet the Vnderjianding doth - aUb quoad exercitiitm^ depend upon the iViU^ and as to the aB of conftderation, is under its command i fo that after the Underftand- ing hath faithfully reprefented the evil of a Sin, the Will can com- mand it to another confideration, and force it to «ea? thoughts and confultations about it > in which cafe, the Will doth prompt the Underftanding, tells it what verdi^ it would have it to bring in, and fo doth really (bllicite and beg for a complyance. The Underftanding is du^ile and capable of being hriFd^ and therefore fuifers its right Eye to be put out by the Will, and as a falfe Witnefs or a partial judge gives fentence as the Will would f inner Epifr. have it \ and thus fas one obferves) the Underftanding and Will, Dedicatory to ^xt like Simeon and Levi^ Brethren in evil^ mutually complying ^m'crfcf!^ with, and gratifying each other. y*»i f • ^^^ pollibility of Lufts perverting our Underftanding being difcovered, the way and manner how Luft doth thus corrupt it, is needful to be opened. Luft exercifeth this power under the management of Satan, direcily and indireSfly. Firft, Our Reafon is direBly perverted,when it is (b far wrought upon as to call that Good^ which is indeed plainly and apparently Evil. So great a corruption is not common and ordinary, nei- ther can the heart of Man be eaftly drawn to go fb palpably againfi: clear light and evidence : 'Tis therefore only mfome Cafes ^ and in fame Perfons, either of weaker Faculties, or of extraordinarily ^e- bauehed Principles that Satan can work up Luft to give fb great adarknefs; However 'tis evident that Satan ufeth thefe deceits in this thing. Firft, He ftrives C where the matter will bear it) to put the name of Vertue or Good upon Adions and things that are not fb. This Temptation doth moft appear in thofe things that are of a doubtful and difputable nature, or m thofe AdHons which in their appearance ox pretenfions may feem to be vertnous. Whatever Sin is capable of any Paint or Varnifti, that he takes the advantage of. Chap, 1 1: §>atm'!S%tmptations. pi of. Saul's Sacrificing was a great iniquity, and yet the pretence of the general Goodnefl of the adtion (being in it felf commanded J and the fuppofed Necejpty of Saul's doing it, becaufe Satmiel came J30t, were confiderations upon which his Underftanding warrant- ed to him that undertaking. Paul's Perfecution, C though a real gratification of his envious luftings) by his blinded Underfiand- ing was judged duty : What more common than for Worldly- mindedncfs and Covetoufnefs, to be called a faithful and dutiful care for the provifion of our Families? Lukewarmnefs is often juftified under the notion of Moderation and Prudence i and any thing that can but pretend any kindred to, or refemblance of Good, our Lufis presently prevail for an approbation and vindi- cation of it. Secondly, Satan ufeth the advantage of Extreams, for the cor- rupting off our Underftandings. To this purpofe he, doth all he can to make fuch an Extream odiouf and difpleafing, that fo we may run upon the contrary, as matter of duty. Many there are whofe heads are fo weak, that if they fee the danger of one Ex- tream, they never think themfelves in fafety till they fly to a con" trary Exce^, and then they think the Extream they embrace needs no other juftification, than the apparent Evil of what they have avoided. Satan knowing this, like the Lapving, makes the greateft noife when he is furtbeft from his Neft, and in much feeming earneftnefs, tempts us to lomething that is moft crofs to our Temper or prefent Inclination j or endeavours to render fome- thing fo to us, not with any hopes to prevail with us there, but to inake us run as far from it as we can into another Snare, and alfo to make us believe that we have done well and avoided a Tempta- tion, when indeed we have but exchanged it. Thirdly, He directly blinds our Underftandings in finful Pra- ctices, by engaging us to corrupt Opinions which lead to wicked or carelefs Courfes. Satan with great eafe can put Men upon Sin^ when once he hath prevailed with them to receive an error, which diredly leads to it. Corrupt Principles do naturally corrupt Pra- dices, and both thefemay be obferved to meet in thofe deluded' ones, whom the Scripture mentions, that denyed the only Lord Jade 4. God^ and Jefuf Chrjji, turning alfo the grace of God into lafcrviouf-> neji > falfe-Teachers that brought in damnable Herefief, counted it pleafure to riot, had eyes full of Adultery, and could not ceafe from 2 Pet. 1 i, i j, Sin, With what confidence and (ecurity will Sin be pradiifed H- P 2 when 5>i Z%UAtitt6f Parti. when an Opinion figns a IVanant^ and pleads a Juftification for it? Fourthly, In Adtions, whofe goodnefs or badnefs is princi- pally difcoverabk by the ends upon which they are undertaken, 'tis no great difficulty for Satan to impofe upon Men a Belief that they act by mds and refpedls, which do not indeed move them at all i and in this cafe Men are fo blinded, that they do not, or will not know or acknowledge they do evil i the mxtter o£ the Adion being warrantable^ and the end being out of the reach of common difcovery, they readily believe the befi oi themfelves i and looking more at the warrantablenefs of th*e nature of the- ad in the general, than at their grounds and intentions, they think not that they do evil. This was a fault which Chrift ob- ■ ferved in the Difciples when they called fox fire from Heaven upon luk, p. 5 J. the Samaritans : the thing it felf Elias had done before,and Chrift might have done it then, but they wanted the Jpirit ofElias j and' therefore Chrift rejeds their motion as unlawful in them, wha confidered not that a Spirit of Paflion and Revenge did altogether influence them, and inftead of fhewing a juft difpleafure againft the Samaritans^ ht fhews that Satan had blinded them by their Lufr, and that the thing they urged was fo far from being good, that it was apparently evil, in that they were aded by another Spirit than they imagined. This way of deceit is very common. How often may we obferve Chriftians pretending confcientious dif- fatisf anions about the adions of others, when the private spring that animates them is fome/ecref g'^^^g^ that lyes at the bottom > and yet becaufe the thing wherein they are diflatisfied may truly '. , defefve hlame, they are not apt to condemn themfelves but think they do well. Secondly, Luftsalfo pervert our Reafon and Knowledg indi- reUly: and this is, when We are not fofar blinded, as to believe- the thing unto which we are tempted, to \^ good ahfolutely\ yet r.otwithftanding, we are perfwaded of fame confiderable goodneji in it, and fuch as may for the prelent be embraced. For this purpoie Satan hath ready thefe trvo Engines: Firft, He fets before us the Pleajkres^ Profits and other delights ofSjn: Thefe he heightens with all his Art and Skill, that he may iixin our Minds this concluiion,that however it he forhidde?i, yet it would conduce much to om fatisfa&ion or advantage if it v^ere pradifed '•> and here he promifeth fuch golden ends and fruits Ghap: 1 1. ^^mvs Xejiiptatious. 9 J fruits of Sin, as indeed it can never lead unto, inviting us in the words of the Harlot, I have decked my Bed with coverings of Tapefiry^ jy^.^r, ^^ i^. rpith'carvedTVorJ{f^ n?ith fine Limen of Egypt, I have perfumed it n?ith Myrrhe^ Aloes and Cinnamon, Come, let us tak^oitr fill of thefe delights. Thus he fet upon Et/e, "Tafle this Frmt^ andyejhall be as Gods, Thus he attempted Chrirthinnfelf, ^i///72/e n?i///^?ye fke, proffering the Kingdoms of the World, and the Glory of them* The pleafures of Sin are Satans great Bait^ and thefe flrongly in- vite and liir up our Lufts •» yet bccaufe the fear of the danger may ilick in the Heart, "Tpspleafant^ bm 01 dare not- faith the Sinner^ Tfear the hazard or the ml that may follow : Therefore Satan hatli his other Engine at hand to blind us, and to carry our Minds from fuch confiderations, and that is. Secondly,. His SophijHcal Arguments^ by which the danger may be lefTened i of thefe his Quiver is full. As, Firfr, He urgeth that the Sin tempted to is little. But a little onej 'tis not ( faith he ) fo great a matter as you make it, there are other Sins far greater, and thefe alfo pradifed by Men that profefs as much as you. Thus he would Jhameus ( as it were } out of our/e^r, by calling it feverJty^ nicenefi^ or an unnecelTary precifenefi. If this prevail not. Secondly, He hath then another Argument. Oh (faith he) be. it fo, that it is a little more than ordinary, yet it is b^t once ; tafie or try it, you need not engage your felves to frequent practice, you may retreat at pleafure. But if the fear of the danger pre- vail againft this, then. Thirdly, He labours to put us under a kind of necejfity of fin- ning, and this he pleads as a juftification of the evil. 'Tis not altogether right, but you cannot well avoid it. This/'/e^of necef- - fity is largey occalion, example, comman'd^of others, > ftrength of ■ inclination, cuftom, and what not, are pleaded by him in this Vicf. £?;/;=• cafe i fom.e particularly reckon them up :. and rather than fbme D-ceicfulneft Men -wiWackfiovpledg theevil,they will blame Gods i^ecree^as if they ^l^^^^l'^ were mcejfnated by it, or his providence, as Adam^ Jhe JVomatt ^' ^^' ^^'' that thou gavcji me, Jhe gave me of the "tree : David's bloody r^- ■ folve again ft the houfe of Nabal ■ Cecms to be juftified by him, i S:^m.:-5. zr, from Nabal's great ingratitude. In vain have I kept all that this Fellow hath- in the Wilderneji, &c, and as one engaged by a nccelTiLy of repaying fuch wrongs and aifronts, doth he determine cocut ihemoff. Aaron ( whenhe was taxed by Mo/ej about the golden Calt ; n ZXXtmttbf Parti. Calf) excufeth the matter by a pretended neceffity of doing what he did upon the violent importunity of fuch an heady E>od^32. 22. People '■> and that when Mofes was not to be found, Ihouh^ewe^ ; the People, that tb^ are fet on mifchkf. This that he orged to Mofes J Satan no doubt had urged to him, and he had acquiefced in it, as (bmething that he thought would excufe, or at leaft mi- tigate the offence. Yet if the Sinner break through th»is Snare, Fourthly, He comes on with a fofter plea of infirmity y and en- . deavours to perfwade Men that they may yield under pretence of being forced^ and that theit jhrivings and reluCfancies will lejfen the evil to an apparent jrw of infirmity j and thus he befpeaks them. Have not Gods Children infirmities ? theyfm^ though with relu^ancyy and doeji not thou refifl /* doth not the fear that is in thy heart jhew an tentvillingneji j mayeft thou not plead, the evil that I mould not do, that do I ? if thou yield^ ml! not God account it a rape upon thim integrity .? If this Arrow flick not. Fifthly, Then he extenuates the offence, by propounding fome fmallergoo<:/or convenience that may foUorp that evil. And this, though it be a way of arguing, diredly contrary to that rule. Do not evil that good may come^ yet it oft proves too fuccefsful ■> and 'tis like that common ftratagem of War when by the propofal of zfmdll booty in view, the Enemies are drawn out of their Hold into 3. fore-contrived Danger, Thus Satan pleads, This Thus a. pretended good to come, becomes apander to aprefent certain iniquity. Now if after all thefe arguings the Confcience carrieth an apprehenfion of danger, then Sixthly, He plainly difputeth the pojjibility of the efcape of danger, though the fin be committed. All the infinuations ofpleafure and advantage by which Eve^ was tempted, could not at firji blot out her Chap. 1 1. ^U\\\V^ Xemptatf dfiiSf. • 95 hcr/f<2r/ of theconfequence of that trangreffion, it did ftick in her mind ftill, leji we die i then Satan plainly denyeth the danger ftie feared, lCe^(ha^ not furely die^ the threat ning ( faith he ) it may ^ he was but for trlal^ or without ajiicicfand pafitive pur^fe in God to execute it ^ there vs no certainty that God wm in good earneji when he fpakefo. The Devil ufually iirgeth the Mercy of God, the Merits of Chrift, his Promifes of Pardon, the Infirmities of the Saints, their Sins^ and Repentances, dec. From all thefe drawing this condufion, that we may venture upon the Temptation without any apparent hazard, ^tis but repenting ( faith he ) and that is an eafie worh^ to a gracious Soul, God is ready to be reconciled^ even to a Prodigal Son , be is not fo cruel as to cajiatvay anyfov a fmall matter , he that waits to he gracious will not ly at catch for opportunities and occafions to deftroy m, he that delights not in the death of a Sinner will not delight to tak^ ftriU exceptions againd every failing. If Satan can prevail with us to extenuate the Sin, to flight the hazard, or any way to leflTen it upon any of the forementioned accounts > then having poflefTed us before with high apprehenfians of delights and fatisfadlions in the Sin, he quickly perfwades to accept the motion, as having a conveniency and advantage in it not to be defpifed ; and thus doth he indireUly pervert our Reafon, which is the fecond way by which he blinds us, through the working of our Luft. CHAP, ,9<5 Z%ttmiU0i Parti. ' CHAP. XIII. OfSaUn's diverting cur Reafofty beifig the third way of blinding M^n, Hi6 policies for diverting our "thoughts. His attempts to that purpofe in a more direct manner • with the degrees of that procedure. Of dijlurbing or dijir acting our Reafon^ which is Satan s fourth way of blinding Men. His deceit^s therein » Of precipitancy^ . Satan s fifth way of blinding Men, Several deceits to bring M.en to that, vT^Hirdly, Satan blinds the Sons of Men by diverting and with- , X drawing their Keafon^ and taking it off from the purjitit of its diicovery or appreheniions. For fometime it cannot be in- duced to go fb contrary to its Light, as to call evil good, either dire&ly.pxindirejUly,: .'Then is Satan put to a new piece of Policy > and if tlie.frame of the Heart and the matter of the Temptation fuit his delign, he endeavours to turn the Jiream of our thoughts either wholly another rvay^ or to Jiill them by turning them into a dead Sea^or by fbme trick to beguile the Underftanding with (bme nep^ drefi of the Temptation. So that we may obferve in Satan ■a. threefold policy in a fubferviency to this defign : for, Firil, Satan fometime ceafeth his purfuit and lets the matter fall, and thinks it better to chanre the Temptation than to continue a follicitation at fo great a difad vantage. When he tempted Chrift Liik. 4. 13, and could not prevail, he departed for afeifon with a purpofe to . return at fome fitter time, which Chrill himfelf was in expecta- tion of, knowing it to be his manner to ly in wait for advantages, and accordingly when his fuffering drew nigh, which Cashe fpeaks Luli. zt, 5j. to the Jews,) was their hour and power of darknej^^ he foretold his return upon him, Now the Prince of this Jf^or Id cometh : however, this attempt of his againft the Lord Jefm prevailed not, yet he ihewed his Art and Skill in the fujpending of his Temptation to a more futable time. And the fuccefs of this againft us is fadly remarkable : Chap. I ;• Satan's ICemptations; 97 remarkable, for however we refift, and at prefent ftand out, yet his folicitations are often like leaven^^ which while 'tis hid in our thoughts, doth not a little ferment and change them, fo that at his return, he often finds our Luffs prepared to raife greater clouds upon our Mind. Many there are that refiji ftrongly at prefent that which they eafilyjiide into, when Satan hath given them time to breath > that fay I will not^ and yet do it afterwards. Secondly, He fbmetimes withdraws their confiderations, by huffing them up with a confidence that they are above the temptation : As a conguefi in a fmall skirmijh^ begetting an opinion of vidlory, makes way for a total overthrow over a carelefs and fecure Army. We are too apt to triumph over Temptations, becaufe we give the firft on-fet with courage SLud refblution. Chrift forewarned Peter of his denyal, he ftoutly defies it, and not improving this Adver- tifement to Fear and Watchfulnefs, Satan who then was upon a defign tofift him^ took him at that advantage of ycc«ri/)', and by a contemptible inftrument overthrew him. Thus while we grow flrong in our apprehenfions by a denyal of a Sin, and undervalue it as below us, our Confidence makes us carelefs, and this lets in our mine. Thirdly, Ifthefe ways of Policy fail him, ht feemingly complies with uSj and is content we judge the matter finful, but then he proffers hisfervice to bring us offbydifiin^ions » and here the Sophifter ufeth his skill to further our Underftanding in framing excujes, coyning euafions^ and £o doth out-fhoot us in our own Bow, The Corinthi- ans had learned to diftinguifti betwixt eating of Meat in an Idols Temple in honour to the Idol, and as a common Feaji in civility and refpedi to their Friends that invited them : this prefently with- drew their confideration, and Co quieted them in that courfe, that the Apofile was forced to difcover the fallacy of it. The Ifraelites curfed him that gave a Wife to any of the Tribe of Benjamin : but when they turned to them in compaffion, they fa-^ tished themfclves with this poor dilUnd:ion, that they would not give them Wives ^ but weite willing to fuffer them to takg them. 'Tis Ju'Jg- zuiS., a common fnare in matters of Promife, or Oath, where Confci- ^°* ence is ftartled at a dire^ violation thereof, by fbme pitiful falvo^ or fiUy evafion, to blind the Eyes j and when they dare not breaks the HedgQ^ to leap over it by the help oi^ 3. broken Reed, But I mult here further obferve, that Satan doth fbmetimes fet afide thefe Deceits aforementioned, and trys his flrength for the Q_^ withdrawing ^jrS ^ ICt eatlf e of Part I, withdraivirgofouiconfideration from the danger of Sin, in a mcic plain and direci msLuner^ that is, hy continuing the projpeci of ■ibefipeetf and pleafiires of Sin under our Eye^ and mthal^ urging us , hy repeated fiuicitations to caji the thoughts of the danger behind our back^: In which he fo fat prevails fometimes,that Men are charged .with a deep forgetfulnefi of God, his Law, and of themfelves, yet ufually itarifeth to this by degrees : As Firft, when a Temptation is before us, and our confcience .reluds it, if there be any inclination to recede from a convidlion, .the motion is reilfted with ^Jecret regref and forrow. As the young Man was faid to go away for roivful^ when' Chrift propounded fueh terms for Eternal Life as he was not willing to hear of : So do ■we,- our Heart is divided betwixt Judgment and Affedlion^ and we begin to wifli that it might be lan>ful to commit fuch a Sin, orthat there were no danger in it ■> nay, often our wijhes contradict our prayers^ and while we defire to be delivered from the Temp- tation, our private wilhes beg a denyal tothofe fupplications. Secondly, If we come thus far, we ufually proceed to the next ftep, which is, to give a difmijfton to thofe thoughts that oppofe the Sin : We fay to them, as Felix to Taul^ Go thy n>ay for thU time, and when I have a convenient opportunity I mil fend for thee. Thirdly, If a plain difmiiiion fervenot to repel thefe thoughts, Rom. 1. 18. we begin to imprifon the 'fruth in Vnrighteoufnefs^ and by a more a Pet. 3. 5. perenjptory retufal to ftifle it, and to keep it under, and become at laft willingly ignorant. Fourthly, By this means at laft the Heart grows fottifh andfor^ getful : The heart is taken away^ as the Prophet (peaks, and then do thefe thoughts of convidtion and warning at prefent peri^ to- gether. This withdrawing of our confideration is Satan's third way of blinding us. Follows next The fourth way by which our Luft prevails in Satan's hand to fclind Knowledg, and that is by difira^ing and difiurhing it in its tporks This piece of fubtilty Satan the rather ufeth, becaufe 'tis attended with a double advantage, anfl like a two-edged Jivord will cut either way. For ( i. j A confufton and dirtrad:ion in the Underftanding, will hinder the even and clear apprehenfions of things, Co that thofe principles of Knowledg cannot reach fo deep, nor be fo firm and full in their application : For as the Senfes, if any way diftraded or hindred, though never fb intent, mUfl needs fuffcr prejudice in their operations i a thick Air or Mift not only hinders ciiap. 13. Satan's Xtmpuuimxs. 099 hinders the fight of the Eye, butaJIb conciucethto i mifrep refsn* ration of Objedtis: Thus is the Underftanding hj«di:e4 by eoafk- fion. But (2/) If this fuceedd not, yet fay this he hi-ridtrs the ^eace an4 comfort. of God's Children ; 'Tis a-trdubk to be haunted ^4^ith ,evjl thotights. To work this diftradiqn, • • Firft, Satan ufeth a clamorons importunity^ and doth fo follow us with Suggeftions, that what way (bever we turn they follow us i we can think nothing elfe, xjr hear nothing elfe, they are ever before us. Secondly, He worketh this difturbance in our thoughts by lezy^ itigajegion of Temptations againft us > many at once^ and offeveral kinds., troin within., ixom without., on every fide, he gathers all from tlie Van to the Berjheha of his Empire to opprefs us with a multitude j fb that while our thoughts are divided about many things, they are lef fixed and obfervant in any particular, . Thirdly.^ Hefometimes endeavours to weary u^ out with long Sol- licitations. As thofe that befiege aCity, when they cannoti? they con- clude there is no hope by all their refiftance to fiand it out againft him, and then they are eafily perfwaded to comply w ith him. To hdp. this forward, Satan ufeith the Policy ofSmldieri, who ufually hoaji high of thdi Jirength and refbluti^s, that the hearts and courageoi their Adverfaries failing, the viBorymzy fall to them without /ro%. The Devil exprefTeth a difdain and fcorn of our weak oppofition, as Goliah did of V avid. Am I a Dog, thatthoik comeji to me with Staves ? doeji thou think^to fiand it out againfi me? ^tisinvainto buckle on thine Armour, and therefore better rvere it io fave the trouble offiriving than to fight to no purpofe. With fuch like arguings as thefe, are Men fometimes prevailed with to throw down their WeaponSj and to overrun their Reafon through fear and hopelefnefs^ Secondly^ Chap. I J • Satan's Xeiiiptations. i o i Secondly, Sometimes he is more fubtile, and by threaping Men dajvn, that they have confented already^ he puts them upon dejperate adventures of going forward. This is uftially where Satan liath ufed many follicitations before^ after cur hearts have been urged (Irongly witi] a Temptation ■. when he fees he cannot win us over to him, thQnhc'iriumphs and ho2i&.s we zre conquered already^ and that our thoughts could not have divelt Co long upon fuch SifubjeCf, b«t that we had alikjng to it, and thence would perfwade us to go on and enjoy thtfulnejj of that delight which we have already JJ(;/«' privately, over Shooes, over Boots. Now though his arguings here be very weak, ( for though it be granted, that by the Say of the Temptation on our thoughts he hath a little entangled us, it cannot hence be inferred that it is our wilHom to entangle our felves /«r*^r, ) yet ar^many overcome herewith, and give up themfelves as already conquered, and fo give a flop fo any further confideration* " Thirdly, When Men will not be trap^nned Into the Snare by the formtr delufions, he attempts to work them up to a fudden andhafty refolve of finning s he prepares all the materials of the Sin, puts every thing in order, and then carries us ( as he did < Chfiii ) into the Mountain, to give us a profpedi: of their beauty and glory : All thefe ( faith he ) will I give thee i do hut confint, and all are thine. Now, albeit there are arguments at hand, and '- ferious confiderations to 3etet us from pra(5tice; yet how are all • laid afide by a quick refolve ? Satan urgeth us by violent /j/wry, Cals Chrift faid to Judas) what thou hafi to do, do it quickly 'y the Soul perfwaded with this puts on a fudden boldnefs and rtfotu- tion, and when Reafon dot-h offer to interpofe, it holds faji the door, becaufe the found of its Majkrr feet is behind it , doth it not fay to it felf^ Come, we will not confider, let us do it quichh before theft lively confiderations come in to hinder us j 'tis loth to be reftrained, and conceiteth, that if it can be done before Confcience awaken and make a noife, all is well » as if Sin ceafed to be fmful, becaufe we by a violent hafte endeavoured to prevent the admonition of Con- fcience. Thus they enjoy their Sin C as the Ifrailites eat their - PafTover } inhajie, and with their (iaves in their hands. Fourthly, When Opportunities and Occafions will well fuit it.. - He takes the advantage of a pajjionate and Jullen Humor, and by thismeanshe turns us clearly out of our Byafs: Reafon is tram- pled, under-foot, and Paflion quite overrruns it*. At this difad- vantage — vantage the Devil takes Jonah^ and hardens him to a Grange refolve of quarrelling God, Siud jufiifying himfelf in that Infolencyi The Humor that Satan wrought upon, was his fretful fulknneji raifed up to a great height by the difappointment of his expedra- tion, and this makes him break out into a Choleric}^, refolutioo, I do well to be angry. Had he been compofed hi his Spirit, had his Mind been calm and fedate, the Devil ( furely ) could not by any arguments have drawn "him up to it i but when the Spirit is in a rage^ a little matter will bind Reafon in Chains^ and pufti a Man upon a dej^erate carelefnefi of any danger that may follow v futabje to that expreffion of job^ chap. 13.13. Let me alone that I may jj^eah^^ and let come on me what rvill. Fifthly, All thefe are but fmall in comparifbn of thoCc deliberate determinations which are to he found with moji Sinners^ who are therefore faid to fin with an high hand^ prefumpHouJly^ wilfHlly^ againfi Confcience^ againft Knowledge and this ordinarily to be found only among thofe whom a cuftom of Sin hath hardned and con- firmed into a boldneji of a wicked way and courfe. When the fpirits of Men are thus hirneffed and prepared, Satan can at plea- fure almoil: form them into a deliberate refolve^ to cafi the command- ment behind their hack^^ znd to refufe to hearken. When any Temp- tation is oifered them, if God fay, As\fortheoldpaths^ andwalk^ therein^ ( zs Jer. 6,16. ) they will readily an'fwer, JVe will not walhjherein : If God (ay, Heark^nto the found of the'trnrnpet : they will reply. We will not hearken-. When the People by a courfe of finning had made themfelves like the wild Afs ufed to the Wil- dernefs, then did they peremptorily /e^ up their W' ill againfi all the Keafon and Confideration that could comein to deter them,though they were told the inconveniences, ( Jer, 2. 25. 3 that this did unjhoo their Foot, and afflidled them with Ihirji and Want^ yet was the advice flighted, there is no hope (faid they,) there is no expectation that we will take any notice of thefe pleadings, for we have J^.xe(i our refolve, We have loved. Strangers^ and after theni trill we go. So J^er. 44., 16, As for the word that ihou haji Jpok^n unto us in the Name of the Lord^ tve will not heari^n unto thee^ but we will certainly do whatfoever thing goeth out ofoufown Mouth, A plain and full refolve of Will difchargeth all x}ciQ powers of Reafin^ and - commands it filence. And that this is moft ordinary among Men, may appear by thefe frequent expreilions of Scripture, wherein God lays the blame of all that, mad nefs which their lives bring for til Chap;, 1 3: ^^t&\VS%tmpmiOnS, vaj forth upon their TFill^ Te would not ohey^ ye rvill not come to me i their heart is fet to do evil, 8cc, It may indeed feem ftrange that Satan (hould procee-d fo far with the generality of Men, and that they (hould do that that fhould feem fo inconiiftent with thofe Principles which they retain, and the Light which mufl refult- from thence : But we muft remember, thatthefe rvilh zud^fhalls of wicked Men, are for the molr part God's interpretation 0^ their Ads and Carriage, which fpeaks as much, though it may be their Minds and Hearts do not fo /c?rw^//y mould up their Thoughts into fuch open and brazen-fac'd aiTertions. And yet we Ought alfo further to confider, that wheq the Spirit of God chargeth Man with wilfulnefs, there is'furely more of 2i formal wilftilnefs in the heart of Man than lyeth open to our view. And this will be lefs ikange to us when we call to mind. Sixthly, That through the working of Satan the Minds of • Men are darkned, and the light thereof put out by the pre- " valency o( Jthei(tical Frincipks. Something ofAtheiJm is by moft Ca/;el Tempt, Divines concluded to be in every Sin, and according to the height of it in its various degrees, is Reafon and Confideration over- turned : There are, it may be, few -that are profejfed Atheifts in Opinion, and Dogmatically fo,but all ts^icJ^d Men are (b in Praaice h though they profefs God, yet the Fool faith in hi-s heart, there if no God, and in their ivorkj they deny him. This is a Principle that diredly ftrikes at the root : for if there be no God, no Hefl or Punifhment, who will be feared from taking his delight in Sin by any fuch confideration ? The Devil therefore firives to in- M this Poyfon with his Temptation. "When he enticed Eveh^ fecret infinuations, he iirft queftions the truth of the threatning, and then proceeds to an open denyal of it^ye (hall not Jurely die j and 'tis plain, (he was induced to the Sin upon d. fecret disbelief of the danger i (he reckons up the advantages, good for Food, pleafantto the Eye, to be deftred to maks one wife i wherein 'tis evident&e be- lieved what Satan had affirmed, that they Jhould be Of God, 2nd tlien.it was not to be feared that they fhould die. This kind of Atheifm is common i Men may not disbelieve a Godhead, nay they may believe there is -a God, and yet quepon the truth of his threat- nings. Thofe conceits that Men have of God, whereby they mould and frame him in their fancies, futable to their humors C which is a thinking that he is fuch- an one as oar fives ) are Streams and i^^^'- 50, Vapours from this Pit, and the Hearts of the Sons of Men are dejpcTJtcly ^04 Z%UHtiktif Parti. dejperately fet within them to do evil, upon thefe grounds > much more when they arife fo high as in fome who fay, VothGodkrienf!^ Is there i^norpledgin the moji High ? If Men giv€ way to this, what reabn can be imagined to ftand before them ? All the commina- tions of Scripture are derided as fb many "theological Jcare-Crotvs, and undervalued as fb many pitiful contrivances to keep Men in awe. CHAP. XIV. Of Satan's mahtaining his Fojfejjton, Htsfirfl: Eftgwefor that purpofe^ {shisfimfiingofSm, inks reiteration and aggravation. His Policies herein, HAving explained the /ii/e ways by which Satan through the power of Luft caufeth blindnefs of Mind in tempting to Sin, I (hall next lay open Satan's Devices for the keeping and. maintaining his Poffefton, which are thefe : Firft, He endeavours C after he hath prevailed with any Man to commit an Iniquity } to finijh Sin, Jam. 1. 15. After 'tis con^ ceived and brought forth, then Wsjinijhed i which notes its growth and increafe. This comprifeth thefe tvfio things, its Reiteration^ and its Aggravation, Firft, Its Reiteration, is when hy frequent aSis it is {^reng^thned, and confirmed into an habit. There are various ^e/»j- by which Men afcend into the feat of the Scornful, Nemo repente turpijjimur^ 'Tis not one adt that doth denominate Men wife to do evil. In Tfal, 1 . David (hews there are gradations and degrees of Sin, fbme walhjn the counfel of the Vngodly i fbme by progrefs and continuance of Sin jiandAn the rvay of Sinners \ fbme by a hardnefs of Heart and hxednefs in wicked Purpofes, ftt in the feat of the Scornful, To this height doth he labour to bring his Profelytes, yet he fur- ther defigns, ■ Secondly, That Sin may have its utmoft accompliihments in all the aggravations whereof it may be capable. He f!rives to put Men upon fuch a courfe of finning as may be mo^ fcandalous to the Chap. 1 4. jg^atatt's XtmptMions. 105 the Gofpel, tnoji enfnaring and offenfive to others, mojh hardning and defperate to our fclves, moji offenfive and provoking to God i in this he imitates the counfel of Ahitophel to Abfalom^ when he advifed hira to go in unto his Fathers Concubines in the fight of all Ifradj that fo the breach betwixt htm and his Father might be widned to an impoflibility of reconciliation. Thus he labours that Sinners (hould a6t at fuch a rate of open defiance again/t Heaven, as if they nfolved to ly down in their iniquity, and were purpofed n^er to think^ of returning and niaking up their peace with God. That Sin may be finiftied in both thefe refpedls, he ufeth thefe Policies > Firft, After Sin is o«ce committed, hcrenervs his Motions and Sollicitations to ac^ it again^ and then again, and fo onward till they be perfect and habituated to iu In this cafe he a(3:s over again the former method by which he firft enfnared them, only with fuch alterations as the prefent cafe doth neceffitate him unto '•) before he urged for the committing of it but once^ C how little is he to be trulted in Uiefe promifes, ) now hcurgeththem by the very a^ they have already done. Is it not apleafant or pro' fit able fin to thy very experience ? haji thou not tafied andjeen ? hafi thotc not already confented ? iafte and try again^ and yet further^ withdraw not thy hand. A little Temptation ferved befire,but a lefsferves now i for by yielding to thtfirfi Temptation,our hearts are fecretly enclined to the Sin,and we carry a greater affedion to it than before:for this is the fiain and defilement of Sin, that when once committed," it leaves imprejftons of delight and love behind, which are ftill the more augmented by a further /'ro^re/r and frequent commiilion, till at kit by a ftrong power offafcination it bewitches Men that they cannot forbear h all the entreaties of Friends, all their own Pro- mifes, all their Refblves and Purpofes, though never fo flrong and ferious ( except God ftrike in to refcue by an omnipotent hand ) can no more refirain them than fetters of Straw can hold a Giant, God himfelf owns it as a natural impojfibility^ Can the Ethiopian change his skin ? no more can ye do good •■, and thereafon of that impoffibility is from hence, that they are accujhmed to do eviU Such ftrong and powerful inclinations to the fame fin again are begot in us by a fin already committed, that fome-" time one ^zSof fin fills fome Men with as vehement and pajjionate defires for a further enjoyment, as cujiom and continuance doth others. Aufiin reports that Alipius when once he gave way to the R Temptation xo6 :x 5Cteatife Of Pani. T^inptation of beholding the Gladiators, wzs bewitched with : iiich a delight, that he not only defired to come again jvjth others, but alfo before others. Neither is it any great wonder it ihouldbe fo, when ( befides the Inclinations that are begot in us by any ad of Sin to recommit it ) Sin puts us out of God's pO' , iei^ion^ debilitates and weakens our Graces, ftrengthens Satan's Arm, and often procures him further power and commiffion againft us. ' Secondly, Satan endeavours to make one Sin an engagement to another, and to force Men to drarv Iniquity with cords of Fanity, frov, 50.^. jt^gur notes a concatenation in Sins, lefi Ifteal and take the Name i of God in vain, ^^/^w finning in the forbidden Fruit, arid pro- claimed guilty by his Confcience, runs into another fin for the , CKCufe oi the {oimQr J the PFoman that thou gaveft me^ bcc, David affords a fad inftance of this, the fin with Bathjheba being com- mitted, and fhe with Child upon it, David to hide the fhame of his offence ( i ) Hypocritically pretends great kindnefs to Vriah, , (2,) when that ferved not, next he makes him^wwj^, and it may be he involved many others in that fin as Accejfories, C3 .) When this courfe failed, his heart conceives a purpofe and refblution to murther him. ( 4. ) He cruelly makes him the Mejfenger of his oTvn deftru(^ion. ( 5. ) He engageth Joah in it. C ^» ) And the death oimany of his Souldiers. (7* 5 By this puts the whole Army upon an hazard, ( 8. ) Excufeth the bloody contrivance, by Providence, (p,) In all ufing ftill the height of diflimulation. Satan knows how natural it is for Men to hide thejhame of their iniquity, and accordingly provides occafions, and provocations to drive them on to a kind of neceflity. Thirdly, By a.perverfe reprefentation ofthefiate of godly andmc^d Men, he draws on Sin to an higher compleatment. How often doth he fet before us the Mifery, AfHidion, Contempt, CrofTes, and Sadneffesofthe one, and the Jollity, Delights, Plenty, Peace, Honours, and Power of the other ? It was a Temptation that had almoft brought David to an Atheiftical refblve againfl all re- ligious duty, and that which he obferved had prevailed altogether with many Profeffors, ?fal. 73. When they obferved they t»£re not in trouble lif^ other Mc«,and that their Mouth and Tongue had been infolent againfl God, without any rebuke or check from him > when in the mean time, the Godly vpere plagued aU the day, said chafined every morning: fbme ( that were in profeflion, or efti- mation mation at l&aft^God^si Pes>antx nejily fet upon our Lufts, when our deiires are moft highly en- *" '''^^^f f"^*« gaged, and then by zfubtile Art Co oppofeth the Law (letting ^,^'^°^^^T^ in it's contradi^ions in way and mealure futable ) that our hearts '^fth whe, conceive a grudge zt TQRta.'mt, which together with its earneflhefi to fatisfy the F/e/^, arifeth up to ^furious madmji^ and violent llrivingto maintain a liberty and freedom to do according to the defires of their heart > whereas this fame Larp, if it be applyed to the heart when 'tis W(7r« c(7o/e^ and not fo highly engaged upon a. defign of Luft, will i»rciij!^, terrify^ and Te/?mi« the heart, and put fuch a damp upon Temptations that they Ihall hot be able to Itand R 2 before o8 :^%tmiie(if Parti. before it. So great a difference is there in the various feafons of the application of this Law > in which Art, for the enflamingof the heart to iniquity, Satan (hews a wonderful dexterity. CHAP. XV. Of Satan's keepm^alli^ quiet ^ vphUh is his fecond Engine for keefing his PojfeJJiOHy and for that furpofe his keep" ing tis from going to the Ltight hy fever alfubtilties 'j alfo of making ns rife up againft the Lights and by vphat vpayes he doth that, SAtan's next Engine, for the maintaining his Poffeffion, is to ■ k$ep all in quiet : r^hich our Saviour notes, Luk^ 11.21, When ajirmg man armed k^epeih his palace, his goods are in peace. He ur- geth this againft thofe that objedred to him, that he caftout De- vils by Belzebubj which calumny he confuteth, by fhewingthe in- confiftency of that, with Satan's Principles and Defign i it being a thingfufficiently known and univerfally.pradtifed, that no man will dijiurb or dilute againft his own peaceable FoJfeJJion 5 neither can it be fuppofed Satan will do it, becaufe he a<^s by this common Rule of keeping down andhindring any thing that may difquiet breach of Peace, is hazardous to a PolTeffion j an uneafie Govern- ment occafions mutinies and revolts of Subjed:s ; yet we might : think that (the wages of Sin, the light and power of Confcience confidered,) it were no eafietask for the Devil to rule his Slaves with fo much quiet as 'tis obferved he doth j his skill in this parti- cular,and the way of managing his intereft for fuch an end, wc may clearly fee, in Jo.^. 20, Everyone that doth evil, hateth the light, nei- ther Cometh to the light, lejt his. deeds Jhottld be reproved. From which place we may obferve : (1) The great thing that doth difquiet Satan's PofTeflion^is Light. (2 ) The reafon of that difquietment is, the difcovery that Light makes, and the Jhame that follows that difcovery. (3} The way to prevent thzt Light, and the reproof of it, is to avoid coming to it j and where it cannot be avoided, to hate it, 'Tis Satan's bufinefs then for keeping all in peace. CO To Chap. 1 5; Satan's Xtmptatims, 1 09 (1) To keep us from iheLighi'-, or ifthat cannot be, then (2) To make us rife up againft it. I (hall make enquiry after both thefe proie<51:s of the Devi]. To keep us from coming to the Light, he ufeth a great many fubtilties: as, Firft, for his even part^ he forbears to do any thing that might ^i/cow^o/eoraifright entangled Souls: at other times, and in other cafes he loves to torment and affright them, to caufe their Wounds- to j?i«i^ and corrupt i but in this cafe betakes a contrary courfe^ he keeps off (as much as may be) all reflexions of Confciencej he conceals the evil and danger of Sin, hejings them ajleep in their folly, till a dart firiki through their liver ^ and haftens them to the Prov. 7. 15. ihare, as a bird that knorveth not that it is for his life. They thatfhall confider, that theheart of a finner is hardned through the deceit- fulnefs ofSin V and that, the greateft part of the aifrightment that molefistheconfciences of fuch, is from Satan's /?^ry and ma- lice i they will eafily conceive hov*^ much his fingle forbearance to molefi,, may contribute to the peace and-eafe of thofe that zrcfet- led upon their lees : but befides his forbearance, we may expedl that what cwt clouds oidark^efs he canraife to exclude theLight,6r to naufHe the -eyes, he will not be negligent intheufe of that power •: whatever he >can pofitively doin theraifingnp th^ confidence. c£i ^ prefumption or fecurity in the Minds of Men j whatever he can ■ do to-make them fottip or carelefs, that fhall not be wanting. Secondly, he fhews no lefs skill, and diligence hyfecret contri^- vances to hinder occalions of reproof, and difcovery > how much he can pradtife upon others, that out of pity and eompaffion to > the Souls., of Men, ar€ ready to draw zCmnex from the errour of his-- rvayj and to fave a Soul from death. We can fcarce imagine what ways he hatL to «/iwrf-and hinder them-, by what private ^//co//- ragements he doth deferthem, who can tell ? He that could dilute with the Angel about the body of Mofes to prevent thefecret in- jud, 9. terment of it : he that could give zjiopof One and twenty days Deut. 34, ^.•- • to the Angelthat was to- bring the comfortable Meffage to Da- nielle of the hearing of his Prayers, may .more eafily o^^m^ and . oppofethe defignsof a faithful reprover. Some time he doth' this -by vifihle means and inflruments, fHrringup the Spirits of- wicked men to give oppofition to fuch as fee k to deliver their . Souls from the blood of men, by faithful warnings or exhorta- tions ; The Devil was Co careful to keep Jeroboam quiet in.his fin"' no Ztttmittot Parti. ful courfeof Idolatry, that he ftirsup Amazhh to banifli Amos from the Court, left his plain dealinj^ (hould Hartle or awaken the Conicience of the K ing > Amos 7. 12, 13. Go^fiee thee away into the land of Judah^dcc. but Prophefie not anymore at Bethel, for it is the Kings Chap^el^ it is the Kings Court, Thirdly, In order txD the keeping out the Light from the con- fciences of Men, he infinuates himfelf as a lying Spirit, into the moHthes of Come oi^ his mercenaries '■> and they Cpcak Jmooth things znd deceit to Satan's Captives* telling them, that they are in a good condition i Chriftians good enough, and may go to Heaven as well as the precifeft: 'tis zfsiult in unfaithful Minijiers, they do the Devil this fervice, God highly complains of it. Jer. d. 14. T^hey have healed dlfd the hurt of the daughter of my people Jlightly, faying, Peace^ peace^ rvhen there is no peace, Kjek, i^, 10. They have feduced tny people^ f^y^^g-, P^^ce, ^nd there was no peace: and one built up a J^ all and others daubed it with untempered morter, Belides, this Stratagem is the more likely to prevail, becaufe it takes the ad- vantage of the humours, and inclinations of Men, who naturally think thebeji of themfelves, and delight that others fhould fpeak what they would have them i fo that when Men by the Devil's infligation prophefie deceit to (infill Men, 'tis mofi; likely they (hould be heard, feeing they defire fuch Prophets, and love to have it fo. Fourthly, Ssitzn keeps off the Li^bt^hy catching away the fFord after it isfown.This policy ofhis,Chriii exprefly difcovers,Afii^^. 13. ip, When any one heareth the Word of the Kingdom and underjiandeth it not, then cometh the wich^d one, and catcheth away that which was fown in his heart: fuch opportunities the Devil doth narrowly watch i to be fure he will be prefent at a Sermon, or good dif- cour(e, and if he perceive any thing fpoken that may endanger his peaceable PofTeflion, how bufie is he to withdraw the heart, fometime hy the fight of the Eyes, (bmetimes hy. vain thoughts of bufinefs, occafions, delights, and what not i and if this come not up to his end, then he endeavours, after Men have heard, to juftle all out by impertinent Difiourfes, urgencies of Imployment, and a thou(and fuch divertifements, that fo Men may not lay the warning to heart, nor by ferious meditation to apply it to their Confcien- ces. Fifthly, He fometimes fnuffs out the Light by Perfecution. Thofe hearers Mat» 13.20,21, that had received the Word with (bme Chap. 1 j; ^Mm's %mnpmtim0. (brae workings of afTec^ions and joy, ztQ prefently offended when terfecution^ hecaufe of the Word^ arifith. By this, he threaten? Men into an ^uicfccncy in their prefer t condition, ti^t it they depart from iniquity^ they /hall tna\e tbemfelves apr^y: Bonds, rinprifon- mentSj and Hatreds (he fuggellsj Ihall abide them, andbythi^ means he fcares Men from the Light. Sixthly, He fometimes/wo^^erj and choaks it with the Cares of the World, As thofethat received Seed among Thornes j by ear- ned engagements in bufinefs, all that time, iirength and affedti^ on which ihould have been laid out in the profecution of Heaven-- ly things, are wholly taken up and fpent on outward things j by this means that Light thatlhines into the hearts of Men, i$ negleded and put by. Seventhly, He ftaves off Men from coming to the Lights by putting them upon mifapprehenfions of their Efiate^ in judging them- felves by the common opinion. Satan hath fo far prevailed with Men, that they are become conhdent of this conceit, that Men may tak^ «z moderate liberty in Sinning^ and yet neverthelefs be in a good condition > that Sin is notfo great a matter in God's ejieem^ as in the judgment of /ome rigorous precifiany that he will notbefo extream to mar\ rvhat vpi do amifs^ as fame Jiri^ Profejfours are. What can be of g^^ter hindrance to that ingenuous fearch, i\n& examina- tion, and impartial judging, or (haming our felves for our ini- <3uities, (which the Light of Sci^ipture would engage us unto ) than fuch a conceit as this ? and yet that this opinion is not on- ly common, but ancient, is manifeft by thofe warnings and cau- tions given by the ^pofile to the contrary. Gal. 6, 7. Be not decei" ved^ God is not mocked, vphatfoeueraManfonpeth^thatjhall he alfo reap, Eph. 5. ^. Let no man deceive you with vain words, for hecaufe oftheje things cometh the wrath of God upon the children of difobedience. If it had not been ufual for Men to live in Uncleannels, Cove- toufnefs and fuch like offences (which he c^dlsfowing to theflejh) and yet in the midft of thefe, to think they were not under the ha- zard of Wrath j or if Men had not profelTedly and avowedly main- tained fuch an opinion, it had beenfuperfluousfor the Apoflle to have warned us with fb much earneilnefs, Be not deceived, let nQ ■■ man deceive you with Juch vain words. Eighthly, 'Tis ufual for Satan to ftill and quiet the flirting, thoughts of Sinners with hopes and affurances offecrefie, A s children are quieted and pleafed with toyes and rattles, fo are Sinners -put. • I IX ZXttUiUoi Parti. put off, and diverted from profecuting the difcoveries that the Light would make in them, by this confidence, that though they have done amiff^yet their mifcarriages jhaU not be laid open^ 'or manifejhd before Men, 'Tis incredible how much the hopes of concealment doth fatisfie and delight thofe that have fome fenfe of Guilt. lia. 3. ^. Sometime Men are Impudent, that they declare their Sin as Sodom, they hide it not: But before they arrive at fb great an Impudency, they ufually feeh^ deep to hide their counfel from the Lord , and their rpork/ are in the daTkj, and they jay ^ jvhofeethm? and zi^ho l^orpeth us? Ifa. 2^.15. Like thofe foolifti Creatures that think them- felves fufficiently concealed by hiding their heads in a Bu(h, though all their bodies be expofed to open view. i/^. 28. 15. Thofe that made lies their refuge, and under faljhood hid themfelves, became as cdftifident of their fecurity, as if they had made a covenant rvith death, and were at an agreement mth hell j and when they have con- tinued In this courfe for fome time with impunity, the Light is fo baniftied, that they carry it fo, as if God obferved their AiSions Job. 2,2-. 13- done in the dark, as little as Men do. How doth Godh^ow? ( fay they) can he judge through the darl^^clouds? thick^clouds are a cove- ring to him that hefeeth npts and hence proceed they topromife themfelves a fafety from judgements, VThen the overflorvingfcourgc Jhallpafs through, it (hall not come nigh unto us, for we hSe made ties our refuge, &c. Ninthly, Satan keeps them from going to the Light by demurrs and delays. If the Light begin to break in upon their Confciences, then he tells them, that there is time enough afterward : Oh (laithhe) thou art young and haji many days before thee, 'tis time enough to repent when you begin to be old: or, thou art a Servant, an apprentice under command, thou wantsfl ft opportunities and conv^ni' encies for ferious confederation defer till thou becomeji free, and at thine own dijpofal. That this is one of Satan's deceits to hinder us from - , making ufe of the Light i ( befides what common experience may teach every Manj maybe clearly gathered from the exhor- tations of Scripture, which do not onlyT^^^' us, the way wherein we ought to walk^^ but alio prefs us to 3. pre(ent embracement of Heb. 3 7. ^^^^ Counfel ■» To day, to day, while it is called to day, harden not z Cor. 6. z. your hearts. Now vs the accepted time \ Now is the day of Salvation, Ecclef. 7 i. I . Kemember thy Creator in the days of thy youth before the evil day comes: lia. 21. 12. if ye will enquire, enquire, yea return, come. This hafty urgency to clofe with the offered occafions, plainly accufe us of delays, and , that Chap. 1 5. Satan's %mputions. 1 1 j that it is ufual with us to adjourn thofe thoughts to a fitter op- portunity, which we are not wilhng to comply with for the pre- fent. By thefe niffe devices he keeps the Light from enfhared Sinners, or them from coming to the Light. But if all this cannot draw a curtain before the Sun, if its bright beams breaks through all, £b that it cannot be avoided, but there will be a manifeftation and difcovery of the hidden things of dark^efs i tlien Satan ufeth all his art and cunning to (lir up in the hearts of Men their hatred agahijithe Light, This is his Second grand piece of Policy to keep air in quiet under his command, to which purpofe, Firft, He endeavours to draw on a hatred againfl: the Light, by raifing in the minds o£ Men a- prejudice againji the perfm that brings or offers it: if he that warns or reproves, exprefs himfelf any thing warmly, or cuttingly agaitift his brothers Sin, this thd Devil prefently makes ufe of i and thofe that are concerned think they have a juft caufe tofiop their ears, and harden 'their neckj, be- caufe they conceive, that anger, or ill-mtl, or (bme fijch l^aje thing did didate thofe ( though juft ) rebukes. The Devil turned the heart of Jhab againfi the faithful warnings of Micaiah upon a deep prejudice that he had taken up againft him j for Co he ex- prefleth himfelf to Jehafaphat, I hate him, for he never prophefteth j j^jj,^ a good unto me. In this" cafe, Men confider not how j«/?y, how truly, how profit ably any thing is fpoken, but (as fome Infects that feed upon Sores) they pafs by what is found and good, and fix upon that which is corrupt and putrid, either through he voeakriefs and inobfervancy of the reprover, or pretended to be fuch, by the pr^udkeoi the party which doth altogether difable him to put a right conftrudion upon any thing. Secondly, If this help not, then he feeks to get the advantage o£^ provoked, paffionate, or otherwife diftempered fit, and then hatred is eafily procured againli any thing that comes in its Way. Thirdly, Satan endeavours to engage our hatred againfl the Light, by prefenting our intereji ofJhaJ^n, or endangered by it. If Intereft can be drawn in, and made a party, 'tis not difficult to put all the Tajftons of a Man in arms, to give open defiance to any Difcovery it can make. That great rage and tumult of Kings and People mentioned in ?fal, 2, combining and taking counjel S againft 114 Z%VtatiU0f Parti. againji theLord^ and his Laws, is upon the quarrel oflntereft: their fufpitions and jealoulies that the fetting up of Chrift upon his Throne would tcJipfe their power and greatnefs, makes them (out of a defperate hatred againft the Light } fall into refolves of open Kchdlion 3i^a.m{\ his Lzvjs: Let us breaks hpf bands afun- der^ and caji away his cords from m. This pretence of Intereft ftrengthned the accufation of j4maziah agzijiA Amos, Chap. 7. 10. A^gs hath^ cen^ired againji thee in the tnidji of the houjk of IJrael : the Land is notable to bear all his xpords. No wonder then if Je- rohoam inftead of hearkningto the threatning, banilh him out of the Land. We find the like in A fa fa good man) the Devil ftirs iChr. i5. 10. up his hatred againft the Seer, hewasvproth withhim^andputhim in the Trifon-houfe ^ for he was in a rage againji him,' The ground of that rage was this '» the King^s Interefi(m his apprehenfion) was wrapt up in that League with the King of Syria^ verf. 2,3. fo that he could not bearfo plain a reproof, which diredly laid the Axe to the Root of fo great an Intereft, as the fafety of the King and Kingdom ,• which feemed to depend fo much upon that League. Fourthly, Satan ftirs up hatred againll: the Light from the ««- avoidable Effeds of Light, which are difcovery and manifejiation, Ephef. 5.13. AU things that are reproved are made manifeji : for rfhat- foever doth mak^ manifeji^ is Light, Now the iflfue of this mani-^ feftation is j^<««^e, which however it be the daughter of Sin and Light, yet would it naturally deftroy the Sin that bred it ", and therefore Repentance is ufually exprelTed by being ajhamed andcon- founded: but that Satan might avoid this, he turns the edge of fliame, againft the Li^t^ which fliould have been employed againft Jcr. 2. 2^. Sin, When Men therefore have linned, Sind^ieas alhiefwhenhe is *^%«, ready to fall into the hands of fliame j for the avoiding Job 24. 1 3. of fhat, they rebel againji the Light, The ground of this hatred, Chiift in Joh,^, 20 tells us, is, leji their deeds Jhould be reproved^ and they forced to bear their fliame , to this end they are put upon it to hide themfelves from fliame, by lyes, pretences, excufes, ex- tenuations, or by any fig-leaf xhsi comes iirft to hand. And as thofe that live in hotter Regions w/r/e the Sun, becaufe it fcorcheth them > fo do thefe curfe the Light : and inftead of taking its help, raife up an irreconcileable Enmity^ againft it 5 and fo run from it. CHAP. Chap. 1 6. ^UiivCS Xernptatjons. 1 1 j CHAP. XVI. Of S At An s third gr And Folicy for mAintaining his Foffe£ton» which is his feigned DepArture, {x.)By ceAJlng the pro- fecution of his dejign ; And the c/tfes in vchich he doth it, (2.) By abAting the eagernefs ofpurfuit > andhovp he doth thAt. (S')By exchAnging temptAtions ; And his Policy therein, 'the Adv Ant Age he feeks by feeming to fly. Of his ('4.) StrAtAgem for keeping his FoJfeJ/ion, vphich is his flopping aU rvAys ofretreAt 5 And how he doth thAt, BEfidles the trvo former Defigns C of finifhing Sin, and keeping all in quiet ) by which the Devil endeavours to maintain his Pofleffion, he hath a third grand fubtilty, which is this j He h^eps h'vs hold by feigning himfelf dijpojjejfed and cafi out. Of this we have a full account-, Luk^ 11. 24. ff^'hen the unclean Spirit is gone out of a Man J he xoalk^th thorotv dry places^ feek^ng reji : and finding none^ hefaithj I vpill return unto my houfe whence I came out, Chrift had there noted that 'tis Satan's great Principle to do nothing by which his Kingdom may be divided, or undermined. Satan will not be divided againft himfelf, and yet very feafonably he tells us, that for an advantage he will feem to quit his Intereft, and upon defign he will fometimes fo carry himfelf that he may be deemed andfuppofed to be gone out of a Man : As thofe that befiege Forts or walled Towns, do fometimes raife the Siege and feign a departure, intending thereby to take afudden advantage of the carelefnefs of the befieged. In the explanation of this Policy, I fhall, C I.) Shew how m^^^wyn^^j'j* he feigns a departure, {2.)Vpon what defigns he doth it. • There are three ways whereby Satan (eems to forfake his In- tereft. Firft, He frequently ceafeth the profecution of a Defign, which yet he hath in his Eye and Defire, when he perceives that there are fome things in hk way that render it not feafible, nay he forbears S 2 to ii6 ZXtmiktf Parti. to urge Men to their darling fins, upon the fame fcore : and who would not think Satan caft out in fuch a cafe ? When a Man fpits out the fweet Morfel which heretofore he kept under his Tongue, and fucked a fweetnefs from it , when Men of noted Iniquities abfiain from them, and become fmooth and civil, who would not think but that the unclean Spirit were gone ? This way and courfe he puts in practice in feveral cafes. Firi^, When he perceives fome extraordinary occafion puts any of his Subjects into 2. good mood oxhumox of Religion. Wicked Men are not orij/zwrn/y fb highly bent upon evil ways, but that they may beat fometimes/S/twe^ and relaxed. Pharaoh ( who is mofl eminently noted for a heart judicially hard ned j at the ap- pearance of the Plagues upon himfelf and Egypt^ uflially relented Ibmewhat, and would confefs he had finned^ and that fit would continue upon him for fbme little time. But vcxy frequently 'tis thus with others^ an extraordinary occafion melts and thaws down the natural affed:ions of Men, ( as a warm day melts the Snow upon the Mountains, ) and then the f^ream will for a time run high and firong, at which time Satan fees 'tis in vain to urge them. Thus Men that receive an eminent kindnefs and delive- raiice from God, what is more common than for fuch Men to fay. Oh ! Tve ■will never he fo ivicked ar n>e have been^ we willnever he drnnk^ more^ the World jhall fee us reformed and new Men : Thefe are indeed good words, and yet though Satan knows that fuch expreffions are not from a good heart, (as that o^Veut, 5. 2 p. implyes, iheyhave well faid^ 0 that there were fitch an heart in them^ } hene- verthelefs thinks it not fit then to prefs them to their ufual wick- ednefs at that time : for natteral affe^ions raifed high in a profejpon ef Religion will withjiand ^temptations for a fit, and therefore he for- bears till the ftream run lower. What a fit of affedion had the Ifraelites when their Eyes had feen that miraculous deliverance at the Red Sea ? What Songs of re joy cing had they ? whatrefblves never to diflruft him again ? PfaL 106, 12. "fhen believed they his words J they fang his praife : Satan doth not prefently urge them to murmuring and unbelief, ( though that was his defign ) but he fiays till the fit was over, and then he could foon tempt them to 1 Sam. 24. 1(5. forget his wor}^. How like a Convert did Saul Ijok, after David & z6.2i. had convinced him of his integrity, and had fpared his life in the Cave ? he weeps and acknowledgeth his iniquity, juftifies Davidj owns his kindnefs, and feems to acquiefce in his fucceilion to the Kingdom. Chap. 1 6. ^amvs Xeniptations. 117 Kin§dom. The Devil had no queftion a great fpite at David^ and 'twas his great defign toiiir up Saul againft him, and yet at that time he could not prevail with him to deftroy David^ though he might eafily have done it ~j he was then in a good mood, and Sa- tan was forced to give way to ncceffity, and to feem to go out of Saul for the preient. Secondly, He alfo ceafeth from his defign when he fees he can- not ht his Temptation vfithdifutabk ofportunity. What could be more the Devil's delign, and £/^?/'s fatisfad'ion, than to have had Jacob flain ? Efau profefTeth,- it was the defign of his heart, and yet he refolves to forbear fb long as his Father Ifaac lived. Gen. 27. 41. 'Ihe days of my Father's mourning are at hand, then ( but not till then ) wiV. I flay my Brother Jacob. The Devil often fows his feed, and yet waiteth and hath long patience, not only in w^fer/«g and fitting the hearts of Men for it, but alfb in expeSfancj^ of fit opportunities 5 and in the meantime, he forbears to put Men upon that, which time and occafion cannot fitly bring forth topradice. The Prophet, Hofea 7. 4. fpeaks of that People^ as notorioully wicked, they are all adulterers j but withall, he ob- ferves that they forbare thefe enormous abominations for want of fit feafbns,f/7eir heart was as an Oven heated by the Baker, fuffici- ently enflamed after their wickednefs, and yet the Biker after he had kneaded the doHgh^pxcp^red all tne ground-work of the Temp- tation, ceafedfrom raifmg, fleeping all the night till all vpos leavened i that is, though their hearts were enraged for Sin, yet the Devil : doth wait till occafions prefent themfelves, and becomes in the mean time like one afie^p. Now while the Devil thus fleeps, the fire that is fecretlyin the heart, being not feen. Men gain the good <3^2«w« of Cawer^j" with others, and often with themfelves, not knowing what Spirit they are of, bccaufe Satan ceafeth ~ (upon the want of occafions > to tempt and provoke them. Thirdly, Gur Adverfary is content to forbear, when he per- cieves t}}zt2irejiraining grace doth lock-up the hearts and hands of Men. When afironger than he cometh, who can expe<3: Iq{s but that he fhould be more quiet ? that God doth refirain Men fome- - time when he doth not change rheoi, needs no proof, that Satan > knows of thefe refiraiiits, cannot be denyedj who can. give an account of thefe communings and difcourfes that are betwixt God and Satan concerning us ? his pleadings in reference to Job, ■were as unknown to Job ( tiir God difcovered them ) as his ■ . pleadings -.■ 1 1 8 Z Xteatlf e of ■ Part I. . pleadings concerning our felves are to us. Belides, who can tell how much of God's reftraining grace may ly in this, of God's li- miting and ftraitning Satan's Commiffion ? Now the Devil hath not fo badly improved his obfervations, but that he knows 'tis in vain to tempt where God doth flop his way, and tye up Mens hands, ^bimeleck^was certainly reiolved upon wickednels when he took Sarah from Abraham^ Gen. 20. 2. and yet the matter is fo carried for fome time, ( i^ow long we know not, ) as if the , Devil had beenafleep or forgot tohaften Abimekch^to his intended wickednefs j for when God cautions him, he had not come near her, verf. 4. the ground of all this was neither in the VeviFs hack^ard- nefs^ nor AbimelecJ^s modefiy^ but Satan lets the matter reft, becaufe he knew that God •withheld him^ andjkffered him not to touch her. Fourthly, When Men are under the awe and fear of fuch as carry an Authority in their Countenances and Imployments,for the 4#ifcouraging of Sin. Satan (ashopelefs to prevail) doth not folicite to fcandalous Iniquities. Much of external San6tity, and Saint-like behaviour arifeth from hence > the faces and prefence of feme Men have fuch a fliining fplendor^ that Iniquity blufhetb . arid hideth its head before them. Sin dare not do what it would, fb.^eat a reverence and efleem of fuch perfbns, is kept up in the conlciences of fome, and Co great an awe and fear is thence de- rived to others, that they wilf not, or dare not give way to an infolency in evil. The IJraelites were generally a wicked People, Tof. i.7' yet fuch an awe they hzd of^ Jojhua, and the Elders that outlived Jofliua, i^ho had Jeen all the great ivorkj of the Lord^ that Satan feemed to becaft out all their days. Who could have thought Joajh had been fo much under Satan's power, that had obferved xChron.z4. 2. his ways all the time of /e oiada the Prieft ? Then he did that which was right inthe fight of the Lord \ Satan was content to let him alone, becaufe Jehoiadas life and authority did overawe him, but after his death Satan returned to his Poffeffion, and the King Verf. ij' hearkened to the Princes of Judah, and Jerved Groves and Idols, The a Cron. ^6^ 5- like isobferved of Vzziah^ the reverence that he had for Zechariah, Verf. 16. who hadiinderftandingin *^ez/i/jo«/ e/Go*^, difcouraged the Tem- pter from foliciting him to thofe evils which afterward he engaged him in,: Satan is willing ( when he perceives the awe and au- thority of good Men ftands in his way ) rather to fufpend the profecution of his defign, than by forcing it againft fb. flrong a curnnt to hazard the Shi^vprack^o^iu Fifthly^ Chap. 1 6. ^uaxcs ICemptations. 1 1 ? Fifthly, He alfo makes as if he were caft out, when he perceives the confciences of Men are feared hy threatned or felt judgments ; he forbears to urge them agamft the prick^^ when God draws his Sword, and brings forth the glittering Spear. Balaam's Aft would not run againft the Angel that appeared terribly againft him in his way. The Devil knows the power of an awakened Confciencej and fees it in vain to ftrive againft fuch a ftrcam j and when it will be no better, he withdraws. As great a power as the Devil had in Ahah^ when he was affrighted dind humbled^ he gave way, and for that feafon drave him not on to his wonted practice of wickednefs. He alfo carried thus to the Ninevites^ when they were awaked by the preaching of Jonah^ then we fee them a reforming People, the Devil furceafed to carry them into their former provocations. How frequently is this feen among ProtelTors, where the Word hath a fearching power and force upon them ? Sin is fo curbed and kept under that 'tis like a root of bitternefs in Winter, lying hid underground, Satan for- Heb.u r?. bearing to adl upon it or to improve it, till the ftorms and noife of Judgments ceafe, and then ufually it will jpring up and trouble them. If Satan hath reaUy loft his hold, he ceafeth not to moleft and vex even awakened confciences, with urgent folicitations to Sin .i but if he perceive that his Intereft in the hearts of Men remains /^re to him and unfhaken, then ( in cafe of afrightment and fear of wrath} 'tis his policy to conceal himfelf, and to diifemble a departure. Sixthly, Satan is alfo forced to this, by the prevailing povper of 'Knowledg and principles of Light ^ where the Gofpel in profeffion, and preaching, difplays abroad his bright beams, then whatever lliift Men make to be wicked in fecret, yet the light k as the jha- doiv of death to them, and 'tis even ajhame, to Jpeak^of thefe things in gpij^f; ^ j^i publkki Here Satan cannot rage fo freely, but is put to his (hifts, and is forced to be filent, whilft the power of the Gofpel cuts off half his garments. Men begin to reform, fbme are clean efcaped from errour, 2 Pet. 2.18. others abandon their filthy lufts and fcandalous fins, ^nd £0 efiape the pollutions of the TForld throptghthe^ h^or^ledg of our Lord and Saviour Jefus Chrift, ver. 20. Yet under all thefe great alterations and appearances of amendment, the Devil is but feemingly eje the other is the ruine and perdition of Souls : i£ he could, he would have the(e two ends meet in every Temptation i yet he pleafeth himfelf with the latter, when he cannot help it, and in that too, he fa- tishes himfelf fbmetimes with as fmall an Intereft as may be, fo that his PofTeilion and Interef^ be but preferved. He knows that one Sin, loved and embraced, brings Tfeath for its Wages. A leak^ unftopped and negleded may fink the Ship as well as a great Storm j and therefore when he perceives the Confciences of Men fhie- and nice , he is willing they come to him ( as Nicodemus came to Chrift) by night in private, and that by Health they do him fervice. Secondly, He fbmetimes offers Men a Compfnion^ and fb keeps fiis hold ^ii^^fe/y, by giving them an Z«^»/ge«ce and Tolleration, to comply with Religious duties and obfervations. Pharaoh con- defcended, that Ifrael fhould go and ferve the Lord in the Wil- dernefs, upon condition, that their Wives Children and Subfiance were kft behind : fo Satan faith to fome, Go and ferve the Lord^ only let your heart be with »2e, leave your AffeCtions behind upon the World, That ferious warning of Chrifl:^ Te cannot ferve trpo M^- flersh ye cannot Jerve God and Mammon ^ evidently fhews, that the Devil ufeth to conceal his Intereffc in the hearts of Sinners, by offering fuch terms '•> and that Men are fo apt to think, that Sa- tan is gone out, when they hdivc Jhared the heart betwixt God and chap. 1 6. Mtxl^ii'S Criiiptaf ions* m and him i that tihey Hand in need of a full di(c(j^y of that Cheat, and earncfr caution againll it : the Devil waHforced to yield' that Hcrjis/fhould do many things at the Preaching of /o^w, yet he maintained his poirtilion of his heart, by fixing him in his refblved Lull:, in the matter of Herodias : and this gives juft ground of complaint againitthe generality of Sinners i Te re- turn^ but net to me, not rvith your whole hearts: haveyefajhd tomes' have ye mourned to me? they come and fit as my^eople^ but their hearts are after their covetoupiefs. Thirdly, Satan hath yet another Virile by which he would cheat men into a belief, that he is cait out of the heart i and this is a fubtile way that he hath to exchange Tempations. How weak and childifliare Sinners that fuffer themfelves thus to be abufed ? When they, grow fick and weary of a Sin, if the Devil take that " from them, and lay intheroom of it another as bad, or the fame again, only a little changed and altered i they pleafe themfelves that they have vomited up the firft, but confidcr not, that they have received into their embracement another as bad, or worfe. Concerning this exchange, we may note two things : Firft, That fometimes he atteins his end, by exchanging one bet- nous Sin for another as hainous, only not fb much 074.t offajhion. As thecuftoms, andtimes,and places give laws and rules for Faflii- ons i according to which, the decencies, or indecencies of Garbs and Garments are determined: fo is it fometimes with Sin, Men and Countries have their darling Sins > Times and Ages alfo have their peculiar Iniquities, which (in the judgment of Sinners) do cloath them with a fitnefs, and fuitablenefs. Sometimes Men grow weary of Sins, becaufe they are every where Ipoken againft > becaufe Men point at them with the finger, the Devil in this cafe is ready to change with them. Drunkennefshathin (omq Ages and Places carried a brand of Infamy in its forehead > {q hath Uncleannefs and other Sins : when Sinners cannot pra(^i(e thefe with credit and reputation, then they pleafe themfelves with an alteration: he that was a Drunkard, is now itjipay be grown ambitious and boafting: hethat was Covetous, is become a prodigal or profufe Wafter i the heart is as vain and Co^ih as before, only their Lufts are let out another way, and run in ano- ther channel. SometimesLufts are changed alfo, with the change of Mens condition in the World h Poverty, and Plenty, a private, and a publick Station have their peculiar 'Sins : he that of poor T ■■ ■ is Tit Z%tmiittit Parct is made rich, te*^^ ^^^ ^^"^ ^^ Diftruft , Envy, or Deceitful leafing, and rollows the Eyas of his prefent ftate to other wick- edneiTes equally remarkable i and yet may be fo blinded as to apprehend, that Satan is departed from him. Secondly, We may obferve, that Satan exchangeth Sins with Men, ift fuch a kcxet private mamer^ that the change is noteafily difedveredh and by this (hift he cafts a greater mift before the Eyes of Men: thus he exchanged open Prophanefs, into fecret Sins : Filthinefs of the flefh^ into filtbinefs of, the Spirit, Men feem to reform their grofs Impieties, abftaining from Drunken- Hefs, Swearing, Adulteries, and then fit may be) they are taken tip with Spiritual pride^ and their hearts are puffed up with high conceits of themfelves, their gifts and attainments '■> or they are entangled with etror, ari'dfpefid their time in doting about ^ejii" ons that engender Jirife rather than edifying i or they are taken up with Hypocrifm : thus the Pharifees left their open iniquities,!^^]^^ MaMj. 26. mg the ouf-Jide of the Cup and Platter ; and inftead of theft, Luk. H.44. indeaVoured to varnifh and paint themfelves overi fbthat in all this change, they were but as Graves that appeared not. Or they acquiefs in Formality, and the outwards of Religions like that proud Boafter, Lord, I thanks thee I am not as other Mift are, &c. . Iri all thefe things the Devil feems caft out, and Men reformed, when indeed he may continue his PblTeffion > only he lufks, and hides himfelf Under the fittjf, Thefe wayes of Sinning are but finer poyfonsy which, though not fo «^»/e and upon this, they ceafe their War and Watchfulnefs. As Saul when he heard that David had cf- caped, went not out to feek^ after him : fo thefe trouble not them- felves any further to enquire Satan's haunts in their Hearts h thus he fits fccurely within, whilft they think he is fled from them, (2) By this means alfohefits Menaslnftruments*<7/irz/e his turn in other Tporkf of his : he muft have in fbme cafes, handfom tools to work withali all Men are not fit Agents in P«5ltc«fw«, either to credit it, or to carry it through with vigour afld zeal : for this end he feemsto go out of fome, that under afmoother and fro' feffion-lihs behaviour, (when they are ftirred up to Perfecute) the rigour might feem jufl. Thus devout and honourable Women PiSi$ ij. jo. were ftirred up to Perfecute Vaul and Barnabas i the Devil had gone out £b far, that they had gained the reputation of devout^ and then their 2eal would eafily take fire for Perfecution, and withal put a refped and credit upon it : for who would readily fufped: that to be Evil, or Satan's Defign, which is carryed on by fuch Inftruments ? Befides , if he at any time intends to hlemijh the good ways of God by the mifcarriages of Profeffors, he fetcheth his Arrow out of this Quiver ulually \ if he brings a refined Hypcrite to a fcandalous Sin, then doth the Mouth of Wickednefs open it felf to blafpheme the Generation of the Juft, as if none were better : fuch Agents could not be fo com^ monly at hand for fuch a Service, if Satan did not in the wayes aforementioned feem to go out of Men. (s) 'Tis ano- ther part of his Defign after a pretended departure, to take T 2 the J 14 ZXtmiUaf Parti. the advantage of then fecurity^ to return with greater ftrength and force : this Chrift particularly notes, fhen tak^th he feven Spirits i Pet. 1. 10. ^^^y^ ^^^^ himfelf^ &c. Such (as Teter- tells us) being again entangled^ are totally overcome^ and their latter end is worje with them than their beginning. How many might 1 name/if it were convenient} that I have known and obferved exadly, anfwering this defcription of the ApoiHe,thathaveforfome years left off their wicked ways, and engaged for a profcffion of Religion i and yet 2Lthi\have returned lik^ the dog to his own vomit again ? The Devil, when he Tergd yerten- f^g^fg gftcr the Parthian manner, is nioil to be feared i when he T^irThf.^^" ^ turns his back, he flioots mort envenomed Arrows, and whom he fo wounds, he commonly wounds them to the Death. The Fourth and lafi Stratagem of Satan for the keeping his Poifellion, is to flop the Way , to harracado up all PalTages, that there may be no polfibility of efcape, or retreat : when he per- ceives that his former wayes of Policy are not fufficient, but that his Slaves and Servants are fo far inlightned inthedifcovery of the danger, that they are ready to turn back from him v then Hof 2. 6. he beftirs himfelf to oppofe their revolt : and as God fbmetimes hedgeth up the ii?ay of Sinners with thorns, that they fhould not follow their old Lovers, fo doth Satan '■, to which purpofe, Firll, He #!^deavpurs to turn them off fuch refolutions, by threatning to reduce thQvn with ^ ftrong hand: here he boaftsand vaunts of his Power, and Sinners weaknefs v as Kabjhek^h did againft Hes^ei^'^^, What'vs that confidence wherein thou trufleft .<' have, the Gods of Hamath and Arpad, &c. delivered their Land out of my hand ?- Have thofe that havegone before you been able to deliver them- felves from me ? Have they been able to refcue themjUves? Did I not force thofe that ■ were ftronger than you ? Did I not mal^ Dcivid num- ber the People ? Did I not overcome him in the matter of Uriah ? Did I not compel Peter to deny his Lord, notwithflanding his folemn profejfion to the contrary ? And can you thinks to break^away from'me fo eafily ? By this means he would weaken their heart, and enfeeble their Refolutions, that they might fit dovvn under their Bondage, as hopekfs ever to recover themfelves from his fnare h but if thefe affrightments hinder not, if notwithlku ding thefe brags. Sinners preparethemfelves to turn from Sin to God : then. Secondly, He improves all he can, that dijiancs which Sin hath mad>e bettvixt Godandthem^ Sins of ordinary infirmity and common incurllon do not fo break thg peace of God's Children, as- Sins of an chap.i6. ^atan^a? Xriiiptatioiiij. ^ , uj an higher nature do : even in the Saints themfelvesj we mayob- ferve, after notorious tranfgrefHon, (i) That the acquaintance and familiarity 'twixt God and them,is immediately broken i what a fpeedy alteration is made ? How fuddenly are all things chan- ged ? God hides himfelfi the Sun th:it Jhined but now, and did afford a very comfortable and cherifhing heat, before we are aware, isnowhid'in^ cloud h our warmth and refreftiments are turned into cold and chilnefs. There is alfo a change o« our part ^ and that fuddenly i as in the Refurredion, we (hall be changed i;? ? ihetmnhling of an eye: fo herein z moment^ our joyes flag and ; decay, our delights grow dull, our adivity is impaired, we are bound and frozen up, and 'tis altogether Winter with the Soul. (2) It may be noted, that this begets an ejirangement in us, and we fo carry it, as if we had irefolved not to renew our LeagLie with God: for though we are not altogether fo defperate as to make formal Kefolutions of continuing in Sin, pf cafting off God, and bidding an everlaftingfareweltoour former acquaintance i though we do not fay, we will now undoe our felves quite, and harden our felvcs in our Rebellion > yet Sin hathleftusin fuchama7e, and tilled us with fo many damps and mifgiving thoughts*,' that we do not thinks of returning^ we are at aftand, and //% a mighty man ajhniped that cannot fnd his hands: : we perceive we have loli fo much, and have run into fuch great unkindnelTes, that, like , broken Merchants, nothing is more irkfome and tedious, than to review QUI ways, or look into our debt-book^ i inliead of this, we endeavour to divert our thoughts, to caft off care, as if we con- ceived that time would eat it out, and that then of courJe^wQ nJght fall into the. old channef of freedom and comfort, (3 j when we return at }aft,oh ! with what bafhfulnefs and amaz- - ednefsdowe appear at our next Supplications^ what blulhing, . what damps, what apology ? Nay fonaetimesas the Man without the Wedding Garment, we are fpeechlefs ■> how rightly doth fuch a Manrefemblethe Publican Conteflmg, and the Prodigal fuppli- - eating, while coniulting what to fay tor himfelf, he now begins to feel, with whatfenfe and feeling the Prophets and holy Men ' ot old ufed to exprefs therafelvesin their Confeilions i JrebhtfiK/ rye are ajhamed^ ajhnijhed and confounded.. This diftance Sin makes betwixt Saints and God fometimes 5 but betwixt God and rhe wi- co-nverted it is far greater : now,when either an unconverted Sinner, or-a fallen Saint putshimfclf to look to Gjd for Reconciliation, then . „ ii6 ZXUiitiUof PartL then doth the Devil labour to improve this for their hindrance : -'^ • 3'^' fj^^f lie 2iccu{kth us to God^ is cvidQnt by Satansjianding at Jolhua'j- right hmd > how he accufeth God to its we know. He tells us, 'tis in vain to feek to make up our Peace after fo great Provocations; urging, that he is a.jealo»f God^ of pure eyes : highly refenting the affifonts we have given him, &c. Nay, he goes fo high this way, that God is put to it in Scripture Cof purpofe to furnifli us with an Anfwer to thefe Objedions ) to proclaim, th^t he is Jlorp to aager^ not eaftly provoked : that if Men return from the evil of their ways, he will return to them^ ^accept^ d.nd pity them, &c. Thirdly, If this divert them not, but that they ftill perfift in their refolves, then he follows after them with an high hand ■■> fometimes, (as Fharaoh did with Ifrael ) he grows fevere and im- perious with them,and redoubles the tale of their brickj *> he force- eth them to higher and more frequent iniquities : fometimes ( as the fame Pharaoh) he mufters up all his Chariots and Horfe-men to pHffue after them, and in the higheft diligence imaginable, he . brings forth his greateft power, befetting them on all fides with Temptations and Allurements of Pleafures and Delight : Where he . perceives his time to hejhort^ and his Power (haken, he comes down in refolves to try his utmoft Strength. And hence is it that Con- verts complain, that when they begin in earnejfl: to look after God, they are moji troubled with Temptations. Befides this, what ever he can do to make them drive heavily , (hall not be wanting. Sometimes he makes attempts upon their thoughts and affeCiions, which are as their Chariot wheels y and if thefe can htk^och^doff any way, it retards them. Sometimes he cafts ftumbling-bhck^ in their way > if any prejudice may divert them, if Threatnings or Penalties can hinder i if the frowning of Friends, or any thing elfe can put a flop to their Proceedings, he will have them ready. Sometimes he endeavours to retard them by follicitations of ac- quaintance, offers of former occafions and opportunities of fin- ning, or what ever elfe may be as a remora to their intentions. Fourthly, But if none of thefe ferve, then as his lafi fliift, he •proclaims open Waragainft them^ purfues them as Enemies and Re- bels : now he begins to accufe them, for that which they did by his Advice a.nd Temptation. Now Sins that were called //«/e are aggravated. Now that day of Repentance^ which he was wont to fay was /o«^, he tells them 'tis quite Jpent^ that the Sun of their hope is fet '■> nothing now doth he fuggeft but Hell, Damnation^ and Ctep. 17. kitten's Ceinptatioiis. 117 and "Wrath 5 he makes them Casitwete} fee it, hear it, and feel it in every thing '•> that intereji in their hearts which he diffem- bled before, now he ftandsupon and afferts^ and will not be beat ofF,defigning in all this, either to make them weary of thefe ncrv re- fohes by this unufual difquietroent, and hoftility, ox to precipitate them upon fbme dejperate undertaking, or at Icaft to avenge him- felf upon them, in venting his Malice and Rage againft them> but of this more afterward. GH AP. XVII. Satan s l}eceits agAtttft Keligiow Services and Duties* The Grounds efhis dijpleaptre agai^Jl Keligious Duties*^ Hisfiffl dejignagainfi Ditties^ is to prevent thetn. His feveralfttbtilties for that end^ hy exernal hindrances^ by indifpojitiom^ bodily and fpiritual^ by difiouragements* ; the xvays thereof^ bydipke; the grounds there^ i, by fo- phiftical arguings. His variotts pleas therein. Our next work is to take notice of the fpite and methods of •the Serpent agafaift the ways oiWorjhip and Service^ that thefe are things againft which his heatt carries ah high fury, and for the overthrow of them imploys no finall part of his Power and Subtilty : needs no ptoof, feeing the experience of all the Children of God is an irrefiftible evidence in this matter. I fhall : therefore . firft only fet forth the grounds of his difpleafure, and v earneft undertakings againft them ( before I come to his parti- - culat ways of Deceit ) \yhieh are thefe : . Firft, By this means ( if he prevail } ht deprives us of our Weapons, This is a ftratagem ot War which we hnd the Thili- - jHms pradifed againft Ifrael^ they took away d\\ their Smiths^ leji ^^^"^' ^5-'^' . the Hebrews j^o«/(5? maJ^ them Stpordf; or Spears : hence was it that in the Battel there was neither Srvord nor Spear found in the hand of any of the People that were with Saul and Jonathan.. . The Word of God is exprefsly called the Sword of the Spirit j Prayer is as a Spear,, or rather a general piece of Armour : if the Devil deprive us of thefcj ■ It 8 Z%tmihQf Parti. thefe, he robs us of our ^wm/^;?if/o«i 'for by reafon ofthefe, the Cai t. 4. 4. Church is compared to a 'towor built for an Armory^ wherein hang a thouf and Bucklers^ all Shields of mighty Men\ and the Apoltle -ex- 2. Cov. 10. 4. prefsly calls them Weapons of our Warfare^ of purpofe given us, for the prilling don>n of jhong Holds. ^ and the dcn:0liihing of thofe Forts and Batteries of high Imaginations that Satan rears up in the hearts of Men againft their happinefs i if thefe be taken away^ our Loch^ are cut, ( as Sampfon's were ) our Strength is departed, and we become weak as other Men, we are open to every in- curfion and inroad that he pleafeth to make againft us. Secondly, If he hinders thefe, he intercepts our Food and cuts oif our Provifions. The Word is called Mi\, fvicere Mil]^ of the Word-, 'tis that by which we are born, nouriihed, andincreafei 'tis our Cordial and Conrifort j, ChrilHndeed is the Bread of Life^ and the fountain of all our Confolations, but the Word and Prayer are the Conduit Pipes that convey all to us i if thefe be cut W€ fade as a Leaf^e languifh^ we confume and wafte, we becortie as a SJ^n^ Bottle in the Smoah^^ our moifiure as the drought in Summer our Soulfaintethj our Heart faileth znd rve become as thofe that go dorvn to the Tit j (b that if the Devil gain his defign in this,he hath all i give him ffe, and give him the Kingdom alfo , this is the m>oft ra^w/^ewi/ioWif way of doing his work, and that which fa ves him a labour in his Temptations. The flrongeft Holds ( that cannot otherwife be taken j are eafily fubdued by Famine i and, like Fig- ; Irees with their ripe Figs when they are Ihaken, a'en fall into the Nahura 5. it. mouth of the eater : if our Spiritual Food fail us pfour orpn accord we yield up our felves to any luft that requires our complyance. ThifdJy, Eefides^ thefe, there is no defign whereby Satan can ihew '-mere malice and fpite againft God. He doth all he can to maintain, a competition with the Almighty : his Titles, of the God of the Worlds f he Frinceoftheporvcr of the Air, fhew what in the pride of his heart he afpires to,as well as what .by commillion God IS pleafed to grant him. Thefe duties of Worflhip and Service are the /^ow^ge of God's Children, by which they teftify the ^o^wh?- hdgments ol his Veity.h by wrefting thefe out of our hands, Satan robs God of that honour,and makes the allegiance of his Servants to ceafe i if he could do more again A God, doubtlefs he would : ^ut feeing he hath not an Arm like God^ and fo cannot pull him out of Heaven, by this means he fets up himfelf as the God of the ■ -^Vorld, and enlargeth his.Terxitories, and Itaves Off the. Subjedts ..... .. . ^^ chap. 1 7. ^af aif s? Xmxptiitims: T%J of the God of Heaven from giving him the honour dug to his Name i and that the Devil in thcfe endeavours is carried on by a fpite againft God, as vi^ell as by an earnelt defireof the ruine of Souls, may be abundantly evidenced, by his v/ay of management of tha^ oppofition that he gives to the duties of Service and Worfliip, Khali only to make this out, inliance in three things : CiO That where the Devil prevails to ^Qt up himfelfas an ObjzU of Worfhip, there he doth it in a bold'infolent ^utihm'ptuous imitation of God's Appointments in the w^ays of his Service i he en joyns Covenants, Seals, Sacrifices, Prayers and Services to his miserable Slaves, as miay appear by undoubted Hiftories, of which more in due place. (2.j) Ucnevex ack^owledgeth the truth of God's ways, but with an evil mind^ and upon defign to bring them under contempt i his ConfeJJions have fo much of deceit in them that Chrift would not accept themi and therefore we read that when the Devil was fometime forward to give his teftimony to Chrift, (as MarJ^ 1.25. Ikfjoiv thee who thou art^ the holy one ofGod^ ) Jefus rebuked him, and commanded him to hold his peace h he clearly faw that he con- feiTedhim, not to honour him, but by fuch a particular acknow- ledgment toftir up the rage and fury of the People againft him. To this end Satan, in Acts 16, 17. many days together publickly owns Vaitl and SiUts^ T'hefe Men are the fervants of the moft high God^ - which jhcTV unto m the rvay of Salvation : though he fpake truth, yet had he a malicious aim in it, which he accordingly brought about by this means, and that was to raife up perfecution againft them, and to give ground to that accufation which they after- ward met withall, verf. 21. "That they taught cufiams which were tm lawful to be received. But (3.) His particular fpite againft God in feeking to undermine his Service is further manifefted in this. That the Devil is not content to root out the fervice due to God, but when he hath done that, he delights to ahufe thofe places where the Name of God was moft celebrated, with greateft pro- phaiiations. I (hall not in this infift upon the conjedure of Tz- sy-aug. Parti. Uniis^ that Sylva I)odon£a^ a place highly abufed by the Devil, and yV^iJJ!^' ^' refpedted for an Oracle, was the feat, or z religious place of Doda- ^^^^ - iOo a » nim^ m.entioned in Gen. 10.4. nor upon that fuppofal, mentio- ned alfo by the fame Author, that the Oracle of Jupiter Hammon was the place where Cham pradifed that religious worftiip which he learnedm his Fathers Houfe. We have at ha-nd more certain "evidences of the Devils fpite. Such was his abufe of the Tabcr- V nach i;o 'Z%XmUUt>f Parti. nade by the propliane (ons of E/l, who prophaned that place with- their uncleannefs and hlthy adulteries. Such was his carriage to the ^rk^-while it Was captivated by the Thilijiims: Of like na- ture were his atten:ipts againfi the Temple it felf. Solomon in his latter days was tempted to give an affront to it, he built an high jtKing 11,7. place for Ch'emojh^ the Abomination of Moab, in the hill that is before Jerufalem, in the very fight and face of the Temple i but after- ward he prevailed to defile the Temple it fdf. Gilgal and Betb-aven are places of fuch high prophanation, that the Prophet Hof.p, 1 5, uirrewf»ihh tells them all their wickednefs was in Gilgal^ none of their abomi- Tr^ifi:Sacr.Lu nations were like to thofe > and in Hof, 4. 1.5, they are dehortedo c. 5- §.9. from going to GHgalot Bethaven, and yet both thefe places had ' been famous for Religion before. Gilgal was the place of the general Circumciftan oi the Ifraelitesthdit weie horn in the W'ilder- nefs, there was their firjifolemn Pajfover kept after their entring into the Land. Bethel was a place where God ( as it were J kept Houfe, iht houfe of God, Here y^co^ had his vifion. But the more, famous they had been for duties of Worfhip, the Devil fought to put higher abufes upon them '■> fo that Gtlgalhccsime an Hatred, and Bethel became a Betb-aven^ an houfe of Vanity. Fourthly,Satan is the more animated to undertake a delign againft the ways of religious Service, becaufe he feldem or never miffeth^- at leaft fomething offuccefi. This attempt is like Saul and Jo- nathan's BoWi that returned not empty. In other Temptations fometimes Satan comes off baffled altogether, but in this work Judg. 20. 1$. ( as 'twas faidof fbme Ifraelites ) he can throrp a fioneat an hairs ' breadth, and not mifs : he is fure in one thing or other to have the better of us i his advantage in this cafe is from our unfutabknefs to our fervice. What we do in the duties of Worfliip requires a choice frame of Spirit •> our hearts fhould be awed with the moft ferious apprehenfions of divine Majefty, filled n>ith Reverence, animated with Love and delight, quickned by Faith, clothed with Humility and felf-abhorrency, and in all the procedure of duties there mult be a fieady and firm profecution under the firideft n?atchfulnefs. Of this nature is our work, which at the firfl view would put a Man to a fland, and out of amazement force him to fay, who is fufficient for thefe things ? who can ft and befor^uch an holy Lord God ? But when we come to an impartial confideration of our manifold •weaknefTes and infufficiences in reference to thefe Services, what (hall wc fay ? we find fuch a nanojvneji of Spirit, fuch ignorances^ fottijhneji^ Chap, 1 7. s>&un's%tmpmitimi s^r fottijhnefl^ carelefJieJ! of Mind, Thoughts Co confiefed^ ttimHltmm^ fickle^ Pppery, and unconjlant^ and our hearts generally fb deceitful and d^erately Tvicked^ that 'tis not poffible that Satan fliould al- together labour in vain, or catch- nothing •> this being then a fure gain, we may expert it to be under a moi\ conftant pradice. Fifthly, If he fb prevails againft us that the fervlces ofWorfhip become grojiy ahufed or mgkSted^ then doth he put us under the ■p'eateji hazards and difadvantages. Nothing fi poyfomus as du- ties of Worftiip corrupted 't for this is to abufeGod to hn face : by this, not only are his Commands and Injund:ions flighted as in other fins, but we carry it fo, as if we thought him no better than the Idols of the Heathens^ thzthsiVC Eyes and fee not^ that have Ears and hearmt. To come w?V/jo ways I. Bj Vu' vention^ and that 1, By Exter- nal Hindran- ces, Job. II. 6. 2. By Indi- Itions, Bodily Indi- j^ofitions. Part I. fre/? God*s Service^ fiandfaji in righteoufnefi and fear, and prepare thy foul for temptation, what are the Subtilties ofSatan againft theholy things of God, I am next to difcover. Duties and Services are oppofed two •ways. (lO By Prevention, when they arehindred. (2.) By , Corruption, when they are fpoiled. He hath his Arts and Cunning which he exercifeth in both thefe regards. Firft then, Of Satan's Policy for the preventing of religious Services, he endeavous by various means to hinder them. As Firft, By External hindrances. In this he hath a very great forelight, and accordingly he forefees Occafions and Opportuni- "ties at adifiance, and by a long reach of contrivance, he ftudies to lay Blocks and Hindrances in the way. Much he doth in the dark^for this end, that we know not. As God hzth fecrets ofwif- dom that are double to that which is h^own, fo alfo hath Satan many ways and acftings that are not difcerned by us j his contrivances of hufineffes and avocations long aforehand, are not fo obferved by us as they might be i where he tnijfeth of his end, it comes not to light, andoftenwhereheisy^^cce/j-/?// in his preventions, we are ready to afcibe it to contingencies^ and the accidental hits of affairs, when indeed the Hand and Policy of Satan is in it. Paui that was highly fludied and skilful in Satan's devices, obfervinc^how his purpofes of coming to the "thejfalonians were often broken and obftrudted i he knew where the blame lay, and therefore inftead of laying the fault upon ^ic^^e/r, ox Imprifonments, or the oppofi- tions of falfe Brethren ( which often made him trouble beyond expectation, ) he diredtly chargethall upon Satan, i T/;e{f.2. 18. IFe would have come unto you ( even I Paul ) once and again, but Satan hindred us. At the fame rate, underftanding the purpofes of faithful Men, for the promoting the good of Mens {buls, he of- ten ufeth means to fiop or hinder them. Some have, obferved ( having a watchful and jealous eye over Satan, ) that their Re- folves and Endeavours of this nature have ufually been put to firuggle fore in their birth, when their purpofes for worldly Affairs and Matters go fmoothly on without confiderable oppofition. Secondly, He makes ufe of l/z^i/^ojlfz^wj" to hinder Service: and here he works fometimes upon the Body, fbmetimes upon the Soul, for both may be indifpofed. Firfi, Sometimes he takes the advange of Bodily indijpoftions : He doth all Ijie can to create and frame thefe upon us, and then pleads Chap. 1 7. ^tiUtrsxmiputimis. tji pleads them as a difiharge to duty. If he can put the Body into a Jit of drowfin efs or diltemper, he will do it : and furely he can do more this way than every one .ivill believe, he may agitate and ftir the humors. Hence fome have obferved more freqmnt and ftronger fits of ileepinefs and illnefs to come upon them, on the days and times that require their attendance upon God, than <;« of^er ^^j//, when they (hall be lively, adive, andfreeof dulnefs ' upon common occafions, at Sports, Songs, Interludes, when theyfhall not have the like command of themfelves in the exer- cifes of WorOiip. Surely it was more than an ordinary drowfinejS that befell the Apoftles, Matth. 26, 41. He had told them the J erioufnej^ o( the occafion, that he was betrayed^ that his foul n>af exceeding forrowful even to the death : thefe wereconfiderations that might have kept their Eyes from llumber. When they fieep, he awakens them with a piercing rebuke, Could ye not ivatch mth me one hour ? and adds to this an admonition of their own danger, and the temptation that was upon them, and yet prefently they are afleep again, and after that, again: lirangedrowfinefs ! But he gives an excufe for them, which alfo tells us the caufe of it, the Sprit is willing •» their hearts were not altogether unconcerned, huttheFlejh^ that is the Body that was jve^i^, that is, fubjed to be abufed by Satan, who brought them into a more than ordi- nary indifpofition, as is noted verf. 43. their Eyes noere heavy. Secondly, The Soul hath alfo its indiJpofitionSjWhkh he readily Spiritual In- improves againft Duty to hinder it. As, dilpofitions, FirO, It is capable of a y/>intoi// fluggifhnefs and dulnefs, where- in the fpiritual Senfes are fo bound up, that it confiders not^ minds not, hath no lift, nor inclination to ads offer vice. What a ft u- pifadion are our Spirits capable of? as David in his Adultery feems not to mind, nor care what he had done. In like manner are fbme in a Lethargy^ as the Prophet fpeaks, they care not to feek^ after God, Bernard hath a defcription of it, Contrahitur animus^ Bernard^ fuhtrahitur gratia^ defervefcit novttius fervor^ ingravefcit tepor fafii- . diofush the Spirit is contracted, Grace withdrawn, Fervour abates, Sluggiftinefs draws on, and then Duties are negledled. Secondly, The Spirit is indifpofed by a throng of worldly affairs^ and thefe oft juftle out duty. Chrift tells us, they have the fame in- fluence upon Men that Gluttony and Drunkennefs have, and thefe unfit Men for a6tion, Ttakeheed ( faith L?/i^. 2 1 . 3 4. ) to your felves^ lefi at any time your heart he overcharged rvith furfeiting and drunk^n^ nef^ ^ )' . ^c/?, and th earn of this life. Thefe then may at (b high a rat^ overcharge the fouls of Men, fo as to make them frame excufes i I have bought a Farm^ or Oxen^ and therefore I cannot atte^d^ and by this means may they grow fo negkcSiive, that thcdayofthe Lord may come upon them at imarvares, Thitdly, Sometimes the Soul is difcompofed through Tajfion^ and then -'tis indifpofed, which opportunity the Devil efpying, he clofeth in with it \ fometime he hlon>s the fire that the heat of anger may put them upon a carelefnefs '•, fometimes he -pleads iheir prefent frame^ as an unfitnefs for Service, and Co upon a pre- tence of reverence to tiie Service, and leaving the gift at the Altar till they be in a better humor, many times the gift is not offered at all, iFet.^.y, The Apolile direds Husbands to manage their authority over their Wi^es with prudence, for the avoiding of •Brawls ^and Contentions, Te Hash mds dx-i^eU with them according to Knowledge giving~hdnonr to the If if e Of the tweaker Vejfel i the rea- fon of which advice he gives in thtfe words, that your prayers he not hindred. Prayers are hindred partly in thdrfitccefs when they prevail not, partly they are hindred when the duty of Prayer is pit ^y and fufpended : and this dpubtlefs the Apoftle aimes at, to teach us that Gcntentious Qtiarellings in a Family hinder tht ex ercife ot the duty of Prayer, Elijha 2 Kings 3. difcompo- fed himfelf in hisearneft iQ\nooioC J ehoram^ for with great ve* hemency he had fpoken to him, verf. 1^^ 14. What have I do with thee ? get thee to the Troplyeis of thy Father. JVersit not that I regard theprefence of 'Ithoik^hcit^ I wOHld-not lodk^toivard thee^ nor fee thee. But when he fet himJelf to receive the vifions of God, he calls for Rutherford a Minjirel^ vcrf. 15. the reafon whereof C as - P.- 'M/rfj/r, and Divine Influ- others fuppofe ) was this, that liGwever' what he fpake to Je- ences. .^.W^w proceeded from 2eal, yet being but a Man and fubjed: to /thehke inHrmities of other Men, it had -dijiraried SLnd di/cempofed his Spirit, whicb'made him unfit 3.nd mcapable to entertain the vifions ■of Ged. Mulick then being a natural means for thecom- ;,pofure and quiet of the Mind, he takes that courfe to ctilm and tit, himfelf for that work. Fourthly, Ignorance nnd Frejudice •a.Ye fipmtuzl Indifpdfieions, -which arenot negleiHce'orStriptures,'brooght in their uitbeliefv Chiift notes that a"i Chap. 1 7- ^sttm's %m\i^tutims. ^ i j 5 - as the Fountain-head of all their backwardnefs, Lul^. 24.25, 0 fools ^ and pa> of heart to believe all that the Prophets have Jpoken. In like manner, if Men are not dear or knowing in the ways and ne<:eflities of Duty and Service, the Devil can eafily prevail with them to forbear and negled. Prepedice rifeth up to JHjHfie the difregard^of Duty,- and offers Keafons, which (it thinks j cannot beanfwered. t j-r Thirdly, Satan endeavours to prevent Duty by difcouragements. 3* '^y ^U'^on-'. If.hc can make th^Mliees feeble^ znd the bands hang domi, he will J?^^'^"^"^*' quickly caufe Adivity and Motion to ceafc. The wayes by which he mentTto^duy : endeavours: to difcourage Men from the duties of Service are thefe j foui-fol$l. Firft, He fets before, them the toileznd burthen of Duty, If a 1. From the Man fets his Face toward Heaven, thus he endeavours to fcare him burthen of off 5 If not (faith he) the way of 'Religion a dnll^ melancholy tvay ? dittyh . Is it mt a toile ? A tedious tas\? Are not the/e unreafonable in- pmUions^Pray continually^ Pray without ceajlfig i Preach in feafon and out of feafon? This fuggeftion though it be exprefly contrary to . command, yet being fo fuitable to the idle and fluggifli tempers of Men, they are the more apt to take notice of it > and accor- dingly they leek ways and fhifts of accommodating the command to their inclinations. In Amos 8. 5. the toyl of Sabbaths and . Feftival Services (as, they thought it) makes them weary of the duty j When will the New Moon begone^ that we may feU corn ? and ibe Sabbath^ that we may fet forth Wheat > Thefe Men thought their Services tedious and intrenching upon their Callings and : Occupations. MaLl,J^,'Tkeyfaid,Behold^what^a wearinefs is it : , looking upon it as an infuiferable burthen i nay, they proceeded fo far, .as to fiuffit it. Now when the Devil had fo far prevailed with them, it vyas eafie to put them upon negled i which (as the .. place, cited fpeaks) prefently followed upon it, they brought the torne^and the,l.ame^ and the jlck^for a Sacrifice, Satan hrfl prefen= ted thefe Services as zwearifomehmthtnythQnthQyfnuffiidsit them j liext they thought, any Service goad enough, how mean foever, , though to an open Violation of the Law of Worfhip : and laftly, fxdmdi pollution of the Table of the Lord, they proceeded to a . plain contempt of duty, the table of the Lord is polluted, and the fruit - thereof even his meat is contemptible, verf. 12. In the management of this di{couragement,the Devilhath moft fuccefs upon thofe that _ have not yet tajled the fweetnefsand eafinefs of the wayes of the Lord, hUjok^ is indeed eafie^his^^urthenU lights \xisferviceis a true . freedom.- = 1 }6 Z Xumk of Part I. freedom to thoih that zxQacliaa.lnted vf'ith. God, and exercifed m his Service. But when Men ^ufirfi beginning to look after God and Duty, and are not yet filled, and fztisfied n>itb the fatnefs of his hotife : this Temptation hath the greater force upon them, and they are apt to be difcouraged thereby. 2 From want Secondly, He endeavours to difcodrage them., from the rvant of of juccefs. fnxefs in the Duties of Worftiip. When they have waited long and fought the Lord, then he puts them upon refolves of declin- ing any further Profecution i as he did with Joram at the Siege - King. 6. J J, of Samaria^ IVhy wait I upon the Lord any longer ? (faid.he) after he had expeded deliverance a long time without any appearance of help, when Said faw that God anfhered him not.^mither by Dreams^ 1 Sam. 28. 6,y. ^^^ ^^ Vrim^ nor by Prophet f^ the Devil eafily perfwaded him to leave off the ordinary ways of attendance upon God, and to con- fult with the Witch of Endor, The prophane Perfbns mentioned in Mj/. 3.14. thathadcaftoff all regard to his Laws, all refpe(5t to his Ordinances, were brought to this pitch of Iniquity, by the fuggelHons of want of fuccefs "5 they faid. It -is vain to firve God : and rvhat profit is it^ that vpe have kept his ordinances^ and that we have tvalh^d mournfully before the Lord of Hojis ? It feems they were like • the people fpoken cf in Ifa.^^. 2, 3. They had/^_/^e and in the nirrht feajon^and am not f lent. We may clearly gather from his expreili- ons, that this Temptation had forely bruifed him, and tha^^jp- on God's delay of Anfwer, he was ready to charge an unrighte- oufhefs upon Gods carriage toward him 5 for in that he adds, that he kept his ground, and did not confent to it (as the words fol- lowing 5 But thou continuefi holy^ do imply jl it (hewed what the Devil was objecting to him. And elfewhere, inP/i/. <5_p. 3. When he had eryed and was not anfweredjhe began to be w^ary^ and his eyes Chap. 1 7. ^At&n'S 5temptaf ions* 1 ]7 eyes failed ", nay, hisfle/h and heart failld: his Spirit funk, as a Man almoft vanquiflied and overcome with the Temptation. Thirdly, This our Adverfary raifeth up difcouragements to us 5, From the from the mfuitablenefs of our Hearts to our Services > herein hemfmiabk' endeavours to deaden our Hearts, to clog our Spirits, to hinder and nefi of the moleft us, and then he improves thefe indij^oftions and difcompofuresi>ei?r* in Dw againft theduty in which he hath a double advantage : for ( i) He ty, deprives us of that delight in duty which (hould rphet on our defires to undertake it, fo that we come to the Lord's Table as old B^r- zillaij without a tafte or relifti of what we eat or drink. When wc come to hear, the Ear that tryeth words^ as the Pallat tafieth meat, finds no favour in what is fpoken 5 and this Satan can eafily do ty the inward deadnefs or difquiet of the Heart : even as the an- guifti of Difeafes takes away all Pleafures which the choiceft dain- ties afford. As Job obferves, When a Man is chained with pain up- x ^ on his hed^ his life abhors bread, and his Soul dainty meat. And when a Man is brought to loath his Duties, as having nothing of that fweetnefs and /atisfadion in them which is eyery where ipoken pf^ a fmall Temptation may put him upon negled of them. (2) He hath plaufible and colourable ^rg«»ze«fx,by which he formeth an Opinion in the minds of Men, that in cafes of indijpofition they rmy do better to forbear than to proceed. He tells them, they ought not to pray or prefent any fervice while they arefo in- dijpofedy that no prayer is acceptable where the Spirit doth not enliven the hearty andraifethe affe^ionss that they do not tak^ his name in vain, and increafe their Sin, and that they jhould wait till the Spirit fill their fails : and to fay the truth, it is a great difficulty for a Child of God to hold his feet in fuch flippery places j how many have I known complaining of this, and perfwading themfelves verily, that they might do far better to leave off all Service, than to per- form them thus ? and fcarcely have I reftrained them from acom- plyance with Satan, by telling them, that indifpofltions are no bar to duty j but that duty is the way to get our indifpofitions cured. Thzt Duty is abfolutely tcqumd, znddi^ofitions to be en^ deavouredi and that 'tisa lefsojfewce to keep to duty under indijpo- fttions, than wholly upon that pretence to negle^ it. And indeed, where thefe indifpofitions are bemoaned arid Itriven with, the fer- vices are often more acceptable to God, than pleafing to our felves : the Trinciple is truly Spiritual and excellent '■> a foundation of Sa^ phifs ^nd precioM.StoneSy upon which (if we patiently wait j he X will ijS ZXtmittaf Parti. will htiild a TaVaee of Silver *, for that Service is more Sftritnal thac isbottom'd, zn fcarce attempting to fpeak, rather exprefling his wnwortbineis^o Pray, than letting upon the Duty : his fmiting^ upon hU breafi^ and fay- ing, God be merciful 4^ me a finner^ argue'd, that much of thefc difcouragen^ents lay upon him. The like we may fee in the Pro^ digal, who itieems had it long in dijjfute^ whether he fhould go to his Father, whofe kindnefTes he had fo abufed j and fo long as he couW make any other Jhift, he yielded to the Temptation : at laft he came to that refblve, ImH arife and go to my father, and fay, I have finned againji heaven, and thee, and am not worthy to be called thy Son, Which fhew, that the fenfe of this kept him off till neceffity forced him over it. And this is z difcouragement the more likely to prevail for a negledt of Service > becaufe^^r* of it is necejfary, as the beginning of thofe Cor4 virions of our Folly: to have fuch lorv thoughts of our felves, thar we are not worthy to come into his prefence, nor to look toward him, is very becoming y but to think, that we fhould not come to him, becaufe our CoEfci- ence accufeth of unworthinefs, is a conclufion of Satan's ^naking^ and fuch as God never intended from the premifes, but the diredt con- trary *5 Come, fatih God, though unworthy. The like courfu doth the Devil take to keep Men off from the Lord's Table > Oh (faith he> ^tis a very folemn Ordinance i he that partak^h of it unworthily, eateth and drinkfth Damnation to himfelf: how darefl thou mak^ fuch bold approaches? While the Hearts of Men are tender, their Confci- cnces quick and accufing, the threatning begets a fear, and they are are driven off long, and debarrthemfelvesunneceflarily from their Mercies. Fourthly, Satan endeavours to hinder Duty, by bringing them 'Dutkt Un." into a dijliks and loathing of Duty. T'his is a courfe moft effedual, dered, by dip- diflik^eafilybringeth forth Averfation i and withal, doth firong- /i^, Jy fix the Mind in purpofes of negle^ and refufel : the Devil bringeth this about many ways : as, Firft, By Reproaches and Ignominious Terms. It was an old i From Re- trick of the "Wicked-one, toraifeup Nick^names and Scoffs againft^j^^ck/. the ways of God's Service, thereby to beget an o^i«w in the hearts of Men againft them. The feat of the fcornful is a Chair that Satan had reared up from the Beginning. By this art, Cwhen God tvof kriown in jury^ and hU Name tvas great in Ifrael ) were the Heathens kept off from laying hold on the Covenant of God. He rendredthem, and the Ordinances of Worihip r/Wic«/(7«f to the Nations : the opprobium of Circumcifion,and their unreajonable Faith ( as the Heathens thought it) upon things not feen^ was a Proverb in every Man's mouth i Credat Jud^us apeUa — non ego, The/cm/ Jof.«»f. Apl- were flandered with the yearly Sacrifice of ^ Grecian, And Apion on. affirms, That Antiochus found fuchan one in a Bed in the Tem- ple : and thatthey Worfliipped an AJfesJpead'm the 'temple, Apion jof. com. Api- fiandered the Jews with Vlcers in their privy Parts every Seventh on. Ub. 6. t. day: hence he derives Sabbath, of Sabatofis i which with the Mgyptians lignifies an Vlcer, Lyfimachuf flandered the Jews in -^gypt , as Leprous Church- J^^'^'"^' ■^P*" robbers -, and that their City was hence called Hierofola, When°"* ' '** the Gentiles were called into the fellowfhip of theGoj^e/, it was afperfed with the like feoffs and flouts > it was frequently called a i^^j <»Bd!&//«g and ftrange and uncouth Dodlrine: befides, a great Aft. x8. 12. many lies and forgeries that were invented to make it feem odious i Ad.i 7. 1 8, loJ and by this means it was every where jpoh^n againfi, Machiavil^ that cdumnUre propounded the Policy of full and violent Calumniations to xtw-foniter alL der an Adverfary odious C knowing that how unjuftfoever they 5''*^*''*''^'*''^^'' were, yet fome imprefllon of jealoufie and fufpition would re- main) had learned it of this old accufer, who had often, and long experienced it to be a prevalent courfe, to bring the Services of God under diflike. David fpeaking of what befel himfelf , in this kind: ?fal. dp. p, lo, 11, 12, That his Zeal lay under re- froach\ his rrecpiwg and fafting became ^Proverb: and that in all thefe, he was the Song of the Drunkard, Heexpreffethfuchap- X 2 prehenfions 1^0 ^Xtmikaf Parti. ^^ ^ prehenfionsof the power of this Temptation upon the weaki: that he doth earneftly beg, that Satan might not make it a fnare to them. Verf, 5. Let not them that wait on thee^ 0 Lord God of hojlf^ he ajhamed for myfah^ j let not thofe that jeek^thee^ be confounded for my fake. And further declares it, as a wonderful prefer-yation aud efcapeof this danger > that notwithftanding thefe reproaches, he had not declined his duty. Verf 13. Bm as for me^ my prayer U unto thee Lord. Paul Teems to fpeak his fenfe of this piece of Policy i his Imprifonment adminilired matter of reproach to his ProfefTion : though his caufe were good, yet he fuffered trouble J. , - as tf« m/^ofrj this he knew the Devil would improve to a fliamc and difgrace unto the fervice of God , and therefore he chargeth limothy to be aware of that Temptation, 2 T«w, i. 8, Be not thou therefore ajhamed of the Tefiimony of our Lord^ nor of me his Prifoner. And verf. 16. He takes notice oi^ Onefiphorus, that had efcaped that fnare, and was not ajhamed of his Chain, And we have the greater reafon to fear the danger of this Art, when we find that the Tempter made ufeof it, to turn away the aifedlions of the Capernaumites from Chrift himfelf, Mat. 13.57. Whenhe had preached inj their Synagogues, to the applaufeand afioniftiment of all his hearers > the Devil fearing the prevalency of his Dodrine, finds out this {hift,to brin^them to a diilike of him,and his Preach- ing > Is not this the Carpenters Son ? And they were offended in him. Secondly, Duties are brought under diflike by the hazards that 2 From Ha- ^'^^^^^ them : the Devil leaves it not untold, what Men fhall zards, *^^^^ ^^^^ from the World, if they rm not with them into excefs of vanity and negled: > if Bonds, Iraprifbnments, Banifliments ' • Hatreds, Oppofitions, Spoyling of Goods, Sufferings of all kinds will divert them, he is fure to fet all thefe aifrightments be- fore them : which though they do not move fome from their fiead- faftnefs j fuch as Daniel^ whofe conftancy in duty was not pierced by the fear of Lyons : and the three Children, who would not de- cline the ways of the Lord for the terrour of a fiery Furnace. Yet thefe confiderations prevail with moft, as Chrift notes, in thofe that received Seed in ftony places,whofe joy in the Word was fbon blafted, and they offended at the ways of Duty, When'fribHla- Matth. 13.21. ^^^"^ ^^^ Perfection hecaufe of the Word arofe : Chrift pronouncing him Bleffed, that fhould not be offendedin him, becaufe of the dan- Maub.n,6. gers of his Service, (hews, that the efcape of fuch a Temptation is not a common mercy. And if we Aall obferve Paulas pradicc, upon upon his firil undertaking of the Miniflry, when hpleafed God to - call him to preach his Son Chrift among the Heathen^ we fhall fee, ^^'•/* '^' (i) That he was aware of fuch objedionsas thefe. (2) That fiejhand blood are apt to comply with them, and to take notice of jthem. (3) And that the beft way to avoid them is, to ftopthe Ears againftthem, and not to hearken to them, or conjuhwith them. (4) And that he that muft do it to purpofe, muft with- out delay, immediately xcCoWe againft fuchhinderances i it being ^ moft difficult for Men that will be inclining to fuch motions, and - hearkning to what the Devil offers, under pretence of Self-pre- fervation , to difingage themfelves after they have fuifered their Souls to take the impreffion. Thirdly, The meannefs of Religious Appointments ( as to the'5 From the outward view) is alfo made ufe of, to beget a loathing of them, outrvard In this the Devil hath this advantage, that however they are all meannefs of glorious rvithin^ and as the curtains of Solomon j yet are they as to Services, their outward appearance like the tents of Kedar^ without any of that Pomp and Splendor which the Sons of Men aifecft and admire. Chrift himfelf when he had vailed his glory by our Flefh, was of no cxtcxiour form or beauty. The Miniftration of his Word, which is the Scepter of his Kingdom^Ceems contemptible, and a vexyfoolijh- ««/> to menj infomuch, that P^«/ was forced to make an Apolo- gy for it, in that it wanted thofe outward braveries of excellency of 1 Cor. a. i, 43 fieecb and rvifdom^ by Ihe wing it was glorious in its poxver^ and was ^' indeed an hidden mfdom ( though not like that wifdom which the Princes of Wifdom^ and Philofbphy zfft&ed) among fuch as wereper- fe£t» The Sacraments both pf the old znd new Tefiament feemed very low and contemptible things to a common eye j neither need we any other evidence to fliew, that Men are apt to difrelifli them,, and to entertain flrange thoughts of them upon this very account, than this, that (bme raife up Batteries againft thefe Ordinances up- on this ground,that becaufe they feem/owandw^^nto them, there- fore they think it improbable^ th^t God fliould have indeed ap- pointed them to be ufed in the literal fen-fe, or that at beft they are to be ufed as the firji rudiments oi Chriftianity, and not enjoyned upon the m.ore grovpn Chrifiians, Neither may I alto- gether pafs over that remarkable humour^ that is in fome, to give additional ornaments of outward Garb and Form, for the greater honour and luftre of thefe injunctions of Chrift > fo that while ' "^ they endeavour to ftiew thtix greateji re§e&s to them, they betray their 141 ZXtmittOt Parti. th^t inward thought f to have carryed Come fuffiiion of their reality becanfeof thdr plainnefs i and by this means whilft they endea- vour to put an honoHT upon Chrifts Inftitutions, they really defpiie theni, and (hew their refpeds to their oivn inventions. But that we may be further fatished, that Satan works by this Engine, let us eonfider, that of i Cor, i, 23. The Jetpt were for Signs frqin Heaven, to give a Credit and Teftimony to that Doftrine which they would receive. The Greel^Cwho were then the only people for Learning ) were for Philofophical Speculations, and DK^ putes. Now (faith the Apoftle) the Dodrine of theGofpel (which is the Preaching of Chrilt crucified ) becaufe it came not within the compafs of what both thefe expected, therefore the Devil (d wrought upon this advantage, that both contemned it. It wof to the Jews a (^umbling-hUck^^ and to ihe Greeks foolijhmfs. Of this itlfo he fpeaks more fully, 2 Cor, 11.3. Where Jiefliews, that the minds of the Corinthians were ready to be corrupted with Error, againft the plain import of the Gofpeh and that which they took offence at, was its Simplicity : they looked upon it as contempti- ble, becaufe not containing fuch gorgious things as might fuit a fearing and wanton fancy. Now he refolves all this into a cheat of Satan, taking the advantage of this, (as he did upon Eve from the feeminginconfiderablenefs of the prohibition of eating a lit- tle Fruit ) to perfwade them, that fo mean a thing as the Go-» fpel could not be of God. I fear (faith he^ t^^hy any meanSy as the Serpent beguiled Eve through his fiehtilty, fa your mindsjhould be corrupted from the fimplicity that is inChrifi, 4 From the Fourthly, The Sins of Frofejfors, through the craft of Satan, Sins of Pro- beget a loathing of thefe holy things. If God loath his own Ap- feffors, pointments, and cannot bearthem^ becaufe of the Iniquities of thofe that offer them » no wonder, if Men be tempted to difgraceful apprehenfions of them, when they obferve fome that pretend an hi^h care, and deep rejped: for them, live prophanely. The Sins of Eli's Sons wrought this fad Effedt upon the People, that Men (for their (akesj abhorred the offerings of the Lord^ 1 Sam, 2. 17. Thofe that fell off to Error, and thence to abominable Prad^ices, caufed the way of T'mth to be evil Jpokenof, 2 Pet. 2. 2, The Prieflsthat departed out of the way, caufed many to fiumbleat the Larv^ Mai. 2, 8. Nay, fo high doth Satan purfue this fometimes, thatit be- ^ From a pro- comes an inlet to direct Atheifm, phane di^oft- Fifthly, Satan alfo works mightily in the prophane dij}oftions of tian. Men chap. 17- ^atatt'js SCemptationjsf; 145 Men, and ads that Principle to a difregardand wearinefs ofthe^ Services of God v a flagitious wicked Jife naturally leads to it : thofe that fat up Gods pioph as breads Pfal. 14. 4. called not upon God. This eats out at laft the very exteriour and formal obferva- tion of Religious Duties, in this Satan bends his force againft them : . (i) By heigbtning the Spirits of Men to an infolent de- fiance of God by a continued prof erity : He draws out the pride and vanity of their Spirits, to a bold contempt, PTho is the Lord that jgr, j. j|, tve (houldjhve him ? tfe are Lords^ tpe tviU come no more at thee : our tongue f are our owny &c. Thusthcy Jet their mouthes againji Hea- ven, Eliphaz tells us this, as the ufual carriage of thofe that lived inipcxcznd ioWity-, Job 21. 1^, ^therefore fay they unto God, De- part from us^ for we de^re not the knowledge of thy wayes i ivho is the Almighty that we Jhouldferve him ? C 2 J By hiding from them the necejfities of Duty. Job fpcsikm^of the Hypocrite, Job. 27. 10. de- fcribes him by thefe neglcds of Duty, Will he delight himfelfin the Almighty? will he always call upon God f" Of this he gives the rea- (bn, verfp, Hewill call and cry when trouble comes upon him. When diftrefles make Duties neceffary, then he will ufe them i in his Affliiiion he will feek^him early , Hof. 5.15. As the IJraelites did, Pp/. 78.34. When he flew them, then they fought him, and enquired early after God, But when he is not thus pinched (and Satan will endeavour in this cafe, that he be as far from the Rod of God, as he can make him ) he gives over feeking God, and loaths if, nay, accounts it as ridiculous fo to do : they mocJ^^at hit counfel^ and contemn his advice of waiting upon him. Sixthly, Satan picks quarrels in Men, at the manner of perfor- 6 From the manceofDuty, When Duty cannot be fpoken again/1, then he en- manner of deavours to deftrpy it by the Modes, Circumjtances, zvidw^y o£ per- performance, formance : as (i) If thofe that ad in them difcover any weakfiefjt Cas who doth not, when he hath done his beft?) this he endeavours toblemilh the Duty withal. The bodily />ri/e«c:c of Taul was ob- jeded againft him, as being contemptible, and his ffieech as weakj, but the defign of that objedion lay higher, the Devil thereby en- deavouring to render the Duties of his Minijiry as contemptible, and not to be regarded. (2) If the Circumjiances pleafe not, he teacheth them to take pet with the Subfiance, and like Children to rejed all, becaufe every thing is not fuitable to their wills. C3^ If it be managed in any way not grateful to their expedations > if too cuttingly and plahi, then they think they be juftiHed to fay, they 144 ^ Ttmiit of Part I. they hate it, as Ahab did Micaiah : if any way too high &r ahflmfely , then likewife they fling off. On this Point the Devil perfwaded many of Chrifts followers to defert him, Jo, 6,66. becaiife he had fpoken of himfelf in companions, that they judged too high > when he faid. He was that Bread that came down from Heaven verf. 58. they faid. That tvas a faying not to he born : and on that occafion, they went back^^ and walked no more rvith him, J By a wrong Seventhly, The Devil brings a naufeating of the Duties of reprejent at ion Worfhip^ by ^rt?rong reprefentation of them, in the carriage and ofthegejiuresgejiures of thofe that engage in them. It feems ftrange to fbmc, of Worjhip' t\i2it zxQ but 2iStdh jpeSfators, toobferve the poftures of Saints: /erx. (erioufly lifting up theiv eyes to Heaven, or humbly mourning, and fmiting on their breafts j thefe the Devil would render ridi* culous, and as the fujfiicious managements , of an Hifirionical or Hypocritical Devotion : as Men at a diftance beholding the ftrange variety of adions and poftures of fuch as dance , being out of the found of their Mufick, ftiall think them a company of mad Men, and frantick People. Such perverfe pro^e&s doth he - (ometimes afford to thofe, that come rather to obferve what others do, than to concern themfelves in fuch duties > that, not feeing their j>w<*/e inftmnces^noxthcfecretjpring that moves them, they judge them foolijhh and from thence they contra(fl an inward loathing of the Duties themfelves. ^ ^he fifth way Fifthly, In order to the bindring or preventing of Duty, Sa* to hinder Vu-tdXiM^tth to impofe upon Men^ by fallaciouf Arguings : and by a ty, by Sophi- piece of his Sophiftry, he endeavours to cheat them out of their Jiical ArgU' Services. I (hall note fome of his remarkable dealings in this ings i fome Verfea, fome lefs f^rfe^ i fome ItttU Children, , Cor. 2. i. iomnomgmen,hmt Fathers, The end of all this, is to make them ^^^^^ ^^^ apprehtodthemfelvesChriftiansofan%krm«^ and order, whicn alfo makes way confequently for a further inference, C^^^^O That ^ >. ^. ^^.^3 there muft needs be immmities and priviledges fuitable to thele heights and attainments. To this purpofe, (3) he prod uceth thofe Scriptures that are defign'd by God, to raife uptheiijinds of Men to look after the internal ITork and Tort^er of his Ordmances, and not to center their minds and hopes in the hzttformafufe of them, without applying their thoughts to God and Chrift > unto whom, they are appointed to lead us. Such as thefe Scriptures, Kom. 2. 28 He is not a Jew, which is one outwardly i neither is that ctrcum- cifion which is outward in the /?# : but he is a Jew, which is one in^ wardly, and circumcifton U that of the heart, in the JPmt, and not in the letter And Rom, 6, 7. we (hould ferve in newnefs of Jpirit, and not in the oldnefs of the letter, 2 Cor. 5. 16. ITherefore henceforth blow we no mm after theflelh,yea though we have known Chrifi afm theflejh yet now henceforth kpow we him no more. Ephef. 4. i3.„He irave fome Jpoftles, and fome Prophets, &c. for the perfiaingof the Saints--- till we aU come in the mity of the faith, and of the knowledge of the Son of God unto a perfea man. By a perverfe Interpretation of thefe and fome other Scriptures of like import , he would perfwade them. That the great thing that Chrift defigned by his Ordinances, was, but to train up the weaker Chrijiians by thefe ru- diments rasthe ^,B,C, to Children) to a more jpmtual and im- mediate way of Uving upon God : and that thefe become alto^- Ii46 7i %Xt&tiU Of Parti. thtr ufilefs^ when Chriftians have gotten np to any of thefe ima- ginary degrees o^ a fuppofed Perfedtion. Enough of this may be feen in the writings of Saltmarjh^ Winjianly^ and others, in the late times. How great a. Trade Satan drove by fuch mifapprehenfi- . ens not long fince, cannot eafily be forgotten \ fo that God's Wor- fhip did alnioft lye waji h and in many places, the n>jy to Sion did mourn, 2Bvpleadinz Secondly, He Vv'ill fometimes confefs an equality of piviledge an inequality arnorg the Children of God, and yet plead an inequality of duty ^ of Vuty. ^^^^^ ^^^ ^^ ^^ Sood and llrong to us, and that we have a:ll an equal advantage by Chrift , he will readily acknowledge. But then when Greenham. we Oiould propound the dftigence of the Saints in their Services f'^i- 35- for our pattern (as of Davids paying feven times a day^ Daniels • three times ^ Anna's jerw«g God mth fajiings and prayers night and day^ &c.) He tells liS, thefe were extraordinary Services^- and fas it were) works oi [upererrogation^ more than the Command of God laid upon them. So that we are not tyed to fuch Jlridinefs ^^ and we being naturally apt to indulge our felves in our own eafe, are too ready to comply with fuch Delufions. And by degrees Men are thus brought to a confident belief, that they may be. good enough^ and do as much as is required^ though they flacken thCir pace, an(4,do not Faft, Pray, or Hear fo often,- as others have done. ■ -' ■ - •' '^-^''^yi '■> 2. 'Ey height- Thirdly, Another Sophifm of his, is to he^ghtsn 'Melhay, to the ning one Da-ruine of another. He Ikives to make an intejiine War among the ty above o- feveral parts of the Services we owe to God i and from the ex- thers, "cellencyof one^ to raife up an enmity^ znd undervaluing dijregard of another. Thus would he fever, as inconfiftent, thofe things thsrt God hath joyned together. As among falfe Teachers, fome fay, - Lo here is Chrift; and others, Lo he is there. So we find Satan dealing with Duties, he puts fome upon fuch high refpeds to Preachings that (fay they) Chriil: is to be found here, m.oft frequent- ly, rather than in Prayer^ or other Ordinances i others are made to have the like efteem for Prayer : and they a;ffirm, in this is Chriit ■ ejpecially to be met withal. Others (ay the like of Sacraments^ or : Meditation. In all thefe Satan labours to beget a diflike and negled of other Services. Thus (in what relates to the Conftitu- tion of Churches ) he endeavours to fet up purity of Churches,, to theVcRiudion o£ Vnity; ot Vnity lothQ lu'me of Purity. A ■ notable Example hereof we have in the Euchyt£^ (• a Sed qfprayr- ing Chap. 17. ■^utm'sXtmptatimis. 147 - ing Heretickf-) which arofe in the time of Valentinian znd Vakns-) who upon the pretence of the Commands of Chrifi and Paul forTJ^a'^- ^"'^^' Fraying continually^ or without ceajing and fainting^ owned no other Duty as neceffary i vilifying Preaching and Sacraments, as things, Catbeft; Lifelefs and unproHtable. The hke attempts he makes daily upon Men, where though he prevail not fo far, as to bring ^^,1- jg j^ fbme neceffary Duties of Service into open contempt ■■> yet he car- i Thef. i5.^7.• des them into too much fecret. negledt^^ and difregard. Fourthly, He improves the grace of the Go/pel^ tq^nfer an mine-: 4 By fevering cejfarinefs of Duty •, and this he doth, not only from the advan- the' means tage of d. prophane 2iud carelefs Spirit in fuchas prefumptuoufly ex- from the end, pedt Heaven, though they mind not the way that leads to it : for withfuchitis ufual (as oneobferves) for SUdin to fever the means ^^^-^^' from the end^'m things that are goo^, to make them believe, they ' Jhall have Peace, though they walk^ in the Imaginations of their Heart \ to make them lean upon the Lord for Heaven, in the apparent negledt of Holinefs and Duty. As in evil things , he fevers the end from the means, making them confident they ihall efcape Hell and Condemnation, though. they n?^/^ in the path that leads thither. But befides this, he abufeth the underltandings and affedions of Men, by ftrange and uncouth inferences i as that God hath received a fatisfa^ion, and Chrifi hath done all j fb that nothing is left for us to do. The Apoitle Paul was fo much aware of this kind of ar- guing, that when he was to magnifie t^e Grace of God, he always took care to fence againft fuch perverfe reafbnings i feverely re- •buking and refelling Cudi objections : as in Ko/w. 3. 7, 8. Where fpeaking,that our unrighteoufnefs did commend the righteoufnefs of God, he falls upon that reply, TJ^hy then am I pidged as a fmner ? Which he fharply refells, as an inference of flanderous imputatfon to the Gofpel, which hath nothing in it to give the leall countenance to that Conclufion, Let us do evil, that good may come. And adds, That Damnation (hall jufily overtake fuch as pradtife accordingly. The like we have, Kom. 6. i . Shall we continue in fin, that grace may, abound? which he rejected with the greatert abhorrency, God forbid! From both which places we may plainly gather, that as' unfound as fuch arguings are, yet Men (through Satans fiib- tilty) are too prone, upon fuch pretences, to difpute themfelvcs to a carelefs negledf of Duty. This might be enlarged in many other inliances, as that of Maximns Tyrius, who diluted all Du- ties unncceiTary upon this ground, T/;*?f what God rvilj give, cannot ■ ■ Y 2 ■ be ,48 ^XteatifeOf PartL hehindredhandjvhathei^iJl not give^ cannot he ohtaimds and there-^ fore 'twere needlefs to feek after any thing. Much to the fame purpofe do many argue, If they be Predejiinated to Salvation they; jhall hejaved^ though they do never Jo little ■, if they he not PredejH-^ nated^ they Jhall not he faved though they do never Jo much. In all' which inferences the Devil proceeds upon a falfe Foundation, of feveringthe Means, and the End, which the Decree of God hatb^ joyned together : but the main of the Defign, isto hide the ntcelTity of Quty from them. k'B f fh net' f^iff^Jy? % ufgjng a neceffity or conveniency for fujpending or d '^^^^^^^'^^ Duties. In temptations to Sin, he doth from a little, it' T) '^^'^^ o" ^^^ Sinner to more > but in omiflions of Duty, be would ^ ' entice ufj from much to little i and from little:^ to nothing. Very bufie '*' he is with us, to break, or interrupt our conjlant courfe of Duty. Duties in order, andPra6tice, are like fb many Pearls upon one. irring, if the ?/?re^^be broken, it may hazard the fcattering of alL If we be once put out of our way, we are in danger to roave far before we be fet in our rank again. To eifed this Ci j HewiU". be fure tojiraiten or hinder us in our opportunities' if he can, and then to plead necellity for a Difpenfation. 'Tis true indeed, necejjities, when unavoidable fas theiffueof ProzWewce, rather than our «eg« ligence) may excufe ^n omilBon of Duty i becaufe in fuch cafes,; God accepting tfye n>iU for the deed:, rvill have mercy and no^ Jacrifice. But necetlity is, moft-what^ pretence or cover to the flothfulnefs of ProfefTors i and the Devil will do all he can to gratifie them in that humour, arnd to prepare Excufes for them, from fuch bin* derances or interruptions, as bufinefs, or difturbances can make : : yet if thefe be not in readinefs, he will' (2) endeavour to take off our earnftineis, by iuggefting to us out former diligence^ that we at other times have been careful and adive : Or (3 j by fctting before us the greater negligence of thofe that are below us. The meaning of both which infinuations is to thisone purpofe, that we may make ^0/^ with fome omi(fions, without any great hazard of our Reli- gious intentions, or fcandal and oflfence to others. Now, if he can by any of thefe.wayes, bring us to any abatement- of our wonted care and exercife, he will then iViW prefs for m or e^ and from fervency of Spirit, to a co/i^ moderation j frGra thence he will labour to bring us down to feldom performances '.- fromthence^ to no-thing. The Spiritual Sluggard that will be overcome to fome negleds-, Prov. 18. 9. ihzll be found d. companion at lafi to a WaJUr y and will be brought to C3iap;i7^ Satan's Xtmptations. i4p to a total negled: of all. The Church of Ephefuf^ Rev. 2. 4, 5. may fad ly give proof of this, they left their firfi love--, and from thence declined fo far, that at laft God was provoked to remove- the Candlefiich^ out of its place. Sixthly, Satan puts tricks upon Men, Cin order to the hindring of Duty) by putting us from a Service prefently needful^ with the propofal of another^ in which, at that time, we are not/^co^cerwe^^ In feveral Duties of Chriftianity, there is a great deal of ski]] re- quired to make aright choice, for prefent ox firji performances and to have a right judgment to difcover the times and feafons of them, is matter of necefFary (ludy. Our Adverfary obferving our weakneffes in this, ("when no other art will prevail,) endea- vours to put us upon an incdnvenient^ choice^ when he cannot make us negMd air. As ( i ) by engaging us in a lefs duty^ that we may neglefl a grmterrhe is willing that we (as the Pbari/ees) Ihould tithe Mint and Annis^ upon condition that we negle^ the greater things of the Larv. This was the fault of Af^r^/^^, Luk. 10.41. who bulled her felf in making entertainment for Chrift's welcome, and in the mean time negleded to hear his Preaching : which, . as he notes, was the only neceffary Duty of that time s one. thing : is necelTary. She is not blamed, for doing that which was ^wj&/y ^ ivil in it felf < (^m the thing (he did was a Duty j ) but for not . making a right <^h&ice of Duty '•> for that rebuke, Mary hath chojen ^ the better party IS Cir\\y a comparative difcommenda^ion\ as >^/ (^) ye fbmetimes puts Men upon dangerom undertakings in TpixT^k of "-their imcy^ of gain- ing 4« advantage for fome fervice i -and fb are they turned out of the way of prefent Obedience, in grafping at- oppertunities of Duty out of their reach, Saul /pared the Sheep and Oxen of the ^ t< t< Amalehltes iox Sd.Qn^ze^ when Ok(s//e«(7e had been more acceptable ^.^^ than.. than Sacrifice. (4) There is a further cheat in the choice of Duty v when Satan employs them ta provide for Vnties to come^ to the negledt of Duties prefently inmmhnt upon them i whereas we ar-e more concerned in that, which, at frefent^ is neceffary i than in that, which may be fb for the future h which is a miilake, like that of caring for. the morrow^ while we life not what God puts in our hand for to day. CHAP. XVIII. SaUns fecond grand dejigh againft Duties^ ii to jpoilthcm, (.1) In the manner of undertaking ; and how he ejfecfs this, (2) In the avi or performance, by diftrauiing eut- wardljij and inxvardly. His various ways therein, by vi- tiating theDiftyitfelf, How he doth that, {^) After -performance -J the manner thereof, 2.Satans de- - 1 '^jq £ chief of Satans ways for thehindring and preventing of fign to §oik J. j)yjy j^^ve ^een noted i what h"e comes (ho^t in this defign, Vuttes, j^g next labours to make up, by j^oyling and depraving them : and this he doth endeavour three ways. I In theman* Firft, By putting us upon Services in fuch a mafiner as fhall ren- der of put' der them unacceptable^ and difpleafing unto God, and unprofitable ting us upon to us: As (i) by a carelefs and rajh undertaking of Service. We them. are commanded to tak^ heed to our felves/:»oa? we hear^ or pray j and to n^atch over our hearts, that they be in a fit pofturefor meeting with God. Becaufe the heart, in Service, is that which God molt looks at, and our fervices are meafured accordingly i if then by a heedless undertaking, we adventure upon them, not keeping our Ecdef 5, I. foot rvfyen rvt go into the hotife of God, we offer no other than the Sacrifice of fools h and give occafion to God to complain that we do but draxp neer to him with onr lips^ ivhile our hearts are far -from him. Secondly, The hkefpoil of Duty is made, when we adventure upon it, in our orvniirength ^ and not in iht jhength of Chriji. Satan fees the pride of our heart, and how much our gifts may contribut contribute to it, and how prone we are to be confident of a right performance of what we have fo ofte?i pradtifed before : and there- fore doth he more induftrioufly catch at that advantage, to make us forget, that eurfirength is in God i and that we cannot come to him acceptably, but by his own power. Chriftians are often abufed this way i when their lirength is to feek, Duty is oftper- verjly fet before them, that they may ad as Sampfon did, when his locks were cut, who thought to Jhake himfelf^ and to go out as at: ather times^ and fo fell into the hands of the Philijiines. Thirdly, If he can {hhCxitute hafe ends sLud Principles^ as motives to Duty, inftead of thefe that God hath commanded, he knows the Service will become ftinking and loathfome to God. Fafting, Prayers, Alms, Preaching, or any other Duty may be thus tainted, when they are performed upon no better grounds, than to be feen ^ Men, or out ofEnvy^ orto fatishe /^//ww/^r, or when from c/^/^w, rather than confcience. How frequently did the Prophets tax the : Jeti^s for this, that they fajied to themfelves ? and brought forth fruit to themfelves ?^^ How feverely did Chrift condemn the Pharifees ' upon the fame account ? telling them, that in hunting the ap- plaufe of Men, by thefe devotions, they had got all the reward they werjc like to have. Fourthly, When we do out Stx\ices nnfeafonahly^ not only the grace and beauty of them is fpoiled •, but often are they rendred unprofitable. There are times to be obferved, not only for the right management of common A(5tions,but alfofor Duties. What is Chriftian Reproof, if it be not rightly fuited to feafbn, andop- portunity ? The fame may be faid of other Services. Fifthly, Services are.fpoiled, when Men fet upon them n?/?^^'/^^ ■nfolutionsof kavingtheir Sins. While they come with their Idols -in their hearty and the fiitmhling-hlock^ of their iniquity before their "" "face^ God mil not be enquired of by them. He requires of thofe . ■that prefent their Services to him, that Cat leaftj they ihould not affront him, with direVt purpofes of continuing in their Rebellions againft him : nay, he expeds from his Servants, that look for a Bleffing- in their Duties j that they come with their hearts Jprinkjed Heb. to. 22 from an evil confcience^ and their bodies fvajhedrviih pure water . If, they come to hear the Word, they muii/^?)' dE^c/e^Z/_fz//^^i«e/f, ^«^ fuperfluity of naughtinefs : if they pray, they mull lift up pure hands. ^ xjm^ j. 3. If they come to the.Lords Supper , they muft eat that heailivith ■the mle4venedjbread.jif fincmfy and truth. And albeit, he may ac- Cor. 5. 8. cept 151 :^XttfttifeoT Tml. ■cept the Prayers of thofe, that are fo far convinced of their Sins (though they be not yet fandlified ) that they are tvilling to lay down their Weapons, and are touched with a fence of Legal B^e- ipentance : for thus he heard Ahab, and regarded the Humiliation of Ninevelj,) Yet while Men cleave to the love of their iniquity, and are not upon any ffrwr of parting with their Sins, God will not look to their Service*,' hut abhor them. For thus he declares him- felf^ Ifa. I. II. 'To rvhatfurpofe is the multitude of your Sacrifices } Bring no more vain oblations. 1 cannot arpay vpith them^it is iniquity^ ^ even-the fokmn meetings my foul hateth them ^ they are a trouble to ' we, / am rveary to hear them : when you J}read forth your hands^ I voill hide mine eyes from yoit^ yea tvhen you maf^ many Prayers, I wiU ..not hear. The ground of all this is, that their heart was no way -fevered from the purpofes of Sinning, Xour hands are full of bloody verf^:i5. Satan knowing this fo well, he is willing that they en- gage in the Services of God i if they will keep up their Allegi- ance to him, and come with intentions to continue wicked fiill : tfor fo while he cannot prevent the adual perfoi;tpanceof«Duty, Cwhich yet notwithftanding he had rather do, becaufe he knows ;not but God may by that means fometime or other refcue thefe Slaves of Satan out of his hand) he makes their Services nothing worth, and renders them abominable to God. "Sixthly, In the manner of undertaking. Duties are fpoiled, ' when Men have not zjubmijjive ingenuity in them, by giving them- felves up to the direction and dijpofal of the Almighty j but rather confine and limit God to their wills and defires. Sometimes Men by attempting of Services to God, think thereby to engage God to humour them in their wills and ways. With fuch a mind did Ahah confultthe Prophetsabout his expedition ;to Ramoth-Gilead-^ not fo much feeking Gods mind and counfel for direcftion, as think- ing thereby to engage God to confirm and comply rvith his determi' nation. With the fame mind did Johanan and the reft of the peo- ple confult the Lord, concerning their going down to JE-gyp, Jer. 42. 5. Though they folemnly protefted Obedience to what God (hould fay, whether it were good or evil j yet when the return from God, fuited not with their defires and refolutions, they de- nied it to be the Command of God i and found w««^ the Duty it fel£ r •. - Firft By dijiramng or difturbing our thoughts. This is an ulu- j . By Vtfira- al Policy of Satan. Thofe Fowls which came down upon Abra- aion. hams Sacrifice, are fuppofed (by Learned Expofitors) to iignifie^^^^^^^ thofe means and ways by which the Devil doth diforder and trouble our thoughts in Religious Services. And Chr.ift himfelf compares the Devil ftealing our thoughts from Duty, to the Fo^-Z/o/ffee^irythatgatheruptheSeedasfoon asitisfown. There j^^^.j^^ .^ are many reafons that may perfwade us, that this is one ot his Maaer-piecesof Policy. As CO in that the bufinefs of Diftradi- onisoft, eafily dons; our thoughts do not «^*»r^//y delight in Spi- ritual things, becaufe of their depravement i neither can they eafi- ly brook to be pent in, or confined fo ftridly, as the nature of fuch imployments doth require h fo that there is a kind of preternatural force upon our thoughts, when they are Religioufly imployed j which as it is in it felf laborious : (like the flopping of a Stream, or driving Jordan back i ) fo upon the leaft relaxing of the Spring, that muft bend our thoughts Heaven-ward, they incline to their natural bend and current. As a Stone rolled up a Hill, hath a nnimtia, a ftriving againft the hand that forceth it, and when that force flackens, it goes down-ward. How eafily ;then is it for Sa- W^tiuO tan to fet our thoughts off our Work? If we flacken our Care /iwRtWlV. never fo little they recoyk^-smd tend to their oldByiK h and how eafieisitforhim to take off our hand? when 'tis fo much in his power to injea thoughts and motions into our Hearts v or to prefent ObjeSls to our Eyes, or Sounds to our Ears, which by z natural force , raifeth up our apprehcnfion to ad;' for iri fuch cafes, non poffumm mn cogitan : we cannot reftrain the ad of thinking, and not, with- out great heedfulnefs, can we reftrain the purfuit of thofe thinkings and imaginations. (2) Satan can alfo do it infenfibly •, our di- firadions orroveings of thoughts creep andftealup^ us iilently, we no more know oft, when they begin, than when we begm to fleepi or when we begin to wariderinajoUrney, where oft we do not ^ - 2 take 3^4 Z%Ul^it6f PattJ. take our felves to be out ofrthis w^y, tili m Come toibme remark- - - able turning. (3^ And when he prevailes to ^^/We our thoughts fronfi our Duty, he always makes great Wi/^/?f4gfiV for thushehiij- - ders Cat leaft) the cowfarf and profit of Ordinances. Whikweare bufied toloo\to mr heart f^ much of the Duty gaetk hy^ ^nd vvc , v?i!.«WV' ^^£ ^^f 25 thofc, thatiriPubiick AflTemblies are ii'nf>loyed tofeeto the order and fileuce of athers, who can be fcarce at leajhre to at^ tend for their own advantage. Befides, tiTuch of the fvoemefs of .»;.;■; Grdinances are abated by the very trouble of our Attendance, When we are put to it (a.sAbrakmz was) to be Hill driving away thofe Fowls that come dowri mpon ottr Sacrifice, the very toril will eat out, and eclipfe much Of the cotnlbrt. ThusalfoheCat leaftjfard^ 'vides matter io ohJ£^ agaihft the fincerity of the Servaiat-s of God;> and will affuredly find a time, to fet it home upon, them to the purpofe, that their hearts were wandring in their Servkies., Tkm - he further gets advantage for a temptation to leave aff their Doty, and wiilv not ceafe to iiaiiprove fiich diftradtiojis ( as wt: h^vs? heaird> to an utter ovetthmw is£ their Servkes* ' Nay, if 1# prfevaij . t© grwe us fuchdifiracftions as tpbolly 16^/ j^M^ij^iOW^^jfWj, ajadlotfiolis 2^t^ tentions from the Ser vice,then is the fervice beoome; nolhiEig worth, though the outia>aTd circumftances of attendance be lae'^er fo exM& and Saintnlike. Who: coo-ld appeal in a, moie reMgioKS'drfqfijthaa thofe in Ezel^. 33. 3 1; wiho came and_^e, aittcJ weare pileafed'wiflfa Divine Services Cas t^ all outward difcovery) as^^4'^ V&^^i yet was all fpoikd with this, that their bsMts fpa'ej^eE.:iimir: hmeisitf*- nefi. Tha-c bffod Now this DiJirai^'ion Satan can work in?)? m?yejf.i -: v ,^•^. r. Outward Firft, ; .By oMtward Difimbances. He can prefent QfojetSialto.the dijiurhances, Eyef, 00 purpofe t^o eiitice ouic thoughts after chem^. The (^^ ©f the Eyes m ^ayer, is ufed by fbme of the Servants of -God;, to prevent Satan's TemptatiDns this way. And we find, in the Vid. cUr^ Story of Mr.Kothtvel^ that the Devil took" notice? oif this in him^ Thdit he (hnt bk eyes to amid dijhadion. in prayer* Which implies, a Gonceifen in. the Dev ily that by outward Obje(3:s heoifeth. to en* favour our '^dillra^fition in Services. The like he/doth %:«(?f/?ef and founds.- Neither can we.difcover how mudi of thefe Diftur- - banceSj (byCoughings, I3emmings,-Trampli'ng5, ^^c. wiirchw€v. hear.in grea^r Affembles) ar£ from Satan, byiiiEriagjupfisrfiasffio fijchnoifes. We ' ate fu re tte£>.iz>M/^^ that .had r^ixkidam: :-%>if itr, . j^&, t6» >that gweved aitd- taiouMed' ¥uHtl CgoiiigabcaiJ2 thefeiDiitiesi) with with heif CMmcmrs5.was kt on b^ tliat SpitititvrtMn' ter, to difea(3: and oail off tl^eir tfeauglit^ fitom ' the. . Servkes, - which they w€rd about to i^indertake^ Btfides, the common ways of giving trouble to the Servants o£ God in outward Difturbances , hiTfotHetimes (though rarely) doth it in an extraerdinary manner : thus he endea- 'voared to hinder Mr. KothvptiJmvd praying for a PolTeired Feribn^ \frage^sidi:,bla§hmting4 The hke . hinderance we read, he gave l,utkw'i,d^: ibtheirs::- and tndy fo0iSmi attendance in the e-xer- eife of cmi Minds, (|>iritu:al Sences, and Graces, is required in mattey^ of Worfhip: and fo nfeaJ{, are our hearts in making- are- fiftanee, or beating off thefe aiTaults^ thata^very^^^ matter wifl difcofr^ofe \xSiy^^:^\^AUpPi diJhai^cfHte'^W[' fire}iJd>iGe and; ^emt^ Secondly, He.cJilfltac^s or difta^bs' us ^ttby by invodrd ^ffr^ngs^ 2. Inward di- and, injections of Motions, and reprefentatii&ns o£ things to cmrjira&ions. Minds: and asthisishis moft general arid ufuat way, fo doth he ^lake ufe q€ greater variety of coritrivaince andart in itr i^s, j^ . Firft,, By the troidilfcfpme ji^fawa/^^/^ smd- Viblefi^^^ jedlipnSjt'hey come upon us^s'ifhicfcas^Hatli rNe-lTooner da^e-^'fit by one Motion, but another is in upon us : he hath his Quiver full of thefe Arrows, and our hearts (undei any Service) fivarm with. them, we are inceflantly infefted' by itHetti, ' aild'have no te^. : Aff other times, when we are; upon worldly- t>ufin^^S', wemay dbferye a ^re^*e^/e and freedom in 'out thoughts V rieit-her doth ht'fomuch prefs upon us : but in thefe, Sata A is continually %wfei«^ at our door, and calling to us, fo that it is a great hazard, that (bmeor pther of thefe Injections may jfJici^ upon our thoughts, and lead ys otft of the way j^o»4^.thfey d(3i'iiiO,r,^-yl^' 'tife a gY:ea.l ■m&kfiatim ©r-;tp^ to us; ■ • ^'.';'. n.'^^^^ - O'^ ?.J '- J. ilQ^ij ■■]■.::.■■..::. ■■r^:. :^ : Secondly^ He cam fovoDdef'-Ms d^ali%g§^it1i* us;: that he pro- vokes us fometimes,fo follow him out of the Camp, and feekstoen- fnare us, by improving o«r ownjpmtual refo^tion and hatred againft himj even as courage whetted on- aiM-feriraged, makes a Mart i/ew^ej^yawebeyondtbe due ^o«:i^^J•*6f'|:^r\iderice,^or'fafety. Tbthis endv, he fbmetimes cafts into- out thoughts' ^/^^^af, Btajphembus, and Atheiliical Cug^cikmns, whiGhdo riot 'on]f amaze' us,' %ut' oftentimes engage us tQ<3^?j^«/eagainft them-V -W'hich,ratfuch time, is all he feeks for: for, whereas in fjch cafes wefhould fend away fuch thoughts with 3i fhort JnfbeVy ^Oet the behind nit Satan h We by taking up the Buckler and S.iyordgigaiiiSi'tlk{Riy > a*e drawn off from mindiir^ pur prefent Duty. Z 2 .Thirdly, ,56 3t5CmtlfC0f PartL Thirdly, He doth fometimes feek to allure,and draw our thoughts to the Objed, by reprefenting what ispleafattt and taking. C i j He will adventure to fuggeft good things impertinently, and unfeafona- bly^as wheniie puts us upon Praying, while we (hould be Hearing 5 or while we are Praying, he puts into our hearts, things that we- have heard in Preaching : thefe things, ( becaufe good in them- felvesj we are not (b. apt to ftartle at, but give then?i a more quick- wekpnie. (2) He alfb can allure our thoughts, by the fimngenej} of the things fuggelkd i fometimes we ftiall have^iw^j of thing? which we kfierv not before, or fome fine and excellent notions, fo tha^ we can fcarce forbear turning afide^iitQi them, to gaze at them : and' yet when all is done, except we wholly negled the Duty for them, they will fo vanilh, that we can fcarce remember them when the Duty is over. C3)' Sometimes he fuits our defires and inclinati- ons with the remembrances of things that are, at other times, much in our /oiv and affedion > and with thefe we are apt to comply 1 the pleafure of thejtn making us , forget our prefent Duty. Thoughts of Eflates, Honours,' Relations, Delights, Recreations, or what- ever elfe we are fet upon at other times, will more eafily prevail for audience now. Fourthly, He hath a way to betray, and circumvent usi, by height- ning pur own jealoujies and fears, againft him v and her^ he out^' jhoots Uf in our oxvn ^^w; and. by a kind of overdoing, makes us undoe our tlefired v^ork. FOiT^ where he obferves us fearful, and watch- ful againft wandring, he doth alarm us the more: fothat (i) in- fleadof looking to the^re/e«i part of Duty h werefledupon what is ^»/?", and make enquiries, rvhether rve performed that aright? or whether wc did not wander from the beginning ? Thusour Ju^itionr that we have mifcarried, bring us into a mifcarriage : by this are we deceived,and put off from minding what we are doing at prefent. Or f 2 J an eager defire to _^5C our thoughts on our prefent Service, doth amaze and aiionifh us into zftupid iw^a/w?)',- or into a faying,- or doing, ivekiiorp not- v^hatr^zs ordinarily it happens to perfbnSj that out of a great feanfulnefs- to offend in the prefcnce of fome great Perfonages, hecome. unable to-do any thingrighi , or to behave themfelves tollerably well : or as- an over-fieady zxid. earneft fixing the Eye, n^cjj^wj the fight, and renders the objed: le(s truly dif- cernable to us. Fifthly, Sometimes the exetcife of Fancy adling or working ac- cording to fome miliake which we have entertained i as to the man- ner ntr of performancCjdoth fo hold our thoughts doing^thzt we embrace a cloud or Jhadoiv^ when we (hould have looked after the fubjiance, I will give an inftance of this, in reference to Prayer, which (I have obferved.) hath been a friare and miftake to fome5and tJwt is this > Becauie in that Duty, the Scripture directs us to go to Godj and tofet him before us : therefore have they thought it neceffary to frame an Idea of God iii their thoughts, ss of zferfinfrefent to whom they fpeak. Hence their thoughts are bufied, to conceive fuch a re;>»*e/e«t^<;iw j and when the Ihadow of imagination z/ajhing and adorning the out-ftde^^ :. -^'^^ ^ while the infidels altogether negkaed. Thus thoPapip generail-y ^^'^^^^''^ ^^^ ' are for -the mtward pomp and beauty of Services i being only car£- ^^^y"- " ful, that all things fbould have their external bravery : as the 't-om^s < of the Prophets weie painted and beautified, which yet were full ■ of roiPennefr,' Arid -the generality of Chrifiians are more taken up ■ with this,- than with the Service of the heart : Paul was fo fen- -• fible of this Snare, in the work of Preaching, {'where ordinarily Men cared ht excellency of Jpeechj oiwifdom} that he "determines i ^'''■' »-2>»- another fiyEMONOLOGJA SJC<^A: TREATI S O F atans Cemptatimt! 4, The Second Part. CONTAINING The manifold Subtilties and Stratagems of Satan, for the corrupting of the minds of Men with Errour • and for the deftru6tion of the Peace and Comfort of the Children of God. By 2^. g- -^wv jwv .wv j!p(y. London, Printed by J. D. for Fdchard Kandel, and Peter Maplifden, Eookfelkrs in NeB7-C^j?/e upon T'zwe, 1^77. C 163 ; BK^i&7£Si^^ ^.?^ PART II. C H A P. I. That it is Satan s grand Dejign to corrupt the Minds of Men with Err our, 7 he Evidences that it isfo. And the ^afons of his Endeavours that way, ^Ext to Satan's Deceits in tempting to Sin and ' ~ againfi Vuty^ his defign of corrupting the Minds- ^ .of Men by Enour calls for ourfearch ■> and indeed this is one of his principal endeavours, which takes up a confiderable part of his time and di- ligence. He is not only called in Scripture an Vnclean Spirit^ but alfo a Lying Spirit^ and there . are none of thefe curfed qualifications that lie idle in him : as by his llncleannefs we may eafily conjednre his attempts upon the Will and Affe(flions to defile them by Lult ■■, fo by his Lying we may conclude that he will certainly iriive to blind the Underitand-- ing by Errour. But a clear difcovery of this we may have from thefe Conliderations* Firft, From God's intcrtd in Tmtby in reference to his great defignsofH(?//«c/?and Mercjv in the World. Truth is a Ray and Deuseft pn- Beam of hira who is the Father of Lights. All revealed Truths ma Veritas efl are but Copies and Traiifcripts of that Efc/itial^ Archetypal Truth, f ^'j^JJ^J-^'j ^^Jj' Truth_is,the Kodofhis Strength^Vill.iiQ.-z. the Scepter of his King- ,'^j'[" vc:iitls ' dom by which he dothfubduc the hearts of Men to his obedience vo. m\^\s. Mac,- and fervice in converfion. Tiuth is that Kocl^ upon which he ^'/" -.ThcoL hath built his Churchy the foundations are the Prophets and Apoftles^ -^P- ^' ■ h. 2.20. that is,- the I>£;&i;ie of the Prophets and Apoltks, A a 2. ■ in . x6\ :^C«atifeOf Part II. in the Scriptures of the Old znd Netv T'ejiatnent, Truth is that great depofitum committed to the care of his Church, which is I Tiro. 3. 15. therefore called the pilar of truth : becaufe as Princes or Rulers put their Proclamations on Pillars for the better information of Joh. 17, \y. their Subjeds, fo doth his Church hold out Truth to the World. Holinefs is maintained by Truth, our ways are dire&ed by it, and by it are we forexpamed of Satan's Devices. Now the Prince of Darkrieji carrying himfelf in as full an oppofition to the God of frnthzsht can in all his ways, God s interefi in Truth will fuffi- ciently difcover the Devil's defign to promote Errour ••> for fuch is his hatred of God, that ( though he cannot deftroy Truth, no more than he can tear the Sun out of the Firmament, yet ) he will endeavour by corrnpting the Copy, to difgrace the Original i though he cannot ^re^/^ChriiVs Scepter, yetbyraifing Errour he would hinder the encreafe of his Subjeds ? though he cannot remove the Rock upon which the Church is built, he will endea- vour to Jhake it, or to interrupt the Building, and to tear down God's Proclamation from the Pillar on which he hath fet it to be readofaU\ and if we can conceive what an hatred tht 'thief h^th. to the Light, as it contradids and hinders his Deligns, we may ima- gine there is nothing againft which the Devil will ufe greater contrivances than againit the light of Truth : He neither can, nor will make a league with any, but upon the terms that Nahajh I Sam, II. 3. propounded to the Men oi Jahejh'Gikad^ that isy that he may fut out their right eye^ and (b lay it for a reproach upon the Ifraelof God. 'Tis the work of the Holy Spirit to lead us into Truths and by the rule of contraries 'tis the Devil's work to lead into Errour, Secondly, Though the Scripture doth charge the Sin and dan- ger of Deluiion and Errour upon thofe Men that promote it, to the deception of themfelves and others, yet doth it chiefly blame. Satan for the great Contriver of it, and expref^ly affirms him to be the grand Deceiver : Inliruments and Engemers he muft make ufe of to do him fervice in that work, but (till it is the Devil that is a Lying Spirit in their Mouths i 'tis he that teacheth and Afts ig. 10. prompts them,and therefore may they be called fas Elymas was by f^^wriro'^v 7S ^^«^ 3 the Children of the Devil, or ( as Cerinthns of old } the 2«7Af* hr(t-born of Satan. The Church of Corinth^ among other difiempers, laboured under dangerous Errours, againit which when the Apofik doth induiirioully fet himfelf> he doth chiefly take notice, i. Of the falfi. Chap. t. ^At&n'SXtmptations. kJj falfe-T'eachers who had cunningly wrought them up to an apti- tude of declining from the fmplicity of the Gofpel i thefe he calls falfe-Apoftles^ as having no commiffion from God, and Satan s Minijiers^ 2 Cor. ii. 13, 15. thereby informing us who it is that fends them out and imploys them upon this errand. 2. He efpecially accufeth Satan as the great Contriver of all this evil i if any (hut their Eyes againll the Light, he gives this for the principal caufe, that the God of the World blinded their Minds : IfaCor. 4.4, any ftumbled at the fimplicity of the Gofpel, he prefently blames thefuhtilty of the old Serpent for it, 2 Cor. 1 1. 3 . When falfe Do- drine was diredly taught, and varniftied over with the glori(5us pretexts of Truth, IHII he chargeth Satan with it, Verf.i<^, Na marvel^ for Satan himfelf is transformed into an Angel of Light i where he doth not only give a reafbn of the corrupting or the adulterating the Word of God by falfe-Apoftles, as Vintners do their Wines by mixtures, ( a Metaphor which he makes ufe ofj^^Woi'?*. cap, 2. 17.) that they learned it of Satan, vpho abode not in the Truthj but rvas a Lyar from the beginning : But alfo, he further points at Satan, to furnifli us with a prxie account of the ground of that cunning Craft which thefe deceitfial Workers ufed, while they metamorphofed themfelves, by an imitation of the way and manner, zeal and diligence of the ApoJilesofChrift, they were taught by one who had exa(9:ly learned the Art of Imitation, and who could, to all appearance, ad to the life the part o^ an Angel of Light, And to take away all objedtion or wonder, that fo many with fuch feeming earneftnefs and zeal, fhould give up themfelves to deceive by falfe-Dodrine : he tells us that this hath been the Devil's work, from the hi'^ beguiling ofEve^ verf.^. and that as he then madeufeof a^er/>e«^ for his Inftrument, Co ever lince in all ages he hath made fo often, and Co much ufe of Men , as his EmilTaries, that it ihould now neither feem a marvel^ nor t ^^^^f^^-o/. a great matter to fee the Devil at this work by his Agents. veffil i<. Thirdly, That this is Satan's great dcfign, may be further cleared from the conjiant courfe of his endeavours. The Parable of the Taxes, Matih. 13.25. (hews, that Satan is as bufie in fow- ing lares^ as the Malkr of the Field is in fowing JVheat \ that by Tares, not Errors in the abjiraCt^ but Men are to be underftood, is evident from the Parable it felf i but that which makes Men to be T^ares^ is Sin and Errour : Co that in a complex fenfe, vv^e are taught how diligent the Devil, (. who is ^xprefsly fignified by the i66 ^Xteatifcof Parcir. the Enemy, verf, 3 p. ) is in that imployment, much of his time hath been taken up that way. 'there rvere falfe Trophets ( faith Feter^ 2 Epift. 2. i.) and thertJhaUbe falfe-'teaehers s that is, fa it was of old, and fo it will be to the end. The fliottefl: abftradr of Satan's adts in this matter, would be long and tedious, judge of the reft by a few inftances. In the Apojiks times, how (juickjy had the Devil broached falfe Dodlrine ? That it was neccjfary to be circumciftd, was early taught, Acis 15. I. In Co/. 2. 8. the vain deceit of Pi^i/o/o/?/^', Traditionr^ and the Elements of the World, ( which were the body of Mo- faical Ccumonks ) are mentioned as dangerous IntrulTons i and in verf, 18. the n-orjhipping of Angels ( as it feems ) was pleaded for, with no fmall ha:?ard to the Church. The denial of the Re- fftrreriion is exprefsly charged upon Come oi^the Corinthian Church, I Cor. 15. 12. and that the KeJurre£tion ps pafl already, 2 T^im. 2.18, ' IS affirmed to have been the Dodrine of Hymenem, Philetus, and others i but thefe are comparatively little, to that grofs Erirour oC denying Chriji, Jud.z'. 4. ox, that Jcfm is theChriji, 2joh.2.22. or, Jefiis Ckriji Vs comeintheflejh, i Job. 4.3. which are branded for Antichriflian Errours, and were boldly aiferted by many falfe Prophets that were then gone out into the World '-, and to fijch a height came they atlaft, that they taught the lawfulnefs of com- mitting Fornication, and to eat things offered to Idols, Rev. 2.20. All thefe falfehoods took the boldnefs to appear, before all the ApoiUes were laid in their Graves: And if we will believe what m- Hatcs. Anjiin tells us from Epiphanim and Enfebius, there were no lefs than ten forts of Heretical Antichrijh in the Apofxie ^o^/i's days, the Simonians, Menandrians, SatHrnilians. Sec. This was an in- credible increafe of falfe Docfrine in Co Jhrrt a time, and in the times and preachings ot the ApojHes themfelves, whofe power and authority ( one would think) might hav€ made Satan fall he^ ■ fore them as lightning. What progrefs then, in this work of de- lufion mjight be expedcd, when they were all removed out of the W( rid ?- They left indeed behind them C^d^ predictions ©f the power of dtlulion in' after-times. Of your felves Jhall Men arife, j^^^^';?g perverje things. ^ After my departing (hall gritvous JFolves en- ttr. Sec, A&s 20. 30. 77^2 Spirit fpeaketh exprefsly^ that in the hitter times fnme fhall depart from the Faith, i Tim^ 4.. i. and- 'Soitl (2 Theff. 2,3.) prophelies of agf/2fr-// Apoiiacy, upon the itvealing *of the Man of Sin, and the My'hry of Iniquity ^ and; thai . chap. I." ^atmvs%miptittmm* - 167 that thefe fhould be perilous times^ 2 tim.^.i. To the fame purpofc, John mentions the coming of the great Anttchrijl^ as a thing gene- rally known and believed^ i Joh.2.iS. But before all thefe, Chri/t alfo5had fully forewarned his Servants o^ falfe-Chrijis.^ the power and danger of their delufion, and of the fad revolt from the Faith which (hould be before his fecond coming, Matth. 24. 24.. And as we have heard^ fo have wcfeen^ all ages fince the Apoilles can witnefs that Satan hath anfwered the Prophecies that were con- cerning him : what a ftrange increafe of Errours hath been in the World fince that time ? Ir^neus and itertuBan made Catalogues long fince, after them Epiphanm, and Eufebius reckoned about eighty Herefies > Aufiin after them brings the number to eighty tight. Now, though there be juft exceptions againft the largenejl of their Catalogues, and that it is believed by many, that there are feveral branded in their Rolls for Hereticks, that meerly fuffer upon the account of their Name and Nation ( for Barbarijm^ Scy- thifm, Hellenifm are muftered in the Front ) and others alfo ftand there, for very fmall matters ( as the guarto decimani, 8cc. } and that fbme ought altogether to be crofTed out of their Books j yet ftill it will appear that the number of Errours is great, and that all thofe hard names have this general fignihcation, that the Devil hath made a great ftir in the World by Errour and Opinon ; After times might alfo be fummoned in to fpeak their evidence, ' and our own knowledg and experience might without any other help, fufficiently inftrud us ( if it were needful ) of the truth of this, that Errour is one of Satan's great defigns. Secondly, Let us next look into the Reafons which do Co ftrongly engage Satan to thefe endeavours of raifing up Errours. If we fet thefe before us, it will not only confirm us in our be- lief, that this is one of his main imployments, (for if Errour yield him (b many advantages for the ruine of Men, and the dishonour of God, there can be no doubt of his readinefs to promote it. ) This alfo may be of ufe to put us in mind, zpho it u that is at work behind the Curtain^ when we fee fuch things aded upon the Stage, and confe(5[uently may beget a cautious fufpition in our Minds againft his proceedings •> the Reafons are fuch as thefe. Firft, Errour is ftnful^ fo that if Satan fhould be hindred in his endeavours for any further mifchief^ than the corrupting of any particular Perfon, yet he will reckon, that he hath not alrogether loft his labour. Some Errours, that ovtnmn fundamentals o't Faith, 1*58 ZXtmikOt Part 11. Faith, 2xe zs deadly pyfon^ and called exprefsly ^^ww^^/e by the Apojile^ 2 Pet. 2. i. Thefe Herefies are by PW, Gal. 5. 20. re- counted among the works of the Flefh, of which, he pofitively affirms, that they that do fitch things cannot inherit the Kingdom of God: Thofe that are of a lower nature, that do not Co extreamly hazard the Soul, can only be capable of this Apology, that they are lef^ evil j yet as they are oppofitions to Truth ( propounded in Scripture for our belief and diredtion ) they ceafe not to be Sins, though they may be greater or lefs evils, according to the importance of thofe Truths which they deny, or the confequeneer that attend them "> and if we go yet a Ikp lower, to the confide- ration of thofe rajh and bold aflertions, about things not clearly revealed -i though they may poflibly be true, yet the pofitivenels of avouchments and determinations in fuch cafes, where we want fufficient reafon to fupport what we affirm, fas that of the Tfeudo^ T>ionyftm for the Hierarchy of Angels^ and fome adventttrom afler- tions concerning God's jecm Decrees^ and many other things of like pature ) are by the Apoftle, CoL 2. j8. moft yez^ere/)/ taxed for an unwarrantable and unjuft prefumption, in fetting our foot upon God's right i as if fuch Men would by violence thruft them-- felves into that which God hath referved for himfelf^ ( for £0 iy^Arkiiiv- much the word intruding imports, ) the caufe of this he tells us, is the arrogancy of corrupt Reafon, the flefhty Mind, ( fuitable to that expreffion, Matth, 16. 17. fkjh and Blood hath not revealed it i ) the bottom of it is Fride^ which fwells Men to this height j and the Fruit ( after all thefe fwelling attempts J) is no other than . C as the Apples of Sodom ) Duft and Vanity^ intruding into thofe things vphich he hath not feen^ Vainly -puft up by hisflefhly Mind : If then Satan do but gain this, that by Errour C though not diffufed further than the breaft of the infeded Party ) Truth is denied, or that the heart hcfivelled into Pride and Arrogancy, or that he hath hope fo to prevail, 'tis enough to encourage his attempts. Secondly, But Errour is a Sin of an encreafing nature, and ufually itops notat one or two Falfhoods, but is apt to Jpawn in- to many others, C as fome of the moft noxious Creatures have the moft numerous Broods : ) for one Errour hath this mifchievous danger in it, that it taints the Mind to an inft ability in every Truth > and the bond offiedfaftnefi being once broken, a Man hath no cer- tainty where he (hall flay: as a wanton. Horfe once turned loofe, may wander far. This hazard is made a ferious warning againft ErrouEj Chap. I . ^at ttt'jg Xempf atf Ottjg. 1 6^ Errour, 2 Vet, 3.17. Beivare lefiye being led away rvith the errour of the fFicJ^d^ fall from your own fieadfajlnejl. One Errour admitted, makes the heart unfteady i and befides this inconvenience, Errour- doth unavoidably branch it ftlf naturally into many more, as I«/e- rences and Conclulions refulting from it, as Circles in Water mu^I- tiply themfelves j grant but one ahfurdity and many i^ill- follow ^^q- j^^^U]^ upon it^ fo that 'tis a Miracle to find ^fingle Errour. Theife Lo-«7«,3.is, ^-Va.- eufis g.o forth by Bands^ as the experience of all ages doth teftify, >^et^oKKA cvia- and belides the zwwef^iiic confequences of an Errour, vi'hich re- f *'''^'- ceive Life and Being together with itfelf, as twins of the fame^J^J^^'acfrnkr Birth. We may obferve a *e«(5?^«cy in Errours, to othrs that are tant univerfa- more remote^ and by the /o/?^yfrffc^ofmultiplyed inferences, thofe^-'" gratiam, things are coupled together that are not very contiguous. If the ■'^^f^'"''*^' *"' Lutherans ( 'tis "^ Dr. Prii/e^^A: his obfervation ) admit '^niverfaly^,f^ill^''^l[' 'Grace, the Huberians introduce Vniverfal Ele6iion, the Puccians Na- ftionem, Puc~ tural Faith, the NatuvsMfis explode Chrijl and Scriptures at laji as"'*'^'^'^^"'"^- unncceiTary : this is then a fair mark for the Devilto aim at, if '^"''^j^J?' "^' he prevails for one Errour, 'tis an hundred to one but he prevails plodent^ChS for more. * ftum & Scrip- Thirdly, Satan hath yet a further reach in promoting Errour, ^"*'*^- ^''"^' he knov^^s 'tis a. Plague that ufually infc(^s 3.II round about, and^^'^'^' ^'^^* therefore doth he the rather labour in this vi'ork,becaufe he hopes thereby to corrupt others, and infeded Perfons are commonly the moft bufie Agents ( even to the compajftng of Sea and Land ) to gain Profilytes to their falfe Perfwafions. This Harveft of Sa- tan's labour, is often noted in Scripture, they Jhall deceive many, Matth. 24. 24. Many Jhall follow their pernicious ways, 2 'Pet. 2. 2. How quickly had this Leaven fpread it felf in the Church of Galatia, even to P^z^/'s wonder ? Gal, 1.6, I marvel, that you are Jo foon removed from him, that called you into the grace ofChriji, into another Gojpel. Inrtances of the fpreading of Errour are frequent. Pelagianifm rofe about the Year 41 5, but prefently fpread it felf in Palejiine, Africa, Greece, Italy, Sicily, France', and Britain. Ar~ rianifm, like fire in Straw, in a little time brought its flame over' the Chriliian World, and left her wmdringat her felf that Ihe was^ £0 (liddenly become Arrian. Socinianijm had the like prevaler/jy, Ldilius privately had fowed the Seeds, and after his death Faajius Socinus his Nephew did fo befiir himfelf, that" within ten years ("after his confident appearing) whole Congregations in Sarmt- Ha fubmitted themfelves to his Di(2:ates, as Calovius affirms, and <^*»/'^' Th.sec. Bb within ^'■''^''-''^•^^5. >o ZXnUtiUof Part It witHin twenty ot thirty Ye^xs more feveral hundreds of Churches in 'tranfUvafiia were infetfted, and within a /e»? Tc^r/ more, the whole Synod was brought over to fubfcribe to Socinianifm. We have alfo inftances nearer home, after the Reformation, in the raign oi^dtvard the fixth, how foon did Popery return in its full ; ftrength when Queen Maughter \ the Waughter againji the Mother : what fad divided Congregations have we feen ? what Fiercenefs, Prejudices, Slanders, Evil-fur- mifes, CenHirings, and Diviiiens hath this brought forth? what bandying bandying of Parties againft patties, Church againft Church, hatti been produced by this Engine ? How fadly hath this poor IJlind felt the fmairt of it, the bitter contefts that have been bctwistt Treshyterian and Independent ^ betwixt them and the 'Epifcopat ? makes them look more like fadtious Combinations, than Churches of Chrift. The prefent differences betwixt Conformifts and Norl- conformifls ( if we take them, where they ate loweft ) they do daily produce fuch cfft&s^ as muft needs be very pleafing and grateful to the Devil, both Parties mutually objecting Schifm, and charging each other with Crime and Folly i what inve(5tives .and railings may be heard in all Companies ? sis if they had beeh at the gteateft diftances in point of Do(^ine. But whofoever lofeth, to be fure the Devil gains by it. Hatreds, Strife, Vari- ance, Emulations, Lyings, Railings, Scorn and Contempt, are all againft the known duty oi brotherly kindnej}^ and are undoubted provocations againft the God of Love and Peace : What can We then thiilk of that can be fo ufeful to Satan as Errour, when thefi abovementioned evils are the infeparable produc^ts of it ? The modefteft Errours that ever were among good Men are ftill accompanied with fomething of thefe bitter Fruits. The diffe- rences about Meats and Days ( when managed with the greate/l moderation ) made the Strong to dejpife the fFeak^, as filly, wilful, fa<^ious Humorifts h and on the contrary, the Weak^ judged the Strongs as prophane, carelefs, and bold Defpifers of divine Infti- tutions, for fo much the Apoftle implyes, Rom, i^.^. Let not him that eatethj de^ife him that eateth not > and let not him which eateth mt, judge him that eateth. But Ihould we trace Errour thorow the mines of Churches, and view the ffaughters and bloodfhed that it hath occafioned > or confider the PFars and Defblafions tha;t it hath brought forth, we might heap up matter fit for Tears and Lamentations, and make you ceafe to wonder that SatSn fhonld fb much concern himfelf to promote it. Fifthly, The greatcft and moft fuccefsful Stratagem for the hindering a Reformation^ is that of railing up an Army of Errdurs. Reformation of Abufes, and corruptions in Worfhipor Dodrine, C we may wellfuppofe ) the Devil will withfiand with his nt- mofl: might and Policy, becaufe it endeavours to pull that down which coft him fb much labour and time to fet up, and fo crofTeth his end. They who are called out by God to jeopard their lives z« Judj. 5. iS. the high places sf the Field, undertake art hard task in endeavour- Bb 2 ing ,71 ZXttHtiUOf PaTtM. ing to check the power of the Mighty, whofe intereft it is to maintain thofe defilements, which their Policy hath introduced, to fix them in the pofleflion of that grandeur and command which To highly gratifies their Humours, and felf-feekingafpiring Minds : But Satan knowing the iirength of that Power, which hath raifed them up to oppofe, with fpiritual refolution, the current of Prevailing Iniquity, ufually provides himfelf with this referve, and comes upon their bacJ^r with a Party of deluded error nious Men raifed up from among themfeves, and by this means he hopes either to difcourage the Undertakers for Reformation, by the difficulty of their work ( which muff needs drive on heavily, when they that (hould aflifl: prove hinderers, ) or at leaft to flraiten and limit the fuccefs : For. by this means C !•) He divides the Party^ and fo weakens their hands* (2.) Hq ftrengthens their ■ Enemies^ who not only gather heart from thefe divilions ( feeing them fo fair a prognoftick of their ruine, ) but alfo improve them^ by retorting them as an argument, that they are all out of the .way of Truth. (3.) The erroneous Party in the ile^r of the Reformers, do more gall them with their Arrows C even bitter words of curfed reviling, ) and more hazard them with their Swords and Spears of oppofltion, than their Adverfaries in the Front againll whom they went forth. In the mean while, they that ftand up for Truth, are as Corn betwixt two Milflones-, oppreffed with a double conflieak^and contemptible^ nay their very Enemy for telling them the truth, What unfpeakable hindrance muft this be to to Paul ? what griefof heart ? What fear and jealoulTe mutt this produce? he profefleth he was affiraid left he had ^e/f(7n7^d^/<^ff«?^£>»^ labour in vain, Gal. 4. 11. And that he did no lefs than travel of them in birth the Jecond time i verf. J p. If one y^lexander could do Paul Co much Evil, by rvithftanding his /FW/, that he complains of 2. Tim. 4. 24?*. him, and cautions limothy againft him. Uone Biotrephes, by plating againft John wkhmalicions Words, prevailed with the Church, that they received not him, nor the Brethren i What hurt might a Multitude 3 Jc -vej/.tQ,:, of fuch be able to do ? In the Primitive times of the Church, after the Apoftles days > when thofe Worthies were to conteft with the Heathen World, the Serpent caji out of his mouth n>ater,as a flood, after the Woman : (which moft interpret to be a Deluge of Herefies : And fome particularly underftand it of the Arrian Herefie ) that he might hinder the progrefs of the Gofpel. Which defign of his did fo take, that ma- ny, complaints there were, of hindring the Converfion of the Hm- thens, by the Errours that were^mong Chriftian^. Epiphanius tells us. That Pagans refufed to come near the Chrifiians, and would not- fo much as hear themfpeak, being aifrighted by the wicked pradti-- ces and wayes oi the Prifcilianijls. Aujiin complains to the fame purpofe , That loofe, and lafcivious Hereticks adminiftred matter of Blafpheming to the idolatrous Heathens. In after-times, when Religion grew fo corrupt by Popery, th-ac God extraordinarily raifed w'p Luther, Calvin, and others in the Fifteenth, and Sixteenth Centuries •, to difcover thoft Abominations, g ,-. j. and to bring back his People from Babylon. The Devil gave them th'^roVcBz a- iiofmall trouble by a growth of Errours, fo that they were forced pocalyptica & to Fight againft the Papijis before, and thofe Philijiines behind •-> in-"°i^ iiritata fomuch, that Reformation attained not that height and univerfali- J-^JJJhTa mul- ty, which might rationally have been expeded fiom fuch blcfted tmum venabu- undertakings. This was the conjecture of many, particularly of HsjUltimumfe- our Country-man, Dr.Prideaux^ That if thefe Fanatick^Enthufi-^'^''^''^''^.^.^- ajis (which with fo great a fcandal to the Gofpelthen brake forthj) "ffla'iSt^Spir'i- had not retarded and hindred thofe glorious proceedings ■■, that Apocalyptical turn nili fpiri- Be^j^ 0/ Rome, had been not only xveah^ed and wounded, but utterly ^^^]^^'''^''^^'^^^''^?]' overthrown and flain. In particular Cities, where any of the faithful ^^^^ aX'^t'^''^' Servants of Chrift endeavoured to detect the Errours of Popery, if|^,^c ^ i-etar- thefe inftruments of Satan were ready to joyn with the common, dv^i^^m impe- Adverfary in reproaches and difturbances : How they oppoied M//P tv^-Prul.Ov:x. tulussit Augulia i. and with what tiercenefs they called him ^'p^''\ pL^^oi^'^^^ ' alfe 1/4 "ZXttfitikof Partlf fatfe Prophet, Woolf injheeps chathing, &c. you may fee irt thoft that write his Life. How thefe Men hindred the Gofpel at Lim^ burg, againit Junim » At Zurich, againft Zuinglm \ At Ausburg^ "jWf/f^. , Adam, againft. Vrbanits Kegins \ you may alfo fee in their Lives. In aJl j/a >/t^. Theol. ^I^j^l^^ gj^jj Others of like nature, you will ftillhnd, (i) That there was n^er a Reformation begun, l)ut there were erroneous Per- Ibns to hinder diud diftract the Reformers. (2) That thefe Men ex- preffed as great hatred againft the Reformers, and oftentimes morCj than againft the P^^//f J- : and were as fpitefully bitter in Lies, Slan- . ders , and Scorns againft them , as the Papijis themfelves. Sixthly, Satan can alfo make ufe of Errour, either to fix Men • in-their prefent miftaken wayes, and carelefs courfei or as a temp^ ; tmon to Atheifm h Varieties of Opinions andDo yet, the confideration of the multitude of Errouis doth rivet them in the perfwafion of the Truth, and goodnefsof that way of Religion, wherein they had been Educated. P^^i/fj are hardned by this i and though they have no reafbn to boaft of their unity among themfelves, as they have Di'couifc of been often told •, and now of late, by Or.Stillingfleet: (who hath the Idolatry manifefted, that their Divifions among themfelves, are as great, of to Church 2nd managed with as great Animolity, as any amongft us i ) yet are ^"^^' their Ears fo beaten with the Objection of Sedls and Schift-ns elfe- where, that they are generally contirmed to ftay where they are. Befides, this is a ftumbling-block which the Devil throws in the way GKap. I . Satan's ^tmptations. 175 vf^yo£ l>oor Ignorant Vcopkh if they are urged to a ferious firi(3:- nefs in ReUgion, they are ^jfr/g/:?^e and one way or other, e^'re^/y, ox^confequentially they lead on-- 176 %%nm\itM Part 11 on ?ra^ice\ and that with the highefi fecurity, and confidence > as if they were very Truths indeed. The Devil then hath this great advantage by Errour > That if hecan but corrupt the mindspf Men i efpecially in the moxttveighty and Fundamental Points of Religion: then by a great eafe, and without any more labour, he hath gained them to the pra& ice of whatfoever thefe wrr/^^fe^ Principles will lead unto. No courfe can be taken, that with greater expedition and prevalency, can in- troduce profane Debaucheries than this. Thus he -conquers Pi^r/iex znd Multitudes^ as a vidorious General takes Cities, and whole .Countries by iS'?irrm2<^er : whereas his particular Temptations to Sin are but inconfiderable, lefs fuccefsful, picqueerings in comparifbn ; and when he hath once corrupted the ««^er/?Wi«^j" of Men, he hath by that means, a command over their Confciences '-> a.nd doth not now urge to Evil, in the notion of a Vevil, or tempter i but as an Jngel of Light^ or rather as an Vfitrper of Divine Authority : he requires, he commands thefe wicked Pracftices, as mcejfary Du- Inpeifecutione^^'^J" i or at leaft, gives a liberty therein, as being harmlefs allow- togit homines ances. This difference was of old obferved in Satans management negare Chri- of Perfecution, and Errotir v that in the former, he did compel Men ggt-^ ' 'to denyChrift: but by the latter, he did /e-^^c^ them. That the Lives and Pradices of Men, are fo concerned by cor- THpt VoUrines^ may appear to any, that are but indifferently ac- quainted with Scripture, or Hiftory, We are told by the Apo- n Tim. I. TO. ^^^^ Yaul^ That Faith and Confcience fland £0 related to each other, that they live and die together j and that when the one is Ship- avrack^d^ the other is Vrorvn' d iox company. In Phil, ^,2. he feems feverely harfh againft thofe of the Co/icifjon^hecdLllsthe^ Dogs, Beivare of Dogs j beware of evil Workers, The reafbn of which expreffion, (\ apprehend ) lyes not fo much in thefe re- (emblances. That Dogs j^o)// the Flock, by devonring •> or that they are /^a?^z«g Creatures: or that they ZLxeinduJirious in profecution of their Prey ; (though in all thefe particulars, falfe Teachers may be compared to Dogs » for they {pare not the Flock, they com- pafs Sea and Land, to gain Difciples, and they intice them with' fair fpeeches ; ) but rather, he intends the (imilitude, to expreis thcprephane Life^ and carriage of thefe Seducers v for Dogs Me filthy creatures, to a Proverb, 7he Dog to his vomit. And common Pro- flitutes, for their uncleannefs, were called Dogs^ in the old Tejla- ment. So fome expound, Vent, 23.18. The hire of a Whore, or the price Chap, u §>Mm's Xtmpt^tims. 1 77 price of a "Dog. And we have full and clear defcriptions of Sedu- cers, from their wicked and abominable Pradices. 2. Pet. 2.10. T'hey that wa\after the flefh^inthe luft of uncle annefs^and dejpife Govern- mehft Prejumptmus are they^ felf-rvilled^ they are not afraid to Jpea}^ evil of Dignities, Verf. 1 4. Having eyes full of Adultery^ and that cmnot ceafefrom Sin : an heart exercifed mth covetous PraSfices •> curfed Children, Verf. 18. 'they allure through the lufis of the fiejh, through much wantonnejs, — Ji-jde verf. 4. ihere are certain Men crept in un^ arvares^ who ivere before of old^ ordained to this condemnation '•> ungod" ly Men^ turning the Grace of God into Lafcivioufnefs, Verf. 1 6, Thefe are Mmtherersfiomplainers ^walking after their orvn Lufis^Scc. 2. Tim. 3. verf. 2,3,4,5. Men Jh all be lovers of their ojvn felvesh Coveteous, Boafiers^ Proud^ Bla^hemers, difobedient to Parents^ Vnthankful^ Vn- holyj' without natural Affe&ion^ "Truce-breakers ^ falfe Accufers^ Inconti- nent^ Fierce^ dejpifers of thofe that ar^ Good, Traitors, Heady, ^fg'^T minded, lovers of Pleajures, more than lovers of God: of this fort are they which creep into Houfes. All which, do fet forth Heretical Perfons as the moft fcandalous wicked Wretches that we ftiall meet with : grofly filthy in themfelves, corrupted in all the Duties of their Relations, natural, and civil j defiled in all the ways of their converfe with Men. Neither are thefe wicked pradices iiTuing from grofs Errours, to be looked upon as rare, 3iccidentd\, 01 extraordinary effed:s thereof^ but as the natural and c(7mOT(?« fruits of them : for Chrift makes this to be the very fecial property and note, whereby falfe Prophets maybe difcovered. Matth,'j,i6. Te jh all kfiow them by their Fruits: Do Men gather Grapes of Ihornes, or Figs of Thifiles ? &c, Thefe Fruits, were not their Do&rines, but their Lives; (for to know falfe Prophets by falfe Do&rines is no more , than to know falfe Do&rine by falfe Do&rine.) If any object, That many falfe Teachers ap- peared in the fhape of /eewz«|;H(7/zw€/}, and ftridinefs of Lifei they may be anfwered, from Chrid's own words : for there he tells us, Cto avoid miftakes) That their firji appearance, (and it may be the whole Lives of fbme of the firfi Seedf-men of any Errour) is under the form of San&ity : They come to you in Sheeps-cloathing i In an outward appearance of Innocency, and plaufible pretences: but then he adds, that their Fruits afterward will difcover them. A Tree at its firft Planting , is not difcovered what it is i but give k time to grow to its proper fruitfulnefs, and then you may know of what kind it is : fo that we need not- affirm, That damnable C c Dodrines i?^ Z%tmiUOf Partn. Dodrincs produce wicked Lives inall thzt entertain them at the very firji j 'tis enough for difcovery, if there be a natural^ confequen- tial tendency in fuch Do(^rines, to pra&icallmpieties > or that at laji they produce them, though not in all, yet in many. And that this matter hath been always found to be fb,all Hifto- ly doth confirm. Such there were in the ApoiHes dayes, as is evi- dent, by their complaints. Such there were in the Church of ?er- gamos^'Ktv. 2. 14, 'thon hafi-them that hold the VoStrine of ^zha.my who taught Balak to caft afiumbling-block^ before the Children of Kx3.eli to eat things facrificed unto Idols, and to commit Fornication. There, ' were alfo, the Nicolaitans^ of whom Chrift declares his abhor^ rency, Verf.i^, In the Church of "Thyatira^ there was the n>oman Jezxbel^ n^ho taught and f educed many of that Church, to the like, abominable Dodrines and Pra(3:ices. ^e/'/^2o. Befidesthefe,the Ap^le John was troubled with the abominable Gnojiick^. The filthy CarpocratianSy who taught, That Men mufi fin, and do the will of all the Devils, or elfe they could not evade Principalities and Powers '■> who would no etherwife be pleafed to fuifer them to efcape to the Superiour Heavens. Of thefe Men, and their licen- cious Do(ftrine doth he fpeak, i John, ^.6, &c, thzt they that are born of God indeed, muft not , dare not, cannot give them- felves up to a liberty in fuch Abominations. The /ame Fruits of corrupt Dodrine appeared after the Apo- . files dayes. What was M?«t^««^ but an impure wretch ? What were his two companion Propheteires,Pri/?ii/^, and l^aximilla^ but infamous Adultereffes ? The PrifciUianiJls^ the Manichees^ and abun- dance more, left the ftinkof their Prophanenefs behind them i by reafbn of whom, (according to Pe^erj- Prophelie, 2 Pet. 2, 2.) the, way of 'Truth was eviljpoken of Later times have alfb given in full evidence of. this Truth, How ftiameful and abominable were the Lives of John of Leyden^ and the reft of thofe German Enthufiajis ? Who reads the ftory of Hacket, and Coppinger^ without deteftation of their wicked Pradi- ces ? What better have the Familijis^ and Libertines of New and Old England been ? fome were turned off to higheii Ranting^ ia See the Story aJl Prophanenefs of Swearing,Drinking, Adultery, and thedefying of Mr. Cop/,, of a godly Life: and this, under the unreafonai^le boajl of Spirit and Perfedion. The Heavens may blufli, and the Earth be afto- niflied at thefe things ! But in the mean time, Satan huggs him- felf in his fuccefs i and encourageth himfelf to further attempts in I Chap. 1. ^Sit&n'M Xtmptatlons. ly^ in propagating Errour, feeing it brings in fo great an harveft of Sin. Eighthly, In this Defign of falfe-Do^rine, Satan is never alto- -gether out : if he cannot thus dehle their Lives, yet 'tis a thoufand to one, but he ohfim6fs their Graces by it. What greater hinde- rance can there be to Convcrlion,than Errour ? The word of Truth is the means by which God, through his Spirit, doth beget us i 'tis part of that Image of God that is implanted in us : 'tis God's Voice to the Soul, to awaken it. It cannot then be imagined that God will give the honour of that work to any Errour : neither can Truth take place, or have its Effect upon a Soul fore-jialled with a contrary ialfliood. Falfhood in pofTeflion, will keep Truth at the door. Neither is Conversion only hind-red j by fuchErrours as diredily contradict converting Truths j but alfo by Collateral non-fundamental Errour s. As they fill the Minds of Men with ^r«- judice againft thofe that profeis another Perfwafioni fb that for their own beloved Errours-fake, Men will not entertain a warning, or convidion from thofe that difTent from their Opinions : they hrft . account them Emmies^ and then they dej^ife their Meflage. 'Tis no fmall matter in Satans way, to have fuch an obliruc^ion at hand, in the grand concern of Converiion. Yet this is further ferviceable to him, to hinder, or weaken the Graces of the Con- verted already : if he can fet God's Children a madding upon Er- rour, or make them fond of Novelties h he will by this means e;v- hauji the vigour and ftrength of their Hearts j fo that the fuhftan" iials of Religion will be negleded. For as hurtful Plants en- grofs all the moifture and fatnefs of the Earth where they itand , and impoverifli it into an inability, for the nouriftimenf of thofe that are of greater worth : So doth Errour pofTefs it felfofthe ftrength of the Spirit i and in the mean time, negle&ed Graces dwindle into emptinefs, and fade as a Leaf, The moil: curious ^ejiions and Opinions that are, contribute nothing to the Ejiablijh- ment of the Heart i 'tis only Grace that doth that. Heb. 13. p. The heart vs eftablijhed with Grace^znA not with difputes about Me.its : nay, they do Grace a prejudice, in that they make it fick^ and lan- gwi(hing : for to that fence is the Origiwj/, in iTim.6,^. DotingNoa-av m^'i about ^efiionSj or growing difeafed, becaufe of the earneli prole- Cnrrmi- cution of Opinions. Ninthly, Errour hath yet another mifchief in it, which makes it rot a little dei.rable to Satan > and that is the judgment, or pu- Cc 2 nilhmcnt i8o ;a Cteatife Of Partii, niftiment that it brings. So that it every way anfwers the Devils ha- tred againft both Soul and Body. Thebleilings o^ProjperitysLnd Peace do attend the Triunnphal Chariot of "Tra*/?. Pfal. 85. 1 1, 12. I'mth ' ^alljpring out of the Earthy and Kighteoufnefs Jhall look^ down from Heaven. And then it follows, That the Lord Jhall give that which is good^ and our Land jhall yield her incredfe. But on the contrary, Errour doth naore frovoke God than Men are aware. How often did God defolate the IJraelites^ fet a hre in their Cities, and gave them into the hands of their Enemies , becaufe of their changing the Truth of God into a lye i and worftiipping and ferving the Creature wore than the Creator ? God left not. the Church of Terga- ■ mos^ and T^hyatira without fevere Threatnings for the Errour of the Nicolaitans, Rev. 2. i<5. Repent ^ or elfe I will come- unto thee quickly- VerC 22. I will cafi them into great tribulation, except they repent of their Veeds^ and I will kill her children with death. And accordingly, God fulfilled his threatning upon them, by bringing in the Saracens to defolate them, and to polTefs their Land : as he^ alfo brought the Goths upon the Empire, for the Arrian Herede; How is Satan pleafed to labour in a Delign that will kindle the Wrath of the Almighty > e H A p. ehap.2. ;t>atan's STeinptftttons. iSt c H A p. 11. Ofth£ Advantages which Sata» hath, andufe:h^ for the Introdiiuiion of Br r our, Js, (i .) Fro?^ his own Povper cf Spiritual Fascination, that there is fuch a Povper j proved from Scripture, and from the Effects of it, ( 2 .) Prom our imperfeUion ofKnovpledg . the particulars thereof explained. ( 3 , ) Prom the byafs of the Mind. What things do by as it 5 and the povper of them to- frvay the Underflanding. (4.) Prom Curiofity, (5 .) frorn Atheiflicai Debauchery of Confcience, - THat Satan may the better fpeed in his defign, he carefully takes notice of, and diligently improves all advantages* Indeed all his Stratagems are advantages taken againft us, ( for fd the Apoftle in his caution to the Corinthians calls his devices,, left Satan ftiould get an advantage of us^ 2 Cor. 2.-ii.) but here, I only iinderftand thofe that are more general^which are the grounds and encouragements to his particular Machinations againft Men, and which alfo dired him in his procedure. Thefe are Firft, Satan's own power of Spiritual Fafcination, by which he infatuates the minds of Men, and deludes them, as- the external fenfes are deceived by Inchantments or Witchcraft. That Satan is a cunning Sophiikr, and can put Fallacies upon the Underftanding '■> that by fubtile objedjrions or arguments he; can obtrude a fallhood upon the belief of'the unskilful and un- wary i that he can betray the judgment by-thc affedions, are things of common pradice with him. But that which I am now to fpeak of, is of an higher nature, and though it may (probably) take in much of his common method of ordinary delufion, yet in this it differs, C at leaft ) that 'tis more efficaciom and prevalent i for as his power over the children of dilbbedience is fo great, that he can lead them captive at his tviH^ ( except when he is coun- termanded by the Almighty, ) fo hath he (by fpecial commiiIion> iSi ZXnmitttif Part II. a power to lead thofe to Errour effeBuallyj ( without iiiifling his end ) that have prepared themfelves for that fpiritual judgment by a fpecial provocation \ and for ought we know, as he hath an extraordinary power which he exerts at fuch times, Co may he have an extraordinary method which he is not permitted to prad"ife daily, nor upon all. That fuch a power as this the Devil hath,- is believed by- thofe, whofe learning and experience have made their judgments of great value with ferious Men i and thus fome do defcribe it, 'Tli' Gal 5 I. adelufwn ivithakind of Magical Inchantment i (b Calvin : a Satani' Gal. 3. I. cal operation whereby thefenfes of Men are deluded-, thus Perkins : who after he had afferted that Satan can corrupt the Fantafy or Ima- gination, he compares this Spiritual Witchcraft to fitch difeafes of Melancholy, that make Men believe that they are, or do, what they are not or do not, fas in the difeafe called Lycmthro- pa:) and to the inchantments of Jannes and Jamhres^y/ho deluded Fafcinatio eft the fenfes of F W^o^. Others more fully call it, a more vehement Spiricus Impo- operation of the great Impoflor^ rvherehyhe obtrudes jome noxious Errotir !:°"™?i^^"' ^Pon^ t^e ^i"^:, ^"^ perfvpades mth/kch effieacy^ that it k embraced tlor Opei alio, -f, . , 1 r-'- 1 1 n n 1 1 in qua noxium With confidence^ defended jmnuoujiy^ and propagated zealoujly. aliqucm Erro- '. rem in dogmate vel praxi ( Doftrinx Dnae contrarium, fed Sophifticis prseftigiis depidum) pro vericateincaucishominibusobiendit, iifque efficaciter perfuaoit, ut Errorem eum confidenter prapJeftantur, flrenue defendant, & zelojnon fecundum Deum propagant, Dickson Therapeuu Sacra, lib. 3. cap. 7. A particular account of the way and manner by which the De- vil doth this, is a task beyond fober enquiry , it may fuffice us to know that fuch power he hath, and this I fhall coniirm from Scripture^ and from the effe^s of fuch delufion. Firll, There are feveral Scriptures which affert a Power in Satan to bewitch the minds of Men into Errour, from which I Ihall draw fuch notes as may confirm, and in part explain this Truth in hand. And I (hall begin with that of Gal. ^.1, 0 foolijh Galatians, who hath bewitched you^ that you jhould not obey the Truth ^ 8cc. The word which the Apoule here ufeth for bewitching, ( as Gram- cl-arnmaticis marians and Criticks note ) is borrowed from the practice of dia.m effe ^ ^ ^ - _ * placet quafi ^a,(rx.suva) id eft, roli !toi mcnte prevailed againft the T'rtithj but againft fuch evident manifeftati- alienati co- ons of it as they had, when they were fo plainly, fully and effi- *'""'. ^^P^""^ cacioufly inftruded j for before their eyes Jefm Chrift had been evi- JS^gff'^^'^ani < dently fet forth : which expreilions and carriage cannot rationally ftultit};E, argu- be thought to befit a common ordinary cafe. ens. cahtn^ Next to this, let us a little confider that famous Scripture, in 2l'hejf,2.p,io^i I. TFhofe coming'fi after thexporking efSatan^mth all Fower — and for this caufe^ God pall fend them (hong delufions that theyjhould believe a lye . I (hall from this place obferve: a few- things, which if put together, will clear the truth we fpeak- of: Asfirft, In this delufion here mentioned, the Apoftle doth not only fet down extraordinary outward means, ( as Signs^ and Lying Wonders ) but alio fu its thefe extraordinary means with a^ futable coviComitdiTit inward power i for, by Power 1 donotunder- ftand ( as fome ) a power of fhewing Signs, and doing Wonders, Pifcdt-jr & - as if the Apoftle had faid, kv^vocfAAi Gv,ijAiCi>v ^T^^ociZiV^ «j/^^.5drf/'o?'» . thepowerof Signs and Wonders J for the words will not well bear that without fome unnatural ftraining : but I underhand by it, a. Power diflind from the Signs and Wonders by which he moves their hearts to believe, by an inward working upon their minds, jhikingin with the outward means of Lying Miracles propounded to their fen fes. And we may the better fatisfy our felves in this , n , ' ^ interpretation, if we. compare it whh Kom. i-^^i p. where not ^f^/f^^T-rs^'' only the power of doing Wonders is exprelTed by a plirafe, r^^v h J\vZ proper and <5?/jfere«t from this of the Text in hand, through (^n 'Trvivixa- mighty'^°^ ®-*** i84 ZXtt&tiU^f Pa^tll. mighty Signs and TFonders^ or in the power of Signs and Wonders^ but it is alfo clearly di^tngmjhed from the Tower of the Spirit of God in working upon the hearts to make thole Wonders effica- cious and perfwafive '•> fo that, as in the Spirit of God we ob- ferve a Power to do VFonders^ and a Power to worh^upn the Heart by thefe Wonders, we may conclude that this wicked Spirit hath I Ivi^iAv ^^^^ ^^^^ order to Sin and Delufion) this trvofoldVowtx, But fe- ^ m^vS,. condly, 1 note further, that this Power Js called zjpecial energy of peculiar force arid efficacy in its working, the ftrange inexpreffi- ble firength of it feems to ftand in need of many words for expla- Iv 'TT.dim ^vvd- nation : He calls it all Vomer ( which as well notes the^fgreeand fxii. height, as the variety of its operations,) and then the energy^ the virtue, operativenefs and (Irength of Power. Thirdly, 'Tis alfo to be obferved that Satan's fuccefs and exercife of this Power of Delufion depends upon the commiffwn of God^ and that therefore 'tis extraordinary^ and not permitted to him but upon fpecial occafions and provocation, for this caufe God Jhall Jend, &c. Fourthly, The fnccefi of this Power when exercifed, is certain, They are not only ftrong delufions in regard of the Power from whence they come, but alfo in regard of the event ^ thofe upon S,cLifor in loc. whom they come cannot but believe. Infatuation and Vertinacieuf- nefi are the certain fruits of it. Fijfthly, The Proof of all is mani- feft in the quality of the Errours entertained, for they are pal- pable grols /yex, and yet believed as the very truths of God, and they are in (uch weighty points as do evidently determine the Soul to ruine, lies to he damned, which two things are fufficient proofs of Spiritual fafcination. It being unimaginable that rational Men ( and efpecially fuchas were inftrudted to a belief , of a contrary truth ) fhould £o far degenerate from the light of Reafbn, as to be deluded by grofs and apparent Lyes, andof fuch :. high importance, except their minds had been blinded in fbme ex- traordinary way. Some further confirmation may be added to this truth from i King. 22. 21. And there came forth a Spirit and flood before the Lord, and f aid, Iwill perfivade him I will go forth^ and I will be a lying Spirit in the mouth of all his Prophets, and hefaid, thou Jhalt per fwade him, and prevail alfo. I might here take notice of Satan's re^^//2e^ in this work, as wanting neither skill nor will, if he were but always furniihed with a Commif- ilon i as alfo the powerful e;^cacy oi Spiritual Witchcraft, where it pleafeth the Lord to permit to Satan the exercife of his Power, chap. 2. §>&tAtvsXm\ii^mione. iSj Power, thoujhalt ferfrvade.^ and prevail alfo. But that which I -77^ would obfcrve here, is fomething relating to the »/4««er of his cdnced"nte3 proceeding in thefe Delufions : He attempted to deceive the fatfe fpccies, imagu Prophets^ and by them to delude Ahab > and both, by being a ly- "es & fimula- ing Spirit in the mouth of the Prophets : which necefTarily, fas Peter i^^ ^^^'^^ ^^^' Martyr ohCQiiVes) implies, (i) That Satan had a Power fo ftrong- rg'ihlmagma- •ly to fix upon their Imaginary Faculty^ the Species^ Images, or ria hominam Charadrers of what was to be fuggefted, that he could not only facultate,ita ut make them apprehend, what heprejented to their minds i but alfo, efs Jemon"* make them believe, that it was a Vivine In^iration, and confequent- ftrentur, dein- ly true : for thefe falfe Prophets did not fpeak hypocritically, de poteft in- what they knew to be falfe,but what they confidently apprehended ^^^^^'^^ atq^ to be true i as appears by the whokftory. (2) He could irritate,'']^^^^^^^ and inflame their defires to /'^^/z/^ fhefe their Perfwafions to the ad ea inaedi- King, after the manner of Divine Prophecies. C3) He had a^iU alacdtatc further power of perfwading Ahab, that his Prophets Jpaks^^'^p^^^ iruth, o ^ f tjr. in. Loc. That pafTage of Kom. 1. 28. God gave them over to a Kepro- Reynolds txszx. ^ate Mind, doth give fome account horv Men are brought by ^^ Paffions, the Devil into thefe falfe Perfwafions. A Reprobate Mind, is ^^''^- '*• P'*^* a Mind injudicious j a Mind that hath loft its Power of difcern- 1^^(^ ^•^^_ ing. "Tis plain then, that he can fo hefot and blind the mind,^Sf. that it fliall not be ftartled at things of greateft abfurdity^ or in- ^ conveniency. If any yet further enquire, how he can do the{e things ? Wc muft anfwer, That his particular ways and methods, in this cafe, we know not i only it may be added, That Ephef 4. 17. Paul tells us, He can make their minds vctin, and darken their under- fiandings. By Mind, the feat of Principles is commonly under- „ v ftood. By llnderftanding, the Reafoning, or difcurfive Faculty, ^J^^^"^^^ which is the Seat of Conclufions : fo that his Power feems to extend to the obliterating of Principles h and can alio difable them to mzkc right inferences : infbmuch,that he wants nothing, that may be necelTary to the begetting of ftrong perfwafions of any fallhood, which he fuggefts h according to what is intimated. Gal, 5.3. This Perfwafion cometh not of him that called you: that is, not of God, but of the Devil. From all thefe Scriptures, then it appears. That this Spiritual Fafcination, is a Power in Satan pohich he exerts, by fpecial Com- ntijfton, upon thofe that hceive not the Truth in the love of it, by which D d . he 8^ Z%tmmOt PatcIL hecanfbjhrongly imprint faljhoodsupm their Minds^ that they beconit fffiahle to dijcern hetrvixt 'Truth, and a Lye > and Jo by dark^iing their Vnderflanding , they are effectually perjivaded to believe an Er- rour. Secondly, There is yet another proof of this Spiritual Witch- craft , from the confideration of the Effe^s of it, upon the Deluded : and the uncouth, ftrange unnatural v^ay of its pro- c-eeding. Let all particulars of this kind ht put together, and it will not be found poffible to give any other rational accompt of ibme Errours, than that of extraordinary Delufion. Firft, Let us take notice of the vilenefszxidi odioufnefs of fome Errours that have prevailed upon Men > fome have been plainly fittijhh fo evidently foolifli, that it cannot be imagined, that Men that entertained them, had at that time the ufeof Reafon, or any competent Underftanding, This very confideration, the Pro- phet Ifaiah infifts upon largely, Chap. 44. from verf, p, to verj^ 2 1 . "Where he taxeth them finartly, for the fenceleis doltifhnefs of their Errour, in Worfliiping Idols: he tells them, the matter of^ it is the Work of Nature v a Cedar ^ Oakj, or AJh, that they them- felvesf poffibly ) had planted, and the Rain did nourifh it. Ferf. 1 4. He tells them alfo. That the form of it, v^^as from the Art of the Workman, the Smithy or Carpenter, Verf, 12, 13. The Smith with the Tongs, both tvorketh in the Coals,- and fajhioneth it mth HarK' tners, and worketh it wiih the firength of his Arms, — ^The Carpen- ter ftretcheth out his Rule, Ije 'mark^thit out with a Line, hefitteth it mth Planes , and he mark^th it out with ^ Compafs, — ■■ — He fiir- ther minds them, that without any reverence, tliey make ufejof' the refidue of the Materials i out of whi-ch, they formed their Idol to common fervices of dreffing their meat, and warming. xhtmiklv^s'-i He bmneth part thereof in the Fire, with part thereof he eateth Flefh, he roafieth roaji, and is fatisfied h yea, warmeth him" felf, and faith. Aha, I am warm, I havefeen the fire. Verf. 1 6, Then he accufeth them of Sottiihnefs v in that, the refidue thereof he tnak^th a^ God, even his graven Image, hefalleth down to it, andwor- jhipethit, and prayeth unto it, and faith. Deliver me, for thou art my Qod, verf. 17. And from all this he concludes, That feeing this - is {o directly contrary to common reafon and underftanding, iC which in the ordinary exercife of it, would eaiily have freed them from fuch a dotage: for if they had but knoivledge or un- derfianding to fay, 1 have burnt part of it in the firer-t I haze baked bread: Chap. I . Satan's. Xtmpmions. i $7 bread., andjhall Imak^tfye refihe an ahotnination ^-^Verfl pp. Tftey could. EOthave been ibfoolifli,) it rauft then, of neccflky^ be a Spiritual loiatuation. Their Eyestverep^t that they cannot fee ^ and their Hearts^ that thy cannot undwfiand- — Verf. 1 8. A deceived heart hath turned him afide Verf. 20. Other Errours there are, that lead to heaftly^ and unnatural Villanies 5 fuch as diredly crofs all' the/okr Principles ofMan-kind,the »-«t?/i)' and Religion, into the grolTeft Impieties : and alf this, ^^ M^„^a^^^ the perfedion and top of Religious Attainment, commanded in Spiritu quo- the Word of God, or by his Spirit j and well-pleafing to moft ^^^^ maligno holy and pure DivineMajefty ? Let it (I fay) beleft to the con- 'r^"^; |^J^ lideration of Men, how it fhould be, without fbme fuch extra- & mentis infa- ordinaiy Caufe as hath been mentioned ? nia exagita- Secondly, Let it be obferved alfo. That fome Errours bring ^^^] bacchari .- wiih them fome extraordinary^ flrange'^ mnatnral^ unufual Anions > fo?um'u°mer?" and put Men into fuch oMgarhs^ poflures, and behaviours, that,garrire/ed pe- lt is eafie to. fee, they are adied by a force, or power, not )^«»?^«e.iergnnas quaf- Some have been carried to do things, beyond whatfoever n^igbt^^|." ^^^^p^^""" have been expedred from the age and capacities of the Parties i phetare-Non- as Extaiies, Trances, and q.uakingsof httle Children i their Pro- nuUi ilium phefying, and fpeaking Scripture-threatnings after fiich iits. ^-'^"^^P!^ ^"f^- Some have been a as "^ Montams, I]i^tum',Dsemo' of whom Eufebius witnelTeth: That fometimes he would- benio agitatum {ei^ed upon, by a kind of malignant Spirii^ and would fuddenly — in^^i^P^bjnt break forth into a r^ge and Madnefs > and prefently utter ^#|n^,er'''''£«i^T and bold Speeches .^ firange unufual Voices., n>ith Trophefyingsh i"f>- ii{i{oY.. Ecclef. much., that he tp as judged by thofe thatfaiv him., to be aSfed' B'y the Ho.^ . Cap.i-i. ■ D d 2 Devil : i88 ZXttatittaf Part 11. Devil, Others have teen as in a motcfoher ^iritual Rapture: an inftance whereof I Ihall give you from Mr. Baxter in thefe words i J have beard from an ancient godly Man, that knew Arthington, and^ Coppinger j that thty tvere fojfejfed rvitb the Sprit of the Grundkto- nians. The fame Man affirmed, 'fhat he went but once among thent^ , himfelf and after Pr tyer, they breathed on him, as giving him 4he ho^ f (T^'nofFaich I) Ghofi j and he rvas fo ftrangely tranjported for three days, that he; par. 3. In the vpas not the fame Man j and his Family n^ondred tfhat was the mat' Margin. fer with him: he had no ^Confejfisn of Sin, but an elevated jirain in Prayer, at if he had been in jhange Kaptures : and after three days he was as before, and came no more at them. Some have been car- ried into c^/7^//&, and ridiculous Acftions ■> fuch was thebehavi- See his ftory qux of Jo, Gilpin, in hisDeluCion zt Kendalinlff^ejimerland yzshis ^Ued i^e going to the Fidkrs Houfe, playing upon a BafeViol, in token ii*t*sSr p^ken ^^ gpjyjjyai jvtelody \ his creeping up the Streets upon hands and knees, in token of bearing his Crofs > his making Marks on the ground, and beating it, as his Mortification of Sin : and a great many more things of like nature. Such things as thefe, are as fpiritual Marks and Chara&ers en- graven upon Errours, by which a diabolical Power, moving and adingfuch deluded Creatures, (l"ke (b many Puppits) is evident- ly di£overed. Thirdly, When we fee not only Idiots, and thofe whoie defed of Underftanding, might put them under the power of an ordina- ry Cheat , thus impofed upon v but Men, otherwife intelligent, rational, and ferious, blinded with Follies, taken with apparent Dotages, admiring Trifles, and carried away with things, which common reafon would teach them to abhor : 'tis more than fufpi- cious, that 'tis not any probability of Truth, or excellency in the Erxour, thatprevails with them: but, a iS'/'/r/>« what elfe can be apprehended to be the caufe, butapow- aful Satanical Delufion ? Fourthly, Add wie to thefe, the confideration of the y«<^e«- nefs of the prevakncy of fuch Errours, againft plain and evident Truthsj Chap. 2. Satan's %mtptations* 189 Truths!, (which is a circumftance taken notice of "by the Apoftle. Gal. J»6, I marvel that ye are fo foon removed from him that cal- led yon into the Grace of Chrift^ unto another Goj^eh ) In which cafe we may obferve, it ufually falls out. That Mens ^ffe&ions pre- vent their Vifcoveries^ at the hrft view they are taken, before they underftand what the Errour is > and they are ^erfvpaded before they kfiorp. Fifthly and Laftly, That the earnefinefs of the profecution, by which they maintain, and propagate the Errour, is a kind of a/z-. natural fury ^ which hurries Men with violence into an unyielding ftifnefs, to the ftifling of all kindoF Charity, and Confideration. Thefe things put together, (I fay) makes the matter in hand evi^ dent » when Men, otherwife rational, are at firfi touch, highly in-' amoured with, and wo/e«t in the purfuit of Errours, that are fot^ ti(h,ox devillijh ». we can refolve it into nothing lefs, than into that, of theApoftle, IVho hath bewitched y§H ? The improvement of this hrft, and great advantage for the introduction of Errours, is more than can be well expreifed > but he hath befides, other, ad- vantages which he no way negleds : among, which, Secondly,. Our Imprfedion- in Knon?ledge^ is .^one of the leafti. iRour Knowledge had been perfedt, it would have been a task too hard-for the Devil, to make us Erroneous, j for Men do not err^ but fa far ast-hey ^re ignorant : to impofe upon Men againft clean and certain Knowledg is -impoffible. Men cannot believe that to be>m/e, which they i^«,^ to be falfe. It would be as filly for Sar^ tan^to make fuch^ attempts, as for a Jugler to endeavour thede-v - ception of thofcy that know and fee the ways of his Conveianr ces as well as himfelf. That our Knowledg is imperfed, I fliall pjiove and explain in the following particulars. ■ Eirft, The Scripture plainly afferts it, thegreateft number:. o£ Men(whichareinan ««rege«ertf?g Eftate) areexprelly called,/o(?/i/)^, blind, ignorant, Men that are in Darknefs, Men that do not know, . nor confider, that periih through Ignorance., Others, that ( in ! . comparifon to thefe; are called Children of the Light j and fuch as fee with open face, are not withftanding. (when compared to a Ikte of Perfe(fiion; reprefented to be in the Non- age oi their Knowledg, . unripe, imperfedt '> the ApqiUedoth fo. exprefs it, i Cor...i3.^t ' Weh^ow in p^rt, we prophefie in part;. In, the Explanation.of this=, >. he com-pares^out attainments in this World, to the underjlanding^ thoughtSy:a.nd>j}eakingsQ£Childxen, v,ii, concludes iv.i2. That all ■ 1 90 Z %UatiU of Part IL all our knowledg, gives us but a dark imperfcd reflc<3:ion of things'f-n'e fee through a Glafs darkly* Secondly, Men that have had the clearcji heads^ and have been- at the greateft ^^i«j- in their enquiries to find out Truths have Plura nefcio brought back the dear ww/Sm of their cwn Ignorance. A^jhn l)>i/?ii9.^r.2i ^o^f'^^^f.h? That in the Scriptures, (which he made his chief Meld, Adam fiudy} the things rvhich he k^erv 7iot^ tvere more than the things he' in vita. underjiood, C/^j'fr.^a^, in humble Modefty goes a little further, My dearefi k^omledgCfzithhe) istoknow^ that I J^iotv nothing: and it will be acleardemonftrationof that Mans ignorance, that boads of his Knowledg i his own mouth will prove againft him, that he k^orvs nothing as he ottght to k^om. Thirdly, The confideration of the Nature of the things, which are the Objeds upon which we employ ourfearch, will fuffi- ckntly convince us, that we do comprehend but vpry little. For though the Scripture hath expreffed the main concerns of eternal Life fo fully, that they are as c/e^ as Light, and ncednofuch ftretch of the Brain, but that the meaneft capacities may as certainly un- der/land them, as they underftood any thing of common bufinefs , as, T^hat Chrifi dyed for Sinners i that rvithout Faith it is impojfihle &va-/onTciwa^^ f^^^fi Gff^i il^^it rvithout Holynefs no Man Jh all fee his face, ^c,. Yet, (zsTeter fpeaks, 2 Pef. 3. i5.) "fhere are many things that are hard to be underjiood i there are Difficulties, Depths,and Myfteries. Some things (whereof we have but dark touches in Scripture i though enough to let us know, that fuch things there are i and to" humble us for our ignorance) are, in their own nature, fublime, bounded on all fides with Rocks, and Prsecipices, where our near and bold approaches are prohibited : fuch are thofe things, that concern the Decrees of God, the Trinity, &c. Other things are dark and uncertain to us, from their very ^roK/wz/y to us (asibme arepleafed to fancy the reafon i ) fuch are the nature, faculties, and workings of our own Souls within us: which we cannot ^3?i- r?5/)(ree, (asthe Eye fees not itfelfj) and do but as it were guefs by dark refleciionp. Somethings in Scripture are accidentally ob- fcure to Uf,th2it wtrt^lain to thofe that heard them firji, to whom they were fpokeh, and written : for now, to the underftanding . of a great many paflages, there is necelTary the hiiorpkdg of the T'ongues^in which they were dida ted,- of the Hiflories of thofe times to which they feverally related '■, asalfo, of the particular Cujioms of the Jewijh Nation, which gave a mold andformto a great ma- •Chap.- 1. Patau's %tmptations\ ^ 9 ^ \ ny Scripture Alfertions : all which are ealTe, and familiar Cothofe that knew the exadl propriety of fuch Languages, were acquain- ted throughly with fuchHiftories, Cu{loms,Ufages, and manner of Speakings : and befides all thefe, the application oi general Kuks^ to particular Cafes, (where a little circumftance may make a great alteration, } is full of puizle and intricacy. Infomuch, that fome ^'Efhdfne po: liave thought, that there are feveral cafes of Confcience, that are pu'ar Eirours. not ytt fully determined, and that are like fo to remain. §-2,. cha^'.it. Fourthly, Neither is the nature of Knoxvledg it felf, without an Argument to prove,the infufficiency of our Knowledg i to Know, is properly to underiland things by their Caufes i oratleaft, by their Ejfe^s : and to miake a right refult of Particulars from a general Maxim. Such a kind of Knowledg, is neceffary in Re- ligion j for fetting afide, fome particulars of »y^enW height, Cabout which, God hath fet bounds, left Men in prefumptuous boldnefs (hould adventure to break-through unto the Lord to gaze. J And fome things which are the Principles of Nature^ or their next refult f J C which are upon thatfcore, beyond all need of enquiry,) in all which, 'tis enough to believe, that what the Scripture faith is tme, without asking a further account : yet in other things, theScripture gives us the Grounds, Keafons, and Proofs of what it declares, or alferts j as mayappear by infinite Examples : fo that to know Chrijidyed, or that we are juliified by Faith, or that Chriji ^ all come to Judgment 't without a knowledge of the ^/v/W/, and reafons of thefe things, \§ indeed but grofs ignorance. The like may be faid, of the Knowledg of general Precepts^ without the Knowledg of their neceffary Application.-' But how few aretherd that do thus know? the greatefl part of Men fatishe themfelves with the bare affirmations of Scripture, £fnd they refolve all into this, That the Word of God faith fo : or, ^ 1 hat it PS the JVill of God it fhould he fo^ without further en- quiry. And as for others, though- they may know the Reafons of; many things, yet are there a vaft number of Particulars, whofe . reafons y/ekriorv not, though the Scripture may contain them :: and as for Confequences, and the application of general Rules, their juft limitation, and the Enumeration ai the Cafes wherein they are true, or falfe : it is that that keeps the "Wits of Men upon the rack^ •. perpetually. Fifthly, The uhfuitablenefs of our Capacities, to thofe Obje^s of; ipt ZXuatikof PartIL of Knowledg, may be particularly confidered as a further con- firmation of our Ignorance. The incapacity of the Vujgar, is generally obferved » fome we find fo grofly ignorant, that they are uncapable to comprehend the eafieit matte s > arid this makes their Perfwafion to fome plain Truths Co very diificult, that when they are fas it were) brayed in a Morter by a Multitude of unreafonable Arguments i yet their ignorance departs not from them: but they will ftubbornly hold the conclufion of their own fancy, whatever become of the Premifes. Thole that are of an higher form, and feem to underiland a great many particu'ars in Religion, are (ordinarily) unable to conjoyn all Truths into one intire proportionable Body i they heap up feveral Notions that they hear here and there, but know not their confifiencies ; info- much, that they either are like Children, who know all the let- ters of the Alphabet, without the skill to frame Words or Sen- tences out of them, being unable to give an account how their Notions are related one to another , or to the whole '■> or if they at- tempt fuch a. thing, they hang inconfijlent things on the fame thred, and do but humano capitis cervicem jnngere equinam. If thefe in- ftances (and a great many more of like kind) were not at hand, yet the very condejcentionr of our great Prophet the Lord Jefus, and of his Difciples in their wayes of Teaching, do evince j that the capacities of Men are lovjr: that they are dull of Hearing, children in Underftanding. The courfe they took,was to inftruS: them in a plain familiar way, by Parables, and Examples : Thus were they fed as babes in Chriji (accorcfing to the Apoftles Simi- iCor- 3. 1. litude,) with Milk^, and not rvithfirong Meat, becauje they were not able to hear it. And yet Chrift fometimes complained. That this would not do. For fo heTpeaks, John 3.12. If I have told yan Earthly things (that is Divine Truth, in earthly and common Si- '^ militudes) and ye believ.e not, ( i. e. cannot apprehend them) hotv Jhall ye believe, if I tell you of Heavenly things .? How unable then would you be, to underiland thefe Truths, if I fliould fpeak in Language, and Expreilion properly fuited to their Natures ? a great check to our ilownefs of appreheniion. But poilibly, fome may e;xped: higher matters, fromthofe that are exalted ^bove the common r^«j^ of Men, by the, repute they have of Learning. And indeed it cannot be denied , but fuch have very great advantages for the widening of their Capacities : yet are they not fuch. as wholly take away the Diftemper, but mil ■Chap. 1. ^utm's Xmtputims. . ipi ftill fomuch in capacity may I>e feen in them, as will fufHciently Juliifie the charge of imperfedion in Knowledgagainii the rrioli: Learned. Let us bring in fome inftances, and it will be evi- dent, Firil, The greateji Erroursthat have mofi difturbed tlie Church ■in all Ages, have had their rife from Learned Men -, the names of ■ their Authors are marked upon their Foreheads, Thefe known Er- rours arefo many, that they fill whole Volumes. The refult of which confideration, will be this, That Learned Men have often been very dangeroully miftaken. (2) The prefent Contentions and Difputes of Men, managed on all hands with fo much earne/1- nefs, wherein one party Triumphs over another, and all (in their own apprehenfionsj are ViUorious \ iniiead of Conquefls, by Ar- guments and Anfwers, each party is but more confirmed in its own apprehenfions, and yet the one half Is certainly xvrong^^nd pet- haps in many things both Parties are miftaken. This (IfayXuiH- eiently (hews the incapacities of the Learned : for if every capacity were truly eorrejjiondent to Truths there would be no more Dilutes nor differences. (^) The moft Learned, find the bufinefs of their on>n perfvpafwn and fatisfadion in many Truths (in which com- mon People have no fcruple nor doubt ) very difficttltj becaufe they fee m.ore Objedtions to be anfwered, and more of the weak- nefs of Arguments than others doi but this fhews their Capa- cities are not fo large as fbme would think. (^) Let us once for all, confider that which feems to be the higheji Evidmce for Knowledge and Underfianding in the Learned j and we fhall find upon juft examination, 'tis no more.than an argument of their Ig- norance: What is there wherein theyieem more acute, and Eagle- ey'd, than in thdxDiJiinCfions, by which they w^ould give us the moft minute differences of things j and-^pp-ear fo exad:, as if they would divide an Jtom^ zud give every thing its ;/^i? tveight and mea^ fme. But let' us confider, that (though all Diilindions are not unprofitable) their multitude is become oppreflive and troublefom, and more. time mull be (pent in learning terms and words of Art, than things \ and their nicety and fubtilty fb great, that they ratker darken Tjuth^ and giveoccafion to bold Spirits, to undent*" take the defence of any Paradox. Nay, if we could fever thefe clearly from their abufes, yet, feeing 'tis certain there^ are more diftincftions of terms than things > they will evince , That our Knowledge is more v&rbal than real^ and that often for a moun-^ - E e 4 ^^^^ t^z 'Z%tt&titt(if Part II. /^^f Words, we have but a mole-hill of fubftantial Matter. Nay, feeing Ve make but a (brry (hift, atbeft, by thefe Artifices to come to fome rnde conceptions of things, which otherwife we cannot in any tolerable manner comprehend i it is as great a proof of our imperfedion in Knowledg, as the necefTary ufe of fiaves and crutches is an evidence of lamenefs. If I fliould pafs from this, to the conCderation of the Multitude (beyond all num- ber) of Book^ that are written, we ftiall find them but fo many Proclamations of our Ignorance > for if we could believe them all to contain fbmany wholfome Precepts ofnecejfary Truth (which yet we cannot rationally imagin ) this would imply, That the greateji part ivantedthek informations i and that common Igno- rance is not only ^ general dijiemper^ hut alfb a Diftemper W^/ to be cured, that (lands in need of fuch Multitudes of Inftrudtors, and fuchv-^rie^zVj- of helps. But if we believe, that among this infinite number of Volumes there are thoufands of Lyes, miWions of unproved ConjeCfureSj millions of millions of idle unprofita- ble Fancies j then do we in exprefs termis pronounce them guilty of Ignorance, and of Ignorance fb much the more dan^row^ by how much the more hid it is, to avouch it fclf in theLightj and to obtrude it felf upon the belief of others, who inftead of being better informed by it, (hall but encreafe their own blindnefs : were there nothing to be faid but this. That there are fuch a vaft multitude of Commentators upon the Bible, which do all pretend to expound and explain it, it would of neceffity admit of thefe Conclufions. (i) That the Bible hath in it things fo darj^^ or at leaft, our capacities are fo dull^ that there is need of great endea- vours to explain the one, or affift the other. (2) That the Know- ledg of Men is imperfedl : for if all, or moll Men could certainly interpret the Scripture, there needed not fo many Volumes, but that and the hazard of both thefeisin this, That it makes them un- conjiant, uncertain^ znd fickle i and fuch are we made by our Igno- rance : fo little do we truly difcern, fb apt are we to believe eve- ry pretence (fox the fimple believes every word, Prov. 14. 15.) ThatKAi/c/iwCoz/gfa/ as the Apoftle's Metaphors do tell us j we are eafily to^ed fromont ^^ , / conceit or Opinion to another, as a Shi^ is by the Waves, or a -^^*^°^^'"" Feather in the Wind. Thirdly, A third advantage which the Devil takes againft us in his defign of Errour, is the^j-^/rof the Mind > were our Un- dcrftandings purely free, in a juft and even ballance toward all things propounded to its deliberation and aiTent, (^though it were im- perfecft in its Light ) the danger were the lefs i but, now in regard of the bent and fway it is under > 'tis commonly ^<^m^/, and inclined to one fide more than to another, and yet the Mat- ter were the lefs, if only one or trvo noted things had the power of fetting up a falfe-Light before the Mind i but there are many things that are apt to do us this mifchief, which have the fame EfFed: upon us , that bribes have upon perfbns interefted in Judg- ment, which not only tempts them to do wrong, but fo blindes their eyes, that they know not they doTo, or at leaii, not info great a meafure. The Mind is byaiTed, Yixi^^Naturally to Erro^/r, rather than Truths '■> the corruption of our Nature is general,and doth not only difpofe the mil and affe&i- ons topra^ical iniquities, but. doth alfo incline the Vnderjlanding to Errour and mifapprehenfion. And that feems to be the ground of Chrifts aifertion againft the Jews\ y^?. 5.43. I am come in my Fathers Name, and ye receive me not j if another Jhall come in his djvn name, him ye will receive. Which implies, That Men are Na- turally more, prone to believt an Impofier, than one that fpeaks the moft certain and profitable Verities : and befides this gene- ral inclination to vanities and lyes, there are (if fome think right) fomeErrours that are/orw^//y engraven in the nature of fain Man *, D'E^^gnepo- as that Opinion, lobefavedby IVorkj, For not only do all Men'^^lar Enours. Cthat have any apprehenfions of a future Eternal State) refolve ^" ^' C'^'*^4' that queftion of obtaining Salvation into Works, as the proper ■E e 2 Caufe, ,.j,4* Z %umU of Pto li; Gaufe, (attcl indeed no other could have been imagined, if the. . 'Scripture had not revealed the Redemption by the Blood of Jefus.)' But the Jews in Jo.6. 28. (When they propound thatQueftion, JFljat Jhall we do^ that /we might wor\the rvor\s of God? ) take it for granted, That Works (offomekind or other) are the cau- fes of Happinefs. Poffibly fome imprellionof that Notion (while it was a Truth, as in the ftate of Innocency it was,) may yet re- Riain upon our Natures, though by the Fall, the Cafe is altered : with us. Secondly, The Mind is byaffed hy bodily temper^zndcom^e^ional ' inclination i the varieties of Completions, introduce varieties of Humours, and Difpolitions : and the Underfianding (being ne- ceffitated to look through thefe, as £0 many coloured glajfes, ) is apt to judge,(that is to mif-judge)according to the mif-reprefen- tation of Objedls. Thirdly, Sometimes habitual acquiuments have the fame in- fluence upon the Underftanding, that Natural humours have. The Arts and Sciences we ftudy, our ways of Education and Imployraent, are but fo many ^r^jW/c^^e/>r.ej?3jf/€j7?<7«j that do fe- cretly taint the Mind. Fourthly, There are dlCo accidental inclinations^ which (though not cuftomary) have the force of a fecond Nat^e, becaufe their - working is violent and impetuous, and thefe which are from a wounded Confcience^ or excejfes of Melancholy^ have a byafs more than ordinary-) they lay violent Hands upon the Underftanding, and with a mighty Torrent run it down. So that if an Errour be offered, that is fuitable to fuch fears, or mifapprehenfions, it can fcarce mifs of fuccefs. The extraordinary turbulencies of fome other Paffionsi as Anger, Love, &e. have the like Eifedt. . Fifthly, Vitious Habits do fo much byafs the Mind, that the Underftanding muft needs be defiled by them. Nothing can more prepare, the Mind to a wicked Errour^ than a wicked Life, An Errour of Indulgence (being fb grateful to. Corruption) may rea- dily find favour with the underftandings of thofe that k!}oiv not to do good^ becaufe they have accujlomed themfelves to do eviL Sixthly, There ^xq 'External things that have no lefs power on the Underftanding, than any of the fore-going i and thefe are Cu-' Jlom^ Education^dLud Intereft '-, thefe ftick fo clofe, and work £0 fub- tily, that though there are few that are not (in diiputable caies) influenced by them, yet none are. able, or willing to take notice, bon>y hoa>^ and by what fieps they do engage them to pafs Sentence againft Truth. And indeed, that Man muit have a fingular meafure of fufpicious WatchfLilnefs, and clear Integrity, that is not deceived by them. And the beft way to keep clear of the rnifchief that thefe may do us , is to bzjevere in our fujpltions^on that fide to which Cujiom and Interejl have their tendencies. Seventhly, I might Note, that there is fomething confidera- ble to this purpofe, in the nature of Spirits. Some Spirits are «;z^A;gi, and wtoi/ei and thefe are foon altered by their own Zif;2- (ieadinefs. Others are tenacious and imflexible i and if fuch be iirft fet wrong, 'tis not an eafie thing that will reduce them to Truth. Others are foft and du^ile^ perfwaded by good words as foon as flrong arguments. And again, fome are of fuch a rough, fbwre, contradi^ious temper^ that they will fooner chufe to run wrong, than - comply with the perfwalions of thofe that oifer Truth, even for that reafon, hecaufe they are perfwaded to it ■, ib that the Truth which (if none had minded them^ they of themfelves would have embraced, they will now refufe when 'tis prelTed upon them, out of a crofs and thwarting humour, becaufe they hate nothing more than to do as they are hidden. To come a little nearer, Let us confider how thefe things (hew theix Power upon the Mind, to fway and incline it. 'Tis indeed true. That in things that are c/e^r/y znd Jlrongly propounded to the Underftanding, it cannot but judg according to the evidence of Truth i and cannot be guided by the Will, to judg contrary: ^ nay, the Will (though in things pmely Jpeculative^ it may retain its averfenefs > as alfb in things Pra&ical, while they are confi- dered only, as what mnyhc done, before the Underftanding hath come up to iXs final refolve^ determining, that fuch things mnjl^ or £ught to be done) cannot but follow the light and information of the Underftanding, and that according to the Proportion of its xantum, quif- Convi(Sion J fo that though in fome Cafes, a Man would have que vult,quan- things otherwife than. he believes them to be : yet, he cannot t^-™ intelligic believe what he will^ neither can he refufe to will what is certain- fevelle^et)eie, /y reprefentedto be good and necelTary. Notwithftanding all this, the fore-mentioned Particulars may fo byafs the Mind, that it fhall not ad truly and fteadily i as we may fee in thefe three • Particulars. Firft, In things clearly demonflrated to the Underftanding > though the Will cannot dh-My oppofe, nor prevail to have them judged 196 :^CttatifCCf Part II. padged falfc, yet it can indiredly hinder the procedure of the Intelledus^ ^^-Underrtanding,and divert it from fixing its confideration upon the ?atem quoad" '^^^^^ ' ^^ ^^^^ working it felf into pofiuve determinations^ for exerciiium , bringing it into Pradice. Thus, many that cannot but believe non quoad fpe- there is a God, and that his Law is true 5 being byaffed by cincanoncm. ^j^^jj. Lu(|s_^ ^j.^ power of Pleafures, or Intereft, &c. do prevail upon their underrtandings,to take up ofW O^jeS/ of confideration j fo that they are faid to forget God, and to caft his Command- ments behind their backs: as alfo,not to remember their Jatter-end, though they cannot but believe, that th.eyfhall dye. Truth may be imprifoned^ and fetfered, where it cannot be fain. We read of holdingthe 'truth in Vnrighteoufnefs^ Rom. 1. 18. Which was this, That thofe Heathens (of whom the Apoftle fpeaksj by rea- fon of their vitious Inclinations and Pradlices i though they could not obliterate thofe notices of Equity and Religion that were iiTjprinted on their Minds j yet, they kept them at under, ( as Captives in a Dungeon) and fuffered them not to rife up in a juit practical improvement. Now the wrong that is done to Truth this way, is not only, by rendringit unfruitful 2ind uCekCs at prefent, but hereby the Devil hath his advantage in the^^i^i;?^ of time^ to gather together more Forces againfl: that Truth j and by frequent onfets of contrary Arguingsi (efpecially upon the advantage of the Minds indiffercncy^ and remifTnefs, begot by long and often Diverfions,} to (et another face Cipon it , and by degrees to over-turn former Perfwafions. This was the very Cale of the HeatJyens^ in the place laft cited, who being hrft fwayed by their Impieties, became unwilling to give way to thofe Didtates of Light and Julrice which they hadi and having thus gratified their Lufts, the Devil further prevailing with them, to hnd evafions from the power of thofe Truths , they began to- make unfuitahle Inferences from thefe Premifes, which they could not deny, and fo hcczme fottijh and vain in their reafonings, changing the glory of the uncorruptible God^ into an Image made like nnto corruptible Man. And by fuch prad:ices againft Truth they at lali changed the truth into a Lye^ verf. 25. and at long- . run obliterated the knowledg of God out of their Minds. This .is Satan's old Method of over- turning Truth at laft, by divert- ing the Mind from, receiving the prefent powerful Impreflions ' ot thoie Principles. Secondly, But in things doubtful , where there is not a clear certainty, chap. 2. Zaun's Xtmptations. j 97 certainty, what is Truth ? but contrary Opinions flrive with fuch egual confidence, that 'tis difficult to determine which hath the Conquefi'') there the Mind may be fo fwayed by its byafs, that it may give a^probationlo Errour : nay, where upon a fair and indiffe- rent tryalj Truth hath the greater appearance of llrength i and Er- rour nothing elfe, thzu Utile Jhadon's or appearances of Reafbn to fhelter it felt under > yet, that way may the mind be inclined by theaforefaid things. We have a more eafieznd facile belief £ot wh^t we rvouldl^ve, thzn for wh^t we tcould fwt. Though there is nothi»ng more noted by common experience than this, that Men are ufiially drawn afide by Humours, Inclinations, In- tesefts, and Education, e^'c. to judg well of that which an un- prejudiced perfbn would eafily fee to be weak, unjuft, ridiculous, or unreafonable : yet, how thefe confiderations and tempers do exert their force upon the Underf^anding to draw it into a com- pliances or by what/ecret Art they C3.n heighten Probabilities, and /ej(/1« Objed:ions '■> or by what infenfibk progrefs they move, that Men thus carried do not perceive that they are under fuch a force , is not fo very difcernible. How often may we obferve. Men (that are rational enough, to difcover the pitiful fliifts, and poor allegations of others, ) with fuch gravity and confidence *. ("where their own Interefts are concerned) to offer fuch low reafb- nings, and extravagant impertinences, that all that hear them, are ready to laugh at their folly i and yet they themfelves enter- tain no left than perfwalions of the invinciblenefs of their Argu- ings ? they fo eagerly defire what they would eitablifli, that they think any thing is enough to juftifie itj and are apt to imaginethat their fhifts and excufes appear as ftrong to others, as to them- felves. I have known fbme, that by the fway of Intereji, have . changed their Opinions in Religious Matters, and have really become otherwife perfwaded, than they had been formerly, Cand not as fome, whofor advantage will knowingly take up what they cannot believe to be true, ) and have not been able to fay. That they have met with new Arguments, or new Anfwersto Objecti- ons > but, I know not how. Arguments, which they had contem- ned, and laid by for weak, began to look ^igupon them : the Ar- guments by which their former Perfwafion wa's upheld, grew infenfibly/eci'/e in their hands » the one revived, gathered /irength, after they had a little cherifhed them, by thinking there might be fomethingin themj though before they knew all the Particu- lars,- krs, and could not inflance in any thing which they had not for- rcerly notified and anfweredi and the other fort of Arguments grew iveaker and weaker, till atlaft they parted with all good conceit of them j fo that fuch a change was but as the turning of the tables: that which aded behind the Curt am, and wrought this change of the Fancy^ could be no other than fome of the forementioned things that byafied their Mind h for whei^ the Arguments, pro and con were the fame, the alteration pf Opinion (where Men are not fo wicked as to go dircdly againft their own Light, ) muft of neceffity be imputed to the different pftions of external things, and the different humours and inclinations begot by them : Even as the different fiations of Men in'the profpe6t t)f fome Pictures, reprefent them varioujiyj one way they give the fhape of a beautiful facei another way, they exprefs the 'ugly deformity of a Devil : ox ^s different refle^iions of the Sun-beatns upon the fame Objedjcloath it with ■/ewr^/c(?/ and therefore fuch Men are ufually vtvy difficult, in all cafes wherein Condeicenti- oh istobeufedi they are hard to berecosci/ei!/, andafter themif- carriage of any perfon,are noirfafily fatisfied of their Repentance : and in cafes of Dijfent from their way and pracftice of Religion, they ate' commonly-ce«/5m«f, and conclude the worli. They again tha.i ^itnztuxiWy mild and gentle J under a pretence of Charity and Meeknefs, are apt to become remifs in their Carriages towards any Brother 5 jSLud hec2iu£c Charity thinks not evil^ they model their acknowledged Duty into the form of their oi^n di^ofjtion, and •Ff ' - ■ fo too Z%Xt(ltitttif Eatttti fe tBbik tRey tmtjkjeeyoniyet not perceive h and inftead of cover- ing the infirmities of zBxother J they have a Mantle tocaftover- every tranfgreffron. At the fame rate alfo do they frame their con- ceptions of God^ as if he was (b merciful^ that he would fcarce reckon any Abomination to be above the height of an ordinary infirmity : thefe are apt to think, that the mercies of God (Co much praifed in Scripture) iignifie little lefs than an indulgence in Tranf- - greflion, far above what Precifianf are apt to imagine : and that it is as eafte to obtain/(7rgii'e«e/j- from God for any offence, as it is- to (ay, l^he Lord be merciful to me a Sinner. Thofethat accufiom themfelves to the delights of the fenfes^ are apt to bend the n?ay of. their Religion to that humour j and think,that nothing can hefo' lemn in Worftiip, that is not fet out with garnijhings that may . pleafe the Eye, or Ear. Nay, 'tis obfervable enough. That Re- - ligion borrows fome taint or jhafe^ from the various Stttdies and Sciences of Men > in fbme, (as in many of the Fathers} we may fee Religion dipt in P/i2?o«//5«, ox Peripateticifm. Some introduce the dijiinVtions and definitions of Philofophy '-> others compel all . Scriptures to fubmit to the Laws of ftrid: logical Analyfis, Thus, according to the various Mediums that Men look through, are Truths difcoloured, and drefled up in feveral fliapes : 'tis eafie from thefe inftances to imagine, that Satan muft have a great advantage againft us in point of Errour, from the byas of th€>. Mind. Fourthly, Adventurom Curiofities is another general advantage by which he works. This arifeth partly from a defire of Know- ledge, and partly /r^w Tride't and both thefe make way for his Defign. Divinum eft ^ defire after Knowledg is Natural, and withal very bewitch- Sur- a "^" ^"S* ^^ know hath fomething in it more than ordinary. This is noted in Jobi 1. 12. Vain Man tvould he rvife, though Man ht born like a rvild Affes-colt : though he be foolifh,yet he ^eSs Wif* dome ? and the very delight of Knowing, doth engage Men to; curious prying Searches, though with much labour and hazard. Of this Temper were the Athenians, Ad. 17. 21. "they j^nt their time in nothing elje , but either to teV, or to hear fome new thing : •not barely in telling News, but in inquiries after nexp "Notions, and Difcoveries; and this made them willing to hearF<2»/, as a fetter forth offirange Gods, and a new Do&rine, When this defire after Knowledg is animated with Pride, as) ■^. Chap. 2. Ssusitm'M Xtmpmions. 20 1 (as oft it is, fotKnowledgpuffethujf ) then 'tis more dangerous i when Men are upon a Delign, to feem higher than others, to he fingular, to fee more, than what all Men fee, to be admired, to out-talk their Neighbours, what adventures will they not make } How fair do they lye open to any conceit that may fcrve this end ? That Satan labours to improve this curiofity, is without doubt i he carefully affords fuel to this burning, and diligently blows it up into a flame. The firft temptation had that ingredient in it , -Tejhall be as Gods ^ l^nomng good and eviL And we fee it was a great enticement to Eve^ That which would makg one rv'tfe^ was therefore defirable. The blame of Ifrads firil: Idolatry, feems to be laid at this door, Deut. ^2, ly. they facrificed — to Gods whom theyk^ewnotj to new Gods that came newly up: implying, That they were drawn afide from their old efiablilhed Way of Worfliip, by a curiofity, to try the new ways of the Heathens. And fb great an hand hath this, generally, in Errours > That P^«/, 2 2/»i.4.3. makes this itch after Novelty the great ground of that defedion from Truth, which he forefaw was coming, They Pluiit^^s aurl- Jhallheapto themfelves Teachers^ having itching ears. This /><:;[> o/'"™ eft f"bies the Ear ^ IS theufual fore-runner of a -S'c^^.i« *^e Ci[«/rc^, beeaufe ■'^'^*^^^^^^"™* it doth difpofe Men to receive any kind of Teacher. God in- deed doth fbmetimes take the advantage of our natural curiofity fox om good: by this means many of Jo^wx Hearers, who went out into the Wildernefs to him, as to 3. Jirange fight Casthofc words imply, Tf^at went ye out into the Wildernefs to fee ? ) were Converted. By this means, the Gofpel afterwards made a large Progrefs, as we fee commonly new Teachers affedt moft at firii^ for wKen Men grow acquainted with their Qifts, their admira- tion decays, and the fuccefs of their Labours is not fo great ma- ny times. The Devil alfb obferving, the prevalency of Curiofity \ and that Men are more pleafed with new Notions^ than with old Truths j • he endeavours alfb to Plow with this Heit'er, and oft makes a great Harvefl by it. There is yet another advantage more that he fometimes ufeth : and. that is. Fifthly, Atheifiical Debauchery^ when Men by long cuftome in Sinning, have arrived to habitual Carelefnefs and Prefumption, then they become TraCtical Atheifts \ their Vitious Habits work upon their Underfiandings , to obliterate all Principles : when Men are gone fbfar, they are fit Engineers for Satan > for while Ff2 they they dif-believeall things, they can (to ferve a T^^ftgn^ or to head a Tarty) take up any Opinion^ and pretend the greateft feriouP' nefs in the propagating it j though in the mean time, they /e- eretly laugh at the credulity of the Vulgar. Thefe Men let out themfelves^ and all their parts to the bevil, and he knows how to make ufe of them, to bring on the de- lufion, and deception of others. Many Ages have given Ex- " amples of fuch : thofe Seducers mentioned in the new 7'efiamenty were (fome of them) of this rank^^ and therefore called deceitful Workers. Such as were not really under thofe Perfwafions, which they thought to fix upon others •> but upon dejign^ transformed themfelves into the Apofiles of Chrifi '-i fuch as ferved not our Lord Jefm Chrifi^ but their own bellies: SLud yet by good words and fair ff)eechef^ deceived the hearts of the Jimple , Rom. 16, 18. Who, ' through Cdvet(^ufnefs^ with feigned words j made Merchandize of Men, 2 Pet. 2.3. Balaam was fuch, and the Woman Jezabel that called her f elf a Proj^hetefsj Rev. 2. 20. Such was the Arch-'bipap of Spalato, who for advantage could at pleafure take up, and lay See the Narra- down his Religion . Such an one was the falfe Jew (not fo long f /»» f^//e^ The fjj^ce) difcovered in this place, who (bdn^ zKomiJh Emiffary) ia le Jew. pretended to be a Jew Converted j and feeking a pure Church, under that vizor ^ dQ{\^n\v\^Xoovexxhx6vif (by private infinuations^y the Faith of the fimple, uncautious Admirers ! by fuch Inftru- ments Satan works, where he hath opportunity. CHAP. chap,?, turn's Xtmptmons, 103 C HA p. III. Of Satan's improving thefe Advantages for BrrouKi i. Bjf deludifig the Underftanding direBly : which he doth (i,) by count e 17 ami ffg Brrour from Scripture, Of his cunningtherein, (2) By fj)eciom pretences of M^y ' Jleries i and what thefe are. Of perfonal flatteries ,r (^,) By affected Exprejftons, . Keafon of their preva- lency, (^) By hold Ajfertions, The Reafins of that Folicy, (o Heads* (i) They are fuch Stratagems, as more di- ~ rediy work upon the Underftanding to delude and blind it. Or (2) they are fuch as indire&ly by. the power of the ?Fz7/ and j4ffe&ms do influence k.- Firft, Thofe Stratagems, that -more immediatly concern the . Underftanding) are the ufe of fuch Arguments^ which carry in ■ thetm probability to confirm an Erroury though indeed they are .. but fallacies ^Sophifms^ot Taralogifms : of which the Apoftle Cpezksj . Col,.2^,^,.Lefi any beguile you, — that, is, .left they impofe upon . you, by falfe Keafonings, His ufual way of proceeding in this , cafe is, Firft, when h? hath to do with Men that are brought up \vith profellion 204 %%UAtiktit Part IT. profeffion and belief of Scripture » he is then careful to give an Errour fome countenance or pretence from Scripture : it is not his courfe to decry the Scriptures with fuch Men, but tojkppofe their Truth and Authority, as the moft plaufible way to his Defign : for by this means he doth not only prevent a great many ftart- ling objedions, which would otherwife rife up againft him , Cfee- ing Men brought up with Scripture, cannot eafily be brought to call them falfe,) but withconfiderable advantage, he doth there- by authcfrize and juftifie his Errour : for nothing can give more boldnefs or confidence to a raiftake, then a belief that it is . backed with Scripture. That this is one of his grand Stratagems, may be fufficiently evinced from the infinite number of Errours that pretend to Scripture warrant, Thofe that are above, or beyond Scripture, (which acknowledg no dependance upon it) are but few, and rare; and indeed, among Chrifiians^ Errour cannot well thrives without a pretence of Scripture. Men would have enough to . do to perfwade themfelves to fuch Errours, but it would beim- poflible to make a Party or perfwade others i fuch Errours would iprefently be hiifed out of the World. Upon this account is it, thait Atheijm Jcftlk/ 2ind concezls it felF, (except where generally tolerated Prophanenefs* gives it more than ordinary encourage- iment,) which is not to be afcribed to any Jhame-faced modefly , thax Atheifms cdin befuppofed to nourifh i but to the general dijlik^ of others, who fo ftick to the Authority of the Bible^ that they re- ' jcA all diredcontradidions to it with great abhorrenciy. Hence ' alfo it is, that Ibme Erroneous perfons are forced to contradi&ions in their /?r<»<5icc againft their profefled Principlesy becaufc they find it impollible to propagate their Errours, without (bme pre- tence or other to Scripture. They that would undermine thofe Sa- cred Records, are forced to make ufe of their Authority for proof of what they would fay. The Tapijii have a quarrel at tfieni,and envy them the title of Perfe&ion and Per^icuity, upon delign to intoduce Traditions y andtofet up the Pi^f'e/ Judicial Authority ih matters of Faith i and when they have (aid all they can, to fub- jedl the Scriptures to the Po/'e/Determination, they are forced at lait to be beholden to the Scriptures, to prove the> Popes Determi- nation: they would prove the Scriptureshy the Church i and then the Churchhy the Scriptures: which is a C/rc/c they have been often told of, and of which,fomeof the wifex fort among themielves ■ are ^izfll Satan's Xtmptati^ns: laj. are afliame^. Otfihs zlfo, t\\zt will not zUow the Scriptures to be zgenerat fimding KuU^ are yet forced to make it (in fbme ca- fes) a Kuh to themfehef^ and eagerly plead it to be fo to others. They that pretend to be above Ordinance f\, and decry outward- Teachings as unnecefTary, or hurtful ; yet, they teach outwardly, becaufe they fee they are not able to enlarge the Empire of Errour, without fuch teaching. Thofe very Errours that make it their i chief bufinefs, to render the Scriptures no better than an old Al- fnanack^h they yet feek to iStfr/^/«re to countenance their Blafphe- mous AlTertions > and if they get any fcrap or (bread of it, that may by their unjuji 'torture be wrefted to fpeak any fuch thing, ^ Pet. 3. i5.' or any thing toward it, they think all their follies are thereby pa- trmized j and commonly, fuch Men either fix upon fuch places as give warning of the necefTary concomitances of the Spirit, and Hearty with the outward Aii of fervice^j (and from hence, fepa- rating what God hath joyned together, they fet u^p Spiritual ' Ssihhzths^ Spiritual Baptifm, Spiritual Worfhip, to cry down, and ' caftiierthe external J&s of fuch Ordinances:-) or they pretend hkidred to Scripture^ as prophefying, or foretelling thofe new Ad- - miniftrations which they are about to fet up. Let H. Nicholas fee an inftance of this, who though he decryed the Service of the Ldf»' under God the Father, and the Service of the Belief under Chrift j and in the room of both thefe, would fet up another < Adminiflration, under the Spirit > yet, (that he might be the bet- ter believed^ he applyed (everal Sdriptures to his purpofe, as Vro- pheticaVy foretelling H. Nicholas^ and his fervicesi and would have Men imagine, that he was that Angel flying in the midfl of Hea" - ven with the Everlafiing Go^el, Rev. 14, 6, And that Prophet en- ■ quired after by the Jervs^ ]oh,i. 2i, Art thou that Prophet^ and that Man ordained to Judg' the World} Ad. 17. 31.. And' that ■ the times of hisDifpenlation, were thetimes^f Perfedion, and ^ Glory fpoken of in i Car. 13. p. andJH^^. 6.1, The like pre- tences for new Adminiftrations hsid Saltmarjk, and feveral ^ ♦ others. Sitan fixing his Foot upon this Defign, and taking advantage of Mens Ignorance,Curiofity,and Pride,d^c. it is impoflible to tell ■ what hd may do i he hath introduced many Herefies already, and none knows what maybe behind^ many paiTages of Scrip- ture are dark^^ to the n>ifeji of Men : a great many more are fo to: the common fort of Ghrifiians* A great many wits are im- plpyed 1-06 3^ Cwatlfe Of /Part If. ployed by hirti, ^sJdventurers for neiy, Vifcoverks h and Sk frnall pre- tence is ground enough for a bold Undertaker to ered: a new Notion upon > and a new Notion in Religion, is like a newFa- ftiion in Apparel, which bewitcheth the un/leady with an itch to be in it, before they well underftand what it is : So that 'tis alike impoffible tofiint the juft number of Errours, as to adjufi the vari- ' dus pretences from Scripture upon which they may be countenan- ced. Leaving therefore this task to thofe that can undertake it, rfhall only note a particular or two of Satans cunning in affixing an Errour upon Scripture. Firfl-, In any grand defign of Error, he endeavoyrs to lay the, Foundation of it as near to T'ruthas he can i but yet fb, that in the tendency of it^ it m^LY go as far from it ^s m^Lj he. As fbme Rivers whofe firft Fountains are contiguous^ have notwithftanding a dired: contrary courfe in their Streams. For infiance,in thofe Errors that tend to overthrow the dodrine of the Gofpel, concerning Chrifh and Ordinances (and thefe are things which the Devil hath a great ipiteat) he begins his work with plaufible pretences of Laz;^ and Admiration of Chriji zud Grace -t he proceeds from thence to the pretence of purer Enjoyments^ from thence tOd. difik^ of fuch Preach- ers and Preaching, as threaten Sin^ and fpeak out the rvrath of God againli Iniquity, and thefe are pfefently called Legal Preachers^ and thedod"rineof Dutya Le^<2/Cot'£';;^;2f i having them once at this point, they eafily cotne to immediate Ajfijiances^ and jpecial Gifts, which they pretend to have above others j being thus fet up, they are for free Grace, arifcoveries, rare M}fteries,which have been hidden firom-'Others '-> ari^thenceilEi- fers, thatit mufl ofneceflity conduce much to their happinefi^ ' and Spiritual P^r/e^iow to know and embrace them. Thofethat tisou- bled the Church in PW/ days with falfe Doledg^ implying that all others, even the Apoftles them* felves were in the Dark^^ and came (hort of their Ihmination, The : . like we have in Kev, 2. 24. of that abominable Prophetefs Jeze- - hei^ who recommended her blafphemous filthy Dod:rines, under the name ofj^epthf^ Profundities, • or hidden Kno#ledg, though the Spirit of God told that Church they were not fuch j but if Depths, they were depths of Satan^ (as 'tis added there by way of Gorredion} and not of the Spirit of God. We may trace thefe footfieps oi Satan in all ca«/J<^er«^/y, prevailing Errors: for what hath been more common than to hear Men fpeak of the deligns they have been carrying on, under the fpecious Titles OfChnji^s xQmin^ tofetup a Kightmus Kingdom j T^he Churches coming out ofBahy^ Ion, chap. I. ^utm's-Xtmpt'iitims, ^of lon^and dutofthe fnidemefs i the darvnirig of the day of the Lord *, the day of Reformation, the time of the Keftitution of all things j with a- bundanceof Brags of the famq kind. I Ihall add no particular Inftance of this nature > but a few llrains o^ H. Nicholas, with whomfuch high promiling vaunts were ordinary. Flis Service of Love, he compares to the moji Holy, ^whereas Johns Dod:rine of Repentance was but a preparation to the Holy v and the Service of Chriji he allowed to be no more than as the Holy of the TempJeJ),- this his Service he calls, theperfedtionofLife, the completion of Tro- phecies, the perfeSi conclufwn of the Work^ of God, the 'Throne of Chriji, thetrneKeJi of the Chofen of God,the laji Vay, thefure WordofFrophc'. cy, the New Jerufakm, and what not? |l. If we make further enquiry into- the «^?«re of thefe fair promi".] ling Myfteries, we fhall find that Satan mofl frequently pitchethi upon thefe^^reg. Firft, He befools Men iato a belief, that the, Scriptures do under the Vail of their Words and Sentences, con-, tain Comehidden Notions, that are ofpurpofe fb difguifed, that they- may be /flc%^«f from the generality of Men, atleaftfrom learned, and wife Men i and thatthefe Rarities cannot be difcerned from the ujiialjignifications o£ the Words and Phrafes, (asweunderftand other Books of the fame Language) but they fancy thefe Sacred Writings to be like the Writings of the Egyptians, by which they ^^ n^j^ ^^^^^^ abfconded their Myfteries, efpecially like that kind of Writing, rabeo acdpi- ' whereby under words of common h^onpn fence, they intended things tris pukhntu- which the Words themfelves could not fignify j and that which occa- '^"^^'"/''^^^^"r fioris this imaginatiQn is this, that we read frequently o£ Myfteries l/,g' jjZifed an Scriptures, and hidden Wifddm, and the Jpecial Kevelationoi the Moon bof^ them to God's Children, which are very great Truths, hxt ^tV'°^*^i*^' not to-be fb underlfeod, as this Delufion fuppofeth: for thefe ex- ^Ustm^^ preffions in Scripture intend no more than this, that the defignp£ God tofave Man by Chrift is in it felf a Myftery, which never would hzvcheen found out without 3. Jpecial Revelation j and that though thisMyfleryis«(7Ji?re27e^/£i/by the Gofpel, yet 3.sto the application fef it to the Hearts of Men m Converfton, h,y the Operation of the Spirit, it is j/cf a Myftery. But none of thefe intend any fuch fugge- ftion, thatthereareprivateNotionsofTm^^or Vo&rine th^t are ;■ lying «n«^er ground ( as it were } in Scripture words, which the. ,i wordsin thecommoh Language will not acquaint us withal h nay,the -ll contrary is exprefly affirmed, when we are told that all is plainly- Uid open to the veryy?»/j>/e, (b that from the Scriptures they may Gg 2- ^ 5i6 axteattfeof v&tt.M. as well underftand tht fundamental principles of Religion, as they may underftand any other thing which their language doth exprefs to them. However in this Satan takes advantage of Mens Pride and Curt- cfity^ to make them forward in the acceptation. o{ fuch offers, efpe- ■ cially when fuch things are reprefented, zs the only faving difcove- ries which a Man cannot be ignorant of but with hazard of Dam- nation. Secondly, In this boaft of Myf^ery, . Satan fometimes takes ano- ther courfe fomewhat differing from the former, and that is to put Men xk^Gn Allegorical reflections andallufions, by which the Hi^ori- cal Palfages of Scripture are made (befides the import of the Hi- ftory) refemblances oi^^miudXTjuths'-i which fuppofeth the Le/- ter of Scripture to be *r«e,(but ftill as no better 4:han the firji Kudi- »7?e«// to train up Beginners withal,) yet withal, thzt the ^iritual meaningoiit raifeth the skilful to a higher Form in Chrift's School. At this rate all are turned into Allegories. If they fall upon the firji ofGenefis^ they think they then truly underftand it, when they ap- ply the Light ^ndVarknep^^nd God^s feparating of them, with fuch other Paflages, to theregenerationoi. the. Sonh. The -like, work make they with the Sufferings of Chrijft. But then the crafty Ad- verfary atlaft enticeth them on to let go the Hiflory^zs if it were no- thing but a P^^^/c, not really aded, but only fitted to reprefent IsJotions to us. Allegories were a Trap which the Devil had for the Jen>s^ and wherein they wonderfully, pleafed themfelves. How vpxxchOrigen abufcd himfelf and the Scriptures by, this humour, is known to many » and how the Devil hath prevailed generally by it upon giddy people in later times,! need not tellyou* , The pretence that Satan hath for, this.dealing. is raife^ from fomepaflages of the Neipjtejiament^ wherein, many things of the OldTeJiamentzre faid to have had a .Myf^icalCigniiiQmon. of things , exprelTed or tranfaded then, , and fome things are exprefly called • Allegories. Hence Papijis determine the Scripture to have, befides the Grammatical Sepce, (which all of us do own) and befides the 7ropological fence (which is not divers or diftin(3: frojn. the Gram- Hiaticalj as when from Hiftories, we deduce inftrudions of holy and fober carriage) slti Allegorieal and Analogical Cenfe : in which dealing Men confider not, that the . Spirit of God his interpreting apajfage or two allegorically, will nev^r "juftify any Mans hldnefi m pyefunjingtgdo the like to ^^yojhr pajfagf of Scriptiirc j and.be- Chap. J ; ^&tm'&3Ztmpmions. ^n; fide, when any hath tryed his skill that way, another may with equal probability carry the fanne Scripture to a different interpretatian^ and by this means, the Scripture (hall not only become obfiure^ but altogether ««cerf^iK and doubtful, and unable to prove any thingj (b that this doth extreamlydiOibnour Scripture, by making it lit- tle lefs than ridiculous* F orphyry, znd Jitlian mzdt themfelv?es fportwithit, upontheocca{ionof(?r/^e« J- allegorizing, and no jjr^;V/^.^^^def, wonder, Ifeeingthat humour Cas one calls it) isno better than a lit. fententia Idarned Foolery. Notwithftanding this. Men are fometime tranf- J'^^-Dusxum. ported with a ftrange delight in turning all into Allegories, ^^d ^^^^^'J'^^^^^ picking Myfterics out oFfbme by-pajfages and circumftances of Scrip- quadam in- ture, where one would leaft expect them: which I can afcribe to f^nia difcre-. EO (econd cawfe more, than to the working and power ofFancy^ P^^* which aiS it can frame Ideat and Images of things^ out of that that affords-no real likenefs or proportion, {as Men that create to them- felves Similitudes and Pidtures in the Clouds or in the Fire ) fo doth it pleafe it felfin its own morJ^-;, and with a kind of natural affe- (ftion, it doth kils and hugitsorvn Bahy, It hath been my wonder, fbmetimes to fee how fond Men have been of their own Fancies, and how extreamly they have ^0le<5? upon a very Z»^«^/e. I might note you examples of thisy even to naufeoufnefs, in all Studies, as well as in this of Religion. Thofe that aflPc^S:* the Jkblimities of Chymifiry, do uftially by a ftrange boldnefs ftre;tch all the- facred My/leries of Scripture (as of the Trzwiify, oi Regeneration^ &c.3 to reprefent their 5ecm J- and Prc^ce/Je/, asmaybefeen fufficiently in . their Writings : One of them I cannot forbare toname, and that Vid. Lum?n is Glauber i who doth fo pleafe himfelfwith fomeidle whims about ^'^^n^j'^""^' • Sal znd Sol,, that at laft he falls in with Ber«^r^i««f G^we^/iy,^^^^^^^^ (whom he cites and approves) who in this one word otAs (which prefatione. fignifies i?^/0 Unds thclrinityj the Generation oi the SoTti the tivo Ghuherde natures of Chxif\, the calling of the Jews znd Gentiksy the procef- %"^tura Sali^< fton of the Spirit, and the eo/M/«««ic^fw«j- of the Spirit in the^ Larv ." ' ^' ^^' ^ '"^ "and Go§ely and all this he gathers fromthei^^j'ex, flroaki.^ud pg- - /ifionx of thefe three Letters : a very fubtile invention ! Not un- - like to this, were fome of the dotage&ofthe.JewiJhCabalaj which \ they gathered from the different writing offome Letters in the ia- - cred Text, from the fm«;^q/?«g of them, and from their Afy_/fi<;tf^ ' Aritbmetick^} R^Elias, (xomthtktiQi Alepb^ mentioned fix times inG^«. 1. 1* edMed his Notion co:' the Worlds continuance for ^©OQ yearSjubecaulJe that.kttcr ^ ibsids for d thcufand m the He- ir , ^im; t IX M TUatitt of Part.. IL lud. Cappelli brew computation. AnothcxKabbi (mentioned hy Lud.Cappel- -Spec. in Epb.. /^ j hath a profound Speculation concerning the firji letter ofGem^ ^'^^* fif^ which (as he faith; doth therefore begin with Be?/?, and nor withAleph, toftiew the unexceptionable verity of God's Word^ a- gainft which no Mouth can juftly open it felf, and this he gathers from the manner of the pronunciation of that letter 3,which is per- formed by the clofure of the Lips. It were not poffible to ima- gine, thsitwife Men (hould be thus carried away with childijh Yo\- lics, if there were not fome kind of i«c^i?«?»«e«f in Fancy, which makes the hit of a Conceit^ (though never fo filly) intoxicate them into an apprehenfion of a rare Vijcovery. And doubtlefs this is the very thing that dothfo tranfportthe Allegorizers and Inventersof Myfteries, that they are ravifhed either with the difcovery of a New-nothing^oiy/hhtheizte mventiono^ inMnigmatical Interpre- tation. Thirdly, The Devil hath yet another way of coining Myfteries, and that is a pretence of a more full difcovery of Notions andWays, which (as he tells thofe that are willing to believe him,) are but glanced at in the Scripture j and this doth not only contain his boaft of unfolding Prophecies^ and the dangerous applications of them to Times and-^laces that are no way concerned, (which hath more than once put Men upon dangerous undertakings) but alfo his . large promife of teaching the Way of the Lord more perfectly ^ and of leading Men into a full comprehenfion of thofe tremendous Myjieries^ wherein the Scripture hath ^ W?(/?m//_/?y '^^"^^^^^^^ the Ktxfons^ fF'ay^ and Manner of their Being, as it hath fully ajferted that they are, (fucharethe Pecrcejof God, the 'trinity. Sec.) as alfo of un- folding and teaching at large thofe things that the Scripture feems only to ^i;2f ^f. In all which points we have iniiances enough at hand,which will fliew us how the Devil hath played his Game, ei- ther by m^aking Men ^o/^^ in things « dent boaftin&s. But I proceed. ■ ^ The third Stratagem of Satan fbr ^proniotmg Errour is u 4oniJh Men mth ftrange Language, ^«^'#^f:^.y^f/\ "Jg an old device of Satan to coyn an ^«.«^%^/e.|^&^m> as the proper vehicle of firange EnthufiaJiicKs Doarme,and this he artih- dally fmts to his pretended Myfteries V without this his rare , Difccveries would be :to0 ikt snd iull-to gam cpQU any Mm . XI 4 ZTU&UitOf Part. II. of competen-t underftanding. For if thele Dotages were cloathcd * in plain words^ they would either appear to be direSt non-fence^ or ridiculous felly. It concerns him when he hath any feats of Delufion in hand, to fet them off with a canting jpeech, as jug- lers life their hard words, of Ailif, Cajyl, Zaze, Prejio, Millat, &c. to put their ignorant Admirers into a belief of iome unknown power by which they do their Wonders. And this is in ^me fort neceflaryj extraordinary matters are above exprefHon, and fuch wild expreffions put Men into an expectation of things fub- lime. This i^«^e^ Satan hath xronftantly ufed. Mont anus hzAhk flrange Speeches. And all along downward to our times, we wiay obferve. That Errour hath had this gaudy drefs > the Familijif efpecially abound with it, you may read whole Books full of fHch a kind of fpeaking, as the Book called T'heologia Germani' ca, ox German Vivinity^ the Books oi Jacob 'Behmen^ the bright Morning Star ^ &c. Neither are the P^/j/^j" free » one of late hath taken the paines to (hew them this, and other follies : among ^them you may find fuch talk as this, of being heclofed in the Dr. StMng- mid-head of Godj and in his meekcheady of being fubfiantiaVyuni" ^ttt idoUtry fgdfQ Cod, of being ened to God't as alfo of the abjira6fedne/s cf ffKo'^T'^ I//e, ofpagive Vnions, of the Veiform fund of the Soul', of a jiate ^ ' of introverfjon : of aSuper^effential life, a ftate of nothingnefs, &Ci Juft like the raveings of .fl. Nicholas, David George, -and others, who confid ently difcourfe of being godded rpithGod, of being confubjiantiated with the Deity, and of Gods being manned with ihem, I have oft confidered, what reafon might be given for the f^l^e- ingnefs of fuch expreffions, and have been forced to iatisfie my felf with thefe : Firft, Many miftake the knowledg of words^ for the knowledg of things. And well may poor ignorant Men believe, they have attained, no man knows what, by this device 5 when among Learned Men, the Knowledg of words is efteemed fo great a pitch of Learning, and they nourifli a great many Con- troverfies that are only verbal. Secondly, Some are pkafed to be accounted Vnderftanders by others, and reft in fuch high words, as z badge of Knowledge. Thirdly, Some are delighted with fuch an hard Language upon an hope. That it will lead them to the kiowledg of the /^i«g/ at laft.: they think ^r^;?ge expreffi- ons, are a fign oideep Myfteries. I knew one , that fet him- feifto the reading of jFaw^Mwewx Books, (though at prefent he Chap. 5. Oman's %m\ptations. 1 1 5 he confcfTed, he was fcarce able to make common fenfe of three lines together, ) upon a fecret enticement that he had from the Language, to come to fome excellent difcovery, by much pains and reading. Fourthly^ Some that have their Fancies heated^ ^^^seosmera have by this means- broken canfufed imprefions ofRraneLe thines "^^"'^"^"^ ^^"^' m their imagmations, and conceive tnemielves to know thmgs muni feimone beyond what common Language can expreis : as if with Paul^ %eto, exoti- rapt up into the thir-d Heaven, f/^ejV hear^ and fee Wonders «/?. <^"m nefcio Htterable. But what reafbn foever prevails with Men to take up fibi g m«^ fuch a way of fpeaking, Satan makes them believe, that it con- vifi funt fuos taines a rich Mi/zc or Treafury , not of common Truths, but of '^if^ipulcs fu. extraordinary Profitndities. P^^ coelum ra- ^ere.Caly/K.ia Jud 12, Fourthly,In ftead of Argument to confirm an Errour, fometimes we have oilly bold Jjfertions^ that it vs Iruth^ and a confident con-, demning the contrary as an Errour j urging the danger of Mens rejeddng it, backed with thnatning of Hell and Damnation : and all this in the words of Scripture. Tobefure they are right,; and all other Men are wrong. This kind of confidence and fiercene(s hath been ftill the complexion of any remarkable way of Delufion i for that commonly confines their Charity to their own P^rt^, (which is a great token of an Errour) not only may youobferve in fuch extraordinary Troclamations of Wrath againrt thofethat will not believe them : (a. practice ufed by the Mad Fanatickj of Munfiers who, (as om ^aj^rs were wont to do) go up and down the flreets, crying, Wo, rvo--, Repent^ repent ••> come out of Babylon i the heavy Wrath of Godh the Axe is laid to the root of the Tree,) Biit in their more fetled Teaching, they pro- nounce dXl to he Antichtij} ^2x16. oi xht carnal Churchy that do op- pofe them. Take for this H. Nicholas his words, all Knowkdg (belides his) is but witchery and blindnefs^ and all other Teachers^ and Learners^ are a falj'e Chrijiianity^ and the Devils Synagogue i a neft. of Devils^ and wic\ed Spirits s a falfe Beings the Antichriji, the Kingdom of HelJ.^ the Majejiy of the Devil^ ike. This piece of .Art, not only our ^akers^ (to whom nothing is more familiar, than to fay to any oppofer, I'hou art Damnd^ thou art in the Gall of bitternefs , the Lake of fire and brimftone is prepared for thee^ Sec.) but alfb the Fapijis comm.only pra<2:He, who Jhut all out of Heaven th2itzvt not of their Church p and when they would affright any from Protelhnifm, they make not nice to tell .him, . Hh That zi6 Z'Twatitttif Part. 11. That there is no pjftbility of Salvation ^ but in their way. The Reafons of this Policy are thefe, (i) The Heart is apt to be flartled with threatnings, and moved by commands > efpe- cially, thofe that are of a more tender and frightful Spirit : and though they know nothing by themfelves, yet thefe beget fearsy which m^yfecretly betray Reafbn, and make Men leave the right way becaufe of affrightment. (2) The confidence of the Affet"- torsoffuch things, hath alfb its /?r«^^/e«cy ; for Men are apt to think that they would not fpeak fo, if they were not very cer- tain, and had not real experience of what they faid ; and thus are Men threaped out of their own Perfwafions. C3) The native Ma]efiy of Scripture, in a bufinefs of fb great hazard, adds an unexpreffible force to fuch threatnings: and though (being wi/^ applyed) they are no more Scripture Threatnings j yet, becaufe God hath fpoken his difpleafure in thofe vpords. Men are apt to revere them : as Men cannot avoid to fear a Serpent or Toad, Cthougfi they know the Sting and Poyfon were taken out ) becaufe Na- ture did fiirnifli them with a Sting or Venom. Fifthly, 'Tisan ufual trick of Satan to derive a credit and honour to Errour, from the excellencies(fuppofedvorreal> of the Perfons that more eminently appear for it. So that it fetcbetb no fmall firength from the qualities of thofe that propagate it^. The Vulgar (that do not ufually dive deep into the Natures oB; Things) content themfelves with the moCt S-uperficial Arguments, and are fbonerwon to a. good conceit of any Opinion, by the seefpedts they carry to the Author, than, by v the firangefi Vernon-' (iration. The excellencies that ufually move them, are either their gifts or their holinefs. If the Seedfinen of. an Errour be Learned, or Eloquent and ^jf^^^'^'^^^^in his fpeaking, Men.are apt to fub- fcrihe to anything he (hall fay, from a blind devotional admi- ration of the Parts wherewith he is endowed. And often, where there is no Learning, or where Learning is decryed, ( as fa- vouring too much of Man ) if there be Natural ftuency of fpeech, with a fulficient meafiire of confidence, it raifeth them fo much the higher in the eileem of the common fort, who therefore judge him to be immediately taught of God , and divinely furnifhed with gifts. At this point began the Divifions of the Church of Corinth, they had feveral Officers feverally gifted > fome were taken with one Mans gift, others with another Mans > fbme are foff chap. f. ^utm's Xtm^miom, ti7 for Paul, as being ffofound^ and nervousin his Difcourfes \ others iot Apollo^ as Eloquent s a third (brt were for Cephas^ as (fuppofe) an Affedionate Preacher; thus upon perfinal re^e&s were they di- vided into Parties. And if thefe feveral Teachers were of diife- rent Opinions, their adherents imbraced them upon znaffe^io- nate conceit of their Excellencies. And generally Satan hath wrought much by fuch confiderations as thefe. This heurgeth againit Chrift himfelf, when he fet up the wifdom and learning of the Rulers and Pharifees, as an argument of Truth in their • way of rejed^ing fuch a MeJJras i Job. 7. 48. Have any of the Ru- lers^ or of the Fharijees believed on him ? There is no infinuation more frequent than this; thefe are learned^ excellent^ able Men, and therefore what they fay, or teach, is not to be disbelieved > and though this be but Argumentum ftultum^z foolifli Argument, yet fome that would be accourlted wife, do make very great ufe of it. The crack of Learned Dodtors among the Papifts, is one Topic}^ of perfwafion to Popery, and fo to other Errours, as appears by this. That all Errours abound with large declamations of the praifes of their Founders and Teachers : and the moft illiterate Errours ufually magnifie the excellent in^irements^ and gifts of utterance of their Leaders. But the other excellency ofHolinefs in the Teachers of Errour, is more generally and more advantagioufly improved by Satan, to perfwade Men, that all is true Doctrine which fuch Men pro- fefs. Of this Delufion Chrift forewarned us, "They jhall come in Sheepf cloathing-t thdit is J under the mask of feeming holinefsi Cat leaft at iirft i ) notwithftanding, beware of them^ Math. 7. 15. Thofe complained of by Paul, 2 Cor, 1 1. 1 5, though they were Satans Miniliers^ yet that they and their Do6trine might be more plaiifibly entertained, they were transformed as the Minifters of Righteoufnefs : this cunning we may efpie in Hereticks of all ages. The Scribes and Pharifees ufed a pretence of SanUity as a main piece of Art, to draw others to their way i their Alms, Failings, long Prayers, ftrid: Obfervations, &c. were all defigned as a Net io catch the Multitude withal. The lying Db<5trines of Antichrif} were foretold by Paul, to have their fuccefs from this flratagem v all that Idolatry and Heathenifm which he is to in- troduce, muft be, (and hath been) through the hypocrifie of a Pain- ^ Tim. 4," 2. tedholinefs i and where he intends moll to play the Dragon, he Rev. 13. lu there moll artiHcially counterfeits the innocmcy and Cimplk'iiy of. H h 2 the ii8 Z%Umk Of Part.ir. tHe Lamh. Arch-hemick^ have been Arch-pretenders to Sandity. And fuch pretences have great influence upon Men : for Holinels and Truth are fo near of kin, that they will not readily believe that it can be a falfeVoUwie vi^hich znholy M^nTcacheth i they 'think that God that hath given a Teacher Holinefs, will not de- ny him'Tmth : Nay, this is an eafle and plaufible nieafure, which they have for Truth and Errour. To enquire into the intriea^ ciesand depths of a Difputation, is too burdenforne and diffi* cult for ordinary Men, and therefore they fatisfie themfelves with this confiderati'on, ( which hath little toy! in it, and as little certainty ) 7bat furely God will not leave holy Men to- a delufton. It would beendlefs to give a|l theinftances that are at hand in this Matter > I fhallonly add a few things of Satans method in managing this Argument, as Firft, When he hath a Defign of common^ or prevailing Delu- fion, he mainly endeavours to corrupt fome perfon of a more ^r/d?, ferious, and religious carriage, to be the Captain and Ring- leader 5 fuch Men were Pelagim^ Arrm^ Socinm^ &c. He mainly : endeavours to have tit inliruments. If he be upon that defign of blemijhing Religion, and to bring Truth into a dif-efleem i- jcontiftf Strsi- ^h^n (^^ one obferves) he perfwades fuch into- the Miniftry, as he tavern Sacanae- fore-fees are likely to be idle^ carelefs^ prophane, send fcandalous i iL2^.8.pag.4p6 or doth endeavour to promote fuch Miniilers into more cnn^icmus'- Qxm. places^ and provokes them to mifcarriage, that fo their Example may be an Objedion againft Truth, while in the mean time, he is willing, that the Oppofers of Truth lliould continue their fmooth carriage i and then he puts a two-edged Sword intothe- hands of the unliable: can that be Truth where there is fo much "Wickednefs? and can this be Errour, where there is- fo much' Holinefs? Secondly, in Profecution of this Defign, he ufually puts Ivfen " upon fbmemore than ordinary firiStnefs^ that the pretence of ho- linefs may be the more augmented i- in this cafe a courfe of or- dinary Sandity is not enough, they mult be above the common Pradice h {brae fingular Additions: ot~ feverity and exadnefs above what is written, are commonly aifcded to make them the more remarkable. ^ Chrilt notes this in the Pharifees , concerning all' their Devotions, and thewayesof exprefling them v their PM/- '^ercm^rheophM^^'^^^ fpoken of, M^f. 23. 5. Cas fame think > were- not in- xjr^. &c. tended by that Text of I>mt,6. &., but only, tkat they ihoulcf remember Chap. 3- ^atm'SXmiputions. ?i? reiTiember the Law, and entleavQur not to forget it- i as they do that tye a thred, or fuch like thing about their Fi^iger for a RemexDbrancer j according to Prov.s»^. Bind them ahaut thy nech^^ write them upon the Table of thine heart. However, if they were literally enjoyned, thty would have then) Cas Chriii tells them^ hroader than others, as an evidence of their greater care. The Cathari boafted of Sanctity and good Works, and rejedcd fecond Marriages j the 4po^ohci wei"e fo called, from a pretended ilrider imitation of the fingular holinefs of the Apofiles. The Vtt^ lefians made thenifelves Eunuches ("according to the Letter) for> the Kingdom of God. The Vonatifis accounted that no true *Atqj hac rati- Ghurch, where, any fpot or infirmity was found, -'t-ht Mejfali- one kdu6t:xeA^ am or E^/c^j'^^ were for con ftant praying.. The I^dipeddesf or ^^^^^^^^^^ going bar£rfoot, e!^"ff. The F<^/>i/b urge Canonical Hours, VV hip- num mulcku- pjngs,Pennances,Pilgrimages,voluntary Poverty, abftinence from do, qux ut vi- Meats, and Marriage in their Priefts and Votaries. In a word, j'*^^ ^'^'^^ ^'"'^"- all noted Seds have fomething of fpecial fingularity^ whereby ii^pVinardS! they would difference themfelves from others, as a peculiar cha- eft, qua; mftin- • raster of their greater ftri<^ne{si and for want of better fluffy au^atanreper they fometimes take up affeded geflures, devotional looksj-and^"'"^";'*^?^^."'^ outward garbs i all which have this note. That what they mo/f j^i^" *°noftea- lland upon, God hath leaft, or not at all required at their hands i .quam'vidk Sa~- their voluntary Humility^ or negkding 0/ /^e J5(7^, being but »?///- ^^" ^iamruani . «?5r/^/'^, and a fe]f-devifed piece of Religion. qu^ ad mor- Thirdly, When once Men are fet in the.way of exercifing fe- dud, c6 Si^J verities, Satan endeavours (by working upon theirfancies J) to /ii:Jata,&quod ^ prcfs them on further to a delight and fatisfatrion in thefe * wayes '""^"" P«' i^l^m > of Ihidlnefs, fo that the praSifers themfelves are not only- con- ^^^l^'^^' ^^' ,.. ,. 1 V ,- 11 • • 1 ^- piflentq; qui-- firmed m thele uiages, and the opmions that are concomitant dam ardam & with them i but others are the. more eaiily drawn to like and ^"i^^^ara qua:-- ]^tofefs the fame -things. Any ferious temper under any Profellion '"'^'^^ ' *^"^ of Religion, eafily comes tobe (^ew?^?, and readily complies with J^.JJujtJ-j'^^g^^^^^ opportunities of evincing. its Devotion by ibiiflnefs.- And there- do confilio-> fore we fhall find among Heathens;^ a great devotional feverity, ^f^ecitj; ut pro ■ and fuch as . far , exceeds all of. that kind,, which the Papijis do '''^_^? ^^^ ^"^» * ufually brag ofi the Magi abibinedfrom Wine, eat not the flefli ^I, quL"qui- of living Creatures, and profefFed Virginity, The hidiM Brach^ dem eflet ilatx 1 mans did the like, and heiides ufed themfelves to incrediblehard- ^'^^ verovk^ : ftiip V they laid upon skrns, fuftained the violence of the Sun,and 'JJ^jy^^j^"^'^/' ' Storms, and.exercifed. themfelves therewith ifbm.e (pending. _Af.^;.. -^/i;,^^ / ' " ' Thirty;. iio Z XUHtitt of Part. II. Thirty feven years in thiscourf?, others more. We read urange things of this nature concerning ihtMgyptianVvid\s^3ind others. Tlie Mahumetans zxt not without their Religious' Orders, which pretend a more holy and auftere Life than others s and though of fbme Cas of the lorlachs and Vervizes) feveral private Villa- nies are reported, yet of others, fas of the Order of Calender) we are alTured from Hiftory, That they profefs Virginity, and expofe themfelves to Hardfhip, and a ftrider Devotion in their way j and generally *tisfaid, of all of them. That they go mean- ly clad, or half naked i fome abftinent in Eating, and Drinking,, profeffing Poverty, renouncing jhe World: fome can endure cutting and flafhing, as if they were infenfiblei fome profefs perpetual Silence, thougb urged with Injuries, and Tortures i others have Chains about their Necks and Arms, to (hew, that they are bound .up from the World, &c. If fuch things may be found among Heathenr^ no wonder that Errour boafts of them, for in both there is the fame reafon of Mens f leafing them- felves infuch hardfhips (which is from a Natural Devotion, ailifted by Satans cunning,) and the fame Defign driven on by it , for the Devil doth confirm Heathens and Mahumetans in their falfe Worfliip, by the reverence znd refpe(^ they carry to fuch pra ^^^^^ Polkrity began to worihip them as Gods : Pil-^ i/^. i.cap.ic. gi^^^^^gcs were firft fet on foot by the refped"s that Men ©utof Euftbt-^vt to places that were made /^wow by Perfbns and A(3:ions «»• of more than ordinary Holinefs: and becaufe the Devil found Men fb very apt to pleafe themfelves in paying fuch Devotional Ka/erwfEXjhe wrought upon their Superftitious humour to mtdti^h to themfelves the occafms thereof, and by fabulous Traditions ' fent Chap. J. i^atm'S %tmptmons. t%t feiit them to places no otherwife made memorable than by Dieams iind Impejiures, Much of this you might fee if you Would accom- pany a C^ir^t^^w from C^iro to Mecc^ ^nd Medhia^ where you would fee the zealous Pilgrims with a great many Orifbns and Prayers ^id. i'A!/'f/&^ compajftng Abrahams houfe > hifftng a Stone,whichCthey are told Jfell ^^h-l'<^ha^.<^, from Heaven, bleffing themfelves with a reliqm of the old Vefture ©f Abrahams Houfei B?3/^i«_g themfelves in the Pond, which fas their Tradition goes) the Angel (hewed to Hagar 5 faluting the Mountain of Pardons > throwing Stones in defiance of the Devil,as Ctheir Legend tells them j Ifmael did j their Prayers on. the Mom* tain of Health i their vifit to the Prophets tomb at Medina, dec. The like might you obferve among the Papiftsy in their Pilgrimages to Jerufalemznd the Stpulchre^ to theL<«a[y of LoreWaVChappeland other places^ By iuch devices as thefe the unobfervant people are tranfported with dtfleaJUre, infomuch that they not only perfwade themfelves they are very devout in thele Reverencek, but they alfo beeotne unalterably fixed to thefe Errours that do Support thefe ^/i^k/^^/Pradices, or as confequences do iiTue from them. Sixthly, A more plaufible Argument for Errour ( than the LearningandHolinefs of thePerfons that profefs it) is that of lajpiration, in which the Devil foars a loft, and pretends the highe^ divirkw2in^mfothis-MQ:ioods:{otGodi»%Mthy3ndive}^^ no lye U- of the 'truth. Now to make Men beKcve that God by his Holy Spirit doth in any manner dilate fuch Opinions,or certainlysi, reveal fuch things for Truths : is one of the )^ig/?e/? Artifices that . be can pretend to, and fuch-a confirmation muftitbe fto thofe that are fb perfwaded',) that alldifputes anddoubtingsmuft necef-^ - farilybe fiknced. That the Devil can thustmnsformhimfelfintoan Angel af Light^ we are alfured from Scripture, which hath particularly cautioned : us againft this cheat. -The Apoftacy of the later times, 1 7/>«..4. i* . the Apoftle foretells (hould be carried on by the prevalency of this • pretence. Some Jh^U depart from the Faith^ g^'^^^g heed % f educing Spirits, That by Spirits there, Do^rines are intended rather than DoSorSj is A^.Me^i/ejf interpretation : but it will come all to one ifApoftacy of : -we confider that the word ^y/^inV carryes more in it, than either'^^^3"ertimev> DoCfrine otl>o£ior ,j for to call either the one or the other a Spirit^^^' 7* would be intollerably harfh, if it were not for this, that that T>o~ . cior is hereby fuppofed to pretend z^ninfaliabilityfromtht Spirit of God^ or (Vfl?hich is all one) thathe received his VoUrinehy fome itmne^ - iix Z%ttMiltm Part.IL immediate Kevelation of the Spirit '-> fo that by feductng Spirits muft be. Men or Vocirines that feduce others to believe them^ by the pretence of the Spirit^ or Injpiration : and that text of i Joh. 4. 1 . doth thus explain it, believe not every Spirit^ but try the Spirits whether they are of. Cod h which is as much as if he had faid, believe not every Manox VoCfrine th3.t{h2d\ pietendhc is fent of God, and hath his. Spirit j and the reafon there given makes it yet more plain, becaufe many falfe Prophets are gone out. into . the World : So tha t thefe Spirits 2^xcfalfe Prophets, Men that pretend infpiration. And the warning, believe not every Spirit,td\s us, that Satan doth with fuch a dexterity counterfeit the Spirits Infpirations, that holy and good Men are in no fmall hazard to be deceived thereby. Moft full to this purpofe is that of 2 Their. 2.2. That ye be not foon jhak^n in Mind, or be troubled, neither by Spirit, nor by Word, nor by Letter as -from us, as that the day of Chriji is at hand i where the feveral means of fedu- Prideaux dtion are particularly reckoned, asdiftin(5t from the Docfrine and Orar. X. de- 'Dodiors^ and bySpirit can be meant no other than a pretence of In- ^"^bus ^^'^"^*'" fpiration or Revelation. ,, ^^ ^^' 'Tis evident then that Satan by this Artifice, ufeth toputa ftamp of divine Warrant upon his adulterate GOjyn i and if we look intohispradice,.wefliall in all ages hnd himait this work. Among Heathens he frequently gained a repute, to his fuperftitipu?, Idolatrousworfhipby this device: The Men of great eft notfa,-*, mong.them feigned dijpiritual commerce with the Gods. Empedpcles endeavoured to make the people believe that there was a kind of Divinity in him, and affeding to be efteemed.more than a Man^^ caft himfelf into the burnings of Mongebel^ that they might £up- pofe him to have been tak^n up to the Gods. Pythagoras his Fidrion- of a Journey to Hell was upon the fame account. Philojhatus and Cedrenus lepoit no left of Apollonim, than that he hdid familiar con- I'er/i/ with their fuppofedDieties: and the like did they believe^ of their Magi and Prierts \ infomuch that fome cunning Politicians (obfervinghowthe vulgar were under a deep reverence to fuch. pretencesj gave it out that they had received their Laws by divine Injpirations^ Naw^ Powpi/i/^' feigned he received his Inftitutions from the Nymph JEgeria : Lycurgm from Apollo: Minos the Law- giver of C<2ni5(y,baolled that Jupiter was his Famihar. ■^ahomet alfb (peaks as high this way as any, his Alcoran muft be nolefs rh^Yi a Lafp received from God, and to that end, he pretends a ftrange. chap.j; _ Satan's ICemptations* i^j flrang,e Journey to Heaven, and frequent converfe with the An- gel Gabriel, If we trace Satan in the Errours which he hath raifed up unde? the profeflion of the Scriptures, we may obferve the fame method^ the Vahntimans^ Gmflick^^ Montamfis talked as confidently of the Spirit, ^sMoJesox the Prophets could do,andagreat deal more i for fome of them blalphemoufly called themfelves the Paudeie^ot Comforter. Among the Monlkrs which later Ages produced, we jftilllind the fame ftrain i one faith he is Enoch, another ftileshim- Mf the great Pro^hety znothcxhnh raptures, and all immediately infpired. The Papifls have as much of this cheat among them as any other, and fome of their learned Defenders avouch their L«- menPraphetkum, and Miraculovam Gloria, Prophefies znd Miracles, to be the trvo eyes, or the Sun and Moon of their Church i nay by a Grange tranfportment of Folly, (to the forfeiture of the repu- tation of Learning and Reafon j they have Co multiplied Revelati- ons, that we have whole Fb/»w»/ of them, as the Revelations of their Saint Brigit and others jand by wonderful credulity they have not only advanced apparent f/re^iwj and dotages to the honour of In§iraiions or Vifions, but upon this fandy Foundation they have built a great many of their I>o£?ri«e/, zs Purgatory, 'tranfuhjiantia- lion, auricular ConfeJJion, dec. By fuch Warrants have they inftitu- ted Fejiivals, and founded fevetol Orders > the particulars of thele things you may fee more at large in Dr. Stillingfleet and others. And that there might be nothing wanting that might make them Ihamelefly impudent, they are not content to e^?f<«/ their Fooleries with the Scriptures of God, as that the y«/e of their ^y^ Francis Cfor I (hall only inftance in him,omitting others for brevity fakcj was not compofed ^y theWifdom of Man, but by Godhimfelf, and infpired by the Holy Ghoji'-, but they advance ^^wV Prophets above the Apojlks, and above C^r(/t himfelf. Their 5'f. B^Wid? (if you will believe them) was rapt up to the third Heavens, where he (aw God Face to Face, and heard the choire of Angels > and their St. Francis was a none-Juch for Miracles and Revelations. Neither may we wonder that Satan ftiould be forward in urging this cheat, whenweconfider, Firlt, .What a reverenceMen naturally czny to Revelations, and how apt they are to be furprifed with an hajiy credulity. An old Prophecy,pxQtQndcd to be found in a Wall, or taken out of an old Manufcript (oil knovf not whzt uncertain Author,) is ufually li more 1^14 Z%U&titt6f Part. II. mere dbtedon, than the plain and infallible rules of Scripture : this we naay ob(erve daily, and Forreiners do much blame the Englijh' for a facile belief of fuch things, but it is a general fault of man- kind, and we find even wife Men forward in their perfwafions upon meaner grounds, thanthofe that gain credit to old Prophe- cies. For their: antiquity znd firangeneJIo( diCcovQty^ efpecially at fuch times wherein the prefent pofture of Aifairs feem to favour fiich predidrions with zprobadility of fuch events, are more like- ly to get credit, thdintheCe artificial imitations of the Ways and Garbs of the old Prophets, and the ciinning Legerdemain of thofe that pretend to Infpirations,by feeming Extafies^Rzptutes^ and con- fident Declarations, 8cc. neverthelefs arrant Cheats, have by thcfe Lib. ii cap.4$. ways deceived no mean Men. Alvanu acknowledgeth that he p. 87, honoured a Woman as a Saint, that had Vifions and Raptures, as if really infpired (and the fame apprehenfions had the Bijhop and Fryars) who was afterward difcovered to be a naughty Woman:who ftiall then think it Arange that the unobfervant Multitude ftiould be deluded by (uch an Art ? Secondly, Efpecially if we confider that God h\mk\{ todkthls i^'Aimkvn- <^^^y^tofignify his mind to Men j his Prophets were iime/y iwj^zV ^^^ fed^ znd the Scx'i'ptViXesvfexe not oi any private interpretatien: tht fiords that the Pen Men of Saiptures wrote, were not the interpret tat ions of their own private thoughts , for the Prophecy came not in old time by the rviU of Man^ but holy Men of God fpak$ as they n^ere moved' hy. the Holy Ghoft.^ 2 Pcf. 1.20, 2 1. Now though the Prophecies of Scripture ztefealed^ and no more is to be addedto them upon any pretence whatfbcver 5 yet feeing there are Promifes left us, of the. giving of the Spirit^ of being taught and led by the Spirit i it is an ea- fy matter for Satan to beguile Men into an expectation of prophe- tick infpirations^ and a belief of what is pretended fb to be : for, all Men do not, or will not underftand, that thefe promifes of the Spirit, havenointendment of wen? znd extraordinary immediate Kevelations^ but only of the efficacious applications of what is already, revealed in Scripture. This h^nd of Revelation we acknowledg and, teach, which is far enough from Enthuftafm^ (that is, a pretended Wkitaker^t Kevelation of «e«7 Truths ) and we have reafon to alTert, that in- "ntia^StapK ^^"^^ prfrvafwns without f he external n^ord^ an to be avoided as Sa- tQnusa. ltl>. I, /f^fi'^- (cozenages. But for all this,, when Mens minds are fet a f^/.ip,/. I zi. gadding, if they meet with fuch as .magnify their own Vreamsy md cgll their Fanciesj Vifwnj^ the fuitableneft of thisto their hu- mour^ .chap. 3; Satan's Cemptattons* t^S mour, makes them to reje<3: our interpretations of thefe Promifes as falfe, and to perfwade themfelves that they are to be underftood of fuch Infpirations as the Prophets of eld had i and then they pre- fently conclude they are to believe them, left otherwifc they mould refiji the Holy Ghofi, Thirdly, But the advantage which, the Devil hath to wark Velu^ fton upon by this pretence, is an high motive to him to pra(9:ife upon it. For Infpirations, Vifions, Voices, Impulfes, Dreams, and Revelations are things wherein wicked Impofiars may by ma- ny ways and artifices play the counterfeits undifcoveredj 'tis eafy to ■prophefy falfe Dreams^ and to fay^ thus faith the Lord^ when yet they do hftt lye^and the Lord never fent them^ nor commanded them i nay J^' ^^' 3^' 'tis eafy by trickj and illufions, to put that honour and. credit ijipon their <^e^g«j", which they could not by their bare ^em'owx, backed with all their art of feeming ferioufnefs : the inventions of Men (that have been formerly fuccefsful in this deceit) being now laid ^n to our knowledg, may make xxs more wary in our truii Among the Heathens -^^on may find notable ways of deceits of this nature. The Story of H^i?«hem, ) caufed a Man clothed in the pining sh^ns of Fifites, and withrotten Wood (which as a Glow-worm in the Night, xepre- fents a faint Light) to come among them in the dark, and through aiv-eedf or hollow Trunk (that the Voice might not appear to be humane) to incite them toa vigorous on fet: this they took to be 2sn Angel, bringing them this command from Heaven,, and accor- dingly fought and prevailed. Crafty Benedi^, (who was afterward ^ . - li 2 Popt z%6 :a Xteatife Of Part.ii: Pflpe under the name of Btfwif^cc^ke/^^f^) made fimple Cekfiine the fifth give over the Popedom, by conveying to him a Vofce through a Reed to this purpofe: Celefiine, Celefiiney renounce the Tapacy, give it over^ if thou voouldfi hefavedy the burthen is beyond thy Strength^ &c. The filly Man taking this for a Revelation from Heaven, quitted his Chair and left it for that crafty Fox Benedi&, Not very many years (ince, the fame trick was played in this Paul Uohfon. Countt'y to a Man of Revelations^ who called himfelf D^wi/Vz Spi" rit^ when he had wearied his Entertainer with a long flay, he quitted himfelf of his Company, Cas I was credibly informed] by a Policy which he perceived would well fuit with the Man's con^- ceitednefsj for through a Ree^? in the «/gk ?iw« he tells him, that he mufl go into Whales, or fome fuch Country, and there preach the Gofpel > the next Morning the Man avouches a Revelation from Goitogoelfewhere, and fo departs. Thefe inflances fhew you how cunningly a cheating knave may carry on a pretence of Reve- lation or Vifion. And yet this is not all the advantage which the Devil hath in this matter, though it is an advantage which he fometime makes ufe of when he is fitted with fuitable Inflruments* But he works moft dangeroufly when he fo ads upon Men, that they themfelves believe they have Vifions, Raptures and Revelations,, for feme are really perfwaded that it is fb with them. Neither is it flrange, that Men fhould be deluded into an apprehenfion that they hear and fee what they do not » in Feavers^ Frenzits^ and Madneji^ we clearly fee it to be fb: and who can convince (uch Per- fons of their niidah^s^ when with as high a confidence as may be they contend that they are not deceived ? Shall we think it flrange that Satan hath ways of conveying falfe apprehenfions upon Mens minds ? no furely, do we not fee that the Senfes may be. cheated and that the F amies oi Men may be corrupted? is it not eafy for him to convey Voices to the Ear, oxjhapes and reprefentations to the Eye ? and in fuch cafes, what can ordinarily hinder a belief that they hear or fee fuch things ? but he needs not always work upon the Fancy by the Senfes. If he hath the advantage ofa cra- zy dijiemperedF ancy Cas commonly he hath in MelanchoUy Perfons) he can fo ftronglyfix his fuggeftions upon them, and fo effe&Hallyfet the Fancy on work to embrace them, that without any appearance of Madnefs, they will pcrfwade themfelves that they have difcove- ries from God, Jmpulfes by his Spirit, Scriptures fet upon their HeartSjand what not ? and becaufe they/e^/ the workings of thefe things things within them, it is impofiible to make them fo much atfuf- /e5 that they are deceived. Do but confider the power of any Fancy in a MelancholickJPetfon, and you may eafily apprehend how Satan works in fuch delufions. Melancholy doth ftrangely />er- vert the imagination, and will beggt in Men ^wonderful mifappre- henfions, and that fbmetimes doth bewitch them into peremp- tory «««c<7;?^/'o«/<«^/e belief of their Fancy i 'tis a vehement, conH- dent humour, what way foever it takes, the imagination thus corrupted hath an enormous /?re«gf^, fo that if it fix upon things never fo abfurd or irrational,'tis not reducible by the ftrongeft rea- £bns. If fuch a Man conceits himfelf ^e<;?^/, or that he is transfor- med to zJfolf ox C^t, or that he is made of GZ-ar/T (as many in this Diftemper have donei) there is no perfwafion to the contrary,that can take place with him. Now if this humour be taken up with Divine matters (as ufually it doth, for it hatha natural inclination to religious things) it ftill adts with, fierceneji ^nA confidence^ and there are many things often concomitant to fuch a6tings, that if it mif- conceit Infpiration or Prophecy, the F^me/ themfelves are not only bound up under that perfwafion, but even unwary Spectators are deluded. ForfometimeaMelancholy /Wgiw^fiw isnot»7)^(7ffy corrupt, but only in refped of fome one or tvoo particulars, whilft in other thm^s it ji^cs regularly^ and then neither they nor others Cthat are unacquainted with fuch cafes) are fo apt to fufped- that they are >«i/?^%« in thefe things, while they ad rationally and fo- berly in other matters. Sometime they have vehement pj ofjkr- prifal (for the humour hath its ebbings and flowings> and this gives them occafion to apprehend that fometing doth fupernaturally a<^or raife them, and then when the things they fpeak, are for the Wi^^ifer of them, o£ religious concern^ znd odd notions (for the humour flies high, and bounds not it felf with ordinary things,) and withal uttered in Scripture Khetorick^znd with fervency and ur- gency of Spirit, when thefe things co«c«r, there is fuch an appear- ance of Inspiration, that the Parties themfel ves and others reft fully perfwaded that it is fo. Seventhly, Pretended and counterfeit Mintc/ex the Devil makes niuch ufe of, to countenance Errour, and this is alfo one of his ftrong-holdsv for he fuggefts that God himfelf ^e^irx rvitneji by theCQ Signs,"Wonders,and Miracles to fuch erroneous Dodrine, as feems to be concerned by them. That it8 :^ XreatiCe of Part, il Mhaculumvo- That the Devil cannot work a true Miracle hath been difcourfed CO, quicquid before, but that he can perform rmny Jirange things, and fuch as Kfo"it^n3 "Vu- ^^y ^^S^'^ admiration, none denies i and that by fuch unwonted prrfpeiiTaut"" actions, he ufually endeavours to jt^ify falfe Dodtrines, and to Cet facultatem mi- them oif with the appearance of divine approbation, we are fui^ raniis apparer. j^ciently forewarned in the Scriptures. Jannes and Jamhres refi- latctTcL fteiMo/i/ by falfe Miracles. In Vm, 13. i. God fpeaks of the traZlauL' Sigiis and WondeYs of falfe Prophets, who would by that means cap. 16. feek to feduce the People to follow after other Gods. Chrift alfb m MattL 24.24. foretells th^it falfe Chrijis and falfe Prophets (hall arife, andjhew great Signs and VTonders^ infomuch that ( if it voere pvfible) theyjhall deceive the very E/«^, and puts a fpecial note of cau- tion upon it^Behold^I have told youhefore. And to the fame purpofe is that of Taul concaning, Jnticbriji^ 2 Jhef. 2.p, where he tells . us of powerful Signs and Wonders by the vpor^ng of Satan \ who doth all the while only lye and cheat, that he may draw Men to Errour. If we make enquiry how Satan hath managed fhis Engine, we fliall obferve not only his diligence in ufingit, on all occafjohs to countenance all kind of Erroursborh in Faganifme and Chrifiiani- ty^ but alfb his fubtile(5^e»:*crify by cheating Men with Forgeries and Falfhood. Heathenijh Idolatry among other helps for its advancement, wan- ted not this, the Oracles and refponfes (which were common be- forethe coming of Chrift) were efteemedas miraculous conhrma- tions of the truth of the Dieties which they worfhipped i the move- ings zn^fpeakingso^thtixStattta'svftxt arguments that the ope- rative prefence of fome celeftial Ni^we« was affixed to fuch an I- mage. In fame places the folemn Sacriiices are never performed v/\i\io\xtzfeeming Miracle, As in Nova Zembla where the Priefts Jobnfon^ relat. fy^nces^ his running a Sn>ord into his Belly, his making his Head Tcm7u' ^"^ Shoulder/^ofhisbodyintoa Kettle of hot Water by the drawing of a Line, and then his ret'img again perfect and entire without maime or hurt, are all Orange aftonifhing things to the beholders. But befidesfuch things as thefe which are ftanding conflant Wonders, we read of fome that have had as it were a G(/> of Miracles, that they might be eminently inftrumental to promote and honour Taganifme, All Hiflories agree that Simon Magm did fo many frrange things ztKome (as the caufingan linage to walk, turning Stones into Bread, transforming himfelf into feveral Chap, j: rattan's Ceniptationg. up feveral Shapes, flying in the Air, Sec.) that he was efteemed a God, Philofiratuf znd Cedrenm report grout ihings oi Apllonim as that he could deliver Cities from Scorpionf, Serpents^ Earth- quakes J dec. and that many Miracles were wrought by him i this Man Satan raifed up in an extraordinary manner to revive the Ho- nour oiVaganifrnej that it might at leaft vie with Chrifliamty, A nd though few ever attained to that height which Apollonm and Si- mon Magus reached unto, yet have we feveral inftances of great things done now and then, byfome fingular Perfonsupon a^ea- al occafion, which Satan improved to his advantage. Vefpajlan Coinel T ' cured a Lame and Blind Man. Adrianus cvj[(t6i z blind Woman, Hiftor." lib.±.- and which is more, after he was dead by the tomb of his Body, a Manof P^««o/2i^ who was ^(?r«B//W received his Sight. Valerim JEi'ms {pmia,- Maxtmus tells of many iirange things, and particularly of a Vejial ""^ ^" ^Jf* Virgin that drew Water into a Sieve. As LivyteWsoi znothex^^'^""^^' (Claudia by name} who with her Girdle drew the Ship to the De fecundo Shore which carryed the Mother of their Gods, when neither.^^^^° ^^^"^^"^^ ftrength of Men nor Oxen could do it. Errours under profeilion oi Chrijiianityhzvth&cu fupportedand propagated by the boaft of Miracles. A clear in/lance for this we. have iiiTopery^ that Religion being a perpetual boaji of Wonders. To let pafs their great Mirsick c^Tranfubjlantiation Cwhich as one Mc. Baxter hath lately demonftrated, is a bundle of Miracles, ox contradi^ionsfuil and elfy rather) becaufe it appears not to the Stnfzs of any Man, and con-f^^^f"^^^""' fequently is not capable of being an Argument to prov€ any of their *^^^' "*" opinions. We have abundance of Grange things related by them, as/Too/xoffome Vo&rines of theirs in particular^ as Purgatory, In- vocation of Saints, Tranfubflantiation, ike. and of their profef- fion in the general, Devils caji outj Blind and Lame cured^ Dead raifed^ and what noti it would be endlefs to recite particulars > it would take a long time to tell what their St, Francis hath done,. how hefetchedWateroutof aPvOck, how he was homaged *by Fowls, and Fiihes, how he made a Fountain in Marchiarun Wine, and how far he exceeded Chrift himfelfin wonderful featrsj Chrijidid Kihll fecit nothingrvhich St, Francis did not do^ nay be did many more things t ban ChnUus quod Cbrifl did ;• Chriji turned Water into Wine hut once.but. St. Francis did^^^^^^^^^f "on it thrice: Chriji rvas once transfigured^ but St, Francis twenty tii^i^^ ' r^'.ieck^an^m he and his Brethren raifed above a thoufand to Life, caft out more Chriftus. sar- than a thoufand Devils, 8cc. Their Dominicm raifed three dead j^.^^/.de pi/js Me;i to Life, H^^itZevmm while he was alivedid many Mira- ^'°: ^^"/«™'- X30 Z%tmik(if Part. 11. cles, and after he was dead, his Body lay fifteen Months fweecly fmelling, withput any taint of corruption. 'Tisirkfome to repeat their Stories > abundance of fuch ftuif might be added out of their own Writings: the defign of all which is to prove, Cto tliofe that are fo Prodigal of their Faith as to believe them} that they ow/y are the true Churchy and that by this note (among others) . they may be known to be fo. But let us turn afide a little to obferve Satans cunning in this pretence of Miracles i let things be foberly weighed, and we may Vel figmenta fee enough of the cheat. This great boaft is (as Auftin hath it) re- hominum men- folved into one of thefe tvpo^ either the figments of lying Mm, or dacium, vel il^QCTdid oi deceitful Spirits, Sm fpiiSi^' As to the firft of thefe, 'tis evident, that a great many things, urn. that have been taken by the vulgar for mighty Wonders, were no- thing but tht h^averies of Impfiirs, who in this matter have ufeda threefold cunning. Firft, By mttr'-jugling and Forgery in confederacies and private contrivances they have fet upon the Stage Ferfons (before injlru^ed to adt their partsj) or things aforehandprepared^to pretend to be what they were not, that others mi^ht feem to do what they did not, and all to amaie thofethat know not the bottom of the matter. Of this nature was Mahomets Dove and Bull, who were privately trained up to thzt obedience^ and familiarity which they ufedto him. The Tagan Priefts were not altogether to feek in this peice of art. Luci an t€\\s us o£ one .Alexander^ whonouriflied and ta- med a Serpent, and made the People oiTontus believe that it was the God Mfculapiuit and doubtlefs the Idol Priefts improved their private artificial contrivances. As of the movings of their Images jytfi.Uh, I . (as that oi Venus made by Vadalns^ which by the means of ^ici^ deanima. j5/z;er inclofed, could ftir it felf) their eating and drinking (as in the Story of Be/ in the Apochryphdl ad jections to the Book of Daniel) thdr rejponfes^ znd Ccv Gia\ othex appearances (2iSo£ the Paper Head oi Adonvs oxOftr'ps) which ( as Lz and this for Powiwicj^, But by this Man you maydoiteafilier: SLndthcHonomputupon Garnet, by his Image on Stran>, found at his Execution, (in all probability) by him that made it and threw it down, or by his Confederate : but thefe are enough to fhew the honefiy of thefe kind of Men. Secondly, They have alfo a cunning of afcribing effeSfs to wrong c^/i[/ej, and by that means they make thqfe things Wonders that are none. Mahomet called his Fits of FaUing-Sic^efi, Exta- ftes or Trances. Aufiin tells us the Heathens were notable at this: the burning Lamp in the Temple of Venus ^ though only the work De civ!tat:,Dei| of Art, was interpreted to be a conftant Miracle of that Deity. ^'^» 2.1, c. &, The Image which (in another Temple) hung, in the Air, by igno- lant Gazers was accounted a Wonder, when indeed the Loadjione Kk in iyi %%tmiktst Part II. in the Roof and Pavement (though unfeen) was the caufe of it, Purchas Pilg. The Sydomans were confirmed in their conftant annual Lamenti-- Afia. Ifb, I. jJQj^s oiAdonps^ by a mock^ Miracle of the rednefs of the River Ado- ^^^ '^' m^ at one time of the year conilantly,they take it to be B/(7^when Heylin Cof- \^\^ nothing elfe but the colouring of the Water by the duft of red ^aFltg' -^^^^^ ^^ Minium^ which the Winds conftantly at that time of the year from Mount Libanus do drive into the Water. Neither are the Papifis out in this point > I will only inftance in that obferva- tdeightofifra- tion of T>r. Jenifon^ to confirm the Dodtrine and Practice of Invo- elsidolatrjf.^ f,^^lgy^ . ^.j^gy ^gj^e (he advantage of Sovereign Baths and Waters ^' ^ ^' and where they efpy any Fountain good againft the Stone, or o- ther Difeafes, prefently there is the Statue or Image of fbme Saint or other ereded by it, by whofe Vertue the Cure and Miracle muft feemtobedone i or fomeC/^^p^e/iserededto this or that Saint^ to whom Prayers before, and thanks after waQiing, muit be of- fered. Thirdly, Where the two former fail, Men that devote them- felvesto this kind of Service, imitate their Father the Devil, and fall to plain lyings and devifed Fables, Idolatry was mainly under- propped by / andLWaz^ic«fi'iz/ej" mentioned by him, Casalfo fome few "? others) do exceedingly blame that blind Piety of wi«i«g Lye/ for Religion, and feigning Hiftories for the credit of their opinions> but while they with great freedom and ingenuity do tax the Fa- bles of their own Party, they do plainly acknowledg that they are to3 qaijchg^i/^j of feigning, infomuch that not only the Au- thor o£ the Golden Legend is branded with the Charaders of a Brazen Face^ and a Leaden Heart, but alfo Gregories Dialogues, Vid. Chamier ^^d Bedes Hiftory are blamed by him, as containing Narrations of^' pauftia..^o;^ 5- Miracles taken upon trufi from the reports of the vulgar. And in- ■m. a. cap. 15. deed the Wonders they talk of, 2,xt£ojirange, fo unlik^ly^ fo ridi- mloHs, and abjurd fome of them, that except a Man offer violence . . to his Reafon, and wilfully ihut his Eyes againft the clear eviden- cQsof Sujpition^ he cannot think they rare any thing qUq than Dreams aiid Fables, no better thsn ^fops y you may meet with feveral Cata- Catalogues of them in Proteftant Writers. As their St, Smthins Prjdeaux ouc. making whole a Basket of broken Eggs by the fign of the Crofs. ^^ ii^jpoft- p^mViw his makingtheftoln Sheep to bleet in the Thiefs Belly '^^^^^^^^'^^^^ . after he had eaten it. Their St.Br^ets Bacon which in great mn^hs. ' Charity (he gave to an hungry Dog,was found again in her Kettle? ^^i- Baxters Vionyfm after he was beheaded carryed his Head in his Hand three^''/^^*'^^-^"'*' French Miles. St. Vmiian took the Devil by the Nofe with his ^* ^ Tongues till he made him roar. D omi nicus mside him hold the Candle till he burnt his Fingers. St. Lupus imprifoned the De- vil in a Pot all Night. A Chappel of the Virgin M:?^^' was tran- flated from Talejime to Loretto, A confecrated Hoft (being put in- to a Hiz^e^/JBeex to cure them of the Murren) wasfo devoutly en- tertained, that the Bees built a Chappel in the Hive, with Doors, Windows, Steeple and Bells, ereded an Altar, and laid the Hoft upon it, fung their canonical Houres, and kept their Watches by Night as Monkes ufed to do in their Cloifters,&c.Who would ever imagine that Men of any /eri(?/(/«e/? could fatisfy themfelves with iuch childijh Fopperies ? thefe are the ufual ways by which Men of defign have raifed the «oi/e of Miracles. The other part of Satans cunning relates to himfelf and his Portenta falla^ own anions: when his Agents can go no further in the Trade of '^'"it^ fpiritu- Miracle-making, he as a Spirit, doth often make ufe of his Power, ^^' KiK>wledg, and Agility, by which he can indeed do things in- "crediblCjand to be wondred at. 'Tis nothing for him by his know- ledgofaifairsatadiftance, dt the private endeavours, or expreG- fed refolves of Princes, to prognofticateiutmc events : by his power over the Wiex of Men, he can with the help of inclinations and advantages do much to bring a Man into a T'rance^ or take the op- portunity of a Fit of an Apoplexy, and then like a cunning Jugler, pretend (by I know not what, nor whom ) toraife a Man from death. He knows the fecret Powers and Vertms of things, and hy private applications of them imy eafdy fuppiy Spirits, remove obftrudions, and fo cure Lamenefs, Elindnefs, and many other Diftempers, and then give the honour of the Cure to v/hat Perfon or Occafion may beft fit his defigni fo tl lat either by the officious Lyes of his Vaffals,or ihe exerting oi his own Power onfuitable Objeds at fit times, he hath made a great noife of Signs and V/onders in the World. A|)d;thisftfatagem of his, hath ever been at hand Xo gaiii a repufe to falfe dodrine. And the rather doth he infift upon this, ^ K k 2 Firll, 134 TiTU&tiUbf Partll. Firft, Becaufe true Miracles are a Vivine Teflimony to Truth, As Kichodemus ^rgutd Joh. 3. 2. iY<9 M?« could do tbefe Miracles that thoH deejij except God he jvith him. And there vrere/ and alio when he altered the Oeconomy of the Old T'eflament, and fetled that of the NeTP, In thefe cafes it was neceffary that God fliould confirm his Word by Miracles. But now, though thefe ends of Miracles are ceafed, though God hath fo fetled and fixed the rule of our Obe- dience and Worftiip5that no other Gojpel or Rule is to beexpeCled, and confequently no weei of new Miracles, where the certain ac- count of the Old Miracles are fufficient attejiationsof old and unal- terable Truths-, nay though God have exprefly told us, T>eut. i^, I. that no Miracle (though it fhouldwwe to ^dt/T, and could not bedifcoveredtobeaLye) (hould prevail with usto forfakethe eftablifhed truths and ways of Scripture, or to entertain any thing contrary to it j yet doth Satan exercife herein a prond imitation of the SupreamMajefty, and withal doth fb dazle the minds of the weaker fort of Men, (who are more apt to confider the Won- der, than to fufped the Defign) that (without due heed giveii to the cautions which God hath laid before us in that particular ) they are ready to interpret them to be Gods witnefs to this or that Dod^rine to which they feem to be appendant. Secondly, Becaufe Satan hath, a more than ordinary advantage to feign MiracleSj he doth more induflrioufly fet himfelfto pretend them, and to urge them, for the accomplilhment of his ends- 'Tis an eafy work to prevail with Men that are wholly devoted totheirownlntereft under the Mask of Religion, to fay and do aTiy thing that may further their del7gn i and the bufinefs of Mi- racles is fbimitable by An^ through thtignoranct and heedlefnefs of Men, that with a fmall labour Satan can do it at pleafure. The fecret Powers of Nature (fuchas that of the Loadjhne) by a dex- terous application brought into aft, in a fitly contrived Subjedi', will feem Miraculous to thofe that fee not the fecret jprings of thofe actions. There have been artificial contrivances of Motions, which had they been difguifed under a religious for m^znd directed to fuch an end, might have paiTed for greater Miracles than ma- V /- c ny which we have mentioned. Such was the Ty'ove o^ Architiif moaraphy! " ^hich did fly in the Air, as if it had been a living Creature. Such fag-i^cy' was theF/ie q£ KegiomoHtanus^ and the Eagle prefented to the Empe* chap. 3 ; ^Sitm's Xemptatiotijg^ 1 3 5 Emperour Maximilan, which in the compafs of their little Bodies, eontained €o many Springs and Wheels as were fufficient to give them Motion, and to dired their courfes as if they had been anima- ted. Alberm Magnus his Artificial Man, and the Silver G^ii^, and 7r/><7«jmade by a Goldftnithat farls^ were rare peiees of Art,their Motions fo certain and fteady, that they feemed to have Life and Underftanding. If Art can do all this, how much more may we ^. fuppofe can Satan do ? how eafily can he make Apparitions, pre- fent ftrange Sights to the Eye, and Voices to the Ear ? and by put- tingout his Power do a thoufand things aftoniftiing and wonder- ful ? Eightly, Sometime Satan pleads for Errour, from the eafe^ feace^ or other advantages which Men pretend they have received, lince they engaged in fuch a way, or received fuch a perfwafion. This is an Argument from the ejfe^, and frequently ufed to con- firm the Minds of Men in their Opinions.Hence they fatisfy them- selves with thefe reafonings : Iwm before always under fears and uncertainties^ I never was at peace errejiin my Mind^ I tryed feveral courfes^ followed feveral Varties^ but I never had fatisfa&ion or comfort till now, and by this Ik^ow that I am in a right way. Others ar- gue after the lan^e manner from their abundance and outward prolperity : 1 met with nothing bnt crojfes and lojfes before, but now God hath blejfed me with an increafe of Suhjiance, projpered my 'trade and Vndertakings, Sec. Thefe, though apparently weak and de- ceitful Grounds, are reputed ilrong and concluilve, to thofe that are firfi refolved upon an Errour. For Men are fo willing to ']HJiify themfelves in what they have undertaken, that they greedily catch at any thing that hath the leail: appearanc.e of probability to an- fwcr their ends. Thispleaoffatisfadionis commonly from one of thefe two "^ things. Flrll, From inward Peace, and contentment of Mind» Satan knows that Peace is the thing to which a Man faerificeth all his labours and traveli this he feeks, (though oftea in a wrong way, and by wrong means 0 he knows alfo that ttye Peace is only the Daughter of Truth, (the ways whereof are pleafantneji, and the P^/^j-whereof^rePe^ce'O neither is he ignorant of the delights which a ManhatH, by enjoying himfelf in the fweet repofe of a contented Mind, that he may charm theHearts of the erroneous into a confidence and aflurance that they have taken a right couri^, \ hcl aj^ Xtmtitttf ■ Pattii. he doth all he can to further a falfe peace in thtn:i, and to this pur- pofe he commonly ufeth this method: Firft, He doth all he can to mfettle them from the Foundation of Truth upon which they were bottomed v he labours to render thm^sfitfpitiouSj doubtful or uncertain : this fome have noted from Sclater in loc. ^ q'jy^ji ^haf. 2. ver. 2. where Satans iirft attempts are to Jhaks their fBf ovyvcofAM' ^-^^^^ jjQj. f^^iy 5y difquiet, (of which we are next to fpeak) but by alteration of their judgment, (for Mind is fometimes taken fox Sentence, Opinion, Judgment, as i Cor. 2. id. tpc have the Mind of Chrifi, and i Cor. 1. 10. in the fame Mind,andin the fame Judg- ment, Secondly, His fecond approach is to raifea ftorm of refilefs dif- quiet upon that uncertainty > and in order to his intended defigh he ufually fills them with th^utvno^ anxiety of Mind, and makes their Thoughts (like a tempeftuous Sea) dafti one againft ano- Q^ ~ « ther. This peice of his Art is noted in the forecited place, that ye ^^ ' he not fiaken in mind or troubledy the word fignifies a great perplexity. And this is an ufual method which the falfe Teachers among the Galatians pradifed, they firft troubled them, and then endea- r 1 I & 5. "^^"'^^^ ^y th^ advantage of that trouble to pervert the Gofpel of ij/ '* 'Chrift. To effe miftakes and mifireprefentations of its Do^rines, or Calum- nies againft the Perfons and Adtions of thofe that take part with it. Thofe Lyes that are proper to befpatter a 'truth withal, are fueh as tend to render it unlovely, inconvenient, or dangerom. Satan hath never been awantingtoraife up mifts and fogs to eclipfethe fliin- ing beauty of Truth. Sometime he perfwades Men that it is a novelty, and contrary to the tradition of the Fathers : and then if an Errour had been once upon the ihge before, and had again been hilTed out of the World, when it peeps out again into the World, its former impudency is made an argument for its antiquity, and Truth is decryed as novel. Or,if it be but an Errour of yefterday, and hath only obtained an Age or two, then the Ghojis otoux fore- fathers are conjured up as witnefles, and the plea runs currant fyhat is become vf your Fathers? or, are you n>ifer than your Fathers } are they aWDamned ? Thefe were infiftedon by the Heathens: the Gods oiiht Country, and the Worfliip of their Fathers, they thought ftiould not be forfaken for Chriltianity, which they judged was but a novelty \n comparifon oi' Paganijme, Of the fame extra(5^ is that old fong o£ the Papifts, ff here tvof your Religion before Luther ? And to this purpofe they talk of the fueceilion of their Bijhops and Popes, And other Ertours grow a little pert and confident, if they canbutfinda j?^«er«orfample for themfelves among the old Hereftes. Sometime he endeavours to bring i i.! and that, like a fecret venome, poyfons all that could be faid or done by the Perfons, that ( wrongfully } fell under their preju- dice, and did not a little derogate from the authority and power of the Truths which they delivered. The Friends of Truth have al\yays to their cofi: found it fo. Chrift himfelf efcaped not the lyes and cenfures of Men when he did the greatert Miracles i theyraifed this calumny againft him, That he caji out Devils by Beelzebub the Frince of Devils : when he Joh. 8. 48. (hewed the mofi compaffionate condefcentions, they called him a Man gluttonoUfj a JVine-hibber^ a friend of Vublicans and Sinners j and at laft upon amiiinterpretation of his fpeeches, ( I will de- jiroythps Temple^ and in three days In>illbuild itup^ Mat. 26.61, ) they arraigned and condemned him for Blajphemy : and his Ser- vants have ( according to what he foretold ) drunk of the fame. Cup i the more eminent in fervice, the greater draught. Papil, a chofen veircl,met with much of this unjuft dealing i> he was accufed JrT.21.2h. as fpeaking againft the People^ the Lary^ and the Temple '■) and. C/w^. 24.5, cixWcd a peliiknt FeVon\ a mover of S edi^* L 1 . tio>u ' 240 :HCteatifeof Panii. tion^ aprophaner of the 'temple. Neither can we wonder at this that the greateft Innocency, cr highelt degree ofHolinefs, is no Armour of proof againft the ftiarp Arrows of a lying Tongue : When we read this as one of Satan's great Charaders, that he is ihe Accufer of the Brethren, and that his Agents are fo perfedly inftruded in this Art, that they are alfo branded with the fame mark oifalfe Accufers, Jude lo. 'Tis well known how the Primitive Chriftians were ufed, they were accounted the filth and off-fcouring of all things h there could be nothing that could render them odious or ridiculous but they were afperfed with it, as that they facrificed Infants^ worjhipped the Sttn^ and u/ed promifcuous Vncleannefs; nay, whatever Plague ox difafter befel their Neigh- bours, they werefureto carry the blame. And we might trace this ' Stratagem down to our own days. Luther in his time was the common Butt for all the poyfoned Arrows of the Papifts calumny i which fb exceeded all bounds of Sobriety and Prudence, that they devifed a Romance of his Death, how he was choaked of the Devil •> that before he died, he defired his Corps might be carried into the Church,and adored with divine Worfhip j and that after his Death the exceflfive ftench of his Carcafe forced all his Friends to forfake him. All this and more to this purpofe they publiftied while he was alive, whofe Slanders { worthy only of laughter 3 he refuted by his own Pen. The like fury they exprelTed againft Calvin, by their Bolfecus, whom they fet on work to fill a Book with impudent lyes againft him : Neither did Beza, Jmius, or any other of note efcape without fbme ilander or other. How unjuftly the Arrians of old accufed Athanafius of Uncleannefs Theo^. H'tfi' ^^^ °^ bereaving Arfenius of his Arm, is fufficiently known in lib, cap. 30. Hiftory. But the Devils malice doth not always run in the dirty chan- nel of odious Calumnies, he hath fometimcs a more cleanly con^ veyance for his Lyes againft holy Men. In prolecution of the fame defign, 'tis a fair colour for Errour, if he can abufe the name and credit of renowned Champions of Truth, by fathering zn Errour upon them which they never owned. By this means he doth not only grace a falfe Dodrine with the authority of an eminent Perfbn. whofe eftimation might be a fnaretofbme well-meanint^ Perfons but weakens the Truth, by bringing a faithful AfTertor of it into fufpition of holding ( at leaft in fome points ; dangerous Dpi- Bions ) by which many are affrighted from entertaining any thing that Chap. 3- ^SLtan's Xtmptatims. 141 that they write or preach : For, though they may be confefTedFy found in the moft weighty Dodrines, yet if it be once buzz'd abroad that they are in any thing unfound, this dead Fly fpoils all the precious Ointment : and the matter were yet the lefs, if there were any juftcaufe for fuch a prejudice i but fuch is Satans Art, that if a Man explains the fame Truth but in different words and forms of fpeech, than thofe that others have been ufed untoi or if he cafts it into a more convenient Mould, that ( by laying afidc doubtful or flexible expreffions ) it may be more fafely guarded from the exceptions of the Adverfaries, efpecially if he carefully chufe his path betwixt the extreams on either hand j this is enough for Satan to catch at,and prefently he beftows upon him the names of the very Erronrs which he moft ilrenuoufly oppofeth , nay, (bme- times if he mention any thing above the reach or acquaintance of thofe that hear him,'tis well if he efcapes the charge of Herefie,and that he meets not with the lot of VirgiliusBiihop of Saltzbwy ^v/ho Vid. i^jryxi was judged no lefs than heretical, for venting his opinion con- Pr^fat. in cerning the Antipodes, . I know Men do fuch things in their zeal, ^^"o" ^"'^"J^' but while they do fo, they are concerned to coiifider how Satan ^^^T^^gl' doth abufe their good meaning to the difTervice of Truth. As Satan's defign in befpattering the Actions and Dodtrines of good Men, is to bring the Truth they profefs into a fufpition of falftiood, and to advance the contrary Errours^ the place and CTedit of Truth s fodoth he ufe a s^U proportionable to his de- fign. And though he befb impudent that he will not blufli at the contrivance of the moft grofs and malicious lye, yet withall he is (b cunning, that he ftudioufly endeavours fome probable rife for his flanders, and commonly betakes this courfe : Firft, He doth all he can to corrupt the ProfefTors of Truth j if Riches or Honours will tempt them to be Proud, High-minded, Contentions, or Extravagant, he plyes them with thefe Weapons i if the pleafures of the Fleftiand World be more hkely to bcfbt them, or to make them fenfual, earthly^or loofe, he inceffantly lays thofe Baits before them i if r ears and Perfecutions can affright them out of duty i if Injuries and Provocations may prejudice them into a froward or wayward temper, he will certainly urge them by fuch occalions, and when he hath prevailed in any mea- fure, he is fure to aggravate every circumftance to its urmoft height, and upon that advantage to make additions of a great many things bepnd what they can be jufiy accufed of. This old L 1 2 device I Tiro.^.r Ti'. 2. 5- 242 ZKuatikof Part 11. device P^m/j inR(>w.2.24. takes notice of concerning the J^h?/, whofe breach of the Law fo diihonoured God, that the Name of God vpas blajphemed among the Gentiles through them. The Jews lived wickedly, and theit wicked lives was a currant argument among tht Gentiles to confirm them in Faganifmh for they judged the Law of God could not approve it felf to be better than their own, _ when the ProfclTors of it were fo naught. To prevent this mifc4iief5 we are ferioufly warned to be carefully iftrid: in all our nations, that the Name of God and his Vo&rine be not blajj}hemed. Secondly, Whatever mifcarriages any Profeffhr of Truth is guilty ofjSatan takes care that it be prefently charged upon aV the Profef- 'fm. If any one offend, it is matter o^publickbhrne y much more if any Company or Party (haH run into extravagancies, or do acti- ons ftrange and unjuftifyable, thofe that agree with them in the general, name of their Profeilion ( though they differ as far from their wild Opinions and Practices as their enemies do j) fhallftiU be upbraided with their Follies. We fee this pradifed daily by differing Parties, according to what was foretold, in 2 Pet, 2. 2^ Falfe Prophets feduce a great number of Chriliians to follow their perniciom trays, and by reafon of their wild ungodly behaviour,. ^ the vphole rvay of 'truth vpas evil jpoken of. Thirdly ,^ The leaft flip or infirmity of the Children of Truth the Devil is ready to bring upon the Stage ? and they that will not charge themfelves as offenders for very great evils, will yet ob- ject to the difparagement of Truth the fmalleil miiiakes-of o//[;er/5 zmote in the eye of the lovers of Truth (hall be efpyed, when a. beam in the eye of falftiood fhall pafs for nothing. Fourthly, Slanderous Afperfions are fometimes raifed from a- iimple7»{/fiZ% of A(2:ions, and their gro////^/ or manner ofperfor- - mance, and fometimes from a malicious Mijreprefentation. The Devil feldom adts from a fimple miftake, but he will either ftiborn the pailionafe Oppofers to a wilful perverting of rhe true management of things, or will by ^ falfe account of things take the advantage of their prejudice, to make Men believe thatfuch things have been faidor done, which indeed never were. The Ghriftians in the . Primitive times were reported to be bloody Men, and that they did kill Mjen in Sacrihce, and did eat their Flefh and drink their Blood > and this was only occalioned by their jyo^rine and ufe of the Sacrament of the Body and Blood of Chri/t. They were accufcd for promifcHous unckannefs with one„'.another ; and. Chap, 3. turn's Xmiptatimis. 14? and^this only bccaufe they taught that there was nodiftindionof Male and Female in refped: of Juflication^ and that they were all Brethren and Sijiers in Chrift. This account Teriullian gives of the. ^y,o/op-, 00.7, Caluitinies of thofe times, and others have noted the hl^e occa- 9, 9, 39. fions of other abufes of f hem. They were reported to worfhip the Sun, becaufe they in times of persecution were forced to meet early in the Fields, and were often feen undifperfed at Sun- riiing. They were reported to worfhip Bacchus and Cere/, be- caufe of the Llements of Bre^^ and Wine in the Lords Supper. If they met in private places^ and in the nighty it was enough to occafion (lirmifes of C"o/;/^/r^c)' and Rebellion : fo ready is Satan to taiie occaiTon where none is given. Fifthly, But if none of thefe are at hand, then zdorvnrighr Lye muft do the turn, according to that o( Jer. 18. 18. Come and let us dev/fe devices againji Jeremiah : and when once the lye is coyned, Satan hath oihcious Inllruments.to fpread it j J-er. 20, io^..Keport^ fay they^ and n>e will report it. Thefe were the Lyes raifed againft Truth '■> but befides this en- deavour, he ufeth the fame Art of lying to inhance the credit of ' Errour, Lying Injpiraiions^ Lj/i;?g ^ig«/ and Wonders we have Tpoken of, I Ihall only mention another fort of Lying, which is that of Forgery^ an Art which Errour hath commonly made ufe of. Sometimes Books and Writings erroneous have been made tp carry the names of Meri that never hrtew or faw them. The Apoffles themfelvesefcaped not thefe abufes i you read of the counterfeit Gojpels of Ihomas and Bartholomew^ the Adlsof Pe/er and Andrew, the /4f^o/?(7/ic^/. ConfUtutions, and" a great many more. Later Writers have by the like hard ufage been forced to father the- . Brats of other Mens Brians. I might be large in thefe, but they pa^ru'm " that pleafc may fee more of this in Authors, that have of purpof^' Dr. Japptes^. de . difcovered the frauds of Jpuriom, fzippofititious Books i the delign is corrupt. Scrip, obvious i Errour would by this means adorn it felfwith the excel- ^^^'^'^'''or. lent names ot Men of renown, that fo- it might pafs for good pKudo-^pi-T Dodfrine with the unwary, - graphis. CH-\F, 144 ZXuatiitai Pmii. CHAP. IV. Of Satan s fecond rvay of improving his Advantages, which is by working upon the Underjlanding indtrecily hy the Affeciions. This he doth ( i,) By ajilent infenjible in- trodutiionof Errour, His method herein, (2.; By en- tangling the Affections vpith the external garb of 'Err our ^ a gorgeous drefsy or ajfeiied plainnefs, (3.) By fabulous imitations of truth* the defign thereof (4.J By accom- modating truth ta a compljance with Parties that differ from it. Various insane es hereof ( 5. j By driving to a contrary ext re am, (6,) By bribing the Affections with Rewards^ or forcing them by Fears, (j.) By enga- ging Fride and Anger. ( 8. ) By adorning Err our with the Ornaments of truth, THe ufual Arg^tments by which Satan doth dire&ly blind the Underftanding to a perfwafion to accept Darkneis for Light, we have now confidered. It remains that fbme account be given o( the fecond wa-Y of prevailing upon the llnderftanding, and that is hyfwaying it through the power and pre valency of the AffeSii- ons. In order to this he hath many Devices, the principal where- of are thefe : Firft, By lilent and infenfible procedure he labours to introduce Errours h and left Men ftiould ftartle at a fudden and full prefent- ment of the whole, he thinks it policy to infinuate into the Af- fedions, by offering it in parcels. Thus he prevents wonderment and furprifal, ( left Men fliould boggle and turn away, ) and doth by degrees familiarize them to that, which at hrft would have been rejected with abhorrency. We read in the Parable of the Tares, that the envious Man which fbwed them (who was Satan) took his opportunity jvhile Menfleptf and then went away in the dark 5 infomuch that the difcovery was not made at the fomng^ but chap. 4. ^at&n'SXtmptmions, 245 but at their coming up. In purfuance of this policy, we find the principal Inftruments of Satan have followed the footfteps of their Mailer j thty creep in unaivares, Jtide 4. they privily bring in damnable Herefies^ 2 Pet. 2.1. and as if they were guilty of ibme modeft fhamefaftnefs, they creep into houfef^ 2 Tim. 3. 6, The fteps by which the Devil creeps into the bofbms of Men to plant Errour in the Heart, are thefe : Firii, He endeavours to gain the Heart by the ingenious fweet and delightful fociety of thofe that are corrupted already. Errour hath a peculiar Art to ncoo the good-mil before it difclofe it fclf i it iiril fieals the Ear and Affections to the Perjon, and thence infen- fibly derives it to the Opinion. Truth is Mafculine, and perfwades by teaching, hut Enout doth, oiun teach by perjivading, 'Tisvery dilficult to affed: the Perfon, and not to bellow upon the Errour better thoughts than it deferves. Thofe therefore that are cun- ning in the Artof Sedu6tion, make extraordinary pretences of affe&ionate kjndnefs, and fas the Apolile noted concerning the Seducers of his time, Gal. 4. 1 7. ) they zealoujly affeCf (thofe whom they would delude) bm nottveU: Their Art doth alfo teach them not to be over-hafiy in propounding their OpinionS) nor ib much " as to touch upon them till they perceive they have gained a hrm perfwafion of their aimity, and of the reality of thofe kindnelTes- which they have made fhew of: but when they have once gainea this point of advantage, they take opportunity more freely to propound and prefs their Dodrinesr Thus are Men at laft be- guiled xpith enticing rvords, 'Tis alfo part of the fame Defign, that Satan fbmetimes makes ■ ufe oi Women Seducer r : For, (i.) They are more apt to be de- luded themfelves v fiUy Women arefoon led captive. (2.) Being deceived, they are moft earneftly forward in the heat of zeal to paropagate their Opinions. C3.) And by the advantage of their Nature they are moft engaging, their affedionate Perfwafions ufually hdcv ez peculiar prevalency. The daughters of Mo^h I'through Bahamas counfel) were made choice of, as thehttelr Initrumcnts tofeduce Ifrael to Idolatry. Solomon^ though a wife Man, was prevailed with by the importunity of his Wives, againft his former practice and knowledg, to favour falfe Woilhip. The Woman Jezabel^ Rev. 2. 20. was Satan's under- Agent, to teach and feduce God^s Servants to commit Fornication^ and to eat ■ things facrificed to Idols. (4.) Belides, they have a greater influ- ence 46 ZXxmtikt^f Part II. ence upon their Children, to leaven them with their own Opi- nions. Secondly, Satan alfo obferves a gradual motion in fixing any particular Errour. If he attempt it immediately without an exter- nal Agent, he hrft puts Men upon the reading or confideration of fome dark^PaJJages that feem to look favourably upon his dcfign i then hejiarts the Notion or Objedlion -■> then begets a fcmple or queftioning : Having once proceeded thus far, he follows his Defign with probable Reafons^ till he have formed it into an Opi- nion : When 'tis come to this, a little more begets a. perfivafion^ that perfwafion he ripens into a refoluteneji and obltinacy, and then at lart fires it with zeal for the deluding of others. Havin^^ thus laid the foundation by one Errour, he next endeavours to multiply it, and then brings in the Inferences that unavoidably follow: for as one Wedg makes way for another, fo from one Falihood, another will eafily force it felf, and from two Or three who knows how many ? And though the confequences are ufual- ]y more abfurd than the principles, yet are they with a fm.all la- bour brought into favour, where the principles are firft confidently believed ^ To that thofe Errours, which becaufe of their ugly look, Satan durft not at firf^ propound, lell he (hould Tcare Men off from their reception, fie can now with an undaunted boldnefs recom- .mend. It cannot be. imagined that ever Men would atfirfl have entertained Opinions of contempt of Ordinances and Libertinifm ■ and therefore we may obferve they ufually come in the rear of other Opinions, which by a long trad of Art prepare their way. Yet may we note, that though Satan ufaally is forced to wait the leafnre of [ome Mens timeroufnefs and bafhfulnefs, and there- fore cannot ripen Errour to an haliy birth as he defires, ( hence is it, that one Man often doth no more for his time, but only breti?it, oritmiaybe makes only the rude draught otit^ and ano- ther vents and adorns it : for fo it was betwixt L£liiis ^vAFaujlus Socinw^ betwixt V avid George 3Tid. his SuccefTois : ). And though he be fo confined to the firji principles of Errour, which he hath inl^ilkd, that he cannot at prefent enlarge them beyond their own juft confequences h yet there are fome choice principles of his which if he can but fallen upon the Mind, they prefently open the gap to all kind cf Errours imaginable h they are like the frrino a Train of Gunpowder, which in a Moment, blows up. the vvlK)le Fabrick of Truth ; fucharerhe deluhons oi Enthufiafm^ Ihjpirati-. ons Chap. 4. ^atau'js Xeriiptations. 247 ons and Prophetkk^Kapt^res ; let thcfe be once fixed, and thsn there is nothing To Inhumane, Irreligious, Mad, or Ridiculous, but Satan can with eaic perfwade Men to it, and alfo under the higheli pretences ol:^Ke/?g/(7/z and Certainty j the experience of all Ages, hath made any further proof ofthis altogether needlefs. This is his way when he ^r^s alone. But if he ufe Inflnmmty^ though he is alfo gradual in his procedure, yet 'tis in a different method: for there he ibmetimes proceeds from the abufe of fome- thing innocent and lawful ( by the help of dilong trad of time ) to introduce the grajfeii Faljhood. Thus may we conceive he brought Idolatry to its height: Hrll Men admired the wifdom or famous adi:s of their Progenitors, or Benefadors i i!ext, they ere£ied FiVars^ or Images of fuch Perfons, to perpetuate the Names, Honour and Memory of them and their Adtions. Another Age being at a greater dijiance from the things done, and confequently greater Strangers to the trne ends and reafbns of fuch practices, which being C as it ufually falls out in fuch cafes ) abufed by falfe re- ports.or mifreprefentations of things, Tfor Time covers things of this nature with fo thick a Mift, that 'tis difficult to difcover the true Metal oi ^n original Conftttution ) they in a devout ignorance gave the Images z greater reJpeSi than was at iiril: intended i then did they Hide into a conceit they were not of the ordinary ranJ^ of Mortals, or at leaft they were exalted to a condition which ordi- nary Mortals were not capable of i thus they fuppofed them Deities, and gave them wor/^i/? of Prayers and Sacrifices: hence they went further, and multiplied Gods^ and that of feyeral forts, according to the natures of things that were good or hurtful to them '■> and then at laff confulting horv mean their offerings were, and how unlikely to pleafe their G.odjhips^ they concluded Hu- mane facri^ces moft futable, efpeciaily to expiate greater provoca- tions, and in times of great calamity. The burthenfom heap of ceremonious Superftitions in Popery was the work oi' feve}-al Jges^ they were not brought in all at once. One in a devotional heat fancied fuch a Ceremony as a fit teliim.ony of Zeal, or a proper incitement of his Affedtions j Ano- ther devifeth a fecond, and fo all along h as the minds of Men were befipkafed with their oivn inventions^ and had fo much credit or authority to recommend them to others, they encreafed the fum by nerv additions^ till at laft they are become a burthen not to be born i and ftill as they receded from the primitive ^purity^ M m and 248 ZXtmiUof Part 11. and became more carelefs and corrupt in their lives, ( for from Matth. Prides geodBiJhop they declined to but tohrahh Arch-Bijhops^ till at laft aux Tntrodua-. they are become incurable Babylonians^ ) fo they departed gradual- to Hiitory. jy ^^^^^ f j^^ fimplicity of the Gofpel, and abounded in contrivances of Ceremonies. Thirdly ,In corrupting eJiablifhed'Trftths, Satan's proceedings are not hyfudden and obfervable leaps, but by lingring and /low mo-- tions 5 as Flow^ers and Plants grow infenlibly, and as Men gra- dually wax old and feeble. Violent and bafiy alterations he knows would beget Obfervation^ Diflike, and Oppofition j neither will he mzkefucb attempts^ ^ut where he is fureof zfirong prevalent Party, which by force and power is able to carryall before it: In this cafe he is willing to enforce Errour by Fire and Sword, Thus he propagated Mahumetifin at hrli, and Hill continueth to - do fb by the conquering Arms of the Tm}^ •-, but where he hath not this advantage, he betakes himfelf to another courfe, and iiudieth to do his work fo t^at hfe may not be obferved. The pof- fjbility of fuch a change, with the manner of effe(5Hng it, we may obferve in many Churches, that have declined from the Dextrine which they atfirji received, but moft of all in the Church at Mome^ which at firft W2is z pure Church, as the Apoftle teftiiieth, but now fo changed from the Truths upon which they were bottomed in their firfi Conjiitution, as if (he had not been the fame Church. They boaft indeed that as they were at firft, fb they are now j but nothing is more evident than the contrary : and the poffibility of their infenfible corruption is as demon/lrable as the alteration of Dodrine in any other Church. The manifold ways that Satan takes in this matter in the abufe of Scripture, by railing perverfe Interpretations, and unnatural Inferences, and the advan- tages oizlongfuccejfwn in Authority i of the negligence and ignorance of the common People j of the crafty fubtilty of the Teachers -5'i'r^/'^^^^ 5"^- efpecially when Religion began to be abufed tofecular Intered' ta»s. lib. 4. is defcribed by Acontius and others. If we fliould fingle out any of their noted Errours, and follow up the Hi/iory of it to its firii ariginal, we (hall find, that whatever ilrong current it hath now gotten, it was very fmall and inconfidcrable in the Fountain, The Invocation of Saints, though it be now an eftabliflied Article among them, yet its^r^ rife was from the unwary Frofopopcea's of of the Ancients, and the hberty of their Oratorical declamatory (iile ■■, thefegave occafion to Corns private Opinions, thefe Opinions to Chap. 4. Satan's %mxpti%tims* 24? to fome private devotional liberty in Pradicc, and from private- Opinions and Pradices, at laft it obtained {o flrong aParty, that it procored zptthlichjnjundion. The like method was ufed for the Dodrine of Tranfitbjiantiation, whofe beginning was from the abufeof fuch Sentences as this iri ancient Writers, That after, Con- fecration it TVdS no more Bread and Wine^ but the Body and Blood, of Chrijl ■■> by which exprefiion the Authors intended no more than this, that the Bread and Wine in the Sacrament were relatively altered J and were more than ordinary Bread and Wine^ becaufe they were reprefentatives of the Body and Blood of Chrift : however, this gave fhern courage to interpret literally and ftridily the£e words of Chrift, thkismy Body: and thus by degrees fjom the Opinion of 3i ferv ithccsLme the judgment of many, andfrorri'the to- leration of a private Opinion of fome Doctors and unimpofed, it ob- tained at laft a Canon to make it Authentick, Publick^Vodrine, Fourthly, This infenfible proceeding is in nothing more evi- dent than in the power of Cuflom and Education i Cufiom doth by degrees take off the fiartling of Confcience : and thofe Opinions or Pradices which at firft look affright it, are by a little familia- rity made more fmooth and tollerable. The diiTents of Men by frequent feeing and hearing, become tame and gentle j but the force of Education is incomparably great, for this makes an Errour to become as it were natural i they fuck it in with their Milk, and draw it in with their Air. This general advantage the Devil hath over all the Children of erroneous Parents, efpecially where Countreys or Nations are of the fame Perfwafion '■> infomuch that Turh^ have as great belief of their Alcoran as we of the Bible, and think as reverently of Mahomet as Chriftians do of Chriji, The Children of Idolatrous Pagans have as great a confidence of the truth of their way ofHeatheniJh Worjhip, as we have of God's Ordinances and Inftitutions. Fifthly, We may fee fomething of this Stratagemof iilent in- tanglement in Satan's Surprifi^lsh for fometimes he inveagles Men at unawares, and engageth them in Errour while they know not what they are doing. Weak heads cannot fee the far end of a fmooth-fac'd Dodrine i and they ufually embrace it by whok'fale, £ox fome particular that ftrikes upon their fancy, or gratifies their humour. If they read a Book that bath fome good things in it, or is aifedionate, for the fake of t^e/e they fi^allon> all the reit ( though never fo dangerous Dodrine J) whithout further exami- Mm 2 nation 250 ZSZttatikOt Part II. nation. The like advantage he hath from Anions that are bad or tollerable, according to the various refped^s which they have to the ends or confequences that ly before them, for he frequent- ly doth inter eft Men in an erroneous con fequence, by concerning them in a<51:ions that lead that way •» and having thus beguiled them into an evil milrake, inikad of drawing their Foot out of the Snare, he pufheth them forward to maintain their ground, and to juftify their proceedings. This was the cafe of force of the Corinthians J when the Heatliens had offered a Sacrifice to an Idol, part of the Sacrifice was referved, and either fold at the Shambles^ or ufed in a Feafi-^ to which the Heathens fometimes invited their Chrifiian Acquaintance or Relations. Thofe that went, ( knowing that an Itlffltv lis nothing) eat what was fet before them, without any- regard to the Idol, and making no quejiion for Confciencc fake : by their example, others that had hot that knorvledg^ 1 Cor. 8. 7, were emboldned, not only to eat againft their fcruples and doubts of Confcience, ( which is all that many Interpreters think to be intended in that place 3 but alfb ( as the words make probable J) with fome pojitive regard to the Idol j fo that by the examples of thofe that fate in the Idols Temple, eating what was fet before them as common Meat^ others mifmterpreting thdx Actions, pro- ceeded to eat with a Confcience of the Idolj as if the Idol had been fbmething indeed, and deferving zconfcientiom regard. Not un- like to this was that Art of Julian^ mentioned by Sozomen, 5o^9»?e»;Eccl. whereby he endeavoured to trviji [oincthing of Faganifm with Hili. L5.C. 16. Adtions and things that were lawful or neceifary : He caufed the Images of Mars and Mercury to be placed by his own^ £0 that the refpe(fLS that were payed to the Emperours Tiriure^ feemed to^. carry a concomitancy of reverence to thofe Idols : He alfo ( in pro* fecution of the fame policy ) caufed their Meats and Drinks to be fprinkled or mixed with the lufiral Water^ that lo every one that ufed them, might be inured to give fome regard to his Idols i and that fbm.e, at leaf!, might be engaged to a j«/?/j^c^n'(?/2 of that and fuch other pradrices. All thefe are but In/bnces of Satans filent infinuation, by which he fecretly fieals the Affedions, and through thefe, taints the Judgmjent. Next follows, A fecond Plot upon the Affedbns, which is an endeavour to entangle them by the external garb of Errour, In this he works by. Chap. 4. Nairn's Xtmptatims. 151 by two contrary extreams^ that he may the better prevail with Mens different difpofitions. Firft, He fometimes cloaths a falfe Dodrine with the mod pompous, gorgeous, delightful Attire, that like Solomons Harlot it may entice thofe that are pleafed with the higheft gratifications of the fenfes, I have decked my Bed with Coverings of lapcjhy, with fine Linnm of Egypt, &c. Mod: Men that are given up to an Animal life, cannot be pleafed with any Religion but fuch as may nioi\ pleafe the fenfes ■•, they fo difrelilh thei/w/'/zci/j/ of the Gofpel ( which is, notvvithftanding, its particular m^rk^ and honoir, 2 Cor, 1 1. 3. J that they cannot perfwade therafelves they do any thing in religious Worlhip, except they abound in cojUy ce/emoniom obfervances. Thus do fome interpret that fear of the Heathens, which hrft put them upon Images and outward repre- Primus in orbe fentations of their Gods i they were affraid they (hould not have peos timor fe- any Pn-eligion to their own fatisf action, except they proceeded in *^^'^* fuch a cour'fe as might mia'ke their fenfes fure that they were doing fomething : the Devil knowing well the force oi external beauties in Religion, prepared theway to Idolatry by it. They had their cojily Temples, fome of them admirable for Antiquity and Magni- ficence, enriched with Gifts and Offerings, excellent for Matter and Workmanftiip, adorned with Images, Lamps,. Beds, and ' Tables of Gold, beautified by Art, and natural pleafantnefs of Scituation i they had alfo their Groves in the moil pleafant and delightful Places, as that of the P^/'/r'we befides /^/zf/W^z^, which was invironed with tall Cyprefs Trees, ten Miles about, and withinadorned with the fumptuous Temples of ^/?(?/('(? and Diana's • Sanctuary 5 in thefe places they had their Mufick and folemn Feiiivals, which were fometimes extraordinary, for cofi and con- tinuance. Antiochm at Daphne continued an.incredible folemnity,-- with a vati train and collly preparation for thirty days together j and that nothing might be wanting, they had their Annual Feafls, Sacrifices, Rites, the .AdornmiCnts of their Priells, their white Garments,their Coats of divers Colours,their Miters,©^^ in . a word, nothing was lacking that might pleafe the Eye or Ear. . ' And doubtlefs the Devil found this courfe very fucceisful to win the Affcdions of Men to Gc7itilifm. And if ic were not for this confideration, it might be admired that the Jetvs ( who were inftruded in the true Worlhip of God J fliould, notwithiianding. be Co prone to Idolatry, and io hardly drdiWn from it : -but,Tureiy . their t X- 5 1 'Z %UatiU of . Part li; their ftrong inclinations that way proceeded from a natural de- light that Men have in d^fenfual Religion, which by a powerful "Witchcraft doth inchant them to an excefs of love. The fame method the Devil takes in Topery^ the chief inticement lies in its glorious external appearance i all their religious places are dreffed up in the higheft bravery, they are beautiiied with Images and Pictures, with Lights and collly Adornments j they abound in Rites, Ceremonies, Geftures, and Obfervances, and all this is but to dazle the Eyes, and to win a reverence in Men to their Worfliip > and accordingly, they pradtife in tliefe exteriour things on purpofe to ravifh Mens Affedrions i their Children are brought up to a confirmed delight and refolution for Popery, by pleafing them with Shews, Pictures, Reprefentations, Proceilions, and grateful Obfervances. If a Stranger of another Religion come among them, then as their firlt eifay, they (hew them all their Play-things, that their Affections may be tickled with the out- ward pomp and ornament of their way* for they know by expe- rience, that a glittering out-fide^ and a great deal ado of bodily la- bour,is the All of moft Mens Religion i if it have but Body enough, they never enquire whether it have Spirit or Life within : a dead Carcaf in Kobes^ that may put them to the exercife of their Po- fittres^ znd ceremonious Complements, doth make up a more grate- ful Religion for a carnal Man, than a livings jpiritual Service, that neceffarily will put them upon inrvard care and watchfulne(s in the confiant exercife of holy Spiritual Graces, without affording any conCidetdble gratification to the Senfes : Hence is it truly more difficult, ( and yet inwardly more beautiful and glorious ) to pray in F aith and Humility^ even in (hort breathings after God, than to fay a thoufand Ave Maria's^ or to perform a task of ordi- nary Tenance, But as thofe that have no Children of their own, delight themfeives in playing with a Monkey or Baboon^ Co thofe that know not how to worfhip God in Spirit and Trtith^ feek to fatisHe themfelves in the performance oi external Gefture and Cere- mony. Secondly, On the other hand i he fotfietimes is willing that an * Errour Ihould affect an excefs ofplainnefi and fimplicity. In this he takes advantage of thofe expreffions in Scripture, wherein the Gofpel is commended for its fimpUcity., and the inventions of Men under the pretences of Wifdom^ Humility^ and negle&ing of the Body are condemned. Upon this ground, he runs Men upon fuch chap. 4. Oman's XmiptMims, 15 j fuch an excefs of dotage, that they never think the things of God are rightly managed but when they are brought down to a contemptibk fMneJ?, By this means he arms conceited ignorant Men with exceptions againll Learnings and the neceifary decencies oi languague in Preaching i and with them they are the only Preachers, and mofl: likely to be injpired that ufe leaji fiudy and preparation for their work. 'Tis indeed very true,that the affedrcd fooleries of a hombafi Stile, oxfiartcht Vifcomfe^ andneedleft citations of Sentences for oftentation, without any true advantage to the matter m hand,are things YQxy ^^edantick^^zrid exceedingly unfuitable to the gravity of the Work of the Miniftry, and renders it very ungrateful to a pious Mind : but this contrary folly makes the folemn Ordinances of God fo nanfeom and contemptible, that it often makes way C by Satan's cunning improvement of the Temptation ) to an Atheiftical rejedlion of all Worfliip. In the mean time 'tis wonderful to obferve, how fbme Peribns pleafe themfelves with this conceit, that their way of Worfliip is plain, and that they fpeak what immediately comes into their Mind > and though it be Non-finfeov Contradit^ions (' which fufficiently evidenceth that 'tis nothing of kin to the Spirits Injpiration ) which they utter, yet 'tis argumeiit enough to them, that their opinions and ways are right, becaufe they proceed in a defigned negledt of all neceffary order, and under pretence of the fimpli- city of the Gofpel, they reduce all they do to childifh fillinefs. Neither is this all the mifcfhief which the Devil raifefh out of thk conceit, for the contempt aind difufe of the Sacraments^ - may in great part be afcribed to it. Thoi^ erroneous ways of Worfhip that are mod: noted for decrying thofe Inftitutions of Chrift, have this for their Plea, that the Worfliip which God is beft pleafed with, is Jpiritual^ and that all hodily fervices and ex- ternal obfervations are things that God flands not upon, fuch as ■ profit little J and were no further in u(e, but to recommend an in- ternal fpiritual communion with God i fo that the more they rejed: thefe things, they perfwade themfelves they have a more true underflanding of i\\Q dQ^igXi oi God in Religion. Either of ; thefe ways Satan m^kes- ufe of for the befooling of Men into an -- humour of pleafing themfelves with Errour. : But, Thirdly, He hath of old endeavoured to cloud and enervate the Doctrine of the Bible by traditionary FaBlei. We meet with many paiTagcs to this purpofe ; fometimes he Cets up untvritten TraditionSj " X54 XXreatifeof" Partii. Traditions, not only oi equal authority to the written Word, but as completions and perfedrions of it. This he pradtifed among the Jer.'S with fuch fuccefs, that the traditions of the Elders were of greater force with them than the Commands of God, as Chrilt himfelf noted of them, Mattki'), 13. Of thefe unwritten Tra- ditions ( which they called the Law by the word of Mouthy feigned by them to be given to Mofes when he was in the Mount, and fo delivered from hand to hand ) the Apoftles gave many warn- ings, and fignihed the haiards that Truth flood in by them, through the cunning of Satan, asG*/. 2. 8. Be/vare leji any man fpoil you thraugh the "Traditions nf Men. i Tim. 1.4. Neither give heed to Fables^ and endlefs Genealogies, Tit. i. 14. Not giving heed to Jemjh Fables, and Commandments of Men. — 2 Tim. 4. 4. jdnd they JhaU turn arvay their Ears from the Truth, andJhaU be turned unto Fables, The Tapfts at this day give the fame entertainment to this device that the Jews did of old, they boali as high of their Tra- ditions, and are every whit ^s fabulous and foolifh in them as they were. Satan in his attempts upon the Gentiles to conhrm them in their falfe Worfhip, though he kept up the fubjiance of this de- fign, yet he was necefTitated to alter the fcene a little, that he might more handfomly accommodate it to their condition i and therefore he fet up amongft thtmfabulous imitations of the Truths and Ordinances of the Scripture, infomuch that there is fcarce any grand Myftery, or remarkable Hiliory, or Ordinance men- tioned in the Scripture, but we may find (bmething among the Heathens in Tradition or Pradice that doth allude to it. What • traditionary imitations had they of the Creation recorded in the Book of Genefis ? ' That of Ovid concerning the Chaos and hr/i be- ginning of things,is known to every School-Boy. The ?hxnicians purcha* Ptlg.'in their Theology give an odd account of it, from their taautits, I. I.e. J 7. to this purpofe, That the firii beginnings of all things were a dark- diforderedChaos^ and the fpirit of the dark, Air j hence proceeded Moth that vs Mire, from thence ijjued the Seeds and Generation of all Crea^ ' iures in Earth and Heaven, dec- The wickednefs of Men before the Flood, ( mentioned Gen. 6, 1,2. ) is fabulou'lly related in an Via. scAlfoirf^ ancient Book, ( falfiy afcribed to Enoch ) wherein the Watchmen Kotasm ^'^J^^'or Angels are reported to takz them JVives of the Daughters of Men .ran. p. . ^^^ that from thence was the race of Giant f. For the dtlcription of Faradife, the Heathens had the Poetical Fi&lon of the Elyzian Fields. Chap. 4. Satan's %tmptations. 15? Fields as they had the Story o{ Dencalion^ inftead of Noah f Ark and the Deluge. The Story of Lots IVife was abufed by the Fidion oWrphens his Wife, fuddenly fnatched from him for look- in2 back. The Hiliory of Sampfon was , turned into their Story otuermhs and his ten labours. , From the Sun ftanding Ihll in Jcfhua and Hezekiahs time, came that Fidion of //f^^/Verj-doublmg the night, that he might enjoy Alcmena. In fome of thcfe dif- , euifes of facred Story, they go fp near in name and circumltances that 'tis pall doubt they imitated the true Hiftory, which they corrupted: for inlknce, Herodom relates, that Sethon King of Lib.a. >«.«t«- E^ypf^nd?vkl\oi Vulcan, was helped by his God from Heaven f^^J^^ J^ aaatnfi Senacberib, which plainly relates to Heze^i^^Kmgot /«rf^, />/>.yen;/.l.io, and the wonders that God did for him. So m imitation of c i. Vriabs Letters to Joab for his own deikudion, we have m Homer and others the Story of Fr^rfw^, fending Letters to Jobam by Bc//ero;?^o«, wherein his death was commanded-, the near afhnity of the names Joab and Jobatas, (hews with what Heifer the Devil plowed. The Hi(ioiyo£ Abraham's offering up Ifaac, is by Por- phiry applied to Saturn, who faith, he was by the Ph^mcians cAkd Ifrael, he had by Anobreth one only Son, called Jeud ( an evident allufion ( faith Godmn, Antiq. lik 4. cap. 3. j to Gen. 222. where Ifaac is in the Hebrew c^dkd Jechid, that is an only bei^otten) him he offered up on an Altar purpofely prepared v here not only the matter, but the names do clearly (hew, th^t ^k^^^»2's Story is imitated in this. The like imitation I might (hew to have been among the Heathen, of doSfrinal Truths, as of the facred Myliery of the trinity. In Peru they worftiip the Purch^t p;ig. Father, Son, 3ind Brother \ as zKo thch Tangatauga, which they America. 1. 9, fay was one in ^i^ree,and three in one. But their imitation of Ordi- ^- ^ *• nances is every where remarkable, fothat I need fay nothing of their Temples, PrieRs, Sacrifices, and other Religious Rites i only the Devifs imitation of the ^^cr^wew^j of the Wen' Te/f^* ment deferves particular obfervation : Infiances of an Apifh imi- tation of Baptifm are every where obvious, and that of tne Lords Supper OT ChrilHan Communion was frequently refembled in the chief Peruvian Feafis, where they carried fmall Loaves of Bread in pt,rchai ibid, great Platters of Gold, of which all prefent received, and eat little pieces, and this as ^fign of honour and protelfion of obedience to their Gods, and the Ingua. Not unlike to this were thofe morfels of Pafte, which the Mexicans ufed in their Religious N n f eafts, 2 5 <5 :^ Xttatik of Part II. Feafts, which they laid at their Idols Feet, confecrating them by Singing and other Ceremonies, and then they called theiu the Flejh and Bones of their God Vitziliputzli^ ( alluding directly to' that of our Saviour, This is my Body^ dec. infomuch that ^cofta Purchoi 1.8. thought the Devil mocked thdr Iran/ubjiantiation by it i J this ^•^S' was difiributed among all, and was eaten with a great deal of. reverence^ fear, and devotion. We may lee by thofe inftances, that in thefe fabulous imagi- nations of Truth, the Devil bath indultrioully traded, and that - which he aimed at in this defign may eafily be conjedi-ured to be, I. The debiting and difcrediting ot Truth i he renders it ( by this means } jHJpitbm of fome Forgery, as if the Scripture were no better than an uncertain Tradition, as if Cat the beft) it were doubtful, whether Scripture or thefe traditionary Fables - had better authority. Ita Diabolus 2», He further intends the intangkment of the Affections to hocegit utdi- Errour by this Device '■> for he doth, as it were, take the f>oiU < vinummiracu^ ^f jj^^ tabernacle to adorn his Dagon withal, and without doubt, edkum vilefcel the Heathens were very much hardned in Genttlifm by thefe tradi^ ^ ret, fidem & tionary Stories v hence, one obferves, the Devil imitated the authoritatcm Hiftory of the Miracle done in favour oi Hezekiah, that the Scrip- amitterer^^& ^^^^^ might lofe their credit and authority, and that the gloty gloria ad tur- of fuch a wonder might be transferred to their Idols; and the piffima idola confequenceof both thefe, is rediret, £u~ ^^ Xo deprive the Truth of its convincing ponder upon the con- eholcer. feiences of Men. The principles of Scripture c€r)'. Whofoever (hall impartially compare the Rites, Cuftoms, ufages and Garbs of Po/^ery, with thofe of P^^«i/w, will, to his admiration, find fuch an exacl^^greewew* and confonancy, that he muft necelTarily conclude that either Vaganifm imitated Popery, or Topery imitated Vaganifm \ but the latter is true, and that thefe corruptions in Religion by Popery came in by a defignment of con- forming Chriftianity to Heathenifm, ( though it may be upon pious intentions at hrft J is no difficult thing to evince j for ( belides that the Rites of Paganifm were more ancient, and io could not be borrowed from Popery which came long after ) the Scripture did foretel a great defection from Truth, which (hould be in the laji, days, and this under aprofefion of Religion V and the things par- ticularized, are fuch, as (hew that the defediion (hould carry an imitation- of V^gcLm(in'-> for no lefs feems to befignified by i Tim, 4,1. "Tin Spirit fpezketh exprefsly^ that in the latter times fomejhall depart fromthe Faith, giving heed to /educing. Spirits, arid Doctrines jifofiacy of of Devils i that is, as Mr. Mede { whofe interpretation I follow ) the Utur doth prove, Do^nnesconcemingD^vihoiDamons ( diSinHeb.6,2, we have the phrafe of Doctrines of Baptifms, which muii needs fignify Do&rines concerning Baptifms ) the Gentile Theology of Demons ttmes. chap,4f Satan's %tmptatimis. . 159 T)£mons is the thing which Vaul prophefies (hould be introduced into Chriiiianity. How clearly this relates to Vopery may be evi- dent to any that doth not wilfully blind himfelf by prejudice. •Their Dodlrine oi Damons was this: they fuppofed two forts of Gods, Jupream and infehour \ the fupream they fuppofed did dwell in the Heavenly Lights^ Sun, Moon, and Stars, with- out cj[?^«ge of place i thefe they judged were {b/«Wime and pure, that they might not be prophaned with the approach of earthly thingSj and that ifwweiiji^e approaches to them w^xt derogatory to their Soveraignty. The inferiour order of Gods they imagined •were oiz middle fort^ betwixt the fupream Beings and Men, as participating of both : thefe they called Mediators and Agents, and fuppofed their buiinefs was to carry up Mens Prayers to God^ and to bringdown Bfeftngs from God upon Men h thefe were in Scrip- DeC/v/V. net. ture called Baalim^ and by the Greeks Damons: to this purpofel. 8. c. 14, 18. Auftin and others fpeak. Now thefe Damons^ they fuppofed, were the fouls of dead Men that had been more than ordinarily famous in their genera- tion. • Thus Ninm made an Image to his Father Belus after he was dead, and caufed him to be worfhipped. Hermes confeffeth that JEfmlapim Grand-father to Afclepius^ and Mercuryhxs own Vid DuPlef, Grand-father, were worfhipped as Gods of thvs order. Abun-Z'-f of the ti-ae- daLce of infrances I might produce to this purpofe \ but to go n?^^ °^ ,^1^"" on, t\\eftDamons^ becaufe to them, was committed the care of fj^"^ 2^'^^'°"' Terrefirial zffms^ C as Ce//k argues againft (?r/ge«, ) and be- o'ri^e^- Cont'^ caufe of the /je/^ and advantage that Men might receive from^^^^ Hb.8. ■ them, they fuppofed it ^r^^ymWe and duty to worfhip them, and'^"^^*^' this worfliip they performed at their Images Sepulchres and Keliqms. piut^rch m To this purpofe P/^it^rc^ tells us ofThefeus his Bones, and Plato vira Thefei & of the (Bmoci or Shrines of their Damons. ^ Demetni., How evident is it that the P^/'i/?/ in their Dddrine and Pra- . ^ce about the Invocation of Saints and Angels, have writ ^ after this- Copy, and that they are the Men that have introduced this Do&rine of Damons^ the thing it felfdeclares without further . evidence ? Had the Heathens their: dead Hero''s tor Agents 'tvvixt the fupream &ods and Men ? fb have the Papijls their dead Saints to offer up their Prayers. Did the Heathen expedl more particular aids from fome»of thefe Damons in feveral cafes than from others ? fo do the Papijis : inlkad of Diana for Women in labour, and JEfculapius for the difeafed, they have their Sti Margaret and St. Mary ■■ i6o Z%UiitiU(if Part II. St. Mary for Travelling i Sebajiian and Roch againft the Pejiilenee i JpoHonia againft the Toothach '•> St. Nichols againft Tempefts,e^c, . Did the Heathen fr:iy to thefe I>£mons for their aid ? fo do the Papifts to their Saintf^ as their Breviaries^ Kofarier, and Ladies T falters teftify. Had the Heathen their Feajis^ their Statas ferlM to their D.tmans ? (b have the Papifts. Had they their Febru- alia & Proferpinilia with Torches and Lights ? fo have the Papifts their Candlemas with Lights: Did the Heathen er£(5f Images and Pillars, or keep the Afties and Shrines of their Demons } fo do the Papifts : the one had ProceJJions and Adorations^ fo have the other j and a great niany more things there are wherein Popery keeps a correlpondence with Heathenifm. To this purpofe you may read enough in Monfieur de Croy^ of the three Conformities, To make it yet more clear that the corruptions in Religion by Popery came in by the defign oi juiting Chrifiian Religion to Pa- ganifm, I fliall in a teftimony or two fliewyou that they profejfedly avouched the defign. Gregory the Great writes chidingly to Se^ Lib.p. Epift.?* renus Bifliop oi Marfeilles ( who it feems was no forward Man in this matter j to this purpole, T'hoHjhouldefi have confidered that thou didjl converfe chiefly vpith the Gentiles, to tvhom Piciures are injiead of Reading, to the end that no offence be given them wider colour oflatV' Lib.p.Epi/l.7t-/«/ zeal wherewfth thou art not cunningly endued. And in another Epiftle to Meliitus^ he advifeth, 'that the Honours and Offerings rvhich the Heathens gave to their Daemons, Jhould be transferred Nam duris to the Martyrs^ and their Relick^s^ and gives this reafon for it, it mentibus fi- Is impojjible ( {aith he} to cut off all at once from jiubborn minds, mul omnia ab- jg^j'g^^;^ ^Ifb endeavours to perfwade to Chriftianity by this Ar- D fl"bleeft.' gument, that the Chrijiians cuflom of honouring the memories of th^ Vid. Perkti^s Martyrs^ and folemnly affembling at their Sepulchres^ did agree with Prepar. to De- the cufiom of the Gentiles of doing the lik^ honour to their Daemons, monft. ot the and having mentioned what He/?(7J fpeaks, concerning P/^fo's rr.tpar'.E'van. Opinion, that their Champions became Demons after death, 1. 13. c. 7. Helpers and Protestors of Men "> for which caufe they were n^or- Jhipped at their Sepulchres as Gods j he adds to this purpofe, that if thefe honours had been given to the Favorites of God^ and Champions of true Religion^ it had been well enough : and for this ftiews the example and cuftom of Chriftians then to go to the Tombs of Martyrs, there to pray in honour of their bleiTtd Spirits. And although at firft they might be more modeji in honouring the Martyrs than now they are, according to that o£ Aujiin^ thefe Obfervances ehap. 4^ Satan's Xmpmtions: i6i Obfervances at the Tombs of Martyrs ("faith he) are only Ornaments 'DeCivk.Deu of their Memories, not Sacrifices to them Of to Gods, Yet this foon ^'^^' '^^h'^l' fiid into greater J bufe, inComuchthsit Lud. Fives, in his Notes on ?^'^^'^^"'^^• that Chapter, blames thole ot hisown time for worlhipping Samts rum non laai- asGods, and tdls us he cannot fee the Difference betwixt the ^'^^'^ mortuo- Opinion concerning Saints (as generally pradrifcdj and that of the !^,/"* ,., Heathens concernmg their Gods. I might add the pofitive acknow- multis quid fit ]edgmcntofBeatnsRhenani^, Jacobus deVoragine, concerning the ciirci-imeu in- burning of Candles to the Virgin Mary, which Cuftom they con- '^^^ C"' "'^ opi- feft was borrowed from the Heathens, with a refpecSt to the froward- "J[f'^'^- j'' ^i^"r nefs of Paganifm, and a deiign not to exafperate them, that they Gemilcs [xlta- mightgain them. bant de diis I might alfo (hew, that theMifcheifof thisDefign, ofaccomo- ^"^^* dating Iruth to a compliance rvith different Parties., hath not only ihewn it felf in introducing itr^ngc A&ions and Ceremmies y but hathalfbdifcoveredit felf in leavening Mens Judgments in refe- /^y?//;^/. lib. 2. tenet to Opinion, Calvin conjed:ures that thofe confident Affer-eap. z. §.^ tionsofthePojverj of Nature, were firft occafioned by an over- Yj'^'^^ "^iW officious willingnefi to reconcile the Doarine of the Scripture with confiKo^vir^^ theO/?i«w«/ofPhilofophy r and that Men, being unwilling to humanas Cic lun the hazard of the Scorn which they might meet with in con- extulifife ne fi tradi^ing the general received Principles of Philofbphers, were ""Potentiam willing to form the Dodrine of Truth • r^ating to Human Ability coSeSi ^PH- accordingly. Abundanceoflnftancesof this kind maybe given* lofoplioFum^> Whence came the Doctrine of Purgatory, but from hence ? 'Tis ^^'^hinnos but ^ Plato's Philofophy Chriftianized by the Roman Synagougc. c^r"'^'^' ^""^T He divided all Men into three Ranks j the Virtuous, who are pla- drinam^cunv"^; cedby himiatbeE/yji^nFeilds j the dejperate Vngodly, thefe he Pliilofophiae - adjudgethto everlajHngFire h and a third fort, betwixt the per- ^PS^'^'^^bus fedly Virtuous and the defperately Wicked, hefendeth to ^^'^^- plne'^Jonciih ron, to he purged by Punilhment. All this t Eufebius makes men- re fludium iL tion of at large. That the Papifts derived their Purgatory from Hsfuir. hence, is generally affirmed by Proteflants, nay not only in theie'^'^j^^^^^^b:'''* Cafes, but in very many more. Corruptions have entred into f D?pSpa'r Chritiianity, by an over eager endeavour to make the 'DoCtrine of Evang. 1. 1 1. ' the Scriptures to run even with the Sayings and AlTertions of the ^^p- "It. iS'c/joo/j- of Philofophers j a thing complained of old by Ter-^^^'^'"!!'* tullian, who plainly affirmed the Philofophers to he the Patriarchs trident *Tin of the Heretic}^. To which agrp^s that Obfervation of Dr. Otven, hiii Purgarbr* That thofe who either apologiz^drfor Chriftians, or refuted thee. i. j6i :^ Xreatifc Of Panii. Objedions of the Heathens againft Chriftianity, frequently cited the Opinions or Sentences of the Philofophers, and accommodated them to their purpofe, that fo they might beget in their Adverfa- ries more friendly Perfwafions towards the Chrifiian Religion, by evidencing-, that the Mylkries thereof were not abfurd, nor difTo- nant from Reafon, feeing they might be jufiihed by the Sayings Hinc \-efign audits mail labes, Froj'ecution^ (and furely it pleafed its Vndertak^rs not a little J the dum ^'^Y F onndation of that Evil which Religion hath fince groaned nuder^ that '"^nda^Chri- Men made bold with thetremendemMy^eriesofChriftianity^ toaccmi- ftianarum fa- tnodate themunrvarilyto the Notions of the Gentiles, And this the A- cra Gentilium poftleP^^/forefaw in that Caution he gave Col,2,S. Beware leji notionibiis & ^^^ ^anfpoil yoH through Philofophy^ and vain Deceit ^ after the Tra- niis attempe- dition of Men^ after the Kiidiments of the World^ and not after Chriji, rare voluerint. Certainly the Snare is neither unufual, nor weak, where the Cau- otven Dijfer. ^ion is fo feiious. 'Tisa thing naturally pleafing, to be the In- ne rerbo. venter of any new thing, or to make new Vifcoveries in Religion, to raife new Hypothefes, or to adventure in unbeaten Paths, for a Keconcikment of Religion to any Notion, or Pra6tice, famous for its Antiquity^ or pretence to Be^^itj' and Decency. Men hug them- felves when they can make feveral things to hit right, and an exad: fuiting of Parallels is inlkad of Demonftration. By this foolifli delight the Devil makes Men bold to make EfTays j and what doth anfwer their humour, pafleth currant for undoubted Truth. ■ 5. He doth fometime blind the Underftanding, by working up the Aifedlions to fuchan earneji Oppofition to fome Error, that in Siforppard haik they caft the Mind upon a contrary Extreme : fb that through an hafty violent avoidance of one Error, they are cart upon a contrary, and (it may be) as dangerous as that they fly from. And this the Devil doth with great eafe, having the plaufible pretence oiZeal, and Care to Truth, wherein the Aifedions be- ing highly ingaged, the Mind in a carelefs Confidence doth ealily overfly 0 ot thtTxuth^ ( which commonly lies in the middle) and thinks it doth well enough, if it gives the greateji Contradiction to the^'^rror now to be abominated. Men in this Cafe, having their eyes only fixed upon what they rvouldavoid^ conlider not fb much whither they are going,as/ro/» zi>hat they go. So that feeking Cas Men in a fright) to avoid the Pit that is before them, they run backward into another behind them. This Chap. 4. ^Atan's Xmtptmons. tS^ This is fuch a noted Stratagem of Satan, that all Men take notice of it in the general, though all Men do not improve the Difcovery for their own particular Caution. The mfeji of Men areoftenfo befooled by their violent refirtance o^anVntmth\ that they readily overftioot themfelves and miCs the Mark. The Fa- thersin the heat of difpute faid many things fo inconveniently, that thofe who come after, do fee and lament thefe hafly Overfigbts j and have no other way to falve their Credit, but by giving this Ohfervation in cxcufe for them. And it may 'be oblerved that fome Errors which have rifen from this Root at firj}^ have (b ftrongly fixed themfelves, that they have grown up to the great annoyance of the Truth » while the contrary Errors that didoc- cafion tliem are forgotten, and their memories are perifhed. I (hall but inftance in one inftead of many, and that fhall be Arria- nifm i how fadly prevalent that hath been in its time, all Men know that know any thing of Church Hiftoryj the Chriftian World once groaned under it. But that which gave the firft occa- fion to Jrnus to fixhimfelf in that Error, was the Doctrine of Alexander^ who difcourfing of the Vnity in the Triniiy too nice- ly, feemed to juftify the Error ofSahellm, who had taught C as alfb Noetus before) . that there was but one Perjhn in the Trinity, called by divers IVi^wej- of Father ^ Son, znd Spirit, according to different occafipnsj the Trinity (according to his Do(^rine3 being not oiVerfonSy but of Names and Functions. While Arrius was dilTatisHed with this account of the Trinity, he ran to a C(j;x- iraryEiictremei and that he might give the highefl proof of a Tri- nity otFerfons, he affirmed that Jefus Chriff had z beginning, and socr. EcdeC that there was a time when he was not, &c. Thus Socrates (peaks Hiftor. lib. *> ofthe Rife of that Herefy. . ^"P'S- We might further follow the footf^eps of this Device, and tuace it in moil Opinions:* where we might find the humour of running to a contrary Extreme, hath flill either fet up a contrary Error, or at leaft leavened the Truth with harjh zndunjufii fable Ex- preffions and Explanations. The Difputes betwixt Faith and Worh^, have been thus occafioned and aggravated. Some fpeak iooi Faith, 2si^ they Jlighted Works h others fb urge a necejpty of fFork^, 2iS ii they "mtcnded to nakQ Faith nfelefs. Some talk of Grace to an utter Contempt oi Morality -■^ others on the contrary magnify Morality to the annihilating of Graced Some in their pradiice acquiefce in the outrvard Performance of Ordinances '- if O o they ZXXUtiitaf Part!!. they pray or receive the Sacraments, ( though never (b formally ) tliey are at peace, fuppofing they have done all that is required » others obferving the Miftake, and knowing that God looks more to the performanceof the Soul and Spirit, than to the Ad: of the Body, upon a pretence of worihipping God in Spirit, throw off- the obfervation of his Ordinances altogether. Neither is there any thing that doth more generally and apparently undoe us in the prefentDiflentions, ( as many have complained ) than Mens^^ violent Over-dmng^ and running to contrary Extrem.es. 6. Satan makes ufe oi Rewards^ ot Punijhmentfj on the one ^land to bribe, or on the other to force the Affedions, and they he-- ing llrongly pofleffed, eafily prevail with the Underftanding to give Sentence accordingly. Men are foon perfwaded to take that for Truth which they fee will be advantageous to them. Some Men indeed take up with a Frofellion of Truth, which yet their Hearts apprGV:e not v but the Advantages they have bytheirprb- feffion, do lilence their diffatisfadions j thefeare faidto ufe the FrofelTionof Truth as aCloak^of Covetoufnefs^ 2 7'hep2, 5. But others go further, and are really brought to an approbation of that; Dodrine or Way that makes molt for their Pj'j^*, their Minds be- ing really corrupted by a felf-feeking Principle? theyperf^ade themfelves, ( where there is any Conteft about Dodrines> that that Dodtrine is true which is gainful^ and will accordingly difpute for it.. Hence that Expreffion in i I'm* 6, 5. fuppofing that Gain k Godlinefs, To this may be added, that the AfFedions are quickly fenfible. of the Eafe^ and fenfual Gratifications of any Dodrine, and thefe are ufually thrown into the fame Scale to make more weight. . Men have naturally a good liking to that Dodbine that promileth fair for Eafe, Liberty, Gain, and Honour? and this hath made it an ufual piece of Satans bufinefs in all Ages to gild an Error with outward Advantages, and to corrupt the Mind by fecret Promifes of Advancement.. On the other fide, he labours as much to prejudice Trath^ by reprefenting it as hazardous ^ndtroubl€jo»i to the: Profeflbrs of it. And this not only aiSrights fome from an open ConfeflRon of the Truth they believe 5 but alfo by the help of the Affedions doth perfwade fome. to believe that to bean Error, which unavoid- ably brings Perfecution with it : By this Engine are the Minds ©f Men turned about to think well or ill of a Dodrine prefented to^ Chap. 4. ^Atan's%tn\ptAtme: to them. This is fo well known, that I fliall forbear a further ProfecutiOn of this Head, and go to the next Courfe that Satan takes to corrupt the Judgment by the Affedions > Which he doth, 7. By ftirring up fome particular Pajjtons, which in Opinions do ufually more influence the Vnderjianding, And here I (hall only infift upon thefe two, Pride, and Angi:r ♦, with the pe* ;culiar means that Satan hath to engage them in his Service. That Prid^ and Anger are the two ufual Firebrands of Con- tention, and Fountains of Error, all Ages have acknowledged and bewailed. Thefe two Companions in Evil do (0 darken the Mind, that the miferable Captive, in whom they domineer, is earry^d blindfold he knows not whither, nor how. Pride ufually begins, and Anger foltows with all its forces to )uftify what Pride hath undertaken* Hence the Apoftle in i tim, 6, 4. rakes up all the concomitant Filth of Error, as Envy^ Strife^ Railings, evil Stmmftngs, and perverfe Di^utings of Men, and lays them at the Door of Pride > ffe ii proud, l^omng n&thing, Fortheingagingofthefe two Thieves, that ri^&thctlnderftan* ding of its Light, Satan hath many Artifices in readinefe. Pride (whichis forward enough of itTelf) is (bon excited, by laying before it an Opportunity of a feemingr^e Vijcovery, or of advan* cingthe Glory of Kndn4edge above the common Pitch, of being fien and admired as more excellent than others, d'"*:* (for upoa flich unworthy Grounds have fome dared to adventure upon firang-e Notions ) yet there is nothing that doth more firmly in* gage it, than Contention or Vifpute : for though the proper end ofDifputation be the fifting w^ of Truth i yet fuch is Mans Pride, and Satans Advantage by it, that it feldonii attains its true end in tbofe that are ingaged* By-ftanders, that keep their Minds calm, 2lnd u»by.affefl, may receive more fatisfad:ion than the Contenders therafelves i and there needs no other evidence of this, than the common Experience which Men have of our frequent Contenti- ©•nsj where we have Confutations, 'Anfivers and Replies, and yetftiMall Pafties continue in their Opinions without Convicilion. So thatthey that would unfeignedly feeK Truth, (in my Mind J) take not the beft CoUrfe in their Purfuit, that prefently engage themfeives in a pMickJ)iipute j tor the ufual Heats that are be- got in a Contention alienate their Minds from a jult Imp.trtiality, and theduit they raife blinds their Eyes, that they difeern not ^i-i i Oo 2 truly. t66 Z%ttmtttif Pan II. truly. Let us look into this Artifice of engaging Pride by Difpu- tatioHj and by it the Judgment. Firft we find, that when an huroor of contending is raiied, certain Truths are negleded, as to their improvement and Pradice » For fomuch of the Strength of thcSouMshid out upon difpHtable^efiions, that little is left for more rveighty matters. Secondly, In Difputes Mens Credit is Co concerned, that 'tis a moft difficult thing to pxtkxvc z faithful regard to Verity, efpecially where they are managed with Affronts and Contumelies, They that by calm handling might be induced to * acknowledge a Miftake, will fcarce come near that Point of Inge-: nuity, when they muft be called Fool^ Knave^ or AJi for their labour. Hence ordinarily C though they profefs other wife J) Men feek rather Vidory than Truth. Thirdly, in Difputes Pride and Paflion are ufually heightned, and the Jironger the Pailions are, the xveak^r is the Judgment. Eager Altercations bring a Gonfufion, both upon the matter of which they difpute, and upon the Un- derftanding that ftiould judge. Fourthly, in the heat ofDifpu- tation, when the Mind is inflamed. Men ufually behave themfelves like thofe in a Fray^ where they fnafchand throw any thing that comes to hand, and never mind where it hits i they will aifirm or deny any thing that may feem anyway to bring them oif. Fifthly, thefe AiTertions being once affirmed^ muft be maintained^ and fo Errors and Contentions increafe without end. Difputes fix a Man in his Perfwafion, and do as it were tye him to the Stake, fo that right or wrong he will go through with it. Sixthly,Some diJP- pute in jeft againft their prefent Judgment,and yet at laft difpute Contentioni- themfelves into a belief oC what they wantonly zt firft affirmed ■-, as ^^\ s"&muT ^^"^^ ^^^^ ^^^^ ^^ long,that at length they believe them to be true. V^^to adigun- Seventhly, A fadder Mifchief often follows adifputingHumor, tur, ut poftea which is an hazard of the lofs oiall 'truth Men difpute folong till nihil conilitui >(.}^£y (uCctd: aUthinas, and after a Ions Trade of 5ce&fi«7«f, turn atqj ita leligi- After the fame manner doth the Devil engage Anger in all DiA onis omne itu- putes and Controverfies, for it keeps company with Pride, dium abjici- wherever there is a Provocation. And befides this, Anger ftirring Jcotit S'ra% ^P Injuries and Wrongs, hath often engaged Men C as it were Satanae, iib.i. in revenge) to change their Opinion, and to take up another Way p. i3- or Dodrine. Nay often that fimple Mixture of Pride and Anger which we call Ew?^/j/zV«, bath privately tainted the Integrity of Mind, and prepared it for the next fair opportunity of Error. This Chap. 4. Nairn's ICemptatiorus* i6)r, This is noted of jinm^ by theodoret^ that when Ale:s^nder was chofen Bifliop of Alexandria, he envied him the preferency, ^nd ^^(^^\ ^^*^'^'* from thence fought occafions of Contention, which after a ' ' ' ^' *^* ** h'ttle while the Devil broitght to his hand, as we have heard. So great is the power of thefe two Paffions over the Under- ftanding, that we have caufe to wonder at their fuccefs : feldom or never can it be ihown that any Ring- leader in Errour was not vifibly tainted with Pride, or not apparently /aa^re^ with Difcon- tents and Emulation. 8. To thefe ways of blinding the 11 nderflanding by the Aflfe- (^ionSj I (hall add but one more, which is this : Satan endea- vours rnainly to adorn an Errour with "truths clothing--, he takes its Ornaments and Jewels to drefs up a falfe Dodlrine, that it may look more lovely and dutiful i I mean, that he defigns C where Errours are capable of fuch an imitation } to put them into the rvay, method^ garb and manner which Truth doth naturally ufe : If Truth be adorned with Zeal^Order^SjriCfnefsj or have advan- tageous ways of managing it felf, Errour muft ftraight-way imitate it in all thefe things i and though he that looks nearj,may eafily dif- cern that 'tis not the natural complexion of Errour, but an artificial varnijh, and fuch as doth no more become it than a Court-drefs doth become a courfe, clownifli Country Perfbn, ( lor you may at iirft look ufually difcover the Wolf unAti Sheep clothing, andun- 'dexthegarboftheApoJilesofChriJi you mzy £cg the Minifiers of Satan ) yet are the credulous ufually afFedted with thefe appea- rances > if they find aprofelTed ftridtnefs, a feeming feverity, an imitation of the ways of Truths or of the fruits thereof, they commonly feek no further, but judg that- to be Truth which doth the things that Truth doth j and if Errour can handlbmly ftand in competition with Truth, upon a pretence of being as • effectual in good rvork^^ arid doing things of themfelves lovely, and Osgood re^orf, it doth much gain upon the good liking of tho(e 'whofe confideration leads them not much further than fair ap- pearances. I (hall only exemplify this by the Art and . policy which Julian ufed to fet up Paganijm, and to ruine Chriftianity, ( and tjhofe who have obferved the ways which he took to gain his end, will readily acknowledg he was as well skilFd in ad- vancing Errour and fuppreffing Truth as any whofoever^ and knew exadly to fuit his defigns to Mens inclinations ) be ob- .ferving that Chriftian Religion had fome particular things in its practice t6% ZXttatittbf Part 11. pradiicc and way, which made it's face to fliine, as that it had Perfons folemnly fet apart by Ordination for teaching the Myfteries of the Golpel, and for managing the publick Worftiip of Godi that thefe Perfons were to be grave ip their carriage, and exem^ plary in a ftricl: holy converfation > that the Conftitutions of Re- ligion appointed certain necefTary aud efFedtual wzyso^Vifcipline, for Puniftiment, and reftoring of Offenders, and bringing them to Repentance i that it tooli care of the comfortable maintenance of thofe that had given up themfelves to the Miniflry of the Word and Prayer h that it alfo enjoyned areliefof thePoor andStran* gers, &c. Taking notice (I fay) of thefe Excellencies in Chriflia- nity, and how lovely they were in the eyes of their enemies > He appointed the /% Confiitmions for Paganifm, and ordained that the Idol 'temples ftiould be fuited'in conveniency and comli- nefi to Chriftian Churches » That there (hould be Seats and T>esks for the chief Voiiors and Readers oiGentilifm^ who at fet-times were to exhort the People, and prt^ with them j and that Colledges and Mo«^/erie/ ftiould i)e erected for them, and for the reUef of the Poor and Strangers > he commanded Difcipline and Penance f for the chaftifement of OiFenders > he required that their Priefts fliould ferioufly give up themfelves to the Worfhip of God, as alfo their Families > that they ftiould not frequent Shen>s and tavetnt^ se^om. Eccl. nor pra(5tife any infamous Trade and Art. Thus Sozmien reports Hilt. 1.5. C.I 5. him^ and gives us a Copy of his Letter to Arfacius high Prieft of Galatia to this purpofe i and all this he- did to bring GeniiUfm ' into credit with the Vulgar, whom he had obferved to be aifeded to Chriftianity for its Order, Strid^nefe and Government. Yet is not this the only inftance that may be given in thts kind : for obferve but any Errour that by Schifm fets up for it I^f . in a diftinli party, and you ftiall fee that though it departs from the -7'ruth of the Church, and from its Communion, yet ffill ( as the Ifraelites did with the Egyptians ) it carries away with it thefe Jewels of the Church, and keeps to fome confiderable part of the Churches way, C though modiped according to its own bent j that it might have a lufire with it, to make it taking with ©thers. Thefe eight particulars are the moft remarkable way-s of Satan, whereby the Aifedions are gained to a good liking of Errour, and by them the judgment /t'Ci?//^/^/'//)/ corrupted to call it Truth. cha^p. f. titan's Xtmpmions, 269 e H A p. V. S^tans Attempts agdinfi the Peace of God's Cbildrent evi- denced, (I.) By his Mdice ; (2.) From the con- cermnent of Feace to God^s Children, What theje Con- cerns are) expUlned, (3.) From the Advantages which he hath againft them hjr difquieting their Minds, I. Confufion of Mivd» 2. UnptnefsforDtayy andhow, 3. Rejection cf Duty, 4. AJlumbling-hlock to others. 5 . F reparation of the Mind t$ entertain venemom Im- frefftons, aHiwhatthey are, 6* Bi>:dily Weaknej?, 7.. Ottr Miferi^i Satan's contentment, W~ E have viewed the ways of Satan by which he tempts to Sin^ by which he withdraws Men from Vmy and Sex- wee, by which he corrupts the Mind through Errour , it only now remains that Ibmething be fpoken of his attempts againft the Peace and Comfort of the Children of God, . That 'tis alfo one of Satans chief deligns to cheat us of our . Spiritual Peace, may be fully evinced by a confideration o{ hU Malice J the great concern of inward Comfort to us, and the many Advantages which he hath againft us by the difquiet of our Minds. ^irft, Whofoever fhall ferioufly confider the Devil's implacahh Malice^ will eafily believe, that he fo envies our Happinefs that he will induitrioufly rife up againft all our Comforts. 'Tis his in- ward fret and indignation that Man hath any intereft in that Happinefs from which he irrecoverably fell, and that the Spirit of God (hould produce in the hearts of his People any fpiritual joy or fatisfa<5tion in the belief and expectation of that Felicity, and therefore muft it be expeded that his Malice ( heightned by the torment of his own guilt, which ( as fome think ) are thofe Chains of dark^efs in which he is referved at prefent, to the judg- ment of the great day ) will not, cannot leave this part of our Happinefs Happinefs unattempted.He endeavours to fupplant us of our Birth- right, of our Bleffing, of our Salvation, and the comfortable iippes thereof. From his common imploymentin this matter,the Scripture hath given him names^ importing an oppofition to Chrift and his s Spirit, in the vi^aysthey take for our Comfort and Satisfadiion. Chrift is oux\^dvocate that pleads for us, Satan is AiijioA(^, a Calnmniator. The Spirit interceds for us, Satan is YLoLT^yo^^ Rev. iz. 10. TOv a<5^Acp6)V, the Accufer of the Brethren^ n>ho accufeth them before God night and day. The Spirit is our Comforter, Satan is our Difturber, a Beelzebub who is ever raking in our Wounds, as Flyes upon Sores. The Apoille Paul h^d his Eye upon this, when he was advi|ing the CorinWians to receive again the peni- tent inceiluous Perfon, his caution was moft ferious, 2 Car. 2. i r. leji Satan get advantage of us, left he deceive and circumvent us, TlMoi/gjtTTf- ( foi^ bis expreflion relates to Men, cunningly deceitfulin 'trade, ^uy.iv- that do over-reach aiid defraud the unskilful 9 • and the reafon of this'calttion v/as, the known and commonly experienced fub- tilty of Satan, for we are not ignorant of his devices, implying that he- will, and frequently doth ly at catch to take all advantages againftus. Some indeed reftrainthefe advantages to Fer/I i p. Tifc4tor\\\\oc. as if Patd only meant, that Sa.tan wa^ defigningto fix the Go- nnthians 'U'^ou: zi\ Opinion, that Baekfliders; into : great Sins were not. to be received again, or that he laid ip wait to raife a Cal.'tnm\oc. Schiffn in" the Church upoq the account gf this. Qr««*i{>i^/!;. Others reftrain this advantage which he waited for,* to Fer/I 7. where the Apoftle expreiTeth his fear, lejt the • excommunicated perlbnfhould hefn?allowedii^of\too nimlq forroivry but'>tbeiCaatiorL being not exprefsly bound up to any one of theft, feems to point at them all, and to tell us that Satan drives on many defigns at once, and that in this Mans cafe Satan would endeavour to put the Corinthians upon a Fharifaical rigour, or to rend the Church by a divifion about him, znd to opprefs the Penitent by; bereaving him of his due comfort i fo that it appears (iill, that it is one of his defigns to hinder the Comfort, and molefl the Hearts of God's Children, Secondly, Oifuch concern is z«a'^r(^fpiritual Peace to us,that 'tis but an eafie conje(5ture to conclude from thence, that fb great an Adverfary will make it his defign to rob us of fuch a Jewel : For, I. Spiritual Comfort is thq /p^e^ FmzV of Holinefs, by which God adorns and beautifies the ways of Religious Service, to ren- der Chap. 5. ;^atm'S%tmpmionSs %ri der them amiable and pleafanC to the Undertakers, Hef ways anrvays of pleafantmfs^ and all her paths are peace, Prov. 3. 17, and this is the prefent reji and refrejhment of God*s faithful Ser- vants under all their jfw7, that when they have tribulation from the IForld, yet they hdiVt peace in him, Joh. 15.33. and that being jujiifiedhy Faith,' they have peace with God, and (bmetimes joy »«- ^eak^hle and full of glory, i Pet. 1.8. and this they may the more conhdently exped, becaufe the fruits of the Spirit are Love, Joy, Peace, 8cc. Gal. 5. 22. 2. Spiritual Comfort is not only our fatisfa(9:ion, but our in- ward Strength and Adivity, for all holy Services doth depend upon it. By this doth God firengthen our Heart, and gird up oar Loyns to run the n>ays of h'a Commandments » it doth alfo lengthen the foul to undergo Aglitlions, to glory in Tribulations, to triumph in Perfecutions i the outward Man is alfo corroborated by the inward peace of the Mind i A merry Heart doth good lik^ a Medicine, hut a broken Spirit drieth the Bones, Prov. 17. 22, all which are intended by that expreffion, Neh. 8. 10. The joy of the , LordisyoHrjirength-y YisRvcngth to the Body, to the Mind, and that both for /crz/ice znd Juffering i the reafon whereof the Apoftle doth hint to us, Phil, 4. 7, "the peace of God which pajfeth all under- landing, Jihall keep your Hearts and Minds i that is, Peace doth fo guard us as with aGarifon, ( for fo much the word imports ) that p^Kf wfs/. our Affedtions ( our Hearts ) being entertained with divine fatis- fySions, arenotea{iIye«*zWby bafer proffers of a^or/^/y delights, and ourReafonings (our Minds) being kept j(f«:?^ upon fowoWe m objeSi,- are not fo ealily perverted to a treacherous recommenda- tion of vanities. 3. Joy and Peace are propounded to our careful endeavours, for Attainment and Prefervation, as a neceflary duty of great im- p.ortance,to us. Eejoycings ,are riot only recommended sls feemly for the Vpright,, but injoined as Service, and that in the conjiant pra(3:ice, Rejoyce evexmore. In every thing give thanh^, i Th eff. 5.16,18. l^ejayce in the Lord alway i and again I fay, rejoyce, Phil. 4.4. In the Old Teftament God commanded the obfervation of feveral Feaftstothe Jewf, thefe though they had their feveral refpedtive grounds from God's appointment, yet the general defign of all ieems to have been this, that they might rejoyce before the Lord their God, Lev, 23. 40. as if God did thereby tell them that it was the comely complexion oi^e\i^\ox\, and that which was very i/(/&, and a Mirth which is madnefs, to which Chrilt hath denounced aPTo^ Wo be to them that laugh no cp^ for they jh all mourn and weep j but this is a Joy of another nature, a wrW delight in Vanity and Sin, by which Men fatten their hearts to ruine > and whatfoever is faid againft this, can be no prejudice . to Spiritual, holy Joy in God, his Favour and Ways, 4. Spiritual Comfort is alfo a badg of our Heavenly Father's kindnefs. As Jofeph { the Son of his Fathers affedions ) had a {pecial teftimony thereof in his party-coloured Coati lb have Gods Favourites a peculiar token of his good Will to them, when he gives them the Garments ofFraifefer the Spirit ofHeavinefs j if SjDiritual Comfort be fb advantagious to us, it will be no wonder to fee Satan fo much rage againft it> it would be a fatisfac^ion to him to tear thefe Robes off us, to impede fo needful a Vuty^ to rob us of fo much Strength, and to bereave us of the fweet /r«i^j" of our Labours. <• Thirdly, It further appears that Satan's defign is againft the Comforts of God's Children, by the many advantages he hath againft them, from the trouble and difquiet of their Hearts: I (hall reckon up the chief of them j As, I. From the Trouble of the Spirit, he raileth confitfions and di^ /?r^5w«/ of Mind : For, i. 'Tis as natural to Trouble, toraife up a fwarm oi muddy 'thoughts, as to a troubled Sea to caji up Mire and Dirt : and hence is that comparifbn, Jfa, 57.20. a thoufand fearful Surmifes, evil Cogitations, Refblves, and Counfels, im- mediatly offer themfelves. This difbrder of Thoughts Chrift took notice of in his Difciples when they were in danger. Why do thoughts arife in your hearts ? Luk. 2 4. 3 8. And David confide- red it as matterof great anxiety, which called for fpeedy help, ?fal. p4. ip. In the multitude of my thoughts within me, thy com' forts delight my fouL Sometimes one fear is fuggefted, then pre- fently another i now this doubt perplexeth, then another que- iHon is begot by the former i they think to take this courfe, then by and by they are off that, and refblve upon another, and *■ as Chap. 5: ^dtHti's Xtmpmions* tri as quickly change again to a third, and (b onward, one Thought fucceeding another, as Vapours from a boyling Pot. 3. Such Thoughts are vexatiom and diftrading, the very Thoughts them^ felves C being the ^^(onous fleams of their running Sores) are iadly affli<9:ive,and not unfitly caIIedCflg/>^*M«« onerofe, burdeniom . Thoughts. But as they wrap up a Man in Clouds and Darknefsjas they puzzle him in his Refolves, mn-pluf him in his Underta- kings, diftradi him in his Counfels, difturb and hinder him in his Endeavours, &c, Co do they bring the Mind into a labyrinth of confufion. "What advantage the Devil hath againft a Child of God when his heart is thus divided and broken into Shivers, 'tis eafie to imagine. And I>avid feems to be very fenfible of it, when he put up that requeft, Pfal, 8d. 1 1, Vnite my heart to fear thy Name, » 2. By difquiet of Heart the Devil unfits Men for "Duty or Ser- vice. Fitnefe for Duty lies in the orderly temper of Body and' Mind^ making a Man rr/'/l/iw^ to undertake, and able to finifh his work with comfortable fatisfadlion i if either the Body or Mind be diftempered, a Man is unfit for fuch an undertaldng, both muft be in a fuitable frame, C hke a weU-^ur^d Inflrttment ) elfe there will be no melody : Hence, when Z>i«wi prepared himfelf for Praifes and Worftiipi he tells us, his Heart voas ready 2Lnd fixed, and then his T'ongtte was ready alfo, Co was his Hand with Pfal- teryand Harp, allthefe were awpaksned into a fuitable pOfture.J^g'Y'*'*'' That a Man is or hath been in a fit order for Service, may -be * ' * concluded from, i. His ^/i»cr/i[y to undertake a Duty. 2. His AHivity in the profecution. 3. His Satisfa&ion afterward, right Grounds and Principles in thefe things being dWlprefuppofed, This being laid as a foundation, we (hall eafily perceive how the trou- bles of the Spirit do unfit us for Duty : For, I. Thefe do take away all Alacrity and forwardnefs of the Mind, partly by diverting it from Duty. Sorrows when they prevail, do io fix the Mind upon the prefent Trouble, that it can think of nothing but its Burthen, they confine the Thoughts to the pain and fmart, and make a Man jvr^rt all other things > as Vavid in his trouble forget to eat his Bread i arid fick Perfbns willingly dilcourfe only of their Difeafes, partly by indifpofing for action. Joy and Hope are aUive Principles, h\xt Sorrow isJuUen M and fluggifli. As the Mind ( in trouble ) is wholly imployed in a contemplation of its Mifery^ rather than in finding out a way to i,. Pp 2 avoid ^7 it %%Xmmti PmcII. avoid it,,, fo if it be at leifure at any time to entertain thoughts of ufing means for recovery, yet 'tis fo tirecJ out with its Burden fo ; diftieartned • by its own Fears, fo difcouraged with Oppofition and Difappointnient, that it hath no ///? to undertake any thing \ by this means the Devil brings the foul into a fpiritual Ce fo congmling the Spirits, that it is made ftiifand deprived of motion 2. Difquiets of Heart unfit us for Duty, by hinderinff our aUiviiy m profecution of Duty. The whole Heart, Soul and Strength fhould be engaged in all religious Services, but'thefe Troubles are as Clogs and Weights to hinder motion. Joy is the dilatation of the ^oul, and widens it for any thing which it un- dertakes j but Gikfcontraas the Heart, and narrows all the fa- culties : hence doth David beg an enlarged heart, as the principle of Adivity, ffal 115?. 32. I will run the way of thy Command^ ments, when thoujhalt enlarge my Heart: for what can elfe be ex peded, when the Mind is fo diftraded with Fear and Sorrow 5"^J^^y;^°;^^^>^"neven, tottering, weak, and confufed > fo that if It dofet itfelf to any thing, it adis troublefomly, drives on heavily, and doth very little with a great deal ado ; and vet were the unfitnefs the lefs, if that little which it can do, were well done, but the Mmd is fo interrupted in its endeavours that fometimesin Prayer the Man begins, and then is fAefentl'y at a ftand, and dare not proceed, his words are /wallowed up, he is Co trmhled that he cannot ^eak, Pfal. 77- 4- Sometimes the Mind is kept foimployed and fixed on Trouble that it cannot attend in Hearing or Praying, but prefently the Thoughts are called off and become wandring. ' 3. Troubleshinderour/^fijr/^5/V«inDufy, and by that means unfit us to prefent Duties, and indifpofe us to future Services 6f of that kind. Our fatisfa^ion in. Duty arifeth, i. Sometimes from its own lufire and fweetnefs, the convidion we have of its fleafantnefiznd the fpiritual advantages to be had thereby j thefe render it alluring and attraSiive, and by fuch confiderations are we invited to their performance, as Ifa, 2. 3. Come ye let m ao up to the Mountain of the Lord, — „ and he will teach us of his r^at andwewtllwalKin hi, paths. Hof.^.i. Come, and let ^s return unto the Lord: for he hath torn, and he will heal us : hehathfmitten and he will bind us up i but trouble of Spirit draws a black Cur- tam over the excellencies of Duty, and prefentsus with frightful thoughts Chap. 5, ^Atm'M Xemptaf f Dtts* 17 5 thoughts afcout. it, fb that we judgof it according to our fears, and make it frightful to our feives, as if it would be to nopurpofe rathera mifchief than an advaijta'ge. 2. Sometime our fatisfa- d[ion arifeth from fbme jj^ec/'^/ tok^n of Favour which our indulgent Father lets fall upon us, while we are in his work. As when he gives us more than ordinary a0ance^ or puts Joy and Comfort in- to Our Hearts. ' And this he often doth to make us come again, and to engage £me to wen? undertakings. But Ohowfadlyis all this hindered by the difquiet of the Heart? The Graces, of Faith and Love, are ufually obftru(3:ed, if not in their Exercife yet in their delightful Fruits, and if God offer a. kindnefs, inward (brrow hinders the /?erc^fi(7«; As when M?/ij- told the Ifraelites oCthe'iT deliverance, they hearkfted not for hard bon- dage. If a melTage of Peace prefent it felf in a ■ Promife, or fome confideratiort of Gods merciful difpofition, yet ufually this is not credited. Job confeiTeth fomuch of himfelf. Job ip.i6. If I had called and he had anjrvered me, yet would I not believe that he had hearkened unto my Voice, David alfb doth the like, Pftl. 77.2,3, My Soul refufeth to be comforted: I remember 6od^ and tvas troubled. Matter of greateft comfort is often (b far from giving eafe, that it augments the trouble. However the Heart is (b hurried with its fears, and difcompofed with grief, that it cannot hearken to nor condder, nor believe any kind offer made to it. By all thefe ways doth the Devil,throughthe difquiet of Mind, unfit the Lord's Pieople for Dutyj and what a fad advantage this is againft' us cannot eafily be told; By this means he may widen the diflance betwixt God and us, keep our Wounds open, make us a reproach to Religion : And what not ? But 3. By thefe difquiets he pulhcth us on to r^e& all duties, for when he hath tyred us out by wearifom endeavours, under £0 ^ great indifpofitions and unfitnefs,he hath a fair advantage to tempt- us to lay all afide. ' Our prefent "pof^ure doth furnifti him with ar- guments, he forgeth his Javelings upon our Anvil, and they are commonly thefe three ': 1. That duties are difficult. And this is eafily proved from our own experience, while we are broken or bowed 176 ^ %natitt of Part. 11. bowed down with foarows i we make many attempts for duty, and are oft beat off with lofs : our greateft toil helps us but to very inconfiderable performances,hence he infers, ''*tU foolijhnejl to attempt that which is above our jirength, better fit ftill then toil for nothing, 2. That they are mfruitful^ and this is our own complaint, for - troubled Spirits have commonly great expe^ations from duties at firft, and they run to them Cas the impotent and fick people, to the Pool oiBethefda) with thoughts oi immediate eale as (bon as they Ihall ftep into them i but when they have tryed, and wait- ed a while, flretchingthemfelves upon duty (as Elijha's Servant laidtheStaiFupontheFaceof the Shmamites Son) and yet there is no voice nor hearing, no anfwer from God, no peace, then are theyprefently difatisfied, rcfleding on thePromifes o£God, and the Counfels of good Men, with this. Where U all the pleafantnefs you §ea){of? what advantage is it that we have thus run^ and laboured^ when we have got nothing ? . and then 'tis eafy for the Devil to add, And why doyouwaitonthe Lord any longer f 3. His laft and moft dangerous argument is, that they ztefinful. Unfitnefs for Duty producethmany diftrac^ions, muchdeadnefs,wandering thoughts, great interruptions.,and pittiful performances. Hence the troubled Soul comes off from duty, wounded and halting^ more diftrefTed when he hath done, than when he began : upon thefe confidera- tions, that all his fervice wasJJ«, a mocking of God^ a talking hit name invain^ Tizy 3. vexy blaJ}hemous affront to a divine MajeiTy. Upon this the Devil ftartsthe queftion to his Heart, whether it he not bet' ter to forbear all Duty, and to do nothing .<* Thus doth Satan improve" the trouble of the mind, and often with thedefigned fuccefs. For a dejed:ed Spirit doth not only afford the materials of thefe Wea- pons which the Devil frames againft it, but is much prepared to receive them into its own Bowels. The grounds of thefe Arguments it grants and the inferences zte commonly confented to^ fo that ordi- narily duty is negledted, either, i. Through /o^i/^wcj? of Heart, or 2, Through frightful fears : - Or 3. Through dejperateneji : bringing a Man to the very precipice of that Atheifiical ^etttmim- tion, I have cleanfed my hands in vain, , 4. Satan makes ufe of the troubles of Gods Children as a ftunt" hling-block^ to others, 'Tis no fmall. advantage to him, that he hath hereby an occalion to render the ways of God unlovely to thofc that are beginning to look Heaven-ward, he fets before them,the Sighs, Groans, Complaints, and refllefs Put-cries of the wound- ed Chap. y. Patau's %m\ptmone, ^/ cd in Spirit, to (care them off from all ferioufnefs in Religion, and whifpers this to them ', JViVyoucbufe a Life of Bitterneji and Sifrroxv ? canyon eat Ajhes for Breads and mingle your Vrink^ with Tears ? rtnllyoH exchange the comforts and contents of Life^ for a me- lancholly Hearty and a defected countenance ? horv like you to go Mourn" ing all the day^ and at night to be feared with Dreams and terrified tpithViftons ? rviUyotiehufe a Life that is worfe than Death? and a condition which will makeyou a terrour to your felves^ and.a burthen ta others ? canyon be in love with an heart loaden with grief and perpetu- al fears almoji to diftra^ion ? while you fefi others in the mean time en- joy themfelves in a contented peace ? Thus he follows young begin- ners with his fuggelHons, making them believe that they can- not be (erious in Religion, but at laft they will be brought toihis, and that 'tis a very dangerous thing to be religious overmuch,and the high way to difpair : So that if they muft have a Religton, he readily diret^s them to ufe no more of it, than may confill with the pleafures of Sin and the World, and to makeaneafy bufineis of it, not to let Sin lye over-near their Heart, left it difquiet them, nor over-much to concern themfelves with Study, Reading, Pray- CTjOr hearing of threatning awakening Sermons, left it make them Mad^ nor to affe<^ the fublimities of Communion with God, ex- crcifes of Faith and Divine Love, left it difcompojethem, and dafh their worldly Jollities out of Countenance, A Counfel that is readi- ly enough embraced by thofe that are almoft perfwaded to be Chriftians » and the more to confirm them in it, he flicks not foroetime to afperfe the poor troubled Soul with Dijfjmulation ("where that accufation is proper, for the Devil cares not how in- confiftent he be to himfelf, fo that he may but gain his end ) af- firming all his ferioufnefs to be nothing but whining Hypocrijy, So that whether they judgthefe troubles to be real orfeigned,his conclufion is the fame, and he perfwades Men thereby to hold off from all religious ftridnefs, holy diligence, and careful watchful- nefs. 5. A further ufe which the Devil makes of thefe troubles of Spi- rit, is to prepare the Hearts of Men thereby,to give entertainment to his venomom imprejftons, Diftreis of Heart ufually opens the Door to Satan, and lays a Man naked, without Armour or De- fence as a fair Mark for all his poyfoned Arrows, and 'tis a hun- dred toonebutfome of them do hit, I (hail chufe out fome of the moft remarkable,and they are thefe ; * I. After 27* Z%XtatikOf Part. II. Efl: qusdam j. After long acquaintance with grief he labours Co/ia: thern in it* eti3m dolendi jjj £-Qj^g ^^^^g cuftome doth tffe'^/^e higher griefs, and Men take" vo up as. ^^ ^^^ j^.^^ of delight in them, 'tis fome pleafure to complain, and Men fettle themfelves in fuch a courfe, their Finger is ever up^' on their Soar, and they go about telling their Sorrows to all they converfe with, though to fome this is a neceffity, ffor real Sor- rows if they be not too great for vent, will conftrain them to fpeak,) yet in fome-that have been formerly acquainted with grief, it de- generates at laft into a /or/w^/ify of complaining j and becaufe they formerly had caufe fo-to do,they think they muft always do Co, But belides this, Satan doth endeavour to. chain Men to their Collius Cor- mourning upon ^JTo higher Accourrts, i. By a delufive contentment dial Part z. in (brrow, as if our tQzxs^aid (bme part of our debt to God, and /•I 54- made ^we«ij/x for the injuries done to him. 2. Eyznohfiinatejul- lennefs and defperate refolvednefs, they harden themfelves inforrojv, and fay as Job 7. 1 1. Ixpill not rejrain my Mouth, Inptlljj^eakjnthe anguijh of my Spirit, I will complain in the bitternefs of my Soul, Am I a Sea, or a Whale, that thou fetteji a Watch over me? *\ 2. Another impreflion that Mens Hearts^re apt to take, xsun- Hhank^fiihiefi, for the favours /orwer/y beftowed upon them i their ^ prffcnt troubles blot out the memory of old kindneffes > they conclude they have nothing at all, becaufe they have not peace j though God heretofore hath fentdown from on high, and taken them out of the great Waters, orout of the Mire and Clay where they Were ready to link h though hehath-fent them many tokens of Love, conferred on them many Bleffings : yet all theieiareno more to them, fo long as their forrows continue, than Raman's Wealth and Honour was to him, fo long as Mordecai the Jew fate at the KingsGate. Thus the Devil oft prevails with God's Chil- dren, to deal with God, as fome unthankful Perfons deal with their Benefadorsv who if they be nothumour'd in every requeft, deny thereality of their Love, and difpife withgreat ingratitude allthat was done for them before. 3. By inward griefs, the Heart of the affli(5ted are prepared to entertaixT the rvorji interpretation that the Devil can put upon the Trovidencef oi God, The various //2j?<;?«ef/ of Scripture, and the gracious Fromifes made to thofe that rvalk in Dark^efs and fie no Light, do abundantly forewarn Men from making bad- eonclufi- ons of God's dealings, anddotellus thatGodin defign, for our • ^O'^^j and for cur_pro/?? doth often hide his F3ce/^rhile God hath hidden himfelf he puts them to fay, this iarkfie^Jhall never pafi a:^ay. If the grief be little, he drives them on to a fearful expedtation of worfe j as he did vi^ith Heze- kjah, E/^. 38.13. I reckoned till Mornings that as a Lyon^ fo rvill he breaks all my Bones^ from Day even to Night wilt thou mal^ an end of me. If God purpofe to teach us by inward Sorrows, our Pride of Heart, carekfsnefs, negled of dependance upon him, thebit- ternefs of Sin, or the like: the Devil will make us believe (and ^_ we are too ready to fubfcribe to him } that God proclaims open War againft us, and refolves never to own us more. So did Jo^, chap. I p. 6. Know novp that God hath overthrown me, and com' paff^d me with his Net : how often complained he, thou haji made me as thy mark^, thou baji broken me afunder, thou haji tak^n me by my Neck^ and Jhaken me to peices ? So alfb Heman, Pfal, 88. 14. JJ^hy cajieji thou off my Soul .<* why hideji thou thy Face from me? 4. Upon thisoccafion the Devil is ready to envenome the Soul wiihfinful wifhes and execration^ againft itfelf Eminent Saints haye been tempted in their trouble to fay too much this way. Job fblemnly curfejd his Day i Job^, 3. Let the Vayperijh wherein I was horn, and the Night in which it was faid, there is a Manchtld concei- •ved, &c. So z\Q:> J ereminb, chap. 20. 14. Curfed be the TJ ay where- in ■ i was Born, let not the Day wherein my Mother bare me, he Blejfed i Cuffed be the Man who brought ty dings, to myF athef, faying a Man- child is Born unto thee i and lei that Man he as the Cities which God overthrew, and repented not. Strange raftinefs! what had the Day deferved? or wherein was the Meflenger to be blam- ed ? Violent Paffions hurried him beyond all bounds of reafon and moderation. When troubles within are violent, a fmall pufii fets Men 'forward ; and when once they begin, they are carried headlong beyond what they frfi intend- ed; - _ 5. On this advantage the Devil fometimes imboldens them to quarrel Gq-^ himfelf <5?/>ec?/)'. When Job and Jeremiah ciirfed their day, it was a contumely againft.GodzW/rec^/y, but- they dur/lnot make bold with God at Co high a rate as to quarrel him to his Face. Q_q Yet i8o :^Xreatifeof Part.ii. Yet even this are Men brought to often, when their forrows are lofig'lajiing and deep. The Devil fuggefts, Can God be faithful^and never h^ep Promifefor help} can he he merciful vohen he turns arvay hU ears fiom the cry of the miferahle ? n>here U his pity vphen he multiplies his rfiotmds without caufe ? Though at hrft thefe curfed intimations do a \itt\t ftartle Men, yet when by frequent inculcating they grow more familiar to the Heart, the diftrelTed breakout in their rage^ with thofe exclamations, Wheux U the faithfulnefs^of God ? vphere are his Vromifes ? hath he not forgotten to be gracious ? are not his Mer- cies clean gone ? And at Jaft it may be Satan leads them a ftep higher, that is, 6. To a dejparing de^eratenefs. For when all PalTages of relief are ftopt up,and the burthen becomes great. Men are apt to be drawn intor^ge and fury, when they think their -burthen is greater than the} can bear, and fee no hgpe of eafe, in a kind of revenge they eX' prefs their anger againlt the hand that wounded them. Thie Devil is officiouily ready with his advice of Curfe God and die, and they being /«//o/^/jg«#5 are quickly made to comply with it, 7. when 'tis at this height, the Devil hath but one Stage more, andthat isthe fuggeftingof/mg«/^r?»ei?«j for eafe. Rage againft God doth not quench the inward burningiBlafphemies a- gainfi Heaven eafeth not the Pain, the Soar runs Mil and ceafetfi not, the trouble continues, the Man cannot endure it longer, all Patience and Hope is gone,what {hall he do in this caie ? The De- vi! offers his Service, he will be the Thyftcian, and commonly he prefcribes one of thefe tivo things : i. That 'tis beft to endeavour to break through all this trouble into a refolved prophanenefs > not ta ftand in awe of Laws, nor to believe that there is a God that go- verns in the Earth, but that this is only the bitter fruit of melan-- choly^ and unnecelTary ferioufnefs, and therefore 'tis beft > to eat, drink^and be merry. If a Man can thus efcape out of his trouble,the Devil needs no more ■> but oft he cannot, the wounds of Confci- ence will not be thus healed. Then, 2. He hath another remedy which will not fail,ashe tells them, that is,to dejiroy themfelves,to end their troubles with their lives. How open are the Breafts of troubled Creatures to all thefe Darts ? and were it not that God fecretly fleps in, and holds the afflided n>ith his right hand, 'tis ■fcarce imaginable but that wounded Confciences flbould by Sa- tan's chap. 5. ^atm'8 Xtrnptatiom. i8 tan's fuhtileimprovementoffo fair an advantage, be brought to all thismifery, 8. Satan can afHid the Body, by the Mind, For thefe two are Co clofely bound together, that their good and bad eftate is fliared l^etwixt them. Ifthe Heart be merry, the Countenance is cbear- ful, the Strength is renewed, the Bones do flourifli like an Herb. Ifthe Heart be troubled, the Health is impaired, the Strength is dryed up, the Marrow of the Bones wafted, &c. Grief in the Heart, is like a Aibf/; in the Garment, itinfenfibly confumeth the Body, and difordereth it. This advantage of weakening the Bo- dy falls into Satans hands by neceflary confequence, as the Pro- phets ripe Figs, that fell into the Mouth of the Eater. And furely he is well pleafed with it, as he is an Enemy both to Body and Soul : But 'tis a greater fatisfadtion to him, in that as he can make the Sorrows of the Mind, produce the Weaknefs and Sick- nefs of the Body : So can he make the Vijiemper of the Body (by a reciprocal requital) to augment the trouble of the Mind. How lit- tle can a ficklyBodydo ? it difables a Man for all Services, he cannot oft Pray, nor Read, nor Hear. Sicknefs takes away the Sweetnefs and Comfort of Religious Exercifesi this gives occa- fion for them to think the worfe of themfelves i they think the Soul km^eary of the ways of God, when the Body cannot hold out. All failures which ivearinefs and faintnefs produce, are afcrib- ed prefentlyto the bad dijpojition of the Mind, and this is like Oyl caft upon the Flame. Thus the Devil makes a double gs^in out of Spiritual trouble. • p. Let it be alfo reckoned among the advantages which Satan hath againft Men from trouble of Spirit, that 'tis a contentment to him to fee them in their Miferies i 'tis zj^ort to him to fee them ("as Job fpeaks) take their Flefh in their Teeth, and cry out in the bitternefs of their Souls > their groanings are hisMufick : when they wallow in Aflies, drown themfelves in Tears, roar till their Throat is dry, fpread out their Hands for help, then he gluts his ^Heart in looking upon their woes. When they fall upon God with their unjuft Surmifes, evil Interpretations of Providence, queltioning his Favour, denying his Grace, wiftiing they had ne- ver been Born, then he claps his Hands and fhouts a Vi^ory. The plcafaiiteft fight to him, is to fee God hiding himfelf from his Child, and that Child broh^n with fears, torn in peices with griefs, made a Brother to Dragons, a Companion to Otpls, under re(ilefs Q^q 2 An' i8i ZXtmittOf Part. II. Jnxities^ petpctuzl Lamentations^ /eeZ>/« and fore broken, theiir Strength dryed like a Potftieard, their threat dry,^ their tongue cleaving to their Jaws, their Bomls boyling^ their Bones burnt with Heat, their Siin hlac\\ipQn them, their Fkjh eonfumed,their Bones flicking out, chafiened with jirong pain upon their Bed. This is one of Satan's delightful Spedacles^ and for thefe ends doth he all he can, to bereave them of their Comfort, which ' we may the more certainly perfwade our felves to be true, when we confider the grounds forementioned, his malicious nature^ the tfiit/^n^^gw of Spiritual Peace, and the difadvantages of Spiritual trouble. CHAP. Chap. 6. §>atim'sXmiptauons, 28 C ^ A p. VI. Of the 'varum Wnyshy which he hinders ^eAte. i . Way by difcompfures $f Sprit, thefe Difcompofures ex- pUinedy hyjhewi'ng^ i , What advantage he takes from our natural 'temper ; and rvhat lempers give him this advantage, 2, ^y what occafions he works upon oar natural tempers, 3. W/thwhatfuccefs, (i,) Thefe Occajions fuited to natural Inclinations^ raife great dl- Jiurbance, (2,) they have a tendency to Spiritual trouble, the thiag proved^ and the mannjer hcw^ difcovered. (^.) thefe Disturbances jnuch in his tow- er. General and Particular Conji derations about that HAving evidenced that one of Satan's principal defigns is a- gainft the Peace and Comfort of God's Children i I fllall; next endeavour a difcovery of the various n>ays by which he doth undermine them herein. All inward troubles are not of the fame J^W in themfelyes, rieither dothSa^tan always produce the fame ^eSis out of all. Some being in their own nature difquietSj that do not (b dire^ly^ and immediately overthrow 'the Peace and Joy of believing, and the Comforts of affurance of Divine Favour, as others do. Yet feeing that by all, he hath no finall advantage againft us, as -to Sin and trouble^ and that any of them at the long- run^ may lead us to quejiion Our intereft in Grace, -and the Love of God, and may accordingly afflid us, Ilhall fpeak of them all j whichthat I may do the more diftind'ly, I (hall rank thefe trou- bles into feveral ^e^^/, under peculiar names J (it may be not alto- gether (o proper, but that.the curious may Hnd matter of excepti- on to them ) that by them and their explanation, the diiferen- ces may the better appear. I diftinguifti therefoxe of a. fourfold trouble, that the Devil' doth endeavour':' to work up upon the J '•-'"■'*• •■"■ '--^'^ ■-• ■ Hearts x84 ^ %Vtati(t of Part. II, Hearts of Men. They are, i. Vifcompfures, 2. Affirightmentf. ^ ^,I>eje6fionfofSadneff. ^, J) iflrejjes of Honour, Of all which I ftiall fpeak in their order. And I. 0£ Vifcompjures o( Soul. TheCc zte Molefiations znd Di- flurbances by which the Mind is put out of order and made un- quiet 5 the calm ( in which k fliould enjoy it felf, and by which it ftiould be compofed to a regular and fteady adting ) being di- flurbed by a Storm of Commotion^ and in which the Confcience or Dickjo" The- the peace of it is not prefently concerned. . This diftindlion of the rap. sacr. 1. 1, trcuhk of Soul from the trouble o£ Confcience Is not new, others c. 2. ^^^^^^^IJ,,, have obferved it before, and do thus explain it^ Trouble of Soul aniraae x^rx & is larger than trouble of Confcience ? every troubled Confcknceis a cafus confcien- troubled Seul^ but every troubled Soul is not a troubled Confci- tix segrx, C^'c ence : for the Soul may be troubled from Caufes Natural^ Civile and Spiritual^ according to variety of Occafions and Provoca- tions, when yet a Man's inward peace with God is firm > and in (bme cafes ( as in Infants and in Men diftraded with Feavers,€^c. ) there may be pallions and difturbances of Soul, when the Confci- ence is not capable of exercifing its officer nay the Soul ofChriji was troubled ( Joh. I2, 27. Norv is my Soul troubled ) when it was not poirible that Sin or Ve^air Ihould have the leaft footing in him. Fortheopenifigof thefedifcompofuresof Soul, I (hall, i.Shew upon what advantage of Natural lemper the Devil is encouraged to moleft Men. 2. By what occafions he doth work upon, our Na- tural Inclinations, 3. And with vf hat fuccefs ofdifturbance to the Soul. I. As to our Natjtral Viffofitions^ Satan C as hath formerly been noted ) takes his ufual indications of working from thence j thefe guide him in his euterprifes j his Temptations being fuited to Mens Tempers, proceed more fmoothly and fuccefsfully. Some are of fo ferene and calm a difpofition, that he doth not much defign their difcompofure i but others theire are, whofe Paflions are more ftirring, ( fit matter for him to work upon : ) ■ and thefe are, I. The angry Difpofition. How great an advantage fhis gives to Satan to diiiurb the Heart, may be eafiiy conceived, by conli- dering the various workings of it in feveral Men, " according' to their different Humors i 'tis a Paflion that ads not alike in all, and for the differences ( fo far as we need to be concerned, ) I ftiall not trouble the Schools of Philoibphers, but content my felf Chap. 6. Patau's Xmmmms, 185 felfwith what we have in E^k 4.31. where the Apoftle ex- preffeth it by thm words, C not that they differ eflentially ) de- claring thereby the various ,ways of Angers working i the firft is n/H^iot, which we tranfiate Bitternefs. This is a dif^k^[uYefmothe'BA.'Ks in loc, red : for fome when they are angry cover it, and give it no vent, partly for that thty are fbmetimes aftiamed to^ mention the ground as trivial or unjuft, parcly from fullerinefs ot difpolition, and oft from a natural refervednefs : while the flame is thus kept down, it burns inwardly, and Men refolve in their Minds many troable- fome vexatious thoughts. The fecond word is ev^tos. Wrath: this is a fierce impetuous anger. Some are foon moved, but fo violent, that they are prefently tranfported into Rage and Frenzy, or are fo peevifhly wafpifh that they cannot be fpoken to. The. third is 'o^yi^, tranflated here Anger^ but fignifies fuch a difplea- fure as is deep, entertaining • thoughts of Ref^wge and Purfuit, fetling it felf at laft into hatred. Any of thefe is enough to be- reave the heart of its refl, and to alarm it with difturbances. 2, Others have an enviom Nature, always maligning and re- pining at other Mens felicity \ an evil Eye, that cannot look on anothers better condition without vexation. This turns a Man into a Devil, 'tis'the Devil's proper fin, and the fury that doth unquiet him, and he the better knows of what avail it would be to help on our trouble. 3. Some are of ;>ro»i Tempers, always overvaluing themfelves with the fcorn and contempt of others. This Iiumor is trouble- fom to all about them, but all this trouble doth at lafl redound- to themfelves j thefe think all others fhould obferve them, and take notice of their fuppofed excellencies, which if Men do not^ , then it pines them, or &hs up their Choler to I»dignation. Solo- mon, Prov. 30. a I . mentioning thofe things that are greatly dif- Quieting in the Earth, inftanceth in a Servant when he reigneth, and the Hand-maid that U Heir to her Mifirls, intending thereby the proud imperious infolency of thofe that are unexpededly . raifed from a low eftate to Wealth or Honour : He that is of a proud Heart (iirreth up Strife, Prov.28.25. and as he is trouble- fome to others, fodoth he create trouble to himfelfi for he not only molefts himfelf by the working of his difdainful thoughts, while he exercifeth his fcorn towards others, C Prou. 2 1. 24. The hauffhtt Scorner deals in proud math ) but this occafions the af- ^ * . fronts ZXttatiltnf Part. II. fronts and cofiterapt of others again, which beget new griefs to his reftlefs Mind. 4. Some have a Natural exorbitancy ofVefire^ an evil coveting j they are paffionately carried forth toward what they have not, and have no contentment or fatisfadion in what they do enjoy. Such Humors arefeldom at eafe, their dcCivcs ^ve painfiilly violent, and when they obtain what they longed for,they foon grow -weary of it, and then another objed takes up their wifties, ib that thefe Datighurs of the Horjleech are ever crying^ Give^give^ Pro v. 30. ic. 5. Others have a /q/> effeminate Temper, a weaknefs of Soul that makes them unht to bear any burthen, or endure any hard- nefs. Thefe if they meet with Pains or Troubles, (and who can challenge an exemption from them? ) they are prefently im- patient, vexing themfelves by a t^^zVz r^///^^«c)/ to what they can- not avoid ■> not but that extraordinary Burthens will make the ftrongeft Spirit to fioop, but thefe cry out for the fmalleft matters, which a fiout Mind would bear with fome competent chearful- nefs. . , ^ 6. And there are other Difpofitions that are tender^ to an ex- cefs of Sympathy^ fo that they nnmoderatly affed and affli(9: them- felves with other Mens forrows. Though this.be a temper more comm.endabIe than any of the former, yen Satan can, take advan^ tageofthis, asalfooftheforenamed Difpofitions, todifcompofe us, efpecially by fuiting them with fit occalions which readily work upon thefe Tempers : Andthiswas 2. The fecond thing to be explained, which.ihallbe perfornjed by a brief enumeration of them, the chief whereof are thefe, I. Contempt ox Difeliimation. When a Man's Perfon, Parts, or Opinion are ilighted, his Anger, Envy, Pride and Impatience are awakened, and thefe make him fwell and refilefs within. Even good : Men have been fadly difturbed this way. Job^ as holy a Man as he was, and who had enough of greater matters to trouble his Mind, yet among other griefs, complains of this, more than once, Job 12.4, I am m one mocked of hl^ ISIeighboNr : -the JMJi upright Man is laughed to fcorn._ Job 15?. 1 5. Ihey that dweU ■in mine Hnuje^ and my Maids .count me for a Stranger, ^ — -— I called my Servant^ and he gave -me no anfvjerh ^ Tea^ young Children d'e- jS'ifed me^ I T'fe 7ip and they Jpake againji me,,' Thus he bemoans himfelF, and ( v^'hich is more) fpeaks of it again withTome j^MiZr/^^tyi- of indignation. Job ■^0,1. No)v they that' are yomig^r than ■ i? ■ ■ than I, havemeinderifwn, whofe Fathers I rvouldhoDe difdained ta havefet mth the Dogs of my FlockJ>avid alfo who had a ftout heart , under troubles, complains that he could not bear reproaches, Ffal. 6p, Keproach hath broken mine Heart, I am full efheavinef}» what thefe reproaches were, and how he was ftaggered with them, he tells us, Verf,io, I chajined my foul withfafting, thaf n>as to my reproach. I made Sackcloth my Garment, and I hedame a Proverb to them, 'they that fit in the Gate^fpeak^againftme j and Itpof the Song of the Drunkards.* With thefe he was Co flounded, that if he had not catch'd hold on God by Prayer, (as hefpeaks, ver. 13,) he had fain i But as for me, my Prayer k unto thee, 0 Lord, 8cc. and he afterward fpeaks ot his fupport under Reproaches, as a won- der of Divine aflifiance, Tfal. 11^. 51. the Proud have had me in derifion, yet have I not declined from thy Lavp, .2. Injury is another eccafion by which the Devil works upon our Tempers to difquiet us. Wrongs of Injuftice and Opprellion are hard to bear, this is a common ground of trouble, good Men cannot always acquit themfelves in this cafe as they ought. Jere- miah when fmitien by Pajhar, and put in the Stocks, Jer. 20.2,7. falls into a fad paflion, lam a derifion daily, every one mocketh me, I cried out, I cried violence and jpoil, imitating the paffionate af- frightments of thofe that cry, Murther, Murther, &c. No wonder feeing Solomon gives it as an axiom built upon manifold experi- ence, Eccl. 7. 7. Opprejften doth not only make a Man unquiet, but Mad in his unquietneis i and not only thofe that are fooiifti and hafty, but the moft confiderate and fedate Perfonsi Op- preffion mak$s a mfe Man mad. 3. Another occafion of Mens difcompofure, is the pr^jperity of the Wicked: their abundance, their advancements to Honours and Dignity hath always been a grudge to thofe whofe condition is below them, and yet fuppofe themfelves to have better grounds to expect preferment than they. This aftonifhed Job even to trembling, Job 21.7. lyhen I remember, I am afraid, and trembling taketh hold on my flejh, and the matter was but this i Wherefore do the Wicked live, become old, yea, and mighty in porver ? &c. The trou- ble that feizeth on Mens hearts on this occafion, is called fretting, a vexation that wears out the ftrength of the Soul, as two hard Bodies wafte by mutual attrition or rubbing. And it takes its ad- vantage from our envy chiefly, though other diliempers come in to help it forward, Pfal. ^"J.l. l^ret not thy felf becaufe of evil Doers, R r neither 488 I^XumiUaf Part II. ntifher he thm envious againji the n>ork^s of Iniquity, David confef- feth, that he was apt to fall into this troubk, Pfal, 73. 3. I tpjs envious at tin Foolijh^ when Ifavo the projperity of the Wicked, Againft this difquiet we have frequent cautions, Frov, 24. i, ip. . and Pfal. ^p. 16. Be not afraid when one is made rich ^ when the glory of hpf houfe vs increafed. All which (hew our pronenels to this difeafe.,. 4. Crojfes and Afflidions give Satan an opportunity to work upon our Pailions. As difappointnnents of Expedations, lofs of Friends, ofEftate, Perfecutions and Sufferings for Confcience fake, &c. none of thefe in their own nature are joyouf^ hut grievous : and what ufe they have been of to the Devil to difcompofe the minds of the Suiferers, is evidenced by common experience. The Tears, fad Countenances, and doleful Lamentations of Men are true WitnelTes of the difquiet of their hearts i every one being prelTed with the fenfe of his own fmart,#is ready to cry out, Is thexe any forrow like my forrovD ? I am. poor^ and comfortlefs^ my Lovers and my Friends have forfaken me^ and ther-e is none to help. Some grow faint under their Burthen, while their Eyes fail in. looking for redrefs, efpecially when new unexpeded troubles^ overwhelm their hopes, PFhen I looked for good^ then evil came , and when I waited for light, there came darkpeji. Job 30. 2d. Why haji thou fmit ten us, and there is no healing for us ? We looked for peace, and there is no good j and for the time of healing, and behold trouble, jer. 14.1^. and here they fink, concluding there is no hope. Others that bear up better in a bleifed expedation of fpiritual profit, having that of Di?w^ in their Eye, Blejfedisthe Manwhom thoit afjliUefl, andteachefi in thy Law : yet they cannot forbear their complaints even to God, Pfal.2<^.i'j. Ihe troubles of mine heart are enlarged, 0 bring thou me out of my dijirejfes, lookupon mine affliUir- on and my pain. May thofe that have had the higheft advantages of heavenly fupport, whofe hearts have been kept in peace, counting it all joy that they have fallen into thefe trials, ( and God doth more this way, for thofe that fuffer for the Gofpels. fake, than ordinarily for others ) yet have not thefe been under a Stoical fenflejfnejl of their trouble i tbough they were not difirejfed, they were troubled on every fide, though not in de^air, yet they were perplexed, 2 -Cox-. 4. 8. though.theirAfflidions were /i^^?, yet were they AffUViions fiili. 5. To thefe may be added the pain or anguifh of Sick/iefs, and bodily Difiemper. Though there are various degrees of pain,and that Chap. 6. ^u&ves %m\^tmm&. i%^ that fome Sicknefles are lefs afflidive than others, yet none of them forbear to pierce the Mind. The whole Man is difcompo- fed j he that is excxciCedmthJirong pains upon his Bed, cryes out in the bitternefsofhis Soul, and he that by infenfible degrees Ian- guiftieth, grows ordinarily /'eei/i/^, and his mind bleeds by an in- ward wound, Coth^thejpendshlfdaysinfighing, and his years in mourning. And others there are, who being before acquainted with bodily pains, grow very impatient in Sicknefs, and are able to bear nothing', and befides the prefent fence of pain, the ex- ped:ation of Death puts fome into great commotion, the fears of it, (for it is naturally dreadful ) fills them with difquiet thoughts> and thofe that approach to the Grave, by flow fteps, under Con- fumption or languifliing SicknelTes, they are habituated to fad- nefs, and can think of nothing cheat fully ^ Cexcept they have great aflurance of Salvation, and have well learned to dye } ber caufc the Coffin, Grave, and Winding-flieetare.ftillprefentedto them: thefe though they be very fui table Objeds for Meditation, and C well improved ) of great advantage for preparation to Death, yet doth Satan thereby ( when it is for his purpofc ) en- <3eavour to keep Men under grief, and to bereave them of their • Peace, 6. Satan takes an advantage of trouble, from the Miferks of others. Sympathy is a Chriftian Grace j andtobearoneanothers Burthens, to mourn with thofe that mourn, fhews us to be /e/- lorv'feeling Members of the fame Body, for if one Member fuffer, all the Members fuffer with it. Yet are fome Men naturally of fo tender a Confiitution, that Satan overdrives them herein, every common occafion will wound them : theufual effects of God's ordinary Providence on the Poor, Lame, or Sick, are deeply laid to Heart by themj and inftead of being not unfenfible of other Mens Miferi- es, they are «(7^/e«/z^/e of any thing elfe, neither do they enjoy their own Mercies. And here, as Satan can every moment, pre- fent them with objedls of pitty, ordinary or extraordinary: fo upon a religious pretence of merciful confideration, they are made cruel to themfelves, refufing their own peace, becaufe other Men are not 2Xeafe. 3 . The third particular, promifed to be explained for the diC coveryof thefe difcompofures of Soul, was this > That by a cithout caufe^ it hinders a Man to be happy^ fo long as there are any that are mijerable : he is always (in reference to his quiet) at the Mercy of other Men, the afflidted can torment him at a diftance j and, by a kind of Magick^^ make him feel the torments that are infli<3^ed upon his Image. . Who can deny, but that Men that are ridden by fuch vexatious difpo- fitions, muit lead an unquiet Life, and always be tolfed with in- ward Tempefts. Efpccially (2) when weconfider, how fit the forementioned occafions are, to draw out thefe hnmows to their tu- multuary Chap;6. ^&tm'& Ttmputions* ^9^ multuary extravagancies : a lighted Match m^ Gun- Powder, are not more exadly fuited to raife a fhaking Blafl, than thofe occa- fions and tempers are to breed an inward annoyance. Some of theft humours are fo troublefome, that rather than they will want work, they will fight with their owi Shadows, and by a per- vexCncCs of frejudicated Fancy, will create their own troubles, and the bcft of them, which feemfometime to take truce, and com- pofe themfelves to reft, while oecafions are out of the way : yet they are ^^/cj^^y ^w^J^w?^, like fleeping Dogs that are roufed with the leaft noife v what work then may we exped they will make when they are fumraoned to give their appearance upon a folemn occafion ? But C3) if we fhould deal by inftances, and bring upon the Stage the eifedls that have been brought forth by thefe concurring caufes, it will appear that.they make difturban- cesingood earneft : let us either view the furious fits, that have been like fuddenFlafties, fooneft gonei or their more lajiing im^ prefions, and we ihall find it true. As to violent Fits, raifed by fuch oecafions and difpofitions, examples are infinite. What ra- ges, outrages, Madneffes, and extravagances have Men r^n in- to? Some upon provocations, have furioufly a(9:ed pv^^e cmel- ties, and for fmall matters have been carried to the moft defperate revenges. Otliers have been brought to fuch violent commotions within themfelves, that the frame of nature hath been thereby n^aksned, and overthrown. As Scilla, who in a ftrong paffion, vomited Choler till he dyed. Some in their fury, have aa-ed that which hath been matter of fQrrotv to them all their dayes. But Comittingthe examples of Heathens and wicked Men ) let us confider the wonderful tranprts of holy Men. Mofes a Man emi- nent, beyond comparifon, in Meeknefsi wasfoaftoniihed with a fudden furprize of trouble, at the Sight of the Golden Calf,that he threw down the Tables of the Law, and brake them. Some indeed obferve from thence, zfignificancyof Ifraels breaking the Law and forfeiting God's Protedion, as his peculiar People, but ^/bi* is more to be zCcxihedto the dsfignment of Divine Providence, that fo ordered it, than to the intendment of Mofes, who no doubt, did mt this ftomzredatezndcd.]m deliberation, as purpofing by thisad totell Israel fo much > but was hurried by his grief (asnot confidering well what he did) to break them, .^a a good Man, when he was reproved by the Prophet, (inftead of thankful ac- ceptance of the reproof; grows angry, falls into a rage, and '^ throws 29% • ZXxtiitikot Part II. throws the Prophet into Prifon. E/i^, difcoitipofed with Je- zehelf Perfecution, defires that God would taks ajvay his Life, Jonah, in his anger, falls out with God, and jujiifies it when he hath done : furely fuch Fits as thefe proceeded from great in- ward combuftion. Would Wife, Sober, holy Men have faid or done fuch things, if they had not been tranfported beyond themfelves? and though in fuch cafes, the fits are foon over, yet we obferve that fome are apt to fall into fuch Fits often^ and are fo eds^/y irritated, that (like the epileptk}{?crion polTeffed by theDe* ' vil 3 upon every occafion, they are by him, call into the Fire or in- to thelVattr, and by the freqitent return o{thdx Diftemper are never at reft. As to others, whofe tempers are more apt to retain a trouble- ' fome Impreffion, 'tisvery obvious that their difcompofures have as much in length and breadth, as the other had in height. You 'mayviewH^w,;^/: tormented under his fecret difcontent, which his Pride and Envy formed in him, for thewant of M(?/'^iciii's Obeyfance: the Kings Favour, a great Eftate, high Honovir,and what elfe a Man could wiih to make him content, are all fwal- lowedupinthis Gulph, and becom.e nothing to him. Yjou fee -^w;w;2 vexed and fick, for his Sifter i'amer, waxing lean from day to day. You fee -i^/:?^^ (though a King, who had enough to fatishe his Mind ) in the fame condition foxNabotFs Vineyard. If you fay thefe were wicked Men, who rid their Lufts without a Bridle, andufedthe Spur: look then upon better Men, and you will fee too much. Kachel fo grieves and mourns for want of Children, that ftie profeiTeth her Life inconfiftent with her difap- pointment, Give me Children^elje I die, Hanna upon the fame oc- cafion weeps and eats not, and prays in the bitternefs of her Soul, and the abundance of her complaint and grief. Jeremiah (htmg prefled with difcouragements from the contradi^ion of evil Men } calls him felf^ M^« of jhife and contention to the rphole Earth, Jer, I'y. lo. his forrows thence arifing, had fo imbittered his Life, that he puts a woe upon his Birth,^ trembling ftill for the Ark of God ) made him complain as one worn out by the troubles of his Heart "> 2 Cor. 1 1.27. In ^^earinejl^ andpain- fulneff, in patchings often^ in hunger and thirfi^ in faflings often, in coldjind nah^dnefs, Befides thofe things that are without , that which Cometh upon medaily^the care of all the Churches. Who is rveak,^and I am . not weak^? &c. For the Jev^s he had great heavinefs and continu- „ al forrow in his Heartiand for the Gentiles he had perpetual fears. ^' ^' Now though he had a great fliare of divine Comforts intermixed, and a more than ordinary affiftance of the Spirit, to keep him from finful difcompofure of Spirit (at leaft to fuch an height, as it ordinarily prevails upon others) yet was he very fenfible of his burthen,and doubtlefs the Devil laboured^to improve thefe occafi- ons to weary out his ftrength. For by thefe, and fuch like things, he frequently vexeth the righteous Souls of the faithful Minifters of the Gofpel from day today : fothat their hearts have no reft, and their hands grow often feeble, and they cry out, O the bur- then ! O the care ! being ready to ^y as Jeremiah^ chap. 20. 7. O Lord^thou hafi decievedme, and I was decieved -^ I am a derifwn daily , every one mocheth me. Thus fay they, Did we ever think to meet with fuch difappointmen;s fuch Griefs, from the Wilfulnefs,Pride, Weaknefs, Ignorance, Pettiftinefs, Inconftancy, Negligence, and Scandals of Friends ? and fuch Hatred, Contradictions, Scorns, and Injuries from Enemies ? Were we free, what Calling would we not rather chufe ? -what place would we not rather go to, where we might fpend the remainder of our dayesinfomereftand eafe? Were it not better to work with our hands for a Morfelof Bread, for (b might our Sleep be fweet to us at Night, and we fhould not fee thefe fbrrows ? At this rate are good Men fome- time diflurbed, and the anguifli of their Spirit makes their Life a burthen. » 2. Yet is not this all the difturbance that the Devil works upon our hearts by thefe things, C though thefe are bad enough J) but they have a tendency to further trouble. Difcompofures of Spirit, if they continue long, turn at laft into troubles of Confcience. Though there is no affinity betwixt fimple difcompofure of Soul, and troubles of Confcience in their own nature j theobjedfs of the for- mer being things external^no way relating to the Souls Intereft in God and Salvation, which are the objeds of the latter: yet the eifeds produced by the prevalency of thefe diHurbahces, are a ht Stock. ip4 Z%ttatiUQt Part II. Stock for the ingrafting of doubts and queftionings about our Spi- ritual condition. As 5^«/'s Father firil troubled himfelf fbr the lofs of his Affes, and fent his Sor* to feek thcm> but when he ftay- ed long, he forgat his trouble, and took up a new grief for his Son, whom he feared he had loft in purfuit of the AJes. So is it fometime with Men, who after they have long vexed them- felves for injuries or afflidions, &c. upon a ferious confiderati- on of the working, andpowerof thefe Paffions, leave their for- iner purfuit,and begin to bethink themfelves in what a condition their Souls are, that abound with Co much Murmuring, Rage, Pride, or Impatience, and then the Scene is altered, and they begin to fear they have loft their Souls, and are now perplexed about their Spiritual eftate. To make this plain I will give fome infianceSj and then add fome reafons which will evidence that it is fo, and alfb hoxv it comes to be fo. Forlnftances, though I might produce a fufficieflt number to this purpofe, from thofe that have written of Melancholy^ yet I Ihall only infift upon two or three from Scripture. Hf2sfj(/i?/7 when God fmote him with Sicknefs, at iirft Was dif- compofed upon the apprehenfion of Death, that he ftiould fo foon be deprived of the refiditeof hisyears^ and behold Man no more with the inhabitants of the Worlds as he himfelf expreffeth it, 'Efay 38. 30. afterward his trouble grew greater, He chattered as a Cram orSvpaUorv^ afidmourned as a Vove^hewzs in great bitternej}^ ver.i'j, zud fcidly opprejjed therewith^ z/er. 14. That which thus diftrefTed him was not limply the fear of Death, wecannot imagine (b pious a Perfon would fo very much difquict himfelf upon that fingle ae^' count i but by the expreffions which he let fall in his complain- ings, wemayunderlhnd, that fome fuch thoughts as thefe did (hake him, that he apprehended God was ^«gry with him, that theprefent ilrokeiignihed/9 much to him, all circumftances con- r King'; ao. (?. ^Jdejed, (for he was yet in his ftrength, smd Jerttfalem in great di- HaiHi.fn V*'c. ^refsj being at that time belieged by Sennacheribs Army, and for him to be doomed to death by a Judden mefTage, SLt/kchsi time, Itemed to carry much in it ) and that furely there was great pravo- cation on his part j and it feemsupon fearch, he charged himfelf fo deeply with his linfulnefs, that his apprehenfions were no lefs than that if God (hould reltore him, yet in the fence of his vile- ncfs he Ihould never be able to look up i TJhall go foftly all my jears in the bittcrnefs of my Soul^ vet, i 5. ( which exprelfion im- plies Chap. 6. ^^tm'% IDetn^tatiDiiiSf* plies a fuppofition of his Recovery, and adeepferife of Iniquity ) and accordingly when he was recovered, he takes notice chiefly of Gods love to hvi Soul^ and the pardon of his fin, ( vt^ich evi- dently difcover where the trouble pinched him ) *thou haji in love to my font delivered it from the Tit of Corruption^ for thou hafi caji all my fins behind thy hack^, verf. 17. Job's Troubles were very great, and his cafe extraordinary : Satan had malicioufly ftript him of all outward Comforts, this he bore with admirable' Patience, Job i .2 1 » Naked came I out of my Mothers rvomh^ and nak^djhall I return thither : the Lord gave, and the Lord hath tah^n arvay, blejfed be the Name of the Lord, The Devil feeing now himfelf defeated, obtains a new Commiffion, wherein Job is wholly put into his hand, C life only excepted^ .chap,2,^,)ht fets upon him again,and in his new encounter labours to bring upon him fpiritual diftrefles, and accordingly improves his lolTes and fuiferings to that end, as appears by his endeavours and the fuccefs i for as he tempted him byhis Wife toa defperate difiegard o( God, that had fo afflicted him, Cttrfe God and die, Co he tempted him alfo by hps Friends, to queftion the ftate of his Soul, and his Integrity, and all from the confideration of his out- ward miferies. To that purpofe are all their difcourfes. Eliphaz Chap, 4. 5, 6, 7.. from his fufferings and his carriage under them, takes occafion to jear his former Piety, (as being no other than feigned) It if come upn thee,and thou fainteji : is not this thy fear, thy confidence, thy hope, and the uprightneji of thy ways ? that is, is all thy Religion come to this ? and alfb concludes him to be wicked. Who ever per iped being innocent ? and jvhere were the righteous cutoff ? Bildad, Chap, 8. 6, 15. chargeth him with Hypocrifie upon the fame ground, and while he niakes his defence, Zophar plainly gives him the lye. Chap, 1 1. 3. and at this rate they go their round i and all this while Satan ( whofe defign it was to "afflid his Confcience with the fenfe of divine Wrath } fecretly ftrikes in with thefe Accufations, inlbmuch, that though Job ftoutly defended his Integrity, yet he was wounded with inward^^ Difirejfes, and concluded, that thefe dealings of God againft him' were no lefs than God's fevere obfervance of his Iniquity ; as is plain from his bemoaning himfelf in Chap. 10. 2. I mil fay unto God, Do not condemn me j fijew me wherefore thou contendeji with me, VerH i^j 17. "thou huntefi me as a fierce Lion, thou reneweji thy Wit- ntjfes againft me, 8cc, Sf David %^6 :HCt:eatifeof Parcn. Vavii was a Man that was often exercifed with Sicknefs and Troubles O^om Enemies, and in all the inftances almoft that we. meet with in the Ffalms^ of thefe his Afflidions, we may obferve the outward occafions of Trouble brought him under the fufpi- tion of Gods Wrath, and his Iniquity v Co that he was feldom fick, or perfecuted > but this called on the difquiet of Confeience, and brought his fin to remembrance ••> as PfaL 6. ( which was made on the occafion of his Sicknefs, as appears from verfl ^, ) wherein he expreflTeth the vexation of his Soul under the appehen- lion of Gods ^JJger , all his other griefs running into this Chan- nel, C as little Brooks lofing themfelves in a great River ) change their name and nature v he that was at firft only concerned for his Sicknefs, is now wholly concerned with fbrrow and fmart under the fear and hazard of his Souls condition > the like we. may fee in PfaL 3 8^ and many places more. Having made good the alTertion, That difcompofures of Soul upon outward occafions, by long continuance and Satans manage- ment, do often run up to fpiritual diilrefs of Confeience : Ifhall next for further confirmation and illuftration fhew how it comes to be fo. 1. Difcompofures of Spirit do ohflruU, and at laft extinguish the inward co/w/^rf/ of the Soul : fo that if we fuppofe the diG- compofed Perfon at firfl: C before he be thus difbrdered J to have had a good meafure of fpiritual joy in Gods favour, and delight in his ways j yet the diflurbances, i. Divert his thoughts from feeding, upon thefe Comforts, or from the enjoyment of himfelf in them. The Soul cannot naturally be highly intent upon two di/Jerent things at once, but whatfbever doth flrongly engage the Thoughts and Aifedions, that carries the whole Stream with it, be it good or bad, and other things give way at pxefento. When the heart is vehemently moved on outrpard Confiderations,. it lays by the thoughts of its fweetnefs which it hath had in the enjoyment of God » they are fo contrary an'd inconfifient, that •either our Comforts will chafe out of our Thoughts our Difcom- pofures, or our Difcompofures will chafe away our Comforfs,-- V I believe the Comforts ofEliof C when he lay down under hiSi grief, and defired to die ) j and oi Jeremiah ( when he cried out of violence} run very low in thofe fits ofDifcontent, and their. Spirits were far from an adlual rejoycing in God j but this is not theworfi, we may not fb eaiily imagine that upon the going away Chap. 6. ^atm's %tmputions\ 197 away of the fit, the wonted Comforts return to their former courfer For, 2. The Mind being ^/z^r^fifec/ with its Burthen, is left impotent and unable to return to its former exercife* the warmth which the Heart had, being fmothered and iufpended in its excercife, is not fo quickly revived, and the thoughts which were bufied with difturbance ( like the diftempered humors of the Body ^ are not reduced fuddainly to that evennefe of compo- fureasmaymake them fit for their <7/^1mployment. And 3. If, God fliould offer the Influences of joyful fupport, a difcompofed Spirit is not in a capacity to receive them, no more than it can re- ceive thofe counfels that by any careful hand are interpofed for its relief and fettlement. Comforts are not heard in the midll of ndife and clamour 5 the calmnefi o^ the Souls faculties are prsefup- pofed as a necefTary qualification towards its reception of a meiTage of Peace. Fhineas his Wife being overcome of grief for the Arks captivity and her Husbands death, could not be affected with the joyful news of a Son. But 4. Sinful dilcompofures ^z«<5?pr thefe gracioifs and comfortable offers^ if we could poffibly ( which we cannot ordinarily ) receive them, yet we cannot expert that God will give them. The Spirit of Confolation loves to take up his lodging in a mee\and quiet Spirit^ and nothing more grieves him than Bittern efs, Wrath, Anger, Clamour, and Malice, which made the Apoftle, ^ph. 4. 30, 3 1. fubjoyn his diredion of putting ihefe away from us, with his advice of not grieving the Spirit by . which tve are fealed unto the day of Redemption, And then 5. The former fioc\ofComfonj which Perfons diftempered with difcom- pofures might be fuppofed to have, will foon be vpafied^ for our Comforts are not like the Oil in the Crufe, or Meal in the Barrel, which had ( as it were ) their Spring in themfelves i we are comforted and fupported by daily communication of Divine Aid, fo that if the Spring head be flopped, the Stream will quickly grow dry. 'Tis evident then, tha|: inwar.d Confolations in God will not ripen under thefe Shadows, nor gron> under thefe conti- nual droppings^ibc'mg a difcompofed Spirit is not capable to receive more, nor able to h^ep what comfort it had at firft j wemay ea- fily fee how it comes to pafs that thefe difturbances may in time bring on fpiritual troubles : for if our Comforts be once loft. Trouble of Confcience-eafily follows. Where there is nothing to fortify the Heart, the poyfon of malicious fuggeftions will un- avoidably prevail. Sf 2 2. Dif- %f ZXtmiUOt Partll. 2r. Difcompofures of Soul afford the Devil fit matter to work tipon. They furnilh him with ftrong objedions agalnH Jlncerhy ofHolinefs^ by which the peace of Confcience being flrongly af- faulted, is at laft overthrown. The ufual Weapons by which Sa- tan fights againft the affurance of Gods Children, are the guilt of £ns coiTimitted, and the negkCi of Duty, and the difturbed Soul affords enough of both thele to make a Charge againft it felf : For, - I, Where there is much Difiompojure there is much Sin, If in the multitude ofnpords there wants not Iniquity, then much more in the multitude of unruly thoughts. A difiurbed Spirit is like troubled Water, all the Mud that lay at the bottom is raifed up and mixeth it felf with the Thoughts : If any inj-ury or lofs do trouble the Mind, all the Thoughts are tindured with Anger, Pride, Impatience, or whatfoever root of bittern efs was in the Heart before i we view them not fingly as the iffues of wife Providence^ but ordinarily we confider them as done by fuck Z«/?m- ments^ and againft our felves as malicious, fpiteful, cauilefs, in- grateful wrongs, and then we give too great a liberty to our felves to rage, to meditate revenge, to threaten, to reproach, and what not ? and if our Difpplition have not fo ftrong a natu- ral inclination tothefe Diftempers, yet the Thoughts by difcom- pofure are quickly leavened ( it is the comparifon ufed by the Apoftle, 1 Cor. 5, 8. to exprefs the power of Malice, C which is an ufual attendant in this fervice ) to infed all the Imaginations^) with a fharpnefs, which makes them fwell into exorbitancy and excefs 5 hence proceed Revilings, Quarrelings, &c. When the Tongue is thus fermented^ it is a Fire^ a World of Iniquity^ C pro- ducing more fins than can be reckoned ) it defileth the ivhole Body^ ( engaging all. the faculties in heady purfuit, ) Jam, 3. 6. 2. Difcompofures obftrud Duties. This is the inconvenience which the ApoftleCi Pet.^.y.'jtdh us doth arifefromdifturbances among Relations *} if the Wife or Husband do not carry well, fo that difcontents or differences arife, their Prayers are hindered* Duties then are obftruded, i. In the Aif, When the Heart is out offrame. Prayer is out ofjeafbn^ and there is an averfnefs to it > partly becaufe all good things are C in fuch confufions ) burthen" fome to the Humor th^t then prevails, which eats out all defire and delight to fpiritual things : and partly becaufe they dare not come into Go'ds prefence '■> confcience of their own ^uilt, and awe Chap. 6. Satan's ^emptatioits, x^^ awe of God hindring fuch approaches. 2. They obflruft rfie right manner' of Performance, Hraitning the Heart, and contradtW the Spirit, that if any thing be attempted, 'tis poorly and weakly performed. 3. And alfo the fucceji of Duty is obtruded by dii^ compofure. "Xjod rviU not accept fuch Services, and therefore Chrift advifeth to leave the Gift Before the Altar ^ (. though ready .for offering ) where the Spirit is overcharged with Offences, or angry Thoughts, a.ndfirli to go and be reconciled to ourBrothery and then to come and offer the Gift^ it being loft labour to do it before. From thefe fins of Omiflion and Commiffion, Satan can ( and often doth ) frame a dreadful charge againft thofe that are thus concern'd, endeavouring to prove by thefe evidences, that they are y.et ( notwithftanding pretence of Converfion ) in the galJ of Bitternefs, and bond of Iniquity, whereby the peace of Con- science is much (haken 5 and the more, becaufe alfo 3. Thefe difcompofures of Soul give Satan a fitjeafon for the managementof his Accufation : Strong Accufations do often e& fedf nothing, when the feafon is unfutable. Many a time he hath as much to fay againftthe Comforts of Men, when yet theyfhake all off ( as Paul did the Viper off his hand ) and feel no harm. But that which prepares the Confcience to rcceiz^e the Indidment, 'fs a particular dijpofition which it is wrought into, by ftijpiciouf cre- dulity and fearfulnefs: Thefe make theHeartCas Wax to the Seal J) ready to take any impreffion that Satan will (lamp upon it : Now by long diflurbances he works the Heart into this Mould very of- ten, and upon z. double account he gains himfelf afit opportunity .to charge home his exceptions, i. In that he fets upon the » Confcience with his Akcufations, after the Heart hath .been long molejied and confufed with its other Troubles h for then the Heart isweakned 3.nd unable to make refinance as at other times. An Affault with a frelh Party after a long confli(^, diforders its Forces, and puts all to flight. 2. In that long and great difcompofures ^ of Mind, bring on a diftemper o^ Melancholy h for 'tis notorioufly knovvn by common experience, that thofe acid Humors ( pro- ducing this diliemper ) which have their rife from the Blood, ^ may be occafioned by their violent Paffions of Mind, the Animal Spirits becoming inordinate ( by long difcompofures of Sad- nefs, Envy, Terrour, and fretful Cares ) and the motion of the Blood being retarded, it by degrees departs from its tempera- ment, and is infe(Sted with an acidity, fbthat Perfbns no way in- clined ^00 ZXtt&tiCtQf Pant. IL cliiied naturally to Melancholy may yet become Gy, by the difquiets of their troubled Mind, Both thefe ways, but chiefly Melancholy, the Devil hath his advantage for difturbing the Confcience. Melancholy C mo'ft naturally } inclines Men to bg folicitous for their Souls welfare h but withall difpofeth them fo ftrongly tp fufpedl the worft, ( for 'tis a credulous Itifpitious humour in things hurtful ) and affli(9-s fo heavily with fadnefs for what it doth refpe6t, that when Sa- tan lays before Men of that humour their Mijcarriages under their di{contentS5theirImpatience,Unthankfulnefs,Anger,ra{h Thoughts and Speeches againft God or Men, &c, withall fuggefting that fuch an Heart cannot be right with God, after ferious though'ts^ upon Satan's frequently repeated Charge, they cry out. Guilty^ guilty^ and then begins a new trouble for their Unregenerate Eftate, and their fuppofed loft Souls. 4. In this cafe ufua]]y Satan hath greater liberty to accufe^ and by his Accufations to moleft the Confcience, in that Men of dif- compofcd Spirits by the manifold evils ariling thence provoke God to ^e/er/ them, and to leave them in Satans hand to be brought into an /^i^z^r of Temptation. Satan's Com miffion is occafioned by our Provocations, and the Temptations arifing from fuch a Commiffion, are ufually dreadful 5 they are /o/em;2 Temptations, and called fo after a fingular manner > for of thefe I take thofe Scriptures to bemieant, Watch andpray^ that ye enternot into Temp- tation^ Mat. 25.41 . And lead us not into temptation^ Mat. 6. i^. ^ Such Temptations are not common Temptations, and are of un- known force and hazard to the Soul, which way foever they are deligned," either for Sin or Terror. For fe-^ral things do concur in a folemn Temptation : As, i. Satan doth in a fpecial manner challenge a Man to the Combate, or rather he challenges God to give him fuch a Man to iight with him, as he did concerning * Job. This Chrift tells us of, Lz^ii^. 22.31. Simon, Satan hath 'EfiX/Ts/^/. defired to have you i the word fignifies a challenging or daring, and it feems the Devil is oft daring God to give us into his hand, when we little know of it. 2. There is alfo zi'ptcizX futablen^p ofOccafion, and Snare, to the temper and ftate of Men. Thus he took Peter at an advantage in the High Priefts Hall, and in the cafe we now fpeak of he takes advantage of Mens Provoca- tions and Melancholy. 3. There is zlvid.'sjsz violent profecution^ which our Saviour cxprelTeth under the comparifon oififting^ which which is a reftlefs agitation of the Corn, bringing that which was at the bottom to the top,and (huffling tha tpp to the bottom, fo that theChaif or Dirt is always uppermoft. 4. And to all this Nereis divine permiffiortj Satan let loofe and we left to our ordi- nary firength i as is implied in that expreffion, He hathdefired to haveyoH, that he might ftft you. Now then if the Devil have fuch ground to give God a challenge concerning fuch Men, and if God • do C as he juftly may ) leave fuch 'Men C whofe bitternefs of Spirit hath been as afmoak^in his Nofirils all the day) in Satans hand, he will fo (hake them, that their Confciences ftiall have no reft- And this he can yet the more eafily eifed, becaufe 5. Difcompofures of Spirit have ^ particular tendency to incline our thoughts to feverity and harftinefs, fo that thofe who have had long and great difturbances upon any outward occafions, of I^fs, Afflidion, or Difappointment, d^^:. donaturall^think (after a folemn review of fuch troubles) harflily ofGod.^ndofthemfelvesi they are ready to conclude that God is furely angry with them, in that he dothafBid them, or that they have unfandified hearts, in that their thoughts are fo fretful and unruly upon every incon- iiderable petty occafion. 'Tis fo ordinary for Men under the weight, of their Trouble, or under the fenfe of their Sin, to be fadly ap- prehenfive of Gods Wrath, and their Souls hazard, that it were needlefs to offer Inftances h let Vavids cafe be inftead of all. That his troubles begot fuch imaginations frequently, may be feen: throughout the Book of the PJalms i we never read his complaints againft perfecuting Enemies, or for other AfBidions, but ftill his heart is affraid that God is calling Sin to remembrance i in Pfa. 3 8. He is under great diftrefs, and tells how low his Thoughts were h he was troubled^ greatly bomd dorvn^ he went mourning all the day long i he expreffeth his thoughts to have been, that God had for- fahnhim, ver.21. and his hopes (though they afterward revived) were almoft gone i he cryes out of his fins, as having gone over his Head, and become a Burthen too heavy for him, ver. 4. and therefore fets himielf to confefs them, ver. 1 8. He trembles at Gods" , Anger, and feels the Arrov^s of God j?ic^'«g/^/^ in him, ver.2. . But what occafioned all this ? the Pfalm informs us, God had vi- ~ fited him with -S-ic^wej?, ver. 7. befidesthat ( for one trouble fel- dom comes alone) his ¥riends were perfidious, ver. 11. his, Enemies alfo were bufie, laying ^»^w for his life, ver. 12. Now,. his thoughts were to this purpofe, that furely he had fome way ypz 'Z%tmtikUf Part. II. or other greatly provoked God by his Sins, and therefore he fears tvrath in every rebuke, znd dijpleajure in evexy chajiifement, ver. i. The like you may* fee in PfaL 102. where the Prophet upon the occafion of Ayic^e/f, ver.^. d.nA2^, 2ji6.i\\e rej^roach of Enemies, x^er.S. is under great trouble, and.ready to fail except fpeedy relief prevent, i/er. 2, thereafonwhereof was this, that he con- cluded thefe troubles were evident tokens of God's indignation and wrath, becaufe of thine indignation and thy rprath^ ver, 10. From thefe five particulars we may be fatisfied that it cannot be other- wife, and alfo how it comes to be fo, that fometime trouble of Confcience is brought on, by other difcompofing troubles 6f the Mind. For ifthefe*d!J^t«!}?^_y the Comforts, which Supported the Soul, and afford alfb arguments to the Devil to prove a wicked Heart, and withal a fitfeafon to urge them to a deep impreffion, God in the mean time ftanding at ^ ^i/J^nce, and the thoughts «^- turally inclined to conclude Gods Wrath from thefe troubles* > how infpofUble is it that Satan fhould mifs of difquieting the Con- fcience, by his lirong vehement fuggeflions of wickednefs and defertion? In our enquiries after Satan's fuccefs in working thefe difcom- pofures of mind, we have difcovered, i. That the di/iurbances thence arifingare great '■> 2. That they have a tendency to trou- ble of Confcience. There is but one particular more to be fpo- kes of relating to his fuccefs in this defign, and that is, 3 . Thefe difiurbances are much in Satan's Ponder, Ordinarily he can do it at pleafure, except when God refirains him from ap- plying fit occalions, or when (notwithftanding thefe occafions) he extraordinarily fufpends the eifed:, which he frequently doth when Men are enraged under fuffering, upon the account o^'the Gojpel and Confcience-^ for then though they be bound up under Af- fii^ion and Iron^ yet the Iron enters not into the Soul i though they are troubled^ they are not difireffed. Thefe Extraordinaries except ted, he can as eaf]ly^i/co;Kp5/e the Spirits of Men, as he can by •Temptation, drarv themunto other Sins,which may be evidenced by thefe considerations: I. We may obferve, thatthofe, whoCe pajjionate tempers do u- fuaVy tranfport them into greater vehemencies, are never out of trouble. Their fits frequently return, they are never out of the Fire, and this is^ becaufe Satan is flill provided of occafions fuit- \ able to their inclinations. 2. Though Chap. 6. ^^Un'S %tnXptUimS. JO}- 2. Though God, out of his common bounty to mankind,hath allowed him a comfortable being in the World, yet we find' that fenerallythe Sons of Men under their various Occupations and tudies, are wearied out with z'f^v^fiowj" o/^^/>/> i this Solomon in Eecleftafies difcovers at large in various imployments of Men, not exempting the purfuit of Wifdom and Knowledge (chap, i . 1 8. /« mttch Wifdom vi much griefs and he that inenaftth Knowkdg increafeth forrow ) nor Pleafures, nor Riches, for by all thefe he Ihews that a Man is obnoxious to difquiets : fo that the general account of Man's Life is but this, Ecclef, 2, 2^, All his daysare fbrrows, and his travel griefs yea his heart tak^th not reji in the night. That it is fo, is teflified by common experience pad: denyal i but how it comes to be fo, is the enquiry : 'tis either from God^ or from Sa-* fan, working by ooeafions upon our tempers. That 'tis not from God is evident : for thowgh forrow be a part of that Curfe, which Man was juftly doomed unto, yet hath he appointed ways and means by which it might be fo mitigated, that it might be tolle- rable, without <:/i/^ow/'(?/«re of Spirit j and therefore 5(j/(7wo«, de- ligning, in his Ecclefia^es, to fet forth the chief good, (hews that felicity confifis not in the common abufe of outward things, (be- caufe that brings only vexation) but in the fear of God leading to future happinefs, and in the mean time, in a thankful, comforta- hie ufe of things prefent without anxiety of Mind. Hence doth he fix his conclusion (as the refult of his experience) and often repeats it •> T'here is nothing better for a Man, than that he Jhould Eat andl)rin\, and that he jhould mak^ his Soul enjoy good in his Labour, Ecclef, 2.24. &3. 12,13. & 5. i8,ip. Not that Solomon ^\2iysthQ Epicure, giving advice to eat and drinks, for to morrotv we die i nor that he fpeaks deridingly to thofe that feek their felicity in this ■ life, as if he fhould fay, If ye do terminate your defires upon a terrene felicity, there is nothing better then to eat and drink^, 8cc. But he gives a ferious^^/i^ii^e advice, of enjoying the things of this life with cheerfulnefs, which he affirms proceeds from the fole bounty of God,as hisfingular gift i It is the gift of God, Ecclef. 3.13. ^tls our ■portion, that is, our allowance, Ecclef. 5.1^.) for thefe two expref- lions [our Portion,znd God's gift"] they are of the fame lignificati- on with Solomon here ) and when a Man hath power to enjoy this allowance in comfort, 'tis God that anfxverethhim in the joy of his heart, ver. 20, 'Tis plain then, that God forvs good Seed in hi^ Field'y the fpringingup therefore of thefe Tares of vexation,which • T t ■ fo 304 :a Xteatife Of Partir. fo generally afBid the Sons of Men, muft be afcribed to this, the Enemy bath done it. 3. 'Tisalfo a confiderable ground of fufpition that Satan can ^o much in difcompofures of Spirit, in that fometimes thofe whofe tempers are w^^c^o/ and c^/>«, and whofe fingular depen-^ dance upon, and communion with God, mult needs motejhengthen them againilthefepalTionate vexations, are notwithftandiog pre- cipitated into violent commotions. Mofes was naturally meek, abovethecommondifpofitionofMen, and his very bufinefs was converfe with God, whofe prefence kept his Heart under a blefled awe 5 yet upon the Peoples murmuring, he was fo tranfported,. with fullennefs and unbelief at the waters oF Merihah^ Numbers 20. 10, 12. that it rvent iUrvithhim: which David thus expref^ feth, Pfal. 10^.33. they provoked his Spirit^ p that he jpal^ madvi- fedly rvith his Lips, W ho can fuppofe lefs in this matter, than that Satan, having him at advantage,hurried him to this raQinefs ? fpecially feeing fuch vehemencies were not ufual with M/ffes, and that his natural temper led him to the contrary. This hath fbme affinity with the next confideration, "Which is, 4. That when Men mo{\ forejee the occafions of their trouble and do mo{\ fear the trouble that might thence arife^ and moH firmly defign to keep their hearts quiet, yet are they oft forced (ir gainfl all care andrefolution) upon extravagant heats. David rC" folved, and ftrenuoufly endeavoured, to poflefs his Soul in Slere- nity and Patience, (for what could be more, than folemn en-, gagement? PJal.^p.i* I faid I rviU loo\ to my wayr^ and what " endeavours could be more fevere, than to keep himfelf of mth Bit and Bridle ? what care could be more hopeful to fucceed, than to be dumh vpithfilence ?) yet for all this, he could not keep his Heart calm, nor reftrainhis Tongue, ver. 3. My Heart rvaxed hot within me^ rvhile I %vas miffing^ the Fire burned^ thenjpak^ I with my 'ton for why they (hould be mod ap to give us trouble, when they aremoft engaged to calmnels, cannot well be account- ed fori 'tis evidently then Satan, that malicioufly direds thefe occafions (for they have not a malicious ingenioufnefs to prepare themfelves, withoutfome other chief mover) at fuch times as he knows would be moft to our prejudice. Thefe general confiderations amount to more than a fufpition that it is much in Satan's power to givedirturbances to the Minds of Men 5 yet for the clearer manifeftation of thematter I ihall fliew, that he can do much to bring about occafions of diP compofure, and alfo to j?ir up the Paffions of Men upon thele occafions. I, ThaX occafions are much in his hand, I (hall eafily demon- tote. For I. There being fo »?^»y occafions of vexation to a weak crafy Mind^ we may well imagine, that one or other is Hill occuring, and while they thus offer themfelves Satan needs not be idle for want of an opportunity. 2. But if common occafions do not ib exadly fuit his defign, he can prepare occafions > for fuch is his/orejig^t and contrivance, that he can put fome Men (with- out their privity to his intentions, or any evil defign of their own) upon fuch a&ions as may (through the ftrength of prejudice, mifinterpretation, or evil inclination) be an offence to others > and in like manner, czn invite thoCe tohcin the xvay of thcCc offences. I am ready to think, there was a contrivance of Satan (if we well conCder-all circumltances) to bring T>avid 3.nd theObjed of his Luft togetK^r '■> while Bathjhebah was Bathing, he might ufe his Art in private motions to get David up to the Roof of his Houle. •But more efpecially can the Devil prepare occafions that do de- pend upon the wickednefi of his Slaves i thefe are Servants under his command, he Qzufay to one^ Go^ and he goes -> and to another^ Come, ' and he comes. If contempt, or injury, affronts or fcorns, &c. be neceffary for his prcfent work againft any, whom he undertakes todiiturb, he can eafily put his ValTals upon that part of tht Ser- vice j and if he have higher imployment for them, he ever finds them forward. And hence was it that when Satan defigned to plunder Joh^ he could quickly perform it, becaufe he had the Chaldeans dindS^iaHstQdidyuz call. 3. If both ihefe fhould Tt * fail J 0(5 ^Xteatifeof Partir. fail him, he can eafily awaken in us, the memory of old occafions that have been heretofore a trouble to us : thefe being raiied out of - their Graves, will renew old difturbances, working afrefti the fame difquiets, which the things themfelves gave us at firft. If Satan's power were bounded here, and that he could do no more than fet before Men occafions of vexation, yet we might juftly, on that fingle account, call him the ^ro«^/er of the "Spirits of Men 5 confidering, thatnaturally the thoughts of Men are reft* left, and their imaginations ever rowling. If Men fequefter themfelves from all bufinefs, if they (hut themfelves up from com- merce with Men j turn Eremites^ fas Jerom didj on purpofe to avoid difquiet, yet their thoughts would hurry them from place to place, fometimes to the Courts fom'etimes to the Mark^t^ fome- times to Shews and Paftimes, fometimes to qtiarrellings ^{ovnttim^s they view Fields, Buildings and Countries, fometimes they fancy Dignities, Promotions and Honours, they are ever working up- on one objedl or other, real or fuppofed j and according to the objed,fuch will the affedions be,high or low,joyful or forrowful : (b that if the utmoft of what Satan could do, were no more than to provide occafions, difcompofures would follow naturally. The evil difpofitions of Men would thereby be fet a working, though Satan ftood by as an Idle Spe^ator, The Serpent (in our Breafts, zs Solomon tells us Ecclef, ic* ii.) would bitevptthout hi' i^antment, that is, except it were charmed. But Satan can do more than tempt ob]e^ively^ when he hath provided the Fewel he can al- fb bring Fire : For, r 2 . He can alfb fet our paffions on wor\^ and incenfe them to great- . er fury than otherwile they would arrive at. We fee perfons that are diftempered with paflion, may be whetted up to an higher pitch of rage, by any officious Flatterer,^ that wiI-1 indulge the hu- mor, and aggravate the Provocation. Much more then can Sa- tan do it by whijpering fuch things to our Minds as he knows will increafe the Flame h and therefore is it, that where the Scripture doth caution us againft a^ger^ (as the proper product of our own corruption, calling it <7«r wrath^ Eph. 4. 2(5, 27.) There alio it warns us againft *^c Pew7, zs the incendiary^ that endeavours to heighten it. And where it tells us of the difbrders of the tongue Cwhich,though a little Member^can of it (elf do great mi/chief , Jam» 3.^0 there italfotellsus, that the I>«'i/ brings it sji additional Fire Chap. 6. ^atiiti's Xtntptatiom, 3 07 Fire from HeJ7i Itkfet on Fire of HeU. And there are feveral ways by which Satan can irritate the PafTions. As^ 1. By prefenting the'cccafions w'or/e than they are,rior were ever inUnded^imluRy aggravating all circumfiances. By this means he makes the objedt of the pailions the more difpleafing, and hateful j this mull: of neceffity provoke to an ' higher de- gree. 2. He can in a natural way move C^s it were) the Wheds^znd fetthe pailionsa going, if they were of themfelves more dull and lluggifti : for he hath a nearer accejl to our Pailions than every one is aware of. I will make it evident thus : our Pailions^in their workings, do depend upon the fluctuations, excurfions and re- ., curfions of the Blood, and animal Spirits, as Naturalifts do de- ^J^f^^^^^J^^j ^^ termine: Now that Satan can make his approaches to the Bloody caf?.s. ^^ ^'. Spirits znd Humors^ and can make alterations upon them, cannot be denied,: bythofethat conliderwhat the Scripture fpeaks in Jobs cafe, and in the cafes of thofe, that were by poiFeffion of the Devil, made Dumb, Deaf or, Epkptick^: for if he could afflict Job yvith grievous BoilSj 'tis plain he difbrdered and vitiated hisJ^'^^'^* Blood and Humors, which made them apt to produce fuch Boils or Ulcers 5 and if he could produce an E^i/e/>/;, 'tis evident that he could infed the Lyw/p^^ with fuch a fharpnefs, as by vellicating the Nerves, might caufe a Convulfion ; and thefe were much more than the difbrderly Motions of Blood, Spirits or Humors which raife the paffionsof Men. If anyo^je^tothis. That then Ccon- lidering Satan's malicious diligence) we muft expert the Paffi- ons of Men would never be at reft. 'Tis anfivered, that this power of Satan is not unlimited, but oft God prohibits him fuch approaches, (and without his leave he can do nothing) j andalfb grace in God's Children, working calmnefi, fubmiffion and pati- ence, doth hallance Satan's contrary endeavour. For as hurtful and vexatious occafion^, being reprefented by the Sence to the imagination j are apt to move the Blood and Spirits : fo on the contrary, the B<;?i/^y? of Patience and other Graces, doth £o fettle the Mind, that the Blood and Spirits are kept fteady in their ufu- al courfe. 3 . When the Pailions are up, Satan can by his fuggeftions make them more heady and violent. He can fuggeftto the Mind Motives and Arguments to forward it, and can ftir up our natural cor- ruption joS ZXttUtiUbf Part II. ruption with all its powers to ftrike in with the "opportunity. Thus he not only kindles the Fire, but blows the Flame. 4. And he canfurther/i;>c the Mind upon thefe thoughts, and keepthemftill upon the Hearts of Men. And then they eat in the deeper, and like Poyfon, diffufe their malignity the further. We fee that Men, who are 3it firfi but in an ordinary fret, if they continue to meditate upon their Provocation, they increafe their vexation, and if they give themfelves to vent their Paffions !)y their Tongues, though they begin infome moderation, yet as motion caufeth heat, fo their own words whet their rage, according to Ecclef, 10. 13. The beginning of the mords of hU Mouth is foolijhnefi^ hut the latter end ofhistalk^ismifchievous madnefs. The fame ad- vantage hath Satan againii Men by holding don^n their thoughts to thefe occafions of difcompofure. If occaCons be fo much in Satan's power, and he have alio Co great an hand over Mens Pailions, 'tis too evident that he can do very much to difcompofe the Spirits of Men, that af*e naturally obnoxious to thefe troublep, except God reOrain him, and Grace oppofehim. Thus have I fpoken my thoughts of the hrftibrt of troubles, by which Satan doth undermine the peace of Mens Hearts. ^J-, i..>V- . ....I |- CHAP. cfeap./. Satan's Xtmptations. 3 09 CHAP. VII. Cf the fecmd w&j to hinder 'Peace, ^ffrightments, the general Nature and Burthen ofthemj in feveral Farti- cuUrs, What are the Ways by which he ajfngbts, i , A- thtifical Injelfions, Ohfervations ofhus ^roceedir which I ihsdl firji explain in . 3IO Z^tmiftaf VaxtU. in the general^ and then give a particular of thefe frightful inje- dions. I. To explain the nature and burthen of this kind of trouble, I (hall prefent you with a few ohfervations about them. As, i» Thefe aftoniihing thoughts, are purely inyUions^ fuc'h as Satan cafis into th^ Mind, and not what the Mind of it {d^ doth produce^ as one exprelTcth it, they are more darting than refleSiing, Not but that our natural corruption could of it felf beget Blaf- phemous or Atheiftical Thoughts, but wJhen they have their rife fromo«r/e/fej-folely, they do not/o/<^rf/e us, having fbme ftiare fat leaft) of our confent going along with them, they appear not (b ftrange. But in this cafe in hand, Satan is the ^^e«f,and Men are the 5«j^er2r/, their llnderftandings and Souls being bufied all the while to repel them, with the utmoft of their reluctances. And tothofethat dothusftrive againft them, making. reliftance with all their ftrength, with Tears and Prayers, they are only tiieir AffiUions^ but not their Sins. For the Thoughts are not polluted by the fimple apprehnfwn of a finful Objed:, no more than the Eye isdehled byi'e^o/^/ifl^ loathfame and filthy things : for then Ihould the Mind of C^ri/? have been defiled, when Satan propounded himfelf, blafphemoufly, as the Objeci of his Worlhip, his Mind as truly apprehended the meaning of that faying j^/^^/Z dotvn and]von- jhipme~j as ours can do, when he caftsfucha thing immediately into our Thoughts. Which is a confideration to be ob{erve2/, and conftant Trou- blciSj where they once begin. Though Satan hath variety^ in regard Chap./. Satan's Xeiiiptations. jn regard of the matter ofthefe amazing injections, (for fometimes he affrights one Man with blafphemous Thoughts, another,with Athciftical Thoughts, a third with grievous unufual Temptations to Sin, as Murther, 8cc,) yet, ufually, he fbceth his Foot upon what he firji undertakes. And as cunning Huntsmen, do not change their Game that they firft roufe, that they may fooner {peed in catching the Prey i fo what frightful thought Satan be- gins the trouble with, that he perfifts in, and is withal fo vehe- ment in his purfuit, that he gives little intermillion. He makes thefe unwelcom thoughts haunt them like Ghofts, whitherfoever they go, whatfoevertheydoi he will give fblemn onfetsitmay be twenty ot forty times in a day : and at this rate he continues, it may be forfome confiderable time, Co that they are not quit of the troublefor feveral Months^ or it may be Tears, 4. The matter ofthefe AfFrightments, ^lethingsmoR contrary to the /?M/»re|7?(7«j- of Nature, or Grace, and therefore moji odious and troubleiome. When he is upon this defign, things that are moft contrary to the belief and inclination of Men are beft for his purpofe. As Men that intend to affright others, chufe the moft ugly vifors, the Jirangeji garbs and pofiures, and make the moft un- couth inhumane noifes 5 and the more monilrous they appear, the better they fucceed in their purpofes. Yet Satan doth not always chufe the very rvorji^ for then moft of the troubles of this kind, would be about the fame things but he confiders the ftrength of om perfrvafians^ our ejiahlijhment in Truths, the probability or im- probability of an after-game with us > and accordingly fometimes refufeth to trouble us with injedions, contrary to what we are moji firmly tooted iii^ chufing rather that which (though contra- ry to our thoughts and refblves) we have not been fixed in, without a great deal of labour^ and which ( if there be occafion j might rnolt fitly be cW^e^upon us as our own, Co that (where- as other SuggelHons would be flighted, as apparent Mahce, and Scarecrorvs) theCe^remoCt afflict ingj (as being an alTault againft fuch a fort which cofis us much to rear, and which we are moft afraid to lofe, } and moft lyable to his accufation after a long continuance, as being theiftue of our own unfetlednefs. 5. The hrft and moit obvious effedts ot thefe mjed:ions, are the utmoji abhorrency of the Mind J (which prefently ftartles at the appearance of fuch odious things,) and the trembling of the Body, fometimes to an agony and fainting. The invafion of one Jingle U u inje- inje^ion, hath piit fome into fuch an heart-breaking affright* nient, that they have not recovered themfelves in a whole days time. This frewWi«g of the Body, and^^ow); oftheMind, are the ufualconfequences of any thing that is fmprifmg^ ftrange and fearful : and therefore is trembHng of the Body made, by Divines,' a marh^ to difcover, that thefe hideous blafphemous thowghts are Horrorefuific ^^fl ^'^ ^y Satan, and have not their rife from our own hearts i jmplentani- for the horror of the mind is ufuallyfo great, when it is fpoken mum, ut tan- to in this language, that it cannot bear up under itsaftonifhment turn ncn pe- ^ ^^^ trouble. Yea thofe very Men that are otherwife prophane^a.nd peftora^e vide- can with boldnefs commit great iniquities > cannot but7^^fe,afid antur — -ad inwardly concieve an unfpeakable hatred at thefe monftrous fug* qiiorum geftions. nanlrrvcTde- ^' Thefe Affrightments are more commm than Men are ufually pravatifTima aware of j they are by fome thought to be rare and extraordinary » contremifcit. but this miftake arifeth from the concedment of thefe kind of ^rromrmtfh^ Troubles, thofe that are thus afflided, are often ajhamed to Cptzk Ir^ip. j'XX ^° others what they hnd in their own hearts : but if all would be fo ingenuous as to declare openly what fearful imaginations are obtruded upon them, it would appear that Satan very frequently endeavours to trouble Men this way. 7. Thefe are very gmvom Burthens^ and hard to be born upon many accounts, (i^ Who can well exprefs the inward torture and moleftation of the Mind, when it is forced againft its own natural bent 2ind inc]in3.tiony to harbour fuch Monfters within it felf ? how would nature reludl and abominate the drinking down of noifome pudled Water, or the fwallowing of Toads and Ser- pents ? C and hence was it that Perfecutors in their devili(h con- trivances invented fuch kind of Tortures ) and w'hat lefs doth the Devil do, when he forceth Blafphemies upon their Thoughts ? and commits a rape by a malicious violence upon their Imagina- tiions ? '2>i«w/5^ under thefe Temptations, F/^?/. 73.21. crys out, Thw my heart waf grieved, and I rvas pricked in my reins: and it can- not be otherwife, for the reafon already mentioned. Nature ab- hors to be forced to what is moft contrary to it felf, and fo doth Grace. Now the things by which Satan works thefe Affright- men ts are contrary to Nature or Grace, or both together 5 and as they v^jll iit'ive to the uthioft of their ability to caft out what is fo oppofite to them, fo muft the Devil to the utmoftof his ability ( if he would carry his defign ) ftrengthen himfeJf in his chap. 7- &^tm'& %m\puiims. j 1 5 his force, and from hence C as when Fire and Water are com- ir.ittcd together ) arifeth a moft troublefome confli(2: i and in- deed if there were a c(?»7|>/i^«ce of our confent, there would be no Affrightment ■■> neither can this kind of Temptation be managed, €xcept there be the utmoiidiffmt of the Mind. If any think there is no great grmnd for thefe Temptations, becaufe fbme of the particulars by which he is faid to affright Men are natural to us, as C fox instance ) Atheiftical Thoughts C which are by fome called the Mafier-vein of our original Corruption, and by others, faid to be m the heart of every Man naturally ) and then confequent- Jynot fo troublefome as is imagined, &c, I anfwer. That when Divines call thefe, or blafphemous Thoughts, natural, they do fiot mean that they are natural imprejjions engraven on us by Creation ( for they alTert the contrary } that 'tis a natural and unextinguifh- ^^^"^^ ^'^0^ Me impreffion upon every Man that there is a God, &c. and ufually {{^ Zl'!io!%\ ffive in this for proof,that the greateft Atheifls in fear and extremi- ty will matiifeft zfecret belief o€ a Deity, by callmg out,0 God, Sec, or by fome other pofiure, ( as Caligula by hiding himfelf when it thundered ) but they mean only, that our natural corruption may produce thefe 'thoughts, and that they are the natural ifTues thereof i and therefore Ver\^ns in anfwer to a queftion of this nature, tells >j>,eatife of /- us, that thefe im Thoughts [ then vs a God ] and [ there vs no magmauons. Gid'\ may be, and are both in the fame heart. Now as this will cap. 3. give us the reafon why Satan doth make choiez of thefe Thoughts to trouble lis withall, which may alfo rife from our felves, C which Ihave hinted before, and ftiall prefently again touch upon O fo it tells us ftill, that whether thefe Thoughts arife from our own Corruption, or from Satan, our natural impreftons are ftrong againft them and withall that they cannot be Jo afirightful but when gatan doth manage them, and when the contrary impreffions of Nature are awakened to ^ivefirong ref^iance, and then that ftrug- lingmuftbe asthe tearing of our Bowels, and ftill the worfe in that we are inceffantly purfued : Satan ftill cafting back (with unwearied L\bour 3 the fame Thoughts as they are repulfed and rciededi as Souldiers that befiege Cities ufe to caft over the Walls their tir'd Granada's, (2.) Thefe are alfo grievous, as they fet the Mind upon the R-^ci^j arid ftreteh it under laborious and doubtful enquiries after the grounds or caufes of this kind of trouble, for the Heart aftoniflied with fuch curfed Guefts againft his Will, prefently refleds upon God and it felf, What have I done? and ^ U u 2 vphere' 3t4 Z%tt&ti(tOt PartIL whmfonam Ithus difquieted rvith Monflers? why doth the Righteouf Ldrdfuffer Satan to break^open my Hearty and fill me rvith fuchfear' ful thoughts ? but when Mens enquiries are not fo high, but de- tained in a confideration of the nature of the trouble and manner of its working, without looking up to the Providence of God, then are their troU'bles z«cre^/e^. C3.J As thefe Injedions necef- fitate Men in their own defence, to oppofe^ and every way to refift, 'tis an increafe of the Burthen : \vhat Pleadings are they put to? what Defiances? what endeavours to call off the thoughts ? and all to little purpofe \ while the trouble continues, they are forced toly in their Armour, and to be conftantly in their Ward^ C4.) And yet are they further troubkfome in the After-Game that Satan plays by thefeThoughts.'Tis not all of his defign to affright Men, but he ufually hath another Temptation to come in the rear of this, and that is to turn thefe Affrightments into Accnfati" ons^ and by urging them long upon the hearts of Men, to make them believe that they are their ovon Thoughts, the iffues of their own natural Corruption, and after Men are by continual Affaults weakned, their Senfes and Memory dulled, their Underftanding confounded, &c. they eafily conclude againft themfelves j The Tempter imputes all the horrid Blafpemy to them, boldly calls them guilty of all > and becaufe their Thoughts have dwVlt long upon fuch a Suh'jeB^ and withall knowing that corrupt Na- ture of />/e// will lead Men to fuch horrid Blafphemies or Vil- lanies ( which makes it probable that it might be their own fault, and for this re^/^« Satan makes choice of fuch Inje(Stio«is as may Vid.Dickfon in the Accufation feem moll likely to be true) being ftrongly Thet ap. Sacra, charged as guilty jthey^e/^i and then begins another trouble more hk^.c4^. 26. fearful than the former : Oh! what fad thoughts have they then ^' of themfelves ? as the molt vile blafphemous Wretches ! fome- times they think, that ^t'vs impejfibk that ether Mens Hearts Jhould en- tertainjkch intoHerahle things n>ithin them as theirs i and that none n>at ever fo bad Of they ': {bmetimes they th'ink^ that if Men }^en? what vile imaginations and monftroUi things are in their Minds, they would invery Zeal to God and Religion .ftone them, or at leaji exclude them ■from all commerce with Men'-, fometimes they think^ their Sin to be the cin again}} the Holy Ghoil't fometimes they thinkjjod is engaged inpoint (if Honour tojhew upon themfome remarkable Judgment.^ and they verily lookj'orfome fearful Jirok^ to confound them, and live under Jitch a fright- ful expc^ation* Thefe and many more to this purpofe are their thoughts. Chap. 7. ^ditan's Xeriiptatidns. 3 1 5 thoughts, fb that thefe Temptations are every way troublelbme both in their firft and fecond efFed:s. Thus 1 have in the general exprelTed the ^/dJ/^reofthefe aiFright- ments j what the particular in jedions are by which heftudies to affright Men, I (hall next declare. They are principally fix : I, Atheijikalihoughtf. By injehat they are able ) doth not permit Satan to moleft the rpeak^r fort of Chriftians withfuch dangerous affaults. 3. Perfons of eminent and lingular Ho/i«e/? may be C and often are ) troubled with Atheiftical thoughts, and have fad conflids about them, Satan labouring (where he cannot prevail for apo- fitive entertainment of Atheifm ) at leal^ to dijquiet their Minds by haunting them with his In je<3:ions, if not to vpeak^n their affent to >■;. 5 , (J Z %tmtiit of Pan: H, to thefe Fundamental Truths, in whkh he fometimefffb prevails, that good Men have publickly profeffed, that they have found it an harder matter to believe that there is a GckI, than mofi: do imagine. 4. Satan lies at the c^?c^ in this defign, and ufualty takes Men at the advantage, fuddenly fetting upon them, either in the height . of their Meditations and Enquiries into Fundamental Truths, ( for when they foar aloft, and puzzle themfelves with a difficulty, then is he at hand to advife them to cut the knot which they cannot unloofe ) or in the depth of their Troubles, ( for when Men cannot reconcile the daily Afflid:ions and SuiFerings which they undergo, with the love and care of God toward his Chil» dren, then 'tis Satans feafon to tell them that there is no fupream Difpofer ofthings) 5 in both thefe cafes the Devil leaps upon them unawares (like a Robber out of a Thicket; who if he do nor wound them by the Dart of Atheiftical Injediion, at leart he is fure to aftonifti them, and to confound tjiem with ama,zemenf. For, _ ^ .-.•.-.,, -•■ 5, Sometimes he purfues with wonderful viakiuie^ and will di- ^te with admirable fubtilty, urging the inequality of Providence, tht feetningcontradi^ionsQ^ Scc'vptmQ^ the unfititablemj^ of Ordi- nances to an infinite Wifdom and Goodnefs, with many more Arguments of like kindj and this with fuch .unexpected acutene£&> and feeming demonftration, that the moft. holy Hearts and wifeft Heads fliall not readily know what to anfwer, but (hall be forced to betake themfelves to their Knees, and to beg c^ God that he would rebuke Satan^ and uphold them that their Faith fail not: Nay, he doth not only djfpute, but by urging^ and (with unr fpeakable earneltnelis j threapng the Conclulion upon Men, doth almoji force them to a Perfwafion, fo that they are almoft carried oif their Feet whether they will or no, Which was the very cafe of David (when the Devil purfued him with Atheiftical thoughts on the occalion of the profperity of wicked Men,, and his daily Troubles,.} Ffal,j^,2, My. Feet zvere almofi gone^ my Step W well-nigh Jlipt, 6, Yet tor all this, he fome times lays afide his Sophiftical Sub- tilty, and betakes hirafelf to an Impudent Importunity i for fbme- times he inlilis only on one Argument, not changing that which he iirll took up, nor lirengthening his Suggefrion with variety of Argumentsj. but by frequent repetition of the {ameReafon, per- chap. 7. turn's Xtmptatiom, 3 17 fifts to wr;ge his inj€6ted Atheifm. This gives no difcovery of anyieep reach if he defigned to perfwade, ( for 'tis fcarce rational to iiwagiite, that fee ious Men, who by many Argun:\ents are fully periwaded there is a God, ftiould readily lofe their hdd^ upon the appearance of one Objedion, ) but it ftiews that he purpofeth onlytomoM. And this appears more evidently, when he con- tents himfelfwith weak and friw<2/ Arguments,which theafflid-ed Party can anfwer fully, and yet cannot for all that quit them- selves of the trouble : for inftance, 'Tis not very many years fince a fcrious and pious Perfon came to me, and complained, that he eould not be at reft for 'Atheiftical thowghcs that perpetually haunted him, and u-pon a particular enquiry into the caufe and manner of his Trouble, he told m^e the hrft rife of it was from- his Obfervation, that I had interpreted fome Scriptures otherwife than he had heard fome others to have done , but withall, he added, that he knew the reafon of his perplexity was but filly, and that which he could eafily anfwer : This being no juft charge againft the Scripture, ( whofe fenfeand truth might for all that be one, and uniform to itfelf) but only an imphcation of Hu- mane weaknefs appearing in the different apprehenfions of Expo- fitorsi yet hotwithftanding, he affirmed he could notftiake oif the trouble, and that his thoughts were ever urged with the fame t^ng for a long time together j nay, fuch is his impudency in ^s kind of trouble, thatthofe who know 'tis the beft way not ;f(7,^zj^a*e Fundamentals with Satan, but with abhorrency to re- ject him C after the example of Chrift ) with a Get thee behind me Satan^ and accordingly do with their utmoft Itrength rejed them, yet they find that he doth not readily defift. How fad is this Trouble ? how are pious Perfons affrighted to fee the Face of their Thoughts made abominably ugly and de- formed by the{e violent and unavoidable Injedions ? 'tis not only npsarifome to thofe that know it to be fblely Satans malice^ but it often proves to be an afionijhingfurpifal: like that of a Traveller, who while he paffeth on his way without forefight or thought of danger, is fuddenly brought to the top of a great Precipice, where when he looks down to the vaftdeep belo\?v,his Head fwims,. his Heart pants, his Knees tremble,and the- ver-^'felr of the fudden . danger fo confounds him that he is ( througn exceffive dread) ready to fall into that which he would avoid : fb are thefe amazed atfo great hazards before them. Satan could not by all his Art pre- ji8 Z%tmtitt(i( Part II. prevail with them to abandon the holy ways of God in exchange for the pleafures of Sin, and now they feem to be in danger to lofeallatonce, and yet 'tis more affrightful by far to thofe that charge (through Satans cunning J) all this Atheifm upon them' felues» 2. Another affrightful Injedion, is that of hlajphemous Thoughts^ as that God is not juft, not compaffionate, that Scriptures and Ordinances are but low and forry things, &c. That Satan doth delight to force fuch Thoughts upon Men, is evident, (i.) from his Nature, He is z hlajpbemous Spirit^ and withzl Co malkiouf^ that whatfoeverisihhiscurfedMind, he will be ready to vent upon all occalions. (2.) From his Tradice : for where he can obtain the rule over Mens Imaginations, ( as in fome diftra6ted Perfons, and thofe that are dilkmpered with Feavers, ) he ufually makes them vomit forth Oaths, Curlings, and Blafphemies, and this he doch to fome that ( while they have had the ufe of their Reafon) have not been obfcrved to give their Tongue the liberty of fwearing, or curfed fpeaking. C3.} From his profejfed Vefigniii the cafe of Job^ concerning whom he boafted to God himfelf, that he would make him curfe him to his face, and accordingly tempted him by his Wife to curfe God and die. C4.) From the fad experience of thole that have fuffered under this fad Affiidion i for many have complained of blafphemous Thoughts, and thofe whom he cannot conquer, he will thus trouble. Neither need we think itftrang^ that the Devil can im- prels Blalphemies upon the Imaginations of Men againji their rviVr^ when we conlidcr that he could make Saul ( in his fits ) to be- - have himfelf like an injpired Perfon^ and caule him to utter things beyond, and unfutable to his difpolition, ( after the rate and manner of thofe raptures which Idolatrous Prieib ufed to be tran- Ba cbatutVa- fpoj-ted withal :j this in i Sam. 18. 10. is called Sauls prophejy- le^. Firg, j^^^ vf\\^r\ the evil Spirit from the Lord vexed him '■) and is the lame with that which is fpoken concerning BaaVs PrieHs, i King, 1 8.2p, Ihey prophefied until the time of the offering of the Evening Sacrifice > that is, they were exercifed with Trances and rapturous Furies, in which they uttered lirange Sounds and Speeches. How eafily ' then may Satan pollefs the Fancies of Men with Blafphemies ? lb that the unrviVing may be troubled with them, and thofe that are deprived of the beneht of F\eafon, may ( from the power of the impreA Chap. 7. ^^tm'S Xemputions. yi ? imprellion upon their imagmation ) vent them with a kind of unwiUignefs. Melancholy Terfons do very frequently meet with this kind of Trouble, Satan having a great power upon their Imagination^ and great ^j^f^w^^gej" from the darknels of that Humor, to make the fear arifing fromfuch thoughts the more ajionijhing^ and to delude them into an apprehenfion that they are guilty of all that paiTeth through their thoughts, and alfoto work this perplexity to more dijmal effe£ls. In thefe kind of Men he doth play the Tyrant with fuch Injedions, iihufing them to fuch an height, as if they were his ValTals and Slaves, whofe Thoughts and Tongues were in his (and not their own J keeping i and Co ftrongly doth he poffefs them with this perplexity fometimes, that all the counfels, leafbnings, or advice ot others, cannot in the Icaft fatisrie or relieve them » yet notwithftanding I have known feveral under this Afflidion, who ( when by Phyfick^^ the Itate of their Bodies hath been altered j have found themfelves at eafe immediately, the Trouble gradually and infenfibly ceafing of it felf. Others there are that have great vexation from thefe Thoughts, and thefe are commonly fuch as by fome long and grievous Pain, Sicknefs or other Crofles, have their Spirits/re^fe^/ and imbittered > then is Satan ready to fuggeft, that God is cruel, or regardlefs of his People > and thefe Thoughts are the more dreadful, be- caufe fretting and murmuring Spirits have a natural tendency to to think harihly of God , fb that Satan in this cafe doth with the more boldnefi^' obtrude thefe ^ggefiions upon them, finding fb great a forwardnefs toward fuch Imaginations, and alfb with greater yh/m^y he doth rf/?e5 upon them, as being in fbme likeli- hood compliant and contenting. When other Perfbns (not fo concerned as thefe two forts of M^ above mentioned) are afTaulted with blafphemous thoughts, the fits are /e/?^erw^«e«*, and (becaufe they eafily difcover the de- lign, and Author of them) not highly affrightful, though flill troublefbme. The burthen ofthefeinjed:ions are much like the former, ve- ry fadly afflicting, for who can eafily bear the «oi/e of Satan while he fhouts continually into their Ears odious Calumnies, and Blafphemous Indignities againit God ? Davidcould not hear wick- ed Men blafpheme God, but it was as a Sword in his Bones^ ex- ceeding painful: the impreffions of Nature, (that teach us to re- X X vere ^ to ^ Xreatife of . ' Patt. ii. vere an<3 Honour God ) the power of UducaHon ( that cqu- firiTiS thefe impreffions ) theperfrvafion of Faith ( that affures us of fhe icality and infinite Excellency of a Godhead ) and the force of Li;vc (' that makes .ns n.crc fenfibly apprehendve of any In- jury,, or D'ilionpur done to him whom we love above, allj :(jy thfe do fulfer by thefe vicilcnt Incurfions of Satan, arid the $uf* fcrer linds himf If to be pained and torfured in thefe noble parts. How grlevc.us mufi it be to a Child ot God, to have his Ear chain- ed to thefe intoJl; rable ingrateful Reproaches r*Efpecia]Iy when we confider that the Devi! will. in this cafe, utter the moji dreadful Blafplicmies he can devif:, whxh will Itill add to the Afflidfion, (for even thofe Men that through habit, can well bear ordinary petty Oaths, will yet liaiilc at outragious prodigious Swearing) and therefore what ever Covert and confequential Blafpheroies may be to fome Men, thefe impudent hideous abufes of the Holy and Jult God, muft needs fadly trouble thofe that are forced to hear them. And the more confiant the greater trouble. Who would not be weary of their Lives, that muft be forced to un- dergo this Vexation ftill without intermiffion? And yet, theDe- Vil can advance the trouble a little higher by the Apparatus ^ or Artificial Dread, which he puts upon the Temptation in the man-^ ner of th€ injedion,- As the Roaring of the Lion increafeth terrour. in the Beafts of the Field, who without that, would tremble at his prefence j and zs the 7 hnnderi/jg and Lightning at the giving of the Law, increafed the fear of Ifrael i So when Satan is up-. on this defign, hej^^^e/ asit were the Houfe, and makes a noife that the fright may be increafed. 3. Sujpicious fears of being excluded out of Gods eternal ^J>er^ cree of Ele&ion^ is another of his aifrightments. This is, vy.hen Satan boldly takes upon him to determine God's fecret Coimfel concerning any Man i peremptorily ajlTerting, that he is none of Gods Eledt. In which cafe he often doth only injedl the fufpicion cmjidently^ without oj^r of Proof •. or if he ufe Arguments, they never amount to a proof of his Affertion, '(neither is it poffible they (hould, for thefe are among God's fecrets^ and out of Satans reach ) though poffibly they may prove the Pcrfbn to be not Con- verted at prefent. So that this kind of trouble differs exceeding- ly, from thofe difquiets of Temptation, which frequently Men fuifer about their i^r^^e of Regeneration. And indeed, the <^e-. jhon fnoxxld not be confounded^ it being of great concern to Men, when chap. 7. , ^uimi!^ M^uupi'duuns* 3 1 1 Vvhen their Peace is afTauIted, to b^ able to obferve the difference betwixt thefe two AlFertions, Ihou art not Elected : And, Thoif art not yet Regenerated. Seeing the latter being granted, there yet remains a. hope of the Prohability^ot Pofihility of that Mans Con- verfion afterwards : T the fufpitions ot Non-cofiverfion are raore common, and not fo dangerous ji Nay, in Unregenerate Per- fons, the fears of their being yet in that condition C being joyned with diligence and care to avoid the danger ) are necelTary, and ^dvantagious 5 but) the former being granted, ail hoper 2ive, to- gether with that conceiliop, laid off^ which murt needs make the affrighrment intollerable. In this we may obferve, 1. That Satan for the better management of this Defign, doth not only in jedt thefe fuipitions in the mpft dreadful Lan- guage^ ( as Thou art a loji and damned fFreteh^ hopelefly miferabh to all Eternity: God bath, uot Ele&ed thee to Life^ but prepared for thee (as a Veffel of mraih ) the Lakg of fire and Brimjione for ever^dcc. ) But alfo he doth affert them with the higheft Peremptorinefs ima- ginable, as if he had Authority from God to pronounce a Sentence of Condemnation againlt a Man : This mull: needs amaze the Af^ flidfed un.fpeakably. 2. In this he alfo ohfervcs his Advantages : For there are Ibme Men fo fadly fuited to this Defign, that Satan comes better to i^eed upon them, than others. Ufually he hxeth his Eyes, i. Upon yonng Perfons at their firji fcrious attendances upon, and confiderations of Scripture Truths. Their hearts are then fender^ (Youth hath a natutal tendcr-heartednefs j we find them coupled together in JR.e/w/^od:m's Charadfer. 2 Chron, i^.y~When Rehoboam tvas youngs and tender-hearted J and they are apt to receive ftrong iniprcifions. When thofe who were formerly mindlefs of their Spiritual concern, begin to be ferious, they can no fooner fall upon a Conlideration of thofe weighty Do- dirines: That there are Sheep and Goats^' feme Saved^ and fbme Damned j that the Bklfed are/e^i', in comparifon af the many that take the Broad-way to deltrudf^on, and that thefe were from Eternity ordained unto Life, and thefe only^ &c. No fooner (1 fay ) begin they to ponder thefe things, but Satan is ready wth this'fufpition, And what doji thouk^wiv^ but than art one' of thefe exclwied Wretches ? If bat few arefaved^ a thonjand lo om thou art none of them ? For why (hould God look^ upon thee more tha.i another ? Thefe are his hrli: Aflays with Young-Men, beginning to be fe- X X 2 rious. jti 7i%UHmt of Part. II. tlous, in which afterward he proceeds with greater boldnefs as he feethoccaiion. 2. He alfo doth this to Perfons that are fome w^y qukkncd to a devotional fear of God, and care of their Souls but withal are ignorant^ and not able di\iin?ily to apprehend and orderly to range the Dodrines of the Scriptures into a due'w«/?- fiency with one another. Their careful fears make them en- quire into what God hath faid concerning the everlaffing ftate of Men 5 and bctore they can be able to digeji the Principles of Re- lig.on, Satan fets fome Truths edg-voays againft them, which put them into great affrightment, while C through their ignorance > other Truths ( appointed and declared for the fatisfadion of the minds of thofe that hunger and thirft after Righteoufnefs ) can- not come in to their relief. How ftartling muft the truths of Gods Eledion be, when they ftand forth alone^ and are not ac- companied with the Invitations of the Gofpel, that promife Tardon and Acceptance to all that will come in and fubmit to Chrift > Satan ufually holds fuch kind of Men, to the confidera- tion of thofe Truths, that have the moft dijmalAj}e&^ and while they are ftopt there, they can draw forth no other conclufions than thefe, That they are in hazard^ and for ought they h^orv ut^ terly lofl. 3. Satan hath alfo this Plot againft thofe that by fome grievous iniquity, or long continuance in fin, have highly provo- ked the Lord. Here he ufeth Arguments from the heinoufnefs of their Iniquity i thou art a Reprobate, becaufe thou haft com- mitted thekgreat evils, thefe are marks of Damnation, &c. Which Arguments, though they be of no value, and no way proving that for which they are brought, yet Satan inje&ing fufpitions and their own Confciences in the mean time juftlyacculing, they fo fink under their fear, that they fuffer Satan to make what conclufwn he will, and then they fubfcribe to it. 4. Above all Melancholy Perfons give the Devil the greateji advantage to raife affrightments. That Diftemper naturally fills Men with fad thoughts, and is credulous of the worft evil that can be obieded againfi him that hath it. Of it felf, it can create the blackeft Conceits, and faddeft Surmifes, and then believe-s its own fancv ciS^e: "^^'^ ^'f ^''^''r ^". "^''^ '^i' J"^""^^"'"' '^'y ^'^ '^' rmre con- firmed rn their Sulpitions, and the Fright is the ^eater, becmfe they are as 7«m^///(7?/j of what- is good (if it betoM them) as D: m fimd, they are apt to believe what is evil, ,and to believe it, becaufe they cKd.t. fiar it i though no other reafoa were oiftred; But much more is?hen Chap. 7. ^^ntvs iztmptmom. pj when Satan in a Prophetkk^ manner foretels their iDifcry, and af- fures them they mult never be happy. 3. The fufpitions which the Devil hath by thefe advantages faijedup^ he doth endeavour to increafe^ smd to root them deep- ly in the minds of them, upon whom he hath thus begun ; And indeed , by frequent inculcating the fame thing with his continued peremptorinefs of alTerting the certainty of their Non-eledion , he at laft brings up very many to a full per->' Jhafwn that it is ib "> and beiides other Arts that he may have, or exercile in this particular, he commonly pra(flifeth upon Men %y perverting the true Intendment and ufe of the Doctrine of Ele- For rvho can alter his Vecree? And indeed, if their Aifriehtments co;i^i«?/e^ at an height without intermiiTion, they would never do any thin^ v but this is their help, thatfomefe- cret under^sTound hopes which they efpy not, do revive at leaf! fometimes, and put them upon endeavours, which (through GodsblelTms;) become means of better mformation. 3. Though Satans injedians of Non-eledion be altogether unproveable, and withal fo terrifying, that it riiight be fuppofed Men^fhould not be forward in their belief of fo great an unhappinefs : Yet can he prevail fo far, that the Perfons above named Cefpcc.slly the Melancholy) are made to believe him, and this chief y oy poffeffing their imaginations, with his frequent confident Aftirma- tions wee fee it is a common pradice to teach Birds Molical Note's and Sounds, which is only by conftant repetition, till a ftronglmprcffion is made upon their Fancy : And thus may one Man impofe upon the imagination of another with his Songs, or Savings- for what we hear often, we cannot forbear to repeat in our thoug^ts,-being flronglyf xed.i^pnour Fancy. No wonder then if Satan by often repeating,. Tfe^«^rf«0t meUed, thou art . Vamned, &c, do form foftrongan iixipreffion upon the imagina- tion that poor amazed'Creatures learn to fay after him, and then take the -Ecchoes of "their fancy, to be the voice ofConfcience condemn Z^tloem, Now the;i, , if the unh.ppinefs^ ( fufpeded ) be the leLj^beyondallcomparifon, if thefe fufpitions entertained cut off aU fuccours of Con.fort that may arifb from the Promifes of God and the endeavours of Man, if Satan can prevail wit^i Men to entertain them wrthany perf^afm(^s we fee he can) how dreadfully will thefe perfwafions rccoi upon a Man ? And thus will his thoughts run, I am perfwadedl am not Ele&edj and if not %md,- then Comforts and ?rayers are ah in vain\ and if theje be ' Wffr t^^^ ^ no pojfthility of Salvation, nor the leaji hope of a mro 1% 7i%tmiktif Part. II. knowf^ or a peradventure'i and if that , Oh unfpeak^hly miferablt ? Under thefe aftoniihing thoughts doth Satan exercife their heaits by fufpitions of Non-eltdion. But 4. Sometimes he takes another Courfe to af&ight Men, and that is by injecting Motions of fbme abominable Sin^ or evil into their mindsj to the commilTion whereof he feems ftrongly tofol- licitej yet not with any //f/^ intention, ox expedtation of preva- lency, but with a purpofe to mohj} and difquiet. And for that end, he commonly chufeth fuch fins as are moji vile in their own Nature, and moji oppofite to the Difpofitions of Men : Thus he injeds thouhts of Uncleanncfs to a chart Perlbni thoughts of injuftice and wrong to a Juft Man > thoughts of revenge and cru- elty to a Week Man i thoughts of rejoycmg in the lofs and mifery of others to the Merciful Man. Or elfe he injed^s motions to (uch fins, wherein formerly Men have been overtak^n^ but have beenmade^/^erby deep repentances the very thoughts whereof are now become moft loathjome. And fbmetimes he purfues Men • with thoughts of Self-Mnrther^&ven while there is nothing of diC- content or trouble in their Mmds, to fecond fuch a Temptation. By this manner of proceeding, he creates great AifrightHients to the Hearts of men. For 1. Thefe are ftrange Surprifah '•, and Perfons under this kind of Trouble, cannot but be amazed to hnd fuch thoughts within them, which are moft contrary to their Difpofitions, or their moft fcrious Kejolves. The chaft Perfon tempted to Uncleannefs, or the juft man to Revenge \ the humble Perfon urged to the Ame Sin that coft him fo dear, &c. They roondtr at their own Hearts, and while they mijiak^ thefe Temptations, by judging them to be the 7//«ej- of their own Inclination^ with aftonifliment they cry out, Oh I had thought that I had mortified thefe Lujis^ but ■ tmat a firange Heart have I? I fee fin is as jirong in me as ever? And I have caufetofear myfelf &C. 2. And this is yet a greater trouble, becaufe ufually Satan takes them at feme advantage of an offered occafion, or opportu- nity, then he gives them a fudden pulh, and with importunity urgeth them to take the time > this often affiights them into Trem- bling, and their Fears do fo weaken their purpofes, that their ha- zards are the greater, in that they are afioniftied into an InaSivity, So that in this cafe, the Men of Might do not readily find their Hands. "* 3. Neifct'' Chap. 7. ^Mm'8%tmptations. ji7 3. Neither are thefe motions fkdden and tranftent glances which perifti as foon as they are born, ( though it be a very fre- quent thing with Satan to caft in motions into the Heart for trial fake, without further profecution) but he Cin this cafe) pur- ities with frequent Repetitions, following hard after them, to the increafe of the Alfrightment. So that for a long time together Men may be afflided with thefe Meflengers of Satan to buffet them > and though they may Pray earneftly againft them that they may be removed, yet they find the motions continue upon them. Which muft needs be an hateful annoyance to an upright Heart, that doth k^oof it to be only Satans defign to affright, much more muft it afflid thofe that do not perceive the Contriver and end of fuch motions, but judg them to be the natural working^ of their own evil Heart. 4. Satan can alfb afftight Men by immediate imprejjions of Fear upon their minds. He can do much with the imagination, efpe- cially when Perfbns are diltempered with Melancholy j for fuch are naturally fearful, and any impreffions upon them have the deepefl, mofl piercing operation. They are always framing to themfelves difmal things, and abound with black and dark Con- ceits i furmifing flill the worft, and always incredulous of what is good. Hence it is that fometimes Men are feized upon by Fear- ^ fulnefs and Trembling, when yet they cannot give any toUerable account of a caufe, or reafbn, why it fhould be Co with them. And others are exceffively aftonifhed with the (hadows of their own thoughts, upon the meanefl pretences imagiifable. That this is the work of Satan, doth appear by unquefliona- ble evidence. This was that evil Spirit which God fent between Abimekch, and the Men of Sechem^ Judg. ^, 23. God permitted Satan C for the Punifhment of them both 3 to raife Fears and Jea- loulies in the Heart of Abimlech^ againft the Men of Sechem, and in the Hearts of the Men of Sechem againft Abimelech, They were mutually afraid of one another, and thefe Fears vprought fo far, that they were { for the prevention of a fuppofed danger J engaged in treacherous Conspiracies, to the real Ruineof them both. The evil Spirit that vexed Saul, i Sam. id. 14. was nothing elfe but fudden and vehement fits of "Terrour, and inward fear which the Devil raifed by the working up of his Melancholy. For we may obferve thefe Fits were allayed by Mufick^'i and alfb we might fee by his difpofition out of his fits, and by his carriage in them, Yy that 5i8 Z%naUU6f Pait.tt. that tnjapard fears were his tormentors : for i Sam. i8._p. 'tis noted^. thdit Said eyed V avid, that is,his jealous fears began to work con- cerning I>jz^«^, of whom 'tis faidexprefly, ver. 12. that he rpof afraid hecaafe the Lord rpits with hims and when the evil Spirit came upon him, his heart was exercifed with thefe fears, and accor- dinglyhe behaved himfelf when he caft the Javelin at "Bavid with a purpofe to llay him. Upon any occafion, of trouble efpecially, the Devil was 'at hand to heighten his affrightment, infomucli that when the^fuppofed Samnel told him of his Death, i Sam. 28^. 20. he was afraid to fuch an height, that />e fell flraightrvay all a- long on the Earth^and there was no lirength in him. Neither muft we fuppofethat Satan in this kind of working, is confined only to wicked Men: for there is nothing in this manner of aifrightment, which is incoiififknt with the condition of a Child of God, es- pecially when God gives him up to tryal, or correction. Nay,, many of Gods Servants fuifer under Satanshand in this very man- ner. Letusconfider the troubles of j^o^, and we (hall find that though Satan endeavoured todeflroy his peace by difcompofure of Spirit, by queitioning his integrity, by frightful injections of blafphemous thoughts, yet all thefe he vanquiilied with an un- daunted courage, the Blafphemy he reje(^ed with abhorrency, his integrity he refolved he would not deny fo longas he lived, his loffes he digefted eafily with a fober compofed mind, blelTed God that gives and takes at pleafure, and yet he complains of his fears, and his frequent furprifals thereby, infomuch that his friends take notice that moft of his trouble arofe from thence > Job 22. 10. a fuddmfear trouhhth thee^ and he himfelf confefleth as much. Job p, 3 4, let not his fear terrify me,— — but it is not fo with me.So that it ap- pears that j^o^'s inward diftrefs, was moftly from lirong impref^ lions of affrighting fears. Thefefears impreffed upon the Mind, mufl needs beanunex- preffible trouble,there is nothing that doth more loofen theSine ws and Joynts of the Soul, to the weakening and utter enfeebling of it in all its endeavours, than fears > it fcatters the ftrength iri a moment. And befides the prefent burthen,which will bow down the backs of the (IrongefT, thefe fears have a fpecial kind of envi- ous magnanimity in xhtm '. For i. they come by fits, and have xi.mQ.so^moxQ}itxQQdi.nd crml ajfaults^ yet in their intervals they leave theHeait in a trembling faintingpoiXure, (for the Devil gives not over the prefent fit, till he hath re;2/ them fore, and left them (as chap. 7. ^Mmfs temptations* 319 Yas he did the Mans Son in Markup, 2 6.) as one dead): So that 'tis no mare to be reckoned compallion, and gentlenefs in Satan to- ward the afflided that their hts are not conjiantj than it can be ac- counted tendernefs or kindnefs in a Tyrant, who when he hath racked or tormented a Man as much as firength will bear without killing out of hand, gives over for a time, that the party might be refer ved fornen? torments, 2. Thefefits uflially return ^t fitch times as the Party afflicted feems to promife himfelffome little kaje, being defigned to give the greater difappointment, in inter- cepting his expedited comforts. Sleep and Meat are the two great tefrefhments of the diftreffed, thefe times Satan watcheth for his mew onfets. ^ob found it fb in both cafes, his Meal-times were times of trouble i Job 3. 24. Myfighingcometh (that is the fits of fighing return) before I eat^ and my roarings are poured out Itk^ the Waters h and his Sleeping times were no better. Job 7. 13. When I fay my Bed (hall comfort me^- my Couch Jhalleafe my complaint : thm ihoufcar.efi me with Dreams^ and terrifieft me through Vifions^ Jo th^t fny Soul chufeth ftrangling andVeath, rather than Life. — - 3, Thefe fears do make them feel the weight, not only o^real prefent evils, but of all others which the imagination can reprefent to them. So that the fight or hearing of any fad thing, affli<3:sthem with fur- mifes, that this will be thtir cafe. Hence are they full of mi%i*- ving thoughts i fometimes they fear that they ftiall at laft fall off from God, inf o fome (candalous Sin, to the diftionour of God and Religion, as that they (hall be Apoftates, and turn openly prophane j lome times they fear they Ihall meet with fbme fignal devouring Judgment, by which they (hall one d^y perifh j as 2><«- fit^iaid in the like cafe, IJhall one day perijh by the band of Saul : thus are they cruciiied betwixt their prefent burthen, and future expectations of evil. 6, The laft (and indeed the meaneft) Engine for the working of affrightment, is fcrupulofity of Confcience, Satan vexeth the Confcience and diftradteth the Mind,by raifing up needlefs^ground- te/ffears concerning a Mans Pradtice. Where the ignorance of Men, or their timerous difpofitions do encourage Satan to this enterprize, there he multiplies fcruples upon them, (b that though they af- fent to the doing of any thing as good or lawful, yet are they (jonftantly affrighted from it, by a fufpitious fear that it may be t>thcrv(^ife. " This kind of trouble takes in almoft all kind of adtions, it y y 2 ex- ^3' ZXuatiiztt Part. II. extends to the way of a Mans Callings the way of his ma^agemen^ of it,the rates he takes, and the prices he gives for his Commodi- ties i our every wafar^/ a<3:ions of Sleeping, Eating, Drinking, Company, Recreation, are not unconcerned. In all which the Devil affrights the timerousConfcience that (it maybe) he hath offended; ifhe buys or fells, he is difquieted with f^amay bi] that he hath fold too dear,or bought too cheapi if he eats or fleeps, he fears he hath been exceilive, a Sluggard or a Glutton : thus arc fbme Men molefled in every thing they do. Neither is this kind of atfrightment to bedefpifed : for though often 'tis a groundlefs fear, and fo appears to be to difcerning Chriflians j yet thofe that are under this moleflation think it bad enough:Though it be not as a R^cl^that afflids with violent pains, yet 'tis as thofe kinds of pmijhments which at firftare nothing,but by continuance do tire Men out with little-eafe, and fo at laft be- come intollerable. Befidesthis is i multiplying troiible i for one fcruple begets another, andbyco«^i«»4«ceoffcrupling, the Con- (ciencegrowsjo jyc But any may fee that 'tis not eafy for every one to do either of thefe : fo that this is alfo a troublefonae evil, fromi which 'tis not eafy to be difcharged. CHAP. Chap. 8. ^atan'3 Xtnv^tations. 331 CHAP. VI I L Of S^Atans third way to hinder Feace by Spiritual Sadft^fs, Wherein^ I . Of the Degrees of Spiritual Sadnefs. 2, Of the frequency of this trouble^ evidenced feveral ways. Of the difference 'tveixt God and Satan in wounding the Confcicnce, 3. Of the folemn Occajions if this 'trouble, 4. "the Engines by which Satan works fpirituitl fadnefs, I, His Sophiflry, His To- pic ks enumerated and explained, i. Scriptures Per^ verted, 2. Falfe Notions, 3. Mifreprefentations of G^d, 4. Sins » how he aggravates them, 5. Lef- fining thetr Graces : How he doth that, 2. His fia^nd Engine y Fear » how he forwards his deftgn that way, B Elides the troubles already mentioned under the heads of dif- compe/m'es of Sp'mt^ 2Lnd affrightments^ there is a third kind of trouble which Satan gives to the Children of God, and this may, for diftindlion fake, htcdWtd Spiritual Sadntfs, Thefe Spiritual S^dnsSes are troubles, raijed in the Mind, relating to the Confcience^ and Spiritual State-or Condition of Men, They differ exceedingly from the two former forts of trouble : for, i. Thefe troubles wholly concern the Confcience in point oiKegeneration^ and Men's. fuitahlenefs thereunto i whereas llmple dilcompofures of Spirit firftly relate to wtw^r^ things. 2.. In thefe the Confcience is. «n»Me^wte/y concerned, but in other troubles, the Confcience is. tVihsx yi\io\\y untouched, or wounded only./ecawis/^ri/y, by conti- nuance andprogrefs of the dilcompofure of the Spirit, ^, In thefe troubles, Confcience .is the great infieumnt. by which the Devil works, whereas in the trouble of affrightments the Devil Sidicd ahne, the Heart being in the mean, time, uncomplyant and refilHng. For the opening of this trouble, I ihall explain ^ . ' I. The n :^Xteat!Ceof Pan. ii. The feveral degrees thereof. 'Tis a trouble of Confcience unduly aggravated by Satan, wherein he confines himfelf to the operati- ons of Confcience. But then, as he fuggeltsthe troubles of Men by the voice of Confcience, fb he doth all he can to make it irregu- lar in its adings, and excejfive in that irregularity. So that in this cafe, the Confcience is m/, and inrjploys it fe1f in that mirtake, to enquire into Mens Regeneracy or Holinefs, always being either a Neuter^ or an Adverfary^ and the Devil helps this forward all he can. ' The Apoftlein Heb. 10. 22. makes mention of an evil Confcience^ ^nd that chieJRy as it doth occalion fear, hindering our comfort- able accefs to God. This the Confcience doth when it doth not execute its office aright, either in not excufmg when it ought, or in accufing when it (hould noti and thefefalfe accufations. caule di6^ ferent forts of troubles according to the variety of the matter for which it doth condemn. Hence is it .that there are three degrees of trouble bfConfcience, below the trouble of difpair : ''' ;^ - I. The /<7J57p/? degree is^ when a regenerate Perfbndoth noi^(7- y7/^^'e/y determine the cafe of his Soul, whether he be Regenerate' or not, but is only kept in fu^ence betwixt Hope that he is, and Fear that he is not, the Confcience in the mean time forbearing to witnefs for him, though it have juft caufe to excufe him : This we may call a doubting or quefrioning Confcience > and though it comes far fhort of thefe diiireffes in which fbme Men are plunged upon the account of their Souls, yet is it a trouble, for their Peace is hereby hrndred, and their defires of fatisfti(^ion frufhrated^ which in niattcrs of fo great concern ( asarethefeof Er^rlaf^iifig- Life, andEverlalling Mifery} muftbeyerydifqliietingr Whe6 the AfFed^rons are earneft, their {atisfa as a Perfon may be a Man, and yet unhealthy or languifhing. Thus many of the Jfian Churches were true Churches,and yet in a had condition 5 fome luksrvann i fbme had a name to live^ and yet rvere comparatively dead^ becaufe their vpork^. were not full oxprfe6i befwe God h and others h.a.d left their firfi love. To this purpofe is that of the Apofile, 2 Cor. 13.5, Knovp ye not your oven felves^ horv that Jefus Chriji is in yon, excephiinv d^U ye he Ke^roabates ? where the word Reprobate is not to be taken in X'f^'^ ^^s^ the firj<^ fevere fenfe for one not eleUed^ but for one whofe con- verfation is not fo found and approved as it fhould be : for this relates not to their being in Ghriji^ but to their affhrance of being in that ftate, which the Apol^le affirms they might know, except the fault lay in their negligent carelefs converfation- This kind of Trouble then is of this nature : the Confcience doth not accufe a Man to he rVnregenerate, yet it condemns him for a carriage unfnitable to the Gbfpeli and this fometimes when his Aiftions are not abfolutely evil, but partly good, partly bad : When the Confcience condemns the Adions as altogether finful, becaufe 0^ ioms. m'mtme of Infirmities, in whic-h cafe we fhould imitate .the Apoflle, inRom, 7. vv^hb when by reafon of the re- mainders of Sin in Him, "hecowWvio^dbthe good henroidd^ that is }J4 Z%tSHtik0f Part. II. is in fuch a manner and degree as he defired, nor avoid the evil which he would Co dearly and fully as he wilhed, fome impej;- fedions in his beft endeavours Hill cleaving to him: yet his Con- {cience took aright courfe, he was humbled for his imperfe<3:ions but withal acquits himfelf in point of integrity, his Confciencc te/tiiied, ver. 1 6, that he confentedto the Law as good, and ver. 22, thu he delighted in the Larv of God after the inrvard Man, But in this cafe of Spiritual trouble,the Confcience takes all in the worft fence, it only fixeth upon the imperfe&ions, and makes them to ferve for proofs againft the Sincerity. Thus if a Man in praying be troubled with wandering thoughts, then a diftempered Confci- ence condemns that Prayer as a linful prophanation of the name of God: ifthe great concern of Goi'jG/tfry run along in fuch a way, as is alfo advantagious to the Ferfon in outward things,then will fuch a Confcience condemn the Man for fdf-feehing, though his main defign were truly the honour of God. In all actions where there is infirmity appearing with the moft feriotts endeavours, or where Go^/VG/or)/ and Mtf«'jGW are twifted together, the difbr- dered Confcience will be apt to take part with Satan, accufing and condemning the adion. Yea very often when the a<^ion5 are very good, no way juftly reprovable, the Confcience fhall condemn : if he have had peace,he fhairbe judged for fecurity i if he have Faith in God's promifes, it will call it prefumption i if he have a zeal for God, it will be mifinterpreted for carnal rigouri if he have joy, it fhall be misjudged to be natural chearfiilnefs, or delufion i in a word,all his Graces fhall be elkemed no better than moral Vertues, At this rate are the Children of God put to great trouble, lofing (as I may fay) the things they have ivrought, fadly bemoaning their hardnefs of heart, or want of Faith and Love when in their carriage and complainings, they give very high proofs of all. In this alfo Satan is buly to nourifh the Confcience in its Jealoufles, and dothfbggefi many objed:ionsto confirm it in its Diftemper, The Confcience is not always of a peevifh or perverfe humour ■> for fbmetimes it will fmite a Man for a mifcarriage (as it did to David when he cut off the lap of Saul's Garment) and yet not break his peace : which is a fufficient evidence that it is ' put (in this cafe) far out of order j which advantage Satan works upon to difquiet the heart, to make Men unthankful for the Meicies they havereceivedjand to incapacitate them for more. This for difiindion fake, we may call the trouble of a grieved or dejeHed Chap. 8. ^At&n's ICeniptatiDUjg. j j 5 dejeSied Confdence, according to that of Pfal. 42. 5 , 1 1. TFhy an thou cajidorvn^ 0 my Soul ? and why art thou difquieted rpithin me ? Though fuch Men are under God's Favour, yet they misdeem it, and think God is angry with them, their Heart pants, their Soul thirfts, their Tears are their Meat, they are ready to fay unto God, My rockjy rphy hafi thou forfaJ^n me ? And though they have Come hopes for the future, that God Tvillcdmmand hk loving ^ndneji^znd that they (hall yep praife him i yet their prefent apprehenfion of their Spiritual wants and weaknelTes, and of the difpleafure of God, which they fuppofe they are under, makes them go mourn- ing all the Day. 3. The third degree of trouble of Confcience is when the Con- Icience peremptorily denies thefiate of Regeneration. Hereby a Man that is really regenerate,is concluded to be yet in the Gall of bitter- mfi^andbond of Iniquity y his former hopes are taxed fox felf-delufi- €n» and his prefent itate to be a fl:ate of Nature. This trouble is far greater than the two formers becaufe the Party is judged to be in greater hazard, and by many degrees more remote from hope. 'Tis the frequent and fad thought of fuch, That if Death fhould in that efiate cut off their days, Oh ! then they were for ever mi- (erable. The fears and difquiets of the Heart on this account, are very grievous, but yet they admit of degree/, according to the Ignorance of the Party, the Vifremper of the ConCcience^the Strength of the Objedions, or S-everity of the Profecution, in regard the Confcience is now fadly out of order. We may call this degree of grief (fordifiinc^ion) a rvounded Spirit j which how hard it is to be born Solomon tells us, Prov, i8. 14. By comparing it with allother kind of troubles, which the Spirit of a Man can make {bmefhifttoWr, making this heavier than all, and above ordi- nary flrength. Some make enquiry what may be the difference betwixt a wound- ed Spirit,in the Regenerate and the Reprobate ? To which it may be anfwered, i. That in the Parties apprehenlion there is no diffe- rence at all : both of them may be compaffed about with the Sor- rows of Death, and fiippofe themfelves to be in the Belly of Hell, 2. Neither IS there any difference in the degree of the trouble, a Child of God may be handled with as much feeming Severity, as Jie whom God intends for a future Tophet, 3. Neither is there any fuch remarkable difference in the working of the Spijr its of the one and other, that ^% themfelves at prefent, or others that are 2 2 by- 1^6 Z%tmik(if Partff. by-flanders, can e^i?/)! obferve. Yet a formal dii&rence there is, for Grace being in the Heart of the one, will in fome breathing or Fulfe difcoverits Life. And though fometimes it ads (b low, or confufedly, that God only can diftinguiftij yet often thofe that are- esiperienced obfervers will difcover fome real Breathings after Gody and true loathing of Sin, and other traces of Faith and Love, that are not fo difcernible to the Parties themfelves. 4. But in God's^e/5^« the difference is very great : the wicked lye under his Lafti as Malefaclors^ but the regenerate are as Patients under Citre^ oi. Children under 7^ ifcipline. 5. And accordingly the IJfne doth determine, that Gods intention in wounding their Spirits were not alike to both i rheoneat laft, coming out of the Furnace as. Gold^ the other ftill remaining as reproZ>^*e Silver , or being. COU'- fumed as drofs. Thus hav-e ye feen the nature and degree of Spi- ritual Sad nefs. 2, For the further explanation whereof I (hall next (hew you that this is an ufiial trouble to the Children of God. . Which, I. I might evidence from {everalJ«/^«cf J- of thofe that have fuffered much under it; zsVavid^ whofe complaints in this cafe are very frequent v and Hetnatjj who left a memorial of his griefs m?falM,Jonah alfo in the Belly of the Whale, hadafharp Stof it, when he concluded that he was ca^ out of Gods Sight^znd his Soul fainted within him, Jon. 2. 4, 7. Neither did Hezekiah al- together efcape it, for though his difquiet began upon another ground, it run him into Spiritual trouble at laft. But beiides thefe, innumerable inftances occur. One (hall fcarce converfe with any Society ofChriftians, but he (hall meet with fome, who with fad complaints (hall bemoan the burthen of their HeartSjand thetroo^ bles of their Confcience. '< 2. The provifwns which God hath made in his Word for fuch, is an evidence that fuch Di(iempers zre frequent. He that in a Ci- ty (hall obferve the Shops of the Apothecaries, and there take no- tice of the great variety of Medicines, Pots and Ghffcs full of Mixtures, Confe fuch are his Children, fome fo Carelefs, others Proud, others Stubborn, many Prefumptuous, that God is forced to correct them by this piece of Difcipline^ and to cure them hy carting them into a Feaver. Others of his Children he thus Ex- ercifeth for other e;2(5?/, fometimes to take occalion there-frorn, of making hrger difcoveries of his Love i fbmetimes thereby prevent' ing them from falling under foine grievous Mifcarriage, or for the tryal and exercifes of their Graces. We may obferve accord- ingly, that there are three forts of Men that ufually have Exercifes of this kind. 1. Thofe who at their Converlion, ^tc cither Ignorant, Melan- choly^ or were grofly Scandalous^ are ufually brought through with great chap. 8, ^atm'js ^tmptmons. 3 35? great fear and fadnefs. And this is To obfervable, that ( by the~ miftake of Men ) it is made a general Rule, that none are Con- verted,, but they are under great and frightful apprehenfions of Wrath, anddifmal Terrors. This indeed is trueoffbme, but thefe ordinarily are the Scandalous, Melancholy, and Ignorant fort, C though fometimes God may deal fo with others, for who can limit4iim?; Yet are there many, whofe Education hath been good, and their Iniirudion aforehand great, whofe Con- verfion is fo gradual and infenfible, that they are Grangers to thefe troubles of Confeience > and profefs that if thefe heights of fear be necelTary to Converiion, theymuftbeat a loff^ neither can they give an account of the time of their Converiion as others may. " 2. Thofe whofe Converiion was eafie, when after their Con- verfion they mifcany by any great Iniquity, they meet with as great a meafure of Terrour and Fear Cand fome think far great- er ) as thofe whofe new Birth was more difficult. Davids great- ell troubles of Soul came upon him after he began to appear more publick in the World i for then he met with many TemptO' tiofis, andgreatOcci»/?(7«x for God's exercjfing his Di fcipline over him. I believe, when he kept his Fathers Sheep, his Songs had ware of Praifcs, and /e/ of Complainings than afterward. It is the Opinion of fome, that God's dealing in this kind of Difpen- (ation, even when mifcarriage is not the caufo, is more (harp ufually to thofe, whofe Converfion hath been moit ealler 3. There is another fort of Men, to whom God vouchfafes but feldom Q.ndJhort fits of Spiritual Joy> as breathing times^ be- twixt (harp fits of Soul-trouble, for ncceifary refrelhment and recovery of ftrength » but the conjiant conrfe which God holds with them, is to exzrcije them under fears while he hides his Face from them, and fuflfers Satan to vex them, by urging his Objedions againit their hohnefs and integrity. Heman was one of this Rankj, and thegreat Initance which God hath given in his Word, for the fupport of others that may be in the fame cafe. For he tef^ifies Ffal, 88. that hefufFered the Terrours of God almoft to deJiraSii' on^ and this from his Touth up, 'Tis not fit for us too narrowly to queftion, why God d®th thus to his Children, feeing hisjudg" merits are unfearchahle^ and his n>ays paji finding out'-) but we may be fure, that God fees this dealing to be moft ht for thofe that are exercifed therewith} it may be, to keep Pride from them, or to prevent them from falling into fome greater inconvenience or 340 Z %tmik of Part li fin: Untowhich, hetakesnotice of a more than ordinary ftr.*,* xeffm their difpofition, or for the benefit of others wL^'t thereby take notice, whzt an evil md hitter thing it U tn fin ,„ • I God, and what a malicious Advcrfary they have m f^^?f AVhofo (hall confider thefe reafons orsSttTl^d'el ^uft needs confcfs, that ( feeing the advantages which Me"t ^eto a malicious Dey.l to vex their Confciences are fo many aid Leit . and thcr^eaknefs of Gods Children fo hazardous, for Ae X '' tion whereof, a wife careful Father will neceffarily be eSed to exercifehis Difciphne) it cannot be expefted but fl« I!- r^tiid Troubles ihould be very frequent amCngthe Sert ts ^of Qseft. ;„ Jl'' "^TT?r ^^" ^ ^"^ f^isfaaion to this ^«^rv See mg that God doth fometime mund the Confciences^ hi ChT dren, and th^t Satan zKomrnds them what arp fl,. 5i- betwixt God and Satan, in infliaingtheVe Wounds > '^"'"'" ^»>. For the right underftanding of this Queftion I (hall propound twa things: v«:'<-'iiun, i mall fr-.l' '^''rV"''VM'i'''' '''at G,^ doth foinetimesB.«W the Con- fciences of his Children i and this, i. Before Converfion buf^ order to ,t, as preparatory to that changi. Men are then 'in th^ fins, walking m the vanity of their minds:To f^/J hem fot tfe and''th^7""'''"V''^ ''""'l'^"^^' ^""' «heni thai TnS Chrift.hey are mVerable'. the effe^ of1hi^'n,r/n ed bT^^ •as o iktmeafure and degree there is great difference : God doth^* in the particular appl cation of the(e thinps tn f h^ /^f°°^" "Ot up himfeif exaai{?o the fame^^fJe^^^^^ . though he keep ftill to hk general Method. Hence is it'^XS Cm regard of Gods gende fe^>«/v dealinTSd JL f'„„ tta. Hop, ,ajc«n,fms m„t,«ib|, fo, ,,, j^,* "' troubles cfiap. 8. ^utm's Xmtptmions, 34^ troubles God omis to be the Work of his Spirit : the fame Spirit which is a ^y^i^^'^ of adoption to the Converted, is a Spirit of Bon- dage tothefe, Konu 8. i6. And accordingly we find, it was fo to the Converts, mABs 2. Who being pricked in their hearts by feist's Stivaovi^ cried out ^ Men and Brethren^ rvhat Jhall we do? The like did the Jayhr. And the Promife which God makes of calling the Jews^ Zach. 12. 10. doth exprefs God's purpofe of dealing with them in this very Method i 'they (hall look^upon him rvhom they have pierced^ and jh all mourn for him as one that mourneth for his only Son ^ and (h-all be in bitter nefs for him^ in that day jh all be a great mourning. 2. God alfb fometimes wounds the Conscience of his Childaten after Converfion^ and this he doth to convince and humbk them for fome Mifcarriage, which they become guilty qL As when they grow /e«/re, carnally conrident of the conti- YS r^i'°'^^^'^ nuance of their Peace, when they are carelelly negligent of Duty, . ^^^^°f^^^ ^' and the exercifes of their Graces, when they fall into g>'<7/} and fcandalous fins, or wilfully defert the ways of Truth i and in many more cafes of like kind. When his Children make them- - felves thus obnoxious to Divine Difpleafure, then God hides his Face from them, takes away his Spirit, fignihes his Anger to their Confcicnces, threatens them with the danger of that Condition j ficom whence follows grkf and fear in the Hearts of his People. In this manner God exprelTed his Difpleafure to Vavid^ as his Complaints in P/^/. 51. do teiiihe : M?% me to hear joy and glad- mfs^ that the Bones which thou haji broken may rejoyce'^y hide thy Face jrommyfins,-^^ Caji me not away from thy prefence^ and takfnot thy holy rS^ivit from me, Jisjiore unto me the joy of thy Salvation^ - 2. Notwithfiandingall this, there Is z great difference h^tw'iKt (5od and Satan in this matter, which mainly appears in trvo things. I. G<^id doth /mi^ himfelf in all the Trouble which he gives his Children, ro his great ewiof doing them Good, and Healing them, ar.d confeqiiently jiints himfdf in the meafure and ?»^««er of his Wor^ to {ach^ix proportion^ as his W-ifdom fees will exadly fuit wtth his End. So that his Anger 4s not like the hrawlin^s of malicious Perfons that know no bomtds'-ih^ will not aU - vpayj Chide\\\\^ Debates areM meafure^zu^ this,/e/J the Spirit Jhould fail before him^lCi.'^y. 1 6, So that when he wounds the Confcience before Convcrfion, 'cis but to bring them to Chrili.and to pre- • vent their.taking fuch Courfes, as niight through Dduiioii, niake them».-> 341 Z Xrcatife of Pan ii. them take up their Hand fhort of him. So much of Mourning and Fear as is requifite for the true effedling of this, he appoints for them, and no more. When he wounds after Converfion, 'tis but to let them feel that it is an evil and bitter thing to fin againft-him, that their Godly forrorp may work Repentance fuitable to the Offence > and that they may be fufEciently cautioned for tl^ time to come, to fin no tnore^ lejl a worfe thing befal them. He that afflids not willingly, will put no m.ore Grief upon them, than is neceffary to bring them to this. But Satan when he is admitted ( and God doth ofter permit him in fubfervience to his defign ) to wound the Confcience, he proceeds according to the homdkfi fury of his malice, and plainly manifefts that his defire isto deftroy^ and to tread theni down, that they may never rife again : This though he cannot effed, ( for God will not fuffer him to proceed further, than the bringing about his holy and gra- cious Purpofe ) yet it hinders not , but that liill his envious thoughts boil up in his Breaft, and he ads according to his own Inclination, For it is with Satan, as 'tis with wicked Menj if God imploy them for the Chaftifement of his Children, they con- lider not who fets them on work, nor what Meafitres probably God would have them obferve 5 but they propofe to themfelves more vpork^ than ever God cut out for them. As AJfyria^ when imployed againft Jerufakm^ Ifa. lo. 7. had defigns more large and cruel than was in Gods Commiifion. God had iiinted him in his holy Purpofe i yet the AJfyrian meant not fo^ neither did his heart think^fo^ but it was in his heart to dejiroy and cut off Nations not a few. So that when God is a little difpleafed ( as he fpeaks, Zach, 1. 15.) they do all that lies in them, to help forward the Afflidion. Thus doth the Devil endeavour to make all things worfe to God's Children, than ever God intended. Here is on€ difference betwixt God and Satan, in the wounding of Confci- ences. But, 2. They are yet further differenced, in that all that God doth in this Work, is flill according to Truth. For if he fignifie to the Unconverted that they are in a Itate of Nature, liable to the Damnation of Hell, unlefs they accept of Chrut tor Salvation upon tiis Terms > this is no more than what is true, God doth not mifre^efent their Cafe to them at that time. Again, if he exprefs his difpleafure to any of his Converted Children, that have grieved his Spirit by their follies, by fetting before them the Threatnings of his Word, or the Examples of his Wrath i Chap. 8. ^dtm'S XemptatiOttS. 345 Wrath i he doth bat truly tell them thzt he is angry with them and that dejure, according to the Rigour of the Law, and the demerit of their Oflfence, he might juitly caft them ofF; But he doth not pofitively fay, that de eventu, it fhall infallibly be (b with them. But Satan in both thefe cafes, goes a great way further,. He plainly affirms to thofe that are in the way to Converfiori, that God mil not .pardon their Iniquities, that there is no hope for them, that Chrirt mil not accept them i that he never intended the beneiit of h« Sufferings for them. And when the Converted do provoke God, he fticks not to fay, the Breach cannot he heal- ed, and that they^re not yet Converted. All which are moikfalfe affertions. And though God can maks ®/^ of Satans malice, when he abufeth his Children with his faljhoods to their great fear, to carry on his own ends by it, and to give a greater impreffion to what he truly witneflethagainft them: Yet is not God the proper Author of Satans lying, for he doth it of his ovpn wicked inclina- tion. The ejfe^ of thefe defperate falfe Conclufions (which is the putting his Children into a fear, in order to his end ) may beafcribed to God > but the faljhood of thefe Conclufions ate for- mally Satan's work, and not God's. For he makes ufe of Co much of Satan's n^rath as may be to his Praife, and the remainder of his wrath he doth refirain, I have difcovered the nature and degrees of thefe Spiritual Troubles, and that 'tis a common thing for the Children of God to fall under them. For the further opening of them, I (hall next difcover, 3, Tile ufuzlfolemn occafions^ that do as it were invite Satan, to give his onfet againft God's Children, and they are principally thefe Six. 1. The time of Converfton: He delights to Cet on them when they are in the ftraitsof a new Birth, for then the Confcience is arval^ed, the danger of Sin fr»/y reprefented, fear sind forrow (in (bme degree) neceffary and unavoidable. At this time he can ed.f\\y overdrive them. "Where the Convidions are deep and Jharp^ jeady to weigh them down , a fetv Grains more cait into the Scale, "Will make the Trouble (as Job fpeaks) heavier than the Sand i ■ and where they are more eafie, or gentle, yet the Soul being unfetled , the thoughts in commotion, they are difpofed to re- ceive a ftrong impreflion, and to be turned (as Wax to the Seal) intoamouldof Hofe/e/?«e/rahd Defperation. That this is one of A a a Satans ^44 :^Cteattfeof l>art.m Satins ff)edard(rcafions, we need no other evidence for fadsfae the danger, and after their difficult Conqaeft of t'he troubles of their Heart ( which at that tiiile\are extraordina- rily enlarged > do rvitnefsj that they are afl^ulted with-^efperate fears, that their fins were mpardonable^cLnd fad conclufions againft any expe&ation of favour from the Lord their God.^ Thefe thoughts we are fure, the Spirit o ' God wi// not bear witnefs un-- to becaufe falfe^ and therefore we muft leave them at Satans- door.. 2. Another occafion which Satan maliWs^ ufeof, is the time, of fehmn Kepentame ior Come great fin committed rf/i^e/^ Convcrfion. Sometimes God's Children fall, to the breaking of their Bones. What great Iniquities they may commit through the force of Tfempration, I need not mention. The Adultery and Mur- ther of Vdvidh .the Inceltof the Corinthian-, Pffer/ denial of Chrift, with other fdd Inltances, in the Records of the Scriptures, do Ipeak enough of that. Thefe lins ( eonlidering their hainouP- riefs, the fcandal of Religion, the diftionour of God., the grieving of his Spirit, the condition of the Party offending againii Love, Knowledg and the various Helps which God affords them to the contrary, with other aggravating C ircumliances j being very difpleailng to God, their Cdnfcicnces at leall, ( cither compeVed to Examination by God immediately: or mediately by Coiue great A0^ton^ or vain ntarily awakening to a (enous confideration of; what hath been done, by the working of its orvn Light^ aflSlied therennto by quickning Grace, i Cor. 11.51,32. > call them to . St ftrid" account v thence follow Fi?^, Shame^ Self-Indigrutiofu hitter IVeeping^ deep Humiliation i then comes Satan, he rakes th<^it Wounds, and by hiS Aggravations makes themfojart the more: He pours m Corrofwes inliead of Oyl., and all to make them belie ve.^thjf , their Sp:)t is not the Spat of Gods Children h that their BacJfc-llidings ■ cannot be healed. An occation it is, as fuitaWe to his Maliee itf . he could w iili y for oVdinarily «God doth Severely telHtie hk A\s>i^tt to them, and doth not eafity zdmit them' again te the Jence of hii . Favour, At which time, the Adverfary is very bufie to work up ^ their Hearts to an exzefs of Pear and Sorrow. This -was tb^ couife which he took with the \\-\cc^&xsC(frinthian^ taking ad- vantage of his great Tranfgrelfi^tiS, to (rvervs^hn him i^ih X9d mitchSorrimf^ 2'C6r.2r.7, t'r.- '] - j."!'. < ,::' 3. Satan Chap. $. ^Atm'S Xemptat ionjg, 545 3. Satan watcheth the difcompofuns o£ the Spirits of God's Children, under feme ^tkvous Crafi ot ^ffli&ion. This occafion alfo falls rit for his defign of wounding th^ Confcience.i .wheii the Hand of the Lord is7i/>e^//]>againft them, and their thougfifs difprdered by the ihoke^ fuggelHng at that time God's ^«^er to them and their ji^x i he can ealily frame an Argument from thefe Grounds, That they are not reconciled to God, and that they are dealt withal as Enemies. David feldom met with out- war^ trouble, but he at the fame time had a Conflid with Satan gjboul his fpiritual condition, or ftate, as his frequent deprecations of -Divine Wrath, ar {uch times do teftifiei Lard^ rebuke me not in thyWratb^ dec. There is indeed but a ftep betwixt difcompofure of Spirit, and Spiritual Troubles '■> as hath been proved be- fore. . 14, VVhen Satan h^th prepared the Hearts of God's Children by Atheiiiical^ or Bhjphemous though ts, he takes that occafion to deny their Grace and Intereft in Chrifl^. And the Argument at thst ttmej feenis unanfwerable. Can Chrifllodg in an Heart fbfuU of horrid Blafphemies againft him f* Is it poffible it fhould be ^ Wafhed and San^ified, when it produceth fuch filthy curfed thoughts ? All the troubles of Aifrightment ( of which before ) gre improveable to this purpofe* 5. Another fpiritual occafion for Spiritual Trouble, is Meldn- choly-i few Perfons diftempered therewith, do efcape Satans hands, at one time or other, he calls his Net over them, and feeks to flab them with his Weapon. Melancholy indeed affords to many advantages to him, and thofe Co anfxverable to his defign, that it is no wonder if he make much of it. For, i." Melancho- willis de ani-^ ly alftd^s both Head and Hearty it affords both Fear and Sadneji,^ ma Brut. and deformed^ mijhapen , deliroHs imagincLtions to work upon > f''^/'* ?' ^^ '^^^ than which, nothing can be more for his purpofe. For wher€ ^"'^ ° ^^' the Heart trembles, and the Head is darkned, there every Objeo: is mifreprefented j the Ideof of the Brain are monfirous appearances, reflej^ed from apah^ and ^^^ri^ Spirits, fb that Satan hath no more 'to do, but to fuggell the new matter of fear. For that Queftion, Whether the Man be Converted, See. being once ftarted, to a mind already diftempered with Fear, mufl: of it felf (it being a bufinefs of fo high a nature) without Satan's further purfuit,fummonthe utpoii powers of fadnefs and mifreprehenfion, to raife a Storm. a^Beiides, the imprejj^ons of Melancholy are always J^r^«g, it is /_ ' Aaa 2 lirong ^46 Z%tmi(t(if Part/it; Itrong m its fears. Cor elfe Men would never be tempted to de- fifoy themfelves)) it is ftrong in its mifiak^s (ox elfe they could jbever perfwade themfelves of the truth offooUJh^ ahfkrd^ and fmpo$hte Fancies 3 » as that of Nehuchadnezzary who by a delu- five apprehenfion, believing himfelf to be d! Beaji^ forfook .the company of Men, and betook to the Fields to eat Grafs with Oxen. The imaginations of the Melancholick are never idle^ arid yet ftraightmd^ or confined to a few things j and then the Brain being weakned as to a true and regular apprehenfion, it frames nothing but Bugbears^ and yet with the higheft confi- dence of certainty. 3. Thefeimpreffionsareufually /^/?i«g, not vaniftiing as an early T>ew^ but they continue for Months and Years. 4. And yet they have only fo much underftanding left them, as ferves to nourifh their fears. If their underftanding had httn^mte gone, their fears would vanilh with them : As the Fael Plateri Flame is extinguifhed for want of Air : but they have only k^or^ prox.med. Jedg to let them fee their mifery, and fence to make them appre- ^''^itif allena ^^"-^^^ of their pain. And therefore will they pray with floods of ^ne. ''^ears, unexpreffible Groanings , deepeft Sighing, and trembling JoyntSjto be delivered from their fears. 5. They arealfo apt after cafe of their troubles, to have frequent returns : What difpofition (allthefe things being confidered; can be more exadly ftiaped to ferve Satans turn? If he would have Men to believe thenforfi of themfelves, he hath fuch imaginatwns to work upon, as are already misftiapen into a deformity of evil furmifing. Would he terrifie by Fears,or dijiref by Sadnefs > he hath that already^ and 'tis hut altering iheObjed f which oftentimes needs not, for naturally the ferious Melancholick imploys all his Griefs upon his iiippofed miferable eftate of Soul ) and then he hath Spiritual diftrefs. Would he continue them long under their fbrrows, or take them upon all occafions at his pleafure, or ad them to a greater height than ordinary? Still the Melancholick temper fuits him. This is fufficient for caution, that we take fpecial care of our Bodies for the preventing, or abating of that Humour, by al'i lawful means, if we would not have the Devil to abufe us at his will. 6. Sickfiefs^ or Veath-Bed, is another folemn occafion, which the Devil feldom miifeth with his will. Death is a ferious thine it reprefents the Soul and Eternity to the Life. While they are atadiftance, Men look flightly upon thefe, but when ther ap- proach near to them, Men ufually have fuch a fight of them, as they Chap. 8. Nairn's Xemptatioits* 3 4;r they never had before. We may truly call Sicknefs and Death- Bed, an hour of temptatiofi, whkh Satan will make ufe of with the more mifchievous indullry, becaufe he hath but a Jhort time for it. That's the lafl Confiidt, and if he mifs that, we are be- yond his reach for ever. So that in this cafe Satan incouragetfi himfelf to the Battel, with a mw^ or never. And hence we hnd that it is ufual for the dying Servants of God, to undergo itioft ftarp Encounters j then to tell them ( when the Soul is about tb loofe firom the Body ) that they are yet in their Blood, without God, and Hope, is enough to affright them into the extreameji Agonks j for they fee no time before them anfwerable to (b great a n>ork^^ if it be yet to do. And withal, they are under vaft difcouragments from the wearineft and pains of Sicknefs, their underftandings and' faculties being alfo dull,and ftupified j fb that if at this laft plungejGod fliould not extraordinarily appear to re- buke Satan, and to pluck them out of thefe^re^/ Waters (as he often doth, by the fuller interpofition of the Light of his Face, and the larger Teftimony of his Spirit ) after their long and com- fortable profeffion of their Faith, and holy Walking, their Light would he put out in Varknefs^ and they would lie down in Sorrow, , Yet this I muft note, That as defirous as Satan is to improve this occaCon, he is often remarkably difappainted, and that wherein he Citmaybe) and we would leaft exped, I mean in regard of thofe, who through a timerous Difpofition, or Melancholy^ or upon other Accounts, are C as I may fo fay ) aU their life-timefhb- jeCi to Bondage i thofe Men who are ufually exercifed with frequent fits of Spiritual Trouble, when they come to Sicknefs, Deaths- Bed, and fome other jiagnlar occaftons of trouble , though we might fufpe(^ their fears would then be working, if ever i Yet God out of gracious Indulgence to them, (confidering their Mould md Fajhion, or becaufe he would prevent their extream famtingv #c. } doth meet them with larger Teftimonies of his Favour, hi^er Joys, more confident fatisfa6tions in his Love, than ever they received at any time before j and this to their ■wonder, their high admiration, making the times which they were wont to fear mojij to be times of greateft Confoldtion. This Obfervation I have grounded, not upon one or two Inftances, but could produce a cloud of Witnelfes for it. Enough it is to check our forwafdiedxs of z future evil day, and to heal us of a fighing .Diftempeiy^ while we aiHidt our felves with fuch thoughts as thefe; 7; -^ "^tmtiit of . #aft. ^H. tllete i' If 'tJoave fo many fears in Healthy hoiv Jhall I he abkta gp . through the valley of thejhadow of Death. <' 4.1 have one thing more to add, for thefe difcovery ofthefe Spi- : ritual Troubles, and that is to ftiew you the Engines by which Sa- tan works them, and they are thefe ^jv^, Sophijtry^ znd Fears, . I . As to his Sophijiry^ by which lie . argues the Children of God into a wrong appreheniion of thtmfelvcs, it is very great. He ■: hath a wonderful dexterity in frammg Arguments againft their Peace, he hath variety of flirewd Obje(^ions and fubtile Anfwer^, to the ufual Repl.es, by which they feek to beat him oif. _ There is nota Fallacy by which a cunning Sophijier would feek to entan- gle his Adversary in Difputation, but Satan would make ufe of it i as I might particularly fhew you, if it were proper fur a com- mon Auditory. Though he hath fomuch impudence, as not to blulh at themod fUy contemptible Reafon that can be offered h not- withftanding he hath alfo To much wit as to urge C though never true^ yet j always probable Arguments. How much he can pre- vail upon the beliefs of Men, in cafes relating to their Souls, may- be conjectured by the fuccefs he hath upon the anderfiandings o£ Men, when he argues them into Errour, and makes them believe alyei We ufually fay C and that truly ) that Satan cannot, in any cafe, /or-ee us properly to con fen t i yet confidering the advan- tages which he takes, and the ways he hath to prepare the Hearts of Men for his impreilions, ' and then his very ^xeat fubtilty in difputmg, we may fay that he can fo order the matter, that he Will feldom mijs of his aim. It would be an endlefs work to gather up all the Arguments that Satan hath made ufe of, to prove the Condition, or State of God's Children to be bad : But that I may not altogether difappoint your expedations in thaif thing, I fhall prefent to your view Satan's ufual Topickj", the Common-places, or Heads unto which all his Arguments may be reduced. And they are, I. Scripture abfifed^s^nd perverted. ' His Way is cot only to fug^ ■ge^i that they are Unregenerate, or under an evil frame of Heartj but to offer proof that thefe Accufations are true. And becaufe he -;ha h to do with them that profefs a belief of Scriptures, as the Oiacles of God, he will fetch his proofs from thence j telling them that he will evidence what he faith from Scripture. Thus fometimes he affaiilts the weaker unskilful fort of Chriflians, T^/^o^ art not ^ ^ Child of Ggd.: for they that arefb^are Enlightned, tranjlated from fhm^Var^nefr^ thiy are the Children of the Light'', hm thovi an a por^ ignorant.^ dark^^ blind CreaturCy and therefore no Child of God, Sometimes he labours to conclude the like, fxoni the Injirmities of eo^'^s; Children, abufing fo this purpofe, that of i John^. p. Me that PS horn of God^ doth not commit fin. And, He cannot fm hecanfe he is born of God, Thus he urgeth it. Can any thing be tmre plainly and fully ajferted.^ Is not this Scripture.^ Canji thott deny thU ? Then he purfues. But thm finneji often^ that is thim ffivH complaint againjl thy felf thy Confcience alfq bearing witnefs id the^rptth of th'ps Accafation'f therefore thou canji be no Child of Gsd, Sismetiiftes he/j/^jw upon ispords that are ufed in divers fenfes, Ca ^t Engine for the Devil to work by) for what \s true in one fen(e, Will be falfe in another i and his arguing is from that which ; is/r«e, to that which is fal£e. I remember one rhat was long racked with that of KfZ/Ja i. 8. The fearful and unhelieying^ 6cc. jW/ have their part'in the Lake\^ which burns mith' Fire and Brimjione; From whence the Party thus- argued: The propofion is *me, be- caufe*tis. Scripture, and I cannot c/e/zy the AfTumption. Fearful-. lanij- becauje I am doubtful of Salvation '■i and unbelieving I am for I cannot believe that I am Regenerates or in a fi ate of Graee^ and therefore! cannot avoid the Conclufioa, .To the fame purpofe he dif^ putes againlt forne, from i John 4.. i8. 'there is no fear in lovely but ; perfe^ love cajleth oui fear -■) but, thou artful! of fears ^ therefore thoit lovejinotGod, .. Sonnetimes he makes. ufe of thofe'Scriptures, that : fnake the prevailing degree oi our love and refpedls to God, above the World,and the things of ^this Life,tD be^^he Charaii^ers of true Grace i as that of J^hn^: ' If unyhMmJovejtkA Worldi: the love of the Father k not inhiM': And > that of 'Chri|l:^ Jf-ia Man love any thing more than Me, heUnotti^onhynf Me:, hethat forfak^s mt all^for Me, €mnot he my Vifcipk^ &c, ^ Then he urgeth upon them their love of theWorld, and ^^iia^iJlfzw^tte^to part with: their, Efktesi. and fo beings the Condulion tipoh them. JnJJaiaces might fee, ii'fHnke, kithy thefe y-ou mayiiijdg /of fhe reii hskmm'^ fi^ft Qur %)2 upotthi^jiikihy^ in mahaging his Arguments againft mien. i. Be groui^cls his Arguments oy« Scfipture. becaufe that hath <2?^^/jor/fy with it, and the very troubled; Confcience hath a reverence to it, 2. H'e always y«/>i' his -Scriptures, which he thus cites, to that wherein the^Confcjericens^^ia^^ tender : .if there bie. .aiiy thing that afbrf^s thaPtCr 'd^'J^fikn^'m'< fear, he\wall.;be fure iGrcbufe fuch in; Aifoif» ou't of - th^ i ^fiw- .©f .Sen^imes, as will d^re(f tly hit 350 Z%ttMilt6f Part.IL the Marki 3. Though m the citation ofScripture^ he always ; urgeth a fenfe which the Holy Ghoft never intended : Yet there will be always fomething in thofe Scriptures which he makes ufe, of, which in words at leaft, feem to favour his Conclufion > as ap- pears in the Inftances now given. For when he would conclude a Man not to be a Child of God becaufe of his Ignorance, fome- thing of his Argument is true > it may be the Man is fenfible that his knowledg is but littk^ compared with the meafures which fbme others have^j or that he is at a /»/>, or confufed in many Dodrinal points of Religion j or hath but little experience in many Pradtical cafes, &c. This, as it is true, fo is it his trouble ». and whilft he is poring upon his defe6t, Satan claps an Arrefl upon him, of a far greater Debt than God chargeth upon him, and from Scriptures that fpeak of a total ignorance of the Fundamen" I ?^/j of Religion, C as that there is a God, thatChrift JefusisGod and Man, the Redeemer of Mankind by a fatisfad:ion to Divine Juftice, &c, ) Or of a vpilful ignorance of the vporth of the prof- fer of the Gofpel, or its reality ( which is dilcovered in the refufal of the terms thereof J) he concludes him to be in a ftate of Dark* fiefs : whereas the Ignorance which the Man complains ofjis not the ignorance which thofe Scriptures intend. So in the next Inftance, vthe ^//x which a Child of God complains of^. are thof^pf daily Incurfion^ which he labours and ftrives againft j but that C(?/««z/f- iing ^« mentioned in the Text, hath refpe<5l: to the Gnoftkk^^ who taught a liberty in finning, and fancied a KighteouJJiefs con- ■iiftant with the avorved practice of Iniquity : Hence doth John^ ^^<]\:)hnj.'J, diredly hcc their Opinion, in thefe terms, Iii*?/e Children Jet no Man deceive yoU') he that, doth Righteoufnefs k righteous. And, He that is horn of God neither doth, not can, avouch a liber- ty ofjinning^ it being contrary to the Principles of the New Na- ture. So that the mifearriages of Infirmity which the Child of (God lament^s in himfcJ£; are not the fame with that of the Text, upon which Satan grounds the Accufation. The like may be ■faid of the third Inlhnce, from Rev, 21. 18. The threatning there is againfi: fuch z fear to lofc the , comforts of the World, that they dare not believe the Gofpel to be true, and accept it ac- cordingly: which is nothing to thofe fears and doubtings that may be in a Child of God, in reference to his Happinefs. Thus in all the reft, the Fallacy. lies in mifapplying the Scripture Cto fuit themtothat wherein the^Confcience is tender^ under a fenfe which which was never intended by them > yet in another {enfe, the thing charged upon the Gonfcience is true. 4. Yet is Satan fo fubtile, that when he difputes by fuch Fallacious Arguments, he chiefly endeavours to draw off the defendants Eye and confide- ration, from that part of the Argument wherein its rpeaJ^efi lies ( which in this cafe, is always in the abufe of the Scripture to a wrong fenfe}> this he doth, partly from the advantage which he hath from the reverence that they carry to Scripture, they be- lieve it to be true, and are not willing to fujpeQ the fenfe j and many are fo weak, that if they ftiould, Satan is Co cunning that he can eafily haffe them in any diftindtion that they can make. And partly from the fenfe they have of that whereof they are ac- cufed, they feel themklves fo fore in that place, (and for that very end doth Satan dired his Scripture to hit it) that they te^ dily taki it for granted, that the hinge of the Controverlie turns upon it, and that the whole Difpute refts upon it. Now Sa- tan having thefc fair advantages, by a further improvement of them, hides the weaknefs of his Argument. For, i. He takes that fenfe of the Scripture (in whichhemilappliesit j for grant'' ed, and that with great confidence, making as if there were no ^ doubt there. 2. He turns always that part of the Argument fj them, which they can leaji anfwer, preffing them eagerly with the matter of charge (which they are as ready to confeB, as he is toaccufethemof) and dggr^z/<«*i«git very bufily. And becaufe the unskilful have no other direSion for the finding the Knot of the Controverfie, than Satan's bufle, ( though he, like the Lap^ wing, makes thegreateft noifewhenhe is furtheft from hisNeft,on purpofe to draw them into a greater miftake J they loo}^ no fur- ther--, and then not being able to anfwer, they are (oon caft, and ftriking in with the conclufion againft themfelves, they multi- ply their Sorrows, and cry out of themfelves as miferable. 2. Another piece of his Sophiftry, is the improving certain falfe Notions ( which Chriftians of the weaker fort have recei- ved ) as proofs of their llnregeneracy , or bad Condition. As there are Vulgar Errors concerning Natural things, fo there are Popular Errors concerning Spiritual things. Thefe miflakes, in a great part, have their Original from the Fancies, or Mifappre- henfions of unskilful Men. Some indeed have (it may be) been preached and taught as Truths, others have rifen ( without a Teacher) from meer Ignorance, being the conclufion sand fur- Ebb mifes 55^1. ZXtmiitOf Partir. miies which weak Heads hav^ framed to themfelves, from the Sayings, or Pradiices of Men, which have not been either fo ckared ttom the- danger of miftake, or not fo dijiin^ly apprehend- ed as was necefltary. Thefe falfe Inferences once fet on foot, are ir^^/V/fo;?^//y handed down to others, and in time they gain (among- the fimplej) the opinion of undoubted Truths. Now where 0yer Sitan finds any of thefe that are fit for his purpofe Cfor to be fute whatever miiiake we entertain, he will at one time or other cafi it in our way ) he will make it the foundation of an Argu- ment againft him that hath received it, and that with very great advantage. For a fol(hood in the Premijes^ will ufually produce a falfliood in the Conclufion, And thefe falftioods being taken for granted, the Devilis not put to the trouble to prove them i[ tijten he can but exactly fit them. to fomething in the" party, whick he cannot deny, he forthwith carries the caufe, and condemns him by his ownconcejfions^ as out of his awn mouth, 'Tis fcarce poiTible to number the falfe Notions which are al- ready entertained among Chriftians, relating to Grace and Con- verfion,n?uch le{s thofe that may afterward arife. But I (hall mention fome that Satan frequently makes ufeof^ as grounds of ©bjedion. I. 'Tis a common apprehenfion among the weaker fort, that Gonverfion is alrvayy accompanied with great fear and terroun This is true in fome (as hath beenfaidji and thoughnoneof the Pieachers of the Gofpel have afferted the univerfality of thefe greater meafures of Trouble , yet the People taking notice, that w^wj'fpeak of their deep humiliations in Converfioni and that feveral Authors h2i\-t fet forth the greatnefs of Diftrefs that fome have Seen caft into on that occafion, C though without any inten- tion of fixing this into a general Kuk ) havefrom thence fuppo- fed, that all the Converted are brought to their Comforts through fhe- flames of Hell, Upon this mifiake, the Devil difquiets thofe that- hive, not felt thefe extream Agonies of Sorrow in themfelves j and 'tells them that it is a fure fign thsLt they are not yet Conver- ted. Though 'tis eafie for a Man that fees the falihood of the Notion, to anfwer the Argument , yet he thzt believes it to he tnus^ cannot tell what to fay, becaufe he finds he never was under fuch Troubles, and now he begins ijo be troubled becaufe he was not troubled ^e/wy, or (as hefuppofeth j not troubled c«^/ij^^. 2, Another 2. Another falfe Notion is. That a Convert can give an ac- count of the time - and manner of his Converfion. " This i§;tru6 in foMe, as in Paul^ and fome others, whofe Change hath been fudden and remarkable, though in many this is far otherwife i who can better give account that they are Converted , than by wh^Lt Steps, Degi^eef, znd Methods, they were brought to it. Biit if any of thefe receive the Notion, they will prefently find that Satan will turn the edge of it againft them,and will tdl them that they are not Converted, becaufe they cannot nominate the time when, nor the manner how fuch a Change was wrought. 3. Some take it for granted, that Converfion is accompanied with a remarkable meafwe ofGiftsfor Prayer and Exhortationi and then the Devil objects it to them. That they are not Converted, becaufe they cannot Pray as others, or Speaks of the things of God fo readily, fluently, and afF€d:ionately,as fomfe others can. Thus the poor weak Chriftian is baffled for want of Abilities to exprefs himfelf toGodandMen. 4. Falfe Notions about the nature of Faith, are a fad ftutubling- Block to feme. Many fuppofe that Saving Faith is a certain he- lief that our Sins are Pardoned, and that ivejhall be SaVedh making Faith and Aflurance all one. This miiiake is the deeper rooted in the Minds of Men, becaufe £bme.have dire6l:ly taught Co, and thofe. Men of Eftimation ^ whofe words are entertained with gireat Reverence by well-meaning Chrifliians. For whomi not- witManding, this may be pleaded in excufe, that they have ra- ther defcribed Faith in its height, than in its loiveji meafures. How ever it be, thofe that have no other undaftanding of the nature of Faith, can never anfwer Satan's Argument, if he takes them at aiiy time at the advantage of fear, or doubting: For then he will difpute thus, F^if^ if a belief that fins ate Pardoned, but thou ioft not believe this 't therefore thou hafi no Faith, Oh, whatnum* bers of poor doubting Chriftians have been diikefied with this Argument ! 5. Some take it for a truth, that gromh of Grace is alwayf vifihk, and the progrefs reitaarkable. And then becaufe they can make no Inch difcovery of themfelves, the "Devil concludes their Grace t6 be counterfeit and hypocritical. d. Of like nature d.teibmtmi(iaken figns of true Grace, as that true Grace ftars God only for his Goodnefs, And then if there be any apprchenfion of Divine Difpleafure impreifed upon the Heart, B b b 2 though 554 ZSCVtmkdf Part It though upon the neceflary oecafion of mifcarriage, they through the Devils inftigation, conclude, that they are under a Jpirit] of Bondage^ and their fuppofed Grace not true , or not genuine at leaft i according to that di^ofitign which the Netv-T'efiament will furnifh a Man withal. 'Tis alfo another miftaken fign of Grace : That it doth dired: a Man to love God fingly for himfelf, .with- out the leafi regard to his on>n Salvation ; for that, they think, is but Self-love. Now when a Child of God doth not fee his love to God fb difiind^ but that his ort^n falvation is twifted with it, Satan gets advantage of him, and forceth him to caft away his love as adulterate and felfijh. Like to this miftake ( but of an higher ftrain ) is that of fome, That where Grace is true, 'tis fo carried forth to honour God, that the Man that hath it, can de- HtcGodmay he honoured, though hejhould be damned, God doth not put us to fuch Queftions as thele, but upon fuppofition that this is true j the grace of moft Men will be fliaken by the Obje- ^ion that Satan will make firom thence > he can and will prefently put the miftaken to it, Canji: thou fay thou art mlling to go to HeV^ that God may he glorified? If not, where is thy Or ace. ^ From fuch miiiakes as thefe, he difputes againft the holinefs of the Children of God j and 'tis impoflible but that he ftiould carry the Caufe, againft thofe who grant thefe things to be true. Satan can unde- niably (hew them, that their Hearts will not anfwer fuch a de- fcription of a Convert, or gracious Heart, as thefe. falfe Notions will make. So long then as they hold thefe Notions, they have no relief againft Satan's Conclufionsi no comfort can be admi- niftred, till they be convinced that they have embraced Miftakes for Truths. And how difficult that will be in this cafe C where the confidence of the Notion is great, and the fufpition ftrong, that the defed is only in the Heart ) hath been determined by fre- quent experience already. 3. The third piece of Satan's Sophiftry, from whence he rai- fcth falfe Conclufions, is hisntifreprefentation of God» In this he diredly crofTeth the deflgn of the Scriptures, where God in his Nature, and Dealings is fo fet forth, that the Weakcft, the moft Afflided and Toffed, may receive incouragement of Acceptance, and of his Fatherly Care over them in their faddeft Tryals. Yet withal, left Men fhould turn his Grace into Wantonnefs, and embolden themfelves in fin becaufe of his Clemency, the Scrip- tures ibmetimcs give us lively defcriptions of his Anger againft thofc - Chap. 8. Nairn's Xeiii ptAtions. j 5 5 thofe that wickedly prefume upon his Goodnefs^ and continue Co to do. Both thefe Defcriptions of God (hould be taken ioge~ ther, as affording the only true Reprefentation of him. He is fo gehfle to the humbled fenfible Sinner, that He mil not break^their hrmfed Keed, nor quench their fmoking Flax. And fo careful of Health, that ( for their recovery ) he will not leave them altoge- tberuN^miJhedi nor fuffer them to ruine themfelves by a Surfeit upon worldly Comforts j yetrviththefrorpard he n>ill Jhevp himfelf frovoard^ Pfal.i8.2<5. And, As for ftech as turn afide unto their crooked ways, the Lord Jhall lead them forth rvith the vpork^s of Iniquity, Pfal. 125.5. He will fut out the Candle of the wicked, for he fets them in flippiry places : So that they are cajh dovpn into Dejim&ion, and brought into Defolation as in a moment j they are confumed rvith Terrours, Now Satan will fometimes argue againft the Children of God, and endeavour to break their hopes, by turning that part of the Defcription of God againft them i which is intended for the difmounting of the confidence of the Wicked, and the bring- ing down of higH looks. By this means he wrefts the Defcrip- tion of God to a contrary end, and mifteprefents God to a trem- bling, afflicted Soul. This he doth, u By mifi-eprefenting his Nature : Here he reads a (blemn Lc- he laughs at their Calamity ■, he mocki rphen their Fear comes j and therefore thou hafi no caufe to thinks that he tviU hear thy cry y though thoujhouldeji maks many Trayers, It can- not befuppofed that he will incline his Ear, ^Tis his exprefs Deter- mination, that if any Man regard iniquity in his Heart, the Lord will not bear his Prayen This, and a great deal more will he fay. And while Satan fpeaks but at this rate we may call him modeft, becaufe his Allegations are in themfelves true, if they were ap- plied }^^ MXuatikbf .Partii. lied "rightly. Sometimes he will go further, and plainly hlye God, fpeaking incredible falfhoods of him : but becaufe thefe properly appertain to an higher fort of Troubles, of which I am nexttofpeak, I ftiall not hear mention them. However, if he ftopshere, he faith enough againft any Servant of God, that car- ries an highfenfe of his unworthinefs. For being thus brought to the view of thefe aftoni[hing Attributes, he is daftied out of Countenaiice, and can think no other , but that 'tis very unlike-' ly, ih^x. founivorthy a Sinner fhould have any intereft in fb Holy a God. Thus the Devil aifrights him off, turning the i^rong jide of the Defcription of God to himi and in the mean time hiding that partof it that fpe^s God's wonderful Condefcenfions, inh- finite Compaffions, Unfpeakable readinefs to accept the humble brokea-hearted. Weary, heavy-laden Sinner, that is pralkate at his Foot-ftool for Pardon. All which are on purpofe declared in the Defcription of God's Nature, to obviate this Temptation, and to encourage the Weak. - 2. He mifreprefents God in his Brovideace, If God chaftile his Children by any Afflidion, Satan perverfly wreftsit to a bad Conllrudion 5 efpecially if the Aifli6tion bej^^rj?, or feem to be above thdx ftrength, or frequent^ and moli of all if it feem to crofi their Hopes and Prayers •. for then he argues, T'hefe are not the chajiifements of Sens ; God indeed will vifjt their T^ranfgrejfions vptth Kods.j but his dealing with thee is -plainly of - another natute^ for he hreaketh thee with his T'empefis.And xvhereas he corretfs'his Sons thatferve him in meafure^thou art bowed down with thy trouble to difirefi anddifi pair : but he will lay no more upon his Sons than they are abh to bear^ he will not always chide his Servants j but thou artafjlidled every Morning* Andbeftdes^ if thou wert pure and upright^ furely now he would awakg for thee^ and make the habitation of thy Kighteoufnefiprofperoits : for to ■ .bis Sons he faith ^ Call upon me in the day of trouble^ I will deliver thee\. md thou Jh alt glorify me. PfaJ. 50. 15. Hence comes thecomplaint: of many, that they are not regenerated, becaufe they think God^ deals not with them as with others. Oh! fay they, we know God chajiifeth every Son whom^ he receiveth : but our cafi\is every way different^ from theirs^ ourSr.ouhles are Plagues, not Rods^ i our cry is not heard^ouf prayers difiegardedy our jirengthfailethus^ our Hearts pet againii the- Lord, fb that not only the nature and quality of our-Affetiions, but the frame /if our heart under them, in not enduring the burthen ( which is, ,the great CharaUer qf the chajHfemefit ofSms^ Heb. 12.^ 7. J plainly .. [ evinceth. chap, 8. ^atm'8 Xtmptations. 3 57 pjtnceth that we are under Gods hatred^ and are not hh Children, ■This Objedion, though it might feem eafy to he anfwered Ky ,thoIe that are not at prefent concerned, yet it will prove a diifi^ cait bufinefs to^ thofe'that are under the fmart of Affiididns. How jivucha holy and wife Man may be gravelfd by it^ you may fee in ffal. 73. where the Prophet is put to a grievous plunge upon this veryobjecStion, ver. 14. alltheday longhavelbeenplagmd^andcha-^ jhifid every Morning. ■ And yet in all this Satan doth but play the Sophifter, working upon the advantages, which the wdrfz/re of the afflidion, and the f£»/j?er of Mens Hearts do afford him. For i. AfSidions are a %XG2itdepthy one of theTecmj- of God, fo that 'tis hard to kno\v what God intends by them. 2. Theew^of the Lord, is not dis- covered at firfi, but at fome diftance, when the Fruits thereof be- ■ gin to appear. 3. The> mind of the afflided cannot always pro- CQcd regularly in making a judgment of God's defign upon them ; . dpecially at firft when 'tis fiomded by the affault, and all things , in, canfitfm^ Faith is to feek, Patience awanting, and Love ftag- geringi after it hath recollected it felf,- and attained any calmnefi^ tofitit fordtreyiej^ofthe waysofGod, and of the Heart, it is better enabled to fix fome grounds of Hope. Lam. 3. ip, 20, 21. , Ihklrecalltomy Mind^ therefore have I Hope, 4. Afflictions have , a Light and a Dark^Cide^ and their appearances are according to om pojiure in which we view them : as fome Pictures, which if we , look upon them one way^ they appear to be Angels, if another way, they feem Devils. 5. SomeMen ift Affliction do only bufy themfelves in looking upon the dark fide of Affliction. Their difpofition (either through , natural timeroHfneli.j or ftrongimprejjions of TemTpta.tion) is only to meditate terrours^ and to furmife evils. Thefe Men out of the Crofs, c^n draw nothing but the Wornavood and the Cr^if'^ while, others, that have another Profped: of them^ oblerve mixtures of M^rcy and Gentlenefs, and do melt into fubmiffion and thanlc- fulntfs. Thefe (confidered together) are a great advantage to Sa- - taHindifputing agaiplt the peace of GodsaffliCted Children, and ■It often tails out, that as. he doth mifreprefent God's defign, fo do they (i^ijged by Temptation) upon, that. account >w/VjWge them- - felyes. ; 3. He al(b mifieprefents God in the works of hU Spirit h if God ' withdraw his countenancci,: or by his Spirit fignifi.es his difplea- furq . 35 S ZXtmiUOf Part II. fure to the Confciencesofany, if he permit Satan to moleft them with Spiritual Temptations, prefently Satan takes occafion to put his falfe and malignant interpretation upon all; he tells them that Gods hidinghisTsiCe is his ceding them off, that thQthreatnings fignified to their Confcience, areplain c/ec/^r^^ia^j that their pj-e- fent ftate is Wrath and Darknefs. That Sztzns tnolefiationi by Temptations, (hew them to be yet under his parser j that the r^wp- z/rf/ of their former Peace, Joy, andfenfible delight which they had in the ways of God, is beyond contradidion, an evidence that God hath no delight in them, nor they in him > that their Faith was but that of Temporaries, their Joy but that of Hypocrites, which is only for a moment. How often have I heard Chriftians com- plaining thus ? TP^e cannot he in ajiate of Grace, our Confciences lye under the. fenfe of Gods dijpleafure, they give tejiimony againft us, and j3?ekfforv that tejiimony is true, forrpefeePit, 'tis true, time n^as rvhen jve thought xpehada delight in Hearing, Praying, Meditating, butnovp all is a burthen to us, we can relifh nothing, vce can profit nothing, rt>e can remember nothing: timexvas tvhen T^e thought tve had affltrance, and our Hearts rejoycedin its\ fometimes rve havethought our Hearts had as much of Peace and Comfort as they could hold, noiv allvs vanijhed and tve are under fad fears: if God had had a favour to us, rvould he have dealt thus ja?ith us ? Thus are they cheated into a belief that they never had any Grace > they take all for granted that is urged againii them : they cannot confider Gods defign in hiding his Face, nor yet can they fee how Grace acts in them under thefe complainings j how they exprefs their Love to God in their defires and pantings after him, in their hewailing of his abfence, in abhorring and condemn- ing themfelves, &c, but their prefent feeling, (and an Ar- gument from fence is very ftrong ) bears down all before it. Tkus doth Satan frame his Arguments from mifi-eprefentati- ons of God, which (though a right view of God would eafily an- fwer them, yet) how difficult it is for a Perfbn in an hour' of Temptation to difpel, by a right apprehenlion of the ways of the Holy God, doth abundantly appear from VfaL^j, where the cafe oiAfaph (or whoever elfe he wasj) doth inform us I. That 'tis ufual for Satan, for the difquieting of the Heartsof Gods Children, to offer a falfe Profpe^ of God. 2. That this &verae>helms their Hearts with grief, ver, 3 . 3 . That the more they ptrfift in the profecution of this method, under the Mifis of Pre- judice^ Ghap. 8. ^titm's Xtmptations, i^ judice^ they fee the left, being apt to mifconftrue evei;y thing in ^ God to their difadvantage, ver. ^, I remembred God, an^ was trou- bled. 4. Thereafonofallthat trouble lies in this, that they can enly conclude wrath and defertion from God's carriage toward them. 5. That till they look upon God in another method, and takeup better thoughts of him and his Providences, even while they carry the appearance of Severity, they can exped no eafe to their complainings. For before the Prophet quitted himfelf of his trouble, he was forced to acknowledg ^iir »«ij^^i^e (ver. 10.) in the mifconftrudion he made of his dealings, and to betake him- felf to a refolve of entertaining better thoughts of God,t/er. 7. Hi$ Interrogation, Will the Lord eafi off for ever, 6cc? (hews indeed whathe did once think, being milled by Satan, but withal that he would never do fo again. Will the Lord cajl off for ever ? Is not here the Voice of a.defpairing Man ? but of one that through!bct- ter information hath rectified his Judgment, and now is refolved ilrongly to hold the contrary to what he thought before, as if he fliould fay, '27/ notpojfibh that itjhould he fo, he wiU not caji off for ever, and Infill never entertain fmh perverfe thoughts of God any morei, 6, But before they can come to this, it will coft them ibme pains and ferious thoughts i 'tis not eafy to break thefe Fetters, to anfwer this Argument i but they that will do fo, muft a^pal froiri their prefent fence, to a conliderationo/*^e z](7«e/ of thefe dealings upon other Perfons, or upon themfelves at of^er times : for the Pro- phet, ver. 5. confidered the days of old, and the years of ancient times i and ver, 6, he alfb made ufeof his own experience, calling to re- membrance, that after fuch dealings as thefe, God by his return of idiwom ^z:vth\m Songs in the Mght. ^ 4. Another common, head from whence this great Difputant dothfetchhis Arguments againii the good condition and ftate of God's Servants, is their /iw^wi/wi/cf^rri^^e/. Here I fliall obferve i:wo or three things in the general concerning this, before I Ihew hqw he draws his falfe Conclufions from thence. As, / I*. Thatwithakindof /eig«ei ingenuity, he will grant a diffe- rencebetwixt Sin and Sin, betwixt Sins reigning, and not reign- ing ) Sins mortified, and not mortified i betwixt the Sins of the Converted, and the Unconverted : and upon this fu'ppofition he ufually proceeds. He doth not always (except in cafe of great Sins ) argue wj^nt of ^eg^eneratipn from e^e, Sm for that Argu- - ' ■■ V i ■ . ■'. ■ ■'" ' ICcc •■;,'/'■ r ^"'' "'" menti inent V fhtfUa Sin, therefore thou art not a Convert, would be ca- fily anlwered, by one that knows the Saints have their imperfe- ^i'onS but he thus deals with Men : Tbefe Sins vphermf thm art gftitty, are reigning Sinty fuchas are inconfiftent with a converted cftate, arid therefore thou art yet unregienerated; 2. Hi^|)rodiLic^thufually for the backing of his Arguments, fuel* Sbipture^asdd fm/yreprefent the Hate of Men unfan&ified-% bat thkri his labour is to naake the Parties to zp^tzx fuitabh to the de- fcri prion of the Unregenerate. Andtothatpurpofe he^^r^y^ifey all' itheirfdilifegstO them i he makes fcvere enquiries after all their Sins, and if he can charge them with zny noforious crime, he lays load upon that, ftill concluding that a Regenerate Perfon doth' not fiift^t fuch a rate as they do, 5.. This is always a very diffrnk cdiky 'tis not eaiy to anfwe* the bl^efens that he will urge from hbncet for i. if there be this real guilt of any grievous or remarkable fcandal which he ob^ jeds, the accufM Party (though never fo knowing, or (former- l^) never Ib^holyJ will be hardly put to it to^determine any thing in favour of his ettate, 1. The FiaS cannot be denyed* 2. The Scripture nominates particularly fuch offences, as render a Man uriiit for the Kingdom of God. 3. Whether in fuch cafes, Grace be not whoHj lofi:,is ia qnejiion in which altare not agreed. 4. How- ever it will be very doubtful whether fuch had ever any Grace, The Scripture hath given no- note of difference, to diflinguifh betwixt a Regenerate and Uriregenerate Perfon, In the aSfs of Murther, A* dultery, Fornication, e^c. It doth not fey the Regenerate commits^ an ad of grofs Iniquity inthUtmnner, the Unregenerate wi^^*, and that there is a vifible diflindion betwixt the one and the^B' tllar, relating to tht^tvery A&s» And whatever may be fuppo- fed to be the /i»B^<»j'^ Workings of Grace in the Soul, while 'tisre- duced to Co narrorv a compafs, as a fpark of Fire raked up in Afhe^ yet the n^cfgi^j of prefent guilt upon the Soul Cwhen 'tis charged homej) will always]:to//c it toward ihtwotji apprehenfions that can be made concerning its flate. Fbrmetz^jskoi Holinefs will be difowned under the notion of HypoCrify* or if yet owned to be true, they will beapt to think that true Qracemay be tmerlyli^^ Frefent ads oftSrace they can fee none, (bthat only the after'-aCf^xti Repentance caii difco vef that theire is yet a being and lifeof Grace iri them, and' iijif then they can, never anfwer Ssttans Argument Itoni great Sins. But, 2 . In thi; nfual infrnutiir of God's Childien. the the cafe is notfamjy. For the Scriptures give itifeinces of fome, whofeConvfitfationsGould not be taxed with any notorious e- VJls > who though they were wm«^giCi«^^ow dfGody yet were not of the Kingdom of God : a freedom then from gteatSinf, isnot pleadable, as ^nmdauhted mar}{.o£ Grace* And if others th^t^Q not converted^ may have nd greater infirmities than Ibme *^<«f/ii^ the <5?(pr^«ce betwixt the one and the other muft de- pend upon the /c^^cf Powers of Grace, giving check tothefe infir- noities, and flriving to mortifythem : And this will be an wm- tate queftion. The Apoftle, Ram, 7. i $, notes indeed three diffe- rences betwixt the Regenerate and Unregenerate, in this cafe of Sins of infirmity, i . Hatred o£ the Siii before the comrtiiffion of it i JPhat Ihate^that do T, 2 . KeluUanty inthe A& : what I rpoftld, that do I not, ^ DifaUomamx after the A&: that which I do, I allow not. Yet feeing natural Light will aflbrd fome appearances of dii> allowance, and relu(3:ancy, it ^ill ftill admit of further debate. Whether the Principles, Motives, Degrees and Smcefi of thefe firi* vings, be fijch as may difcover the Being and Power of real Grace. While Satan doth infift upon Arguments from the Sins of Be* lieyers, for the proof of an unconverted eftate, he only aims to makegood this point. That their Smsmeteigning Sins, andconfe* quently that they cannot be in fo good a condition as they are Wit- ling to thinks And to make their Sins to carry that appearance^ his conftant courfe is to aggravate them all he can: this is his de* •iign, ahd the means by which he would effe^ it. His great ^rt in this cafe, is to heighten the Sins of the Regenerate y; this he doth many v^ays. As, ', ■ J.. From the natme of the Sin committed, and the manner of Its commilTion : and this he chiefly labours,becau{e his Arguments from hence are more probable, efpecially confideringwhathe fix- eth upon ufually,is that which may moft favour his ConcluCon. A I . If any have fain into a great Sin, which a Child of God doth but r^r^ly commit^ then he argues againft him, thus: l^heythat are in Chrlji, do mortify the Fkjh with the Affe^ions and Lttjis, they caji ifobedience» Be not therefore part ak^t with them,have nofelhwpipwithfhe unfiuit' • - Gee 2 fitl 1^ %itil.tiUpt Part. II. ful t^orks of Dark^efi, Eph. 5 . ^, i i . But thou haji not put thefe atvay^ mr mortified them, Of thy prefent Sin doth tejiify- therefore thou art ho Child of Qvd. 2. If any do more than once or twite relapfe intb thefanQeSki, (fuppofe it be not fo highly (candalous as the for- iner) then he pleads from thence, that they are back;Jliders in Heart, that they YiZNt broken their Covenant with God, that.theyare in bondage to Sin. Here he urgeth, it may be, that of 2 Pet. 2.15^ 20. Ofvfhoma Man is overcome^of the fame vs he brought in bondage'-^ — i* Ihe Dog is returned to hU Vomit, 3 . Or if any have by any offence more remarkably gone againji their Knowledge or w'o/^^e^ their Con- fcience, then he tells them, that theyftn vpHfu^y^ that they reje^ tije Counfel of the Lord, that they are the Servants of Sin i for hii Servants ye are to rvhom ye obey. Rom. 6.1 <5. And that xvhere there is Grace though they may fall, yet it is Jiili againji their rviUs, %c. 4. If he have not fo clear ground to manage any of the former charges againft them, then he argues from iht frequency of their various mifcarria- ges. Here he fets their Sins in order before them, rah^s them alto- gether, that he may opprefs them by a multitude, when he cannot prevail by an accufation from one or two ads : and his pleading here is, T^hcu art nothing but Sin, thy thoughts are evil continuaVysthy n^vrds are vain and unprofitable, thy aSiions foolijh and tvick^d, and this in all thy imployments, in all relations, at aH rimes. What duty is there that is not negle&ed or defiled ? what Sin that is notfome way or other committed ? &c. Can fuch an Heart as thine be the Temple of the Holy Ghofi? For the 'Temple of the Lord is Holy, and his People are wafljed and cleanfed, &c. Thefe are all of them ftrong objecStions, and frequently made ufe of by Satan, as the complaints of the Servants of God do teftify^ who are made thus to except againft themfelves 5 If our Sins were but the ufual failings of the converted, rve might comfort our felves, hut ihey are great, they are hack^flidings, they are again fi Confeience, they are many i what can rve judge, but that we have hitherto deceived our felves, andthatthe worJ^ofconverfionis yet to do? The Objedtions that are from grc^f Sins, or from recidivation, or wdful violation of Confcience, do ufually prevail for fime time, againft the beft that are chargable with them i. they cannot determine that they are cori" verted (though they might be fo,; fo long as they cannot deny the matter of FaSi upon which the accufation is grounded i till their true repentance give themfome light of better information, they are in the dark and cannot anfwer the Argument. Jonah being im- prifoned prifbned in the whales Belly, for his ftubborn rebellion, atfirjf concluded himfelf a Cafi:- away; Jon. 2.4. Then I/aid lame aji out of thy Sight: Neither could he think better of himfelf, till upon his J^epentance^ he recovered his Faith and Hope of Pardon, Tet mil J lookjzgain toward thy Holy Temple, Yea thofe objet^ions that are rai- led from the mdtitude znd frequency ot lefTer failings, though they ^ may be atifwered by a Child of God, while his Heart is not over- Jhadorped with the Mifts and Clouds of Temptation, yet when he is confufed with violent commotions within, his Heart will fail him, and till he can bring himfelf to fomc compofure of Spirit, he hath not the holdnejlto aiTert his integrity. David was gravelled with this Objection, Pfal. 40. 12. Inmtmerahle evils have compajfed me about^ mine iniquities have tak^n hold upon we, Jo that I am not able to looh^ up j they are more than the Hairs on my Head^therefore my Heart faileth wie. 2. He aggravates the finfulnefs of our condition, from the fre- quency and violence oihis orvn Temptations. 'Tis an ufual thing for him to give a young Con\ej£tsJnce£ant onjets of Temptation to Sinr moft commonly he works upon their natural confiitution^ he blows- the Coals that are not yet quite extinguifh^d, and' that have grea- ter forwardnefs from their own inclination to kindle again > as*- Luft and Paflfion. The frrft motions oi^ the one^ Cthough it gone further, than thofe offers and rifingsupin the Heart, and is there. damped^ and kept down by the oppofing principle of Grace ) and' the occafwnal out-breakings of the other, (which he provokes by a diligent preparation of occ^jiort from without, and violent incitati-. ««/ from within ) furnifh him with fufficient matter for his inten- ded accufations 5 and fbmetimes (being as it were wholly neg^ ligent of the advantages which our tempers give him, or not be- ing able to tind any fuch forwardnefs to thefe evils in our Confti- tution, as may more eminently ferve his ends) he fatisfies himfelf tomoleflus with earned motions to any 5i«/indifferently v and all ' this to make us believe, that Sin is~ not crucified in us. Which, forne are more apt to believe, becaufe they obferve their Tempta- tions to thefe Sins, to importune, them ware, ^nd with greater ve- * hemency than they were wont to do before :: and this doth yet the- moreaftonifhthem,. becaufe they had high expe&ations that after their converfion, Satan would/all before them^ and their Tempta- tions abate i that their natures fhould be altered, and their natuTal- icLclinations to th.€fe Sins rvholly ceafi : but npw finding the con-- ;^ CreatiCe of fm.% tisxy, they are ready to cry out, (efpeciallywhen Satan violent^ buffets them with this obje(3:ion) TP^e are yet iu out Sins, and unUt "the dominion thereof s neither can it be that vpt are converted, hecaufe ^ find Sin more adlive and ftirring than formerly H 'ti^ rtotthenfierelymoh tified in us, but lively tindftrong. Though in this cafe it be very plain that 'temptations are only flrong, and Sin weak, and that Grace is faithfully ading its part againft' the Flefli, arguing, not that Grace is fb very weah^, but that Satan is more bufy than ordi* nary > « the Sins are not more than formerly, but the Light that diP- covers them more is ^eater, and the Confcience thit refentsthe ^Temptation is movG tender. Yet all this doth not at firft give eafe to the fears that are now raifed up in the Mind j they find Sin workingmxhcm, their fx^ed?<2Jw«/ of attaining a greater conqueft hnzfudden, and with greztet eafe,2ixedifa^ointed, (and the defire ©f-having much, makes a Man think himfelf poor} i and withal they commonly labour under fo much Ignorance, or " perverfe ere- dulity,, thsit th^y conclude thty <:onfefit to every thing which they are tempted to, infomuchthat 'tis long before thefe Clouds do va* •nifli, and theafflided brought to a right underllanding of them- felves* .. ,5. txotn £ome remarkable appearances oi God, doth Satan aggra- vate our finful condition. If God fliew any notable a'(3: of Fower, he makes the Beams of that ad reflet upon our unrvorthrnefs with a dazling Light. When Peter faw the Power of Ghrift in lending a great multitude of Fifties into his Net, (having laboured all Nigbtbeforeand caught nothing ) it gave fb deep an impreffion to the convidion of his vilenefs, that he was ready to put Chrift from him as being altogether unfit for his Blefled Society, Depart Cfaith he) from me, for I am aftnfnl Man, If God difcover the Glorious Splendor of his Hj/i«e/>, 'tis enough to make theholieft Saints (fueh as Job smdlfaiah) to cry out they are wW^e, being job 4i. ^. Men of uncleanLips, and to abhor themfelves in Vitji andAfhes. The l-fa. 6. 3. like may be feid of any difcovery of the refi of the Glorious Attri- butes of God. Of all which Satan makes this advantage, that the Parties tempted fliould have fb deep a confideration of their unworthinefs, as might induce them to believe, (as if it were by a Voice from Heaven} that Godprohibits them any approaches to him, and thiat they have nothing to do to take Gods Name with- in their Months. And though thefe renaarKable difcoverie? of God (either by his ads of Power and Providence, or by immei- diate diateimpreffions upon the Soul, in the height of contemplation) h^veotdimnly great efe^s upon thtHeRTts of hrs Children, but not of long continuance : yet where they ftrike ia with other At- miment J by which' they were already ftaggered as totheir Intereft hi God theytnightHy ftrengthen them,, and: are taken for no iks than Godsrown deter-mination of? the: quefiion againft. But this is not all the ufethat Satan makes of thent > foe from', hence he fometimes hath the opportunity to tzikmwmcufatms acdnftthem, and to tax them ^Nixhfarticd.tiwx of fome eminent ^varitsof God, efpeciallVfwchasthex have onfy heaidot, anct 3§<§' Z^n&tiUot Part-IL nort known perfonally. For fo they have only thoit Vert nes tC' prefented, without theh failings. Here Satan takes a liberty of declaming againft them : and though he could never fpare a Saint a good word out .of refpedt '■> yet, that others might be put out ' of heart and hope, he will commend the holinefs, ftric^nefs, care, conftancy of dead Saints to the Skies. And then he Queries, ArP ihoufnch an one? Ca,n(i thou fay thou art any thing lih^e tbem^or a hes' venly Heart, a holy Life^a contempt of the World^a zeal for God^forgood Work^, for patient Suffering ? &c. ( AH this while not a Word of. their Weakneffes}. Ihefe (faith he) were the Servants of the Moji High ; their Examples thou jhouldfl follovc, if thou expe&efi their €roa>/j, ' Had they any more Holinefs than they needed? And if thouhaji not fo, tnuch^thou art nothing* What can Humility, Modefty, and fenfe c^. Guilt, fpeak in fuch a cafe ? They go away mourning, their Fears increafe upon them j and what God hath (et before them (In the Examples of his Servants) for the increafe of their diligence, they take to be as a Witnefs againft them, to prove them Uncon- verted. 5. The laft part of Satan's Sophiftry, is to lefTen their Graces^ that fo he may altogether deny them. In this he proceeds upon fuch Scriptures, as do affert the Fruits of the Spirit > and urgeth for his foundation, that none are the Children of God, but fuch as are led by the Spirit j and that he that hath not the Spirit of Chrifi^ is ^noKe of hpf.' The necejjity of Faith, Love, Patience, Humi- lity, with the Fruits of thefe and other Graces, he prejfeth'^ but ftill in order to a Demonftration ( as he pretends ) that fuch are not to be found in thofe, whofe Gracious ftate he calls into que- ftion,' and confequently that they are not the Children of God. .The Rule hy which he manageth himfelf in this Difbute, is ' this : - jT^e more Graces are height ned in the Notions, that mufl give an aecount of their Nature land Beings'-, the more difficult it will be to find outitheir .Reality in 4he TraCtice of them. His defign then hath thefe two parts^ i,.; He heightens <3r^e in the Notion, or Abftrad, •ailhe can. 2. He l^ens it in the Concrete, or Pra&ice, as much as is pollible, that it may appear a very Nullity, a fliadow and not a fubftance. I (hall fpeak a little of both. - I. As to the jfr/? ./'^zrt of his Defign, he hath many ways by which he aggramtesGrSice in tke Notion. "Wfe may be fure if it lie iniiisi way, he will not fikk to give falfe definitions of Grace »' ;- -^ * '■ ' " ^ ^ "■'and chap- 8. Satan's Xtmpmions. j dj and to tell Men that it is^what indeed it is not. He is a Lyar,and " in any cafe whatfoever he will lie for his advantage, if he have hope his Lye may pafs for current 5 but he cannot always ufe a palpable Cheat in this matter, where the nature of any Grace is pofitively determined in Scripture, except it be with the Igtic-- rant^ or where the nature of Grace is made a bufinefs of Contro- verfie among Men. I will not make Conjediures what Satan may poflibly fay, in belying the nature of Grace, to make it fcem to be quite another thing than it is i but (hall rather fhew you the more ufual plaufible ways of Deceit which herein he exerci- feth 5 and they are thefe that follow. I. As the fame Graces have different T>egrees in feveral Per- fons, and thefe different Degrees have Operations fuitable ; fbme A and ma- ny more to this purpofe. All which are heights of Grace that do rarely appear among the Servants of God , at any time. 2. Grace hath fbmetimes its Jpecial Ajft^ancess this is when the occafion is extraordinary, but the Grace befitting that occafion is D d d ' promifed j6t ZXXtmiitOt Part II. promifcd in ordinary^ and ordinarily recieved. When God calls any to fuch occafions, though compared with that meafure of Grace^ which ufually is a6ted by the Children of God upon ordi- nary occafions i it is a fpecial aiTiftance of the Spirit. Of this na- ture, is that Boldnefs which the Servants of Chrift receive, to confeji Chrift before Men in times of Perfecution, and to Vie for the Truth, with Conftancy, Courage, and Joy. 3. There are alfo fingular Eminencies of Grace, which fome diligent^ careful and choice Servants of God attain unto, far above what the ordi" nary fort arrive at. Enoch had his Converfation fb much in Hea- ven, that he was faid to n>al}{with God, David's Soul was often full of delight in God. Some in the height of AlTurance, rejoyce in God, with joy unjpeak^bkj and full of Glory, Mofes was emi- nent in Meek^efs i Job in Patience i the Apoftle Paul in Zeal^ for promoting the Gofpel, &c. Now Satan, when he comes to que- f^ion the Graces of Men, he prefents them with thefe Meafures > and if they fall fhort, C as ordinarily they do ) he concludes them altogether Gracelefs. 2. Satan alfo can do much to heighten the ordinary work^^ and ufual fruits of every Grace. His Art herein, lies in two things. 1. He gives us a defcription of Grace as it is in itfelf abilradred from the Weaknefs, Dulnefs, Diftradion, and Infirmities that are Concomitant with it, as it comes forth to Practice. He brings to our view Grace in its Glory, and without the Spots by which our Weaknefs, and Satan's Temptation, do much disfigure it. 2. He prefents us with Grace in its whole Body, compleated with all its Members, Faith, Love, Hope, Patience, Meeknefs; Gen- tlenefs, &c. From both thefe, he fets before thofe whom he intends to difcourage, a compleat Cfj^j; of an fx^5 holy Chri/lian : As if every true Chriftian were to be found in the conjimt Pradice of aU thefe .Grace r at all times, on all occafions, and that without weaknefs or Infirmity. Whereas indeed, a true Chriftian may be found (bmetimes evidently pradtiiing one Grace, and weak, or at prefent defe&ive in another. And fometimes the beft of his Graces is fo interrupted with Temptation,fb clogged with Infirmity that its workings are fcarce difcernable. 3. He hath a Policy in heightning thofe y^ff(2/«^ezr?j- and work- ings of Soul, in things relating to God and Religion, which are to be found in "Temporary Bdievets i which becaufe they fometimes -apfcar in the Unconverted, as well as in the Convertedj ( though ali chap. p. ^^tm'SKmiptmme, all 'Unconverted Men .^lave them not a) are therefore called Cers of the World to cott^ej_lieh» 6, 4. Their Converfation may be withmt offence^ and their Confcience Honeji , as PauVs wa^ before his Converfion* 2. With thefe heights of common Grace, he compares the /o»7- eft degree of Special Grace. And becaufe the Principles^ Motives^ and EWx, .which conftitute the difference betwixt tl;ie.fe two, are ( as it were) under-ground^ more remote from Senfe and Obfer* vation, and oftentimes darkned by Temptation; He takes tlje boldnefs to deny the Truth of Grace, upon the account of the fmall inconfiderable appearance that it makes, confidently affirm- 4ng, that Special Grace muft of necellity make a far greater outr^ w^fd JhetP than thefe Common Graces. In what manner, and to what end, Sa(;an doth heighten .Gn^ce in tl^e abjiraCi wclnyQ feen : It remains that we difcoyer, ,?. How he, doth /^« Grace in the Concrete ^ this is the center of his Defign* He would not extol Grace Co mjuch^ but that he hope$thereb,y.to condemn the Gener^ttQn of the Juji^ and, to make it appear, that .there are /eM?pr nm.^ xhdit are t;ruly Girtacious^ iWhen hecomes to apply aH, this to the condition of aiiy Child of God, he deals, treacfierouHy ? and his cunning confills of three Parts* I. He compares the j're/ew^ /^ they loved not their Lives to the Death : How joyfully tookjhey the Jpoyl- ing of their Goods ? How couragioujly did they Juffer the Jharpeji Tor- mints? Befides (faith he) all the Children of Godaredefcribed as San- clified throughout ^abounding with all fruits of Righteoufnefh their Faith iiWorh^ng'-) their Love ftill Laborioufh their Hope produceth confiantPa" tience : What art thou to thefe ? Ihat in thee which thou callefi Faith, er Love^ or Patience^ dec. "tisnotfit to be named with thefe: Thy fears may tell thee, that thou haji no Faith^ and fo may thy Workj '•> thy ,murmurings under God's Hand is evidence Jufficient^ that thou hafl no Patience, The little that thou doji for God, or efpecially wouldji do, if it were not for thy own advantage, may convince thee that thou haji no love to him j thy wearinefs of Services and Duties, thy confejfed tmprofitahlenefs under all^ do proclaim- thou ha^ no delight in God, nor in his Ways, He further adds, for the confirmation of all this: Confider how far Temporaries may go, that Jhall never go to Heaven, Thou art far Jhort of them > thy Gifts, thy Works, thy Virtues, thy Illumination, thy Converfation, thy Confcientioufnefs are nothing li^e theirs : How is itpojfible then that fuch an one as thou C apittiful con' temptible Creature J Jhouldfl: have any thing of true Grace in thee ? Thus he makes the Application of all the Difcovery of Grace which he prefented to them. Though he needs not urge ^// thefe things to every one, any one of thefe particulars frequently ferves the turn. "When a trembling Heart compares it felf with thefe Inftances, it turns its Back, yields the Argument, and is afliamed of its former Hopes, as thofe are of their former Confidence, who flee from Battel. Hence then do we hear of thefe various Com- plaints : One faith, ^las ! I have no Grace, becaufe I live not as other Saints have done in all exa&nefs. Another faith, I have no Faith, becaufe I cannot believe above Keafon, and contrary to Senfe, as Abra- ham di4' A third crys out. He hath m Love to God,becaufe he cannot find his Soul ravi/hed with dejire after him. Another thinks. He hath a hard Heart, becaufe he cannot weep for Sin. Another concludes againft himfelf, becaufe He finds notaprefent chearful refolve (while h-e is not under any queftion for Religion ) to Juffer Torments for Chrifi, €hap. 8. rattan's XemptationS. 571 Chriji, Some fear themfelves, Bee^^/e Temporaries in fame particu- lars ham much out-gone tkm. Yon fee how Complaints may upon thisfcorei be multiplied without endi and yet all this is but Fal- lacy. Satan tells them what Grace is at the highefi, but not a word of what it is at lomji : And fo unskilful is a toffed, weak Chriftian that he in examining his Condition, looks after the hiitheji vlsrees of Grace ( as affording clearer Evidence) and not after the Sincerity of it i which is the fafeft way for Trial, where Graces are weak. In a word, this kind of Arguing is no better than that of Children, who cannot conclude themfelves to be Men, becaufe their prefent fhture is little, and they are not as tall as the Adult. . , ^ . , ^ ^ c 2 Another part of his cunnmg mleflening the real Graces of God's Children, is to take them at an advantage, when their Graces are v^eakfl. and .themfelves moff out of order, U^ thaf will chufe to meafure a Man's Stature while he is upon his Knees, feems not to defign to give a faithful account of his Height. No more doth Satan, who, when he will make Comparifons, always takes the Servants of God at theworft. And indeed many ad- vantages do the Children of God give him, mfomuch that it is no wonder that he doth fo oft Baffle them but rather a wonder that they at any time return to their Comforts, i. Sometimes he takes them to task while they are yet young and tender, when they are but newly converted, before their Graces are grown up, or have had time to put forth any confiderabe Fruit. 2. Or when their Graces are tired out, by long or grievous affaults of Temptation i for then they are not what they are at other times. 2 When their Hearts are difcompojed, or muddied with fear i for then their fight is bad, and they can fo little judg of things that differ, that Satan can impofe almofl any thmg upon them. 4. Sometimes he comes upon them, when fome Grace a^s his prt but p..r/y (as not having its perfean^ork) and is fcarce able rlet thLah flicking as it were in the Birth. 5- Or when the ^of^Tcnll^^^^ rm?n and impercepfe. 6, Or while m the . ahLce of the Sun ( which produceth Flowers,and Fragrancy, and isihct\xn.o^ the finging of Birds ^ant. 2 11 ^12.) it is W^ to czhofi its Summer Fruits oi Joy, and fenfible Delights , and only produceth Wtnter Fruits, of Lamenting after God, Longing and Panting after huTi,junifying of God in his Dealings,and Con- deiriningit felf i all this while fomng in tears, for a more pka- fing Crop. 7. Or while EKpe&ations are more than Enjoyments^ the Man it may be promifed himfelf large incomes of greater meafures of Comforts, Eafe, or Strength, under fbme particular Ordinances, or Helps which he hath lately attained to j and not finding things prefently to anfwer what he hoped for, is now fu- fpitious oi his cafe, and thinks he hath attained nothing, becaufe he hath not what he would. 8. Sometimes Satan fliews them his Face in this Glafs, when \is foulefi, through the fpots of fome Mifcarriage. p. Or he takes advantage of fome Natural Defedis^ as want of tears^ which might be more ufual in former times, but are now dried up j or from the Ebbings and uncertainty of his Aifcdions, which are never fure rules of Trials. 10. Or in fuch ads that are of a mixed nature in the Principles and Motives, where it may feem to be uncertain to which the Adl muft be afcri- bed, as to the true Parent. The Heart of a gracious Perfon be- ing challenged upon any of thefe Points, and under fo great a Difadvantage, being called out to give a proof of himfelf, cfpe- cially in the view of Grace fet forth in all its Excellency and Glo- ry, fhall have little to plead, but will rather own the Accufati- on. And the rather, becau£e 3. It isanother part of Satan''s'cunning, tourgethemCwhilft they are thus at a ftand ; with a Pofibility, nay, a Probability of tbdx tnifiakingthemkhes, by paHing too favourable an opinion formerly ot their Adions. To confirm them in this apprehen- fion: I. He lays before them the confideration of the deceitful- Jcr. 1 7.6. ^^fi of the Heart, which C being fo, above all things, and defpe- rately wicked, beyond ordinary difcovery) makes a fair way for the entertainment of a fufpition of Self-delufton in all the former hopes which a Man hath had of himfelf. Satan will plainly fpeak it : "thou haji had fome thoughts and n^orh^ngs of Mind towards God^ but feeing they carry Jo great a dijproportion to Rule and Epcam- ^/e, and come fo far Jhort of Common Graces y ^tis more than probable^ that Juch poor^ rveak^^ confufed appearances are nothing. Row kl^ow^ eft thou that thine adherance to^ and practice of the Command and Ser^ vices of God are any more^ than from the power of Education^ the pre' • valency of Citjiom^ or thtimprejfions of Moral fwafton ? How dofi thou ,k^owthat thy defires after God^ and thy delight in him^ are any more .than the prodaas of Natural Principles, influenced by an Hijiorical faith of Scripture Docirine? 'Tis oftentimes enough for Satan to ..hint this : A fafpitious Heart ( as it were greedy of its own mi- Chap. 8. Satan's Xmiptations. 372 iery) catcheth at all things that make againft it: and hence complains i That it hath no Grace becaufe it fees not any vifible Fruits, or makes not a fufficient appearance at all times, when oppofed , or refified i or becaufe it wants fenfible progrefs, or gives not the Summer Fruits of Praifes, Rejoycings, and Delights in God i or becaufe it feems not to meet with remarkable im- provements in Ordinances i or becaufe it cannot produce Tears, and raife the Affections i and becaufe the Party doth not know but his Heart might decieve him, in all that he hath done. Which the Devil yet further endeavoureth to confirm, 2* By a confide- ration of the feeming Holinefs and Graces of fuch, as believed themfelves to be the Chjjdren of God, and were generally by others reputed fo to be j who yet, after a glorious profeilion, turned Apoflates. This being fo great and undeniable an In- ftanceof the Hearts deceitfulnefs, makes the poor tempted Party conclude, that he is certainly no true Convert. Thus have we feen Satan's Sophiftryin the management of thofe five grand Topicks, from whence he draws his falfe Con- clufions again/it the Children of God, pretending to prove that they are not Converted h or at leaft, if they be in a fiate of Grace, that they in that ftate, are in a very bad unfuitable condition to it. C For if his Arguments fall fhort of the/zr/?, they feldom mifs the latter markO This was his firfi Engine. Now follows, 2. The other Engine by which he fixeth thefe Conclufions, which though it be not Argumentative^ yet it ferves to Jharpen all his Fallacies againft the Comforts of God's Children i this is fear^ which together with his Objedions he fends into the Mind. That Satan can raife a ftorm and comnriotion in the Heart by fear, hath been proved before. I (hall now only in a few things fhew, how he doth forward his defign, by aftonifhing the Heart with his frightful thundrings. • 1. His Objections being accompanied with -f^i^^^wew^j-, they •pafs foTJirong undeniable Arguments, and their Fallacy is not fo eafily detecfled. Fear, as well as Anger, darkens Fveafon, and difables the Underftanding to make a true faithful fearch into things, or to give a right judgment : As Darknefs deceives the '' Senfes, and makes every Buih affrightful to the Paffenger i or as muddied Waters hinder the fight : fb do Fears in the Heart difa- ble a Man to difcover the fillieft Cheat that Satan can put up- on it,, 2. They . 374 :^ Xreatife Of Partii. 2. They Me dlCovay Crcdnlous, When Fear is up, any Sugge- ftion takes place. As fufpitious Incredulity is an effe&: of Joy, ("the Difciples at firft hearing that Chrift was rifen, for Joy believed it not ) fo fufpitious Credulity is the effed of Fear. And we fhall obferve feveral things in the Servants of God, that fliGw a ftrange Inclination, as it were a Natural aptitude to believe the evil of their Spiritual Eflate which Satan fuggefts to them. As i .There is a great forwardnefs, and Precipitancy in the Heart, to clofe with evil Thoughts raifed up in us. "When jealoufies of God's Love are injeded, there is a violent Hajiinejs, forthwith ( all calm deli- beration being laid afidej to entertain a belief of it. This is more than once noted in the PJalms. In this cafe, David acknow- ledgeth this hafty Humour i I faid in*my hajie, Pfal.31. 2 2. and Pfal. 1 16. 1 1. This haliy forwardnefs to determine things that are again ft us, without due examination , Jfaph calls a great weakn efs i This if my Infirmity^ Pfal. 77. 10. 2. There is obfer- vable in thofe that are under Spiritual Troubles, a great kind of Delight, ( if I may fo call it ) to hear Threatnings rather than Pro- mifesj and fuch Difcourfes as fet forth the mifery of a Natural State, rather than fuch as fpeak of the Happinefs of the Conver- ted: Becaufe thefe things, in their apprehenfion, are more fuita- Lle to their Condition, and more needful for them, in order to a greater meafure of Humiliation, which they fuppofe to be neceiTa- ry. However, thus they add fuel to the Flame. 3. They have an aptitude to hide them/elves from Comfort, and with a won- derful nimblenefs of Wit and Reafoning, to evade, and anfwer any Argumient brought for their Comfort i as if they had been Volunteers in Satans fervice, to fight againftthemfelves. 4. They have alfo fo great a blafiing upon their Underftanding, that Sa- tan's tempting them to doubt of their good Eftate, is to them a fufficient reajon to doubt of it ^ and that is Ground enough for them to deny it, becaufe Satan qmfiionsiu 3. Thcfe Fears make all Satan's fuggeftions llrike the deeper^ they point all his Arrows, and make them pierce Casit were j the Joynts and Marrorp i they poyfbn and envenom them to the great increafe of the Torment, and hinderance of the Cure > they bind the Objections upon them, and confirm them in a certain be- lief that they are all true. We have now viewed Satan's Engines and Batteries againft the Servants of the Lord, for the dc/iudtion of their Joy and Peace, by Spiritual Troubles i but thefe are but the Chap; 9: ^Atm's %m\ipmitim. 375" the beginningf of (brrows , if compared with thofe diftrelTes of Soul, which he fometimes brings upon them. Of which next* CHAP. IX. Of his fourth way to hinder Peace^ by Spiritual Difireffes* I. ihe Nature of the/e Diftrejfesy the Ingredients and Degrees of them* Whether all dijlreffes of Soul arife from Melancholy i 2, Satan s method in vporking them^ the Occafions he makes ufe of the Arguments heurgeth^ the flrengthening of them by Fears, 3 . T^heir Weight 'and Burthen explained in feveral Particulars. Some concluding Cautions, THe lai^ fort of Troubles by which Satan overthrows the peace of the Soul, are Spiritual Vijirejfes h thefe are more grievous Agonies of Soul,under deepe(i apprehenfions of Di- vine Wrath^SLhd dreadful Fears of everlafting uamnation^d.yfftx'm^ in nature and degree, from the former forts of Troubles > though in thefe Satan obferves much what the fame General Method, which heufed in Spiritual Troubles laft tiientioned.For which Gaufe,and alfo that thefe are not fo common as the other, I fhall (peak of them with greater Brevity. Herein I (hall {hew, i. Their Na- ture, 2, Satan's MefW in working them. 5. Their JTeigk and Burthen. I. The Nature of Spiritual Diftreffes will be beft difoovered, by a confideration of thofe Ingredients of whichLthey are made up, and of the different degrees thereof. ' i. As to the Ingredients, there are feveral things that do con- cur for the begetting of thefe violent Diftreffes. As, i. There is ufually a Complication of feveral J^'«^/ of Troubles. Sometimes there are outrvard Troubles, and intvard difcompofuies of Spirit arifing from thence i fometimes Afiightmmts of blafphemous thoughts long continued, and ufually Spiritual Troubles (Tin, Eee which/ 376 ZXtmtiitt^f Part 11. which theii* State or Condition have been called to queftion) have gone before. Heman ( who is as famous an Inflaiice in this cafe, as any we meet withal in Scripture ) in Pfal. 88. feems not obfcurely to tell us fo rnuchi his Soul was full of tronbles^ ver. 5. And in ver, 7. he complains that God had afflided liinj mith all his Waves: And that thefe were not all of the fame kind (though all concurred to the fame end ) he himfelf Explains, ver, 8, 1 8. where he bemoans himfelf for the mikindnefs of his Friends: T^hou haji put away mine Acquaintance > Lover and Friend haji thou pit far from me, 2„ i hefe Troubles drive at 2i further end than any of the former 5 /for their defi'gn was only againll the /»re/e«i j^ietnefs and Peace of God's Children, but thefe defign the mine of their hopes for the future •■, they are troubled, not for that they are not Cenverted^hul for that they expert never to he Converted.This is a trouble of an high nature, inaking them believe that they are eternally Reprobated^ cut off from God for ever, and under an im- pofibility of Salvation. 3. Thefe troubles have the confent and belief of the Party. In fome other troubles Satan difquieted the Lords Servants, by impofmg upon them his own curfed fuggef^i- ons, violently bearing in upon them temptations to Sin and Blas- phemy, or objections againft their flate of Regeneration, whife . in the mean time they oppofed and refufed to give c6hfent j but in thefe Satan prevails with them, to believe that their cafe is really fuch as their Fears reprefent it to be. 4. They are Troubles of a far higher degree than the former, the deepeft Sorrows,, tlie fhar pefl Fears, the great efl Agonies. Heman, Pfal. 8 8. ver, 1 5 , r 6, calls themTfrrours 'evbn to dtjiraStion: While 1 fuffer thy Terrour^,^ t>am difira^^h thy ferce Wrath goeth dver "me ^ thy T'errours have cu^ me off, ^. There is alfo Code's aejer^iwg of therti in a greater mea- flire than ordinary, by withdrawing his Aids and Comforts. Treat, ef De- ^^^ ^ ^^ j^^,^ Terkjns notes} If the withdrawing of Grace be joyned jtrt/ans, j^th^he feeling of God's Anger, thence arifeth the bittereji CohfliSi^ that fhe Soul of -^ poor Creature undergoes, 2. As to the different f^egreej" of Spiritual Difireffes, we rnufi obferve: That according to the concurrence of all, or fewer of thofe Ingredients ( for they do not always meet together, though mol^ frequently they do ) and according to the higher, or lower degrees in which thefe are urged upon the Confcience, or appre- hmded and believed by th'e troubled Party > thefe Agonies are more or lefs, and accordingly we may diftinguifh them Variouifly. As, 1, Some Chap; 9- ^atan's ^mtptaums, 3 77 : It Softie ate" y^fpiState Terrours, of curfed Ke^rohates under aefpe«ation. Thefe terrours in them, are in the greateft Extre- mity the very Pit of Mifery, of the fame nature with thofe of the Damned iTiHell, Tffhere the IVorm that never die^s^ is nothing elfe Ames cafe^ of- but the dreadful vexation and torment of an accufing Confci- Confc lib. i. ence. They are commonly accompanied with Blafpheming of^^^P* God* and an utter rejedion of all means for Remedy i and though theyVometimes^turn to a kind o£ fecme def^eration, (by which C when they fee it will be no better ) they harden themfelves in their Mifery, and feek to divert their Thoughts ) as Cain did, betaking himfelf to the Building of Cities. And Efau, when he had fold his Birth-right, defpifed it, and gave himfelf up to thepurfuitof a Worldly interefti yet fometimes thefe TerrOurs end in Self-Murther, as in >^^, who being fmitten with dread of Confcience, went and hanged himfelf. We have many fad Ififtances of thefe defperate Terrours. Cain is the firft we read of and though the account the Scriptures give of him be but fliort yet 'tis fufficient to let us fee what his condition was. Gen. 4. 1 1, to 16. Firft, He was atrfed from the Earth. Of this part ofhis Curfe, there were two Branches j i. That his labour and toyl in Tillage fliould be great, and greatly unfuccefsful i for thus God himfelf explains it, ver. 12. Jf^hen thou tiUeji the Ground, it pall not henceforth yield unto thee her (irength. The Earth was eurfed with Barrennefs before to Adam, but now to Cain it hath ^ double Cmk' 2. That he fhould be a Man of uncertain abode in any place » A Fugitive and a Vagabond Jhalt thou he in the Earth'. Not being able to flay long in a place, by reafon of the terrours of his Concience. His own interpretation of it, ver. 14. fhews that herein lay a great part of his Mifery i T:hou haji dri- ven me out this day from the face of the Earth. By which it ap- pears that he was to be as one that was chafed out of all Society, and as one that thought himfelf fafe in no place. Secondly, He was hid from the Face of God; that is, he was doomed to carry the mward feeling of God's Wrath, without any expeda- tion of Mercy. Thirdly, His mind being terrified under the apprehenfion of that Wrath, he crys out. That his Sin tvas greater than it could be pardoned ■■> or that his Punijhment was greater than py, he could bear. ( For the word in the Original, fignifies both Sin, and Punilhrnent. ) Take it which way you will, it expreiTeth a deep horrour of Heart. If in the former fenfe, then it figni- ^ Eee 2 . . fies 378 ZXtt^tiUOf Partll; fies a Convi<9:ion of the greatnefe of his fin to Venerations if in the latter fenfe, then 'tis no lefs than a blafphemous RefkBion upon God, as unjuftly Cruel. Fourthly, This horrour was(b great, that he was afraid of all he met with, fufpeding every thing to be armed with Divine Vengeance againft him j every one thatpndethme, (halljlay me. Or if that fpeech was a defire, that Lightfoot ^ny one that found him might Kill him, (as fome interpret ) it Harm in loc. fliews that he preferred Death before that life of Mifery. It feems then, that God fmote him with fuch Terrour and Con- fternation of Mind^ and with fuch affrightful Trembling of Bo- dy, for his bloody Fad, that he was weary of himfelf, and afraid of all Men, and could not ftay long in a Place. By thefe Tokens C or fbme other way ) God fets his Mark^ upon him, as upon a curfed Mifcreant, to be noted and abhorred of all. Such ano- ther Inftance was Lamech, of whom the fame Chapter fpeaks. I. The fting of Confcience was fo great, thdit he is forced to con- /e/} his fault ; (The interpretations of thofe, that take it Inter- rogatively i Have I flain? Or, If I have, what is that to you? &c. are upon many accounts improper i much more are thofe fb, that take it Negatively). Which, whether it were the abo- mination of Po/ig^wy, (as fome think) by which Example he hafd defiroyed more than C^iadidj or if it were A/«rJ^er ina proper fenfe C as the Words and Context plainly carry it) 'tis not very material to our purpofe i however God fmote him with Horrour, that he might be a witnefs againft himfelfi 2. He accufeth himfelf for a more grievous Sinner, and more defperate Wretch by far than Cain : If Cain ( ver. 24. ) jhall be avenged feven-f old, truly Lamech feventy and feven-fold. Which is as much as to (ay, that there was as much diiference 'twixt his Sin and Cain's, as betwixt feven, and feventy feven. 3. It fecms alfb by his Dif- courfe to his Wives, that he wasgrievoufly perplexed with in- vpard fears ••> fufpedring (it maybe) his very Wives Caswell as others) might have private Combinations againft him, for the prevention whereof, he tells them by Catn''s example of God's avenging him. Thefe two early examples of Defperation the be- ginning of the World affords, and there have been many more fince, as 'EJau and JudM. Of late Years we have the Memora- ble Inftance of Francis Spira, one of the cleareft and moft re- markable Examples of Spiritual Horrour, that the latter Ages of the World were ever acquainted with j yet I ftiall not dare to be Chap. 9. ^&tm's Xmiptations, S79 be confident of his Reprobation, as of Cain's zndjHdcts\ becaufe the Scripture hath determined their cafe, but we have no fuch certain authority to determine his. 2. There are alfo DiftrefTes from Melancholy^ which may be further differenced according to the intenfenefs, or remifnefs of the Dilkmper upon which they depends For fometimes .the Imagination is fo exceedingly depraved, the fears of Heart fo great, and the forrorvs fo deep, that the Melancholy Pcrfon cry- ing out of himfelf, that he is Damned, under the Curfe of God, e^cappears to be wholly befid»s himfelf ■, and his Anguiih to be no- thing d£e^ but a delirous irrational difiurbance. There are too ma- ny fad Inftances of this : Some I have known, that for many Years together, have laboured under fuch apprehenfions of Hell and Damnation, that they have at laft proceeded to Curfe, ancj Blafpheme God in a moft dreadful manner j Co that they have been a Terrour to all their Friends and Acquaintance. And though fometimes they would fall into fits of obftinate fiknce^ yet being urged to fpeak, they would amaze all that were about them^ with the confident averment of their Damnation j with horrible out-crys of their fuppofed Mifery and Torments, and with ter- rible rage againft Heaven. Some in this Diftemper, will fancy themklves to be in Hell already^ and will difcourfe as if theyfaw the Devils about them, and felt their Torture. Such as thefc give plain difcovery by their whole Carriage under their Trouble, and fome concomitant falfe Imaginations about other things, Cas when they fancy themfelves to be in Prifon, or Sentenced to Death, and that Torments, or Fire, are provided for them by the Magiarate, &c,) that 'tis only Melancholy (perverting their underftanding ) that is the caufe of all their Sorrow. Others there are who are not altogether Irrational, becaufe in moft other things their underftanding is n^/^fjyetbeing'driven into Melancho- ly upon the occafion of Croffes, or other outward AfBidions, they at laft fix all their thoughts upon their Souls, and now their fan- cy becoming Irregular in part, the whole of the Irregularity ap- pears only in that, wherein they chiefly concern themfelves. WeucQ they misjudg themfelves, and condemn themfelves to everlafting Deftrudion , fometimes without any apparent caufe,and fometimes they accufe themfelves of fuch things as they mver did v they fear -and cry out they are Damned,but they cannot give a particular rea" fon^ why they (hould entertain thefe fears, neither can they ftiew any; ^?l Z %ttatift of . ?a|a1|. anyeaufe why they (houldrefufcthe Comforts of the Premiss if hajt are oiferedjbut they fay, they know^or are perfwadedit isfb» iKpj- on no better account than this. It is fo^ heeaufe it h fo. Or if they give reafons of their Imagination,they are commonly either/e/g«ei, ox frivolouf, and yet in all other matters they are Katioml^sind fpeak or ad like Men in their right Minds. Of both thefe kinds of Der fperation I (hall fpeak nothing further j 'tis enough to have noted that fuch there are, beeaufe the Cure of the former is impofftble^ and the Cure of the latter doth wholly depend upon Phyfickg Quefi:. Some may poffibly quefiion^ "Whether all extraordinary Agonies of Soul, upon the apprehenfion of eternal Damnation^ be not the t (mitso^ Melancholy^ and if not, then what may th^ difference be betwixt thofe that proceed from Melancholy, and thofe that are properly the Terrours of Conicience ? Anftc,> As to the foil part of the Queftion, I anfwer^ i. That all Spi- ritual Diftrefles, are not to be afcribed to Melancholy. For, i. There are -fome Melancholy Perfons who are never more free from Spiritual 'Troubles (though frequently accuftomed to them at other times) than when C upon the occafion of fome fpecial Trouble, or Sicknefs, threatning Death) there is greatefl caufe to fear fuch onfetsupon the increafe of Melancholy i fome fuch I have known. 2. Sometimes thefe DiOreiTes come fuddenlyythevc Confcience fmiting them in the very a^ of Siji > and thefe Per- fons fometirae fuch, as are not of a Melanchalick^ Conftitution, Spira W2is fuddenly thunder-ftruck with Terrours of Confcience, upon his Recantation of fome Truths which he held '■> and fb were fome of the Martyrs. Sometimes Terrours that have continued ■long., and have been very /lerce, are removed in z. moment. Now, 'tis not rational to fay, that _ Melancholy only occafioned all •fuch Troubles, where in Bodies that are not naturally of that Com- f>lexion , ( and fome fuch have been furprifed with terrours of Confcience ): if we will take a liberty to fuppofe an accidental Me- lancholy., we muft ofneceility allow y^we timej and (ufually) fome precedaneous occafionj to mould them into fuch a Difiemper. Neither do the fears of Melancholy ceafe on a fudden., but abate gradually., according to the gradual abatement of the Humour. To fay that Cain's^ or Judas^s difpair were the invafions of firong Melancholy, is not only beyond all Proof., but alfo Troha- bility. Neither is it likely that T>avid ( whofe ruddy Counte- . nance, and Inclination to Mufick^., are tokens of a Sanguine Com- plexion ) Chap; 9- ^atett'^f temptations, 38^1 plexion ) wz'S'drvays Melancholick under his frequenteomplaints of Spiritual Trouble. : 4, They that read the flory of Spira^ and obferve his rational fe- »o^ Eeplies, to the Difcourfes that were offered him for his Com- ftat, ,angn/er^e«^. Ay^ir^, when- his Cafe was haftily concluded, by an injudicious Friend, to be a ftrong Melancholy, made this reply: Weli^ be itfo, feeing you will needs. have itfo v far! thus alfo is God's Wrath manifejied againji we,*— "Which fbews, i^ That he believed, God diothfometimes manifeft hisWiathagairift Man by Melancholy. And, 2. That he denied ■^istoht ha condition'. For he ftill concluded, that God fent the Terrours of his Wrath immediately upon his Confcience, as the Sentence of his juft Gondena nation, for denying Chrift. Now when God doth make ufe of Melancholy^ as his Inftrument in Satah'sliand, to make the Soul of Man more apprehenfive of his- fin and God's Wrath, (though he doth not always make ufe of^ this means, as hath been faid' ) whileheftillpreferves theUnder- ■ftanding fromfalfe Iw^^i«^fi>«/. The Diftrefs is {\il\ Rational^ and we have no caufe to iiiake-ariy great difference betwixt thefe Tfoubksthat have fuch a mixture of Melancholy, and fuch as have not. Neither mwil we fayy That then 'tis in the power o£ ■i .,;- . the>. 5 8 X ^ Xnatitt of Part II. ' the fhyftcian to remove, or mitigate fuch Spiritual Diftrefles. For if God fee it fit to make ufe of Melancholy for fuch a purpofe, he can fuj^tnd the power of Phyfick, fo that it fhall not do its work till Ood hath performed all his Purpose. And the mfuc- cefsftilnefs of Remedies in this Diftemper, (while itfeems to be wonderfully fiubborn, in refifting all that can be done for Cure ) is more to be afcribed ( in fome cafes ) to God's Deftgn, than every Phyfician doth imagine. As to the latter part of the C^eftion. How the Terrours ©f Melancholy , and thofe of Confcience are to be dijiinguifhed^ I fliallonly fay this : That (aslfaid) we are not much concerned to make any dijiin&ion^ where the Diftreffed Party a(5ts rationaUy, 'Tis true, yowef/;i«^ may be obferved from thefewaw^we/ of Me- lancholy > and thence may fome Indications be taken by the Friends of the Diftreffed, which may be of ufe to the Afflidted jRirty. Vhyfic\\n thiscafe is not to be negledled, becaufe (though God may" permit that Dilkmper in order to the Terrour of the Confcience ) we are not of God's Counfel, to know hovp high he would have it to go, nor how long to continue \ but 'tis our du- ty ( with fubmiffion to him } to ufe all means for help. How- ever, feeing the Thyficim is the only proper Jtfdg of the Bodily Diftemper, it were improper tofpeak ot the Signs of Melancho- ly in thefe mixt cafesj to thofe that cannot make ufe of them. O And as for thefe DillrefTes of Melancholy that are Irrational^ they are of themselves (6 notorious, that I need not give any account of them. There is ufually a Conjiitution inclining that way, and often the Parents, or Friends of the Party, have been handled in the fame manner before i or if their Natural Temper do not lead them that way, there is ufually fome Crofs, Trouble, Difappoint- ment, or the like outward Affliction that hath firlt prelTed them heavily, and by degrees hath wrought them into Melancholy, and then afterward they come to concern themlelves for their L'b. i.deraen- Souls. (As that Woman in P/^fr/-/ Obfervations, who being tis aliennti- long grieved with Jcaloufie upon Grounds too juft, at laflfell in- ane, to grievous difpair, crying out > 'That God would not Pardon her > that Jhe was Damned i that Jhe felt Hell already , and the "torments of it, &c.) Or there are Come Concomitant Delirimns, imagi- nations apparently abfurd, orfalfe, &c, all which give plain dif- coveries of Irrational DillreiTes. And if there remained any doubt concerning them, the confideration: of all Circumjiances together. together, by fuchasare Sober and Judicious, would eafily afford a Stisfad:ior]. 2 Having now confined the Difcourfe to the Spiritual Vijhejfe^ of God's Children, that are not fo opprelTed with Melancholy, as to be milled with falfe Imaginations i I muft next, concern- ing thefe Dilirefles, offer another obiervable Viftinmon^ which is this • That they are either made up of all th five forem.entioned , ingredients, oi only o£ fome of them, and fo may be called Tof^/, or P^r^i^/v though in each of thefe there may be great diffe- rences of Degrees, i. Sometimes then the Children ot God •may be brought into total Diiireffes of Confcience, even with Vefperation, and ( that which is more hideous ) with Blafphemy, ii Mr Perkins his Obfervation hold true, who tells us , That tit^t. of Dt. thevrnavbejo over-chargedmth Sorrow, 4f to cry out they are dam-i^rm^''. ned and t9 blafpheme God. And we have no reafon to contra- didit when we obferve how far Vavid went m his hafte, more than o'nce. And whatever may hctheprivate differences betwixt thefe and the Reprobates, in their Agonies ( as differences there are, both in God^s Vefign, ^ndtheir Hearts though. not v£bk) vet if we compare the Fears, Troubles, and Speeches of the one and the other together, there appears /i»/eor no difference which By-ttanders can certainly hx upon. It it feems harih to any that ib horrid a thing as Vejpair Qiould be charged upon the E/eS./ Cod, in the n>orfi of their Diftreffes, % will readily be anfwered i I That if we 'ptppofe not this, we muft fuppofe that which is Lr{-e If we like not to fay, that God's Children m^y fall tnto Defpair: we muft conclude (very uncharitably) that they thai^ fan into Defpair,are not God's ChHdren. 2. 'Tis eafie to imagine i difference betwixt Fartial and total Difpair, betwixt Imagmary znd KeaL The Children of God, under ftrong perturbation ot Soirit may imagine themfelves to do what j|py do not, and fo nf beaT^/}e Anefi againft themfelves . prilling that all their hope of Salvation is loft, when yettheR.o. of their hope may Ml remain in their Hearts mdifcovered.Th, hahtt may be there,when all vifible Aas of it are at frefent fufpended, or fo difguifed in a ^roudof confufedExpreffions, that they cannot be known. Or if they have real difiruft of their Salvation yet every /zf of real ^Diffidence, is not utter Tfefperatenefs i neither will it denominate ^^^^^^^^^^^ a Man to be totally defperate, any more than every Ewr, even ,,^y;. ab. 4, ■about Fundamentals, will denominate a Man an Heretick^ tor as csp.^. ^ ^ Ff f * It J 84 I^XttAtittdf Parttf. it muft be zf minacious Error in Fundamental t that taakes an He- retick, fo it muft be a pertinacious Diffidence that makes a Man truly defperate. 3. But fometimes the Children of God have only Tartial Difrrefles. That is, they may have a great meafure of fame o£ the Ingredients, without mixture of the reft. Particu- larly, they may have a great meafure of the fenfe of Divine fTratb and Defertion, without Dejpefation, The poffibility of this is evident, beyond exception, in the Example of our ElefTed Savi- our, Vi?hen he cry'd out, My God^ my God^ why hafi thou foTfak$n me? None can afcribe Defperation to him, without Blafphemy i and if they ftiould, the very words. My God^ my God, ( expreP' Cng his fuliand certain hope) do exprefly contradid them. Such an inftance, of Spiritual Diftrefs without Defperation, I take Heman to be. How high his Troubles were, is abundantly teftihed in Ffal. 88. and yet that his hope was not lofi, appears not only by his Prayer for relief in the general > ( for Hope is not utterly de* firoyed, where the appointed means for help are carefully ufed,^ but by the particular avouchment of his Hope in God, in the firft Verfes of that Pfalm, O Lord God of my Salvation, I have cried day and night before thee, 4. The laft difference of Spiritual DiftrelTes which I fhall ob- ierve, is this » That fome are more Tranfient fits and flafhes of Terror, under z prefent Temptation, which endure not long? 6^ thers are more fixed smd permanent. The lejs durable DijUrefles may be violent and fliarpi while they hold. Temptations of Diffidence may ftrongly poiTeis a Child of God, and at firft may not he repelled'', and then before their Faith can recover it felf, they vent their prefent fad apprehenlions of their Eftate, as Jonah did, Jon. 2. 4. J faid lam cad out of thy fight. Many fuch iits David had, and in them, complained at this rate, fFhy hafi: thou forfa- k^n me ? Why cafimt^ou off my Soul ? Pfal.3 1 .3 2 . 1 faid in m\> hafie, I am cut off from before thine Eyes, Pfal. Ii<5. ri. I faid in my hafie^ all Men are Lyars. Which was a great height ot Diilrutt and too boldly refle^ing upon God's Farthfulnefs, confidering the Jpecial Promifes that God had made to him. Such fharp fits were tho(e of Bainham, and Bilney, Martyrs, whofe CoFifciences were fo (brely wounded for Pvccanting the Truth which they profeiTed, that they feemed to feel a very Hell within them. The more fixed DiftrefTes, as they are of longer continuance fb they are often accompanied with the vetyworfiSymptomes: For wiien chap. 9: Patau's %mmmms. 38 5 when in thefe Agonies, no Suit nor Star of comfort appears to them for many days, aU hope that theyjhaH befaved feems to be tak^n atvay \ and being tind out with Complaints and Impormnities, without anv Anfwer, they at laft rejca: the ufe of Means. Sonre have lain many Years C as the Vafralytic\ Man at the Pool of Bethefda ) without Cure. Some from their Youth up, as Heman complains. Some carry their DiftreiTes to theijf Veath-Std, and if may be, are not eafed till thek Souls are ready to depart ont of their Bo- <3ies and then they often end fied^enly and comfortably. Some, - I could tcH you o£, who on their Death-Bed after grievous Ter^ rours, and many, Out-crys, concemmg their mifenes ofS/H^ej? and VarWs for ever, lay long iiknt i and then on a fudden brake out into Raptures of Joy, and adonng Admiratjon, of the Good- S of God, ufingthat fpeech oftheApoftle, Kom.it.^3.0 the depth of the riches, both of the Wifdom and h^oMg of God! hov, Infearchabk are his Judgments , ^ his PFays paji finding out ! Others -o out of the World in P^r^^e//,- without any appear- ^<^ of Comfort: Such an Inftance was Mr, Chambers, (as the ^orv of his Death teftifies) mentioned by Mx.Ferkns, m his Vreatife of Defertions, of whom this account is giveiii that m ■ Preat A&onies he cried out, he t^as Vamned, and fo died. The f^feof fuchisfurelyvery fad to themfelves, and appears no l.efs to others i vet we muft take heed of judging raQily concerning 2ch Nav if their former Courfe of Life hath been uniformly lood ( for who will rejed a iine Web of Cloth ( as one fpeaks J) ibVa'li tie courfe Lift ai the end,) efpecially i^ there be any ob^ l^ure ap^^^^^^^ C As that Expreffion of Mr. CWer. To that I had but one drop of Faith I ] is by Mr.P.r^.«. fuppofed to be ) : we ought to judg the beft of them. We have feen the nature of Spiritual Diftreffes, in the Ingredients and Differences thereof. We are now to Confider, ra , t 2 Satan's method in procuring them: Whichconfifts, i. In ■X\,t0cc4ons which he lays hold on for that end. 2 In the Ar-^ Sm^rwhich he ufeth. 3. In the workmg up of their Fears, bv which he confirms Men m them. y ^ r r a 1 a" to the Occafions : He follows much the fame Courfe which hath been defcribed before in Spiritual Troubles i fo that I need nof fay much, only I ftiallnote tm thmgs. 1. That it rnakes«^"<^^f^^ Satan's purpofe, if the Party againft whom he refi^,havefalnintofbmegrim^^i?«^. Sms of c.^^^« Mj- }U :^ %ttiltitt Qf Part IK nitude, cio not lay a foundation fuitable to the Superftrudure which he intends j he cannot plaufibly argue Keprobation^ or Dam- fiAtion from every ordinary fin '•, but if he hnds them guilty of fbme- thing extraordinary, then he falls to work with his Accufations. The moft ufual fins which he takes advantage from , are ( as Mr. Perkins obferves ) thofe againft the T'hirdj Sixth, and Seventh Command ■> fometimes thofe againft the Ninth* Murther, Adul- tery, Perjury, and the wilful denial of Truth againft Confcience, are the Crimes upon which he grounds his Charge, but moft ufually the laft. Upon this the diftrefled Spira, and fome of the Martyrs. As for the other, the more ^riz;^^e they are, Satan hath oft the more advantage againft them, becaufe God's fecret and juft Judgment, will by this means ^ri«g to Light the hidden things of Darh^efs i and force their Confciences to accufe them, of that y which no Man could lay to their Charge, that he might manifeft himfelf to be thefearcher of the Hearts, and trier of the Reins, Thus -have many been forcec^ to difclofe private Murthers, fecret Adul^ teries, and to Vomit up ( though with much pain and torture ) that which they have by Perjury, or Guile, extorted from others. 2. Where Satan hath not thefe particular Advantages, he doth endeavour to prepare Men for DiftrefTes, by other. Troubles lofig continued. All men that are brought to difpair of their Happi- nefs, muft not be fuppofed to he greater Sinners than others i ibme are diftrefTed with fears of Eternal Damnation, that are in a good meafure able to make Job^s proteftation in thefe cafes; That Job 51. o &c. ^^^^'^ Heart hath not been deceived by a Woman : That they have not laid wait at their Neighbours door ; That they have not lift up their hand againji the Fatberlefs, rvhen they farp their help in the Gate i that their Land doth not cry againji them, nor the Furrows thereof com-- plain h that xvhen they farv the Sun when itjhined, or the Moon wall^ ing in hrightnefs, their Heart hath not been fecretly enticed, nor their Mouth kjjfed their Hand i that they rejoyced not in the deJirpiCiion of him that hated them, nor lift up themfelves when evil found him, dec, Notwithftanding all which their Fears are upon, and prevail againft them. But then before Satan can bring them to confent to fuch difmal Conclufions againft themfelves, they muft be ex- traordinarily fitted to take the Impreflion j either tired out under great Afflictions, or long exercifed with Fears about their Spiri- tual Eftates, without intermixture of Comfort, or Eafe, or their Faculties' broken and weakned by Melancholy. Any of thefe give him Chap. >. ^atm'8 Cemptations* 3^/ him an advantage equivalent to that of great Sins, For though he cannot fay to thefe, your fins are fo Enormous, that they are rconfidered themfelves together with their Circumftances j .A^/ ftans of Reprobation-, yet he will plead that G.^Vc^m^ge to- wards them, doth plainly difcover that he hath wholly caft them off and left them to themfelves, without hope of Mercy. 2 As for the Arguments which he ufeth, they are much-what from the fame %V^/. which he maketh choice of in bringing on Spiritual Troubles. Only as he aims at the Proof of a great deal more againft God's Children, than that they are not Converted i fo accordingly he fcrues up his Mediums for proof to an higher pin. His Arguments are, • I From Scriptures rvrefied, or mifapplied. His choice ot Scriptures for this purpofe, is of fuch places^as either fee m to Ipeak moft fadly the dangerous and fearful Eftate of Men ac- cording to the firji view and literal reprefentation of them, through the unskilfulnefs of thofe that are to be concerned v Or of fuch places as do really fignihe the miferable Unhappinefs ot fome Perfons, who through their own fault, have been cut oif from all hope, and the poffibility of the hke to fome others for the future. So that in framing Arguments from Scripture, the Devil ufeth a twofold cunning, i. There are fome Scriptures which have the word VamnaUon in them, applied to fome farti. cHlar Jas and Mifcarriages of Men ', when f et their intendment is not fuch as the word feems to found, or as he would make them to believe. Now, when he catcheth a Child of God in luch ads as are there fpecified, ( if he finds that his Ignorance or Ti- meroufnefsisfuch, as may render the Temptation feazible j he prefently applies Damnation to them by the authority of thofe Texts. Forinftance, thatTextof Kom.i^.i^. hath been fre- quently abufed to that end> He that douhteth, tsVamned tf he eat — The word Vamned there, firikes deep with a weak trou- bled ChrilHan, that is not skilful in the Word of Righteoufnefs. For whether Satan apply it to Sacramental eating Cas fometimes he doth to the Ignorant, though contrary to the purpofe of the Text ) ot-toVouhtingm the general, he makes this conclufion out of it : thoudouhtefi, arthou hall eaten the Sacrament douhtingly therefore there if no hope far thee', thou ariVamned, Whereas all . this while, the Devil doth but play the Sophifter m the abufe of - the fignification of words. . For that Scripture evidently relates ^ 1%^ Z XUUtitt of Part IL to the diferme that then was in the Church, about eating thojTe Meats that were unclean by Mofes's Law : In which cafe the Apor {\\c doth pofitively declare, that the difference betwixt clean and unclean Meats, is taken away i Co that a Chriitian might with all freedom imaginable, eat thoft: Meats that were formerly unclean, v/ith this Provifo, thzihcvf^rt fully prfrvadtd in his own mind. The neceffity of which fatisfadJion, he proves from this. That otherwife he fhould offend his own Confcience, which in that cafe muft needs Condemn him C and that*s the Damnation that is there fpoken of) \ as is more evident by comparing this Verfe with the next foregoing i Ha^py is he that Condemneth not himfelf. But he that doubteth, dotn Condemn himfelf, becaufe he eats not of Faith h that is, from full per frvafiqn of the lawfulnefs of the thing. This Scripture then hath nothing at all in it, to the purpofe for which Satan brings it i It doth not fpcak oi any finaU fentence of Condemnation paffed upon a Man for fuch an Ad '■> all, and the utmoft that it faith, is only this. That it is « fm to go againft the perfwafion of Confcience, and confequently it puJts no Man further off Salvation, than any other fin may do* for which, upon repentance, the Sinner may be pardoned. Another Text whfch Satan hath frequently abuled, to the ve- ry great prejudice of many, is that of i Cor, ii,2p. He that eat- eth and drinh^th unworthily, eateth and drinh^th damnation to him- felf. With this ScJfpture he infiilts over the humble fearful Chri- ttian, who is fendble of his unworthinefs of ib great a Privi- ledg. Sometimes he keeps him off long from the Sacrament of the Lord's Supper, upon this very fcore i That fuch an unwor- thy Wretch ought not to make fuch near and familiar approaches to Chrift. And if at iail he is perfwaded to partake of this Or- dinance, then C taking the advantage of the. Parties Confciouf- nefsof his great Vilenefs, and the very low thoughts which he entertains of himfelf) he endeavours to perfwade him, that now he hath dejiroyed himfelf for ever, and run upon his ownifreco- ' verable Damnation* Thus he pleads it i Can any thing be more plain, than that ihou ha(i ^dten and drunken 'unrpotthily ? ^hy own Confcience teHs thee fo : arid. \an anything be more pofitively ajferted than this, that he that doth Jo, eateth and drink^th Vamjiation to him- fzlf? What then canji thmiUnk^ of thy felf but that thm oH a damned Wretch^ Neither do I fpeak barely, what may be fuppo- ied Satan would fay in this matter, but what may be proved by many Chap.?. 5>af an'tf Xemptat ions. j8^ tnany Inftances he hath faid and urged upon the Confciences of the Weak, who have from hence concluded ( to the great di- ftrefs of their Souls ) that by unworthy receiving of the Sacra- ment, they have fealed up their own Condemnation > and all this by abufing and perverting the fenfe of this Text. For the unworthy receiving, doth relate to the Mifcarriages which he had taxed before, and it implies a carekji^ prophane eating--, fuch as might plainly exprefs the fmall, or unworthy eiieem that they . had in their Hearts for that Ordinance. And the Damnation there threatned, is not /i;2jl/ and irrecoverable Damnation, but T'^w^o- r.al Judgment h as the Apoftle himfelf doth explain it, in the n^xt Verfes: For this caufe many are fickly. • ^nd ifn>e would judg turfetves^ we Jhould not be judged. That is fas he further explains it ) we fliould not be thus Chaftned, or AiHi(^ed v and the word tranllated damnation, doth fignifie Judgment. At the kpTu/x, furtheft, if we ftiould take it for the Condemnation of Hell, all that is threatned would be no more than this j That fuch have deferved, and God in Juftice might inflid the Condemnation of Hell for fuch an offence : Which is not only true of this Jin, but of all ethers, which ftill do admit of the exception of Repentance. AH this while this is nothing to the poor humbled Sinner, that judgeth himfelf unworthy in his moftferious Examination, and greateii Diligence. Ssrtan here plays upon the unexadnefs of the Tranflation, and the ignorance of the Party in Critieifms i for 'tis not every one that can readily anfwer fuch Captious Argu- ments. 2. But he hath another piece of Cunni-ng, which is this: He doth by a ligular kind of Art, threap^pon Men fome Scripture that really fpeaks of Eteraal Condemnation, without any fuffi- cient evidence in matter of FaS for the due application of them, only becaufe they cannot prove the contrary. His proceeding herein is to this purpofe: Firft, ( After he hath prepared his way, by forming their minds to a fearful fufpition of their Eiiate ) he fets before them fuch Scriptures as fhefei. God hardned the heart of Pharaoh : He hath prepared Vejfels of JFrath, fitted for DejiruSian, Chrilt prayed not for the World ; And that concern- ing the Jew*, He hath blinded their eyes, and hardned their hearts. Secondly, He conhdently affirms, t|iat they are fuch. Thirdly, He pvx^them to prove the contrary, and herein he fends them to the fearch ot Goal's EternalVeerees , in which Art,Satan (like an Jgnys fatHUt) leads them out of the wa^. And though he can- not 59' ;^ Cteatife Of T?artii. not poffibly determine what he affirms, he fliifts off the pofjtive proof txom himrdf, and leaves it upon them to make out, that they are not thns determined of by God's unchangeable purpofc. And becaufe the tempted ( under To great a Cloud J havenofuch perfrvafton of their prefent Graces, as may enable thenri to make Jure their Ele^iion^ by the Fruits of then Vocation^ they are beaten off from their hold and are brought to believe that the Aigu- . ment is unanfwerable; Becaufe they cannot fay they are Converted^ they conclude they muji be Damned ; overlooking the true An- fwer that they might nnake, by keeping clofe to the Fojftbility^ or Probability that they may be Converted, and fo efcape the Dam- nation of Hell. This general hope being of fuch high concern to the dilireffed, ( for 'tis the hrft thing that muft relieve them, till better Evidence come in ) it is Satan's great policy to Cheat them of it , which he often doth by this Method now de- clared. 2. vSatan doth mainly endeavour to mijreprefent God to trou- bled Souls, and from thence he draweth out Arguments againft them. In the former cafe of Spiritual troubles^ he mifrepre- fents God, in that he reprefents only fome Attributes of his, not only dijiin^ kom^ but in oppofition to others, by which he labours to conceal the fweet and beautiful Harmony th^t is ^aion^ them> and alfo to make one Attribute,, an Argument againft the com- fortable fupportingConfiderations, which another would afford. He infills upon God's JulHce without re{}3ed: of Mercy, upon his Holinefs, without any regard of his Gracious Condefcentions to the Inlirmities of the Weak. But when it is his bufinefs to bring any under Spiritual Vijirejfes^ he then miireprefents God at an higher rate, and flicks not to afperfe him with abominable Faljhoods. . There are two Lies' which he commonly urgeth at this time. I. He reprefents God as a Cruel Tyrant, of a rigorous unmer- ciful Difpofition, that delights himfelf in the Ruine and Mifery of Men. To this purpofe he rakes together the harjheji paffages -of the Scripture, that fpeak of God's juft Severity againft the K>ilful obftinate Sinners, that flubbornly contemn his offers of Grace. God indeed hathclpared himfelf of thiis Afperfion, by (Solemn Oath, Ezek^ 33. ii. Js I live, faith the Lord God, I have no pleafure in the death of theWick^d^ but that the Wicked turn from Ms K^ay and live. Yet the Tempted -will fooner- bdieve Sataa^ SuggejHont chap. 9- • Patau's Xemptatimtsf.- 3^1 SmKejiion than God's Oath i partly becaufe the fenfe of their Vile- , /;e/x doth fecretly fway them to think, there is Reafon that he fhould be fo •■> partly becaufe their Fears incline them to fufpe^: the n^orfi j and partly the uneafie tolTings of their Mind long continu- ed reviveth the natural frorpardnefs of the fpirit againft God. W hich how apt it is ( when fretted with Vexation ) to enter- tain harfti thoughts of God ? May be feen in the anfwer of the flothtul Servant to his Lord, who returned his Talent back agam unimproved, with a Kefleclion : Importing that his Mafter was fuch as none could pleafe i fo Severe, that he was difcouraged from makingany attempt of ferving him acceptably, Mat.2-y.2^. He faid ' Lord I know thee that thou art an hard Man^ reaping wmre thou haji not [own, and gathering where thou hajinot Jiramd. 2 He belies God further, by reprefenting him^s defjgning the Ruine and Mifery of the Tempted Perfon in particular. He would make him believe that Godh^d ^ particular fpleen (zs it were ) aeainft him above other Men -, and that in all his dealings with or concerning him, he is but as a Bear lying in r^ait, anda^ a Lvon in fecnt places, ready to take any advantage to cut him oif. And accordingly he gives no other Interpretation of all the- Wavs of God, but fuch as make them look like Tokens o^JnaU Reiedion of thole that are concerned in them. If there be up- on^ them outward A^mons, he tells them thefe are but the FofZnmrsoindV, If they lie under inward fenfe of Wrath, he calls that the Firft-fi^'^f' o^ everlafting Vengeance : K any particular fhreatning be impreffed upon their Con fciencesJ3y the ?n?r f of God , in order to their Humiliation and Repen- tance^ he represents it as God's/?;../ Sentence, and abfolute De- terminaaon againft them. If for Caution, God fee it fit to fet before them the Examples of his Wrath, ( as it is very frequent for hiintodo, IdW^clhouldfaU afte^he fame example of Vnhe- S^ Tet. 2.k I Cor.io.6. ) Satan perverts this to that which rod never intended, for he boldly alferts, that thefe Examples S5^L.Vth^ and that God fignifiesby them, a Pre- dilion of certain unavoidable Unhappineis. ^ "rni^f beobferved here. That thefe mifreprefentations of God, are none of Satan's /^rim.ry Arguments i he ufeth them only as freih Keferves to fecond others. For where he finds any WiLof hisBj./i.«x ready to be beaten, he comes up with thefe slipplies to relieve them.' For indeed, thefe Confideratio^ns^of God's Severity in the General, or of his fpecial Refolve agaiuft any in Particular, are not of force fufficient to Attaqne a Soul, that is within the Trenches of prefent Peace j they are not of themfelves proper Mediums to produce fuch a Conclufion. Though we fuppofe God fevere, ( except we fhould imagine him to be an hater of Mankind miverfally ) we cannot thence infer the final Kuine of this, or that individual Perfon. And befides, C that thcie are mjufiifiahle FaKhoods) they cannot make the final Damnation of any one fo much 2is probable, till the Heart be firft ■weakried in its hopes, by Fears, or Doubtings, raifed up in it up- on other Grounds-. Then indeed Men are ftaggered, either by the deep fenfe of their Unworthinefs, or fome fad continuing Calamity, and the feeming negledt of their Prayers. If Satan then tell them •of God's Severity, or that Call his Providences confidered ) he hath fet them up as a Mar}^ for the Arrorvs of his Indignation, they are ready to believe his Report, it being fo fuit- able to their prefent fence and feeling. 3. Satan alfo fetcheth Arguments from the Sins of God's Children, but his great Art in this is by unjuft aggravations to make them look like thofe Offences 5 which by j^ewW exception in Scripture, arc excluded from Pardon. The Apoftle, 1 John 5. "id. tells us of a Sin that is unto Deaths that is, a fin which if a Man commits, he cannot efcape Eternal Death, and therefore he would not have fuch a Sinner prayed for. C That the Popifh di- Lorinus in f^jn^jon o£ Venial and Mortal Sins is not here intended, fome of iSrus in foe. ^^^ Papifis themfelves do confefs ). What he means by that fiii he doth not tell us, it being a thing known fufficiently from other Scriptures. The note of mpardonahkneji, is indeed affixed to fins und^x fever al Denominations i the Jin againji the Holy Ghoji^ Chrift pronounceth unpardonable. Mat. 12, 31. Total Apofiacy from the Truth of the Gdipel, hath no lefs faid of it hy the Apo- ftle, when he calls it a dramng hack^to Perdition, Heb. 10. 3:^* Whether thefe be all one, or whether there is any other Species of fin irremilfible, befides that againft the Holy Ghofl, 'tis not to our purpofe to make enquiry. What-ever they are in them- felves, Satan in this matter, makes ufe of the Texts that fpe'ak of them diflind-ly 5 as we fhall prefently fee. But befides thefe-' the Scriptures fpeak of fome, that were given up to vile AffetJiom, and to a reprobate Mind, Rom. 1.2 5, 28. And of others that were given up to hardnefs of Hearty Mat. 13. 14. hGts 28. 26 » Nov\7 Chap. 9- §>Muivs%miptatims. 59 j Now, whofoever they are of whom thefe things may be juftly affirmed, they are certainly miferable, hopelefs Wretches. Here then is Satans cunning, if he can make any Child of God be- lieve that he hath done any fnch Adt^ or Act/ of Sin, as may bring him within the compafs of thcfe Scriptures, then he infults over them, and tells them over "and over again, that they are cut oif for ever. To this purpofehe aggravates all their fins. And, i. If he find them guilty of any great Iniquity^ he hxeth upon that, and labours all he can to make it look moli defperately^ that fo he may call it the Sin againji the Holy Ghofi^ ; and in this he hath a mighty advantage, that moft Men are in the I)ar\ about that fin : All Men being not yet agreed whether it be a dijiindt Species of Sin, or an higher degree of wilfulnefs relating to any particular Sin. Upon this fcore, Satan can lay the Charge of this fin, upon thole that Apojiatize from the Truth, and through Weaknefs have Re- canted it. C Thus he dealt with Spra^ with Bilney^ with Bain- ham and feveral others. } There is fo near a refemblance in thefe fins of denying Truths, to what is faid of the Unpardon- able Sin, that thefe Men though they were Scholars^ and Men of good Abilities^ yet they were not able to anfwer the Argument that the Devil urged againlt them, but it prevailed to di- flVefs them. Upon others alfo, hath Satan the advantage to fix this Accufation : For let the Species of the fin be what it will, if they have any thing of that Notion, that the Sin againft the Holy Ghoft, is a prefumptmus Ati of Sin, under Temptation, they will call any notorious Crime^ the Sin againfi the Holy Ghoft, becaufe of the more remarkable aggravating Circum^ances that have accompanied itfh. a Fad. 2. He aggravates the Sins of Go3^s Children from the Wilfulnefs of their finning. 'Tis a thine often too true, that a Child of God may be carried by a violent Impetus^ or ftrosg inclination of Aifedion to fome parti- cular Iniquity, where the forwardnefs cff defires that way, by a fudden haile, dofiifle thofe Reludtancies of Mind, which may be expedted from one endowed with the Spirit of God i whofe power upon them, doth ordinarily fway them, to luji againji the Flejh, But it is more ordinary to find a Temptation to prevail, notwithftanding that an enhghtned Mind doth make fome Refi- nance j which ( becaufe 'tis too feeble ) is eafily born down by the ftrong importunities of Satan, working upon the inclinations Ggg2 of 394 :X ITrratife of Partii. of the Flefh. Both thefe Cafes are improved againft them, ov^r ■whom Satan hath got any advantage of doubting of their Eftate. If they have refilled but ineffeCfually^ or not rejtjhd at all, he char- geth them with the higheji Wilfulnefs, and will Co aggravate the ' matter that they fhall be put in fear, not only that there can- be 710 Grace (where Sin hath fo much power as either to corttri^K/ Co much light and endeavours,or hath Co fuhjecied the Heart to its do- minion, that it can command without a contradi(ftion ) but that they can have no Hope'-, that they that iin with fo high an hand, fhould ever enter into God's Reft. And to this purpofe he com- monly fets before them, that Text of He^. 10.26. If we fin ml- fuHy after that we have received 'the knowledg of the Truth^ there re' maineth no more Sacrifice for fins. Or that of Heb.6, 4. It is im- poftble for thofe who were once enlightned if they fall away, to renew thenTagain to Repentance, Both which places (peak indeed at leaft, fuch a difficulty, as in common ufe of fpeech, is called an impofibility, if not an utter abf olute impoiCihAlty of Repen- tance and Pardon. But then the finning wilfnlly, or falling away^ there mentioned, is only that of total Apoftacy \ when Men t4iat have embraced the Gofpel, and by it have met with fucfi impref- llons of Power, and delight upon their Hearts, which we ufually call Common Grace, do notwithftanding, rejed: that Gofpel as falfe and fabulous, and fo rife up againlt it, with Scorn and ute moft Contempt 5 zs Julian the Apoftatedid. If now the true intendment of thofe Scriptures were confidered, by thofe that are diftrelTed with them, they might prefently fee, that they were put into fear, where no fuch caufe of fear was. -But all Men have not this knowledg, nor do they fo duely attend to the matter of the Apoiiles Difcourfe, as to be a^ to put a right In- terpretation upon it i upon fuch Satan i^ofeth his decdftful glofs, and tells themi : JVilful ftnners cannot be refiored to Repen- tance, hut yoH have finned wilfully i when fin was before you, yen TMJhed into it without any confiderationh as theHorfe into the Battel: or when God jiood in your way with Commands, and advice to the. contrary V when your Confidences warned you not to do fo great wickfid- mfs, yet you would do it. Ton were as thofe that hreakjhe Toke, and burji the Bonds. Upon this fuppofirion, that thefe Texts fpeak oC wilful finning in the General i How little can be faid againft Satan's Argument? How many have I known, that have been tortured with thefe Texts, judging" their Eftate fearful, becaufe of Chap.?. ^auWB%miptatiom. 395 of their wilfdneCs in finning ? Who upon the breaking of the fnare of Satan's mifreprefentathn, have elcaped as a Bird unto the HilL 3. when either of the nvo former Ways will not ferve the turn* (that is, when he meets with fuch againfl: whom he hath •nothing of notorious wickednefs to objed, or fuch as have a bet- ter difcerning of Scripture, than fo to be impofed upon,) he la- bours to make a Charge againft them, from the nnmber of their Mifcarriages. Here he takes up all the filth' he can, and lays it upon one heap at their Door. 'Tis indeed an eafie thing for Sa- ■^"tan to fet the Sins of a Child of God in order before him, and to ' bring to mind inmmerahk Evils, efpecially to one that is already awakened with a true difcovery of the Corruption of Nature, andtheVilenefs of Sin., In which cafe, the more a Man confi- ders the more he will difcover j and Sins thus fet in Battel Ar- ray, \ though they be not more than ordinary hainous, yet be- ing many ) have a very difmal appearance. Satan's dcfign in this, is to bring Men under the Affrightments which feem mofl: pro- per to be raifed from a perverfe Afped of the third Rank of Scrip- tures i which a little before I pointed at. For the Word of God fpeaking of the Final Eftate of Men, doth not only difcover the - hopelefs condition of fome as to Eternal Life from fome particu- hxA^s of Sin, but alfo the fad Eftate of others from the manner, decrees, and frequency of finning. The Heathens, becaufe they improved not the Knowledg of God, which they had from the Works of Creation, neither making thofe Inferences, in matters relating to his Worftiip, which thofe Difcoveries did dired them unto h nor behaving themfelves in full compliance to thofe Rules o^ tenuous Converfation, which they might have drawn from thefe Principles, and unto which in point of Gratitude, they were ob- liged Kom. 1.2 I. fhey glorified him, not as God, neither were thank;: fd; 'therefore God gave them np to a Keprobate mind. And ge- nerally concerning all others, the Scripture teachethus, that a/ return to a prophane fieOily Life, after fome Reformation, hath a greater hazard in it than ordinary i as appears by the Parable, mbdat n 45. Seven more wicked Spiriis re-enter ■■>.whcxQ one that was^caftJut, is received again i and, the lajl Hate of that Man, is nvrji than the firfi. So alfo, 2 Pef. 2.20., To this purpofe is that of Solomon, concerning the danger of continuance in fin, after many Reproofs, Prw.29. i. He that being often reproved, hardneth bis Nfck, (haU fuddenly k d?firoyedy and that mtbjut remedy, . ' Thcfe.. ??' 17^$^ ::^ Xteatife of Partii. Thefe and many fuch like Scriptures, Satan hath in readinefsj which he plies home upon the Confciences of thofe that are trou- bled with the fenfe of Sin \ telling them, that their Heart/ and Ways being continually evil^notrvithftanding all the Courfes that God hath tak^n to reclaim them \ that they having fo long negleCted fo great Sal' vat ion h or that after having feemed to entertain it^ became more ftnful than before. (Which they will eafily believe,becaufe they are now more fenfible of Sin-, and more obfervant of their Mifcarriages than formerly.) 'there can he no qneflion^ but they are given up to vile Affeaions j and lik^_ the Ground that bears nothing but Briers and Thorns^ they are rejeSfed^ and nigh unto Curftng^ rvhofe end is to be Burned. The Wound that is made with 'this "Weapon, is not fb eafily healed, as fome others already mentioned i becaufe C though Satan do unduly wreft thefe Palfages, to fuch failures in the Children of God, as hz.vt little or no affinity with theni,for they only fpeak, of falling into open prophanenefs rvith contumacy^ yet ) they that have deep Convi6tions,accompanied with great Fears,do ufually think that there are nonervorfe than they are. And though they will grant, that fome others have more flagitious lives ^ yet they think they have Hearts (b defperately wicked, that they mud needs be under as great hazards^ as thofe whofe LivesTeem to be worfe. 4. There is but one Argument more, that carries any proba- bility of proof for everlafting Condemnation, and that is from an hard and impenitent Heart. How Satan will manage himfelf to make a Child of God believe, that he hath fuch an Heart i is our lad obfervation relating to his Sophifiry. And it is this, He unjuftly aggravates the difcompofures of the fpirits of thofe that are troubled for Sin, and from thence draws his Arguments of irrecoverable Damnation j pleading that their Hearts are Seared, Hardned, uncapable of Repentance, and confequently of Heaven. That final Impenitency will conclude Damnation,is certain, and that fome have been given up to fuch a judicial hardnefs long before Death, that they could nor Pv^epent i may not only be evidenced from the Threatning of God to that purpofe, Mat.i^, Ma}^ the Heart of thU People fat J 6cc. but alfo from the fad Inftances of Pharaeh^ ( of whom 'tis faid, that God hardned his Heart ) and the Jews who were blinded, Rom. 11. 8. God hath given them the Spirit of Jlumber, Eyes that they Jhould not fee^ and Ears that they jhould not hear. But ihll the Art lieth in this, How to make a Child of God Chap. 9^ ^ Satan's Xtmptamm. ^ 397 God believe tnat it's fo with him. For this purpofe he muft take him atfdme advantage, he cannot terrific him with this Argu- ment at all times. While he is «c7z«^ Repentance, with an m- / Od difturbed fettled frame of Heart, Ws not poffible to make him be- I' \f lieve he doth not, or cannot Repent i for this were to force him ^ ) contrary to fenfe and experience. But he muft take him at fome y feafon, which may, with fome probability, admit of his Plea, and nothing is more proper for that defign, than a troubled Heart i fo that he hath in this cafe, two things to do. I. He difquiets the Soul into as great an height of Confufion as he can: That, 2. When he hath we/^e^ it into heavinefs, and torn it into pieces, he may work upon its dijiradions. There are many things that fall out in the cafe of great anxie- ty of Mind, that are capable of improvement for the accom- pliftiment of this defign. As, 1. Diftrading troubles bring the ^^ Heart under the fiupidity of Amazement. Their thoughts are fo broken and disjoynted, that they cannot unite them to a compo- ^ fedjfettled refolution in any thing,they can fcarce joyn them toge- ther, to make out fo much as might Jpell out their difiin& defires, or endeavours > they fcarce know what they are doings or what they would do. 2. They ^Kopoyfon the thoughts with harfhap- prehenfions againf^ God. Great difirelTes make the thoughts fbmetimes recoil againft the Holy Lord, with unfeemly queftion- ings of his Goodnefs and Compaffion i and this puts Men into a bad fkllen humour of untowardnefs, from whence ( through Satan's improvement) arife the greateft plunges of difpair. 3. Moft ufually in this cafe, the greateft endeavours are Fruitle^, and Diflatisfadory. Satan ( though he be no friend to Duty) doth unfeafonably urge them to Repent, and Pray, but 'tis be- eaufe they cannot do either with any fat'pffaSiion^ and then their Failures are matter of Argument againft them. For if they re- folve to put themfelves upon a more fevere courfe of Repentance, and accordingly begin to think of their fins, to number them, or to aggravate them, they are ufually affrighted from the un- dertaking, by the hainous appearance of them i they cannot, they dare not think of them, the remote!^ glimps of them is ter- rible to an affrighted Confcience : the raiftng of them up again in the Memory ( like the rifing of a Ghoft from the but by a ftrange kind of belief,, they imagine every thing to be the Smrd of an Hhh • Enemy 406 % %UUi(t of Part 11. Enemy, All they hear, or meet with, turns into Poyfbn to them, for they think every thing is againft them > Promifes, as well ts 'threatnings •■> Mercies^ as well as Judgments i and that by allthefe (one as well as another). God (as with a Flaming Srvord^ turning every way) doth hinder their acceCs to the Tree of Life. Bilney the Martyr ( as Latimer in his Sermons reports of him ) after his denial of the Truth, was under fuch horrours of Confcience, that his Friends were forced to ftay with him Night and Day. No Comforts would (erve: If any comfortable - • place of Scripture. was offered to him, it was as if a Man jhould cut him through with a Sword, Nothing did him good he thought that aU Scriptures made againji him^ and founded to his Condemnation, Neither is it fo rare a thing for Fears to form the Imagination into fuchmifhapenapprehenfions, as that we (hould think fuch Inilances to be only lingular and unufual j but 'tis a . common effed^ of Terrour, which few or none efcape that are un~ , der Spiritual Diftrefles. The hlack^ef! of their thoughts, make the whole Scripture feem blacky to them : The unfit medium through which they look, doth difcolour every Objed". So that \\&. Her Story the Book^ of Life ( as Mrs. Kath. Bretterge^ in the like cafe ex- /n Clarks prefTed her felf, concerning the Bible) feems to be nothing dCe Liyes. ^^^ ^ Boo\pf Death to them, 3. From hence it follows, that no Counfel^ or Advice, can take place with them. Exceffive Fears do remove their Souls £q far from Peace, that they will not believe there is any Hope for them, though it be told them. The mofl compaflionate ferious Admonitions of Friends, the flrongeft Arguments againft De- fpair, the cleareft difcoveries of the Hopes that are before them &c. effedt but httle j while they are fpoken C it may be ) they feem to relieve them a little , but the Comfort abides not with them, 'tisfoon gone: Though they cannot anfwer the Ar- guments brought for them, yet they cannot believe them i as if their Souls were now deprived of all power to believe afly thing for their good. Suitable to that .Exprellion of Spira, in anfw5 to his Friends that laboured to comfort him : / would believe Comfort but cannot^ I can believe nothing but wbat is contrary to mv Comfort, Nay, when they are told, that many others have been under the hke dreadful apprehenfions of everlalHng Mifery who have at lafi been Comforted, ( and by manifold Experience we find, that it is ihe^reateji eafe to diftrejfed Souls, to hear ( ^fpecially to Chap. 9.. ^^tun'S JCtmptations* 401 to ffeaknfith ) fame that have been in the li}^ cafe; for this will oft adiTiinifter j^we />o/>e,thaC they alfo ftiay at laji be comforted, when the mo ft comfortable Frawi/e/ of the Scripture, are a 7'erroHr to them J* Yet this doth not effed the leaft eafe for them fometimes, becaufe fome are fo rvholly poflefled with ««*• alterable Prejudice againft therafelvesj that they think «o«e are, or ever were /% them. They compare themfelves to Judas^ and Cain:, and think their Iniquity to be aggravated by many Circum-fiances, far beyond the pitch of them. Thus S-pira judged of himfelf i I tell you ( faith heO »y c^fi is mine oj^«, 'iisfingularj none like it. 4. Though Fears make the Soul unacStive to any thing of Comfort, becaufe they wholly deftroy its inclination, and al- ter its Byas to Hope j yet on the contirary, they make it ve- ry nimble^ and adtive to purfue the conclufions of Mifery, which they have helped to frame. For the Jpring of all the faculties of the Soul are bent that way. Hence it is, that thofe who are pofTefled with thefe Agonies, will eagerly plead, againft themfelves, and with an admirable /^^^i/fy, willjframe Arguments againft their Peace, cw« Diftindtions, and make ilrange Evafrons to efcape the force of any Confolation that may be offered to them > their underftandings are, as it were, whetted by their Fears to an unimaginable quicknefs, f^ho would not wonder to hear the Replies that fome will give to the arguings of their Friends, that labour to comfort them ? What ftrange anfwers S^ira gave to thofe that pleaded with him ? How eaiily he feemed to turn off the Example of Peter denying Chrift , and thofe Scriptures that fpeak of God's Love to Mankind, &c, may be feen at large in his Narra- tive. 5. Fears, by arrange kind of ^i^ckr^/^, do not only make them believe that they Jhail be unhappy, but alfb will at laft perfwade them, that they feel and fee their Mifery already. How aftonifliingly doth ^^^ir^fpeakto this purpofe ? Ifikd^ he daily more and more hardens me, I feel it, Anfwerable to this ( I remember ; was the cafe of one who was long imprifbned in deep Diftreffes : He told me, that he verily believed that Scripture of If a. 66, 2^, was fulfilled upoH him. From one Sabbath to another, fhaU all Flejh come to rvorfhi^ before me, and H h h 2 they 401 :^ SCteatife Of they fhaU go forth and look^ upon the Carcafes of the Men that hav^ tranjgrejfed againftme: F^r their WormjhaU not die, neither Jhall their Fire be quenched^ and they jhall he an abhorring to all Flejh. To his own feelings he had the torments of Confcience, and the fenfe of Divine Wrath was as a burning Fire within him > and to his apprehenfidn , every look, from others, was a gazing upon him as a monjier of Mifery, abhorred of all flejh. The nature of Spiritual Diftreffes, and Satan's method in working them, being explained, the laft thing promifed, is now to be opened. This is, 5. The burthen and weight of thefe DiftrefTes, which how grievous, how intollerable it is, may be fufficiently feen in what hath been already faid, and may be further evidenced in the Particulars following. I. Thofe that are wounded with thefe jiery Darts, do at firft ufually conceal their Wound, and fmother their Grief^ be- ing afliamed to declare it i partly, becaufe fome great I'ranf- grejfton ( it may be } hath kindled all this Fire in their Bofoms, and this they are unwilling to declare to others. Partly, be- caufe they fufpedt (though no one remarkable Sin hath oc- cafioned thefe Troubles j that the difcovery of their Cafe, will expofe them to the Wonder and Cenfures of all that fhall hear of them. By this means the Fire burns with greater ve- hemency : Their Sore runs continually, and having none to fpeak a word in feafbn for the leaft Relief, it becomes more painful and dangerous. As Bodily Diftempers concealed by a foolijh mode(iy from the Phyfician , increafe the trouble and hazard of the Patient. Here have they many flruglings with- in thcmfelves, many attempts to overcome their Fears, but all in vain ? theyjj* alone and k^ep filence, they flee the company and fociety of Men j they labour after folitary Places, where they may wee^ with freedom, (if their Tears be not yet dried up 3 or at leaft where they may pour out their Complaints againft themfelves, they meditate nothing but their Mifery i they can fix their Thoughts upon nothing elfe > they chatter of a Crane^ or Sn>dloiv, they mourn as a "Dove j they are as a FeUi- can in the Wtldernefs, as an Owl in the Vefart, but flill with- out eafe. They are but as thofe that are fnared in Dens, and Trifon-Houfes h wJio the longeir they lie there, have the lefs Patience chap. 9. S>&tm's ICemptations* 403 Patience to bear the prefent Unhappinefs, and the lefi Hope to be delivered from it. , . ^ n-n. 2. when they are tired out with private Conflicts, and have no reft or intermiilion of Trouble, then at laft they are forced to Spakj> and having once begun to open their Trou- bles they care not who knows it. If there be any heinous fin a't the bottom, their Confciences are forced to confefs it ; Wickednefs (that was once fweet in his Mouth) is turned in his Bowels, it is thegaU of Ap mtbin him. Thus doth God J^'' *°' '^^' ^^ make Men to vomit up what they had fwallowed down. Ter- rours chafe away all Shame, they can now freely fpeak again/i their Sin, with the higheft Aggravations. And if their Con- fciences have not an heinous Crime to accufe them of in par- timlar, yet in the general they will judg and condemn them- (elves,' as the moji jiubborn, finful, or hardned Wretches, juft- ly branded with indelible Charaders of the Wrath of God. However the Diftrefs becomes greater, if they fm/y accufe themfelves of any particular Sin, that Vomit is not without a violence offered to Nature, which t)therwife would cover its Shame. It cannot be done without Sicknefs, firaining and torture i and when it is done, they take it for granted, that every one pafTeth the fame judgment upon them, which they do upon themfelves ; And the frequent fpeaklng doth confirm their Minds in their fearful expedations. For what Men do accH(iom themfelves to affert, that they do more con- fidently ^e/icz/e. If they only complain of themfelves in the eeneral with any intentions of procurement of Pity, C as is ufual for the Difireffedtodoj yet while they cry out to others Is this nothing to you, all you that pafs by? Is there anyforrovP /% to my forrorv ? &c. Still they think their ftroak^ U'beavierthantheirgroaning.zndthdt Cry to others, dothftrong- Ivfix thisapprehenfion in themfelves, that none can be more iniferable than they. Thus are they brought to Ws con- dition, Job 16. 6. though I^eak, my Grief is not ajjjvaged i and though I forbear, what am I eafed ? ^, , r r c r^- - 3? All this while they are under an expreffible Jenje ot Divine Wrath. Heman C^czks his apprehenfions of it, under the Similitude of the moft hideous, and difmal, comfortlefs Im- priConment, Pfal. 88.(5. -Thou hafi laid me in the hmji Ptt, in ^ Vark^ 404 ZXttatiitOf Part II. Varh^efs^ in the Deeps, David, in Tfal, ii^. 3. compares it to the fonoj^s -ef Death , and ( the higheft that humane thoughts can reach) xht pains of Hell : The forrows of Death compafs me, and the pains of Hell gat hold upon me i I found 'trouble and Sonorv. Well might they thus judg, all things conlidercd, 'for Sin (that then lies heavy upon them) is a great Weight, a Burthen ( faith David ) greater than I can bear > efpecially when 'tis prefTed on by an heavy Hand, thy Hand prejfeth me fore. Sin makes the greateii Wound, con£dering the Confcience, which is wounded by it, is the tenderefi part, and of exquifite fenfe. ( Hence the Grief of it is compared to thepainof a running fretting Ulcer, that diftempers the whole Body : ( My Wounds fiinl^ and are corrupted i my Sore ran in the Night and ceafed not J Or to the pain of broken and {bat- tered Bones. Pfal. 3'^. 3. Inhere is no foundnefs in my Flejh, hecaufe of thine Anger i neither vs. there any reji in my Bones, be- caufe of my Sin. ) The Injirument alfo that makes the Wound is (harp, and cuts deep, ( ^t'ps Jbarper than a tvpo-edged Srvord) but when the Weapon is poyloned ( and Satan hath a way to do that 3 then it burns, making painful malignant In- flammations. The Wrath of God exprelTed to the Confcience, brings the greatefi Terrour i Who knorvs the power of thine Art" , get? Pfal. ^o. II. It is impoffible for the moft trembling Confcience, or moft jealous Fears, to go to the utmoji bounds of it, neither can we apprehend any Torture greater i the Rack, Tortures, Fire, Gibbets, &c. are all nothing to it. Hence is it that thofe who were afraid of fuifering for Truth, when by this means they were brought under thefe Diftreffes, could then be willing to fufFer any 'torment on the Body i yea, and heartily wiih to fuffer much more, fo that thefe Tortures Aft and Mon. might be ended. Thus it was with Bainham Martyr, who c. 8. p. 5)38. in the publick Congregation bewailed his Abjuration of the Truth, and prayed all his Hearers rather to Die by and by, than to do as he had done. But that of Spira, feems almoft beyond beliefs thus fpeaks he to Vergerim: If I could conceive but the leafi jpark^of Hope of a better 'Ejiate hereafter, I n>ould not refufe to endure the moji heavy weight of the Wrath of that Great God, yea, for twenty thoufand Tears, fo that I might at length attain to the end of that Mifery, . What dreadful Agonies were thefe, that Chap. y. -^M^n's Xnnptations. 405 that put him to thefe Wiflies? But 'tis kCs wonder, if you obferve what Apprehenfions he had of his preient Trouble, he judged itworfe than Hell it felf. C And if you would have' a lively Expofition of David's expreffion, The pains of Hell^ &c. you may fetch it from this Inilance j i My prefent Efiate (ikithhe) I now account worfe^ than if my Soul (feparated from my Body) ncere n>ith JudsiS and the reji of the Damned i' and therefore I defire rather to be there^ than thus to live in the Body. So that if you imagine a Man cruht under the greateft weight, vpomded in the moft tender parts, and thofe Wounds pro- voked by the fliarpeft Cortofivef^ his Bones all disjoynted and broken, pined alfo with hunger and thirft, and in that cafe put under the highcil: Tortures i yet you have but a very pa- dorv of Divine Wrath : Add to all thefe f according to Spirals wifti > twenty thoufand Tears of Hell it felf, yet all is nothing to that which a difirefled Mind' fuppofeth ■-, while the word Eternity prefents the Soul with the total Sum of utmoft Mi- fery all at once. Oh unexpreffible burthen of a Diftrefled Mind f Who can underftand it truly , but he that feels it > How terribly is the Mind of Man (haken with Terrours, as the Wildernefs by a mighty Wind ! which not only produceth violent Motions, but alfo hideous Noife, Murmur, and Howling. 4. This burthen upon the Mind, fbrceth the Tongue to vent its Sorrow in the faddeft accent of moft doleful Out- erys, their whole language is Lamentation > but when the pangs of their Agonies come upon them, ( for their DiftrefTes have their Fits) then they fpeak in the bitternefs of their Souls. Oh ! ( faid Bainham ) I would not for all the Worlds good^ feel fitch an Hell in my Confcience again. One ( former- ly mentioned ) in thefe DiftreiTes, crys out i Wo^ wo^ wo I a woful^ a wretched^ a forfak^n Woman ! It would furely have ^^* * made a Man's Hair to ftand upright for dread, to h^e heard Spira roaring out that terrible Sentence : How dreadful i4 it to fall into the hands of the LivingGod ? Or to have heard his Re- ply to him that told of his being at Venice^ 0 curfedDay! ("faith he) O curfed Day! 0 thai I had never gone thither^ would God I had then died! &c. The like Out-crys^tiad !><«- vid often, Pfal,. 22, i. My God, my God, -why haft thou for fa- 40 6 I^XttatiUaf Part II. }^n rm? fVhy art thou fo far from helping me^ and from the tvords of my Roaring? And Hemarty Pfal. 88. 14. Lord, why cafieji thou off my Soul , why hideji thou thy Face from me ? 'Tis true, David's and Heman^s words, have a better Com- plexion than thofe others laft mentioned, but their dis- quiet of Heart Teems C at fometimes ) to have urged their Exprcffions with iii.f etuous violence > as thofe PafTages feem to fay, Ffal. 38. 8. I have Roared hy reafon of the dif- quietnefs of my Heart » Pfal. 32.3, My Bones waxed old^ through my Roaring all the Day long. Job 3.24. My Roarings are pou- red out Itki Water, If their Lamentations were turned into' ' Roarings y and thofe Roarings were like the breaking in of a Floods and that Flood of ib /o«g continuance, th^tit dried up the Marrow of the Bones, we may fafely imagine, that they were not fo much at leafure to order their words, but that their Tongues might fpeak in that Dialed which is proper to Aftoniftiment, andDiftreis. 5. Though the Mind be the principal feat of thefe Trou- bles, yet the Body cannot be exempted from a Copartnership in thefe Sorrows. Notwithftanding this is fo far from aba- ting the Trouble, that it increafeth it by a Circulation, The pains of the Body, contracted by the trouble of the Mind, are communicated again to the Fountain from whence they came , and reciprocally augment the difquiet of the Mind. The Body is weakned, their jirength poured out liJ^ Water , they are withered lik$ Grafs i pined as a SJ^n, become as a Bottle in thefmoakj Thus David frequently complains, Tfal, 22. 14. he defcribes himfelf as reduced to a Sh^liton.: I am poured out lik^ Water^ and all my Bones are out of joy nt: My Heart U lih$ WaXy it is melted in the midji of my bowels '-y my jirength is dried up lik^ a Potjherd, my tongue cleaveth to my Jaws^ and thou haji brought me to the dufi of Death, Neither is this his peculiar cafe, but the common effed of Spiritual Dirtreifes, Ffal, ^p, II, When thou with Rebukes doji corre£i Man for Ini- quity ^ thou maJ^fi his beauty to confume away lik^ a Moth, 6, Being thus diftreffed for their Souls, they caft oif all care of their Bodies, Eftates, Families, and all their outward Con- cerns whatfoever. And no wonder, for being perfwaded that they have made Shipwrack^o^ their Souls, they judg the nik 2iXQ not worth the faving, 7. Giving GHap. 9v Patau's ICeiiipf a:tioti^* 40} 7. Giving all for loft, they ufually caft about for feme eafe to their Minds , by feeking after the lo]ver degrees of Mifery, hearing, or fuppofing that all are not tormented dike, they endeavour to perfwade themfelves oi" sl Cooler Hell, This if they could reach it, were but poor Comfort, and lit- tle to their Satisfadion s but as poor as it is, it is ufually de- - nied to them, for while they judg themfelves to be the great- eji Sinners^ they cannot but adjudg themfelves to the greateji iorments: And thefe Endeavours being fruftrated , they re- turn back to themfelves, ( as now hopelefs of the leaft eafe ) worfe than before. Now they fix themfelves upon the deep^ contemplations of their Mifery : Oh ( think they ) how great had our Happnefs been, if we had been made 'toads , Serpents, Worms, or any thing but Men I For then Jhould we never have h^own this Vnhappinefs j and this begets a thoufand vain wijhes. Oh that we had never been born 1 Or that Death coitld annihilate us ! Or that as foon as we had been born, we had died ! ( As Job (peaks) Job 3. 11,12. Why died I not from the Womb? Why did I not give up the ghoji , when I came out of the belly ? J For then hadwe not contra&edfo much Guilt, Or that the Moun- tains and Hills could fall upon us, and cover us from the Face of our Judge. 8. When all their Hopes are thus dafhed, and ClikeaShip- wracked-Man on a Plank } they are ftill knocked down with new Waves, all their endeavours being Hill fruftrated; they feem to themfelves to be able to hold out no longer ••> then they give over all further Enquiries, and the ufe of Means, they refufe to Pray, Read, Hear. They percieve ( as Spira faid ) that they pray to their own Condemnation ■, and that all is to no purpofe. They are weaty of their Groanings, Pfal. 6. 6. 'their Eyes fail with looking up'-, their Knees are feehk, thdr Hands hang down. And as Heman, Pfal. 88. 4, 5. Ihey count themfelves ivith thof? that go down to the? it, -free among the Vead^ like the flainrthat lie in the Grove, whom God rememhreth no more. Thus they lie down under their Burthen, and while they find it fo hard to be born, 'tis ufual for them to come to the utmoU; point of De^eratenefi. ( Satan fuggeiting ^nd forwarding them.) Sometimes they open their Mouths with complaints ■ againftGod, and blafpheme. And (as the lall part of the lii • Tra-- •4o8 Z%ttatik Of Part II. Tragedy) being weary of thcrafdvcs, they feek to put an end to their prefent Mifery^ by putting an end to thek ■Lives, I have prefented you with Satan's Stratagems, again/l the Peace of God's Children : the.Remedies againft thefe and other Subtilties of our grand. Enemy, I (hall not offer you, becaufe many others have done that already, to whofe Writings I muft refer you. Some principal Direa:ion5 I have pointed at in the way, and in the General have done this for the help of the Tempted , that. I have endeavoured to /hew them the Methods of the Tempter, which is no fmaU help to preferve Men from being thus impofed upon, and to recover out of his Snare thofe that are. 'Tis a great prefervative from Sicknefs and no mean advantage to the Cure, to have a difcovery of the Difeafe, and the Caufes of it. I Ihall conclude thefe Difco- veries with a Caution or two. 1. Let none think worfeof the feriou^ Pramce of holy flria: nefs in Religion, becaufe thefe Spiritual DiftrefTes do fomel times befal thofe that are con fcientiouil-y careful in the Ways of God, while the prophane and negligent Profeffors are irrangers to fuch Trials. Thefe Troubles are indeed very fad • but a fenflefs, carelefs State is far n>orfe : thefe Troubles of- ten end very Comfortably^ whereas the other end (except God • make them fenfible, by Convidion of their fin and danger ) m th^t real Mifery, the fears whereof occafion thefe Sorrows to God's Children. And the danger of Spiritual troubles is not fo great as is that of an hardned Heart, ( nay, God fre quently makes ufe of them to prevent eternal Ruine ; for ene that goes roaring to the Pit, there are thoufands that eo lamh- ing to Hell. ° . ^ 2. Ut none fight, or feoff at thefe Tremendous Judgments Tis too common with Men, either to afcribe Spiritual Trou- bles to Melancholy, as if none were ever thus concerned but fuch, as by too much ferioufnefs in Religion, ^le become' Mad C a fair pretence for Carelefsnefs ; or to a whining DijfimuU- tion: To the former I have faid fomething before, and as for the latter, I ftiall only reply in the words of ^/./r^, to one that objedted Hypocrifie to him: I am a Caji-arvay, a VelTel of math, yet dare you call it Vijfembling and Frenzy, and can moc\ at Chap. p. ^atati'^ ^tmptations, 409 at the formidable example of the heavy Wrath of God^ that Jhould teach yoH Fear and "terrour ? But 'tif natural to the Flejh to jpeak^ C either out of malice or ignorance) perverfly of the Work^ of God, 3. Let none he afraid of this Goliah, let no Man's heart faint becaufe of him. A fear of caution and diligence to avoid his, Snares, is a necefTary Duty, (Be foher, be vigilant^ becaufe your adverfary the Vevil^ &c. ) but a difcouraging diftruftful Fear, is a difhonourable reflection upon God's Power and Promifes to help us, and upon the Captain of our Salvation, who ^oeth out before us : Let us hold on in the pradice of Holi- nefs, and not be afraid. The God of Peace (hall tread down Satan under our feet ftiortly. Amen, Ilia Dxmo/iO' D^MONOLOGIJ S^C all of them mat- ter of weight and worth. As Firft, The Time when this fell out > not as a loofe and oecideH' id 'Emergency^ hut ^s particularly mzde choice of both by God and Satan, beingraoft fit5and proper for the defign which each of them were carrying on. This is exprefly noted in Mai.^,1, Then n^of Jefuskd up : but more fully in Mark^i, 12. Immediately the Spirit drivetb him into the Wilderneji •> Manifeftly direCHng us to expect: (bmething worthy of out Obiervationinthat circwmftance : Nei- A 2 ther 4 ZXtmtittaf Part. III. ther can we mifsof it, when the thhigs unto which this direds uSjare fb fully related immediately beforcFor we find in both thefe EvangelirtSj (which {peak fb exactly of the time of thefe Tempta- tions^ that Chriji was h^pthed'O^ John j this was in order to the fulRWingthe Right eoafJie ff o[ his O0ice, As the Priejis under the r/I?ViXfoot ^^^ when they came to be thirty yean old^ entred upon their Fun- Tcmple-Ser- c^ion, by Walhings (orBaptizings) and Anointings : So Chriji f ice and Har- (that he might anfwer his Type) beginning to be about thirty ^^^]y- years of Age^ was folemnly inaugurated into the great Office of l-iik. V a?' " theMe<:/i^t(?r/^/j)by Baptijm^ and the extraordinary defcending ofthe Holy Ghoji •, by which he was anointed with the Oyl of gladnefs above his Fellows. To this fblemnlnftalment the Father adds an ho- nourable Teftimony concerning him> T^his is my beloved Son^ in whom I am well f leafed. Immediately after this was he carried to the place of Combate. Hence we may infer, ^ Obf. I. That mr entring upon afpecial Service for God^ or receiving a fpecial Favour from God i are two Solemn Seafons which Satan mak^s ufe of for 'temptation. Often thefe two Seafons meet together in the (ame Perfon, at the fameii?we» PWafterhis rapture into the third Hea- iCor.ii.2,7.ven5^ which (as fome conceive) was alfo upon his entrance upon the Miniftry, was buffeted by the MeiTenger of Satan. Sometime thefe two Seafons are fevered i yet ftill it may be obferved, that the Devil watcheth them. When any Servant of God is to engage in any particular employment, he will be upon him. He Affaulted Mtfes by perfecution, when he was iirft called to deliver i/r^e/. As foon as P^w<5^ was Anointed, immediately doth he enrage the Minds of Sanl dnid his Courtiers againft him. It was fb ordinary with Luther^ that he at lafl came to this, that hefoie^niy Eminent Service^ he conftantly expeded either a jfit of Sickffefs^ or the buffetings o^ Satan. He is no lefs fedulous in giving his AlTaults when any Child of God hath been under pecu- liar Favours, or Enjoyments : The Church after an high enter- Cant. 5. 1 3 a. tainment with Chriji ^ is prefently overcome by a carelefs fleepy indifpofition. Though this may feem ftrange, yet the harfhnefs of fuch a Pro- vidence on God's part^ and the boldnefs of the attempt on Sa- tank's part, may be much taken off by the confideration of the reafbns hereof. Firfl, On Satan's part : It is no great wonder to fee fuch an madertaking, when we confider his Fery^nd Malice.. The more w6 Chap. IV ^Atdn^s %tmptation8: 5 we receive from God, and the more we are to do for him, the more doth he malign us. So much the more as God is Good, by fo much is his Eye Evil. Secondly, There are (in fuch cafes as thefe) feveral advantages^ which rthrough our weaknefs and imperfedion) we are too apt to give him i and for thefe he lieth at the catch. Ashrll, Security, We are apt to grow proud, carelefs, and confident after, or upon fuch Employments and Favours '-, even as men are apt to fleep or furfeit upon a full Meal, or to forget themfelves, when they are advanced to Honour. JoFs great Job zp. iS, Peace and r lenty made him (as he confeffeth) fo confident, that he concluded he (hould die in his Neji. David enjoying the Favour of God in a more than ordinary merfure, (though he was more acquainted with viciflitudes and changes than mofi: of men) grows fecure in this apprehenfion, that hejhould never be moved: but he ac- p^^j ^ ^^ knowledgeth his miftake,and leaves it upon Record as an Experi- ence necelfary for others to take warning by, that when he became warm under the Beams of God's Countenance, then he was apt to fall into Security. And (this it feems was ufual with him in all fuch cafes) when he was moil: fecure, he was neareft fbme trouble, or difquiet : T'hoH didji hide thy Face^ (and then to be fixe the Devil will (hew his} and I was troubled. Enjoyments be- get Confidence i Confidence brings forth Carelefnefsj Carelefhefs makes God withdraw, and gives opportunity to Satan to work, unften. And thus as Armies after Victory growing fecure, are. oft furpriied j So are we oft after our Spiritual Advancements^ thrown down. Secondly, Vifcauragentent^ and tergiverfation is another thing, the Devil watcheth for. By his Affaults he reprefents the Duty difficult, tedious, dangerous, orimpolTible,, on purpofe to dis- courage us,and to make us fallback. No (boner doth Paul engage- in the Gofpel, than the Devil is upon him, fuggefting fuch ha- zards as he knew were moft prevalent with our frail natures j if he had not been aware of him, and retufed to hearken to what Flefli q^j ^^ ^^ and Blood would have faid m the Cafe. When God honoured Mofes with the high Employment of delivering IJrael > the hazard anddangerofthework was foftrongly fixed upon his thoughts, that he makes many excufes j one while pleading his Inability and Infufficiency 5 Who am I^ thatljhould go to Fharaoh .^ Ano-^'^od.j^ist ther while he m^eth IJraels unbelief ^znd^Ceevnin^lmT^oQjbUk^ ten fatis% 6 ZXtt&tittQf Part III. Exod.4. I, fatisfythcmofhisCommiffioni After that he deviTeth anotiier fhift, I am not 'Etoquent, in the I oth verfe. And when all thefe fub- terfuges were removed, (Satan had fo- affrighted him with the trouble and difficulty of this undertaking,) that he attempts to ver. 13. hreal^di-wzy from his duty j ver. 13. Send by the hand of him whom thou wilt fend --i That is, fpare me and fend another : and till the anger and difpleafure of God was manifefted againfthim, he fub- mitted not. In Jmah the Temptation went higher. He Tupon . the apprehenfions mentioned) ran away from his Service,and puts God to convince him by an extraordinary punifhment. And when Satan prevails not fo far, as wholly to deter men by fuch on- fets 5 yet at leaft he dothdijhearten and. difcourage them : So that the work lo(eth much of that Glory, Excellency, and ExacS:- nefs, which a ready and chearful undertaking would put up- on it. Thirdly) The Fall or mifcarriage of the Saints at fuch times is of more than ordinary difadvantage i, not only to others^ (for if they can be prevailed with to lay afide their work, or to negledt the Improvement of their Favours, others are deprived of the benefit and help that might be expeded from them) but alfb to themfelves, . A prevailing Temptation doth more than ordinarily prejudice them at fuch times. The greatnefs of the difappointment under fpecial Scrvice,the unworthy negled",and unanfwerablenefs to Ipe- cial Favours ar^ Extraordinary Provocations^ and produce more than ordinary Chajlifments i as we fee in JonaFs Affli(^ion,and the Sfou^ fes defertion. Secondly •> As we have feen the reafonof -S'^^^^V Keennefi'm ta- king thofe Opportunities^ So may we confider the reafons oi God's Permifffonj which are thefe. Firll, Temptations at fuch Seafons are permitted for more eminent tryal of the upright. On this account was Job tempted. Secondly, For an i«o'e^/e of diligence, humility and watchful- nefs. If thefe PrLviledges and Mercies will not difcourage Satan, what will ? And if Satan fo openly malign fuch Enjoyments, we may be awakened to hold them f after > and let a double Guard upon them. Thirdly, For a plentifiil 'Furmtttre of Experience, Temptation is the Shop of Experience. Luther was fogreat a gainer by this, that he became able fo to fpeak to the Conferences and Conditions c£ his hearers, that the thoughts of thdr hearts were manifefted by his ipeakingj chap, i: ^iitm'& Xemptations. f fpeaking > as if he had had an Intilligencer in their own Bofoms, Hence £d he commend Pr^j/er, Meditation, and tT^wfi^/i/j^, as ne- cefTary requifites for the accompliftiment of a Minifter. This may ad minifter matter of Coimfel to us in heth cafes afore- Applic. mentioned. If we be put upon eminent Ew^/o^wew*/, or receive eminent Favours, Firft, We muft not be (bfecure as to think Satan will beafleep that while, or that we ar« beyond danger. While we are receiving KindnefTes, he is devifing Plots, and laying Snares. With Priviledges and Mercies exped Exereifes and Ha- zards. Secondly, in particular i We may receive fbmething of advice fromthisconfideration, in reference to ^ot^ Cafes, i. If God is about to employ us in any Service, (i.) We have little need to be confident of our abilities, or performance, when we know that Temptations wait for us. (2.) We mufl; not only be feniible of our weaknefs, that we be not confident j bu.t we muft be appre- henjive of the Strength and Power of God to carry us through, thztwt he not difcouraged, (3.) WemuHCeeomOppofitionjth^t we mzy he tpatchful'y and yet muft we refufe to giveittheleaft place of confederation in our debates of Duty j left it fivay us againftDuty, or dijhearten us in it, 2. If God be pleafed to Ho- nour us with peculiar F^z^o«r/. Then (i.) Though we muft im- prove them to the full, yet muft we not feed on them voithout fear, (2,) We muft not ftay in the Enjoyment, or play with the Token > butlooktothe/e«^e«cy of fuch Favours, and improve . them to duty, as to their proper end. GHA-P. Z%tmKtOf Part. III. C H A P. II. 7!he fecond Circumfiame^ Chrijls being led. by the Spi- rit. WhAt hand the Spirit of God hath in t^mp' tations. And of running into 'temptation when not led into it-. He fecond Circum^dnce acquaints how Chrifl was car- carried, to the Combat e. In Solemn Combates and Duels, the Ferfons undertaking the Fight, wereufually ., : . I carried to the place with gxtdX Solemnity and Ceremony: Chriji in this Spiritual Battel is defcribed, as having the condudi of the Sphity He rvcts led Tip of the Spirit^ &c. What this Spirit was, is Cthough by a qeedlefs and over-officious diligence) queftioned tyfome : but weneed not ftay much upon it, if we confider the phrafe of th e Ez^i?n^e/z/?jr i who mention Spirit ^yithout any Note oTDiftin(5tion : Cwhich of neceility muft have been added^if it had intended, either his proper Spirit as Man i or the n-ick^d Spirit Satan) dircding thereby, to underftand it of him to whom the yvoxd Spirit is rnore peculiarly attributed j (viz,) the Holy Ghofl, ]Qx l^WQ oblerve the clofe conmp?ion in Luk^ betwixt that Expreili- on ofChxilfs l^eing full of thei^oly Ghaji^ and his being led by the Spirit^ it will be outof controverfy, that the H?/)' ^p/m is here intended. Hence was it that Beza tranflates it more fully » Jefits being full of the HolyGhofi^ tvos ledj eodem Spiritu^ of the fame Spirit , andtheAS'yri^/c/^in Matthevp diOuhts not to exprefs it by the Holy Spirit; And what elfe can be imagined .<* When in, this Text the Spirit that /e^^ him up, and the Devil th3.t tempted^ are mentioned in fo diredl an oppolition. He rvas led of the Spirit into the Wilder- nefs to be tempted of theV evil. The manner of his being carried thither is expreFed by fuch words asiignify (though not anEx- ^, ternaJm^Jz/relike that o^ Thilip) a itrong inward Motion^ and ^"' ^^ Mpnlfe upon him. The Spirit driveth him, faith Mark^ The ■y^m Spirit /eii him, faith L;it%, ufing the fame word, by .which the Scripture elfewhere exprelTeth the Power of the Spirit upon the Children of God b who arefaid to htkdhyhim. Hence ^% Chap, 2 : Satan's %tmptmons. ^ . Hence note > l^at the Spirit of God hath a hand in Temptations, ohf, a. Chriftwas led by the Spirit to be tempted. This muft not be imderftood, asif Goddid/?r(?/?er/y tempt any to fin? either by i;;- ticing their hearts to evil, or by moving and fuggefting wicked things to their minds, or by infufing evil Inclinations^ or by any jpr(?^er comj{>/?<^«<;e with Satan to undermine, and delude us by any treachery or deceit ; none of thefe can be imagined without appa- rent derogation to the holinefsofGod, who tempteth no man^ neither can he be tempted with evil : But what we are to underftand by the Holy 5^iwW concerning himfelf in temptationSjis included iri thefe particulars. Firft, God gives CommiJJion to Satan j without which his hand would be fealed up under an impoflibility of reaching it out againft any. Secondly ^Opportunities and occafionsdo depend upon his Provi- dence i without which nothing comes to pafs. Neither we nor any thing eHe, do or can move without Him. Thirdly, The Spirit everfees the Temptation as to Meafure^ and Continuance '•> The length and breadth of it • is ordered by him. Fourthly, The ijfue andconfequences of every Temptation are at his appointment > The ways ofits working for our Exercife, Hu- miliation or Conviction, or for any other good and advantage whatfbever, they all belong to his determination. So that it is not improper to aflert, that Gt;i and Satan do concur in, the fame temptation •> though the rvays of 'proceeding,with the aims znd. intentions of both, be dire&ly different and contrary. Hence is it, that the Temptation of David, i Sam. 24.1. and 1 Chron, 21,1, zttxx^on fever al regards , attributed both to God and Satan. This note is of ufe, to remove thofe harfti Interpretations which ^^^/, jj poor tempted Chriflians meet withal, commonly, from fuch as have not touched their burdens with the leafl of their Fingers.Men are apt in thefe cafes to judg, Firft, The TVays of Religion J as being ways Tat leaft in the more ferious and rigid pra(5tice of them) of intolerable hazard znd per- plexity •> and only upon an Obfervation, "that thofe who mojiaddiCl themfelves to a true and fir i^ obfervance of Vuty and Command, ufuaVy complain of temptations i and exprefs fometimes their fears anddifirefs ef heart about them^ This is your Reading, your Praying and Hear- B ing. to ZXUAtiUt^f Pa.tt.Ill. iflg. Such Preaching Cfay they} leads men to difpair, and per- petual difquiet ? And upon the whole, they conclude it dange- rous to be religious above the common r^feof thofe that profecute it. in a flow and carelefs indifferency. Secondly, The like Severity of Cenfure do they ufe in reference to the Spiritual State of the tempted > as if they were VeJ^els of his hatred y and fuch as were by him given up to the power of this fVild Boar of the Forrefi to devour and tear. All kind of diftreffes are obnoxious to the worft of misjudgings from malevolent minds. The Sufferings of C^ri/? produced this cenforious Scoff, Let God Pfal.71. II. ^^^^"^^^ ^^^5 ^f^^ jvillhave him, Davids troubles eafily induced his Adverfaries to conclude that God hadforfak^n him^ and that there jvaf none to deliver him. But in troubles of this nature (where ef- pecially there are frightful complainings againftthemfelves) men are more eafily drawn out to be peremptory in their uncharitable determinations concerning them. Becaufe the trouble it felf is fbmewhat rare^ and apt to beget hideous Imprejjionf: and withall the vent which the afflicted parties give by their bemoaning of their Eflate, in hope to eafe themfelves thereby, is but taken as a tejiimony againft themfelves, and the undoubted Ecchoes of their real feelings. Thirdly, Their Sins are upon this Ground misjudged and heightned. VnufualT'roubksyvith common Apprehenfion argu'd unufual Sins, The Viper upon P<:i»/'j hand, mzdc the Barbarians ■^■-^ ^ • ^' confident he was a Man of more than ordinary Guilt and Wicked- nefs. David's Sicknefs was enough to give his Enemies occafion to furmife that it was the punifhment of fbm.e great Tranfgreflion. Pfal. 41 8. ^n evil difeaje^ (fay they) eleaveth to him, Thofe that were over- Luke 1 5. 4- whelmed by the Fall of the Tower oiSileo^'diwdL thofe whofe Blood Pi/:z?emixed with their Sacrifices, were' judged greateji Sinnerr, But in inward Temptations, this misjudging confidence is every way more" heightned -.and thofe that are mofi molejied are fuppofed to have given more rvayto Satan. Fourthly, Temptations are alfo mis judged to be w?(7r/e than they are.They are indeed things to be trembled atjbut they are not pro- perly of an aflonifhing, amazing or difpairing confideration : as men areapt to think that view 4he workings of them at a difiance. Againft all thofe unrighteous furmifes, the poor afflided Ser- vants of Chrift may have relieffrom this truth in hand, That the Holy Spirit of God hath a hand in Temptations ; and therefore it is .cfiaf>; ii ^0Mn'8 Xtmptations: i> is impoWe,thatevery where th^y^^ould beof fucha 5'ig»i^c^fw;r, Were they in themfelves no way /emce^^/e to God's Glory in the Gracious Exercife of Ms Children, the Spirit of/i^y^/ow and Holi- n^s would not at all have a hand in them. If under Satan's Aflaults you meet with thofe that by fuch a harfhnefs of Cenfure, would aggravate your troubles, and fo grieve thofe whom God hath fad- iiedi you may boldly appeal from them to him that judgeth 4rig|iteoufly. And indeed if men would but confider in the lad deft jcafe of this nature, either i. The End of the Lord in permitting Temptations which (iffeen) would give an high juftification of his dealing j and force men to applaud and magnify his Wif- ^om, rather than to cenfure it. Or, 2 . If they could but fee the fe<^et ways of God's Support, How he a6ts his part, in holding them by the hand, in co/zw^erM^orJ^wg of Satan, and c(7«/^a!«^i«g him under the exercife of his higheft malice » and alfo in the ways of his^rc- fewation and deliverance. Or, 3 . If the harmlejhefs of Temptations when their fiing is taken out were but weighed, men would change their minds as readily, as the Bi^rWw^zi" did, when they faw the Viper not efle^ that mi(chef they fuppofed-upon Paul j And would fee caufe to ftand amazed at the contrivances of y^ much Power and Wifdom, as can turn thefe to quite other ends and ufes^ than what theyof^cw/e/i/ej-feem to threaten. This Confideration will further exprefs its ufefulnefs, in com- Appl. %.. y»»t?«g; us under Temptations. It might have been Pi?^^/'/ great difcouragement, that in his anfwer before Mri? no manftood a Tim. 4. k?. with him : But this was his fupport, that God n>as' with him. The like encouragement we have under all AlTaults of Satan, that we larenot/ef^to our (elves, but the and that ^he cdneerns him^^lf on a defign to over-fee^ and over-rule his work, and to put a cke(^ upon him when there is need. So that ■he cannot tempt (i?j he will, nor when he will, nor in what he Would, nor as /owg as he Would i but that in all cafes, we may -rely upon the great Mafter-contriver, for relief, help, mitigation, ..•)g'2, .'"^v' -/ \:.~: though it 1^%U&tittQf Part. III. though n>e mujijkhmit when we are fairly led into them. The reafbns of this truth are thefe : - Fir/1, There is fo much of the nature of evil in Temptations that they are to be avoided if poffible. Good they may accidentally be, (that is beyond their proper nature and tendency) by the over- ruling hand of God i but being in their own natural confiitution evil, 'tis inconfiikntv^^ith^/iw^ne nature to ^ej?re them <«"y»ff^. Secondly, To run upon them would be a dangerous tempting of God, (that is) making a bold and prefumptuous trial (without call) whether he will put forth his power to refcue us or not. Now he that runs upon a Jemptation hath no promife to be delivered out of it, Andbelides, runs upon fodefperate a^rowc^fit^w, that in all probability he (hall wi/c^re«j Wick- ednefs in the Works of the Flefh. For it can never be imagined that the Holy God fhould ever by his Spirit call any to fuch things as his Soul abhors. Secondly, When men run upon the vifible and apparent occafions andcaufes of Sin. This is like a man's going to the Peft-houfe, thus do they, that though they defign not to be a<5l:ors in evil, yet will give their Company and Countenance to Perfbns a&ually enga- gaged in Qvi], Thirdly, When men unnecejfarily (without the condudt either of command,or urging an unavoidable Providence) do put them- felves (though not upon vifible and certain opportunities,yet) up- on dangerous znd hazardous occziions and fnares. Peter had no er- rand in the High-Prieft's Hall i his curiofity led him thither > he might eafily have forefeen a probable Snare > but confidently put- tin ghimfelf for ward, where his danger was more th^n his huftnej}, he ran upon the Temptation, and accordingly fell. The like Gen, 34 I. did Vinah^ when (he made a needlefs Vagary to fee the Daughters of the Land '•> where (he met with her Sin and Shame. Neither do they otherwife, who dare adventure themfelves in Families (whilrt yet they are free and may otherwife difpofe of themfelves) where they fk Snares and Temptations will be laid before them. The Cafe indeed is otherwife to thofe that are under the necejfary engagement ofrdation, natur^l^ > or voluntary, (if it be antecedent to chap. 2. ^atm'sxtmptations, .M to the ha2ard)to live in fuch places or callings, they have a grea- p, ter promire of prefervation than others can lay claim to. p[^^ ^^^ l^'^ Fourthly, Thofe run upon Temptation, that adventuie ^j?^^- rewf/y beyond their firength^ and put themfelves upon actions good or harmlefs, difproportionably to their abilities. The Apoftle gives the inftance in Marriage-Abjiinencs^ iCor.j.'). which he cautions may not be undertaken at a car elefs adventure^ for fear of a Temptation: and by this may we judg other things of like nature. , .' : i"l •^"' Fifthly, They are alfb guilty, that defign an adventure unto the utmoll bounds oihwful Liberty, Thofe that have a mind to try conclufions, how near they may make their approaches to Sin, and yet keep off from the defilement '•> fuch as would divide a hair betwixt good and evil, have at beft but a hairs breadth betwixt them and Sin > But how eafily are they brought over that. Like aman that walks upon the utmoft Fer^ie of a River's brink, oft- times meets with hoUort> ground^ and a dangerous flif before he is avi^are. , Sixthly, Thofe alfb may be reckoned in the number of fuch as rufh upon their danger, who go abroad without their n7ed!^o;2j",and forget in the midft oidayly dangers, the means of prefervation. T'homas by his negled: Aid into a greater unbelief than the reft of the Jpofiles. Z><;zwWjunwatchful heart was eafily fmitten by the , Intelligence which his Eyes brought him. They that would plead their Innocency againft Temptation, had need to carry their arms, and prefervatives ftill with them. This truth is a fufficient caution againft the rafh adveniuroufnefs Ap^Uc, of thofe who forwardly engage themfelves in matters of Tempta- tion. As the former obfervation told us. Temptations are not to ^ae feared, \ So this alfb tells, they are not to he flirted. The car- riage of the Philijiims when the -<^ri^ came among them, is msit- teio( Imitation to us. We may tremble juftly when we hear of their approach* but our Ha2ard ftiould be the Whet-Stone of our Courage j and our danger fhould bring us to refolves of a more fout refiftance, that we may qmt our felves liJ^ men. TheApoftkjG^/. d.i. feems to imply (when he tells thofe that were more fevere and carelefs of others, that th§y may alfo be tempted) that the beft of men do little know what a change a Temptation may make upon them i a fmall Temptation maybe too/fro«gfor them, and may carry them to what they never ^^o/^gk Qf > -14 ZXtmiUm Part. III. of » nay, may break down tht firongefi of their refolves, and fnap their purpofes as a Thread in aflame. It did fo wkhfeter^ who was quickly overcome by that which he had with fo much conii- . jdence undervalued. j in ■^■ki CHAP. II L the third Circumftame'^theftaceof^heGomhat, %^e advantage given to temftatiom hy^pUttde, vobncbc T [He Third Circumftance (next to beconfideredj is the ^lace of this Combat, the Wildernep, To enquire what or where this Wildernefs was, is not only imper- tinent and ufelefs, C^s to any thing 'WjC can dbfcrve from it in reference to Temptation) but alfb a matter of meer un- certain con jedure ^ Only they that would underftand it of a place more thinly peopled, are exprefly contradided by Marh^i. i^. where 'tis faid, he was mth the Wild Beajis '-i noting thereby a defolate and dangerous Solitude, far remote from humanie Society and comfort. '"/ :, ._.',..- ,- 'Tismuch more our concern to Eek after thfc reafbns of his choice of that place, or rather among thefe many that are given to fatisfy our felves with, what may have the greateft appearance of Truth. They that think Chriftbereby defigned to Ihew the un- certain c^^«gex and viciffitudes of outward things in this Life, j or to point at the future loi^ Eft ate of his Church in the World, that -it fhould fojourn in a Wildernefs ? or to dired thofe that have de- dicated themfelves toGod, to Tvithdrarp from the blandifhments ^ , , , and allurements of the Earth 5 with a great many more hints of BvmMoc. ' Inftrudion, and document ^f that kind: they i fay, that offer jno other, leem not to attend to the true deftgn of the choice of this place i> which hotwithftanding is evidently difcovered to have been done in order to the Ten^tation, He rvas ied into theWildernefi to betemped„ The place then was fubfervicnt to the con£li<3:, as the proper T/?i^)fer on which fo great a Conteflwas to be adied i And if^wefliaUbut mind what fpedal- cojcifideration was to be had of .Ch^pi offneh/a-prace: Can howling defokte Wilderneis^ which may with eafe pitch upon thefe following reafbns. Firft, It plea fed God to have an Eye to the glory of Chrift's Con- queft, when in 3ifingle Combat he fliould Co jMparkably foil the Devil without any the leafi: advantage on his ^t i there being none that might be the leaft Support or Encouragement to him. Secondly, The condition oC the place, gave rife to the firft Temptation. For in that he hmgred in a barren Wildernefs^ it gave occ^^ow to Satan to tempt him more ftrongly to turn Stones into Bread, , T -^ / ' ^- ^ Thirdly, In the choice of fuch a place, God feems to offer Satan a fpecial advantage in tempting > which was the Solitude and dan- ger of hisprelent condition. To omit the two former Confiderations (as not altogether fo ufeful, further than what I (hall be engaged to fpeak to afterwards) this M affords this Obfervation : : 'tbat Solitude affords a great advantage to Satan in the matter ofohf./^i Temptation, This advantage arifeth from Solitude two ways : Firfl', As it doth deprive us of help. So great and many are the blelTed helps arifing from the Society and Communion of fuch as fear the Lord, (asCounfel, Comfort, Encouragement from their Graces, Experiences, and Prayers, e^c.) that the Woe pronoun- ced to him that k alone, is notgroundlefs. ChriiHans in an holy ^'^'^l^f 4- lo* Combination can do more work^h and Co have a good reward for their-Labour. -They can mutually help one another when they fall 5 they can mutually heat and r^arm one another > they can ilCoftrengthen one another's hands to prevail againlt an Adverfa- ry. Hethen that is alone, being deprived of thefe advantages^ lyeth more o^ to the ftroke of Temptation. Secondly, Solitude increafeth Melancholy, fills the Soul with difmal apprehenfions j and withal doth fb fpoil and alter the tem- per oiit, that it is not only ready to take any difadvantageousZw?- prejfjon, but it doth alfo difpofe it to leaven, andfowre thofevery confiderations that fhould fupport ; and to put a bad conftrudion s)n things that never were intended for its hurt. This may warn us, to take heed of giving Satan fb great an ^////r. advantage againft us, as an unnecejfary Solitude may do. I know there are times zndoccafions that do juf1:ly Require it, to feek a fb- litary place fox the prif^^cj/ of Duty, or for Uqx^x Lmmtations, as i6 :3 3Cteat(Ce of Part. in. Jer. p. I, a* Jeremiah defired » or to avoid the trouhk dxi^fnare arifing from our mixing with an AfTembly of treacherous and wicked men> This is no more than care and wajchfulnefs. But when thefe rcafons urge not, or fom^f Hke nature, but either out of pttijb difcon- tent, or a »;(7^r/& TCfervednefs, we withdraw from thofe aids and comforts which areneceflary for our fupporti we doftrengthen Sa- tan's hands againft us, and weaken our own. C H A P. IV. the Fourth Circumjlimce, the end vpherefore Chrifl was led to the Wildernefi, Holinefs^ Imployment^ ^rivi- ledges^ Bxemft not from tempatton^ . OflerHptations thdt leave not Imfrejjions of Sin Ipehind them» Ho^ Satan s tempt atiom are iifimguijhed from the iLufls of our ovpn Hear P» "-/'-' ^ "^'.''l THe Fourth Circumftance was the E«i. There was no-' other defign in the main of Chrifts being led up, and into the Wil- dsrnefs, but that he might be tempted. In this two things (eem to be matter of equal wonder. Firii, "Why Chrift would Jkbmit to be tempted, - For this, many great and weighty reafons may be given : As' Firli, Thus was Chrift ewWe«ce(j/ to be th& fecond Adam^ and the Seed of the Woman. His being tempted, andinfucha manner, *doth clearly fatisfy us that he was true man \ and tfpfct in that na- ture he it was that waspromifed to break^the-Serpents head. Secondly, This was a fmpreludmm and earneji of that final con- f«e/? over Satan, and the breaking down of his power. "''^^ Thirdly, There was a more peculiar aim in God by thefe means ef Temptation to qualify him with^zf)'<2«/:/^(7»'er to help i For in that he Juffered being tempted^ he U able to fuccour them that are temp- ted. Heh. 2. 1 8. And having Experience of Temptation himfelf, Keb.4. 15. be became a merciful High-Prieft,- aptto be touched wish the feeling of our Infirmities Fourthly Chap. 4. ;S>atitn'iS XmiptMimis. 1 7 Fourthly, The Conjequence of this experimental compaffion in Chrid, was a further reafon why he fubmitted to be tempted, to wit, that we might have the greater com/c)r^ j«<^ encourageman^ in the expectancy of tender dealing from him. Hence the Apo- aiQ^'Heb. 4. 16. invites to come boldly to the 'throne of Grace at any time of need. Fifthly, A further end God feemed to have in this, viz. To give a (ignal and remarkable Injiance to us of the nature of Temp- tations, of Satan's ^?^/'fi/jt>', his Impudency^ of the «/«^/ Tempta- tions which we may expe6t > asalfo to teach us Vihzi Weapons zxo. neceflary for reiiflance v and in what manner we muft manage them. Secondly, It feems as ftrange that Satan wovXA undertake a thing (b unfeafible and hopelefs,as the tempting of Chrift. What expectation could he have to prevail againll him, who was Anointed with the Oyl of Gladnefs above his Felloa^s ? Some An- fwer, Firft, That Satan might poffibly doubt whether Chrift were the Son of God or no. But the Improbability of this I (hall fpeak of afterwards. Secondly, Others attribute it to his Malice^ which indeed is great, and might poffibly blind him to a defperate undertaking. But, Thirdly, We may juftly apprehend, the poncer of Sin over Sa- tan to be Co great that it might enforce him to the bold attempt of fuchawickednels. We fee daily, that wicked men by the force of their own wicked Principles, are rejilejiy hurried upon Acts of Sin, |:hough they i^wH? the Prohibition, and are not ignorant of the threatned Danger. Satan is as great a Slave to his own internal corrupt Principles as any. And whatfoever blind fury is ftirred up in Man by the power of his luft, we may very weH fuppofe the ^ like in Satan. Fourthly, Thexeisd. Superior hand upon theDevll^ th^LtSivays^ Limits^ and Orders him in his Temptations. He cannot tenlpt w^fitt he would i neither always w^<;z* he would i but in his own curled inclinations and the ading of them, he is forced to be fitbfervient to God's Defigns. And in this particular, (whatever might be Satan's proper End or Principle) it is evident that God carried on a Gracious Defign for the InJiruH ion SLiid Comfort of his Children. C Thfc i8 ZTtmUttOt P'att.111. The End of Chrift's going to the Wildernefs, being that he might be tempted i iftogether with this, the H(?/i«e/} and Pig«z- /yof ChrKtinrefpedof his P^fon and Office, be confidered, we rnay note from ir. ,^ That neither height of Priviledg, nor Etninency of Emfloymentj nor " Holimfi of Perfon, ivil! dfjcourage Satan fromTempting, orfecureany from his Affaults. The belt of men in the highei! attainments may expedl Temptations. Grace it felf doth not exempt them. for firft, None of thefe Priviledges in «r, nor Eminencies of Grace want matter to lix a Temptation upon. The . weaknefTes of the beft of Men are fuch, that a Temptation is not rendred im- probable, as to the SuccefSj by their Graces : Nay, there are fpe- cilOccafionSj znd Inclinations in thQiu, to encourage Temptations of Pride, and Negled. He found indeed nothing in Chrift that might offer the leaft probability of prevalency i but in the Beft of Men, in their befl Eftate," he can find fome encouragement for - his attempts. Secondly, None of us are beyond the necejpty of fuch Exercifes, It cannot be faid that we need them not i or that there may not be holy ends wherefore God (houldnot permit and order them for our Good. Temptations (zs they are in God's difpofaO are a ne- celTary fpiritual F/^/zci^5 the defign of them is to humble us, to p£ut. 8. i6. prove us, and to do us good in the latter End, Nothing will work more of Care, Watchfulnefs, Diligence and Fear in a Gracious Heart, than a fence of Satan's defignment againft it. Nothing puts a man more to Pr<;?yer, breathing after God, defiring to be diffolved, and running to Chrift, than the troublefome and affli- dive purfuits of Satan i Nothing brings men more from the love of the World, and to a delight in the Ordinances of God, than the trouble which here abides them unavoidably from Satan. This difcipline the befi: have need of? There are fuch remainders of Pride, and other Evils in them, that if God fhould not permit Non nobis e>:- ^^^^^ bricks and Thornes to humble them, afid thereby alfb awaken pedit efle fine them to laborious watchfulnefs i they would be carelefs, fecure, tentationibus 3 and fadly declining. This made Augufiine conclude that it was uon rogamus ^^ ^^y expedient that we fhould rpant Temptations i and that mur°fedne in- thrift taught us as much, when he direded us, not to pray that ducat in tenta- weihould not he tempted, but that we might not be led into the tionem.^»^,in Power, and Prevalency ofTemptation, Via\. 73. Thirdly, chap.4; ^^Mmf&t^mxpmms. ip Thirdly, The Prhikdges and Graces of the Children of God, do ftir up Satan's Pride, Revenge, and Rage againft them. And though he hath no encouragement to expert fo eajy a Conqueft o- verthefe, as he hath over others, who are captivated by him at pleafure , Yet hath he encouragements to attempt them, for the lingular Vfe and Advantage he makes of any fuccefs againft them i the difficulty of the work being recompenced by the greatnefs of the booty. For the fall of a Child of God Cefpecially of fuch as are noted above others j iszswh&n a Standard-bearer fainteth j or as the fall of an Oak that bears down with it the lower Shrubs that l!and near it. How the hearts of others fail for fear, left they ftiould alfo be overcome. How the Hearts of (brae grow thereby ^o/ii and venturefome i How a ^tmtdX di/grace and dif^ credit thereby doth accrue to Religion, andthefineere Profeffion of it i are things of ufualObfervation. If fuch Men had not in them fomething of fpecial Trey in cafe of Conqueft, his Pride would not fb readily carry him againft the heads and chief of the People, while he feems to overlook the meaner, and weaker. Out4-loufes, though move accefihle, are not the Objedlsofthc Th^ef s Defign i but the Dwelling-Houfe, though ftronger Built, and better Guarded (becaufe it affords hopes of richer SpoilJ) is ufually aftaulted. Neither do Pirates fo much fet themfelves to take Empty Vejfels^ though weakly Manned i but richly Joaden Ships (though better able to make reliftance) are the Ships of their deiire. Firft, This may be applyed for the Encouraging of thofe th^t ^/plic.i. think it Jirange thdit Temptations do fo haunt them i Efpecially, that they lliould (in their apprehenfion) he more troubled by him, whenthey fly furthefi £xom him. The confideration of this, will much allay thefe thoughts, * by thefe Inferences which it af- fords : Firft, There is nothing mmfkal befalls thefe Complainants. Satan frequently doth fo to others i they cannot juftly fay, their cafe is Singular^ or that they are alone in fuch difturbances •> It is hufwhditisCommontoMan. U they urge the uneejfantnefs of the Devil's Attempts > Chritt and others have felt the like. If they objedt the peculiar Strangenefs and Horridnejs of the Temptation : (as moft unfuitable to the ftate of an upright Soul) Chrift met with the like. He was tempted to Self-dejiru^Jon^ to Viftruji^ to Blajphemy it felf in tjie higheft degree. C 2 Secondly, 10 ' . ^CCteatlfeof Part. nr. Secon<3ly, There is a good advantage to be made of them > they ^YcFreferjations from other Sins; that would otherwife grow upon us. Thirdly ,Thefe Temptations to the upright do but argue Satan's .^ lofs of Inter eft in them., znd thdi greztei Senfibihty of the danger. exn£jiuntin"^ '^^^ Captivated Sinners complain not fo much 7 becaufe they are a/ fentiunt hi, fo Inured to Temptation, that they mind not Satan's frequent qi.i ex aninio zcccfCcs, He th.it ftitdks Humility^ ii more fenftbU of a Temptation to ' ^^'f^'^^^M^r ^^^^^-i ^^^" he'' at if frond, //*«inlocr ' Secondly, 'i nisis alfo of ufeto thofethatare apt to be confi- dent upon their SuccefTes againft Sin through Grace. Satan fthey mayfeej) will be upon them again \ So thit they muft behave themfelves as Mariners^ who when they have got the Harbour, and are out of the Storm, Mend their Ship, and Tackling, and prepare again for the Sea. Laftly, If weconfider the unfpotted Holinefs of Chrift, and his conftant Integrity under thefe Temptations, that they left not the leaft of Taint or finful Imprejjion upon him j we may obferve, ol^f, 6. That there may he Temptations^ without leaving a touch of Guilt or Impurity behind them upon the Tempted. 'Tis true, thisisrare with Men, the beft do feldom go down to the Battel^ but in their very Conquefts they receive £omt wound. And in thofe Temptations that arife from our orvn hearts, we are never without fault \ but in {uch as do folely arife from Satan,there is a poiTibili ty, that the upright may fo keep himfelf,that the wich^ edone may not fo touch him^ as to leave the print of his Fingers be- hind him, Oueft ' ^"^ ^^^ great difficulty is, how it may be known when Tempta- tions are from Satan^ and when frorf ourfelves ? Anfw, To Anfwer this,I Ihall lay down thefe conclufions. Firft, The fame Sins which our orvn natures would fuggeft to us, may alfo be injected by Satan* Sometime we begin by the forward working of our own thoughts upon occjfions and ohje^s presented to us from without^ or from the power of our own Inclination^with- out the offer of external Objedls, and then Satan j^rij^j i« withit > fometimes Satan begins with us, and by his injedted motions en- deavours to excite our Inclinations j So that the fame thing may be fbmetinae from o«ryf/i'ej-, and fometimes/rn heart might poC fibly produce it without Satan, evil thoughts of the very worft kind, zso^Mnnhers^ Adulteries^ 'thefts^ FalfeJVitmfs^and B/^/L Mat.ij. i^- phemies^ may ( as Chrift fpeaks) be produced naturally from our own hearfsj for feminally all Sins, the very greatell of all Impie- ties are there: So that from the greatnefs and vilenefs of the Temptation we cannot ahfolmely condw^Q ^ that it is from Satan, no more than from the commonnefs of the Tem.ptation, or its fuit- abknefs to our Inclination, we can conclude i/z/^i7/'^/y that its firjl rife is from ourfelves. Thirdly, There are manycafes wherein it is very Jzj^cz^/f, if not ' altogether impoilible to determine, whether our orvn hearty or Satan gives thefirji life or breathing to a Temptation. "Who can determine in mod ordinary cafesj when our thoughts are working upon Objed:s prefented to our Senfes, whether Satan or our own thoughts do run fafter ? Yea when fuch thoughts are not the conje- qttent ofany/^jnweroccafion, it is a work too hard forrooft men to determine which of the Parents, Father, or Mother, our orvn Heart^oiSatan^isfirJi in the fault > they are both forward enough, - andufuallyjoy« hand in hand with Cuchreadinefsj that he muft have a curious Eye that can di£co\;er certainly to whom the firft beginning is to be afcribed. V The difficulty is fb great, that fome have judged it altogether ImpoJJibleto give zny certain marks by which it may be determined ^ , Termt when they are ours,and when Satans. And indeed the difcove- p/t i, c! jh * ries laid down by fome are not fufficient for a certain determinati- §. i. on, and fo far I aflent, that neither the fuddennefs of fuch thoughts Cfor the motions of our ownLults may be fudden) nor the horrid- nefs of the matter otthem, are fufficient notes of diftindtion. That our own corrupt hearts may bring forth that which is unnatural and terrible, cannot be denyed. Many of the Sins of the Heathens mentioned in Ro»2. 1, were the Violent produdions of Luftagain^. natural Principles, and to afcribc thefe to the Devil as to the hrft Inftigator, is more than any man hath vs^arrant to do > Yet though it be confefTed that in fome cafes it is impoilible to diftin- gui{h,and that where a diftindtion may be made, thefe notes men- tioned ^re. not /^//yfatisfadory, there may (I believe) he fome cafes wherein there is a poffibility to difcover when the motions are from^Satan, and that by the addition of fome remarkable cir* cumftances to the forenamed marks of difference. Fourthly, 2z Z%niitiU(it Part.m. C4feL Terapr. Fourthly, Though it, be true (which fome fay) that (in mofl Part I . c. 4. cafes) it is needlefs altogether to fpend our time in difputing whe- ther the motions of Sin in our minds are firftly from our felves or from Satan, our greateji bufinefs being rather to rejtji them, than to difference them i Yet there dixe /fecial cafes,wherein it is very «e- cejfary to hnd out the tme Parent of a finful Motion, and thefe are, when tender Confciences are wounded and opprelTed with violent zndgreat Temptations, as Blajpemom Thoughts^ Atheijiical Obje£fi- onsj 8rc, For here Satan in his furious moleftations aims mainly at this, that fuchAfflided and Toffed Souls fhould take all thefe Thoughts which are obtruded upon their Imaginations, to be the Jjf/z^e of their own Heart. As Jofefhs Steward hid the Cup inBenja- mins Sack,that it might be a ground of accufation againfi him: fb doth the Devil firft offrefs them with fuch Thoughts, and then acmfeth them of all that Viilany and Wickednefs, the Motions whereof he had with fuch Importunity forced upon them i and fo apt are the afflided tocow^/y with Accufationsagainii: them* ^tlvQs^ that they Z'e/iez/eitis fo, and from thence conclude that ^ they are given up of God, hardned as Pharaoh^ that they have fin- ned againil the Holy Ghoji^ and finally that there is no hope ofmer- cy for them. All this biklls them from their Ignorance of Satans dealings^ and here is their gre^need to dijlinguijh S3.Uns Malice from their guilt. Fifthly, Setting ■d^Mt ordinary Temptations, wherein it is neither fb pojjtble, nor fo material to bufy our felves to find out whether they are Satan's or ours in extraordinary Temptations (fuch as have been now inflanced) i we may difcover if they proceed from Satan (though not fimply from the matter of them, not from the fuddennep ^nd independency o£ thcm^ yet) from a due confiderati- on of their tiature and manner ofTpiocQcd'm^^compared with the pre- fent temper and difpoiition of our he-art As Firfl, when wmjieal Temptditions intrude upon ns with an high Ilia.' plerutaque ■^'^/'e^^'^/z^y and Violence, while our Ihoughts are othermje con- f.iggerunt,qii:e cerned and taken up. Temptations more agreeable to our Incli- natuisegiatio- nation, though Jitddenly arifing from Objects and occafions pre- d^/& "iada" " ^^^ted, and gradually proceeding, after the manner of the work- tim, iui Lit ing of natural Paffions, may throng in amidft other Thoughts, or mens fai com- pos maneac in ipfo CEftii, hx autem impetu plufquam human© irruenteSi fulguris iniiarj oeyus quam folcnt palliones dianoeticoj, '^c. Arro^n^/w/th. Trad: \J.tb, i. c, 7. §j 6. A6iions Adlions that have no undmcy that way, and yet we cannot fo clearly accufe Satan for them : but when things that have not the encouragement of our J;fe&ions^ie by ^fndden violence enforced up- on us, while we are otherwife concerned, we may juftly fufped: Satan's hand to be in them. Secondly, While fuch things are born in upon us, againft the aomal loathings Jirenmuf reluciancy^ and high complainings of the jmoTen^t^a i^ ^ Soul, when the Mind is filled .with horrour and the Body with raum,uttan- trembling at the prefence of fuch Thoughts. Sins that owe their '^^mnonpedus fir/l origi;;^/ to our felves,may indeed htrefijied u^on thdrfirfi rifing 'pf"ni.^-^pe<^o- up in our Mind i and though a Sandified Heart doth truly loath j^j^ ^^ peipe! them,yet are they not without fome Wer degree of tickling delight tim diftitari upon the Aifedlions for the Flefh (in thofe cafes} prefently rifeth fentit,& dolet, up with its lujhngs for thefinful Motion: but when fuch unnatu- . ^^^^^^^ ral Temptations are trom Satan, their /zr/r appearance to the mmd narura vel de- is an horror without zny Jenfihle working of Inclination towards pravatiffima-: them> and the greatnefs of the Soul's difquiet doth fhew, that it 5?"™!^^^^' ^ hath m^et with that which the Affedions look not on with any^/'"' amicable compliance. -Thirdly, Our Hearts may bring forth that which is unnatural in itfelf, and may give rife to a Temptation that would be horrid to the thoughts of other men, but that it (hould of its own accord (without a Tempter) on difudden bring forth that v/hichisdireCily contiSLxy toitsprejent Light^ Keafon^ ox Inclination '■> As for a man to be haunted with thoughts of Atheifin, while heis under firm perfwafionsthat there is a God > or of Blafphemy, while he is un» der defigns of honouring him, is as unimaginable, as that our thoughts fhould of themfelvesc6)«mVe our Death, while we are moil Solicitous for our Lift i or that our thoughts fhould foberly tell us it is Night, when we fee the Sun Ihine. Temptations that are contrary to the prefent fiate^ pojiure^ light ^ and dijpofition of the Soul^ are Satans. They are fo unnatural, as to its prefent frame, that the produdion of them muft be from fome other agent. , ^ Fourthly, Much more evident is it that fuch proceed from Sa- tan, whQn they zre o£ long continuance ^nd conjiant Trouhlei when ■ they fo inceffantly beat upon the Mind, that it hath no reft from them, and yet is under greivous perplexities and anxieties of mind about them. The ^. 24 ZTnUtittaf Pare. in. ^;>pUc. The Confideration of this is of great ufe to thofe that fuflfer under the violent hurries of ftrange Temptations. Aliud eft ten- Firft, In that fometime they can juftly complain of the Affli&i- tari,aliud ten- gf^ of fuch Temptation, when they have no reafbn to charge it pere^^Tentali "P°^ themfelves as their Sin. 'Tis one thing to be tempted, and & non in ten- another to Confent or Comply^ to be tempted, and not to be brought tationem ferri into 'temptation, is not Evil, Satan only Barks when he Sug- non eft malum, gefts, but he then Bites and Wounds when he draws us to ^«F, debono ^ r ^ peiTever. I. a. COnfent. c. 6. Mordet Satan cum ad confenftira trahit, latrat folum cum fuggerlt. Bimard. Secondly, That not only the Sin, but the Vegree alfb (by juft Confequence) is to be meafured by the Confent of the Heart, if we confent not, the Sin is not ours, and the lefs degree of confent we give, the lefs is in the Sin. CHAP. Chap. J. ^Atm's Xtrnptmone. 2 j Matth. 4. 2. 'Jnd when he had Fajled forty Jays and forty ntgksl he wa4 afterwards an hundred. CHAP, V. Of Chrijls Fafl, vpith the Befign thereof. Of Satam temping in tm Invijihle way. Of his inceffant Import uni^ ties 3 and how heflyes when rejijied. Ofinveard 'tempt a- t ions yvoith outward Afflidions* Several advantages Sa^ tan hath by tempting in Ajfliotion, I Am next to explain the Tajh of Chrift, the End and Deilgn whereof (becaufe 'tis not exprefly mentioned) is varioufly conjectured i Not to infift in this Difcourfe, which is defigned for Prad:ice,on the Controverfy about the Quadragefimal Faft^that which Iftialliirftconlider, is the Opinion of M«/c«/;^,who (upon Mufcmtis\ this ground that his F^jJ was not the Principal thing, for which loc the Spirit kdhim into the Wildernefs, for he was led not to Fafil but tol3e tempted J thereupon) concludes, that this was only a conjequent of his Solitary condition in the Wildernefs, and no other thing than what befel Mojes and Elias, who being engaged by God to attend him in fuch a Service where the ordinary means of the Support of life were wanting, were therefore k^pt alive by him \n a.n Extraordinaryw3.Y without them : thus he thinks the Falling was not (at le aft principally) defigned, but that he being to undergo a Temptation iii a defolate Wildernefs where he had no Meat to Eat, there God reflrained his hunger, fb that he nei- ther deiired nor needed any. Ifweacquiefcein this, it will af- ford this Dodrine. D • n hit 4<5 Z%tmiktit ^ Pait.in. Doifl;. 1. that when God leads forth his Children to fuch Services as Jhall un- avoidably deprive them of the ordinary means of heh orfftpply, 'there Cod is engaged to give extraordinary Support^ and his People mi^ ex- pe^ it accordingly. This is a great Truth in itfelf^ and a great and necelTary En- couragement to all the Children of God that are called out to Straits > But I fhall not infift on this as the Genuine produd of this Fall. If we look further zmongd Protejiant Divines h we fhall obferve it taken for granted, that Chrift fafted upon Defign, and this is generally reduced to thofe tvpo heads. Firft, either for Inflru&ion ■» as to Ihew that he was God^ by Fa- cing fo long, and that under the trouble of molefting and difquiet- ing Temptations j whereas theFafts of like date in Mofes or Elias were accompanied with the quiet repofe of their thoughts '.Or to (hew that he was Man, in that he really felt the natural infirmities of the humane nature, in hein^hungry : Or to teach us the nfeful- «e/> of Fafting in the general, when fitoccafions invite us there- to. Or, Secondly, For Confirmation of his Dodtrine,to put an Honour and Vid. Light foot Dignity upon his Employment j as Elias Fafted at the refioring of Harm.mloc, pjopj^gfy^ and at the reformation i zs Mofes Fafted at the ?rri*/«g of the Law : So Chrift began the Gofpel of the Kingdom with fa- fiing. However that thefe things cannot be fpoken againft,being Conclufions warrantably deduceable from this Adtof Chrifts > yet thefe feem not (in my apprehenfion) to come fully up to the proper end ofthis undertaking of his j which feems not oblcurely to be laid before us, in that PafTage oi'Luke 4. 2, being forty days tempted of the Devil, and in thofe days he did eat nothing : where we fee that hia being few^fe<5(/br*y^/^j'/ was the principal thing, and that his Faftingh^id a plain reference and ref|)edto his Temptation, Thus far (Ifuppofe) we may be fecure, that we have the delign in the general, that his Fafting was in order to his Temptation. But then whether this was defigned as an occajion of the Tempta- tions, orasarewe^ againftthem, 'tis not fb eafy to determine. That one of thofe (atleaft) was intended, cannot be denyed by thofe that will grant that his Faft related to the Combat j and it "^ feems not to labour of any repugnancy or abfurdity, if we iay that tis poffible that both thefe ends might be aimed at, and accord- ingly iflglyl fliall proceed to obferve upon them. There are only fome ' other things to be firft difpatched out of the way : As The continuance of the Faft, why it was forty days, neither wore nor lefs. Though fome adventure to give reafons for it, not only s^4»h6m dub. Tapfts (who according to their wont, are ridiculous and trifling ^v^n. inloc. in this matter) but alfb Pr^te^^«f /, fuppofing that (bme regard Cwas or ought to be) had to Kis fulfilling the times of the Fafis of Mofes and EliiK > Yet I think 'tis neither pertinent nor fafe to de- termine any thing about it, only it obfervesto us that the conti- nuance of this was a confiderable time. We are more concerned to enquire whether Chrift wasunde* any co«)?i5 of Temptation aH that time : which though fome deny, ^M*^^^^ i« left theyfliould favour a feemingcontradidion among the Ez;<««- gelifif^ yet the words of Lw% are fo exprefs, [being forty days Luke 4. 2; tempted of the J^evil'] that no tollerable Evafion can be found to caft thefe Temptations to the end of the forty days » for he tells us, he was not only tempted ^/^er the Ea:^im*io« of the forty days, but that he was tempted during the continuance of the forty days be- fidej only there was a difference in the Kinds of thefe Temptati- ons in regard of the n^ay wherein Satan managed them, and this alfo is fully fet down by Matth. [And when the 'tempter came to him,'} which with the other ExprelTion of L«% compared, fhews us, that during the fpace of the forty days Satan tempted Chrift, and yet came not to him till afterrvard^th^t is, he managed thofe Tempta- tions in an Invifible way. Hence wc may note, "that Satan doth ujkally tempt in an Invifible rvay and manner, podi^ t. To Explain this a little, Ilhall Evidence it by a few Confiderati- ons. As, Firft, That he hatha hand in all Sins firft or laft, and then it muft needs be in an Invifible way, his work is to tempt, to go about,laying Snares to draw men to Sin. Wicked Men are of their Father the Devil, and do his Works. Carnal defires ziehis Lu(isi j^j, g giving way to Anger, is giving place to the Devil, and refifting of fephef.4. 2,(5,17, Sin is called in the General, a refifiing of the Vevih &c. In all this J^m. 4.7. work of Satan, ^lendonot/eehimj when he puts evil Motions into their Hearts they do not^erceiw him, and therefore doth he his work in an Invifible way. Secondly, We have fufficient difcoveries of thefe private Paths of his: for (i.) Sometime he tempts hy friends, he tempted Job by his Wife, Chrifi: by Teter, (2 .) Sometime by External Ob- D 2 je^^^ i8 ZXn&tiUof Partvltl. je&f^ as he drew out Achans Covetoufnefs, and "Davids unclean- nefsby theEye. C3O Sometime by I«/e5fiwg Thoughts and Mo- tions to our Mind. C4O Sometime by exercifing an Invifibk Tow er upon our Bodies, in ftirring up the humors thereof, to pro- voke to PafFion or Exceffive Mirth. All thele ways (of which I have difcourfed before more largely) are Secret and Invifible, and by fuch as thefe he moft ufually tempts. Thirdly, The Wiles, Depths, Secrets and Devices of Satan, which the Scripture tells us are his moft familiar Ways and Cour- fesj they in their own nature Imply^ftudyed or defigned fecrecy and Imperceptibility. Fourthly, He hath peculiar Keafons of Policy for his Invifible way of dealing j for the lefivifibk he is, the lefi SM^iciouf 2ixe his Defigns, andconfequentlythe/e/?yri^fo/«/, and more taking. By this way he inlinuates himfelf fo into our Bofoms, that he gets a party in us againft our felves, before we are aware j whereas in vain (heknowsj he fliouldfpread hisNef, if his Defigns and Enmity were difcovered to us. jpplfc. This muft teach us to y^^e^ Satan where we fee him not, and fo to converfe with Objeds and Occafions as ftill fearing that there may be Anguls in herba^ a fecret Snare laid for us to intrap us at unawares. If we again caft our Eyes upon what hath been faid, that Chrift was tempted all the Forty days^ It will then give us this Ob- fervation. pbf. 5; 'IhatSatankfometimelnceffantin'temptations^mdfets upon m mth continued Importunities, Here we may note a diftindlion of Temptations (befides that of Invifible and Vifible, ofwhichlhave fpoken) that fome are movable znd Jhort'fits^ and as it were s^irmipes^ in which he ftays not long,and others are more fixed and durable, we may call them Solemn Temptations, in which Satan doth as it wcxc pitch down his Tents, and doth manage a long Siege againft us. Of thefe laft fort is this Obfervation, Thus he tempted Paul^ continuing his Aflault for fbme time 2 Cor. j2. 8. before he departed.Thus alfo he dealt with Jofep^ who was follici- Ccn, ^p. 10. ted day by day for a long time together. Of thefe I ftiall note a few things. As, Firft, Such Temptations are not without z fecial Commijfwn, He cannot indeed tempt at all without leave, but in the ordinary courfe Chap. 5* ^^tm's%m\pt&mn8. 19 courfe of his Temptations he hath a general Commiffion under fuch refiraints and limitations as pleafeth the moft High to p\\t upon him, butmthefehemuft have a Social OxdQXj as we fee in Job's Cafe. Secondly, Such Temptations have alfb a Special Ground, Either the prefent JState and Pofture of pur Condition is fuch as Satan apprehends highly advantagiom for his defign,and therefore he de- fires toh^ytthcmmomng o£us ^tfkch a Seafon j or there are- more than ordinary Vi^ofitions and Inclinations in our heart to what we are diredly tempted to, or to form other confequent delign : thefe animate and encourage him to high refolves of profecuting us more clofely,upon an expectation that a continued Sollicitation " is moft hkely to prevail at the long run. Thirdly, It is poffible that fuch Temptations may ft and out againft the Endeavours of »/df«y Prayers, and that we ftiall find they are not £b eafilyfhaken off «s the Fzper that was upon Tauls hand. P^/^/ (2 Cor. 12.8.3 prayed ^I'nceagainft the Melfenger of Satan, that is, (as E/f'i^ir and others interpret) he Prayed often and fervently, and yet it departed not. Fourthly, SuchTemptationsgive wre/^norintermiffion, men are haunted and dogged by them, what way fcever they go, they ftill hear the fame things, and cannot command their thoughts to give an exclufion to his Motions, but ftill by renewed difputes and arguings,orby c/diworo/^^ Importunities, they are vex- ed and tormented : which furely {hews an high degree of earneft- nefs and Impudency in Satan. Fifthly, Thefe are confequently very hurdenfome^ exceeding Irkfome and Tirefometo us. Faul calls them Buffetingsfox their trouble and moleftation. Satan fo molefted Job in his Affliction by inward accufations and troubles of terror, that as an overrvearied man he cries out he had no quiet, and that he was difappointed of his hope of eafe, infleep, becaufehewas tben/c^re^ rvith dreams andterrifiedjvithVijions, Sixthly, Thefe are alfb upon a fpecial defign on God's party ei- thtx to find us rpork^^ and to keep us doing, or to prevent Sin and Mifcarriage 5 to k^ep down our pride, left we fti'ould be exalted a- hove meajure \ to aivak^n us from Slothfulnefs and Security, left we ftiouldye«/e upon our Lees > or to be an occafton of his Grace^ and an Evidence ofhisPoMPerin our prefervation, Satisfying us and o- thers, that in thegreaieft Shocks of cur Spiritual Battel, his Grace n 30 ZXvmittOt Part.ni. is fufficknt for vs. Upon thefe, and fuch lijce deligns as thele doth the moft wife God permit it. Seventhly, Satan doth not attempt Temptations of this kind but upon ^ fecial defign^ and that either becaufe he hopes by a vio-^ lent and pertinacious Impetuojity at length to prevail, or that he would pleafe himfelf to moleft us » for furely the crys and complain* ingsof Gods Children areMufick in his Ears h or at leaft, upon a deiign to difcourage us in our Services, and to make way for o^j^er Temptations oiMurmnring^ Bhjphemy^ T>ejpair, &c. Which are as a Referve or Ambufhment laid in wait for us. The Inferen- ces from hence are thefe two. Jj>^lfc: I. That the Children of God under fuch Temptations may be en- couraged under 2l patient expe^ation, by con'fidering that Chrift did ■ undergo the like Affauhs from Satan: 'tis in it felf tedious and dif- heartning, but they may fee, Firft, That this way of trouble is «/^^^/, and that to the ^cj?,and therefore they fhould not faint under it. . Secondly, That Grace is Jhfficient to preferve from the prevalency of the moft earneft Temptations, even there, where our Heaven- ly Father thinks it not fit to preferve us from the trouble of them. When Paul gives the higheft Security that theFaithfulnefs of God I Coi. I®. I J. ^^^ aiford, that Temptations (hall not be above Strength^ or the Ability that Qiall be given them i he tells them they are not to expect always fuch aids as (hall prekntly drive an>ay the Tempta- tion that it muft immediately Vanijh j or that their Temptations (hall become light and contemptible^ but that Gods Faithfulnefs will be no further engaged in the General, than CrO to make their Temptations tolerable, that they may be able to bear them though not without much to do. (2.) That the n>ay of Efcape {hall be cr(7«c?^rre;2^ with the c<7«fi«a^«ce of the Temptation, that though the Temptation abide, yet we (hall be aided under it. (^,) That yet he is as careful of our help in Temptations, as he is ready to commiilionate them,when need requires,hisrefolves that we (hould be tempted, and hisrefoives that we (hould be fuccoured, they bear the fame date. JVith the "temptation he rvill mak$ a way to efcape. Thirdly, That fuch Temptations do not argue (i.) Either a lih^lyhood much le(s a neceftty that they fhould prevail j nor (2 ,) any want of care and love in God i nor (^,) do they aln>ays evidence a more than ordinary pronenefs and Inclination in us j for Chrift (who was moft averfeto the leaft of Sin, who was higheft in God's love, againft Chap. 5. Nairn's temptations. 3 i againft whom there was no poffibility he fliould prevail, yet)was thus tempted. Secondly, In fuch continued Violences, it will concern us to^I't^''^* a. make Stout Refiftances, acording to the Counfel oi Jam, 4. 7. Re- fiji the Vevily and he rviltfly, ObjeSl* But I have done fo, and yet the Temptation is the OhjcSt. fame, and ftill continues ?* Anfip, Firft, 'Tis not enough to re/t/f, hut 'wtmuik continue to Anftv.j. do fo- Some make limited refinances, as befieged Perfbns, tliat fet a time for their holding out, and then if they be not relieved at that time, they yield j but we muft refolve z-petpetual rejtjiance^ as long as the Temptation lafis i when one hand is beaten off, we muft hold by another •, when both are beaten of, we muft (as it were) hold by our Teeth. Secondly, In a faithful refiftance, we may cafl the whole m^t- teiuponGod^ and engage him in the Quarrel, as P^wV/i I mil fay untoGod^ why hafithouforfaken me? 8cc, OhjeSi, But how is it confiftent with Truth that the Tempta- Objea. tion fliould continue, when James tells us, that Satan wiUfly upon Kefjiance ? jinjiv. I, It maybe, the Refinance is not as it ought, and €0 Anfw. i. the.blame is otirs j Ifwebenotyemwf, (as fome who defie the Devil in words, and refift him by eroding themfelvcs, things whidi doubtlefs the Devil laughs at) or if in the Confidence of a prefumptuous Bravado, or if not with that Humility and Care that isrequifite. It will be no wonder if he departnot. Secondly, He doth fly at every refiftance more or lefs, he doth give back, and is difcouraged, and is a lofer by every Oppo- fition. ^ Thirdly, ThoughtheScripture(ay that hefiiall flie, (that is, fboner or later) yet it doth not fay, that he ihall do fo Immediately (though moft ufually he doth {b,where he is peremptorily rejected) but in fome Cafes time muft be allowed, for the Devil (as it is in Chryfofiom's Comparifon) ftands like a Faroning Dog fcratching and waving his Tail, and if any thing be given him, it makes him importunate for more j yet though we give him nothing, we cannot expe6t that the firft or (econd denial fliould make him ceafe his trouble i as he hath been encout2ij^Qdhy former Cornelian' ces, fo will he not be dilcouraged, but with many and continued denials. : If 31 :^ CteattCt Of .Patt.iii: If weconfider thtFaJl of Chfift, as an occaftondeCigded by God for an advantage to the Temptation, and then look upon his con- dition in the Wildernefs being under hazards from wild Beafts,in rpant of necefTaries, and without a pffthility of fupplies in an ufual way, and alio under the difcomf arts o£ Cold Zijnd long Nights ffbr . , r according to the con jedures of fome this was about oiir OSleher i/i-^Tnloc. andZVbz/emkrjThen wemayobferve, . Obf 4." ^hat ^tis Satans noay, to fecond outvoard I>tJireJJei and AjfiHions^ with inward temptations. We fee the Hke carriage of Satan, to- ward 7i9^. His Affliction was followed with many Temptations, all his Friends, in urging him with Hypocrify, were no other than parties to Satans Defign, though they knew it not appa- rentlyi his Wife is fet on by the Tempter, (as'the Serpent againfl •Evej to provoke himtoa/rje God and die. Befides all this, who- mever fhall confider, what iww'^r^ rpor^^iw^j- of Heart, Spiritual trouble and conflid, his words frequently exprefs : they will quickly find, that when God put J^i? into Satans handy under that only limitation of not touching/5^ Lz/e, he gave Satan a Li- berty to purfue him with invcard Temptations, as well as outward Vexations. When Ifrael was pinched with the llraits of the Wildernefs, Satan was mofi: bufy with them, to put them upon Diftruft, Murmuring, Revolt, difobedient Oppofitions, Idolatry,^ and what not ? Vavid gives in his experience to confirm thi^ Truth, he never met with outward Troubles, but he had alfb in- ward Temptations with them,as Fretting^ T>ifqmet^ fad Apprehenfi- onsofGods IFrath, Hajl, ViJhuJiyFear^Scc.^ As the relation of his feveral firaits do teftify. And befides thefe, the generality of God's Children find it fo, outward Afflidlions feldom pais alone 5 whenthcyh^vefrightifigs without^ they have fears within uCazlly^ fejdom have they a Sicknefs, or me?t with a fad Providence, but they have Satan bufy with their Souls, molefting their. Peace, or endeavouring to enfhare them. Thus their Feet are never in the Stocksy but the Jr(7;2 enters into their ^«//. And for thisreafbn is. luk. §. 13. j(-_^ ^^^^ outward Afflidions and Troubles are called Temptations 2 Pe\ a " 9! ^" Scripture, becaufe femptations ufually accompany them, and they are indeed the Solemn Seafons, that Satan defires to improve for that end j and for that is it that Luke exprefTeth that which we tranllate, a time of Temptation^ hyKoiifh '7nipo(.6-(A}s^ which figni- iies an cccalion or opportunity ofTemptation. The Chap. 5. ^atm's %tmptmimi&. ^ j j' " The Temptations that Satan drives on, upon the advantage of an Afflicted Eftate i are thefe. Firil:, To drive men upon Impatient ombreak^ngs agafnft God,as the IJraelites in the Wildernefs, turn upon Mofes vi^ith this, Haji thou brought m into the Wildernefs to flay us ? To this tended Job^s Temptation by his Wife, Curfe God and die^ as 'tis in our Tranfla- tion, which cannof in any wife admit of the excufe, that Beza makes for her, as if (he gave wholfome advice, to die^ blejjtng of God i becau(e he reproves her (harply, as having fpoken foolijhly and wickedly > but at beil:, 'tisanlronicalScoif at^o^x Integrity,D»_/? thou hlejiGodi while thou art hilled by his difpleafure ? if it be not a ^irefl fuggeftion of revengeful defpite. At luch times Men are too apt to entertain cruel thoughts of God, and ladly refled:ive' upon his Mercy or Juftice. Secondly, In this pofture of Affliction he ftrives to put them ' \}'pon direful conclufious3.g2m?ithtrx\k\wts^ zs'iiGoA called folemnly their /^iw to remembrance, and that they are/ov/^^^ of God, and i«^r%<^ out for deftrudrion j thepledg and earneft whereof^ they take thefe troubles to be. We way'obferve that David's Afflicti- ons awakened his Con fcience, to objedl guilt and mifcarriage, fo that he is as earneft to deprecate the marking and remembrance of his Sin, as he is to pray againft his troubles. For this fee Pfal. 25. <5, 7. Pfal. 38. 1,4. Thirdly, He puflieth them ufually upon contempt of Religion, and abandoning the ways of God : We are too apt to blame Reli- gion for all our Troubles > and as we expert that our owning the ways of God (hpuldfecure us from outward Afflidion, fo when we find it otherwife, we are too forward to fay, we havevcajhed our hands in vain^ dec. Fourthly ,The Sin ofViJirufi is another evil that he drives at i he would have Men conclude that God cannot , or mil not deliver. Can God prepare a "table in the Wilderne^? faid the Ifraelites, by the power of Temptation, when they were diftrelTed. Fifthly, Another Evil aimed at in fuch a cafe, is, toputusnp- , „ . ^ - on i«i/zVe6? Co«r/ij- and ways to efoape from our Troubles. Saul ^^^^^ Superos' went to the Witch of E«ii(?r, when God anfwered him not. T)[' ^c. ftreffes naturally prompt fuch things, and a little Temptation makes us comply, as is noted by the wife Mens deiire, Givt me not poverty, left I put out my Hand and Steal? DiftrelTes of Poverty put men upon Theft and unlawful ways. E The 34 Z%xmitt(if Part. III. The Reafons of Satans tempting the Affiided are thefe. iFirft, That outward AfHidtions are a load and burthen > this gives a probability, that his deligns may the better take place. ""Tis eafy to ovenhrow thofe that are bovoed doxvn^ to breah^ thofe that are bmifed, to tnajier thofe that are weary and n>eak^ " handed. Secondly, An Afflided Eftate is a Tempfeition of it felf and naturally didates evil things : It is half of his defign brought to his hand, it affords variety of matter for a Tenip^tation to vi^ork ■ on. Thirdly, Such a Condition ftrongly^^^c^j; a Temptation, and furnilheth many Arguments for a pre valency j for Troubles are ferioas things, they fpeak to the Heart, and v^hat they fpeak, they _ fpeak fiercely-) they reprefent things othermfe, thzn common 6ix{co- verycando, and for the moft part, they fhew an Ingenuity in multiplying Fears, and aggravating Hazard, and afcertaining (uG- peded Events, fo that Satan can fcarce defire a fairer Hit, than what thefe offer him. Fourthly, They alfo give him the advantage ofdarkriefh for to fuch, their n?^?)' jf /^i^and God hath hedged them in, they neither Job 5^Z3. know Inhere they are j whether their trouble by a chajiijement of Sin, orforTr)'^/, or for^ref ew^ion of mifcarriage, or to maj^ way for more comfortable manifeflations 5 and as little know they horp to behave themfelves in their Trouble i ox how and when to get out of it. in fuch groping uncertainties, 'tis fcarce poflible, but they fliould be put wrong. Fifthly, AnAfflid:edcondition.bringsonn'e<2i^«e/>and Indijpo- fition to duty, it makes the hands weak, and the Knees feeble > Job 4: y. This made Jfoh to faint, this dryed up Davids Strength. The firft Alfault of an Affliction doth ftound the Soul, and put it into fuch a confufion, that hope turns back, and Faith is tofeek, and every Grace Co outof order, that a man fliall b&unable to do any thing, of duty, in a comfortable manner. Sixthly, In this cafe Men are apt to conclude their Prayers are fiot heard : I cry in the day time and thou heareji not^ fays David, Hath the Lord forgotten to be Gracious ? And with fuch feeming probability is this urged upon us by Afflidion, that Job profeffeth, he could not believe his own Sence andKnowledg in fuch a cafe. Job p. Id. ' If I had called^ and he hadanfipered me^ yet woitldln&t believe that he had hearkened unto my Voice* ^ ' . '" Seventhly, chap. J. s>^tan'8 Xtmptatimis. 35 Seventhly, Afflidtions iirongly fix Guilt upon us, and repre- fent God Searching out our Iniquities^ and Enquiring after oury^<^^^^ ^ Sin, Eightly, They Imhitter the Spirit, and beget Impreffions upon the mind,of very hard thoughts of God. Ninthly, They violently pufli Men on to (peak unadvifedly : there is fueh a (Welling Ferment of the old leaven of Impatience and Diftruft in the Mind, that 'tis matter of pain and difficulty to be iWent^their belly is Of W'ine that hathno vent\ ItU readyto burfiliks job ^t. i?, Neiv Bottles > and they are iveaty n>ithforbearing^znd cannot jiay, and muft fpeak let come on them rvhat mil. All thefe advantages doth an Afflided Condition bring to Sa- tan > and who can think thathev^^ho is fb Studious ot our ruine, will be willing to mifs Co fair an opportunity? Firll, Thismurtreachustohavean?<«fc^/«/ Eye over AjfliBion^ jtpUc i though at all times w^ mufl: expert Satans Stratagems, yet in Troubles efpecially prepare for them i according to the wife Mans advice, in a day ofadverjity^ confider. Secondly, Seeing Satan takes advantage of the ^oarp humo?irs of Impatience and Diftruft, we muft be particularly careful, not to touch too much upon the i&^/y^/ze/? of our Troubles, becaufethis is that that fets fretting and diftradiug thoughts on work. Af- flidtions C^ike the Pillar of the Cloud and Fire in the "Wildernefsj have a Light and Vark.neji^ and accordingly thefe that converfe with the 5i?ri^/7^e of Troubles, Invenome their Imaginations, and Toyfon their Thoughts with dark^^nd hideous conclujions, and in a word, draw forth nothing but the Wormwood and the G^i/i where- as thofe that Study and view the light fide of them, are full ofpraifi ^Lud admiration^ for the gracious wz:>cmre>, comCottdhlQ mitigations, encouxdigmg Sf^ports^ dec, which they obferve. 'Tis Wifdom then to keep upon the right fide of them. Xhough it be the delign of God to turn the dar\fide of the Cloud to usi "Yet may we have a competent Light to guide us, if we would improveit i when the S^m is fet, the Moon may be up. Nay 'tis our duty to firive to recover the right fide of the Cloud j He hides that we may /eei^. If this ¥afi of Chrifls be confider 'd as a remedy againfi Tempta- tions, then may we obferve- » 1 hat Solemn T'em^tations are to bere- fijied with Fajiings and Prayer. Of th is I fhall forbear to fpeak,till I come to fpeak ofChrifts anfwer, and the repulfe of Satan. E 2 CHAP. 36 ZXU&tittOf Part. IIL Matth. 4. 5. Jnd when the Tempter came to him, he/aid, If thou he the Son of God^ command that thefe Stones he made Bread. C H A P. VL J hat Chrijis tempations were red ami not in Vifjon ; that 'temp at ion is Satans imfloyment^ with the Evidences And. Inflames thereof. Of Satans temftingVijibly^vcitk the Reafons thereof, • 'Ext follows a particular Account of thofe more Eminent \ Temptations wherewith Chrill: was Affaulted by Satan. before Ifpeak of thefe, I muft neceffarily remove this Stumblirig- Blockoutof the way, Cfi^O whether Chrift was re^?//)/ tempted, or only in a Vifion, That this was but vifionar}^, hath been fup- HohiLe^td- pofed-i not only by fome,. whofe conceits in other things, might than c. 45. p. juftly render their Suppofals in this matter lefs worthy of a ferious 354' confioeration. But alfo by very grave and ferious men,* whofe Caboin. reafons notwithftanding are not of that weight, as to fway us Scffltetus, againft the Letter and Hiflory of thefe Temptations ; which give us a full account of thefe things as really tranfa<9:ed,without theleaft hint of underfianding them as done only in a Vifion. For, Firft, 'Tis a dangerous thing to depart from the literal Senje of what is hiftorically related i If we take fuch. a Liberty, we may as well underftand other Hiftorical PaiTages after the Jams rate^znd "^^T"^ , fb bring the Hiftory not only of Chrifis Suffering to a vifionary and £xa^ff. 7^6 5 . ^^^^'^^fii<^^^ Crofs, but alfo of all the new Teftament to a very no- thing. Secondly? chap. 6. Patau's %tmptations, %? Secondly, The Circum(iances of the Temptation are fo particular- /yfetdowni as the Devils cowi/zg to him, leaving him^ taking him to the Temple, 8cc. That if we may exped in any thing to fe- cure our felves from a vifionary Suppofition, we may do it in this fA'»^^.^ <^"^« -,.,1 J rr J J Evan. mloc. Hiltory. ThirdIy,This Imagination doth wholly ewery^fg and make void the very end and defign of Chrifts being tempted: for where were the Glory of this Vi&ory over Satan,ifit were only a viiionary Tempta- tion, and a vifionary Conquefl ? or where were the comfort and encouragement which Believers (from the Apojlks Authority, HeZ?. 2.i8.&4.i<^0 might reap from this,thatChrift imagined himfelf -to be tempted, when really he was not fo ? Nay how' impoffible is it, to make that exprellion of the Apoftle, [he was tempted in all points like Of n>e arej~] to agree to an imaginary Temptation ? ex- cept we alfo fay, that we are only tempted vifionarily and not. really'^ Fourthly, Neither is it a plea of any value againfl: this Truth, that it feems to derogate too much from the Honour and Authority of our Saviour, that Satan ftiould fo impudently ajfault him,with ^ "jj"';^^^^ ^^^^■ Temptations to ivorjhip him, and ftiould carry him at pleafure firom mifiiTc fe cir- place to place") when we find that he voluntarily [uhmkted to cumduc'yzDi- higher Indignities from Satans Inftruments, and turned not away hls^^P^^'J]'-^'^ V'^''^- G^eei^from thofe thdlfmote him, jj^inipon him,andcontLimelioully ^^.j^^^^^^^^'^*^"^^ mocked him, and at laft fubmitted to Veath^ even the death of the cifigi, Crofi, Gregoriuf, Asforthofe Objediions from7rfepu}40Vj£pS, the Pinocle of the .^emple^upon which Scultetus thinks it was impollible forChrifi ta •fiand ) As alfb the Objedion of the impojfihility to fhew the iCi/?^- ^^owj-of the World £xom 3.ny Mountain : I (hall anfw^r them in their proper place, in the mean timel ftiall return to the Verfe in hand, in which Ilhall firft pitch upon the general pro£mium, or Introduction to thefe fpecial Teinptations, which is. this. The 'tempter came to him. In this we are to take notice of the Name given to Satan, and alfo the Way znd Manner of the AJfault^ in that Exprellion, he- came to him. There are f^ree-diftind Names given tohim in thefe Temptati-- ons. (i.) His N-ame Satan ^ ihcws his Malice and Fury^ which Is the Ground and Fountain whence all that Trouble proceeds,! which we meet with from him. (2.3 Hq is {\ikd thQ Tempter, md. 38 :^%tmiUiif Pari;iIL that fignifies to US, how he j)^*//^?^^ this Malice, his Way and Exercife, in the exerting ofit. (3.) He is called the Devil or Accufer, expreffing thereby the End and IfTue of all. From this Name then here given, we may obferve, Obf., I. ^'u{\^ That itifSatans TFbrh^andlmployment totempt Men, We , need not here Difpute, whether it be ^rf?^^?" to Satan to tempt, that is, an foli^ &femfer competatj whether it agree to him only^ and Apiinas Sum. dvpciys^ which fome indeed affirm in fuch a Senfe as this, that Part 1. Q,M^. Men do tempt Mtn as Satans Infiminents^ thtWorld tempts as it is Air. z, the Ohjedij and M<2«er of Temptations? but Satan tempts as the fimmentalker P^^oper Author and Engineer of Temptations. Others there are Mundus mate' that think, that Men can, znd do frsprly tempt themfelves^accoid- lialirer, Sara- ing toj^^iw. I. Every Man is tempted^ whenheis dratvn atvayofhis nasefficienter. ownLiijih But the Queflion is altogether needlefs astous,though iVST 5. "^^^ ^"^ others may be true 3ind proper Tempters, yet this hindereth not but that it is moft true, that Satan makes Temptation his very WorkjiudBufmefs, And therefore not only here, but in i T/[;e/^ 3, 5. The Devil is defcribed by his Imployment h Lefi by any means the Tempter Cor he that tempteth) hath tempted yon: which the ordi- . . nary Glofi doth thus explain, Diaholuf, cuius eji Officium tentare, ThisNamethenis put upon Satan vM^lo^v by wayof E>«i«e«c)!. Implying Ci'}That though there be never (b many Tempters,yet Satan is the chief, (2.) That he makes Temptation his ^r^^er Im- ployment. That Satan doth To, 1 fhall evidence by thefe few Notes. Firfl, Temptation is in it felf a Bufineji znd lyork. For if we. .confider either the ^Tor^ of any one Temptatio'n Cwhere Satan is /oft put to it, dihex Suggeftionto perjipade^ and after perfwafwn to infligate and provoke '•>) or if we confider what Furniture^ Tools, Means, and Inftruments are requilite, and what it may. coji to bring all things together into^^ order ^nd method i or if we think of the z/^rwjtf ways and manners of temptation 5 That fbme are mediate^ fbme immediate--, fbme intvard^ fbme outn^ardi fbme move' abkj £omQ fixed ^ndfolemn-t fbme inticements to Evil^ibmc affright- ments from Vuty^ othexsinvafions of our peace and joyj or laiUy, if we call to mind, v\/h^t Study, what Art, wh^t fetches and contri- j/^rej Materials and Occafionsj his other bufinefs of ^cc/(^«g, afrighting, dejiroying, tor- menting, are but the ends and improvements of tempting.. Fifthly, He cares not hotv it goes on, fb that it go onh as a Man that defigns to be rich, cares not how he gets itj which fliews,that tempting in general is his defignv Of this we have many In- ftances, as (i.) he ftick not to lie and diiTemble, he will tell them of the Kingdoms of the: World, and the Glory of them,^ and a thoufand fair promifes which he never intends. (2,) He will tempt fox zfmallmatter, if he can but gain a little, orbutmoleft us; yet he will be doing. C3O He will not give overfbr a/i;z7or difappointment. (4.) He is notaftiamed to tempt contradi&ory things, he tempted Chrift^gi?i«/? the work of Redemption, Mrir/?ey ^are thy felf. He tempted Judas to further it in betraying him» C5.) Any Temptation that he fees will ^ff/^, he takes up with r hence is it that he tempts not the Jews nom to Idolatry, becaufe he hath them fail: in another fnare, being ftrongly led to an oppo-, fjtion and contempt of Chriji. (6.) He will fometime tempt where he hath not probability to prevail, even againft hope. Thus he tempted C^ri/i? and ?<>»/. The:- xatifecf Part.m. jpplic. Theufeofthe Obfervationisthis : Ifitbehis^^/rwc/r to tempt, it muft be our work to refiji, Firft, To refift is a labour^ 'tis not an idle formality, confining in words of defyance, or a few ridiculous Cr# Temptation he did no lefs, when he ufed the Serpent, as a Trunc to fpeak through, and an Inftrument to ail appeared m the jliape of a Tall Ma'Ki claim it £ his Soul^ and offering tofet down his Sins m a Scroll. If we would enquire into the reafons of Satans appearing thus, we cannot more fitly pitch upon any other than thefe. , Firfti Either he thinks a great ^Jrigteewt necelTary in.fome ca- fes, and for that end appears: or, , , ■; ' SecoHdly,He fees his appearance needful, to give a greater Et/i- 'dence and certainty to the reality of the pleafures of Sin which he promilethj that is the common ground of his appearing in the \vays;and defigns ofTFitchcfaft, . , . ■ .-^ ,Thirdlyj Or in the height of rage^ when he perceives other ways not available, and when he hath to do with Perfons not ig- norant of his devices, where he fees he hath no need of a Vifor^ or covert ways of dealing, then he fiicks not (if permitted) to tempt or rriplefi: openly. This mull teach us not to wonder at fuch Temptations, much lefs to judg thofe that may be fo molefled, as if Satan had a grea- ter (hare in them, feeing Chrift was thus tempted. CHAP. 4t zxtmittot PiKtiu. C H A p. VII. *Xhe general view bfthefe 'temptations. Of Satans Gra- dual proceedings/^ Temptations, Of reserving a great 'temptation lafl. What a great temptation is ^ in what cafes to be expected. Of Satans ffjing a common Koady in comparing thefe temptations^ with the ordinary temptations of Men, Of the advantage Satan taJ^es of natural AppetitC'i Senfe^ and Affections, I. I Have done with the proamium to the Temptations. Yet be- fore I open them particularly, I -fhall take a gmeralvkw of them. Firft, By comparing thefe with the other Temptations of Chrift during the forty days. Secondly, By comparing thefe with the Temptations of Men. Fir/?, Then, if we compare thefe with the former Temptations, and obferve that we have no acceunt given us of thole Temptati- ons, but only in the general, that he was tempted, whereas thefe 2X&panicularly fet down and recorded, we can dot apprehend left than this, that thefe laji temptations jvere certainly greater and more re- markable temptations. Hence note, Gbf. 3. That 'tis Satans -method to be Gradual in his temptations, and that hek^eps his great eji Temptations to the latter end. That Satan is Gradual in his Temptations, this is true of him, if we regard, Firft, the »/4«ff€r of his proceeding, That he drives yZow/y, en- treats gently, and is very careful that he do not overdrive Men, but afterthey are ^cc/ for the gaining his end, left he crofs his own delign, and inftead of drawing Men to "Wickednefs, fcare or aflright them from it. Secondly, Sins are muiudly preparatory to each other, fmaller Proffers and Temptations do infenfibly prepare, and incline the Heart to greater. - Secondly^ That he keeps his |Te<«fe/? Temptations laft, is aeon- feqiience of the fbrmeri for which (befides what is now fpoken} thefe reafbns may be given : Firft, There is provocation given him, in refufing his lejfer Af- faults. His Head is bruifed by every refufal, he is fet at defiance, ' which calls him out to /r<7«g€roppofition. He perceives by often repulfes that thofe with whom he hath to do are not Subjed:s of his Kingdom, 2ind.th.zth\stimevsfjortj and therefore no wonder is it, if he AfTault moft furioufly, and with all his ftrength. Secondly, There is alfb Volicy in it, when he hath brought down our ftrength and weakned our courage, then a violent onfet is fair to procure him a Vidory. But becaufe I mention a great Temptation, it may not be amifs both for the further explaining of the Text, and Illuftration of the matter, to fhew what is a great Temptation. Thefe were great Temptations to Chrift, and there are feveral things remar- kable in themjwhich where-ever they appear, they will denomi- nate the Temptation great, and the more of them are conjoyned together, and in higher i/egree, it may juftly be called ilill the greater. As, Firft, In thefe Temptations, we may note there were external OhjeSis^ as well as inlinuated fitgge(iions i Inward motions are real Temptations, but when they have the Objects and things prefented F 2 to 44 '^ Xtmtik of Part. UK to the Eye or the Senfes, then do they ftrongly urge. At this advan- tage the Devil tempted Ez/e, he urged her when the Fruit was within the view i Thus he tempted Achan^ when the Gold anil- Garment were in his Eye. Secondly, Thefe Temptations were complex^ confifting of ma- ny various defigns, like a fnare of many cords or noofes. When he tempted to turn Stones to Bread, it was not one fingle defign, but many that Satan had in profecution. As Difiruji on one hand, PnWe on another, and fo in the reft. The more complicated a Temptation is, 'tis the greater. ; :; : Thirdly, Thefe were slCo perplexing^ entangling Temptations > They were dikmmatical^ fuch as might enfnare, either in the do- ing, orrefufal. If he had turned Stones into Bread, he had too much hononred S^t^iihy do'm^ it at his Motion. . If he: did not, he fcemed to neghd: his own Body^ in not making neceJGTary provifions for himfelf being now hungry. Fourthly, Thefe Temptations proceeded upon confiderable^^/- vantages^ his Hunger urged a neceffity of turning Stones into Bread. His prefentj?m?j,and the lownefs of his condition feemed tofpeak much for the reafonablenefs of giving proof of his Divine Nature, by cafting himfelf down from the Temple, and of doing anything, thatmighttend to amore^/e«fif?.-; ^:^-^ .. .. h. . ^ - Eightly,, Satan urgediomeGf themini'idaring^provoking way-, Jfihdfi'he the Son of God f as if hehad faid, ; J dare thee to ftievv thy felf what thou pretended to be.Thefe kind of provocations are very troublefbm to themoft modell^and felf-denying, who can icarce forbear to do what they are urged unto at fuch times. Ninthly, Thefe Temptations feem to be 4efigned for the e«- gdf^e»?e«* of all the IVi?f//r^/ Powers of Chrift, his natural Appetite in a defTgn of Food i his Senfes^ in the moft Beautiful Object, the World in its Glory i The Jffe£fions^m that which is moft Swaying, "Pride, and delight in extraordinary Teftimonies j of Divine Po- wer arid Love, in fupporting him in the Air,- d^^c, Tenthly, Some of thefe warranted as J^uty, and to fupply iiecelTary hunger, others depending upon the fecurity of a pTomife^ He Jhall give h'vs Angels charge^ &c. The greater appearance of Duty, or warrantablenefs is put upon Sin, the greater is the Temptation. By thefe ten Particulars may we (as by a Standard) judg,when any Temptation is great or lefs. Let us then take heed of /^^ZT Temptations, ox tht fmoother j^pUcxi proceedings of Satan, as we would avoid the greater attempts that are to follow. Where he is admitted to beat out our.Lufts with a Kod ova.' Staffs he may be fufpeded to bring the Wheel over them atlaft. ; Let us alfo after our AlTaults, expe& more and greater, becaufe the greateft are laft to be looked for. This holds true in three ca- fes, (i.) In /^/e>M« Temptations where Satan J?:ve*/j his Aflaults, there the ut'moft rage is drawn out laft. (2.) In the Continuance arid Progrefs of Profeffion, the further we go from him, and the nearer to God, be fure of the higheft meafure of his fpite. C3 0 At the e/z^ of our race : forifhe mifshis^rey then, it is efcapedfor ever, as a Bird unto its Hill. But fome may fay, I am but a MefTenger of fad tidings i and objed: that by bringing fuch a report o(Gyantf^ and Walled Cities^ I may make the hearts of the People to/^i«^ lanfwer 5 This is bad news only to tht jluggijh^ fuch as would Jnfwl go to Heaven with eafe, and in a fair and eafy way, but to the /«/»(?w«frefoluteSouldiers ofChrift this is no great difcourage- ment : for (i.J) It doth but tell tliem, of their vc^rk^ which as they are ^6 ZXtmittOf Part. III. are pcrfvVaded of, fo it is in (bme meafure their deli^ht^ as well as their expe^ation. (2,) It dofh but tell them, Satans Malice arid Fury, which they are affured of, and are moil afraid of it Jbtne- times, when it feems to lye Idle and as afleep. C3 .) It doth te/l them that Satans thoughts concerning them are de^aringy he fears they are going, or gone froftihim. If they were his willing Ser- vants, there would be no hoftility of this nature againfi therii. I have thus compared thefe fpecial Temptations with thofe wherewith our Lord Ghrift was excrcifed during the fbxty days, Ifliall Secondly, Cotnparethtfe Temptations ofChrift with thofe that ufually betal his Members, in which there isfo muchfuitabJefiefs and agreement,bofh in matter ^nd manner^ that it canriot be unule* fill to take riotice of it, which will the better appear in Irirtarices. Firft, Then let us confider the lirft Temptation of Et/e. Gen.-^.e, And when the Woman fate that the Itree vpi^ good for Food, arid thai it Tpos.pkafant to the Eyes^ and a "Tree to be defiredto mak^ one n>ife^ScQ» Here are all the Arguments and ways fummed up,, by Which Sa- tan prevailed upon her j It Vfzsgood for Foodj here he" wrought upon the defire of the natural Appetite i It was pleafant fo the' Eyes, here he took the advantage of the Epcfemj/ Senfes, It vvdiS to be defiredto make one rvife^ here he enflamed the Affe&ions, Let us again call tomind the general Account of Temptations, in the I J oh. 2. 1 ^. All that is in the Worlds the Lufl of the Flejh, fh'e Lttfi vf the Eyes ^ and the Pride of Life ^ where the Apoftle defignedly calls all off from a love of the Worlds becaufe of the ha- zard and danger that we lye open unto, from tUt things of the World, flriking upon and ftirring up our Lujis j which he ranks into three general heads, according to the the various ways whereby thefe outward things do Work upon us, in exciting our natural powers and apprehenfions to finful luflings: Aftd thefe are fo fully agreeing with thofe three in Eves Temptati- and would but Chriftians be fb careful, to obferve the way of the Serpent upon their hearts, and as they might, and fo communicative of their Experiences as they 48 Xteatife of 'I*ait.iii. they ought, the Weak'and heavy Laden would not go fo mourn^ ing under fuch apprehenfions, as commonly affright them, that none were ever fo tempted as they are i It would be Comefupport at worft, when thenkoft hellifh Furi'es do opprefs tHeni, to know that others before them were in thsCtdeeps^ and zsfeairfitl of be- inc» overwhelmed, as thomfelves, and yet were delivered j The de- liverances ofthoje that have ejcaped the danger ^ is ground of hope to thofe that are at frefent under it. , - jf)^/: 5. The ufual advantages that Satan takes againfi m^ is ■from our jjdfu" ral Appetite^ ovtr exttmal Ebifes^ orourPaJftonsand Affetfio?Js, ' All tbefe are ufual ways by which Satan works againft us, as appears from what hath been faid, neither are any of them fo mean and contemptible, but .that we have caufeto fear the Power and Iri^ fluence of them.Hence the Scripture cautions defcend to" the Eyes^ Look^not uponthe IFinewhenHk Ked in the Cup. Be Sober ^ be Vigi' •/^«r &ci- -The iff'l'e^i^e isnot fo eafily kept in, but that' it may •^^vdk\'ioGluttony'4.i\^T)run}^nnefs^. and feme arefo poWerftjlly carried by this, that they are faid to make their Bellies their God. Of the power -of Senfe and Affedion, elfe^here hath'teeis '-' -fooken, • . ci^'^;"''. ,' " -x" i"V!«*."TA CHAP. Chap. 8. ^auwsxtmpmims, 45> C H A p. VIII. the rife of Chrifisfirft temptation. Of Satans fuiting his Ttemptatiom to the conditions of Men. Of tempting - M.en upon the plea of KeceJJity, ihe reafons and cheats of that plea* His pretences of friendship in tempting^ with the danger thereof HAving thus confidered thefe Temptations as they lye before, us in their general Profped:, I ftiall now fpeak of this firil fpecialTemptation in particular, in which (i.) the Rife, orOc- cafion, (2.) the Temptation it felf^ C3O the Argument by which Satan would enforce it, are to be diflindly noted. Firft, As to the Ki/e of it, It is queftioned by (bme, why Satan begins with this Firft, the caufe they affign, (in part at leafO is from his firft fuccefs againft Ez;e, in a Temptation about e^?z«g, as jf this were the chief and moft hopeful Arrow in his Quiver. But we need not go fbfar, when the Evangelift is fo punctual in fet- ting it down, in the latter end of the former verfe, he was an hun- gnd. This the Devil took notice of, andfrom hence took the ri{e of his Temptation, that by turning Stones to Bread for the fatisfa- (Sion of his prefent hunger, he might be induced to make way for the fecrct Stratagems which he had prepared againft him on this Qccafion. Here I note, T^hat where Satan hath a deftgn againft any, hedoth takg the advan- tage of their Condition, and fuits his 'temptation accordingly. Thus, ■' * if Men be in Poverty, or in the en joyments of Plenty, in Sicknefs or Health, if in Afflictions, under Wrongs, in Difcontents, or carried to Advancements and Honours, or whatever elfe may be confiderable relating to them, he obferves it, and orders his de- figns fo, as to take in all the advantages that they will - afford. That 'tishis concern and Intereftfo to do, we may Imagine, upon thefe grounds: Firft, Our Confent muft be gained i this he cannot properly and truly/crcejbut muft mtki and (Receive us to a complyance with him, , ~ ^ G Secondly, 5© ZXtt&tittOf Partlir. Secondly, l£om Condition Cpedk Cot him, znd lye fair for the furtherance of any device of his, oureonfent is upon the mattei^ half gained y 'tis much, if fo powerful an Advocate, ^s is onr pi' fent State^ do not influence us to an liiclination. Thirdly, This doth His work eajily and efFedually, he more generally prevails by this courfe, and with lefs Labour. ^fpl*f.[ This- Policy of Satan Ihould advantage us, by faggefting fit Memorials to us, in our expectations of Temptation. Though we know not all Satans thoughts, yet may we know where and how he will ufually make an onfet, our Condition will tell us what to look for. The Vifirejfed and Afflided may £xped: a Tempta- tion fuited to their Co W/?i<7«, as of murmuring, repining,revenge, diftruft, ufe of indired means, difpairings, &c. They that have Pe^ceand Plenty may be fure they (hall be tarvpted fkitably, to Pride,Boafting,Covetoufne{s, Opprellion, Contempt of others,S&- cur t/, or whatever may be fit to be engrafted on that Stock* the like may be feid of any other different condition. How fairly are we forewarned, (by an obfervation made upon Satans proceeding upon thefe advantages} where to expedt him,and how to provide againft him. Let us proceed to a further enquiry, Hon> the Devil managed this advantage ofChrifts hunger j he plainly urgeth him with a fiecejfrty of providin g fupplies for himfelf, {preading before him his defiretoeat, and theimpoffibility of help, inaBarren and Defb- late Wildernefs, as if he had (aid, 7'bewant of the Body is to bepro- vtdedfoTj Nature and Keltgion confents to thU j the Wildernefs affords no help\^ ordinary means fail i there is therefore a necejjitythat fame ese- traordinary courfe be taken^ 'Therefore trun- Stones to Breads this is not unJuitabletotheCondition and Pon?er of him vpha is the Son of God* At this rate he pleads. Obf, 7. Obferve then, 'that Satan ufually endeavours to run his i&nptati" ms upon the plea of necejjity^ and from thence to infer a duty. When he Cannot pretend z fair and direct way to irregular Pra<5ices, he would ^re^i^ a Door and force a way by J\r(2cej7?if)». Under this Notion of Neceffify, the Devil marlhals all thofe pre- tences,'that feemto be of more than ordinary force, in their ufual prevalences. Thus he teacheth Men to think they are nece0tated, if they be carried by a ([longinelination of their otvn, or if there be an a»'^e«c)' and provocation from oeri', oti£ihey he in fhraits and dangers i and fometime he goes fo high, as to teach Men that a neceffity neceflity is included in the veryFabrick of their natural principles ^hy which they prefumptuoufly excufe themfelves in being (inful,be- caufe hy Nature they are fb, and cannot be changed without jpecial Gjfaceifcarcefliall we meet any Man with feafonable reproof for his iniquity^but he will plead fuch kind of neceffities for himillf J coulet not help it^ I woffirongly carried^ or, Ivpas compelled i I muji dofo, or etfe I CQuld tiot efcape /itch a danger, &c. ' TheReafons of this Policy, are thefe. Firft, He knows that necellity hath a compnlftve force, even to things of Cotherwifej greateft abhorrencies : A treafury of Iniian- cesisto be had in Famines, andbefieged places, where 'tis ufu- al to eat unclean things, not only Creatures that are vile, but even Dung and Entrails > nay fo Tyrannical is Neceflity, that it makes inrodes into, and Conquefts upon Nature it felf^ cauling the tender Deut. z8. jc and dilicaie Woman^-rvhich would not adventure the Sole of her Foot Hpon the ground for delicatenef^ andtendernejS^to have an evil Eye towards the Httfbandof her Bofom^ towards her Son, and towards her Daugh- ter, Alike/orcedothitexercifeupon the Minds and Confciences- of Men, it makes them rife up againrt their l^ight, it engageth Men to lay violent hands upon their own Convi&ions, to flifle and cxtinguifti them. How many mournful examples have we of this Jiind? How many have apojiatifed fioTnTiuth (being terrifyed by the urging necefllities of danger) contrary to the higheii Convi&ions of Confcience? Secondly, Neceflity can do much to the darkning of the llnder- ftanding, and change of the Judgment, by the lirong Influence it hath upon the Affe&ions, Men are apt to form their apprehenfions, according to the di<9:atesof NeceflSty i what they fee to be hazard- ous, they are inclinable to judg toheevil i Men in ftraitsnot on- Jy violate their Reafon,but fometime by infenfible fteps (unknown to themfelves) flide mtoz. contrary Judgment of things, diredly croft to what they have believed and profeffed. Which pcrfwafion they owe not to any further accefton of Light,or new dijcovery of Ar- gument,(for ofttimes,the/^wc Arguments which in the abfence of trouble they have contemned as weai^^ by the Appearance of danger put on another Face, ^nd feem Jirong) but to the preva- lency oftheir/e^rj. And thus many in all Ages have altered their Judgments and thoughts,not becaufe they %e»> wore, but becaufe they feared more, ThelikeNeceflities do Men form to themfelves from exorbitant G 2 and 5 £ 3t Cteatif e of Part. ni.> and greedy hopes an4 expectations of a better condition, compared to that wherein they at prefent are, and the like Influence it hath in the alteration of their Judgments. Let the Bijhop of Spalato be an example of this, who loathed the Komijh Religion firft, and' mEngland (whither he came for refuge) writagainft it; hutCzw anecellity ffrem the difappointment of expectation) to change J his mind, returned to Rome again, and perfwaded himfelf that that was true which he had formerly pronounced falfe ; and fo writ againft the Church of England, as before he had done againft Ecclef. Hift. the Church of Rome. To him we may add Ecebolm^ of whom lib. J. cap. II. SQf^atgj reports, that (according to the various appearings of ha- zards) he changed his Religion feveral times : Under Conjiantine, he was a Chriftian , under Julian^z Tagan •» and under Jovinictn, a n'lT^ZT ^^''fi'^'' 2gain. /^y^ivlacchabees Thirdly, Neccdity oifers an CTcc/f/e, if not 3. Jujiification of the m mtni of thu greatcft mifcarriages. hot offered to expofe his Daughters to the exc^y^/Z^V^tf raging Luft of the Sodomites for the prefervation oi \\i$, AngeU Iran" to "«r ■5'^>'^«g^^J', which furely he would in no wife have done, but that i..iip,Co»y/«//- ^^ thought the prefent necefity might have excufed him. Efau on doth excufe profanely fells his Birth-right, but excufeth the matter fo, 'behold ft. Jofephus on J am at the point to die^ and n'hat profit Jhall this Birth'vight do to me? Wacchabees! '^ -^^^f^^ produceth a neceffity, from the violent refolves of the peo- Gen. 25. 3a. p^^5 in Juftihcation of himfelf in the matter of the Golden Calf, TJyou k^iexveji that this people are Jet on mif chief. Fourthly, Neceffity is an univerfal plea, and fitted to the con- ditions of all Men, in all callings, and under all extravagancies > The 'Tradejm^n in his unlawful gains or overreaching, pleads a neceffity for it, from the hardnefs of the Buyer in other things » the/'oor M^« pleads a neceffity for 5?e^/i«^, and tht Rich pleads the fame necellity for Revenge^ and thus it ferves all with a Pretext. Thefe confiderations difcovering this courfe fo hopeful, as to this defign of the Devil, he will before to put us to this pinch where he can. But befides this, we may obferve three Cheats in this plea of Necellity. Firft," Sometimes he puts Men upon/«g«/«g a neceility, where there is none. Satil facrificed upon a needlefs Suppofal that Samuel not coming at the time appointed, there was a neceffity for him to do it. He fpared alfo the Cartel upon the like pretence, that it was a necellary provifion for Sacrifice. And thus would the Devil ha\e perfwaded Chrift, that there was an abfolute necef- fity Chap. 8. ^Atm's %tmptations, 55 lity to turn Stones to Bread, when in Truth there was no fuch need. Secondly, Sometimes he puts Men upon a neceility of their own finfitl procurement. Herod fware to gratify the Daughter of Hero- diof^ and this is prefently pleaded as a neceffity for the cutting off JohnBaptifishesid. 4?i?«/ forbad the tafting of Meat, and fealed the penalty by an Oath and Curfe, and this is by and by made a neceilityfor the taking away of J(7«^f^j«j- Life, (who had tafted Honey not knowing his Fathers Curfe) had not the People ref- cued him. Thirdly,Sometimehe^rc^c^ei^ a neceffity further than it ought ; he knows that God hath (uch a regard to real neceffities, that up- on that ground, he will dijpence with his Sabbath, and the prefent performance of Duty. Thefeinftanceshelays before men, and endeavours to perfwade them, that in like manner God will (upon a neceffity) difpence with Sinsj as well as with the prefent Opportunity of Service. What a covering (in all AgesJ Men have made of neceffity, for their higheft outrages and extrava- gancies, and with what confidence they have managed fuch pleas, would be endlefs to relate. This muft warn us, not to fuffer our felves to be Impofed upon, ^/-/-//r. by the higheft pretences of Neceffity. Whatever it may difpenfe with (as in feme cafes it willfufpend a prefent Service^ and war- rant the performance of a Duty, befides the common rule and way Ferenda magis wherein it ought ordinarily to be managed) it muft never be°"^"^^ necefh- pleaded to give warranty to any thing in its orvn nature finful. pcn^ndTali- ' Neceffity will not juftify Lying, Stealing, Covetoufnefs, Adul-qua iniquita^; teries, &c. -^f^g. Eefidesi we muft be vpary in judging what is a neceffity. Men are apt to plead a neceffity where there is none, and if we give n>ay to a facile admittance of excufesof this kind, we fhall prefently w«/- itij&/)/ neceffities, and have them toferve us at every turn. Some would warrant Sin by neceffity, others would turn off Duty and rule by pretending a neceffity where none is: both are to be avoid- edas Snares of Satan. Once more (before we difmifs this rife of the Temptation of Chrift in hand) let us obferve that in perfwadinghim toturn Stonesto Bread, he feems to exprefs a great deal of c;?rs and ten- dernefs to Chrift, with siuinvidiouf KefleClien upon the Love and Providence of God ias if he fliould fay, I fee thou art hungry^ andthis Wilder- 54 ZXUMiUai Part. III. Wildzrm^ affords nothing to eat ^ and God hath not tak^n care to ^ead a'Tablefor theBj I therefore pittying thy Condition^ as a Friend, advije thee to turn Stones to Bread, Obf. 8. Note, I'hat Satan manageth his mo(i cruel defigns, under the higheji pretences of Friendjhip. He did (b with Ef e, The Lord krioweth that ye pall be as Gods i as if he had a greater regard to them, than God himfelf. He tempted Chrift in the MouthoiPetertofiarehimfelf under the fhew of great kindnels i and nolefs are his common pretences to all Men. This is a deep Policy, for by this means the mifchief intended is the better concealed^ and the lefs care and provifion made againft it "j and beildes,the Affe^ions and defires are ftirred up toan/?/«/?y imbracement oftheMotion, and an eager fwallowing of the Bait. So great a Subtilty is in this manner of dealing, that thofe who affed the name of great Paliticians in the "World, have learned from Satan to (hew greateftrej^c^?/, and a moft friendly countenance to thofe whom they moft hate^ and intend toruine. Thus our Rz- cWi/thcThirdofEwg/Wconftantly dealt with thofe for whofe Blood he lay in wait ; and the precepts of Maehiavil are fitted to this, that tis-Wi£dom to hug thofe rvhom w>e defre todefiroy, Ehud's Prefent made way for his Dagger. Joab''s Sword could not fb well have difpatched its errand upon Ahner^ if he had not uftiered it in with a Kifs. Jfplic» ThisfhouIdmakeusmofty«j?»e^ thofe Temptations that offer us moft kindnefiznd advantage, and fuch as are moft gratifying to our Humours and Defires. For can it be imagined in good earneft that Satan intends us a real good ? Can the Gifts of Enemies pafs TimeoZ>^»^- for Courtefies and Favours with any, buffuch as are bewitched OS & dona fe- into a blockifh madnefs? Satan is more to be teared whenhe flat- rentes. ^^^j.^ than when he r^gef/?j and though fuch offers maybe looked upon by fome as more benign, and lefs odious Temptations, (as Comekindoi Familiar Spirits are more kindly treated by fbme, under the notion of zvhite Devils) yet may we (ay of them as Cor- aelius Agrippa fpeaks of fome unlawful Arts and ways oflhurgiay eojuntpernitiojiora^ quo imperitis diviniora j They have the greatefl I danger that pretend the higheftFriendihip. Thus much for the '^ Rife of the Temptation. » .. CHAP. Chap.?. Katun's Xtmpmions, ■ 5f CHA^P. IX. ^J particular conjideration tfthe matter of the fir fl Xempa- tioni vohat Satan aimed at^ in bidding him turn Stones into Bread, Of Sat ans moving us to things good or lanv- fall, the eudoffuch a Motion* How to know whether fuch Motions are from Satan or the Spirit, What to do in cafe they he from Satan. Of his uariom aims in one temptation. What they are^ and of his Policy therein. Of his Artificial contrivement of Motions to make one thing infer another, NExt fbllows the Temptation it felf. Cmmand that thefi Stones he made Bread, There is no great difficulty in the words. The Greeks indeed hath a remarkable fuitablenefs to the Suppofition, on which Satan infills, taking Chrift to be the Sen of God, 'tis very pertinently fpoken, Say ot Speak^thzt thefe Stones be made Bread » for if God^eak^ itmuftbe done. Tis not worth the while to infift upon fo fmall a variety of ex* preffion, as is betwixt this Evangeliji, who hath it [thefe Stones,'] and Luk^, who fpeaks it in the Angular Isfumber {thii Stone i] for befides that Cas fome fuppofe) this Exprefl^on of Luk^, might sp^mhem dub* Cfbr any thing that appears to the contrary) be Satans loivering his Evan, inioc * requeft to «>«e Stone, when Chrift had denyed to turn many into Bread, upon his firft asking) this one Stone in Luke, taken colle- ^ively for the whole heap, will fignify as much as thefe Stones in Matthew, or thephrafe C thefe Stones) inMatthew (by an imita- tion of a common Hebraifm) -may be no more but one of thefe Stones, or this Stone, as it is in Luke j as 'tis C3iid,Jepthah was bu- ried in the Cities oWilead, that is,in one of the Cities, Lightfoat The thingurged, was the turning or changing ^\\t form of a ^'^'"'^•^'^ ° *■ Creature, which isaworktruelymir4c«/o«*' and wonderful, and - fuch as had neither bee unfuited to the power of Chrift, nor unlarv" ful in it felfi 'Tis from hence juftly queftioned, where the fting of . et-Tn^ $6 Z%ttmtt6t Part, hi: ofthisfuggeftion lay,or in wBkt point was the temptation couched. Firft, It was not in the unlawfulnefi or finfulnefs of the thing men- tioned. For Chrift did as much as would amount to all this, when he turned VTaterMto Wine, and when he fed xMultitudes by a miraculous multiplication ofa few Loaves and Fiflies. Secondly, It was not unfuitabk to his condition, as hungry s for fo it feeemed a Duty to provide for himfelf, and which Satan took for granted. Thirdly, Neither feemed it any (s/erog^^zo^ to his Power andDi- "vine Nature, but rather an advantage and ht opportunity to give a full proof of it, to the flopping of Satans Mouth for ever. Notwithftanding thefe, there was Poyfon and Malignity enough inthe/Kgge/?i(7«, and under thefe Green Le^yci- of plauiible preten- cesjlay hid many ^«^%j-. For (i.) By this was he fecretly tempted to ad mit of a doubting of the truth of the divine Teflimony, lately declaring him to be the Son of God, (2,) As alfb further to qite^ fiion his Fathers Providence and Lovej (3.) and unneceflarily to runout oftheorii^^ry way of fupply, apd to betake himfelf to indin^ means or extraordinary courfes. (40 And all this to the ahufe and undervaluing of his power, in profiituting it to Satans di- re&ion or perfwafion i and the Devil had gained a confiderable ad- vantage, if he could have prevailed with him to do filch a thing by his inlHgation. C5O It may be, he further thought this might entice to an high e/?ecjw of himfelf, and fo make way for a vain oflentation of his power, and Interefl: in God. All or moft of thefe feem to be the defign that the Devil was driving forward. Several things are hence obfervable. Q-jjj-^ p^ l%at n?here Satan Sth not judge it hiiprefcnt Interefi, *'^f^gg^fi to m things in their own nature finful, herviU move Hf to things good in themfelves, in hopes thereby to lead Us into evil. This way of tempt- ing is from a more refined Policy, than down-right motions to Sin ) and doubtlefs 'tis lefs fulpeded, and conlequently more taking. The Evils that Satan would introduce by this Method, are fuch as thefe: Firft, Sometime when he tempts us to that which is Good, it is, that he might affright us from it i his approbation is enough to put a difcredit, and difgraceful fufpition upon any thing. Such a defign had he, when he gave teftimony for Chrifi-, Mat, 8. zp. 'IJyat he w(K the Son of God h or for the Apoflks^ that they were the ,^ ' ' Servants Chap. 9- ■^atm's%tmpuu&m. 57 Servants of the woji high God, It was not his intention, to ho- Aft. 16.17. nour him or them, by bearing them witneft, but to bring them under Sufpition, and Trouble. Secondly, There are a great manyn>iiiys to mifcarry in a latvful Adiion, either by propounding bad ends, ox by failures In the " manner of performance, or by a mifimprovement of the whole. Thefe mifcarriages C and the poffibility, and probability of them ) Satan carries in his mind j yet doth he not at firft propound them, but moving us unto the thing, he hath an expeHation that we will fide into them of our felves, or be inclined by fome fu- f able touches of fitggeftion upon our minds j together with the tendency, or improveablenefs of the thing or Adion, to fuch evils as are properly confequent to it. Satan did not here tempt Chrift to thefe finful ends dire^ly, but to an A^ion which he hoped might infenfibly produce them. Thirdly, Another Evil hereby aimed at, is the hindrance of a greater Good, not only as a diverfionto turn us off a better or more profitable occafion, but alfo as an mfeafofiable interruption of fomething at prefent more concerning us : Thus he makes the yagge/?m of Good things, the /'zWm^ce of Prayer, or Hearing. Some will fay, This is a ^gr/?/eA:i«g cafe, that in things good or Quell; lawful in themfelves Men.ihould be in fuch dangers, and will thereupon defire to know, how they' may have been an ufeful occafion to give a tefiimony of his Power 'to the fatisfadion of others : He could have told himy that it had been . , impertinent to have done it then, when he was in the Wildernep^ where none could have the benefit of It v So that nothing Satan could have propounded as a reafon for that Miracle, but it might have been repelled from a confideration of his prefent condition*. ^fl>lic,. The Inftru6tion that may be gathered from this, is, That we muft not entertain thoughts of doing lawful things, without a due enquiry into the temper of our own Hearts, and a full confi- deration of all CircHtnjiances round about, with, the probable ten- dencies, and confequences of it.. ^ if it be not^ it mzy he /upended, and a ^«er opportunity waited for. Thirdly, If it be only lawful, and not necejfary, we ought to. abftain from it wholly, after the example of Vavid, Pfal. 3^. 2, who ahjiained even from Good, Cthat is, from larvful bemoanings. of himfelf, or complainings againft Abfalom, that had rebelled againlt him} becaufb it was not necefTary, and (the circumfhnces of his condition confjdered ) v^ely dangerous, Itik'vent and way being given,he might have been eafily drawn to fpeak paffionately, m diftruftfully againft Gpd, and fooliftily agamft Providences. Chap. 8.. ^M&n's %tmptatim8. 5 9 irhat the ihkig unto whkh Satan moved Chrift was lawful, hath been noted. Next let us confider what Endr Satan might propound to himfelf in thisMption, and we fhall fee (as hath been (aid ) that he did not £o narrow and contrad his defign, as that only one thing took up his Intentions, but feveraL Hence - " have we this Oblervation > 'That in.omfingk 'temptation Satan may hava various Aims and Ob'", xo, Vefigns, Temptation is a complicated thing, a many-headed Monfier. Satan hath always many things in his Eye. Firft, In every Temptation there is a dire^ and principal defign, a main thing that the Devil would have. Secondly ,There are feveral thingsy^^/enyjew^tothe main defign, as fieps, degrees5or means leading to it j the lefler ftill making way for the greatet. If Satan defign Murther^t lays the Foundation of his work in inward Grudgings and Hatreds » next he gives Pr^w? cations^ by reproachful Words, or difdainful Carriages and Be- haviours, (as our Saviour notes in the expreffions of Racha^ Mdtth^<.%% and fdol ) and fb by degrees enticeth on to Murther. The like we may obferve in the lufis of Uncleannefs, and other things. Thirdly, Befides th^fQ there are ufually Kejerves, fbmething in ambujhment to watch our Ketreats i for Satan confiders what to do in cafe we repel, and refufe his iriotion, that fo he may not altogether labour in -vain. A contrary extreme watcheth thofe that fly from a Temptation j Pride, Security, Self-Confidence, and Boafiing, are ready to take them by the Heel : So truly may it be faid of Satan, that hek^oweth the may that we takg h ifvpego for" ward, he u there j ■ if backward, we may alfo perceive him h on the leftl}and,hevs atworkj, and on the right hand, he is not idle. All thefc we may particularly fee in this Temptation in Hand : He had a main defign C ^^ which more prefently :) he prepares means and feconds, to help it forward » fuch were thofe pleas of necejfity, and co«i/e«ie«cy which thehungerand want of Chrifl did furnilh him withall, and there wanted not the referves ofPrefmnp- tion and Self-negledt in cafe he refifted the motion. The Reafbns of this Policy are thefe. Firfi, When Satan tempts, he is not certain of his prevalency, even when the probabilities are the greatefl:, and therefore doth ht provide himfelf with feveral things at once •> that if the tempted Party nmfeat one thing, there may be another in readinefs that H 2 may 6q ^ XteatiCe of Part. iii. may pleafe his Talat. God gives this advice to the Spiritual Seedfmen, In the Morning forp thy Seed, and in the Evening withhold not thine Hand i for thou kjiorveji not what JhiiU prober ^ whether this grthat. Satan, that Seedfman of the T'^re/, imitates this i and becaufe he knov^^s not what ftiall profper, therefore doth he ufe variety. . • Secondly, Where many things are at once defigned, 'tis an hundred to one they will not all return empty^ 'Tis much if many fnares mifs, he that hath broken one or two, may not only be inticed with a third Temptation, C as being either wearied out ,with the Affaults, or made plyahle with the allurements of the former ) but may alfo fit down fecure^ as having ( in his fuppo- fal ) pafTed all the danger, and fo unawares fall inta an unfeen or unfufpeded Trap. jj>flic. This may ( i.) byway of Caution aflure us that vsre have no caufe to think that all fear is over, when we have avoided the more obvious and con§icmus defignments of a Temptation, but rather to y?(!j(^ef? fbme further train than we yet have difcovered. (2,) That there is a neceffity for us to be circumjpe^ everyway, and JanuS'lik^ to have an Eye before and behind, that we may make timely difcoveries of what Satan intends againft us. • As we have taken a view of the various defignments of Satan in one Temptation, fo 'tis alfo remarkable, that thefe various ways ot his in this T-eijiptation, do.give firength one to another,d.nd have as dole a connection, as Stones in an Arch. Chrift was pleafed to , ^. commend the wifdom of the unjuft Steward, though he intended not the leaft approbation of his di/honejiy : So may we turn afide and obferve the cmning Artifice oitht Devil, in the management of this Argument againft Chrift, which is to this purpofe, as if he had thus proceeded ■» If thou art the Son of God, (as the Voice from Heaven lately tejiifyed ) it can be no inconvenience, hut every way an advantage to give a further proof of it : 'thy pr^fent condition of want and hunger, feem to contradi& it : forhowjirange andunbefeemingis it, for the Son of God to be in Juch Straits ? Tet if thou heeji what thoufayefi thou art, ''tvs eafy for thee tohelp thy felfs God that made the World of nothing, by the power of his command, oan much more change the forms of things that are made already i 'tis hut freaking, and thefe Stones that arebefore thee will be turned into Bread •> and befides thai in fo doing thou maiji feafonahly vindicate thy felf from the Eclipfe of thy prefent condition^ Nec'ejjity and Duty (for 'tis Duty ta ptpply thi the vpant of the Bsdy^ which cannot bejupported without its praper nou- rijhment) compel thee unavoidably toit^ except thou feareji not to con- trast the Guilt of felf-dejiruciion, ejpecially feeing 1 do not urge thee to provide Delicacies ^ but only Bread, andfuch as is needful to k,eep in the Lives ofthepooreji Men, in thepoorefi manner. Hence note, Satan in driving on a 'temptation^ ufeth fitch an Arti^ ^'^^' *'• ficialContrivement of Motives and things, that ft ill one doth ■ infer ano- ther, oneftrengthens another. Temptations are /i% a Screw, which if once admitted,wiU improve itsfrft hold to draw in all the reft. By thefe Arts doth Satan, like a cunning Serpent, wriggle himfelf into the AfFedtionsof Men. ,C H A P. X. Of Satms chief end in this temptdtioH^y his Skill in mx* king the means to Sin pUuJible, the Reafins of that Policy^ with his Art therein. Men's Ignorance his a.dv'jintage. Of the differences of things propounded to ouifi ufe, T He various aims of Satan, and their c/fl/edependance one up- on another, having contributed to us their feveral Obferva- tions, it remains, that we ask after the m^i« and chief thing that Satan principally intended. And to make Vi^ay to this, it muft be noted, that in gr^wci Temptations e|^ecM//y, the w^i«defign of Sa- tan comprehends thefe two •, The chief E«/e^_/ei, we fhall eafily apprehend, that here Satan doth but eccho to that Voice which came down from Heaven ? As he did 0 Z%tmti{tOt PartJlL aid with Eve I God hadfaid^ of the tree in the midji)if the Garden yejhall not eat^ Satan (having as it were the found of this yet in his Ears) in a clear reference to it, faith, Te^i, hath Godfaid^ ye Jkall not eat ? So here is alfo an evident ref^eS to God*s Tefttmony concer- ring, Chrift, asifhehad faid, hath God faid^ thou art.hU Son ? If thou beejiindeed fuch as he tejHfyed^ give fame .proof of it ? &c. By which it appears that his defign was to undermine this Teffimony,^ or foine way or other to defeat it j neither need it pafs for an obje- d:ion-againft this, that Satan doth not dire£fly mention his doubt or diftruft, nor pofitively fuggeft to Chrift, a queftiohing or misbe- lief of his 5'o«-_/^ip, for it was not fuitable to his Policy, (b to lay open his main End, that mufl; have been expected afterward, as the/;?/? in execution (if it had taken eifedj though it were/zr^ in intention. Secondly, The chief Means by which he would have brought this End about, may be underfiood from Chrift's Jnjher to the Temptation: for ii cannot but be imagined, that Chrift knew the bottom of Satans Policy, and that h\s Anfiver muft fully confront the Me^wj" by which Satan indeavoured to enfnare him. His Anfwer was, Man lives not by Bread alone^ but by every Word that proceedetb out of the Mouth ofGod» If we can then come to a certain under- ftanding of this Scripture (which is not difficult) weihall evident- ly know the mind of the Temptation, to which this is a as if Chrift had faid, Man hath not only a Life of jjarmon. in the Body (which is mentioned by Bread) to look after, but ano- Matth. 4. ther life of the 5'(?«/, which is of fo great concernment i that the bo- Zneiri. <^iJyhfeis fo be negleded, rather than that of the Soul to be en- dangered. This is a truth in it felf^ but is apparently befides the meaningof Z)e/^f . 8. Neither doth it afford fo full and particular an anfwer as (doubtlefs) Chrift intended. But \tt us confider the Text, and we ftiall find more in it j for Mofes firft fets down Gods dealing with Ifrael in the Wildernefs, in that he fuffered them to hunger, and took from them the o/'<;/?«^r)' means of Life, which (as the latter part of the verfeftiews) is to beunderftood of ordi- nary Bread, and then tofupply that want, he fed them by an eAr- iraordi?2ary means, (fuch as they had never heard of before) this was by Manna, Next he makes an Inference from this way of Cod's proceeding, iinpr-oving xhh particular to a general rule, Tihat ht Chap. 10. ^atan'jsf ICempfaf lontf. 6^ hemihtmak^theeJ^on^y tbaf Man lives not hy Bread only, hm by every Word that procedeth out of the Mouth of the Lord doth Man live : which is clearly of this Import, that Man lives not by ordinary means only, but that God can provide for his Life in an extraor- dinary way, by appointing any thing to that end, through his mighty and powerful Word, and good Plcafurej So that things never fo unufual, or unfit in themfelves for nourifliment, will become flrengthning to us, if he Ihall give out his command* Chrift then applying this, in this Senle, did Cas it were) thus fay to Satan > though I want ordinary means of Life, nfhich is Bread,yet J know God can makg any thing ivhich hepleafeth, to nourijh me injiead of it. So that Ivpill not cad off a dependance upon the Providence of God in this firait, andxvithmtvoartantrHntoan extraordinary comfe forfupply. Hence it is evident that to bring about his ?«i?i« End (which was to Vijiruji of his Relation to God) he ufedthis meansj that by reafbn of his ftrait, in the failure of ordinary fup- ply, he (hould difiruji Providence, and without warrant provide forhimfelf; Obferve, that Inhere Satan carries on a main Defign and' End, he beJiovpsmo(i Obf. 12J of his pains and sh^U in rendring the Means- to that End plaufible and taking. The End is /e<«^ in mention, and the Means in their fit contrivance, takes up mofi of his Art and Care. The Reafbns whereof are thefe : Firfl, The End is apparently had, £0 that it would be a contra- didion to his defign to mention it, 'tis the fnare and trapitfelf^ which his Wifdom and Policy diredts him to Qovtv-i'H.is ultimate End is the deftrudion pf the Soul, this he dare not openly avouch to the vileft ofMenj he doth not fay to them defray your Souls,hring. eternal miferies upon your felves,hut only tempts them to that which will bring this mifery upon them 5 znd ^s for thoCQ intermediate ends, which are the formal a6ts of Sin, he ufetK alfb a kind of modejiyin their concealment » he doth not ufually £a.Y,goandMur' iher, or commit Adultery: But rather puts them upon rK>ays or means thatwill^Ww^themup to thole Iniquities, except that he fbme- time have to deal with thofe that are fo hardned in Sin, that they maks a§ort to do mck^dly,zud thenhe can more freely difcover his Endstofuch in the Temptation. Secondly, The Means to fuch wicked Ends, have not only an , Innate, a.nd NaturM terxdencY in themfelves, which are apt to Sway and Byas Men that way, but are alfo capable of Artificial Improve-*- ^4 ^ ICreattfe of Part.iii: Improvement, to z. further inticement to the evils fecretly intended, andtbefe require the Art and Skill for the exa6b fuiting and fit- ting of them. The End cannot be reached without the Means^znd . Means Co ordered (without the aid of Grace) will fcarce wi^ofthe End. Thirdly, The Means are capable of a Farmjh and Paint, he can make a (hift to fet them off, and Colour them over, that the pro- per drift of them cannot eafily be difcovered, whereas the Ends to which thefe lead cannot receive, Cat leaft fo eafily with fbme) fuch fair fhews. 'Tis far eafier to fet off Company-keeping, with the pleafarable pretences of Neceffity or refrejhing divertifement, than to propound <^zre5 Drunkennefs, (the thing to which Company- keeping tends*) under fuch a dre(s. •Quer. Ifit be demanded, How and by what Artsh^ renders the Means ^nfiv. fo plaiifible ? I (hall endeavour a fatisfadion to that ^ere, by {hewing the n>ay that Satan took to render the Means he made ufe of in this Temptation, plaufible to Chrift, which were thefe h Firft, He reprefents it, zszharmkfior: Iav»'ful thing in it felfi Who can fay it had been fintlai for the Son of God to have turned Stones into Bread, more than to turn Water into Wine ? Secondly, He gives the Motion a further pretext of advantage ' or goodneji, he infinuated that it might be an ufeful difcovery of his Sonlhip, and a profitable fupply againli hunger. .Tlyrdly, He feems alio to put a McejT?/)' uponit, that other ways of help failing, he mufl: be confirained fo to do, or to fuffer furtherwant. ' . • -; Fourthly, He forgets not to tell him, that to do this was but fuitable to. his Condition^ and that it was a thing well becoming the - Sonof God to do z Miracle. -A'!, Fifthly, He doth urge it at the rate of a Duty, and that being in hunger and want, it would he z fmfal negle6f not to do what he C5«/^ and wzg/jf for his prefervation. The fame way doth he take in other Temptations, in fome ca- fes pleading all, in fome mofi of thefe things, by which the means conducing thereunto may feem plaufible. If he prefents to Men tfcc^jzo/z J of finning, he will tell them ordinarily, that they may lavpfully adventure upon them, that they are harmlej^, nay of advantage, as tending to the recreating of the Spirits, and health • of the Body v yea, that 'tis neceffary for the'm: to take foch a'liberty, and that in doing fo, they do but what others do that.profefs -Rdigion., Chap. 10. Satan's Xtmptmmts. 6y Religion. And often he hath fuch advantage from the Cirmm^ ftances of the thing, and the Inclination of our heart, that he makes bold to tell us. 'Tis no lefs then I>«)f)/, fuch did the outrage of Demetrius feem to him, when he confidered, how much his Jive- lyhood did depend upon the Diana of the Ephefians i Paul's Zeal made him conrident thzt perfemtion of Chriftians was his Dnty:nci- ther is there any thing which can pretend to any Zeal^ Advantage or colourable Ground^ but prefently it takes the denomination o£Dfety, If any wonder that Cuoh poor and (hallow pretences are not feen through by all Men, they may know that this happens from a fourfold Ignorance. Fir(t,from an Ignorance of the thing it felf. how cafily may they be Impofed upon, who know not the nature, or theufual Iflues ot things ? as Children are deluded to put a value upon an ufelefs, or hurtful trifle i (bare Men deceived and eafily impofed upon in what they do not underitand. And for this caufe, are Sinners compared to Birds|,who are eafily inticed with the Bait propofed to their vietv, as profitable and good for them, becaufe they know not the x^w^re that lyes hid under it: this Ignorance caufing the miflake m.entioned, is not only a Simple Ignorance, but alfo that Ignorance which owes' its rife to a wilful and perverfe difpoliti- on, (for there are fome that are willingly Ignorant) doth often lay thofeopen toadelufion, who throug^h prepajfefionotidlenej^, will not be at pains to make full Inquiries. Secondly, This alfo comes to pafs from an Ignorance of our Spi- rits : for while we either engage in the things propofed by Satan ^ upon the ge«er^/ warranty of ago^i:/ Intention, or that we have no ' evil meaning in it, we are kept from a difcovery of the intended de- lign. Hence Paul faw nothing, in his perfecuting the Church of God, of what Satan aimed at > or while upon the pretence of a good Intention^ our fecret corrupt Principles do indeed move us underhand to SLny undertaking, we areas little apt to fee the Ends of Satan in what he propounds to us. Jehu^ and the Difciples Lub 9. jj. pretending a "Z^eal for God, but really carried on by their own fu- rious tempers^ did as little, as others fee what the Devil was doing with them.. Thirdly, The means of a Temptation are rendred lefs fufpiti- Gus, from an Ignorance of the Circumflances^ and Concomitants that do attend them. I Fourthly, Alfli 66 Z %tmtltt of Part. III. Fowrthiy, As alio fiom an Ignorance of our own »>e«i%ej?> and Indinationy while we aiecff«/ii^e«l- of greater jf/'esg*;^ to reM, than indeed we have,. oCa ^q^xqt averfmji^ than is in us, to the evil fufpededj we c and as his eager defire of gaining his end, makes him indurtrious about the offering of means hi to cpmpafs it, fo our fear of his DeCgn and "End Should make us jealous of every overture propoun- ded to us. They that from rvilfulneji or negledt (hall admit the means of Evil, cannot exped: to avoid the Ew/ to which they lead, or if they may Cunexpedredly) be refcued from the end, while they ufe the Means (by Grace inter pofing, as between the Cup and the Lip) 'tis no ^/?^«i^ to them, and often they come not off fo clear, but that fome lamenejl or other flicks by them. Dueft • ^ "^^y fufped: this will be retorted back as an advice fcarce pra- ^-' * ^icable : for if all m.eans leading to Sin are to be avoided, then can we ufe nothings but rather (as the Apoftle faith in another cafej n>e mnji go out of the World^ feeing every thing may lead to evil. I Anfwer, We are not by any command of God put into any fiach Anivc, firaity things that are or may be improvable again il us, may be u- fed by us with due Careznd Watchfulnefs i yet all things are not alike neither, for we mult look upon things under ^threefold Con- lideration. Firft, If that which is propounded or laid before us, asa means to Sin, he initfelf finful, the refufd of both is an undoubted Secondly, We mufllook upon things under the conlideratioa ei the JkJ]>icioufnef -which they carry with them of a further eviU fome Circumftauces^ or pofiures of an opportunity and occafion offered, areoffuch a threatning A^ecx^ that they fairly warn us to hold off. To keep company with a Friend may be admitted,when yet Chap. 1 1. &Htm's%m\pmimn* 6r ytt t\mt Sodtty in ^Jufki&mplMi^ %.$%mm^ m Whft4@i«^^ Is to be avoided. Thirdly, We muft further confidor things as we mt ^ or engagid to them, and accordingly where there is ^pMmmm ©f danger, orthe^^ofit, wemuftketpttadiftance, ifweareea- gaged to fuch things either by the obligation of the X^^ ofNatw^^ oxlarvfulCaflmg^ qx command of Gad^ ov mnmoid^thk Frovidenoe, ox Kelathn, where thefe Ties are upon us, we cannot avoid the thing or adtion, but are the more concerned totakeheed of being overreached ox overtaken by them. c H A p. XI. Of the temptation to d'jiruji upon the failure of Ordinary Means. Of the Power of that temptation^ and f he Reafons of its prevalence , Of unve arrant able Attempts for l^lief vpith thecaufes thereof. Of waiting on God^ and keeping his way. In what Cafes a particular I/Lercy is to be expected. I Have particularly infifled upon the aims of Satan in this ^r Temptation, in their ti^mty, and alfo the cunning co««wwj« and coherences of them: I have alfo fingled out his chief defign. I am now in the laft place to prefent you v^^ith the fuitablemfi and refpeds that the fkbordtnate mezjis carry to the Trincipal^ and that proportion which may be found in all thefe to the end defigned by them. The c\\\t£means('m reference to the end defigned^was a 'dijlmji of Providence>and the Jkbordinate means to bring on that diftrufl:,was the/^z7?^re of ordinary means of fupply : for Co he endeavoured to improve his hunger, andwantin the Wildernefs, as a manifeft neglc6tof Providence towards him, for which (as he tacitly fug- geltsj) there was no ground to wait or rely upon it any further,but to betake bimfelf to another courfe. Hence Note, thatthefailttre of ordinary means of help^ is by Satan improved -as q^£^ j,^ his fecial Engine to bring Men to a diftmfl of trovidence^ and from I 2 thence 6% 21 f-reattie Of Pa«. iii. thence to an unm>anantabk attempt for their relief in an extraordinary way. That the failure of ordinary and ufual fupplies hath by the De- vils iubtilty brought a Vifiruji of Providence, and run Men be- yond all hopes of help, is a thing commonly and notorioufly linown. when Men are afflided, and brought unto unufual flraits, and the ordinary ways of relief are out of fight, they are foon tempted to diftrufl: God and Man, and to conclude they are cutoff, and that their hope vs perijhed^ and that their Eye jh all ho Pfal, ii6. II. more fee Good. D^z^zW diftreffed, proclaims t?// Men Lyers : Con- Pfal.31. 22. eludes, thatheftiouldatM^ec^/fojf. j^ow^i^ in the Whales Belly, jon. 2. 4- thought that all hope was gone, and that he was caji out of Gods Sight. The Church of Ifrael in Captivity, forgat Projperity f not- withllandingthepromife of deliverance after feventy years) and thought no lefs, than that her hope andftrength was perijhed > Lam» 3. 18. And from the Scriptures mentioned, we may alio fee the Itrength and prevalency of the Temptation, efpecially when 'tis reduced to particulars. As, Firf^, 'Tis not a thing altogether of no weight that fuch a Temptation (hould prevail againrt /^J:? Perfons, as Thvid^ and Jonah^ and the whole Church oi^IJrael^ that the manifold Experi- ences that fome of them have had of Gods faithfulnejl in delive- ring,and the feafonahlenefs of help at times of greateft haiard, the particular promifes that all of them have had, (how difmal and black fbever things have feemedj) have given the fulleft j!4jpirances.ijMgmdh\ej that what he. had fpoken fhould certain- ly be performed h the gracious Salifications of fuch Perfons as e- toinently Holy^ and. skilled in the Duties of Truft, and in the J^ays of Providence, and the fpecial Advantage which fom€ of them (as Prophets) have had above others, to enable them to improve that^'^'i?, Experience^ Knowledge and Grace ^ to a firm adherence to fuch fpecial Promifes^ that all thefe things fhould not befuiEcl- entto keep them offdiflrull, (though at prefentthe ways of de-. liverance were hid from them ) feeras firange. Secondly, 'Tisalfo wonderful to what an height Tuch a prevair- Hng Temptation hath cany ed fome-of them i I>^W(ifeems to. bcv a littleoutragious, and did upon the matter c^// Go^:/ a Lyer^ when Pfil 116 II ^^ ^^^'^' ^^^ Men are Lyers^ which (however that fome inter- Pool SyviO.pRs pret, as if it had been Davids Tfuft in God, and his confident inios. ai'ouchment oi his E-RemlesFrognollicatjons of his ruine,. to be but Lyes, chap.^11. Nairn's %tmptatime, 69: Lyes, and that this he fpake from his firm be4Jef of the Promife, I helieved^ therefore have I Jpok^n) yet the- acknowledgment of his hajie, Cwhich (compared with P/^/, 31. 22.) is declared as his- weakntfs) will force us to conclude it an ingenuous Confefton of his dijirufl at the firji : when he was greatly aiBid:ed, (though he recovered himfelf afterwards to a belief of the promife j and that in- ■ that Diikmper he plainly reflected upon "Samud^ and calls the Pro- mifes of God given by him, a very Lye. Thirdly, 'Tis (irange alfo, th^t prcCent Injiances of God's Pro- vidences working out unexpeCied Deliverances fhould not relieve the heartsof his Saints from the power offuch dillrufl, that when they fee God is not unmindful of them, but doth hear them in what they feared, they fhould ftill retain in their minds the im- preffion of an unbelieving appreheniion j and not rather free them=- felvesfrom their expedations of future ruine, by concluding,that he that ^-2^^, and ^0*^ deliver, will alfoj'e^ deliver. David had ^ Sam 17. 1 this thought in his heart, that he-(hould one dayprijh by the hand of Saul^ even then when God had fo remarkably refcued him from- , Said^ and forced Saul not only to acknowledg his Sin in profe- cuting him, but alfb to declare his belief of the Promife concern- ing Pi^t^zW. One would have exped:ed,that this (hould have been seeCz^. i4, fuch a Demonfiration of the Truth of what had been promifed,that he fhould have cafl: out ail /^i^r 5 and yet eontrariv/ife, this pledg of God's purpofe to him, is received by a heart i\roti§^\y prepojfejfed with mifgiving thoughts, and he continues to think, ihzt for all - thii^ Saul would one day def^roy him. Fourthly, The -pangs of this Difiruft are d.\Co{bremark:able. that after they have been delivered, and have found that the Event hath not anfwered their /fizrj", they have in the review of their carriage under fuch fears, recounted this their weaknefs among other re=- - markable things, thereby fhewing the ?/;?re^/9«:3!^/ew/i of their un- belief^ and their wonder that God -fhould pafsby fo great aProvo^^ cation, and notwithftanding fbunexpe6tedly deliver them. Da-' i^i^ in the places before citedj was upon a thankful acknowledg- ment of God's Love and wonderful Kindnefs, which he thought. he could not perform, withoutleaving a recordof hislirange and unworthy diftruft j asifhe hadfaid, So greatly did I fvi^ and foun-"^ juitahly didlheljave my felf, that I then gave q^ and cc^ eluded ■all' ■ WAS loji. 70 Z%tmtiUQf Part. III. To open this a little fiirther, I {hall add the Reafons why Satan ftrikes in with fuch an occafion as the want of means, to tempt to diftruft, which are thefe: Firft, Such a condition doth ufiially tranfkrt Men befides them- felves, puts them as it were into an Ext^cy^ and. by a fiadden r^- fw^ofAfionilhrnent and Fear, forceth them beyond xhtix fittkd thoughts and purpofes. This V<^id notes as the ground of his in- confiderate rafh fpeaking i It n>i^ my hajie^ I was tranfported, &c» Now as Pallion doth not only make Men fiea\ what otherwife they would not, but alio to put bad Interpretations upon adlions and things beyond what they will bear^ and hafien Men to Kefalves .exceediEglyunrealbnable J So doth this ftate of the Heart (un- der an amazement and furpriie of Fear ) give opportunity to Satan to put Men to inJHrioiis and unrighteous thoughts of the Providence of God, and by fuch ways to alienate their Minds- from the truft which they owe him. Secondly, iS'ew/e is a great /:?e/p to Faith. Faith then muft needs be much hazarded, when Senfe is at a lofs, or contradicted, as ufualjy it is^ in firaits. That Faith doth receive an advantage by Senfe, cannot be deny- ed. To believe what we/ce, iseafier than to believe what we fee not\ and that in our (late of Weaknefs and Infirmity, God doth fb far indulge us, that by his allowance we may take the help of ourSenfes, is evident by his appointment of the ^/ro Sacramentf^ where hy outrvard vifihle Signs our F<2zV/^ may be quickned to ap- prehend the Spiritual benefits oifered, T'hotnas^ refblving to fufpend his -belief till he were fatisfied that Chrifi was rifen, by the ut- moft tryal that Senfe could give, (determining not to credit the Teftimony of the reft of the Difciples,till by putting his Finger into his Side he had made himfeJf more certain) Chrili not only conde- fcended to him, but alfo pronounceth his approbation of his belief^ accepting it, that be had believed becaufe he had feen. But when outward ufual helps fail us, oux Senfe (being notable to fee afar off') is wholly puzled and overthrown, the very dijappeari?ig of probabilities gives fo great zjhake to our Faith, that it common- ly fiaggers at it i and therefore was it given as the great commen- dation oi Abrahams Yut\ that he (notwithftanding the unlikely- hood of the thing) (daggered not at the-Promifei noting thereby how extraordinary it W3.S in him at that time, to keep up againft the contradiction oi Senfe J and how ufual it is with others to be beaten cif Chap. 1 1. Ratlin's %tmptmons. rt offall Truft by it. 'Tis no wonder to fee that Faith (which ^^ fually called Senfe for a Supporter) tofail when tis deprived ot j^g Cri^ic^. And he that would a little underftand what difad^^^, ^^ge this might prove to a good Man, when S^nk altogether ^^ii^ his expedation, he may confider with himfelf in what a cafe Ihomas mighthz'fC been, ifChrift had refufed to lethimy^ghj^ Side, and to ^I'TOj'? his Finger into the print of the Nails, i^ ^||, appearance had it been fo, he had gone away confirmed ^^ j^j^ ^ unbelief. Thirdly, Though Faith can ad above Senfe, and is imployed about things «(7^yee«, yet et/ery Saint at ^// times doth not adt his Faith fo high, Chril^ tells us, that to believe where a Man hath not had the help of ^^ig^^ and Senfe^ is Noble and Blejfed, Joh. 20. 2p.. yet withal, he hints it to be rare and difficult i he that hath not feen^ and yet hath believed^ implyes, that \is but a«eamongft many that doth fb, and that histheCongfteji of a more than ordinary difficuU ty. Hence it is, that to /oz/c God when he %///, toZ'e/zez/e when, means fail^ are reckoned among the high adings of Chrifti- anity. Fourthly, When Senfe is mn-plufi^ and Faith fails, the Soul of Man is at a great loj^ : having nothing to /'writ up, it muft needs _/?«iE^*5 but having fbmething to throw it dotyn^ befides its ownpropenfttydownwdLtd to diftraft, it hath the force of fb great a difappointment to pufh it forward > and fuch bitternefs of Spirit heightned by the ?«^//gn^«f Influence of Satan, that with a vio- lence (Xikcth^ Angels throwing zMiljhne into the Sea) it is caft into the bottom of (uclr^p/^/l?/ of unbelief, thzt t\it hnorvledg of former Power and extraordinary Providences cannot keep it from . anabfblut-edenyal of thelike for the future, IJrasl in the Wil- dernefs when they came to the want of Bread, though they ac- knowledged he c/^z/e the Rock^^ dndgavethem Water in the like. ftrait,yet Co far did their Hearts f^i/ of that due Trull inthe Pow- er and Mercy of God, which might have been expeded i that ' though they confejfed the one, they as difn'ulifully qi^ejiion^ and deny the other. He clave the Koch^^ bat can he provide Fkfh ? can he give 'Bread' ^ Strange unbelief! that/eex and acknowledgeth Omni- potency in one thing, and yet ^s^igj" it in ^w/^^fr. Fifthly, 'providence \at}s\ been ail old <^e/?/o« i Wszn Atheism: that fome have been guilty of, to deny that God ordiretb nl] affairs relating to his Children here below, who yet have not fo fully ixtin^ 71 :4 xreattie ot Part.iii. exttnguijhed thdx Jiatural Impreffions^ as to dare to deny the being of ■God. that God if J they confefs, but withal they think -^i^/^f ;^e walheth in 4he Circuit of Heaven^ and as to the fmaller concerns of Men, neither doth good nor evil. This being an old Error^to which ,moll are but too inclinable^ (and the more,becaufe fuch things are - ' permitted (as the punifhment of his Children, and their Tryals, (while others have all their heart can wiftij) as feem (carce confiilent with that love and care, which, Men look for from him to his Servants) they are apt enough to reneiv the thoughts of thatper- fwafion upon their Minds (for which the failure of ordinary ways of help, feemstobean high probability ) that he keeps himiielf unconcerned^ and therefore there fecms to'be no fuch caufe of rely- .ance upon him. The Pfalmift fb exprefleth that Truth, f Men Jhallfay^ Verily there is a God that judgeth in the Earthy'] that it is difcovered to be a fpecial retrivement of it,(by many and iignal con- vincing Evidences) from that ^i/^rK# of God, and his Providences - that Men ufually /zWe into upon their 0 bfervation of the msLnv {Qemingfailures of outward means of help. Secondly, The other Branch of the Obfervation, That from a di- jirufl of Providence J he endeavoiirs to drarv them to an unrvarr ant able Geii. 1(5; z. ^iisfnpt for their reliefs is as clear as the former. Sarai being un- der a diftrufl: of the promife for a Son, becaufe of her Age, gave her Hand-maid to Abraham^ that in that way (the Promife feem- ing to fail) (he might obtain Children by her. David becaule of the many and violent purfuitsof 5^k/, not only dijir^jied the Vto- mife, thinkinghemi^to«e Dt- Jfife orNegled: them he may not, when he may have them, for that were in tollerable^re/«w|>fw«, and foto ce«ier our Hopes and Expedtations upon them, as if our welfare did certainly depend up- on them, is an high affront to Gods Omnipotencj/j and no lefs than a finful i^(?/izi«^ of the Creature 5 but the engagements of our P«- ty muft keep carefully to the firft^ and the confideration of an I«- dependencyof zn Almighty Vow ex J as to any fuhorditiate means or caufes, muft help us againft the other mifcarriage. "When all means vifible fail us, we muft look to live upon Omnipotent faith fulnefi and Goodnefs, which is not tyed to any thing, but that without all means, and contrary to the Powers offecond CaU' fesy can do what he hath promifed, or fees fit. Thirdly, There is no waiting upon God and keeping his way, without a particular truji in God, to this we are not only warranted hy fi^cquent Commands^ T'rufi in the Lord^ I^y? Irufiin the Lord y . but highly encouraged to it, under thegreateft AflTurances of help. Ffal.^J.'). 'Truji in him^ and hejhall bring it to pafs, Truji in the Lord and do Good^ and verily thou /halt be fed, ver.^. The Lord ftiallhelp and deliver them J becaufe they ^raj? in him. And this we are to do at aUtimes^ and in the greateji Hazards ^ and with the m s (? higheji Security, I laid me down andpept^ I will not be off? aid of ten thoufands of People, that have Jet tbemfelves againji me round about, Queft. But fome (poiTibly) may fay. Is it our Duty to j?#i?i// in fiich a cafe ^ when all the ufual ways of fupply fail us, muft nothing be attempted ? ■ ^ ^ I Anfwer, Firft,At fuch times greater C^re and Diligence isne- ^J ' ' ceffkxy in outward things '■) that what owe lawful courfecntm'S%tmptatiotts. ^ 7j Numb. 2 5, 5. 'A-nd confequently in Profecution of Duty, though ("other Circumftances confidered) it was in fbme refpeds extra- ordinary. Thirdly, But let the Strait be what it will, we muft not forfake Duty i for fo we go out of Gods way,and do contradid that Truft and Hope which we are to keep up to God-ward. But (it may be further urged) muft we when all Means fail, Queft. pofitively Truft in God for thofe very things which we might ex- ped in an ordinary way ? ■ In fbme cafo, our Duty is ^^wij^^?;; to his Will, and the par- Anfiv. i, ticular Mercy neither ^aJi^/Ve/y to be expeCied.j nor ytt diftrujhd. Thus did T>avid behave himfelf, when he fled from Jerufakm u'p- on ^^/5/ow's Rebellion > Let him do vphat Jeemeth him good. But there are other Cafes wherein 'tis our Duty to fix our Truft upon the /'^mca/^r Mercy or help. I ftiall name/c>«r, and poiTibly ^ great many more may be added. As, Firft, When Mercies are exprefly and particularly promifedh as when the Kingdom was promifed to Z)<3W(5?. When a Son was promifed to Abraham, Whatever had been the Improbabilities of their obtaining the thing promifed, it was their duty pofmvely to believe. This is indeed not a general Cafe. Secondly, When God leads us into ikxzkshY engaging us in his Service, as when i/r^e/ followed the Lord into the Wildernefs, in -order to an enjoyment of a further Mercy,which was the PolTefiion of the Land of Ci2«^^« i when they had no Water to drink, nor Food to eat, and fnw no natHral poffibility of fupply in that Wil- dernefs, they ought polftively to have expeded fupplies from God in an Extraordinary Way, and it is reckoned up againft them as their Sin that they did not believe. This was the very cafe of Chrift under this Temptation, the Spirit led him into the Wil- dernefs upon the profecution of a further defign i when there was no Bread there to fatisfy his Hunger, he refufeth to work ^ Mira- cle for his fupply, but leans upon an Extraordinary Provi- dence. Thirdly, When the things we want are common univcrfal Blef- fings, and fuch as we cannot fubfijl without : if we have nothing to eat^ ^vA nothing to put on J yet feeing the Boiy cannot /ii/e without both, wc muft pofitively exped fuch fupplies from Providence, though we fee not the Way whence they ihould arife to us. This kindofOiftruft (which refleds upon the general necelTary Provi- K 2 dence. ^-6 ^ %tmUU of Part. IIL dence of God, by which he is engaged to preferve^his Creatures in Mat 6 z their Stations, lo cloath the Grafs of the Field, to feed the Birds of . ' ' ' the Ai)\ Sec.) Chrift doth feverely challenge. Shall he not much more cloath you, 0 ye of little Faith ? He hath little or no Faith, Cand in that regard a very Prodigy of Diftrufi) that will not believe forNecelTaries. Hence He^. 3. 17. the Prophet refolves upon a rejoycing Confidence in God, when neither Tree, nor Fifld, nor Flocks-would yeild any ^ope in an ordinary way. Fourthly, VJhQu God is emi?iently engaged for our help, snd his Honour lies at Stake in that very matter i fo that whether Sod »7z// help or no, or whether he is ^^/e, is become the Co«*r<7z/er/y, upon which JR-e/zgio« in its Truth, oi the Honour of God is to be tryed j then are we engaged to a ceri^i« belief of help. The three Chil' dren upon this ground did not, only alTefty . th^t Go^ was able tode- liver them, or that their Death and Martyrdorae they could bear (which is all that moft Martyrs are able to arife up to) but they afferted positively, that God tvould deliver them, and that the Fire (hould not burn them : they faw evidently that the Conteft, whe- ther the Lord was God, was managed at fo high a rate, that God was more concerned to Vindicaiehis Honour by their prefervationj, than to Vindicate their Grace and Patience by their Conftancy in Suffering. Another Inftance we have in Matth. S. 26. where Chrift rebtikes hisDifciples for unbelief, in their fears of Ship- wrapk in a great Storm (not that every Sea-man ordinarily lies un-^ dejf that charge, that gives hijmfelf up to the apprehenfions of Danger 0 the ground ofwhich charge was this, that Chrifi wzs r^ith them, and confequently it had unavoidably contradicted his ■ Defign, and -/•e/?e(??e^/ upon his Honour, if he had fuifered his Dif- ciples at that time to be drowned: their not minding how far Chrift w^s engaged with them, and not fupporting themfelves againfl their Fears by that Confiderationj made Chrill: tax them for their little Faiths. CHAP. Chap. 12. ^Htrn'S^Xtrnptations, 77^ c H A p. xn. Of Satans froceeding to infer Dijlruji of Sor/fhi^ from Diftruft of Providences. Inflames of the prob Ability of fich sL Defign. Ihe Reafons of this undertaking. Of Satan s endeavour to weaken the Ajfurance and Hopes of God's Children, His general Method to that pHr- pofe. LAiWy we zxet() conRdet the fukablenejs of the Means to the Endh he had (as we have feen) fitly proportioned the y^^or-^ dinateMe^rs to the chief a.nd principal. The failure of ordinary Means of help, wasftirewdlyproper to infer a Diftruft of Provi- dence. Now let it be noted how fitly he improves this Dijimji of Providence^ to bring about the End he aimed at, which was a Z>i- ftmji oihis Filial Intereft in God, asifhefliould have thus reafo- ned > He that in fir aits Isforfak^en^ as to all theufual Jupplies that may he expe&ed in an ordinary way ^ hath noreafon to rely on Providence j and he that hath no reafon to rely on Providence for theBody^ hath lefs caufe to expe^ Spiritual 'Bleffmgs and Favours for . the Soul. Hence : note, , T'hat^tls Satan'' s endeavour j to make Men proceed from a Vifirujl of ^i^ Providence^ to a Vifiruji of their Spiritual Sonjhipj or Filial Inierefijn ' t"* God. Firft, I ftiall evidence that this is Satan's Deiign, and next, , I ftiall give the Reafons of it. The former I ihall make good by thefe feveralConfiderations* . Firft, We fee it is an ufual Inference that others make of Men whofe Heart fails them, underanabfenceor difappearance of all means.of help in their DiftrelTes. If Providence doth noC appear for them, they conclude God }i^.th forfaken them. Bildad thus concludes againft Job chap. ^.6. Is not this thy fsar^thy Confidence^thy Hope J and the uprightnefs of thy ways ? Vv' hich muft not only be un- derftood as an Iro^ic^/ , Scoifat the rveaknefsof his Confidence and Hope, as not being able to.fupport him againft fainting in: his trouble, . 78 ^ XtmiUOt Part. in. trouble, hut zs z dhe^ accufation of the falfemfs SLndHYpocYiCy of his fuppofed Integrity, and all the Hopes and Confidence which was built upon it j and ver. 7, doth evidence, where he plainly declares himfelf to mean, that Job could not be Innocent or Righteous, it being (in his apprehenlion) a thing never heard of, that Co great Calamities ihould overtake an upright Man > - Whoever perijhed being Innocent r* The ground of which afTertion Was from ver. 'y. It is now ctme upon tbee^ and thou faintefi. That is, Diftreffes are upon thee, and thou haft no vifible means of help, but defpaireft ever to fee a Providence that will bring thee out> therefore furely thou haft had no real Intereft in God, as his Child. Eliphaz alfo feconds his Friend in this uncharitable Cenfurej Iftlmiwert pure and upri^t^ hervould aiivah$ for thee ■-, . Job g. 6. ^j^af J5^ becaufe he doth thus overlook thee, therefore thou art not pure and upright. If Me« do thusaftault the Comforts of God's Children, we have reafon enough to think that SatanWiW i for befidesthat we may conclude they are fet on work by the Devil, (and what he fpeaks by them,he will alfo by other ways promotejas being a defign that is upon his Heart i ) we may be confident, that this beinga<9?/r- mije Co Natural to the Heart of Man, he will not let flip fo fair an advantage, for the forming of it in our own Hearts againli our felves. Secondly, The beft of Gods Children, in fuch cafes, efcape it very hardly (if at all 0 which declares, not only the depth and Power of that Policy, but alfo how ufual it is with Satan to urge the Servants of God with it. Job, chap. ip. 25. recovered himfelf to a. inxm pcxiwaCion OiSonMp, I }{no-^ that my R-edeemer liveth^8cc» hut hy thQW^YhisFoothadtvell-fiigh fliptj when veKio^ii, he cry cs out, He hath deftroyed me on everfide, and I am gone i he hath alfo k,indledhM IVrath againji me^ and he counteth me unto hint as one of kls Enemies, His earneji refolve, v.ot to give up his Truft in God, and the C(7;//r£/e/>2ce of his Integrity, is fufficient to difcover Satans eRgcrlndeavottrs to have him bereaved of it. Thirdly, Satans -^S'^fccf/r in this Temptation over the Saints of God, (who fometime have adually failed O ftiews how much it is his work to- call down their hopes of Intereft in God, by over- throwing their Truft in his Providences. If he attempts this, (and that fuccefsfully ^ ) on fud/ whoCe frequent Experiences might difcQurage the Tempter, and in probabiJity/r/^fr^^e. his unaer^ Chap. iz. ^utm'SXmipmions. 79 undertaking » We have little caufe to think, that he will be njore faring and gentle in this AfTault upon thofe that are more weak^ and lefs acquainted with thofe C/o;;ij and VarJ^efies, thatover- fhadow the ways of Providence. P^/wW, for all the Promiles that he had received, and notwithftanding the manifold tryals that he had of feafonable and unexpected deliverances, yet when he was dijireffed, he once and again falls into a fear of his So^l^ and a quer flioning of God's Favour. He complains as one utterly forfaken. Why hafi thou forfaken me ? In VfaU 6p, He exprelTeth himfelf^ ver, I. finking in the deep Mire^ as a Man that had no firm ground ^^ * ^^* '* to fiand upon, and that his troubles had brought him to fear the flateof his Soul, not only as deprived o^Go^^s Favour (and there- fore ver, 1 7. begs that his Face may be no longer hid) but alfb as fufpedting the loji of it, ver, 1 8. drarv nigh unto my Soul, and re- «?eew z>, P/^/. 77. upon the occafion of o^f^w^^r^ Troubles. Afaph hWs into fuch a fit of fear, about his Spiritual Condition, that no confideration of former Mercies could relieve him, He rememhred God, ver. 3. but vicas troubled , he confidered the daysofold^ called to remembrance hk Songs in the Night, But none of thefe were effediual to keep him from that fad outcry of Diftruft, ver, 7. Will the Lord cafi off for ever ? is his Mercy clean gone for ever ? hath God forgotten to he Gracious ? &c. Which upon the review, in the compofing of the Pialm, he acknowledgeth an unbelieving mifcarriage i I laid,. this is mine infirmity. Fourthly, 'Tis alfo a common and ordinary thing with moft, to entertain mifapprehenfions of their Spiritual Condition, when they meet with dijappointments of Providence : Hence the Apoftle, Heb, 12.5,6. when he would quiet the Hearts of Men under the Lords Chaftening, doth of purpofe make ufe of this encourage- ment, that God jpeaJ^ to them in the Rod, as to Children^znd fuch as.are under his Care and Love j My Son dejpife not the Chafteningof the Lord', xphom the Lord loveth, hechafineth^ &c. Which certain- ly tells us thus much, that 'tis ordinary for Men to 4oubt their Son-Jhip heczuib o£ the'ix Afflidions, We may conjedure what the Malady is^ when we know what is prepared as z Medicine : This would not have been a common Remedy, (that nee may he Chil- . dren, though voe he fcourged) if the disbelief of this, had not been the ufual interpretation of AfflidionSj and a common Di- - ftemper. Fifthly, 8o Z%UatikQf Part. III. Fifthly /We may further take notice, that thbk difqmets oi Mind, that were only occafioned by outward things, and feem to hdiwe no Affinity (either in the nature of the occafion, or pre- . fentlnclinationoftheParty) witha Spiritual Txouhle ^ yet if they continue long^ do wholly change their Nature j they that at iirft only troubled themfelves, for loiics or croFes, forget thefe Troubles, and take up fears for their Souls. Sometime this arifethfrom anatural/q/tws/and timeroufnefs of Spirit, fuch are apt to mifgive upon any occafion^and to fay, Sure- ly, If I rs>ere his Child, he n>ould not thus for J ak^ me ^ his fatherly GompaJJionSj ■would fome way or other wor\^ towards me ? Sometime this arifeth from Me/i;?«c^(?//y c(7«fr^d?e^ or heightned by outward 'troubles, Thefe when they continue Iong,and peirce deep, put Men into a Spirit ofheavinefi, which makes them^refufe to be comforted. Here the Devil takes his advantage : Vnlawful Sorrows^ areas delightfully improved by him, as unlawful pka- fures ■•, they are Di^Wi Balneum^ hisBath in which he fports him- ielf, as the Leviathan in the Waters. When for temporal LoiTes or Troubles Men fall into Melancholy, if they be not relieved fbon then their grief changeth its Objed, and prefently they difquiet themfelves, as being out of God's Favour, as being eftranged from God, as being of the number of the damned > fuch againft whom the Door of Mercy is fhut, and fo cry out of themfelves as hopelefs and miferable. The Obfervations of P*&)^ii^«j- afford ftore of in- Alii damnatos fiances of this kind. Felix T later us ^wts one, of a Woman at U pi'tant, Sc -^afil^ who hrft grieved for the-Dcath of her Son, and when by ^^n^^iT'rU ^^^^^ n^*^ai^s (he grew Melancholly, that changed into an higher terus Trlifr. trouble i fhc miOurns, that her Sins would not be pardoned, that wi/d.w,cap. 33 . God would not have Mercy for her Soul. Another, for fome lofs of wheat, firli: vexeth himfelf for that, and then at laft defpairs of the Happinefs of his Soul i with a great many more of that kind. Sometimes a dejperate Humor doth (from the fame occafion) Quls eft ille Dijhaci Men into a Fury •■> of which Mercennus gives one Inftance ^^"''' ?^ ^^f" from his own Knowledg, of a Perfon who upon the DiftrefTes prodcrit "fi^d'- which he met with, fell into a rage againft God, uttering fpeeches laverim? fi full of Honour and Blafphemv, not fit to be related. prefens cil cii: . ' . ■ noiifuccumc ? ctir non me-.carcere, inedia, fqualore coiifedum liberat ? G'r, Abfitamehu- jusniodi Deus. Mercemim 2.^0^n. c, n. foU 150. If Chap, ii; Satan's %tmptmons. 8i If there be fuch an Affinity betwixt diftruft of Providence, and diftruft of Son-ftiip, that the one Aides into the other naturally. If this be common to all Men under troubles, to fufpecfi: their Souls > if the beji do here adually mifcarry » if thofe that do not yet hardly efcape b and if by-jlanders commonly give this Judgment of Men in firaits, that there is no help for them in their God i we cannot but collet from all this, that it is an advantage which Sa- tan will not negle(^, and that he doth very much imploy himlelf to bring It about : TheReafonsof it arethefe. Firft, Diftruft of Providence hath in it the v^xy formal nature of diftruft of Son-ftiip. Ifthe ObjedofdiUruft were but changed, it would without any further addition work that way. He that p. trufts Providence acknowlcdgeth that God k^ovoeth his wants, that serm.o7^o{A he is of a merciful inclination to give what he fees he hath need ofi i^.ser. 4. that he hath manifefted this by Promife^ that he is Co faithful that this Promife cannot be negle(^ed, and that he hath Poa?er to do what he hath promifed. He that diftrufts Providence disbelieves allthefe, confequentiallyzt\tziS.''i and he that will not believe that God takes any care of theBo^, or that he is of a merciful difpofi- tion toward him, or thinks either he hath made no fuch Promife, or will not keep it, if any fuch were made > cannot believe (if that doubt were but once ftarted) that God is his Father^ or that hehathintcreftin thePriviledgofaSon, Seeing it is impojjibk to believe a Sonjhip, tvhile his Care, Mercy, Promife f, and Power are di- firujied. In this then Satans work is very eafy,it is but his moving the Quefiion about the Lords Mercy to the Soul, and prefently Caswhen new Matter isminiftred to a raging Flame i ) it takes hold upon it, and with equal, (nay greater) force it carries the Soul to diftruft Spiritual Mercies, as before it disbelieved Tempo- ral Kindneffes. Secondly, The fame Rea{bns,which any Man doth gather from the feeming negled or Oppofition of Providence > upon which he grounds his diftruft of the Lords Kindnels in reference to outward things, willalfoyerz/eas Arguments for a diftruft of 5^ir/V«^/ Fa- vours. ThediftrelTesofMenfeem to argue, (1.) That there is -Si« and Provocation on their part, (2.) And that there is a ma- nifeftation oC Anger on Gods part, C3 0 And from thefe apprehen- fions arifeth Bitterneji, Anxiety, Fear, and Dejedion of Spirit, which intercepts all the Help and Confolation which might arife L from 8i ZXtmHtot Part.iir. ftom other conftderations of the Lords Promt fe, or Mercy ^ for the quieting of the Heart, and fortifying it againft fuch appreheniionsj .. thefe fame grounds, with the prevailing fears and perplexities, arifing from them, are enough to make us fufpe<^, that we are not yet under any fuch pecuh'ar favours, as may befpeak us his Children by Adoptions fothat from the fame premifes Satan will conclude, that as he hath no wrefbrourBWiej-, fo bo love to om Souls 5 that we neither love God nor are beloved of him, betwixt. the one conclufion and the other there is but a (tep, and with a fmall labour he can cut the Channel, and kt in that very. Diftruft, to run with all its force againft our Spiritual Intereft in God. Thirdly, Totruft God for the Soul is an %^er ad:, than to rruft him for the Body, the Soul being of' greater excellency than the Body v and the Mercy neceffary for the happinefs of it, being ,' more precious, ^ndlefi vifihle^ it muft require an /'i^/:'er Confidence m God, toafTureof this, then fatisfy us in the other i 'tis more eafy to believe a lejje-r kindnefs from a Friend, than a lingular or . extraordinary Favour i he then that cannot truft God for temporal Mercies, (hall he more unable to believe Eternal BldfmgSi If wg. nm with Foot-men, and they have Tveariedus, fhall we be able to contend with Horfe-men ? If the Shallow Brooks be too itrong for . us, what (hall we do in the Jrvellings of Jordan .?• Fourthly, When Faith is weakned as to one Ohje^^j 'tis Co tain' ted and diicouraged, that it is generally weakned as to allother h if the hand be fo weakned that it cannot held a Ring, it will be \e£s able to Grafp a Grown i when we are baffled in our truft for tempjoral Mercies, if Satan then put us to it not to believe for fpiritual Bleffings, how can We exped but to be much more at a lois in them ? So that he is fure of the Vidory before he Fights,and he that is fo fedulous to take advantage againft us, will not lofe fo conf derable a Gonqueft for want of purfuit. There is indeed one thing that may feera ht to be objected againft this, which is, that Men may retain their F^zV^ in one thing, when yet they di- ftruji in. another ,as the Ifraelites diftrufted the Power and Goodnels ' ef.God for Bread,' ^nd-F lejh in theWildernefs, when yet they be- lieved that as he had given ^/zferoutofthe Rock, ib he could do it again if there were need, Pfal, 78.20. Hefmate theKock^, and the Waters gufhed out^^ but can he give Bread : as if they had {aid,we believe he , can give .."Water,. \m . 'tis impoflible he. ihould provide Bread... Chap. 11. ^atan'js! Cemptatiottjs:. Sj Bread.Butthey that would thus obje<3:,may confider,that the reafbn of Mens Confidence in one thing, (while diftruft is in other things prevailing) is not from any real Jirength of their Faith, but a pre- fcntm;z«t of a Temptation V iffucha confidence were put to it, it would quickly be feen that it were truly nothing. As confident as the IJraelites were, that they could believe for a fupply of Wa- ter, we find, that neitherthat experience,nor the other of fupply- ing them with Manna and ^ails were (iifficient to keep up their truiiinGod, but that at the next ftrait all was to {eek, verfe 32. .For all this they finned jiilly and believed not for his xvonderom Fifthly, Eefides all the forementioned Advantages that Satan hath in raifing this Temptation, ofdiftrufting Son-fhip outof a difiruft of Providence, we may fuppofe him the more earneil in this matter, becaufe 'tisfb provoking to God to diftruft his Provi- dences that he often, (as a juft chaftifement of that eviO pu- nifticthiti by giving them up to diftruft him for their Souls i the height of the provocation may be meafured by this, that 'tis not only a denyal of God that is above, but ufually a vefiing fbme mean and contemptible thing, with thofe Attributes which only iuit a God Infinite and Eternal, As IJrael did not only forfake the jjofea 14 i ? Almighty by their diftruft, but place their hopes upon AJh^r^upon. their ownHorfes and Warlike Preparations, and at laft", upon the works of their hands, which they called their Gods. Howoffen- five this is to the Lord, we may obferve by that notable check which the Prophet gave u4^^x. EJayy, 8, 13. notwithftanding his complettient of refufing a Sign, (which God offered him for the firengthning of his hope) upon a pretence that he would trnft without it, (though indeed heabfblutely diftruftedhim,as appears by 2 Chron. 28.20.) that it was a xveaning and tyring out the Pa- tience of a long-fuffering God j hit a fmall thing for you to vpeary Men, but will you weary my God alfo ? God is fo a6l:ive and jealous of all z«cr<7^c^we«J/ of this kind, that they may expe61: he will give ttj fuch Offenders to be puniflied by the terrors of an higher diftruft. He that is not owned as a God in his Providences, will not be owned as a Father for Spiritual Mercies i they that wiU not own him for the Body, jhall not be able to lay hold upon him or his ftrength, to be at peace with him for their Souls, and by this piece of juft difcipline he often cures the diftruft of Providence in his Children, who when they fee themfelves plunged into terrors L 2 and 84 JX Xnatitt of Part. III. andfearsabouttheireverlafting'Welfare, do not only call God - Juft, and accept of the punifliment of their Iniquity, in diftrufting him for fmaller matters,but now wifti with all their heartSjthat they migh^ have no greater thing to trouble them than what relates to the Body, or this Life. To Sum up all thefe reafons in one word i Satan hath from the forementioned coniiderations, a certain expedationofprevalency.^ For not only in this cafe doth God (as it werej hght for him, by giving ihemup^ to diftruft their Fi/ij/ Intereit,. that have /'rawi^J himby a diftruft of Providence 5 and our Faith is alfo fo vpeah^ei *- by the former overthrow, that 'tis not able to maintain its ground^ in an higher matter, but alfb this diftruft carries that in the nature and grounds oi it h that will of it felf workup to a disbelief of fpi- ritual Mercies. He knows then that this piece of the Vidory is an eafy Confequencc of the former, and we may fay of it, as the PrGphetJSr^/?«»ijC)[?^/'. 5.12. of the Strong-holds of ATiwei^e^, 'tis^ - like a Fig'treemth the firfi ripe Figs, iftheybejhakeu, they jhall evert fallinto the mouth of the eater* This Temptation of diftrufling our Son-ftiip falls into Satans Mouth with a little Labour, when once he hath prevailed fo far, as to make us diftruft the Providence of God in outward matters. Mplic, Thismuft warn and caution us againft any unbefeeming unbe- lieving entertainment of jca/o^jfyagainft the JLords Providence* we are but too apt in our ftraits to take a greater liberty to quejiion his Mercy and Power, not forefeeing how clofely this borders upon a greater evil 5 we may fay of it, as the ^pojile fyeskso^ hab ling in Controversies, that they lead to more ungodlineji, and that fuch words- eat as a Cankir, fb doth this diftruft ufually carry us further, and when we fall out with God for fmall matters, he will be angry in earneft, and withdraw from us our Confoktions in . greater. In' the depth, of your diftreffes when your fears are round about you, and God feems to compafs you about with his Net i when Lover , and Friend forfakes, and when there is no appearance of help, en- deavour (for theJieeping hold of your Intereft in God^. to behave your felves according to the fblIowing^ire(^ions. . Firft, Look uponthe Providences of God to be asa great deep, the bottom ofwhofewaysanddefigns you cannot reachv think of them as of z M^ery,, which indeed youmuft fiudy, but not ibromsL-wzy, becaufe you cannot at firft underftand it. Providen- ces axe not to be dealtwith as Alexander did , by Gordius his knot, who Chap. 1 1. ^atm's ^miptmms, 85 who when he could not loofeit, he cut it. Ifyou feenotthe endof the Lord, or cannot meet with a door of hope in it, yet lay, your Hand upon youip Mouthy fpeak not, think not evil of thingsjyou know not, but wait till the time of their ^n«^i«g/or*/?. - Secondly, You muft keep up in your hearts high and honourable thoughts o{ God^ yea, of his Mercy and Goodnels, and where you cannot fee your way,or God's way before you^yet (as it were by a kind of implicit Faith) muft you believe that he is Holy and Good in all his ways. Thirdly, Though you may read your Sins^ or God's di^kafure in them, and accordingly endeavour to humble your felves, and C3^ your felves vile, yet muft it be always remembred, that Eter- ndl Love or Hatred is not tohtmeafured by them. YomthXy^ejirain complainings,^Tis indeed an eafe to complain 5" Iml!^eak^(£3.ithJoh) that I may be refrejhed, notwithftanding ajf^bp.zoi • vent being given,. 'tis difficult to keep within /'o««i>. Our com- plainings entice us to diftruft, as may appear in Job^ who took a boldnefs this way, more than washt > as Chap. lo. 3. Is it good unto thee that thou Jhouldefi opprefi^ and that thou jhouldejl de^ifethe vpork^of thine hands ? All this hath been faid in the opening ofthe Temptation it felf,' now muft I confider the motive that Satan ufed to bring on the' Temptation by > If thotthetheSonofGod^ 8cc, The ^wfiion that is here moved by (bme, is,whether Satan re-' allyj^^em, or trulyJ(9«ke• of the Children of God, in their Adoption. This is the Mafter-piece of his defign, the very Center in which moft of his Devices meeti we may fay of him, as Efatt faidof Jacob, is he not rightly called Jacob, a fupplanter i he firfl ftole away our Birth-right at the Creation, and now he feeksto take away tur blefwg in Chndthe Redeemer. The reafons of this undertaking I fliall not here infift on i 'tis fufficiently obvious, that the greateft perplexity and forrow ari- feth to the Children of God from hence, and that a troop of other Spiritual evils (zs Impatience, Fury, Blafphemy, and many morej) doth follow it at the Heels, befides all that inability for Service andat.laft, plain negled of all Duty. All I Oiall further do at this time, Ihallbetofliewin a few particulars, (fromSatans carriage to Chrifl in this Temptation) how and after what manner he doth manage that defign, in which note. FirlT, That 'tis his defign to fever us from the Fromife, and to weaken our Faith in that h when Eve was tempted, this was that he aimed at, that ftie ftiould qmjiion the good earneli of the prohibi- tion, Hath God faidfo? Was he real in that command, that yon jhould not Eat at all, dec. the like he doth to Chrift, Is it true / or can it hefo as that Voice declared, that thou art the Son of God ? Secondly, Though this be his defign, yet his way to come to it, is not at firji to deny it, but to que^ion and enquire, yet after fuch a manner, as may iniply andwithaiy%ge/?a^t?«^*i«g.or fufpition that that it is not lb 5 he doth not come to Chrifi: thus, T'hou art not the Son of' God 5 or, that Voice that gave thee that 'Jteftimony^was but a lye or a deiuftbn : but he rather proceeds by queftioning, which might feem to granty that he was fo, yet withal might poliibly beget a doubt in his mind. Thirdly, Next he morcplainly fuggefls fomething that may feemto argiie the c(?«f rarj > for thus he aggravates Chrift's prefent condition of want, Can it he that God would leave thee to thefe oppref- - fingjlraits^ if thou wert hk Son ? At this rate he deals with us, im- proving the/^z7«jv of outward means of help, the permijfion of Temptation, the ivara of Comfort, the continuance of Affliction, notwithftanding PrayelrSy ^c. as I'/'o^^^i/mej- that we belong not •: taGod. . Fourthly, After this, heurgeth Chriftto a finful mifcarriage,to ' • <3?//fr?^Providence,and to rely no longeron the Care of his Father; - ifChrift had been prevailed with in this, he would have made ufe: of it, as an Argument to prove that he was not the Son of God indeed* 'Tit ufual in his dijputings with us about adoption^ to put us upon fomething^ whichmaybe as an Argument out of our otvn Mouths:' againfi us. Chrift might have anfwered him in this, as the Man anfwered y^^^, If Ijhoulddo fo^ then thou thy felf rvouldft fetthy felf againfl me, . ' Fifthly, Whenatlaft, he hath gm^^/i^/Zy afcended to that Con- £dence as to defiy our Adoption,then (at a very great difad vantage). , he puts us upon the proof, in which he puts by the ordinary eviden- - ces, and infills on extraordinary proofs as neceiTary. The Servants of the Lord that are under this exercife, do find that in thiscafe^ the ordinary evidences of Repentance, Mortification, Love to the Brethren, &c. do nothing for them*. Satan puts their Spirit upon- clamouring for higher evidences i nothing will ferve except they may view theKecords of Eternity, and read their Names enrolled- in the everlaJiingDecrees, or except God wiWjpeak^jrom Heaven in an : extraordinary way, to teftifyGfthem,as T/^owzcW refolved, that no lefs (liould fatisfy his doubt thanthe feeling and feeing of the j:?mf of the Nails •► To this purpofe fome ftand upon no lefs than a Mi- racle for proof of Son-fliip. Ofwhichwehave two Inftances of later years, the one Mrs, Honywood^ the other Mrs, Sarah Wight, See their Reld-. - who in their diftreffes for their Souls Were tempted by Satan to ^ioi^^f^ Punu • make an hafty Experiment, the one by throwing a Venice Glajl,\.hQ, other by throwing a Cup againft the Wall with this or tJie-Iike ex- preffiony- tU ZTtt&tittbt Part. III. predion, Iflmuji he faved^ then let rwtthU GMbrea\ ; a defperatc Temptation ! their manner of defiring fatisfaaion is fo provoking, that it cannot be expeded God will give an anfwer by it, but ra- ther the contrary > and if he ftiould not condefcend, as he is not bound, (though he ftrangely preferved the Cup and Glafs fore- inentioned from breaking) what a dangerous conclufion would Satan draw from it ? Of this nature and defign was that propofal ' of Satans to Chrift, Command that theje Stones be made Bread, that is, do it as a proof of thy Son-Qiip. . ,' By this we muft learn this skill, not too ^^^/y to give up our rF^^^* hopes, or to be Pr^^^i^*?/ of our Intereft in Chrift, fb as to part , with it/e«(^cr/y. If Satan would c^ie/?y rob us of this, we may learn thence, to put zprice upon thefe Jewels, and to account that precious, and of fingular concernment, which he ufeth fo much - cunning to bereave us of. Many of the Lords Servants may juftly blame themfelves for their lavijh unthriftinej! in this matter, who (as if it were a neceflary piece of humility or modefty) will readily . conclude againft themfelves, that they are not God's Children, that they are not yet converted, &c. Thus at unawares^th^y give up to Satan without a Uroh^ all that he feeks for. Queft. But you will fay, Muft.all Men be confident of Adoption ? Anfvp, No, I mean not (b, yet all Men muft be wary how they caft away their hopes : particularly, ; fjrft. Though it be a dangerous arrogancy for a finful wicked ' iGredture to'bear himfelf up in a helif, thztht is converted ^h^l -adually inflated into the Adoption of Sons j yet 'tis as dangerous on the other hand, for that Man to caft oi^aU hope, and to fay he is reprobated, and fuch an one as cannot expe(5l: Pardon and Grace. Secondly, Thofe that are converted, though they may and ought to humble themfelves deeply for their finful mi/carriage, and fincerely<:/cj^«owWg that they dejerve not to be called his Children, yet muft they be careful not to renounce their Filial Intereft, They may fay they are Prodigal, yet keep to this, that they are Sons i though they are wandering Sheep, yet muft they ftick here, that thry are Sheep ftill, and that God is ftill a F^j/^er though a provoked Father, otherwife their /ol/y will giz'c more, then all his/«r); could get, at leaft fo quickly and ealily. CHAP. cHap/x}: ^utm'&Xmxpmions. MA-rtH. 4. f. Then the T)eVd taketh him up into the Holy Qitjl andfetteth him on the Tinade of the Temple. C H A P. XIIL i^he preparation to the fecond temptation. Of his Nimble^ nefs to catch Advmt ages from our Anfrvers to tempt at i^ Oft, that Satan carried Chrifi in the Air, Of his Power h moleft the 'Bodies ofGois Children, Horv lit- tle thejupfofed Holinefs of places priviledgeth us from Sa- tan, Of Satan's Policy in feeming to countenance ima- ginary 'Defences, Of his pretended Flight infuch cafes ^ vpith the reafons of that Policy, Of his improving a. temptation toferve fever al ends, I Omit Chrift's Anfwer to the firft Temptation at prefent (purpofing to handle his Anfwers to all the Temptations toge- ther.) And now the fecond Temptation is before us, in which, firft, I ftiall obferve a few things in Satan's preparation to the Temptation, which takes in (i.) the time, (2.) the manner of his (parrying him, (3.) the Place where headed it. Firft, for the Time, That is noted in the word \jhen'r\ which C I .) points at the immediate Succeffion of this to the former AlTault. ThcEvangeliji L«% puts this Temptation laft, but he only hadre- fped to the fubftance of the Temptation, in his Narration i not regarding the order of them, whichM^^ka^hath pun6tually ob- '^'^^rved, as appears by his clofe conneding of them, with the Par- tides^thenzndAgain^ z/er. 5,8, Befides, whofoever fliall confider, that in the firft, Satan tempted Chrift to diftruft, (which he re- M . pelledj pelled, by telling him that it was his duty (in the failure of out- •W-ard mpan?) torely upon Divine Providence, feei&g Man lives, not by Bread alone, &c,) he will fee fo much of connexion in. the matter of the Temptations, that he willeafilyperfwadehim- felf that the fecond place belongs to this, for this is but (as it were> a fit and pertinent reply to Chrift's refufal h as if Satan had feid. Since thou rvilt rely upon the Help and FrovidenceofGodj in an extraordinary way ofrporking^ give an Experiment of that^ by cafiing thyfelf doivh^ which thou mayji with greater confidence do^ becaufe he hithpromifed an extraordinary help, and hath given his Angels charge concerning thee. Sec. Hence Obferve, Obf» I. That Satan is not difcouragedeafily, nor doth he always dejifiupon the firfi repulfe, hut frequently renews the Ajfault^when he isfirongly and refolutely refilled. This word [then'] dothalfo (2.) tell us of Satan's IVz?«^/e«f/, in catching a prefent advantage for a new Temptation from Chrift's Anfwer, he declared his trufi in Providence, this he pre- fently lays hold on, as a fit opportunity to tempt him to prefump- tion. Here note, Qir 2 That when Satan is-upon any defign J if an occafional advantage oc-^ eur, from our way of refufal, hewiUnotletitflip, but improves it to what it may lead to, though it be contrary to that which he wasfirji la^ bouring for. This was the Policy which Benhadad's Servants ufed in their addrefs to -^/j'd!/', i Kings 20. ^^, the Men did diligently obferve whether any thing would come from him, and did haftily catch it : If any thing come from us, we are under his Temptation, he is diligent to obferve it, and profecutes it accordingly i which may ferve to fatisfy the wonder that fomehave, concerning the contro' rzVfy in the Temptations to which they are urged. They admire how it comes topafs that their Temptations (hould fo fuddenly alter, that when Satan feems to be fo intent upon one dellgn, he lliould fo quickly change, ^nd urge them prefently to a different, or contrary thing "5 buttheymay know that the Devil watcheth, the Wind, and fpreads his Sayl according to the advantage which, arileth from our anfwer or repulie. So that if we would but - plow with our own Ht-z/sr, and obferve our frame of Spirit, we. ihould eafily find out this JR.?ii://e. For as it isin difputings and arguings of Men, Ke/^/zej beget new mzntxiox Anfwer, andfbdo •they multiply one, another? thus are Temptations altered and muK tiplyed^ Chap. 1 V 0i>mm's Xempeattotts; ft tiplyed, and out ofthQAJhes ofoneaffault repeHedj^^pther doth qukkly ^ring up. ,^ '.. , The fecond CircumftaHce of preparation is, Satan's ta^ng him upy andfitiing him on the 'temple. That this was not a vifionary or an imagtnaiy thing hath been proved before. Yet granting it to have been real, , C as in truth it lecms to have been ) it is difputed what was the MddtHy the way and manner of it. Some think this spanhtm. dab, was no more than Chrift's voluntary foUowing of Satan, who Evan, inloc. guided and condu<$fed the way > partly becaufe the words, mK^Kot^pDOcvetv. and kyeiv^ are in Scripture accomodated to a Mans taking of any as a Companion under his guide, and condudi: of the way, and to a difpofal of them in any kind of fhtion. Thus,where 'tis laid, Jofeph ^(?(?/^Mary, and the young Child to go to Mat. i. ij, ^Sypfj <^he fame word is ufed : and when Chrift tells his Difci- ;ples, that they (hall bring the Afs and the Colt which they Ihould Mat. 22. aJ ii-nd tyed j the fame word which exprefleth Chrift's being ^Qt on the Temple, is there ufed. Partly alio, they think it below the Dignity of Chriil to be thus violently hurried. Others think that Satan was permitted to take up the Body of Chrift, and by his Power to have conveyed him in the Air, And indeed the whole feries of the Narration, with all the Circum- flances thereof are evident for it. The «///?<^«cej* of places, the qnich^ejidLnd fpeedinefs of the removals, the more proper applica- iions of the w^ords, talking and fetting^ to Satan as the a(flor, and the Jec/^m^/o« of his Power therein, as able to do great things i thefe make the matter fo clear, thatitfeems to bean unnatural forcing of the Text, to give it any other Interpretation. Befides, the former opinion of Satans taking of Chrift, asa Manudu^or or Guide, feems every way unreafonable : for if Chrift only follow- ed Satan, then it muft have been either by a Land Journey on foot, or in the Ahr. This latter it could not be \ for if Chrift had fuppor- ted himfelf in the Air by his own Power, he had anticipated the Temptation, and it would have been folly and madnefs for Satan. to Kave urged him to fly in the Air, after fuch an evidence of his Power i and who can imagine that Chrift followed Satan on Foat from the Wildernefs to the Temple, or that his acceft to the roof of the Temple was fo eaiy, in fuch a way when the Temple W2? always foftridtly Guarded ? Nor^ hence. That Satan Mfometime permitted to exercife his Vorver upon ^^^^ ^^- QbC '^. dies of thofe that are dear to God. That he hath Power to carry *^* M 2 .^the pt Z %uatitt of Part. III. the Bodies of Men in the Air, is fufEcicntly confirmed by what he Equitatio cum doth frequently to Witches, who are ufually carried (if we can Dtanaz\xtHe. give any credit to the Storiesthat are writ of them ) in the Air, rodtade. ^^ places far remote from their dwellings. And that this Power is permitted him upon others, than fuch as are in compact with him, is as evident from what is teftifyed of thofe, whofe forward curi- ■ ofity hath led to imitate Witches in their Anointings, who have thereupon been conveyed after them to their AlTemblies, and when the Company hath been fuddenly difmilTed, they have been found many Miles difiant from their dwellings > fuch inftances we have in Bodin^ and among other things, that of Vomina Rojfa |So ill, f ., 147. j^gj^f iQj^g^j j^y ^jj^^ whom Satan would fometime bind to a Tree, fometime to a Table, orto a Beds-foot, or to a Manger j fome- time one hand bound to another, the Devil thus molefied her from eight years old, a long time. This Power of conveying Perfons f^m-Cafile. in the Air, isnotufual, yet there are fome in ^^if/'/^ce, that have known one frequently molefled by Satan at this rate. However, if we take notice of his Power, to abufe the bodies of Holy Per- fons more generally, we fliall find it frequent. Mary Magdelen was pofTefTed, Chrifi mentions a Daughter of Abraham bowed down by him many years ^ Joh was filled with Botches and Sores i and there are many Difeafes wherein Satan hath a greater hand, than is commonly imagined. Fhyfitians frequently conclude fb much, while they obfervefome Diftempers to elude fuch Reme- dies, as are ufually fuccefsfulupon other Perfons under the fame Difeafes. '4^^lk^ From thiswe may infer (1.) the great PoJ3?er of Satan i who can ,tell the extent of it ? doubtlefs (if he were permitted) we Ihould fee fad inftances hereof daily. (2.) This difcovers the won- derful Care and Providence of God over us in our prefer vation from his fury. C3.) We may further note, that the abufe of the bodies of Men by Satan, will be no eyii^e«ce, that therefore God doth difi-egard thczn^ or that they are not precious to him. Chrift did undergo this abufe, to give fuch as (hall be fo moleiied, fome comfort in his example. The third Circumiiance, which is that' of ^/^c?, is fet down J-ute 5. 6. firfl: in general, The Holy C?ty\ that is Jerufakm^ for fo Lu\e fpeaks exprefly . Jerufahmyvzs fo called, becaufe of God's JVorJhip there elhblilhed, and his feculier prefence there i but that it fhould be called fo, at this time may leem firange , feeing it might; now Chap. 1 J. ^atm's%m\pmions, ^i be lamented as of old, Hon? is the Faithful City become. an Harlot ? Kighteoufnef lodged in ity butnerv Murtherers, In cnfwer to this^ weipuft know, that God having not yet given her a. Bill of Di- vorce^ He is pleafed to continue her Title and Privitedg. This might be profitably improved i buti willnot luiFermy felf to be diverted from the matter of Temptation, -which is the only thing I, propound to profecute from hence. I (hall here only Ob- ierve. 't}}at the Holinejl or San&ity of a Flace^ wiU he no Priviledg againji Qbf. 4» Xemptations, He is not fb fearful (as many imagine) as that he dares not approach a CWc^-jW or a CWc^, neither P/^ce, nor P«?y can keep him off. I do not believe the Popifli Fidtion of their 5*. Be««ef/ Vilion, wherein they tell of his feeing but one Pevil in a, Market, and ten in a Monaftery v yet I queftion not the truth of this, that the Devil is as- bufy, at z Sermon^ or ?rayer^zs at any other Imployment, But to fearch a little further into this matter, . Itfeems undeni- able, that Satan had a defign in reference to the place, (of which afterward *5 ) and I fee no reafon to exclude our fufpicion of a de- fign from the Name and Title which the Bvaageliji here gives to Jerufalem. 'Tis-an expreilion which f to my remembrance ) we^ meet not with oft; in the Neiv-Tejiament, At the Suffering of Chrift, when the bodies of the Saints arofe out of their Graves, 'tisfaid, they went into the Holy City --i but 'tis evident, that it iSj^ there (bftyled upon fpecialdelign, as if the EvangeUli would by ' ^^ that point at thefiainingof their Gloryj^ndtlut in a little time their boaflofthe Temple and Holy City fhould ceafe, arid that all Ihouldbe polluted with the CarcalTes of theSlain.iandhythefame r_eafon may we fuppofe, that Satan, (intending for Chriil a Temptation of prefumption, and. backing it with the Promife.of a Guard of Angels-J had in his Eye the. ufual Confidence that th^Jews had of that City, as a pkce where theprefence of Angels might be more expe feeing he anfwers them all with this, Who hath required thefe things at yonr hands .^ And accordingly their Confciences are more concerned for the Omijjion of one of thefe Fwleries^ than for the negleSof the greater things of the Law 5 fuch are more troubled for the negledt of the Sign of the Crofsor Holy-lFdter^ than for their conftant carekfnefij and want of F^/V^^by which their Hearts Ihould be guarded againfl theirEnemy. Thirdly, In the mean time, he makes work for his own Tri- umph over them, that dote upon thefe Ibttifli Inventions. If we can fuppofe Satan to have Pleafure or Mirth at any thing, we may be fure he will laugh at fuch preparations, for a Spiritual Welfares it being as tmly. ridimlous for any. Man to go out with thefe Wea-- pns againft Satan, as for a Combatant to alTail a Gyant^ with a , Paper-Helmet^ a JFickir-Shield^znd a Wooden-Vaggar, And indeed i. when Satan counterfeits a Flight, or fear of fuch matters, (as for. his advantage he fometimes doth, it is but in defign to beget ox. confirm in Men a confidence of a Vertue or flrength in thefe ufages ■ againft his Power ? that.fo they may fix upon them to the negledi of God's own Inftitutions, which he moft dreads. Thus we read, that he cunningly ceafe^ his Omc/c at I>^j>^«e, upon a pretence of the filencing Power of the Bones of the Martyr Babilas^ whkh^^Y'^ul f^^' were buried near the place > on purpofe to lead unwary Chrifti- cL\ 18. ans to the, adoration of Saints d.nd their Reli/jnes, Many fuch in- ftanceswehave in^/'rert^er of the Devils feigned Flight at the^ , w ..^ S ign of the Crofs^ the fprinkling of Holy-fFater^ the Angelical pa^rtj if qJj^ Salutation^ St. Bernards Staffs or certain Words zud Verjes hung cap. ij 3' about the Neck, and a great deal of fuch fluff we may meet with in moft of their Writers '■> all which are but cunning contri^ vances of Satan, to advance a belief df the vertue of thefe things, and fo to ftof Men there, to the negle£} : ©f thofe Spiritual Wgiponsy which tjje Scripture recom- - mendj». 96 Z %U&tilt Of Part, mj Thefe we have obferved from the place in general, the Holy City : Let us go on to the pl«e in particular, where Satan a&ed all this "j the Pinacle -of the 'temple. Various are the con je(^ures of Men about this, whether it were fome Fam^ or the top of fome Sfire^ or the place whence the Apojile James was thrown down, or the top oiih&Kings Porch, which was eredJed to a great height, over a deep Valley, or (bmQ Battlement^ Sec. But we are not concerned in fuch inquiries, only here I fhall take notice of Scultetus^ who fuppofing the place to be the top of a Fane or Spire, and reading UDellc. m jofephuf, thatthepointsof fuch Broaches were foj^, that a Evang. Bird could not reft upon them, without piercing its Foot i was therefore willing to conclude, that thefe Temptations were not really, and hiftoricaUy adted, but in Vifion only i all this arifeth from a wrong interpretation of 7rTepu}4ov, which our Englijh renders sp'tnhemAub.Tinacle, whereas it properly fignifies any Battlement, or Angular Evaninloc. prominency, jutting out over the reft like a Wing, which would -afford a fufficient footing and fupport. 'Tis more profitable to enquire after Satans Keafon for the choice €)i fitch a place i no queftion but it was upon defign i for elfe he might with q?<^/ convenience, have tempted Chrift to caft him- '4elf down from fome "Tree or Precipice in the Wildernefs ■> but then what that defign was, is not fo eafy to determine, it feems plain, that he might fuppofe that Chrift might be the rather animated to the undertaking of flying in the Air,by the hopes of Glory, which might be expeill fend my Mejfen- lt)c. ger, and he Jhall prepare the n>ay before me > and the Lord whom ye feek^ Jhall fuddenly come to' his 'Temple^ even the Meffenger of the Covenant. u Chap. 14. mtm'^Xtmptatms. 97 If the Jen^s expeded Elias to come from Heaven to the Temple, how ftrongly would they have been confirmed in this opinion, if they had feen a Man fly from the Temple in the Air, and by this means John the Ba^ifi (who was the Elm that was to come) fliould have been negleaed,and Cki/J himfelf (though honoured as Elias) not owned for the Mejftas. ■ » rM.r ^ Obferve then, that Safari's deftgns are large, and that heprojeas Obi. 6. the enfnaringoT deluding of others, by fuch temptations, as feem only to concern thofe that are under the immediate trouble of them. He tempts Chrift tocalihimfelfdown, andalfobyit C at kaft ) intends a delufion to the Jews, he tempts one Man upon the back ot ano- ther one is tempted to Errour, another by that Mans Temptati- on, 'is tempted to Atheifm, and re jeding of all Religion, One Man is tempted to Frophanenefl, another is tempted by that to an uncharitable difrefped of him i 'tis Eafy to multiply Inikncesot this. CHAP. XIV. That prefumptio^ was the chief defign of this temptation. Of tempting to extr earns. What presumption is, The (everai ways of prefuming, the frequency of this temptation, in the generality of ProfefforSy tn Hypo- crites, defparingTerfonSy andinthe Children of God, the reasons of Sat am Indufiry in this Vejign. Bis de- ceitful contrivance in bringing about this Sin. Prefer- vatives again fit, NExt to the Reparation which Satan made for the fecond con- ma r already explained) the rew/'f^tif^w intended offers it TeUtoour'view,,whichisthis: Cafithyfelfdo^n What Satan chiefly intended bv it, wemaycolka: trom Chrift s anfwer, as well asfrom the thing it felf, for he thus replys ,Itisjritten,t^^ou^ (halt not tempt the Lord thy God. Chrift doth not ufe this Scripture to any fuch fenfe as this, that he ihould hereby prohibit ^.^.« to 98 tlfeOf Part. III. tempt him, becaufe he was Satan's Lord and God, but he menti- ons this Scripture as ar«/e of Cbediencc, as if hefhould fay, Imay not cafi my felfdorvn, and fo rely on extraordinary help, feeing I can go down another way, for the ne^eVt of ordinary means, when we have them, is a temping of God, which may not be done. So that it appears by this, that Satan here tempted Chrift toprejumpti- on. There is only this objedlion in our way h that Drnt, id. id. (the place by Chrift cited jrefers to the Temptation of the Ijraelites in M^jfT^^, mentioned E:v(?£/. 17.2. where they chide with Afo/ex for Water '■> and there it would fecm their tempting the Lord, was rather in dejpairing of his power and help, than prefuming in the negled of the ordinary means. I Anfwer, though the occafi- on and matter of that Temptation be differentfrom this of Chrift's, yet the prefHrnptuous Experiment that they there made ol God's Pre- fence a^d Power was the fame with this which Satan defigned : for TJer. 7. ( where the account of that tempting is given ) 'tis faid,, hecaufe they tempted the Lord Jayingjs the Lord among Uf or not? they put it to this iffue, that the Being and Power of God fhould be tryed by the giving or not giving of Water. The manner then of that Temptation being fo agreeable to this, Chrifl very pertinently applies that command to it, prefumption being the thing which Chrift was tempted to. It might occafion (bme wonder in _ us to fee Satan take luch ftrange iteps : He was before tempting him to de^air, now to preJumption,hut 'tis no Argument of his lightnefs or uncertain roving in his way of tempting, but rather of hisdeptb and fubtiky. Note then, Obn 7. "^^^^ '^^ Satans Policy in tempting, to runfom oneextream to ano- ther. The Corinthians were firft tempted to a finful complyance with the adulterous Perfon, and were avcrfe to his Excommunication^ afterwards they were tempted to the contrary feverity, and were as backward to receive him again. The fame Men that have been overcome by Prodigality and Excels j when they begin to fee the Evilof that,are oft tempted to Worldine's or Covetoulnefs,the contrary difpofition. Reafons of this Policy aie, Firft, The avoiding of one Extream gives the Soul fuch a fmng, (if care benotufed to prevent it) that they, are caft more than halfway upon the other. Peter in an Extream ofMod^fty, refu- fed the npajhing of his Feet by Chrift, but when he underftood the danger, then he runs as far wrong another way,, Not ?ny Feet only. Job. 13.5). i^^f j^^, Hands and my Head, Thus fomie are To for purity of Churches that Chap. 14. ^&tm's%tmpmions. 9$ that they exclude the Weak i others fo for Vnity^ that they ad- mit the open Scandalous and Prophane. Secondly, While Men avoid one Extream by running into a- nother, they carry with them fuch firong JmpreQions of the Evil they would avoid, and fueh fierce Prejudiees, that 'tis not an or- dinary convidion vk^ill bring them right ^ but they are apt to be con- fident of the Goodnefs of the way they take, and (bare the more bold and fixed in their mifcarriage. Prefumption being the great Defign of Satan in this Teraptati- on, we may further obferve, ThatOfDifiruJi on the one hand, Jo Trejumptionon the other ^ is one Obf^ 8, of his grand Vefigns, Of thefe two, we may fay as it was faid of th&SvfoxAoiHazaeldiU^JehH^ that of alUhofe that are flain by the Devil, whofoever hath efcaped the Sword o€ Vifirttjl and de- fpait, the Sword of Prejumptlon hath flain. To explain this I ihall, Firft, Shew what Prefumption is. 'Tis in the General, a Cmfidence tvithout a Ground, Firrt 'tis made up of Audacity^ ;r which is a bold and daring undertaking of ^ thing) and Security, Secondly, The Ground of it is an Error of Judgment, ("a blind or a mifled Judgment doth always nourilh it j3 and this is either a miftake of the Nature of fuch means on which we rely for Affi- france, Cas when a Man lays as much ftrefs upon a Thred as upon pjm^.^l ^^\ a Cable, or expedsas much Nouriftiment from a Stone as from p, j^g. Bread 0 or a miftake of the ^///of others, from whom we expecTr aid and help, without a vparrant for fuch a Confidence. Thirdly, In its way of working, 'tis directly o^j^o^e to Diflru/i, and isakindofexceJJJi'e (though irregular) Hope, not that in this cafe a Man believes or hopes over-much, (for there can be no ex- Non iJeo pec- cefs properly in the exercife of Divine Graces) but that he hope's '^^■f^r quia nL .too m/i^/>' of lightly, without a iblid Foundation orReafon. Hope Demir^^Sed hath for its Objed that which is Good^ under theconfiderationsof quk nimis'le- fmurity^ pjjibility^ and difficulty i on the one fidedefperation looks ^^t^^r actemcre upon that good as future^ but under fo great a difficulty^ that it Jj*^^ ^" ° ^^■^~ forgets thepoffibility of it, and thereupon furceafeth all indeavours : ^^es. Me.'lul, Prefumption on the other hand is fo keenly appreheniive of the Kz. c. 6. §.33. pofibility^ that it npver regards the difficulty^d.nd fo thrufts forward into />reg///^r endeavours or expectations. The Nature of this N 2 will 100 ^ Cteatife of Pan. iii. will be better underftood when the particular Inftances of Pre- fumption are before us. Firft, Then 'tis Prefumption, when from External or Subor- dinate Means, Men expedt that for which they were never defigned nor appointed of God. To expert Grapes ofthorns^ or Figs of\ Thijiles, would be a Prefumption, becaufe^God never defign'd them for fuch Fruits '•> and no kCs is it, when in any other cafe Men look for high and extraordinary things, from-any areated ^ Good, above what God hath put into it, by the Lanf of Creation. Secondly, When Men do expert thofe Fruits and Effe&s from anything, unto which it is appointed, innegleCf ox oppofition to tht Supreme CzuCe^ without whofe concurrent Influence they cannot reach their proper ends. That is, our hopes are wholly centered upon means, when in the mean time our Eye is not upon God. Thus, to mak^ Gold om hope^ Job. 31.24. to mak^ Flejh our Arm, Jer. 17^5. to maJ^ Aihur a Saviour^ Hof. 14. 3. or to trufttoany Creatures whatfoever,is in Scripture condemned asaprefumptuous relyance^ and (in regard of the necelTary difappointment) ztrufi- ing in a Lye i in which Sence, 'tis faid that every Man vi a Lyer^ rfal. 62. p. The like Prefumption it is,when we boaft great things of our felves, and (as Peter) makeconfident engagements, (in our own ilrengthj that we will a.void fuch a Sin, or perform fuch a Duty : for we are but frail, and all our fufficiency is from the Lord, fo that it can be no lefs than intollerable arrogance, to pro- mife any thing of our felves without him h neither can Men pro- mife to themfelves the continuance of that Good or Advantage, which they have already received from fecond Caufes (if their confidence builds it felf upon that fole confiderationj without a ]'d\xhlame. ^Jo^had faid helhould ^/ei«^^2Ve/?, and Daviii that he Jhould never be movedj but both of them afterward noted thele confidences to have been no other than deceitful Prefump- tions. - Thirdly, 'Tis a Prefumption to expe6t things above the reachof Sperarenon ^"^ preki]tfiate and condition '■> as for a mean Man, to beg of Speianda. God Authority^ and P\ule, or to expert to befet with Princes j or for ordinary Chrifiians to look for Miracles, Signs from Heaven, Vifions^ Revelations, extraordinary Anfwers to Prayers, and the like, all which expe(^ations are groundlefs, andtheiffueofapre-' fumptuous Pride, Fourthly^ Chap. 14- Mtan'S temptations* »°*- Jhilethey are inG^>«'*> but 'f^^J »^°jf i would be rvwhilein the mean timethey contraM ^is own i^uie a g S'sOr^er, walking in prophanenefs, and W^ This is an highPrefomption of Mercy agamft his expreis ItoceTefuc^courfes, calledi^r.^^^^^^^^ Sm. Pfal. ip. and fuch Sinners tranfgrefs with an j#-^^^^^^^^ Fifthk 'Tis alfo aPrefumptton to expect ^^J /'^'''^P, rnA'm oJuCu^\ without the ordinary means, by which God m comnionanduluai, wunuuL ^'''' ^f. _r r„ch Favours i as Providencehath/e./.^ the ufual »^^^^^^ when Men look for his aid ^""^ ^'^^'P' '.^^^ endeavours, while they throw off all care ar^drAfc th^^^^^^^^ which are the ways of God s appointment,m „ j^ ^ on whereof fuchMeraes are to be ee^^^^^^ ,^a'the theconfidcrationofthe f '^"^7, "^Xfxoeaations, to be noAdmotaMana hSlwearect*aldid\or^^^ .liprpPrtvers with our own utmoft endeavours, "'/>-'r " bixtniy, 'vj^^^ ocwhen the Ifradius at M#^ called tor withal their condition confidered) but for a iejt and iraui ir^°!S~7eScLtiSt:a^^^^ Adultery, toaskany thing of ^^^.^^^^^'^f Xed it (however Luji. ^te his retuimga Sign when God oftered it, i,now ^^ -°^ ^ ^tmtik of Part. HI hemadeafliew ofModefiyand believing) argued no other thiJ but that he wasconfcious to himfdf that rh> rl u k% accepteditj he fliouW have abufed that Favour to /n f ^r1 ^nd, andhaveter^ptedGodbyit, asputS'^^ nn^nt whetherthere was a Go'd orno't/ Ki^^^^^^^^^^^^ of Prefun^pnon : when a Man becomes guilty of any of tSf carnages, he IS prefuffiptuous. «»ny or tiiele mif- Secondly I further add to this difcoverv of the natnr^ .r.A kinds of Prefumption, that this is one of 47.n'c fi. -^""^ -whichlprove by two Demonilrations. " ' ^^^^^Engms : Firft, By Satans common pramce in this kind upon all forts of Men, in we//occairons: That which is hi^ f^-fm,P«/ «« /o^ts ot f e fo , Jv{'T'""-k"/^ '''"«r''^ P"f of the WW worid thrn tTfu u ^^^ Ifwelookinto their way of finnine and then into thar hopes w<;can judg no lefs of them, tbcvRkkZ^ atthernoflgreviousabominations, the works of the FlJlhTn^ thefe they continue i 'tis their tr^ tbeWTM fu 1 ^"'^ '" ^ -f^irmgupontheThigh, and il^il^hl'r^^^^^^^ ofaj, ^.mfbeLordamongu^, They can call themfeM^^^^^^ ^lis, ana have as bold expedations of Eternal EzpZ7s^.Tfthl ' /^^"/^^^"^"gofthefeevilsweremadebyGodtbrnSarvof^^^^ canons to cvcrlaiiino B^vvwrf, ■ y.,hL t^ecaiary qualifi- XV r. .1.0^ ^'^^''iJ&ttappincis, what is more common > anr^ - Ht^^hatmoreprefumptuous.? Forrj.) The^^^ Vl^nf?'- n hope and fvnprT- > f;=;^, -lui ii.; -1 ^e.e Men audacjou/Iy ^ ope and expect Kie.cy, exprelly contrary to the peremptory threat- Ghap. H. Nairn's Xtmptatims* 103 fhreatningsof God; God Czith, therein no feacetg the wicked^ they fsy, rf>e Jhall have peace, (2.) Thefe run upon the greateft ha- zards of mine and wo, withtheleaft fear, in the contempt of all danger, Of theHorfe mjheth into theBattel^ who mocketh at fear, and vs Job 39. zz; not affrighted, neither turneth his Back^from the Sword. (^,) They dare God to do his worft, they provoke God to jealoufy, and that to his Faceh hence was it that Nimrodwas laid to be a mighty Hunter before the Lord, And Er the Son oi Judah, that he was Gen, 38, 7. wicked before the Lord : Becaufe fuch audacious Sinners will not (as we may fay) go behind his Back to 'fin. Secondly, Hy^ocmejwhofe carriage is more fmooth, they alfo are prefumptuous : for while they hide their Sin, they do again ft didates of Confcience prefume, that he that made the Eye doth not fee, and that there is a poflibility to cheat God as well as Meni befides their boaftingsand hopes have a fpecial mark fet upon them in Scripture, as audacioufly h\Ce,thehope of the Hypocrite JhaU he cut off, their confidence of the Temple of the Lord is hut a lie, and fo termed expreflyby the Prophet. Thirdly, Even dejparing Perfbns are not always free of Prefump- tion. The a<5t of Self-murther, is a terrible prefuming upon infi- nite Juftice. Spirals defire to know the worft, was of the fame kind. Thefe are indeed extraordinary, but there are fome other kinds of defpair that come nearer to Prefumption, as that fenjkal defpair, which arifeth out of an exceflive love of carnal delights, and a fecure contempt of Spiritual things : for when fenfuality promptsthemtoEi?f^«^Dri«^ while they may, defpairing and hopelefs of a future Happlnefs, for to morrow theyjhall die, and their pleafure ceafe, they highly prefume againft the Patience and Goodnefs of God. Fourthly, The^e/^of Men are too frequently overcome by ith (i.) Not only while they are overtaken with Sins mote grievous , andabove the rate of Sins of Infirmity, to which how lyable the holieft Saint maybe, Cupon Temptation) may be gathered from "David s VxsiyeY, Keepthy Servant from prefumptuous Sins, .that they have not dominion over me ; (2.) But by their ezrueaprofecutions of their own i^?//V, when contradidfed by Providence. 'Tis by the Prophet Ep. p. p. called a. pride andfioutneji of Heart, to contend with Providence, to attempt to build with hewen Stone, when the BrieXT are fain, ox to ixxivtiox Cedars, when Divine Wrath hath zwido'WTitht Sycamores, (^ J How frequently are they guilty 5^4 z%umuot Paft.ra, of prefuming upon their Vrmkdges^ th6k Strength^ their Graces, and upon that fcore t^e«^»re themfelves upon hopes are more predominant than Fears , and Self-love, which pro- vides fewel to thele hopes, is a Natural Principle in all 5 when (b many things give him fuch Advantages, and promife him a fuc- cds, we may welLfuppofe he will not mifs fuch an opportu- nity. Secondly, As 'tiseafy for Sa.tan''s attempt, fo 'tis remote from conviction, and not rooted out without great difficulty : 'tis a Sin ■th.^tis covered viith. 2. pretext oi zn higher degree of ^o^e : Men in many ways of this iniquity are under ^er/»?^jzMJ of Duty, and by reafon of that confidence. Fear ( which is the Souls Centinel ) is ajleep, hence do they not lye fo fairly open to Counfel or Reproof^ The Ifraelites, Deut» i. 27,28. being under difcouragement, re- fufe to. go up to Canaan, when they weye upon the border of the Land, .Chap. 14* ^^tm's %tmptations, ia| tand i but being convinced of their Sin, in diftmfting the Arm of the Lord, by Gods declared Wrath and threatning againft them, they fall upon the contrary extream of prefumption, and then ver. 41. they would go up and Fight : and the conviciion of their for- mer Sin, made them fo confident that this was their prefent duty, (for thus they argue, rve have finned again(i the Lord^ n>e will go up and fight J according to all that the Lord our God commanded us j ) that though they were expreily /or^i^<^e« from God, ver, 42. Go not up, neither fight ^ for I am not among you i yet were they Co llrangely carried by their former perfwafion, that they refufed to be convinced, and went prefUmptuoufly into the Hill, By which in- iiance we fee, what, great ^refewce/ lead on Prefumption, and how difficultly they are removed: which two things do no lefs than tempt Satan to lay out himfelf to the uttermoft in thai de- , iign. Thirdly, the Gr^^f «e/? of the Sin when 'tis committed, is ano- ther reafon of his diligence in the purfuit of it i 'tis not only from a fimple Error or Miftake, but that Error arifeth from intollerable Pride i they fay and do fuch things from the Pride and Stoutnefi of gr^ their Heart. He that is Prefumptuous, is Self-willed, 2 Pet. 2. ' '^' . 10. Hence thefe Sins, which we tranflate Prefumptuous, are in the original, called Pridesox Arrogancier, Befides,they are contra- £ ^^ ^^' ^^' di&ions to God'' s Order, feparatingthoCe things th^t God hzth joyned together, as the Means horn the End, or the End from the Means^ as if the Earth pould he turned out of its place for us. And in fbme cafes, 'tis no lefs than the open ^j^reut. 17. 12. The Man that dothprefumptuoufly, — Even that Man Jhall die ; and mofi: ufually it is plagued with fad difappointments, by a fevere engagement of God's difpleafure againlt it. Ti^e Hypocrites hope Jhall perijh, it Job 8. r> . & 31. jhallhe asthegivingup of the Ghoji. And generally. He that thus '^■o. hlejfeth himfelf in his Heart, when he heareth the Words of the Ciirfe^ Deut. 2p. 1^,20. the hord will not fi^are him, hntthen the Anger of O ihz io6 :^Xreatifeof Part.iii, the Lord and hlsjealoufy (hall fmoah^ againfl that Man^ and all the Curfes that are written in this Book^ Jhali lye upon him^ and the LordjhaU Hot out his Name -from under Heaven, Fourthly, and laftly \ I ftiall lay before you, the deceitful con- trivance oi Satan in bringing this Sin about, by (hewing the parti- culars of his craft againfl; Chrift herein. As, Firft, Ht tzkcs advantage ftom his Refolve to rely upon Provi- dence, contrary to the former Temptation of turning Stones to Bread i Chrift had refufed that, telling him it was duty to truft him, who not only by the ordinary means of Bread could feed him, but alfo by any other appointment. To this Satan rejoyns, by offering an irregular opportunity offuch a trufi^ in cafting himfelf from the Pinacleof the Temple i as if he fliould fay, If thou wilt thus rely upon Providence^ do itinthU. "Wherein we may note, that from an obediential dependance^ he would draw Chriji to an irregular Prejumption. He retorts Chrifts Argument back again upon him thus, IfGodistoberelyeduponbyacertaintruJifor Food, by the lih truji he is to herelyed upon for Prefervation i if the belief of fupply of Breads can confijl with a negle& or refufal of ordinary means for the procurement thereof then may the belief of Prefervation in cafting thy Jelffrom the Pinocle of the Temple conf ft alfo with a negle^of the ordi" nary Means, Thus like a cunning Sophifter he endeavours to con- clude Sin from T^uty^ from a feeming parity betwixt them, though indeed the cafes were vafiily different. For though it be duty to depend upon Providence, when God Cin the purfuit of Service zn6. Duty) brings usout of the J^^f andhopesofo/zfjy^r^ means^ yet it can be no lefs than finful Prefumption, for us to make flich Experiments of Providences, when we need not, and when (7r-<3?/;z(2r)/ means are at hand. After the fame manner doth he endeavour to put Fallacies upon us, and to cheat us into Pre- fumptuous undertakings, by arguing from a necejfary truft^ in fbme cafes, a neceffity ofprefuming in others, upon a feeming likenefs and proportion. Secondly, It was no fmall piece of Satan's craft to take, this advantage, while the ImpreJJion of Truft, in the want ot outward means was warm upon the Heart of Chrift, he hoped thereby the more eafily to draw him to an excefs. For he knows that a Zealous ^^r«e(f«e/?to avoid aSin, and to keep to a Duty, doth o/>e« too muchz«c/i«cus toan extream, and he well hoped, that when Chrifthaddeclaredhimfelf fo^'j/JjzVe/j' to depend upon God, he might Chap. 14: mtan'8 %tmp^tamns, 1 oc> might have prevailed to have^e^cy that depen.^^^ ^^^^ ^^ due bounds, taking the opportunity of his fway tha^^^^ themfelves Cas a Ship before Wind and Tide) might foon be o« {nftances of And this was the defign of his Hafie in this fecond Tempu^^ ^p^^^ becaufe he would flrike while the Iro« washot^ and clofely purt.^^ his ad vantage,while the ftrength and fbrwardnefs of thefe refblves were upon him. Thirdly, He endeavours to animate him to this Prefumption hy popular Applaufe^ and to tickle him into an humour of afFedi- ing the Glory and Admiration, which byfuch a jirange underta- king might bcraifedinthe minds of the Spe^atorf, and there- fore did he bring him to the mod confpicuous place of a great and populous City, not thinking the matter fo feafible if he had tempted him to it in a (blitary Defert. Fourthly, He propounds to him a />/<««//^/c E«i, andafeeming advantage, viz. the clear and undoubted difcovery of his|I>/w«e Wdrfwre and near Intereft in God i urging this as a neceiTary Duty, for hisownfatisfadtion, andthemanifeftationofhis Son-lhip to others. Fifthly, To drive out of his Mind thofe/e^r jo/ wi/c^rryi«g in his attempt, which otherwife might have been a Block in his way: he is officious in ftrengthning his confidence, by propounding treacherous helps and prefervatives, fuggefting a fafety to him from the Priviledg o£ the place where this was to be ad:ed, an Holy City ^ zndi'temple^ producing more of a Divine Prefence for his fafety than other places. Sixthly, To make^all fure, he backs all this with a Pr It is more defigned, and hath a ^ greater prevalency, than Men are aware off. Ti^o things I fhall only at prefent propound for our Prefervation, out o^ Pfal, 15?, 12,13. Firft, He that would be kept from Trefumptmw Sins,mufl: make Confcience of Secret Sins, tofearchfor them, to mortify them, to beg pardon for them. With what Face or Hope can we ex- O 3 ped^ 1 1 o Z Xteatif e of Part. iii. prevail. In Ahithophel^ the ground of difcontent was more a fancied than a real difgrace i his Counfel was rejeded Cwhich was in it felf no great diftionour) and this works up fuch a perplexing refentment in\{\s Mind, that Satan prevails with him to hang him- felf very deliberately. Secondly, He moft frequently draws on Men to deftroy them- felves by terrors and defparing troubles of Confcience ; thefeasthey afford greater difquiet and diftrefs of mind than other kind of difcontentments, fo doth he more prevail by them j for a wounded Spirit is above ordinary ftrength, and hard to bear : only it may mayfeemftrange, that thofe who fo experimentally feel how fearful a thing it if to fall into the hands of the living Godj fhould en- tertain fuch a Temptation, as (to their appreheniions and know- ledge will certainly flung them into the very Ocean ofeverlafting : Vengeance. This no doubt Satan finds to benofmallobftrudtionto his defign, but here he ufeth his skill to opn a way for them that would out-run their lives on the one hand, as he labours to purjm , them with/ewce of Wrath and Indignation on the other hand. To , this pur pofe, he tells them, (lO that all the Hell they are to meet with is in their Confciences^ and that Death will free them from all, or at leaft, that Death will give a prefent eafe, and that till the Re- furre^ion they fhall be in quiet. Thofe that are willing to receive thefe apprehenlions, may eafily be prevailed with to haften their , own death, feeingtheyhavealready fixed this Conclufion with themfelves, thatthereiswe^o^e nor pardon for them i that they zreKeprobatesz-ndcutoff, for their thoughts can meditate nothing but the f error J- of fuch Conclufions. (2.) He fometimes endea- vours to perfwade them, that by executing this revenge upon themfelves, they may makefome kind of fatUf action and amends for the fins they have commited : which though moft falfe, yet 'tis a wonder how far fuch ungrounded Surmifes may poflefs the C iel Tempt. Minds of the Defperate. That Jud^ might have fome fuch Part 9. cap. 9. thought when he deftroyed himfelf, is conjectured by fome : but citing Aug. that muft be but aeon je(flure, feeing none can pretend to know fern. his thoughts •» but we may fpeak with greater freedom of thofe, who have declared the working of fuchapprehenfions upon their Minds. C3.) A more plaufible pretext he ufeth when he endea- vours to perfwade them, that they may h^U themfelves-, and yet go to Heaven for all that i to this pur pofe the fubtil Adverfary is not backward to tell them, what have been the Charitable Exp-eJJions of Chap. 15. Satan's Xmiptatimis, 1 1 1 ^ offomeMcn, who have fuppofed a pollibility of Repentance, inter pontem&fontem^ as we fay, betwixt the Stroke or Halter, and the Death. Ca^el is fo apprehenfive of the mifcheivous im- provement of thisCharityj for an encouragement to Self^Mur- ^Y.P^^ Te^/A ther, that he with great earneftnefs c^«^io/2j- all Minifters againft ^ ^ ' fuch liberal Expreilions. I have known fome, and heard of others that have been fo pofTefled with this Imagination, of being fa- ved, notwithftanding that having purpofed to dellroy themfelves, C though God prevented them that they did it not ) they have iir/l by Frayer recommended themfelves to God, and fo prepared themfejves to die. (^.) Sometime though fuch aiflided ones, have no fuch perf Pvafion, but that from Death they go immediate- - ly to Hell : yet are they pulhed forward, by a certain fearful curi- - ofity oi^ knowing the tvorji. At that rate did ^/'i/^ expref s himfelf^^ when he defired tobe freed of his Life that he might know theut^ - moi] ofthofe torments which he feared i as if the aifrightmen ts of his fearful expedations, were worfe than the real feeling of them. . C5O But moft of all doth he prevail againft that objcdion oi^grea- - ?er wi/er)/ after Death, by running Men up to a dejperate defira&ion in their terrors > their prefent anguifh is made infiipportable, Co' that they ^4/?e« out of Life, without care or confideration of what fhall follow. Thirdly, He tempts Men diredHy to deftroy themfelves from a ^ Principle of Heroickjboldnefi^ and feeming fortitude of Mind : a - thing very common among the Romans i who impatient of in- juries, and from pride of Heart, not willing to fubjedl themfelves to affronts, chufed rather to tear their own Bowels, than to live to fee themfelves abufed. Lucretiahdngfoxcedhyl'arqiiiniM^^nd not willing to outlive her difgrace, ftabb'd her felf. Cato not being . ■able to endure the Vi(5tory of Ceah^ejlj 2ind z dear evidence of impatience^ which can- Major -''^.^n^ljs not bear other Menslnfolencies, or their own hardfliips. And if dus elt qui vi- we examine the matter to the bottom, though there be audacity tarn xnnw no- in it, to undertake their own death, yet is this led on by no better fara migis Principles, than Pride, Impatience and Defpair : which may the quam fujere. ^"^"e^ ^^ difcovered, if we confider fuch kind of attempts, as Et humauum' they arife from more Ignoble and bafe occafions. Tatermlus teHs iudicium--prs usof a Ttifcan Southfayer who being carried to Prifon with his Confcie.itu^ fj-jgnd Fulvius Flaccm^ and defpairing of pardon, deiperately trcontcnmere' runs his head againft the Prifon Door and dafhed out his-£rains i ' and yet this Man was moved to attempt his deftrudion, upon the fame general Principles by which Cato xleftroyed himfelfl Fourthly, 'Tis alfofufficiently known that Satan by the force ^^ /«/^pr«e in feveral Countries, doth as it were neceJJitateMen to ^oms of^iT-na- ^^^ gif their own Lives ■•> in fome barbarous Places, at the death of Pilc^r. lib. 5. c. the Husband, the Wife in a brutal Affedtion of the praife of Love II. and /» the znd Loyalty, cafts her felf to be devoured by the fame F/^;;2e, in PhiJippian /- which the dead Body of her Husband is confumed. And there y ^» .f. 1 i . c. ^^^ found in other places cuftoms of felf-de/irudionfor the avoid- Peiiremem- ing the tediousinconveniencies of o/^ <«ge, where 'tis ufual for biaiim &toti- old Perfons, with Joy to prepare their own Funeral ?ile^ and to cs per ftillici- j^j^ke a quick difpatch of their Lives, and rather to die at once, animam je;^, than by peece-meal, as Seneca expreifeth it. Calanuszn Indian Epift -loi. Philofopher, being Dyfsnterical, obtained leave oi^ Alexander to QiCuitias. burn himfelf for more quick difpatch. Fifthly, There is yet another way by which Men are tempted fometime Cthough rarely) to haften themfelves out of the World, and that is by a pretence of an earneft and impatient defire of Hap- pinejito come. That longings for fuch enjoyments, do become the Ciaro.i.Tuf.hefi of Saints^ and is indeed their E^cce/Zewcy, cannot be denyed » ^uelL but to make fuch zprepofterous hafte, muft be a cheat of Satan. That Nihil urgebat ^j^^^^ -^ ^ pollibility ofthis, may appear in the Story of Ckomhrotm tisaat crimi- (mentioned alfo by ^«;^i^y^i/2e J who reading Plato's Ph^do of tht ris— f;dad Immortality of the Soul i that he might haften thither, threw capeiT^ndam himftlfHcad-long from a Wall, and dyed. Now though it be mortem °: hard to find fuchanlnliance among Chrifcians, yet we have rea- magnicLido. de fon to believe, that where Satan perceives iuch a Temptation Civ. D.^i. /. I. may take place, he will not be wanting in the profecution. And c. 22. j£- j^£ jyj^y conjecture Augnjiines thoughts, by that quejHon which he Chap. 15. Satan's Xniiptations. ^M he propounds, viz. Whether it be lawful for a Man to kill himJelfTys Civk DcO for the avoiding of Sin, C which he folidly confutes i; We may ^* ^ • ^* *7« , conclude, that fuch thoughts, were the ufkal "temptations of good ^^^^^^^^^ Men in his time, and the rather becaufe in the clofe of that Chap- vobis oFiJeles, ter, he applyes that difcourfe particularly to the Servants of Chrift, Chtifti, fit te-^ that they Ihould not think their Lives a Burthen. ^'^^ ^ ^^* ^^i'^'"-^' Secondly, Satan promotes the defign of Self-Murther, not on- ly Viredly, as we have heard, but alfo by fome Indire£f ways he undermines the Life of Man : That is, when he doth not formally fay to them deftroy your felves, but tempts them to fuch things^ as he knows will let in Death upon them. This way of fubtil Ma- lice I Ihall explain under thefe heads. Firft, Upon higheft pretexts of Zeal for God's Glory, he fbme- times lays a Snare for our Lives » I cannot believe but Satan had a Hand in that forwardnefs of Ancient ChrijiianSj who by an open Profellion of their Faith before perfecuting Judicatures^ did as it were Court a Martyrdom > And I have the i^me perfwafion of the J>ainful earnejine^ of mzny Holy Preachers, who lavifli out their Strength in a Prodigality of Pains for the Good of Souls, which (like a "fheif in the Candle) wafls them immediately i whereas a y^ ^^ ^ ^ better husbanded Strength might be truely more advantagious, as rep'^ pns. Sec. continuing the Light the longer : and yet fb fincere are their ends, ^. Med. lo. fbplcafant is their work, that they feldom obferve, as they ought, that Satan (when he can do no better) is glad of the opportu- nity to deftroy them with their o«?« Weapon '•> and therefore in this cafe, they may expcd: he will do all he can to heighten and forward their Zeal^ not only by adding all the Feml he can to their in- Wixdpropenfity of laborioufnefs, but alfb by outward encourage- ment, of the declared Acceptations^ and Expe£iations^ of their Hearers. Secondly, Upon bafer pretences of the full enjoyment offenfual PleafureSj and carnal Delights, he doth unzw^tespujh Men fbr-^ ward to I>ei?i^ and Dangers. Thus the Voluptuous, the Glutton, >, the Drunkard, dig their own Graves, and invite Death to cut "^them off, before they have lived out half their time. While Satan tempts Men to fuch exceffes of Riot, he labours not only the de(iru' dion of the Soul, but alfo of the Body » not only that they be mife- rablc, but that they may be fo with all Expedition. Thirdly, Betides all thefe, he hath other fubtile ways of con- triving the death of Men, by putting them upon ways and aSfions P that 114 :^3Ltmm6l . Part. in. that are attended with hazard. Thus he fought the death of ' Chriji not dire&lyj hut indire&ly^ by urging him to an atiion which he thought would unavoidably bring him to Death , for a FalJ from fo great a Prsecipice, would eaiily have bereaved any Man of Life. And fometimes when Men are befotted with Enthufiafiicd Delufions, he can more eafily beguile them with fuch Stratagems i That Inftance of Stuker is famous, who cut ofFhis Brothers Head, upon a fbolitli perfwafion, that God would magnify his great Power in giving him Life again. If Satan can befool fuch bewitch- ed Slaves into fuchabfurd and unreafonable apprehenfions in re- gard of others, what hinders but that he may fo far impofe upon, them, that they may be willing to pradife upon themfelves. I SeetheNarra- remember fomething to this purpofe, of one whom the Devil -had ttye rfl^'^^j- well-nigh prevailed with, to make a hole in hii Breaft^ ( which of cS^akers fha- neceffity muft have let out his Life 0 upon a pretended Promife of ktD. giving him Eternal Life^ and was accordingly /yrce^/ ta take up a Knife^ and to carry it to his Throat. In Anno i ^47. in Torkjhire^ a Company of People were feduced to facrihce certain Creatures to God,among the reft they Sacrificed their aged M(?^^er,perfwading her Ihe ftiould rife the third dayjand for this they were Executed at York. Jpplic, This may awaken all to be aware of this Temptation i fbme are fadly concerned in it, many are the complaints which fome of us have met withal about it in private, and the apprehenfions of fuch hazards are fadly difquieting. Through fuch fears thoufands of God's dear Children have /^^jf/e^, and rriany, too many, have " been overcomehy this Weapon j thofeof us that have not yet known Temptations of this nature, do not know how foon we may be affaulted in this kind > 'tis necelTary for all to Hand upon their Guard, and for that end, it behoves us to have at hand thefe de- fences againfi: it. Firft, 'Tisufeful to confider, that this is one of Satan's great Mots } and when we meet with it cloathed with never fo many /re- - textSj enforced with never fo many feeming neceffities, yet muft we look upon it as the Comfel oi^nEnemy^ who certainly intends us no kindnefs, let him pretend what he will i and therefore may we fee fure, it will be our fad inconvenience and difad vantage. Secondly, It muft be fixed in our minds, that the. thing in it felf is an high Iniquity^ a moft grievous Provocation > no Inftance of Self-Murther (prop erly fuchj can be met withal in Scripture, Chap. 15. ^Mm'SXtmptattms. uj as pradifed by any Holy Perfbn : the Command is diredlly againft it, Ihoujhalt not kjlL If we may not murther another ("as Auftin ar- * gues) we may not murther our felves : for he that kjlls himfelf kills j). q^^j^ tn^j no other then a Man j nay we may much left lay hand upon our own /. i.e. lo! Non Life. 'Tis a greater violation of the Law of Nature and of Love, occidcs, non Every Man is neareft to himfelf i and his love to himfelf, is the j^e^i^'" ^'^° Pattern of his love to another. Self-Murther muft then be a Sin nim qa'^S^ocT of higher aggravations by fkr, than the Murther of another Perfbn. cidit, aliud And the wifer Heathens were far from countenancing any fuch cru- *i"^"^ ^^.f^y- eky i If Plato had thought it beft for an immediate enjoyment of Im- "^"^ occidn. mortality, C which is the higheft pretence of Self-Murther ima-'^^f*^^^^^^^^ ginable) to make an end of Life violently, he would certainly p * * '^'^J|' have pra^ifed it himfelf, or recommended it to others, but he \{y°'^X ^ ' is fo far from this, that he fpeaks againfl it as a great mckc edneJI. Thirdly, 'Tis necefTary that Men keep in mind, the Danger that follows fuch an sl&. Death brings God's unalterable Mittimus^ and feals up the Condition of every Man, (b that in the fame po- fiure he comes to Judgment, it puts an end to all Hopes and en- deavours. Suppofe then fuch tempted Creatures to have Fears and 7'errors as great as you can imagine them to be, yet there is a pojji- bility that they inay be deceived in them, that their cafe is not fb bad as they fear, or (if it be bad enough atprefent) that it may be ^e^^er afterwards, (for many that have in their anguifli refblved againfl themfelves, have been prevented of the Execution of their refblves, and have lived to fee the Lord and his Salvation > ) And who is able to determine that fecret, that their name is not in the Bool{. of Life <' who can fay, he is certainly excluded out of God's De- cree ? what madnefs is it then to rufti into certain ruine, when our Fears that dif^refs us may be but wi/?'^%j". It is not Co certain that Men Jhall be damned, becaufe of what they feel or fear at pre- fent, as it m^j; be if they ^e^roy themfelves. Fourthly, To prevent occalions to this Temptation, it mufl be our care not to give ivay to difcontents for: outward things, nor to difirejftngfeditSj C fuch as are defparing and hopelefs) for our Spiritual Eftate : or if we have a burthen either way upon our Mind, we muft avoid as much as may be, impatient fretfulmji^ leji Satan get advantage of us. Vijcontented Moods^ and cajiing ^- n^ay Hope, are fad occi^onx for this Temptation. If vve find our felves thus burthened, we muft look to it betimes^ and not fuifer P 2 it ii6 3CXreatifeof Part. m. • it to go too far. And if this Temptation come^ we muft take heed we keep not the Devils C, if it be our «e-» cejfaryrvay^ is but to give an advantage to Satan to keepus under continual affrightments^ and therefore Ifubfcribe to Capels d.dvke^ p • IFe mufi abide hy it^ and fight it out by Faith i rve. muji not fly the cap. 9 ' ^^y-> theplace^ the imployment^ butgoon-andlook^foG-odyandatlaJi rpejhallmak^ Satan fly. Objedi. But if fome objedl to this, That their weaknefs is great, and their fears are ftrong, and Satanneveridle, and that therefore they Anfiv» have /i»/f ground to exped an e/c^^e. I (hall defire they would Gonfider ferioully, the 7«/?-d!«ce of Ghrift in this particular, when He was upon the Pi«jc/e of the Temple, a fmall ^/# might have overthrown him, and.yetit was not in Satans power to doit /^^iw-* filf^ though he tempted Chn{\. to caft himfelf down : which may fufficiently fatisfy us, that there is a fure hedgof Providence about us, and that Satan cannot do us the leaft hurt by piling us into a Ejt or River,, or any fuch danger.. . CHAR Chap.i<$. ^Utm'8%m\ptMiOnS, 117 C HAP. XVI. Of'Pride^ Satan s chief Engine to bring on Prefumption. What Fride ii^ and horv it prepares Men for finning prefumptmufly, Confiderations againfi Fride. the , Remedies for its Cure, Fride kindled by a confidence of . Friv Hedges^ and Popular Jpplaufe, THe aims of Satan in-this Temptation being thus explaiinedj I mull: now offer to your conlideration the Means by which he fought to bring his End about, which we have noted already, was Pride: this he endeavoured to raife up in him two ways. . Firft, By -urging to him the Priw/ci^gej- of his Condition, as ta- king liimfelf to be the 5on o/Go<5^. Secondly, By offering him the occafion of Popular Applauje, to which purpofe he brought him into the Holy-City, where he migbf" be fure of many ^/'e^^f^^r/. I ftia-11 hence note. That Pride is Satan's proper Engine to bring Men on to Pre- Obf. lo, fumption. If we ftiould trace the H?/?ory of prefumptuous Sins, we fhall ever find it to have been fb. Adam's firfi: Sin, was an high Pre- fumption againfi God's exprefs Command, but Pride was the Stair by which he knew they muft afcend to ii j and therefore he ufed this Argument, tocorrupt the Hearts of our firft Parents, Tc Jhall be as God's. The Prefumption of 'Z/'zzz fo it brings them to a contempt of others, and ioz confidence of themfelves. Thus are Men by degrees fo in- toxicated by their own humour, that they mount up to irrati- onal land abfurd conceits, fancying that they are more than they are, and that they can do far more than is poffible for them to ac- complifh, till at laft they become apparently foolifh in the purfuit of their imaginations. I need not inftance in the follies of Alex- ander, who being elated in Mind, would be jF^/^iferV Son, and go like Hercules in a Lyons Skin •> or in the mad Frenzies of Cains, who as he would need fancy hirafelf a God, fo would he change his Godjhip when he pleafed ? to day he would wear a Lyons-skin and , Club, and then he muft be Hercules i to morrow in another Garb he conceits himfelf Apollo i a Caduceus made him Mercury^^. Sword and Helmet made him Mars, &c. Or in Xerxes, who would whip the Seas, and fetter Neptune. The Scripture affords enough of this nature, as the Boafi o^ Nebuchadnezzar j Is not this great Babel that I have built .^ In the Infolency of Mwez/e^, Zeph. 2.1 <^, lam, and there is nonebefdes me. The Blafphemy oftyre, Ezei^. 28. 2. who . fet her Heart, as the Heart of Cod, faying, lama God, I fit in the ■^ Seat chap. 1 6. ^Ui%\v& CeitiptatlDns* 1 1^- Seat of God, The arrogancy of ^e^w^^ckri^, Efa. ^6, i p^ 20, JVhere are the Gods of Hamath - — that the Lord jhould deliver Jerufalem out of my hand ? Though ^// Pride, in all Men arifeth not to Co great an height of Madnefs, yet 'tis the nature of it, and none have any of it, without this humom oi conceiting thetnfelves above themfelves^ which firangely prepares them for *any Prefump- tion. Secondly, He that is Proud, as he looks upon himfelf in a flattering Glafs, and meafures himfelf by the length of his Shadow h ib doth he contemn and undervalue things, that lye before his at- tempts as eafy and fmall, hence doth he put himfelf upon things that are far beyond him. I>avid notes the working of a proud Heart, Pfal. 1^1,1. in this particular. Neither db I exercife my felf in great matters^ or in things too high for me i Shewing that 'tis the guize of Pride, to out-bid it felf in its attempts. Thirdly, It is not only forward to attempt, hat 3.\Codejperate to execute, without confideration of hazard. Difficulty and Danger when they ftand in the way, fliould ufually deter Men from their enterprize > but Pride ^^r^ewj the Hearty and in a blind rage en- ^agethit to co?itemnz\l inconveniencies v if Sin and the Breach of Gods Law, be fet before a Perfon, whofe Pride engageth him to an unlawfulundertaking, he over-looks it as a thing of naught 3 "through the Fride of his countenance he mil not fiek^ after God, God is not in all his T^houghts, Pfal. 10. 4. Fourthly, Pride arifeth up to a fcornful competition with any thing that oppofeth it 5 and the more 'tis oppofed, the more it rageth, for the conteft is for having itsTFill. This was the Voice of Pride in Pharaoh, Who Is the Lord,that I^jould ferve him ? Hence Men are faid to dejpife the Commandments of God, when in the ftrength of their Pride they are carried on to an open conteft for t\im orvn n?<«yx and defires^, againft peremptory C(9mwi?« J/ and. Threatnings. Fifthly, All this is done by ^pleafmg allurement i 'tis a ^«^'^^ if we admit this, we cannot well efcape the other. And we are the more concerned to refift Pride, Firft, Becaufe 'tis a Natural Sin > it was the firji Sin, «nd our Natures are fb deeply tainted with it, that it is a Sin th^t firft (hews Jt felfin our /«/ to fbme particular ends, or pecw Intlnftruments, he calls this iniquity the Pri^e 0/ Life, implying , how impoflible it is to confine it in a narrow compafs. Secondly, It is difuhtile Sin, and qf*e« /yej where 'tis leaft fuf- pe&ed. Every man fees it, as 'tis expreft in haughty looh,s,mboajiing Speeches, \vt gorgeous Apparel, in in folent behaviour '■> but often Men aye z«/e/z/zi>/);poffeired with this Sin and know not of it: under an affeSied contempt of Honours znd fine Clothes, they Jecretly hug themfelves in their private conceits, and raife up in their own thoughts Imaginary T^rophies of Honour and Vidtory, for dejpifing what others fo much dote upon. It was obferved of Diogenes that he did intus gloriari, inwardly boalt, and with greater Pride con- temned Honour, Riches, Plenty, &c. than they were troubled with, that en joyed them. Some ^ecrj/PnWe in others, vehement- ly declare againft it as a Sin, recommend Humility zs an Ornament of great price in the fight of .God, and yet are ^r(?/^«a? that they are above others in a. fancied Humility-, and in the management of them- selves in their Re/rsofr and Exhortations, exprefs fuch fad 5)/w^- tomesofzn inJultingHumour, that the latent Pride of their Heart doth appear by it. 'Tis polfible lor Men to give Thanks to the Almighty for all they have, and yet to be Proudofyvhzt is in them : the Pharifee was Proud, ( for fo Chrift calls him ) that he jvas not Of Chap. 1(5. ^tLtm'sxtmpmms; m as other Men, and yet he could thanJ^ God, as afcribingall to him « nay he that istmly fenjible of the worj^ng of this Pride in himfelf^ andi^rcj-not approve it, yet he fhall find in his Heart fuch a. de- light when he Isjiroak^d or praifed, and when fbme Anions Cprai(e- wonhy} 2itQ not ta}i§n notice, of ^ the beft fliall find that ( without great watchfulnefsj) they fhall not b^ able to hold from giving fbme hints to others as a Memorial to them^of obferving their excel- lency, or ftom fbme Infinuations of their own Commenda^ tion. ; Thirdly, Pride is a Sin no tefs dangerous then fubtil h there are no attempts (bftrange, unreafbnable, monftrous or abflird, but it may prompt to them. It wasa ftrangearrogancy infiero^/todei- fy himfelf in his own thoughts, and yet the acclamations of the People fwell'd him into fuch a blajphemous Imagination^ that God thought fit to chaftife him, and inftrucSt others by fo dreadful a Judgment, as clearly baffled his Infolency, and made him and his Flatterers confefs, he was but a -poor frail Man, Ordinarily Pride is attended with 2i Judgment ^ 'tis the very Prognojiick^ of ru- ine j Pride goeth before dejiru&ion^ and an haughty Spirit before a Fall, Prov, i<5. i8. But thefe Judgments have fomething in them pecu- liar (which other Judgments for other Sins do not always ex- prefs) to a manifeftation ofd-Jpecial abhorrency in God againft Pridei as (i.) he commonly fmites the *^i«^ /w n?^ic^ they are Proud, Staupitim boafted of his Memory,and God fmote it : Hezekiah boaft- ed of his Treafure, and for that God defigned them for captivity : - David Glorifyed in the Multitude of his People,but God leffened them by Peftilence. 'Nebuchadnezzar is Proud o£ his Babel^ and God drave him from the enjoyment of it. Men are Proud of Children or Relations, and God oft removes them, or makes thtm a -S'^^»2e and Sorrow. (2,) He doth not only this, but alfb or- ders the Judgment fb that it fhall bring ajhame and contempt upon Men in that thing wherein they prided themfelves > he will not only punijhjhvit alfb fiain their Pride :the haughty Daughters oiSion were not only plagued, by removing their Ornaments, Bracelets, and the reft of their Bravery, but over and above he Jmites with a Scab, the crorvn of their Head, and difcovers their fecret parts, and ^' 5* ^^» " brings a Stinh^and Baldnefl upon them infiead of a Smet fmeU,and tveli- Jet Hair, and burning injiead of Beauty, So fad a Diftemper flands in need of a fpecial Care : and for thatendwefhould, Q. Firfi, ttx ZXumUOt Part. III. Firfl, In all things we have or do not fomuch confider what is i excellent, orwherein weexcel, aswhatwe have not, and wherein we comejhort. We fhould beflrange to our felves, and defign that the right Handjhouldnot kiiovfirvhat the left Hand doth i which muft be by having our Eye upon the Im^erfeUions that attend us at the . beft. Secondly, It muft be our care to |)e fuj^itims of the working of Pride in us, and alio by an induftricius Watchfulnefs to give zfiop or cheeky to thoughts of this nature^hen they arife. Thirdly, The Conqueft of this cannot be expeded without a feriom and conjiant Labour herein. An humble Soul is compared by David to a Weaned Child, Pfah 131.2. But a Child is not weaned eafily. Worm-wood muft be laid on the Breaft, and time allowed, before the Child will forget it. He only that is content to ex- eiciCesLVifcipHne uponhimfelf, and by frequent pra there he propounded it as unlikely that he ftiould be the Son ofGod^ and yet be under fuch a difregard of Providence. .In this fenfe it notably fuitedhis ^e/ig« of drawing him to zdifiruft of God's Care, and confequently of his Sonftiip.Here he is upon ^contrary Tempta- tion, and therefore propounds this, as a thing of which Chrift v/a^ajfured, and from that AfTurance he thus difputes, Thon he- lievefi thou art the Son of God, anddofl well defend on hff care j there- fore needefl thou not to diflmfl thyprefervation, if thou caflefl thy felf down. Secondly, To help his confidence forward to the undertaking, be fuggefts what Credit and Honour it would be to him, in the Sight of all the People to be fo miraculoufly kept from hurt. Hence note, Obf. II. '^hat Satan doth ujuallykindle and noufijh Fride, hy a perverfe confi- dence of our Privi ledges. It is very hard for Chriftians to carry their AfTurance eveni not but that Grace in its proper mrkjnghe^Qts Humility, andawatch- ~' fuJ Chap. 1 6. 5>^ tati'fif ICempf atiDitiSf ♦ i x j ful care againfi: Sin and Folly, butfuch is om Infirmity that we arc eafily drawn to be Proud of our Mercies^ and to perfwade our lelves, that we may make bold with God becaufe we are his Children. Hence was that Paradox of Mr. Foa;, "That his Sins, did himnfoji gdod, and hli Graces moji hurt-, he me3ius. Sins occafioned his Hu- mility, whereas his Graces were apt f through his weaknefs) to, make him Proud. And to hide thU Pride from Man^ God is forced" to keep them fbmetime from the fight of their AfTurance, or tol ^?y?«p/i«e them by other temptations^ (?sh&did.mth Paul} Iq& they Ihould be escalted above meafure. Note further, that popular applauje Satan finds (^and ufeth (tcm- Oh£. i2l dingly) tobeagreatlnJiigatortoPride, The great thing that moved the Pharifees in their often Fa- Popuio mon- flings, and large Charity, was that they might have /'r^(/eo/Me«, ftiari, &dici-; and therefore took they care to be feen of Men, The Heathens ^^ *^**^ ^ft- notedthisto be the great feeder of that humour which animated Qiiisverotam them, as a Vrum or trumpet animates Souldiers to adventrous^Ois^ ^^^ ^9^^^^. And fome good Men have found no fmalldiiEculty to carry Iked- novit/ureum dily, when they have been hoifted lip by the Breath of Mens praife » afliduae & im- which hath alfo occafioned thofeferious cautions againft the dan- mo'lic^ lauda- ger Flattery, and highCommeijdations, A flattmngMouth W^k^h^vQ^Znjfepk Q. I CHAP, 1X4 ZXttMitttif Partm. CHAP. XVII. Of Satan's fubtilty in urging that of Pfal.pi. ii, 12.' to Chrifl, Of his imitating the Spirit of God in vari' ms ways of Teaching, Of his -pretending Scripture to further Temptation, The Keafons of [uch V ret endings ^ and the ends to which he doth abufe it. Of Satan s unfaithfulness in managing of Scriptures, [autions againft that Deceit, The ways by which it may be dif' covered. THe ways of Satan (hitherto inliftedon) to engage Chrift in thisadofPrefumption, were/icref infinuations, zndi under- hand contrivances : but that which he openly and expreily ur- ged to this purpofe, was an Argument drawn from the promife of God, (though fadlyabufed and mifreprefented) He Jhall give his Angels charge concerning thee^ dec. This we are next to confider, in which (as cited by him) we may eafily fee, (i.) That Satan af^ fc6ced3.n Imitation o£Chn{\j in the way of his refiftance.3 Chrift had urged Scripture before, and now Satan endeavours to manage the fame weapon againft him. (2.) 'Tis obfervable th^it Scrip- ture is the Weapon that Satan doth defire to weild againft him i in his other ways of dealing he was /^j', and did but laythemm. Chrift's way^ offering only the occafion, and leaving him to take them up j but in this he is more c(7«/?i^e«i, and induftrioufly pleads it, as a thiDg which he could better ftand to and more confidently avouch, (3 .) The care of his fubtilty herein, lay in the mifreprefen- iation and abufe of it, as may be feen in thefe particulars: (i.j In that he urged this promife to promote ^finful thing, contrary to the general end of all Scripture, which was therefore written that rvefin not, (2.) But more efpecially in his clipping and mutilating of it i he induftrioufly leaves out that part of it, which doth limit and confine the promife of protection to lawful undertakings, (fuch as this was not) and renders it as a general promife of abfolute Chap. 17: Nairn's Xtmpt&tions. . ' 125 , iafety, he the aUionrvhat itvcill. It is a Citation from Pfal. pi. 11.12. which there runs thus, He pall give his Angeh charge over thee^to ks^p thee in all thy rvayes i thefe Jaft words, [in all thy n>aysQ which doth diredi to a true underftandingof Gods2«?e«/i0« in that promife, he deceitfully /e^z^exo?^*, as if they were needlefs and un- nece0ary parts of the promife, when indeed they were on purpofe put there by the Spirit of God, to givea defcription of thofe Per- fons and Aiiions^ unto whom in fuch cafes- the accomplijhment of the promife might be expe&ed: (fox albeit the word in the original which is tranflated [vvays^ doth fignify any kind of way or acti- on in the general^ yet inthls place it doth not i for then God were ^3*2*1"! engaged to an ahfolute protection of Men, not only when they unnecejfarily thruft themfelves into dangers, but in the moft abomi- nably jiiw/^/ adions whatfbever h which would have been a direct w«^m^i^i<7«i to thofe many Scriptures wherein God threatens to withdraw his Hand^ and leave Sinners to the danger of their Iniquities : But 'tis evident that the Senfeof it is no more than this, God is mthyoH, while you are with him. We have a Paraphrafe of this Text to this purpofe, in Prov.^,2^, "then Jhalt than wal^ in thy way fafely^ and thy Foot Jhall not fiumble: where the condition of this (afety Cpointed to in the word [then J which leads the promife) is exprefly mentioned in the foregoing verfes. My Son, let them. (that is, the precepts of Wifdom) notf depart from thine Eyes • Then (not upon other terms) Jhalt thou walh^ in thy way fafely^ The ji^^j/j" then in this promife, ( cited by Satan) are the ways of duty, ot the wa.ys of OUT lawful Callings. The fallacy of Satan in this dealingwith Scripture is obvious, and Chrift might have gi- ven this anfwer, (2LS Bernard hsith it) thatGodpromifethto keep him in his ways, but not mfelf -created dangers, for that was not ^■^^^ nunquid his way but his mine j or,if ^ way, it was Satan's way, but not his, in pn-ecipitiis, (3.) To thefe two fome add another abufe, in a fubtile con- non eft via hasc cealment of the following verfe, in the pi.F/al. Thou Jhalt fedruina, &fi tread upon the Lyon and Adder, This concerned Satan, whofecme/- iwias. Bernard^ ty and poyfbnous deceits, were fitly reprefented by the Lyon 3.nd the ibid. Adder, and there the Fromife is alfo explained to have a re^eSi to Satans Temptations j that is, God would fo manage his protection, that his Children ihould not be led into a fnare. Hence Ohfetve^ That Satan fometimes imitates the Spirit of God hy QbH 13* an officiom prstmcs of teaching the mind of God to Men* This 126 TLXVtMihOt Part. III. This our Adverfary doth not always appear in one fhape : fbmetime he a(^s as a Lyofi or Dragon in ways o£ Cruelty and fierce- nels •> fometimes as a filthy 5K'i«e,inTemptations to beftial unclean^ «e/?, andfenfualLufts: fometimeheputsontheGarbofHo/i«e/?, tafcaldLTm- ^ rnakes as if he were not a Spiritual Adverfary^ but a Spiritual mundseque te- Friend 2Lnd Counfellour i that this is frequent with him,^he Apo- ftantur, perhi- ftle tells US 2 Cor, II. Satanhimfelfk transformed into an Angel of LTditisfS? ^^f^^' Angels of Light are thofeBleffed Spirits, fent forth to feciecisque da- "^inifter for the good of the Ele6t, whofe Miniftry God ufeth not re qujedam bo- Only tor our Prcfervation from bodily hmts^ but alio for prevention napra^ceptade of 6'i«, and furtherance of Duty, Satan, (as wicked as he is ) bilfdam' veult ^^^^ counterfeit that Imployment, and takes upon hina to give ekais facia- advice for our Good, pretending to teach us in the Truth, or to di- tis fuis, quod redt and further us in our endeavours. ? r ^ ^\^^^ ^^^^ he deiigns an Imitation of God and his Spirit,may be dif- adueitcnda^ell covered, by expreffing a great many particulars of Gods ways and tcconvincenda appointments, wherein Satan C as God's Ape ) partly out of malitia fphi- Mockery and Scorn, partly upon other grounds of advantage to his rum? "Si°' intendments, doth counterfeit the currant Coin of the Lords efta- Ci vit DeTf /. ^^ij^n^ents by a very clofe imitation. But I Ihall here confine my felf a. C.16. to the point of Teaching and Inftrudion, wherein how he pro- ceeds, we fhall the better underfiand by confidering how many ways God hath of old, and now ftill doth u{e, in declaring his mind to his People j the Sum of all we have, He^. 1. 12. Here- tofore he lignifiedhis mind indivers manners hy the Prophets^ and in thefelaji days by his Son^ in all which we fhall trace the fteps of Satan. FiriT, God revealed himfelffometime by Foice, as to Abraham^ Mojes and others: the Devil hath dared to imitate this. There want not infiancesof it in the Temptation, which is now under explanation, he did fo j and his confelling Chrift, I %oa> thee who thou art^ 6cc. doth (hew that he is ready enough to do it at Mai. Malefic, any time for advantage. Sprengar tells us a Story of the Devils Parti. Q. I. Preaching to a Congregation in the HabitandLikenefsof aPrieft^ *• 9' wherein he reproved Sin, and urged Truth, and feemed no way culpable for falfe Dodrine, but I fufpedt this for a fabulous tale : however it is undenyable that he fbmetime hath appeared to Men v^ithGodly Exhortations in his Mouthy of living jufily^ and doing no Man rvrongy &c. Except we refolve to difcredit all Hifiory, and the Narrations of Pcrfons (and fomefuch are known tofome in this thisAuditory3 who folemnly affirm, they have met with fuch dealing from him. Secondly, God hath Ibmetime revealed himfelftoMen in Exta- fies and trances : fuch as was that of Paul^ A^s 22.17. ^ ^^ ^« an ExtaJyoT Trance, This alfo hath the Devil imitated. Mahomet y^^(^^^ ^ made this advantage of his Difeafe, Cthe Epilepjy, or Falling-Sick- y £KSi3ca-«. nefsj pretending that at fuch times, he was in an Extajy^dnid had converfe with the Angel Gabriel, But what he only in knavery pre- tended, others have really felt : the Stories ofFamiliJis^^nd delu- ded ^ak^rs are full of fuch things i they frequently have fallen down, and have lain as in a Swoon, and when they have awa- ked, told wonderful Stories of what they have heard and feen. Thirdly, Fi/J<7«j'and Dreams were ufual things in the OldTe- ftament, and famous ways of Divine Revelation: but Satan was not behind in this matter, his Inftruments had their Vifians too : inEjse]^. 13.7. wehave mention of F^i^-Fi/iowj, and Lying-Vi- vinations j and fuch Satanical Dreams are alfb noted, Veut, 13. i. If there arije amongyou a Dreamer of Dreams. ThoCQ days of confufi- on,thatarenotyet out of memory ,affordedftore of thefe: while unftable giddy-headed People began to dote on Novelties and Que- {Hons in Religion, they gave opportunity to Satan to beguile them > for he taking advantage of their /z^?//e^fz«^ of o/reams. And thisfpread further by a kind oilnfediion^ for it grew mtozKeligious Fajhionh and he was not elieemed, that had not fomething of this nature to Experience, And though the Folly znd Impertinencies of fuch things generally (and fbmetime the ^^- parent w>ic%i«e/?of them, as contradidting Trathy and the Divine tu\eso£HolineJi) wQxeJufficientdifcoveries^ that Satans hand was in them: yet until Izwe, Experience^ and the Ponder of God had cooled the intemperate heat of this raving Humor, it continued in the good liking and admiration of the more inconfiderate Vulgar, And fometime thofe from whom more ferioufnejS and confideratio'ii might have been expected, fell into z reverence for thefe pretences in others, and helped forward this Spiritual Witchcraft by their countenance and arguings, often abufing that Text in ACis 2.17. , i8 '^ Cteatife of Part. in. Xour Tomg Menjhdllfee VijlonSj and your old Meujhall dream 'Dreams, V by applying it to a juftification of thefe apparently foolifh dota- ges. And indeed the eiFed hath difcovered they were no better : for many of thofe things which with great confidence were avouch- ed as certain^ were by time proved to be falfe i many things were ufelejij vain^ ridiculous^ and fome were brought to lament and con- fefs their folly after they proceeded far in thefe ways i and at laft, ( when the former opportunities are worn out ) Satan grew voeary of that defign, (as being no longer proper tobeinfifted on^ ^ there is now a great calm, fo that 'tis but feldom that we hear of fuch things talked of j it were needlefs to give particular inftances, when you may at your leifure fetch them from hundreds of Pam- phlets commonly known. Fourthly, One of the moft noted ways by which God difco- vered his Mind was that of in^iration, by which fbme eminent Perfons, Ccalled therefore Prophets) (pake the Will of God, a§ they were moved ox zGitdi by the Spirit of God, The Devil had alio his falfe Prophets, fuch are frequently taxed in the Old Te- flament, and foretold in the New; Falfe Chriftr, and falfe Fro- fhets Jhal! arije. Mat. 24. 24. 'there rvere falfe Prophets among the People^ Oftherejhall he falJeTeachers among yoUj 2 Pet. 2» i. Many falfe Teachers are gone out into the World. Such an one was Montaniis in T'ertuVians time, David George, John of Leyden, Hac- k^ our Country-Man were fuch, and a great many fuch there hSve been in all agesi 'tis notorioufly known that Satan hath thus infpired poot pojfefjed wretches who have uttered threatnings againfi Sin, and wo to Sinners. The fayings of fuch pofTefTcd Creatures Jean D*Ef- have not long fince been gathered into a Volume and publifhed, as ^3i\gne ffopular contamlngvety perfipafive Arguments to Repentance, and amend- Errors p. 7^. men tof Life. Befides thefe, our own times afford too many ex- amples of this kind, many have put on the Guife of the old Pro- phets in a foolifli (though adventurous) imitation of their A6tions and Prophecies. Some have in our Streets refembled Jonah in Nineveh, Tet forty days, Scc, Some fancied to walk ^^i^e/like 7/i- iahh others have come with their Earthen Pitchers and broken themi imitating thefe and other Types by which- God in his true Prophets fbrefignifyed his judgments to come > in all which Actions and Garbes with much earnefhiefs, and in an Affe&edTone they have called out for Repentance, in a confident denunciation of Woes andMiferies, with a bold limiting of the time of /or/y days (that tfee Chap. 1 7. ^atan'iSf Xtmptatms, 1 19 the fame might carry a Parallel to Jonah's Prophecy) and fome- time giving C which is the fureft way) an unlimited uncertain ^ time. How the Devil a6ts in thefe matters, and by what ways he feduceth them to believe they are infpired of God, or have real •Vifions and Revelations > 'tis not my bufinefs now to enquirCjOnly let thofe that think fuch things ftrange, con fider that the Devil hath the advdintzge o€deepfancifitl a^rehenftonf, and ajv^jr^'wg Me- lancholy in fuch Perfbns,by which he can eafily work them to conceit any thing, and confidently to believe what they have conceited. Fifthly, Sometime God notifyed his Mind by Signs and Mira- cles. Satan hathalfo hisLying Signs and Wonders i a Power God hath permitted him this way, which is very great, and the delu- fions wrought thereby arej?ro«g, hazarding the deception of the EM. This Power of doing Wonders the Devil ufually applies to falfe Vo^rines^ to ftrengthcn and countenance Errors > the Apoftle teftifies 2 7hejf, 2. p. that Satan (hall imploy this power for the advancement of the M<«« o/iJiw, rvho/e coming jhaU be with Signs and lying Wonders, The Beaft arifing out of the Earth, Kev. 13.14. he JhaU deceive by the means ofthofe Miracles which hehathVorvgrtodo, And accordingly the Popiih Legends are full of Stories of Mira- cles, whereof (though moft be Lyes, Forgeries, and the falfe con- trivements ofthofe who fought to bring the People to receive their DocStrines, the credit and advancement of which they fought by (uch ways '•>) fome notwithftanding ( though not true Miracles } yet were truly adied^ to countenance thofe Errors which are preten- ded to be eftabliftied by them. Sixthly, God doth teach and lead his People by 7iw^«//e/.Chrift was thus led of the Spirit into the Wilderneji s and Vaul was bound in Spirit to go to Jerufalem, 'Tis common for Satan to imitate flich Impulfes. We have clear Inftances of Diabolical I>«/>«//ei- to Sin in Scripture* aftronglmpulfewason Ananiof^Ssitdinfilled his hearty a ftrong Impulfe on JftdjSj Satan entred into his Heart i and what then more eafy to apprehend, than that Satan can counterfeit better Impulfes, and violently ftir up the Hearts of Men to a61:ionsfeemingly good or indifferent. Some Hypocrites are moved ftrongly to Pray or Preach, (Satan therein aiming at an in- creafe of Pride or Prefumption in them 0 and they know no other, but that it is the Spirit of God. God's Children may have Impid^ fes from Satan, upon pretences oiZeal as the Dilciples had, when they called for Fire from Heaven, In thefe Impulfes Satan doth K not 13© Z%UHtiU(it Part. III. not fo a(^ the Heart of Man as the Spirit of God doth, whofe Commands in this cafe are irrefijiible^ but he only works by alte- ringthe difpofition of our Bodies in a Natural vcays and then having ^m^ us all he can for an Iw^reJ/zo^, he endeavours to fet it on by firong perfwalions. Some memorable inftances of thefe Impulfes might proHtably illuftrate this. Math. Parifienjjs takes notice of a . , Boy, in Anno. 121^. (of whom alfo F?///er makes mention) who *f j,_ ' (after feme lofs which the Chrifiians had received in the War againft the Tj^r/y) went up and down, Singing this Rithme. Jefm LordjKedeem owr hofs 1 Rejiore to m thy Holy Crofs, And by this means he gathered a Multitude of Boys together, who could not by the feverell Menaces of their Parents be hindred from vr^fs of the following him, to their own ruine. Another inftance ofzjirange Jews, lib. 7. Impulfc, we have in Jofephw j one Jefm the Son of Ananus^zhont C' 13- four years before the Deihu(9:ion of /er»p/ew, at theFeaft of "ta- hernacks^ begins to cry out Woe^ Woe^ to the Eaji and Weji^ to Man andWoman^ ^c And could by no means be reftrained Night or Day i and when his Fleih was beaten off his Bones, he begged no pity nor eafe, but ftill continued his ufual crying. Seventhly, God doth alfo by his Spirit teach his People in hring- Joh. 14. 16. ing things to their remembrance, Satan alfo in imitation of this, can put into the Minds of Men (with great readineis and dexterity) Fromifes^ gx Sentences oi" Scnptme, infomuch that they conclude that all fuch adtings are from the Spirit of God, who (as they conclude) fet (uch a Scripture upon their Heart : thus dealt Sa- tan with Chrift, he urgeth the Promife upon him, wherein up- on the matter he doth as much, as when he fecretly fuggefts fuch things to the Heart without an audible Voice, In this way of cm/^ Satan doth very much re/ewi'/e the' ?r//2 work of the Spirit, (1.) In the readinefs and quicknefs of fuggeftingj (2 .) In feeming exact juiting Scripture fuggefted, with the prefent occafion j and (3.) Iwthtearnefinejsoi his urging it upon the Fancies of Men. "Y et when all this is done, they that ftiallferioufly confider all ends, Matter and Circamftances,will ealily obferve it is but the cunning work of a Tempter, and not froni the Holy Spirit, Obf. 1 4 ♦ Obferve alfo, "that rphatever be the various ways of Safaris imitation^ yet Chap. 1 7. ^htm'8 %tmi?tatioM. t j « yet the mattei" which he worhj and pra&ifeth upon^ is ft ill Scripture : to this he confines 'himfelf'', Firft, Becaufe the Scriptures are generally Camong Chriftians)' received as the undonbted Oracles of God, theRw/eofour Lives^aiid Duties, and the (jr<7««^/ of our hope. It would be a vain and bootlefs labour to impofe upon thofethat retain this belief, the fayings of the Turkifh Alcoran^ the Precepts of Heathen Fhilofo' phers^ ot any other thing that may carry a vifible efirangement from or contradiHion to Scripture, he could not then poffibly pretend to a Divine Inftru&ion, nor could he Co transform himfelf into an Angel of Light : but by ufing this covert of Divine Command, Promife, or Difcovery, he can more eafily beget a belief^ thzt God hath faid it^ and that there is neither Sin nor Danger in the thing propoun- ded,but Duty and Advantage to be expeded i and this is the very thing that makes way for an eafy entertainment of fuch delufions . Poor Creatures believe that is zllfrom God^^nd that they are dif?e«:^ by his Spirit^ and that with fuch confidence that they contemn and de- cry thoCe (as ignorant of T>ivine Myfteries^ and of the Power of God) who are not Co befitted as themfelves. Secondly, The Scriptures have a Glorious irrefijiihle Majefty in them peculiar to themfelves, which cannot be found in all that Art or Eloquence can contribute to other Authors. ^T'ls not Vlay-'Booh^ Language^ nor Scrap oCKomances ihzt Szt2inQz.ntfCedit\\tCe cheats withal > and therefore we may obferve that in the higheft: delufions Men have had /'»:efe«ce/ of Scripture, and their ftrong perfwafions oC extraordinary diCcovQXKS^ have ftrikeii Men into a reverence of their profeffion, becaufe of the Scripture Words and Phrafes, with which their boldeft follies are woven up: for let but Men en- quire into the re^Jow of the prev^lency of Familifm oC o\d^ upon fo vafi: anumberot People as were carried away with it, and they (hall find, that the great Artifice lay in the Words they ufed, a language^^/?ri?^e^ from Scripture, to fignify Cach conceits as the Scripture never intended. Hence were their expreflions always highy fomng^ and relating to a more -excellent and myftical inter- pretation- of thole Divine Writings, This may be obfcrved in David George^ Hen, Nicholof and others, who ufually talk of being conjitbftatttiated with Gody tak^nup into his Love^ of the Angelical Life^ and a great deal more of the {am6 kind. The S-^/j^erj- at iirft had the like Language, and the fakers after them, aifeded fuch a canting Expreffion. And we may be the more certain of the . ' R 2 truth 131 Z%tmtiUtif Part. III. truth of this obrervation,that fuch a kind of peaking ( which bor- rows its Mi^je/?)/ from the Stile of the Scripture) is of moment to Satans defign j becaufe we find the Scripture it felf gives particular notice of it > the falfe Teachers in 2 ?et. 2. 18. ar^ difcribed Ca-r mong other things) by thdr Jwelling words of Vanity^ which the Syriachjtn^xs to hQZpotidzn^hfty way of Jpeaking^ the original iTdpoyvjOt, fignifies no lefs, they were words-fwelled like Bladders^ though being pricked, they be found to be empty Sounds, and no Sub- fiance ; There are indeed Jrvellingyfoids of Atheijiical contempt of Pf 1 * I o n ^^^^5 ^^° ^^ ^^^ Pfalmift fpeaks, fet their Mouths againft Hea- ^•yi'>^ *ven, but this palfage of Tet&r^ as alfo the like in Judever, 16, fignify big Srvoln words from \{\^ pretenftonsznd fancies of know- ing the mind of God more perfe^ly, for they that ufe them pretend themfelves Prophets of God ver* i. and as to their height in pro- feflionjare compared to Clouds hi^lyfoaring » and in 2 Cor, 11.14. they are faid to be transformed into the Apoftles of Chrifl, and to the Gzxh of the Minijiers of Kighteoufnefs, And that which is more,this particular dciign of Satan, is noted as the rife of all , No marvel^ for Satan himfelfis transformed into an Angel of Light, Having feen the reafons why Satan chufeth Scripture, as his tool to work by, I (hall next Ihew to what bafe defigns he makes itfuhferve, Firft, He ufeth this Artifice, to beget and propagate erronious Vo&rines, Hence no opinion is fb vile, but pretends to Scripture as its Patron. The Arrians pretend Scripture againfl: the Divinity ^ ofChrift. Th£ Socinians J Pe^i$gianSj Papijis, yea and the (e that pretend to Injpirations for their RK/e,and difclaim the binding torca of thofe antiquated declarations of the Saints conditions ( as they call them) yet conform all their fayings tpthe Scripture exprefliony and endeavour to prove their miftakes by its Authority. Secondly, He makes <»^«/c^ Scripture to entourage f\nf\x\ A.^ki-- onsj he can cite palfages of God's P^^iewce and long- fuffering,of hispardoning Grace, and readineis to forgive, and a thoufand more upon no other defign , than the turning of the Grace of G-od into wan' ' tonnefs. When ProfelTors turn loofe and negligent, when they adventure too far upon finful pleafures, they lick themfelves whole^. by an overforward gmj(^i«g at fuch palfages of Scripture, which Satan will, with great readinefs, iet upon their hearts, and then they pretend to themfelves that their peace is made up with God, aad that they have no lefs than ^fealed Pardon in their Bofomes j ' which Chap. 1 7. ^atan'6 ICemptattons* 135 which notwithftanding may be known to have only Satans Hand and Seal at it, by their overly and formal forrow for fuch mifcarriages, and their readinefs to return to the fame follies again. Thirdly, By this imitation of the Commands andPromifes of Fundus /'» ii^f God, hedothftrangely engage fuch as he can thus delude, unto ^^"J*"^^- j'*^/-' dejperate unimftahlngs. The Familifis of Germany were perfwaded ^{nQxttl that by this delufibn, to expofe themfelves ^wdtrwe^/ to thegreateft ha- called htmfejf 2ards, upon vain pretences of Promi£es/cf ^ome upon them, as Mofes, Anno. that God TvoHld fight for them, that they muft fiand Jiill and fee t^^ f^l'^^^f'"'' Salvation of God, Some of later times have paid their lives for j^ws'/o /Iffoip their bold mifapplication of that Promife,' Onejhall chafe a thou- him, for the fand. ^ Judas of Galilee, and T'heudjfwac prompted by Satan to rei^ojfejing of gather Multitudes together, (though to their c>wn ruine) upon a '.^t^J^'jjus vain perfvi^afidn that they were r;?i/e^«p of God^-^nd that God Anti. Jud. /, would be with them; xo.c.i. ■ Fourthly, He fbmetimes procures gr()««^/e/rPc^ce and AlTurance in the hearts of carelefs ones, by Scripture mifapplyed. Many you may meet with, who will roundly tell you a /owgi^orj, how they "wtxtcafi doivn, and co^^^r^e^ by fuch a Scripture brought to their minds, when (it may be much feared) they are but deceivedjand - thaft as yet God hath not fpoken peace to them. Laftly, This way of Satans fetting home Scriptures, proves " fadly effe6tual to beget or heighten the inward dijireffes and fears of - the Children of God. 'Tis a wonder to hear fome difpufe againft themfelves, fb nimble they be to objedt a Scripture againft their Peace, (above their reading or ability) that you would eafily con- clude there is one af hand that prompts them, and fuggelis thefe things to their own prejudice. And fometime a Scripture will be ftt fo Crafsox edg-way to their Good and Comfort, that many Pleadings, much time, Prayers, and Difcourfes cannot remove it, I have known fome that have ferioufly profefTed, Scriptures have- been thrown into their Hearts Xikt Arrows, and have with fuch Violence fixed a falfeapprehenfion upon their Minds;, (as that God had cut themoff, that they were reprobate, damned, &c») that they have born the tedious rejilefs affrightmntts of it for many " days, and yet the thing it felf^ as well as the iffueof it, doth dt- clarethatthiswasnottheFrwif oftheSpiritof God, which is a Spirit of Truth, and cannot fuggeft a falfefhood ) but of Satan^ who hath, been a Lyer from the Beginning* ^ ©Bferve:' 154 obf. 15. Joh. 8.44. Et(i femel \ i- destur verax miliJes eft ni-nda"A& fetnpef feUax. Z %tmik of Part.IIL Obferve laftly, though Satan ufeth Scripture in thefe deceitful vporkings^ yet he never doth it faithfully, Firit, hcQdi\JiiQ It IS againfihU Nature^ as 'tis now corrupted by his Fall, there is no truth in him : Whenhe f^eaketh a Lye^ hejpeak;^ eth of his own , for he is a Lyer, not that hecannot fpakea Truth, but that he ufually is a Lyar, and that he nevev' Jpeaj^ truth but with a purpofe to deceive, Secondlyy To deal faithfully, in urging Scriptures upon the Confciences of Men, is alfo contrary to his Intereft j he hatha Kingdom which he endeavours to uphold. This Ki*ngdom being diredly contrary to thatof Chrift's, (which is a Kingdom of Li^kj is therefore called a Kingdom of Varkneji^ being maintained and propagated only by Lies and Deceits. He cannot then be fuppo- fed to uft Scripture faithfully, becaufe that is the true Scepter of Chrifi's Kingdom J for then fliould Satan CasChriftarguesMi»M2. 26.) caji out Satan, and be divided againfi himfelf. This unfaithful dealing with Scripture is f^re^/i?/^. Firi}, TheunfaithfulnefsofhisP^j?g«, though he fpeaks what is true, yet he doth it with an ei*?/ MeW, aiming at one of thefe three things. Firft, To Deceive and Delude. If he applies Vromifef, or infifts uponthePriw/e^^cjof God's Children, it is to make them Troud or Prefumptuous 5 if he urge threatningsfiv ftir up the Confcience to accufe for Sinj'tis to bring them to dij}air '■> if he object the Law, 'tis to enrage Lull j and that Sin by the Commandment might become exceeding finful. Secondly, HisDefign is fbmetime to bring the Scripture under Sufpition ox Contempt he puts fome weak Chriitians upon unfeafo- nable or Imprudent ufe of Scripture,and then tempts others to laugh at them, and todifpifein their Hearts thofe ways of Religion, which fome Zealots with too much weaknefs do manage. Men are apt enough to fcoif at the moft ferious and weighty Duties of Holinefs, even when performed in a moft ferious manner. If David put on Sackcloth, and affli(3: himfelf with Fafiing, it is pre- fently turned to his reproach, and theDrunkards mak^ a Song of it-, ;but much more advantage hath the Devi] toraife upfcornand loathing in the Minds of debauched Perfons, by the afeCied. and unskilful ufe of Scripture. Some by a narrow confinement of the words Brother :!iV]d 5i/fer to thofe of their own F.ellorvfhip, (as if none elfe were to be owned by them) have occalioned the fcoif of Hi?/>' BrC' Chap. 17. §>&tm's%tmptiitims. r^l Brethren^ (a. Phrafe notwithftanding ukdwith SLgrave femufnej! by the Apoftle) in the ufual Difcourfes of thofe, who wait all oc- cafions to harden themfelvcs againft the Power of Religion. The like Obfervations they make of other ways and forms of fpeak- ing, which fome have accuilomed themfelves unto, in a confci- entious conformity to Scripture phrafe : in all whica the Devil ob- ferving the rvsaknefs and injudicioufnefs of fome on the one hand, and the feornful Pride of others on the other hand i is willing to provide matter for their Atheiflkal jears^ by putting all the Obligations he can upon the Confciences of the weak, to continue in the aje <9/thefe Expreflions. For fome proof of this matter, we m,ay note the fecret Deceit of Satan, in that liberal profeffion of Chrift to be the Son of God^ Mark i. 24. Luke 4.34. Ikfiotv thee who thou art^ the Holy One of God : here was Truth fpo- kenbyhim, and Cone would have thought) with great Ingenu-\ ity,but yet he cunningly infinuated into the Minds of the Hearers a ground of Sufpition, that he was not the Son of God > and for that end csiWs him y ejus of Nazareth, as if Chrift had been born there > he knew well that the Jews -expecfled no Mejftah from N'^- zareth and therefore on fet purpofe ufed he that Exprellion j that he might draw him into contempt. And accordingly we find this very mittake fthat Chrift was born at Nazareth) became an Ar- gument againfl: him, Jo^. 7. 41. while fome were convinced and faid, 'thU PS the Chrift ^^ others faid, Jhall Chriji come ont of Ga- lilee? - Thirdly, Another part of his Defign in the ufe of Scriptures, is to put a Varnijh upon Hypocrijy. He isread^ to ferve Men by put- ting Scripture .E;«}?re^(7«/ in thdx Mouths, and inuring them to a conftant ufe of the phrafes of thofe Divine Writings, that they may /e/J/^j^ed? themfelvesof the Pride, Formality and fecref wick- ' ednefs of their Hearts j and to help on their miftakes concerning their Spiritual Condition, he can urge upon their- Confciences thofe Scriptures that ferve to engage thtxn in external Obfervances of Religion. It may appear by the Pharifees boaft of Falling tmae aWee]^ oi^ paying Tythes, of giving Alms, that their Confciences ■^^" were fome way concerned in thefe things, Co that though they were left without check of Confcience, to devour Widows Houfes, , yet were they urged to make long Prayers. Suitable to this is that which ^o/owow fpeaks of the Harlot, who to colour over her VVick- ednefs, had her Offerings and Fows, and when her Confcience is appeafed • 1^6 :axteatiCeof Part. m. appeafed with thefe performances, (he can excufe her felf in her way of finning, She eats and mpes her Mouthy and faith, I have done no n>ick^dneji, Prov. 3 0.2 0. Satan doth but hereby help to paint a S^- pulchre^ ox guild a Potjheard, and tofurnifti Men with Excufes and — Pretexts in their way of finning. Not unlike to this was that Ser- vice which the Devil with great readinefs performed (as I was informed from fome of good credit) to a young Student, who had fain upon fome Books of Af<«gicj^ in a Co//eJg-Library, into which having ftoln privately one Night in purfuit of that Study, was almoft furprifed by the Prefident i who feeing a Candle there at an unfeafonable time, fuddenly opens the Door to know who was upfo late, in which ftrait the Devil (to gratify his Pupil with a ready excufe) fnatcheth 3iwzy hisBook, and in a moment lays Mont anus his Bible before him, that he might pretend that for his imployment. Secondly, Another point of Satan's unfaithful dealing with Scripture, is his falfe citation of it j 'tis nothing with him to alter ^ change, or leave out fuch a part as may make againfl him. If he urge Promifes upon Men, in order to their Security and Negli- gence, he conceals the Condition of them, and bannijheth the "threat- fling far from their Minds, reprefenting the Mercy of God in a falfe Glafs, asifhehadpromifed to fa"ve and bring to Heaven every Man upon the common and eafy tearms of being called a Chrifti- an. Ifit be his purpofe to difquiet the Hearts of God's Children, to promote their fears, or to lead them to difpair, then he fets home the Commands and 'Xhreatnings, but hides the Promifes that might relieve them, and (which is remaikable) he hath fo puz- led fome, by fetting on their Hearts a piece of Scripture, that vjh&nthc next words, or nextverfe, might have cdf/e.^ them of their Fears, andc^wjw'erei^ithe fadObjedtionswhich they raifed againfr themFelves from thence > (as if their Eyes had been holden,or as if a mill had been caft over them) they have not for a long time been able to confider the re/ief which they might have had. This hiding of Scripture from their Eyes, (fetting afide w^at God may do for the juft chaftifement of his Childrens Folly) is effedted, by thejirong ImpreJJton which Satan fets upon their Hearts, ^nd by holding thcii Minds dorvn to a. fixed Meditation of the dredid^ul in- ferences which he prefents to them from thence, not fuffering them to divert their Thoughts by his inceffant Clamours againlt them. Thirdly, Third ly >He unfaithfully h^hd leth S<^riptures, by vprejling the true Import and Senfe of them. We read of {bme> 2 Pet.^, i6, who vcreji the Scripture^ the word in the Original fignifies a- racking or c-n^irx v^j torturing of it, as Men upon a Rack are ftretched beyond their ^ due length, to a diflocation of their joints, and fometimes forced to fpake what they never did nor intended > (b are the Scriptures ufcd. Thofe that do fo are Satan's Scholars, and taught of him, .(though in regard of the Spirits fr^^e teaching, they are called ««- learned J which is fufficient Co Ihew Satan's deceitful dealing: he often lays his dead and corrupt Senfe fas the Harlot did with her dead Child in the room ofthe living Infant ) in the place of the living meaning ofthe Scripture : this may be feen evidently, . Firll, In Herefies or Errors, thefe are Satans Brood, and there are none fo vile (that pretend to Ghriftian ReligionJ) but they claim a kindred to Scripture, and are confident on its Authority for them. Now feeing Truth is but owe, and thefe Errors not on- ly contradidtory to T'ruth^ but to each other, Satan could never ipin out fuch con clufions from the Divine Oracle f, but by wre/ling themfrom their true intendments i and he that would contem- plate the great Subtilty of Satan in this his Art, need but confider what different ftrange and monftrous (hapes are put upon the Scripture, by the feveral Herefies which march under its Colours. The ^ah^rs in their way reprefent it like an old Almanuk^ out of date, and withal in the ufe they make of it, they render it as a piece of mnfenftcal furious roving. The Socinians take down the fublime Myfieries of Chrifis fatisfad:io^, and Juftihcation by Faith,with External Rewards and Punilhments, to a ftrain as low as the Turkjfh Alcoran. The Papiihmske it like a few leaves of an imperfedl Book, wanting Beginning and End, and lb not fit to be fet up asz fufficient FmIcTIic Ranters makeitfeem rather like Language from Hsi',than the Commands of the Pure and Holy God. Some will have it fo countenance moft ridiculom inventions in Worfhip, others will have it to difcharge all fl^fa'i/rio^/in'^f/Wi* and Ordinances, as Childifh Rudiments. Some raife it all to the pitch of ^wi^w^fic^/ unintelligible My lleriesi Others can v^ find no nriore in the precepts of it than in Arijhtles Ethickr,. Thus by diftorting and wrefting, Satan hath learn d thefe unskilful Ones to make it (Irve their vileft Lufls and Hu-- mours. S Secondly, tj8 ^%tmittQt Fart. lit. Secondly, The fame Art of wrefting Scripture is obfervable in hisfecrei Sttggejiions, If he would encourage any in Sin, he can "WreftScripture for that, and tell him that God is Merciful, that Chrift died for Sinners, that there, is hope of Pardon, that Saints have done the like > things very true in themfelves, but perver- ted by him to another fenfe than ever they were intended to by God, who hath fpoken thefe things that we fin not. If he would difcomage a Saint, he can tell him when he finds him doubt- ing his eihte, that the/e<*r/«/ andnnbelkvinghave their part in the Rev. 11. 8. Lah^ which burns with Fire and Brimlhne i when he finds him un- der a i^oa?« Sin, he tells that of the Apoftle, If we fin willfully after wehave received thehriowldg of the irutb^ there remains no more Sacrifice for Sins, When he obferves them ^i/cowpo/e^/ and wan- dering in Duty, then he obje^^s, they draw nigh me with their Lipf^ but their Heart is far fiom me. If he fees them dull a.nd without Confolation at the Lord's Supper, then to be fure they hear of 1 Cor 1 1 19 ^^^ ' ^^ *^^* ^'^^•^ ^^"^ drinl{s unworthily, eateth and drinh^h Dam- nation to himfelf. Ifhe find him ^e?»om'e«ce of ^11 thiat at^ inWardl^ actjuiiinted with the ways of God, but is one of the gteat P^emifes Whkllf . Chrift Jiathgiv^nforthe comfoit of his Peopifc in Ws abfeftcej Joh. 14.25. But the Comforter which is the Holy Ghoji^ rvhom fhs- Father fitall fend in my Nanie^ he Jhall teaehym all things^ and bring .ibrdOi all things toyour remembrance rvhatfoever I hjiVe fard Unto yM, This then being granted as a firm unfhaken Truths bur care tnuft be in .Ai'r^;^k difcovering and avoiding Satan's counterfeit ufing of Scripture, and in this we fliould be more wary > ' Fitft, Becaufe we are not Co apt to fit^e£i what we meet with in fuch a wayy when 'tis brought to us iii this Language of Scripture. ^ - - Secondly, Andthofe that are «(7f^€f«yi<:/in the Scripture, wilt be at 31 fadlofs as notikndwinghoW ttJ extricate themielves from ';tl. *!*.'? fiich diffi(tukies, as may arife to therti from Satan's Sophif '^ ' liry.'- ; . ■ :;■■'■)'! •:;'.. ^ - ^^^ <■- •- •'' -^ ■■'■■^ '■''- . Thirdly, Watinefs is aifo mote .Rbceilary^ bkaufe we are ihcli- -< 1^^?^'^:^'*^* "\ nable to believe what fuiin our Vefms^ ind ConfcieMe awakened i§ -J''^ - ^^^^H^ ' averfe to the xejeding of that which a(hfwei?s its/e^^ifr/i ^ > '-'^ ^^"^ *^^, !^ ,^^J*u You may fay. What h there of diredlion for us in this Ca(e ? Quaf^. The Anfwer is ready i Two things are given us in Charge. Anfiv, (tO Th3:tw.ebewjfetyfti^icious, A facile hafly credulity is trea- cherous. Cbrift forbids, ( when h^ forefels the rifirlg of falfe Chriit's, Math. 24. 26.) the forivatdnefi of d. flidden belief, taxing thereby thofe that are prefently taken with every new appearance^ 'Tis childifli to be carryed with every Wind, we are warned alfo of this, I Joh. 4. I. Beiieve not every Spirit, (2.) We are coni- manded to bring illPretences whatfoever to 'tryal^ though imme-' diateJRo'e/ri^io;? or F"if7/j« be pretended, 01 extraof'dindry Cotnmiiy-' fion, yet muft all be brought to the Touch-Stone,' ive rtiyft provd all things i "fhef. 5.21. and try thoje that fay they are Apoftles^ Rev. 2, 2. Nay, the Spirits are to be tryedtvhether they be of God^ 1 Johi 4.1. , You will fay, How muft we try ? • Queft. , I Anfwer, God hath given a Puhlick^^ Sufficiint and Certain rule, Anfv, which is the Scripture^ and all muft be t^yed by that : fo that if S 2 there i4o %%tmti{tt^f Part. III. there be Impieljes^ ox Vifcoverks^ or Kememhrances of Scripture upon any, it muli not be taken for gr<2«fe^ that they are of God, becaufe they pretend fo high, (for fo we (hall make Satan Judg in his own Cauft) but lay all to the Line and Plummet of the written Word, and if it anfwer not that, call it conlidently a delufion, and rejed it as accurfid^ though it might fcem ( in o- ther regards ) to have been fuggefted by an Angel from Hea- ven, Obicd. ^"^ ^^ ^^^ ^^ ^^^^' ^^'^" pretends to this Rule, and it is Scrip- ture that is urged by him /* jinfiv, I Anfwer, though it be fo, yet he ufeth not Scripture in its ort>n Intendment,, and Senfe, forthe difcovery of his unfaithful dealing. Firft, Compare the Inference of the fuggeftion with other Scrip- lures, If it be from zdark^ Scripture, compare it with thofe that are more plain, and in every cafe, fee whether the general Current Though it xooi of the Scripturcs fpeak the lame thing : for if it be from Satan,he Scrtpun that ^\i;}^(^x plays with the ^orel^fwns, by their End, Fruits, and Iffue ) But that while thefe Conclufions- zxc obtruded Vi'pon us, we (hould obferve to what they tend : which weftiall the better know, if all G>c«w/?<;?n and L.rat we apply our felves to fuch of the Servants of God, as being more kffomng than our felves, and leji prepojfejfed in their Judgments Cbecaufe not concerned^ are better able to fee into the Nature of our Straits, and to help us by^ their Advices. CHAP. U* Z %Xtatik of Part III. MAtTH. 4. 8. \/fgam the DeVtl taketh him uf into an exceed- ing high SMountainy and jheweth him all tl?e jtQngdoms of the Wbrldy and the Glory of them. CHAP. XVIII. • l^he mAnner efSatajisfhewing the 'Kingdoms of the Worlds Of SatAffs T reparation 5 before the Motion of Sin, Of his confronting the Almighty by frefumptmm imi' tation 5 and in vphat cafes he doth fo. Of his beautify- ing the Object of a temptation y and how he doth it. His way of engaging the Affetiions by the Senfes, Of his feemingjhinefs. T ^His is the Preparation to the third Temptation i in which we have, (i.) The Place where it was Aded. (2.) The Objcd fet before him there. Firli, The Place was an exceeding high Mountain. What Moun- tain it was, Neho^ ^ijg^^^-, or any other, 'tis needleft to enquire, 'Tis of more ufe to ask after the Reafons of Satan's choife of fuch a Place. The Text doth clearly imply one that was the commadi- * Ltghtfoot oufnefs of Projp'eci h Satan intending to give him a view of the H^ryK. in loc. ^^ingdoms of the World, chufeth a Mountain as htteft for that Co»?r m loc ^^'^' ^^^ ^^^^ ^^^^ ^^^ "°^ ^^^ ^^ Reafbn, is not only ^ intimated Deut, 3z. 49. byfome, but pofitively t affirmed by others, who think that Satan &341' in this iwi/«z?e^ the like in God to Mi^/ej-, who was called up to Mount Chap. 1 8. Nairn's Ttmpmions. 14 j Mount Nebo to view the Land which God promifed to Ifrael, "Whether thefe Circumftances of the Mountain, and the view of the Kingdoms of the World, were of purpofe contrived toaffront God by fuchan Imitation, I will not be Pofitive in it: but we may with greater Evidence affirm, that in offering the Kingdoms of the World, as things altogether in his difpofal, he doth di- rectly oHt-hrave God by an infblent Comparifon of his Power with that of the Almighty's, whofe is the Earth and the fnlnefi of it^ and to whom the Sovereignty of the difpofal of it doth be- long. Secondly, That which Satan meweth Chrift from the Moun- tain, is Isiid to he the Kingdoms of the l^ordj and the Glory of them, - Here fome bufy themfelves to con je(:3:ure what Kingdoms were thus pointed at, fome keep fo ftridly to the word £-«i/, ] that they are forced to take up with that Opinion, -that all thefe Tempta- , tions were only in Vtfion\ for they confider that no one Mountain ^ ^ ^. p'^^/sl ' iji the World, can give a Prcj^e5f over o«e whole Hemifphere, or ' if it could, yet no Eye would be able to difcern at fo great a diltance. But the inconveniencies of this Surmifehave been pointed at "be- fore, and *tis enough to fliew that the Text may admit of an In- terpretation which ihail not beincumbred with this fuppofcdim- poUibility. Others refirain this to the Land of Canaan, as if Satan only ' fliewed this as a famous Injiance of the Glory of all Kingdoms. Some think the Roman Empire Cwhich was then moft flourilhing, and lifted up its Head above other Kingdoms. J- was the great Bait laid before Chfifl, as if he had a Delign to divert Chrill: trom , the bulinefs of his Oj^ce, by offering him the Seat and Power of ^'j^.^''-^ j^^.^ Jntichriji : But the Text runs not fo favourably for any of thefe Opinions, as to conftrain us to ftay upon them. ^iCiw^c^owxtf/z/^e " WdrW] feemto intend moxQthm Canaan, or tht Roman Empire^ -. _ ^ the Word ;<^!r<>uis u fed here, and oIk^iu^'.i in L«%, which we - tranflate the World^do fo apply to one another in a mutual accom- modation, that we cannot ftretch the World to the largeji Senfe - of .the whole Globe of the Earth, becaule 'tis exprelTed in Luk^ by olni^^j^n, which figniries fuch a part of the' World which is nriore cultivated and Honoured by Inh'ioitants v nor can we fo reltrain it . to the Roman-Empire (though when they fpake their apprehen- fions of their own Empire, they feemto tr/^^rofs all, L«% 2. i.) becaufe Matthew ufeth the word v.qg: L*J>-y,^ a word of greater jree" dome -■'■ 144 ZXtmtiltaf Part. III. dom. It feems then that many Kingdoms, of the moll confiderabh Kingdoms oi the then known World were here expofed to his Sight. But then the difficulty lUU remains horv. the Devil could (hew them to his £)»?. That it was not ziJtftonary di^covtxy to his Mind hath been faid '•> Some think he (hewed thefe partly by Ocular Profped: of thofe CzVzej-, Cajiles^ Towns^ Vineyardfj znd Fields that were neer, as a Cgm^endoi the whole > and partly by a I>zyc(?; Firft, If things neceffary for the Encouragment and Accom- pliftiment of a Temptation, lay out of the way, and were not at hand, his Suggeftions would ^cn}^ as fbon as they were^cr^, and would be reje^ed as impojjible or inconvenient. To tempt a Man to fteal, when he Ijnowsnot where, nor how, or to revenge when he hath no Enemy, nor Frovocation j feem to be no other than if they fliould be commanded to remove a Mountain, or to fly in the Air h which would quickly be declined, as Motions affording no ground of entertainment. And therefore that his Temptations may not bring a Keafin oirefufal with them, as being unfeajonabk > hetakescareto fit his Servants with ail things requifite for the work he puts them upon. Secondly, As Temptations (of this kind) would be no Temp- tations, (becaufejiot feafible, 3 without their Preparations > fb muft we not think that it is the bare Stfggejiion of Satan that makes a Temptation to pierce. The Reafon of its Prevalency, is not barely becaufc Satan breaks fuch a Motion to us, but becaufefuch a Motion comes accomplijhed with all fuitable Preparations, When it prevails, it is the finful Motion that wounds, but Preparations are as the Feathers that wing his Arrows, without which they would neither fly nor pierce. Let this, Firft, renew our Caution and Sufpition in every thing, Applic, and every place, that Satan is at vyorkagainrt us, though we fee no vifible fnare. Let it put us upon fucha watchful carefulnefs in every of our ways,, that we may refolve to undertake nothing for which we have not a good and warantable Reafon at hand, that if our Con- T fcience 14^ Z TumU of Part. III. fciencefay to us, What doft thou here? we may be able to give a good Account. Secondly, Ifwe mind the behaviour of Satan in thefe Prepara- tions and Offers, wc fee him a6t after the Pattern of highelt So- vereignty, difpofing of Earthly Kingdoms at fuch a rate, as if all Power were in his Hand Hence we may obferve. That when ObC 2, Satan tempts to Sin of highefi Contempt and Infolency agam(i God he then thinkj it concerns him to bear himfelf out, by confronting the Al- mighty, in imitating his Authority and Power, This carriage of Satan is not to be found in all his Temptati- ons: For in moft cafes he adrs with greateft fecrefy i and as a Thief that is afraid of Difcovery, he ufeth all ways poilible for Concealments but when he fetsuphimfeliasf/?eGoi of the World and ftands in Competition with the Lord, claming an Intereft in the Fear and Devotion of Men, then he boldly avoucheth himfelf and labours to out-vie God in point of greatnefs, that he might pofTefs them with a belief that he only ought to be feared. This Arrogancy of Satan againft God, may be feen in three things: Firft, In imitating Divine Ordinances, and Inftitutions. There is not any part of Divine Worfliip the Obfervation whereof God hath enjoyntd to Men, but Satan hath fet upfomthing like it for himfelf. As God appointed his Te>«^/e, Priejh, Altars, Sacrifices, Offerings, Tyths, San^uaries, Sacrament, &c. So hath Satan had his Temples, Triers, Altars, Sacrifices, Offerings, SanSluaries, Sa- craments,8>cc. This is fufficiently known to any that read his Hifro- ries > and I could give a full Account of it from Heathen Authors but that I have done already when I fpokeof Satans Subtilty in promoting Idolatiy in the World. I ihall only add here that which Vavto 6^e cnhu Varro relates o£ the Books oi^ Numa Pompilins, which were cafu- Deoruna- ally caft up by the Plough of one 7er^/z^i«^, coming too near the Sepulchre of ZV»w^, where thefe Books had been Buried. This Numa was the fecond King of the Romans, who inftituted the Kites d^Ti^Cciemomts oi Pagan Worjhip ^01 his Subjeds, and in thefe Books (which he thought ht to conceal, by burying them with himj he had laid open the Bottom of thefe Devililh Myfieries fo that when they were brought to the Senate, they (judging them unfit to be known) adjudged them to the F/re. Which is a clear ground of Sufpition that he had there difcovered fo much. oftheCaufes of thefe Rites, or ofthe way whereby he came to be Chap. 1 8. &man'^ Xemptations* " i^z beinftruded in them, that the puBlick Knowledg thereof, con- lifted not with the Intereft of their Heathenifli Religion. This d^ civit DH: conjedure Jujiinhzth of the Matter, who alfo notes that Numa 1. 7.«:.34) ^ 35* pretended familiar Converfe with the Nymph Mgeria^ as a plau- lible cover to that devilifli Art of Hy^i/ri^Wi^wf^i^, by which he was inftrudled in ordering the Ceremonies of Idolatry, which heefta- bliftied. Secondly, Satan with no lefs Arrogancy, takes upon him to Imitate God, in his A^s of Power for the countenancing of his Wor- fhip in the World. He had his Miracles frequently, of which I have fpoken elfewhere, fo had he his Oracles, as at Velphos, and other places. Here it (hall fuffioe to note, that as the fending the' Lord Jefus into the World, furnifhed with fuch Power of doing Miracles for the Confirmation of that Office and Authority, which he had received from God, for the Redemption of Man j was the higheji Infiance that can be given of the Mighty Power, Wifdom, and Goodnefs of God i fo Satan fet himfolf with greateft Indu- firy to Imitate that, Chrift was almoft no fooner afoended to the Father, hut wehesLto^Simofi Magus, ^Sj-. 8. p. who was cryed up as an Inftance of the great Power of God j and after that at Rome he gave out that he was God, confirming the People in fuch a be- lief, by the ftrange things which he there did among them, that a Statue was ereded for his Honour, with this Infcription, To Simon a Great God, Long after this, the Devil raifed up ApoUo- nius'tyan£us, a Man of an Abftemious and Commendable Life > him the Devil did defign to match Chrift in his Miracles, which were fo many and fo ftrange, that Philojiratus doth not only com' j>^re him to Chrift, but />re/er him as the more Honourale Perfon, Chrift himfelf foretold this Stratagem of Satan, that he fliould rai(e upfalfeChriJis with lying Signs and Wonders, And to omit In- ftances of former days, it is not beyond the Memory of moftofybu, That the Devil renewed this Policy in y^mej- N^y/er, who in a blafphemous Imitation ofChriji^s riding to Jerufalem, rode to Bri- Jfo/ with a great Company before him. Crying, Ho/y, Holy, and Hofanna to the Son o/David, and ftrewing the way with Branches of Trees: The Authority that was then, taking notice of this and other Blafphemous outrages, fentenced him to exemplary PuniQiment : but here alfo the Devil renewed his Mockery, for a certain Citizen of London of good note, being overcome with DelufioHj Printed a Book of Naylers Sufferii?gs, wherein the Devil T 2 had 14& ZXtmtittOf Pait.IIL had opportunity to vent his Malice more fully, for he compared all the parts of his Puniftiment, to the Sufferings of Chriftj his Whipping he faid was, that it might be fulfilled which was fpoken hy Matthetv J AndVihte delivered him to he Scourged '•> His Stigmati- zing he faid, was,that it might be fulfilled which was fpoken by the Prophet,/:?^ Vifage vps marrsd more, thanany Mans j the Boring of his Tongue with an hot Iron, he faid was the fuljilling of that,, and they Crucified him : and after other particulars of Com parilon, (in all which he equalled him to Chriii) he at lalt takes notica that the multitude of Spedators held off their Hats, while his- Tongue was bored thorow, (a thing common in a Croud to give, opportunity of Sight to thofe that are behind) and to this adJ: he applys that of the EvangeliJiSy the Fail of the temple tviK- rent frj}m, the top to the bottom. Thirdly, In acfts of Empire and Sovereignty he. Imitates God ; . that is, as God propounds himfelfas the only Lord God, and en- joynshimfelfto be worfliipped accordingly, by Promifes of Ad- vantage in cafe of Obedience, and . threatnings of Miferies and- Plagues in ca(e of Difobedience j fo doth Satan fet up himfelf in. the World as Godto>be adored and worihipped, and him do all Idolaters worfliip, as God teftifies, Dent.^i.ij, they- facrifi^ ced unto T) evils ^ not to God, Pfal. 10(5.37. they facrificed thiir S ons-. and Daughters ttnto Devils, i Cor. 10.20. tlje things vohich theGenr tiles facrifice^ they facrifice to Devils, and not to God. . And though it be true, that many of thefe blind Worfhippers did not- formally - worftiip the Devil, butthoughttheyhad worfliipped God, yet by (uch cunning did he engage them to take up with ways of Wor^ fliip of his prefcribing, that it was in reality a.Service done to him* But befides this, in thofe places of the World, where he hath greater Power, he /crw^/Zy propounds himfelf to be worfliipped, and doth accordingly often appear to them in a Vifihle Shape j Co that many of thcfe blind Heathens acknowledg two- God's, one Goody and another Cr«e/ and hurtful, which, latter they faysthey mufl worfliip, lefi: he dejlroy, or harm them. By this Satan con-^ tefts with God for an Empire in the Worlds and' to promote it . the more,, he Ibmetimes deals by fair Promifes, of Riches, Ad- vancement, Pleafijre, andfuch other Baits, to allure Men.ito his Profeffed Service i thus are Witches drawn to a Compadt with him. Thus Sylvejier the fecond gave up himfelf to the Devil for the iopedomy and fo did feveral others. When this is not enough to prevail^ Chap. r8. ^atSH's Xentptatious* u? prevail, he adds Me/?^««gj-,and breaths forth cruel Threatnings, by which means many Heathens are kept in awe by him, and wor- fhip him, ne noceat^ for no other reafbn but to prefcrve themielves fk)m hurt by him. In tlfis Temptation he propounds himfelf to Chrifl: as the Objed: of Divine Worfliip, and boafts of the King- doms of the World-as things of his difpofal j by which he feeks- to draw him to fall down before him. This courfe Satan takes for thefe Reafbn s. Firft, As this Proud and Malicious Ojientation of his Power, is fome kind of fawfa&im- to his revengeful Humour againft God: So Secondly, He doth hereby raife up himfelf and his wic- ked in-ftitutions of Idolatry, into Credit and Efteemwith Men, Thirdly, As this is ^ Moch^rytotiVLtKeligion^ and a fcorn cail upon the ways of God's Service, to bring it into difgrace and dif^ credit : So, Fourthly, By this means he hardens the Hearts of Men a- gainftGod.Thiswas theConfideration by whichP^^r^o^ hardened his Heart, when Afojej- turned his Rod into a Serpent, changed Waters to Blood, and did fb many Signs before him? }i\s Magici- ans did the /% : upon which the King might thus reafbn with himfelf, that Mdfes had no other Power, but what his Magicians had, though he might think hima more skillful Magician^ and therefore there was no reafon to believe his MefTage as being from God, feeing his Miracles might be no other than the Efled: of his Art, to countenance a pretended command from Heaven. This Infolency of Satan, rfiay' inform us > Firft, of the great P-:atie?ice of God thatTees thefe outragious mockings, and yet doth jppiic^ not by a fironghand put a flop to them. Secondly, Of the great JtJfy^r ..and Pri^e of Satan, that he both c<«« (^though not without permiiBon from God) and •^^r2 attempt things of this Nature. Thirdly, The great Pojver of Delufion, that can fb blind Meii, that they •not only are drawn to a£i-^. part in fuch Defigns, but her- lieve confidently a Divine Impdfe and'Heavenly warrant for their fo doing. Fourthly, The raiferable Slavery of flich Vaflals of Sal- ■ tan, that are thus led by him, who are therefore fadly to be pittied and lamented, as , being under fuch itrong Chains of Capti-. - vity. . ,. Thirdly, We cannot pafs by the Art which the Devil here ufeth'OBI* .5^. to fet off the Temptation, and to make it- plaufiblci hefets befpre liim.. I JO _ ZlZtmitt^f Part. III. him the TJ^orld'mzW its Glory. Here Ohkxve, that Satan in his . temptations to Worldly Tkajures ^ doth tifually paint the Objeamth all its Mtmoji Beautyi When I have fometime obferved a MonntebanJ^upon a Stage giving exceflive Commendations of a' trivial Medicine, averting it good almoii for every Difeafe, and vi^ith a great many Lyes and Boaflings, enforcingit upon the credulous Multitude : It hath put me in mind of this Spiritual Momtebank^ry of the Devih how doth he gull and delude the Foolifh, by laying out the Pleafures of Sin ? 'and no othervi^ife doth he keep them at. a gazing Admiration of Worldly Pomp, Delights and Satisfadion, which he promifeth them from Iniquity, than the Serpent Scytak doth with PaiTen- gers, whom fhe itays, by amazing tjiem with her beautiful Co- lours, till fhe have ftung them» The Art of Satan in this matter lyes in four things. Firft, If there beany thing that can be called a Delight^ or may anyway conduce to a Satisfaction in any -5"^, he will be fure to fpeakofit in its higheji Praifes j he not only llreacheth his Rheto- rickjio the height in giving Commendations to the moft noted Pleafures that Men propound to themfelves : but he feeks out the hidden things of Delight, and raifeth in Men an Itch ofdefire after the itnprovement of Delight, hy the contrivances of Wit or Art. Thus he tells them of Jollity, raviftiing Mirth, high Satisfadion] and (if they wHl believe him) of unfpeakable Delight to be had by giving themfelves up to the World, and the Courfe of it. Nay he hides nothing that will be^r any Praife, the /e^^ Advantage,the fmaVeJi Gratification that any Sin can aiford to Humane Delire' he will be fure to (peak ofit. ' Secondly, He carries on this Defign by Lying, he promifeth rnore than ever Sin can give, and he fends his Profelytes out after Sin under the higheji Expe^ations, and when they come to enjoy it, they often hnd the ?kzCme falls Jhort of his Boaft i he n>hifiers Honours, Preferments, and Riches, in the Ear of their Hearts and often pays them with Poverty and Dilgraces, and gives them pro thefaurocarbones. Stones fox Bread, ^.Serpent ioi a.FiJh. Witches give frequent Accounts of Satan's lying Promifes, he tells them ofFeails, of Gold, of Riches, but they find themfelves deluded i he fends them oft hungry away from thofe Banquets, fo that they have no more than when a Man Dreams he Eats. He gives that which feems Gold in Appearance, but at M they fifid it to be Slaits Chap.- 1 8. ^&tm's XmiptiUims. 1 5 1 Slaits or Shells. We find in this Temptation he is liberal and large in his Offers to Chrili, and what he requires he will have in ^rejent Payment^ but the reward for the Service h future : 'Tis his bufinefs to engage Men in Sin, by his Pro w//e of Advantage, but being once engaged, he takes not himfelf concerned in Honour ox \n^&nmVj iot Performance, Hence doth the Scripture fitly call thePIeafures of Sin, lyingVanities^ d.vain Shen?, aVream^ there- by warning Men from a forward Belief of Satan's Promifes, in thatthey find by Experience they fhall be at lafl: but Lyes and DKappointments. Thirdly, To make his Bait more taking, he conceals all the inconveniencies that may attend thefe Worldly Delights. He Offers here the Kingdoms of the World to Chrift, as if all were made up of Pleafure i thefe Cares, Troubles, and Vexations, that at- tend Greatnefs and Rule he mentions not i their Burthen, Ha- zard, and Difquiet he paffeth over. Thus iri common Tempta- tions, he is careful to hide from Men the Miferies that follow thefe empty Pleafures i So that often Men do not confidej: the Mif- chief, till a V art Jlril^ through their Liver J Prpv* 7. 23. and till a dear-bought Experience doth inform tjiem of their Miiiakes, Fourthly, His Power and work upon the Fancies of Men, is noneof theleaflof hisways, whereby he advanceth the Pleafures of Sin. That he hathfuch a Power hath been difcourfed before, and that a Fancy raifed to a great Expedation, makes things ap- pear othermfe than what they are, is evident from common Experi- ence 3 the value of mofi things depends rather upon Fancy than the Internal worth of them,and Men are more engaged to a purfuit of 1 things by the Ejiimation which Fancy hath begat in their Minds, than by certain Principles of Knowledg. Children by Fancy have a value of their Toys, and are fo powerfully fwayed by it,that things • of far greater price cannot fi:ay their Deligns,n or divert their Courie. Satan knows that the beft of Men are fometimes childifh, apt to be kd about by their conceits, and apt in their conceits to apprehend : things far other wife than what they are in Truth.Hence is itCas one D'Efpalgne obferves) thdit of thoufands of Men that return from Jeriifalem^ox po^uUr Errors, from Mount Sion^ or from the BXvqx Jordan^ fcarce can we find §• i- "P- *- one^ which brings back the Admiration which he had conceived before he had feen them, ^zncj doth preoccup ate the Mind, with an high opinion of things, and thefe exorbitant Imaginations pafs to fuch an excefs, that Men think to find a fatisfa(3:ion be- yond.; i^i :^XttatifeDf Part, III. ybncl the Nature of thefe Pkafures they aim at, which hath thefc trfo inconveniencies, the one^ that this £j^^(5/ and draws as power- fully, as if they were alias re;z/ and high as they are conceited to be s the other^ that Sight and Fruition tak^s away the Eitimation, and by adifappointment, doth deaden and dull the Affedlions to what may be really found there. Thus Satan by one deceit makes Men believe that Sin hath Pleafurc, which indeed it hath not,and by that belief /e^(!/x them on powerfully to endeavour an tm- bracement of them, and at lalt urgeth them with a ddufion. . ,. In oppoiition to this deceit of the Devi], we mud karn to e- ^^ ' fteem "Worldly Delights as lorv as he wOuld value them high. And to this purpofe the Scripture fpeaks of them, in underva- luing Language, calling Worldly Pomp, an 0/?i«ifl«, z Phantafy^ Aofoc. ^ zFaihlon^ or Figure, an Imagination rather then a reallity •, and $a.vTaffia. further in joyns us not to admire thefe things in othas, not to envy SXM^. g^ them that enjoyment of them, nor to /ret at our want of them, 49! 16.' ^' «i^^ ^^^s to be tran^orted with any angry Paffion about them, no* jer. 4 ?.' 5 . to concern our fel ves in any earnefi purfuit of them. Obf. 4» Fourthly, Satan in this Temptation did not bravely (peak of thefe things, nor only make an offer in Difcourfe, but he thought it moft conduceable to his Delign, to prefent them to his Sight i he knew full well, that the Heart is more affeded by fenfible Difco- veries, thsLnhy rational Difcourfes, Note here, That Satan in 'temptations of IForldly Vleafure, en- deavours to engage the AffeCiions by the Sences, That 'tis Satan's great bufinefs to work upon the Aifedions, I have (hewed at large. Here he endeavoured to prepare the Af- /c5/o«/ of Chrift, that fo the motion CwhenitcameJ might not die, as a Spark falling upon wet Tinder, but that the Affedtions behig ftirred up, might ckrijh the Offer, and that the Offer by a »««f«^/ n7<«rmf^, might more e/?^;2we the Affedions that were heat- ed before. To thi* End he works by the Senfes, and would have Chrifl's Ej^eto raife his Afi^ions of Love, Defire, Hope, and whatever elfe might wing his Soul to Adivity. There is a great cfl;z«ec7zo« betwixt the Senfes and the Affedion, the Senfes bring Intelligence unavoidably, and are apt to fiir up our Powers to A6tion : as the Jjcc^jJ/isfaidtohunt the Prey for the Lyon, fo do the Senfes for the Affedions, and both for Satan. It Chap: 1 8, ^ntHn's Xmvjft&tions, iy| It is alfo remarkable that Satan endeavoifring to makethe Eyes of Chrift Traytors to his AfFedions, and that he thinking it n5- ceiTary to give him a view of whit he proffered him, (hould not give him time to take a full Survey of thefe Kingdoms, but (hould i^;f(^^/e it up in {uch an ^j/?, thatallCasL?/% tells us) was done in ^moment of time: was Satan in hafte ? or was he unwilling to part with what he fo liberally proffered ? Surely no, but this imnfient view was his Subtilty^ to entice him the more, and to eti' ^^mehis Heart with greater defires. Obferve then, that where OhL J»- Satan If moji liberal in his Proffers, he there msnageth hl^ Overtures of Advantage r^ith a feemingfhyneji^ And this he doth, Firft,Toi'.e/g^- ten the worth of them in our Eftimation, as if they were Jewels not to be gazed at, or curious Peices^ not fit to be expofed to com- mon view. Secondly, By this Art he makes Men more e^ger in the purfuit. Qurnatural C»riojity preffeth us with great earneftnefs af- ter things cf W(i^c«/* acce(s, and we have alfb ftrange defires kindledin us from a prohibition, fo that what we lift not toc/^z/yi if jsji^ij^^y^jtiygtl^ we have a liberty of Enjoyment i when we are forbidden, we are tum, troubled with Impatient Longings for it, and cannot be at quiet till we do enjoy it. i when Satan makes «ice with Men, offering the Pleafures of fhe World, and yet hedging up the way with difficulties: they fhould make no other conftru6tion of it, but that Satan doth (fo far as M^omcGaU: he is concerned) more jirongly entice them. He Plays at Peep with 1^1^^^^^ TT ^^ them, that he may make them more carneft to follow him, and to ^^f^ & fg ^upjc bid high for the Poffeffion of thefo Delights. ante videri. CHAP. if4 7i%umitt6t Part. III. CHAP. XIX. S^tafts ends in temping Chrijl. tofalldovfin andvfiorjhi^ hint, OfBUfphemous Inj elf ions. What BUfphemy is. The Ways of Satan in that temptation^ vpith the Advantages he takes therein^ and the Reafi» of urging Blafnhemies upon Mjen, Confolations to fuch as are concerned in fmb Temptations, Advice to 'fuch as arefo ajpiUed, THefe Obfervations, which the Preparation to the TemptatioR hath afforded us, being difpatched, the 'Temptation it fdf follows, which is this, fall down and tforjhip me. This motion from fuch an one as Satan^ to fuch an one as Chriji who was Holy aud Undeliled, God and Man, feems toh^ an inr credible piece of -^rrtigrfwcy. Pride and Malice: for to propound himfelf asthe Objed of Divine Worfhip, was certainly zde^erate Aflault. It includes (i.) the higheft B/dj^^wj, {2.) thegroiTeft J "ein bcT'" idolatry imaginable (both thefe are frequently noted as the de%n Mafmlfis in of this Temptation:) But (3.) the compr-ehenfion of this motion (loc. takes in the whole withdrawing of. the mind from God and Religion^ or the care of the Soul and Eternal Life i in which (enfe Satan doth frequently pra6tife this Temptation upon Men by the mo- tive of Worldly Pleafures. I fhall confider the Temptation firft as Blafphemous, and fo it will give us this Obfervation, Obf. 6. That the he(ief Gad's Children majb^ tvQttbkd mth mojl vile and hideous blajphemous InjeCrions, Blafphemy in the largeft fenfe, is any thing fpoken or done, by which the Honour and Fame of God may be wounded or pr^u- diced i but the formality of Blafphemy lies in the purpoje or intend" ment ofreproaching God. Such was the Blafphemy of the IfraelitiJ^ Wonians Son recorded in Levity 2 4. 1 1 . where Blafpheming is ex- plaineci by the addition of the'word Curfing^ which in the Origi- nal comes from a word that fignifies to fet light by one. So that hence, and from the Circumftances of the Story, we may iafely . con- PcrkiftS Cffw- hVp conjedure, that this Man having an Egyptian to hts Father Cwhich ^^^i^^, nuHu's probably might in fcornbe objc<^ed to him by his contending k& yiter dealiquo verfary) he more readily might be drawn out to vilify the truefenth-e. God : but ( be it what it wiU ) it was certainly more than that J^ei^on m Blafphemy which the Kabhini fancy to be in the repetition of na- ^o'^- imine the word Jehovah (which in reverence they either leave out ("as when they fay, the Arm of the Almighty) or change it into P«/ Synopfis (bme other, as Adonai or the like :) and atcotdingly we may ob- ^"•^- "^ ferve, that 2le^?'oJ'c)[>i«^ God,and B/^j^^efnv?g God are joyned toge- ther, as P/^/. 44. i5. E/a. 37. 33. In Blafphemy, (as the »z^«erj there mufi be Thoughts, Words or A&ions that may aptly exprejia. contempt or reproaih of God i Co alib (as to the Farm of it) there muft be an intendment of reproach- ing. Now though this be a Sin which the Heart of a Servant of ;>e«o«f-r^geagainft God, yet Satan brings them to that which might be fo Interpreted, This Teems to have been the Cafe oijobs Sons^ according to his Jealoufy of them, It Ji>h;i.5. may be my Sons have finned^ and curjed God in their Hearth not that they w<^re open Blafphemers, for they were furely better edu- ca;ted, neither doth ^o^ e^prefs fuch a Fear of themi but that in their Min^ their Hearts might have been fo loofned from the Fear of God^ that they might be tempted to undue Thoughts of God, y7/gki«ghisThreatningsorGoodnefs. To this purpofe Bm/gk(?« Caryl in he. tranflates, 7hey have little Bkjfed God in their Hearts, The fame thing we may obfervein Joh himfelf, when the Devil could not Job I. za. prevail with him to charge Godfbolijhly, yet he preffed him fo hard by his Miferies, that he hoped at laft to bring him to uttter the anguifti of his Mind in impatient andrefleding Expreffions, and fb far prevailed, that he bitterly Curfeth the Day xvhmin he was Job a. 5. ^^^^^ ^^^ wiftieth that he had given up the Ghofi when hecameont of the Belly : which though it came far fhort of what Satanhadboaft- edof in his ^tchievement agziuri him, yet it had fuch an unwar- rantable tendency that way, that when his Friend Eliphaz took notice of his Expreffions, as favouring of too much Diftruft, he is forced to make Apology for himfelf, and to excufe it by the defpe- ratenefs of his Conditions Job ^. 2d. Vo you imagine to reprove. Words J and the Speeches of one that is dejperate. In fuch cafes the De- ' vil provokes Men beyond their intentions to fpeak in their hafte fo inconfiderately, that they know not, or mind not the juft Con- fequence of their Speeches. It was a degree of Blafphemy in Va- vid^to fay (though in his hafte} that all Men were Lyers i it was an unbelieving Refle6i:icn on the Promife given him by 5^«/«e/. In Mal.^, 13. the People did not believe that they had jpoJ^nfa much againji God, when yet their T^ords had been ftoutagainf him, ti ' c ■■'' Secondly, Satan endeavours this by violent Inje&ions of Blaf- phemous thoughts that are dire^ly fuch. In this I (hall note to you, Firft, That the w/# Thoughts of God, of his Ways and Pro- vidences, of Scripture, and of Chrift, are frequently fuggeHed i things of ^e<##o^f-r<7/?(jr : he fticks at nothing in this kind, though never Co contrary to the Hope and Perfwafion of thofe whom he thus molefts. Secondly, Thefe are frequently rwVemfefi? upon them, and their minds fo troubled by them, that they cannot free themfelves from fuch thoughts, but he/o//ow>/ on, and c/^wo//r/ in their Ears ^zsGerfon obferves^ Neg^ Venm^ Mekdic Deo^ Deny God, Curfe Tem. 4. God. Col. P73, Thirdly, And this with £0 great a firce and Impetuoftty, that they are compelled to form thefe thoughts in their Minds^ and to fpeak contrary to what they would j as if their Thoughts and Tong-ues werenat under their oivn Governrmnt^t\i&Y^t\i\ not fatis- fying himfelf to bear in thefe Thoughts upon them, but he endea-c vours as it wer^, to make thzm fay after him^ and to caft his Sug- ^ geftions into their mvn Mould^th^t fb they might feem properly to be their own : and this they are forced to whether they will or no, even then when their MzWj- are filled with Horrour, their Heart with Grief, and their Body with 'trembling, I have difcourfed with fome who have bitterly complained that their Tongues and their Thoughts feemed not to be their own, but that Satan rnled them at his Pkajkre j and that when in oppofition to the Tempta- tion they would have formed their Tongues to fpeak, Bleffing of Godj they have fpoken C»r^«g inftead of B/eJ^wg 5 and that when a blafphemous Thought had been cafi into their Mind, they could not be at relt till they had thought it c^am,. Fourthly, Thefe troublefbme Temptations are oft of long con-^ cca^p^Mj-r tinuance, Joannes Clmacus tells us of a Monk^ that was troul^ed aradu. 23. with blafphemous Thoughts for ti^enty years together, and could not quit himfelf of them, though he bad macerated his Body. with Watchings and Faftings. Some have them goi«g away, and re- iurning again by^^f >, according as the prevalency and ferment of their Me/^«c^o/y gives Satan the ad van tage.of dealijig thus with them. For if we enquire why it is thus, efpecislly with the Children of God, we muftjp^rf/y refolve it into the unfearchabk tVifdom of God, who for Holy Ends of 'teaching and J>ifciplining his Servants, permits Satan thus to moleft themv and /'^r*/^ into tho^Q particular advantages which Satan hath againft them accord- ing to the variety of their Conditions, which ufually are thele. ZXtmittOf VittAU. Firft, He takes advatitagt of fuch Bodily Vifiempers as do de- prive Men of the ufe of their Re^/w, as Feavers-j Frenzies^ Mad' nefi^ in thefe he oft forms the Tongues of Men to horrid bla(phe- mous Speeches. Secondly, aPrefTure of outward AffliUions gives him his defired opportunity, and this he knows to be generally fo fuccefsful, that he promifed himfelf by this meaps a Vid:ory over Job, Ordinarily /S'^r<,«>j-and Miferies do produce Blajpheming. Efa. 8. 21. the Prophet notes, that when the People {hould be hardly bejiead and ^«/2gr)', theyftiould fret themfelves^ and cmfe their King and their God^ and lookjtprvardj as avouching what they had done. Thirdly, "Worldly P/e«f)', Fi^^nefs, and Pleafure lay often Foun- dations of this Temptation : when their Cups are fkU^ and their Heartshigh, Satan can eafily make them fet their Mouth againfi Heaven, A Proud Heart will readily fay, our 'Tongue is out orvn^ or ^ho is the Lord ? This was the Engine which the Devil managed (if it were as Job fufpededj againft the Sons and Daughters oijob to make them Curfe God in their Hearts j and by this did he feek to prevail upon ChrilHn this blafphcmous Temptation. Fourthly, A Melancholy Diftemper doth ufually invite Satan to glveblafphemous Suggeftions > the dijlurbed and plyable Fancies of- fuch are the advantages which he im.proves againft them. Fifthly, Inward Terrors and Dilkeffes of Conference are alfo an OGcafion to Satan to move them (as by a defperate Humor j to ut- t-er hard things of God, and againft themfelves. But there is yet a third way by which Satan tempts Men to Blafpheming, by JiiddenGlancerofbla^hemons Imaginations-^ which like Lightnings do aftoniflithe Heart and then fuddenly Vanifh, the{e are very common, and the bell of Men obferve them fre- quently. Satan-feems as it were rather to Frolick^ and Sprt him- (elf in thefe Suggeftions, than to intend a ferions Temptation > their danger is not fo much, yet are they not to be dejj^ifedy lefi thefe often vifits (carelefly entertained, and not difmiifed with jujl abhorrency) do fecretly envenom the Soul, and prepare it for lironger Aflaults. I {hall next enquire into the Reafons of this trouble which Sa- tan gives the Children of God. Firlt, ThefeTemptations are very ^j^r/gkazg though they pre- vail not, yet they are full of perplexing annoyance. Corrupt Na-- tare iiartks at them, and receives them not without dread an^'hor- rour.. Chap. I p. ^&tm'!SXtmpt&tims. -^39 rour : 'tis fadly troublefome to hear others Blafpheme God. Tk reproaches ofthofe that reproached thee (faith Vavid) fell upon me: It was as a Sword in hit Bones^ to hear the blafphemous Scoffs of the wicked, when they faid to him, where is thy God > And if it were confufion and fftame to him to hear the Enemy Keproachznd blaf- pheme^ ( as he profeffethit was, Pfal. 44. 15, 16.) how fadly af- fliding would it be for any Child of God to obferve fuch. things * ^P*"^"^ ^^^f- in his orvn Imaginations ? If there were no more in it than this, it ?|j, "^ a' ^"^f-"^"" is enough to put Satan upon thatDefign,becaufe 'tis a troublefome tifnumSlo^" kind O^ ^ Martyrdom, horribiliuma- Secondly, This isalfo aj(^iff_^/r^e«geagainftGod, all lie can ^^°^"^ '"^^f- do is to blafpheme and rage i and 'tis a kind of Delight, to put Tem?Hop7el^ this force upon thofe that carry his own Image : he would do all mmque quafi he canto make his ownChildren to vilify and reproach their Hea- Maityrium eft, venly F^tio« with Satan in the Sin it felf^ nay it fills them with/ei?r ^ndjiriving againft it 5 they rather, zsBug- hears^fcare and difquiet themjthan produce the real Effe&s of cona- pliance with them. Secondly, The confideration of this kind of Temptation may fill the Hearts and Mouths of thofe of us, as have not hitherto been troubled with it, with Pratfe forfo Merciful a Prefervation. If we have not been under this kind of Exercife, it is not frona any good WiU that Satan hath to us, but becaufe our God with- holds a Commifjon from him. A poor weak Chriftian wonders that Satan hath not made him a MarJ^ for this Arrow^ that he hath not hroh^nhxm with this 'Tempejt. To anfwer that Wonder,he may know that the fame tendernefs in God, that will not put nea? Wine into old crazy Bottles juox a newfiiffpiece of Cloth in to an old ten- der Garment, nor that will oppreft the weak and infirm with Urong Exercife or Burthens,that fame tendernefs of a Compaffio- nate Father, doth keep off fuch Try als, becaufe he will not fuffer them to he tempted above what they are able. Thirdly, This Temptation calls for advice to thofe that are un- dei-it, towhomlfhalidircc^a few things: Chap I p: ^utnn'8%m\ptAtione, %u Firft, When any arc troubled with blafphemous thoughts,Iet it be conlidered in rvhatfiate and temper their Body if : if it be diftem- pered with Melancholy Cas is moft ufual) then thePrelcription of an ahkPhyfitian is neceflaryin the frfiplaie^ without which he that would fpiritually advife or counfel, (hall but heat the Air^ and his words be fo far from the faftnefs of Nails, that they Ihall be as Wind. I have known many under great complaints and fears by reafon hereof, that have been cured by Thyftck^alone : for when (in this Cafe) the Feivel is withdrawn, the Fire goes out > cor- red: the Melancholy Temper that gives the Devil this advantage, and the Trouble willceafe. ' Secondly, It is of great Confequence to underftand the Nature of thefe temptations : if the tempted could fee thefe to be their Sttferingf, rather than their Sins^ they would with greater eafe bear it as an .Afflidion, And to thofe that complain^ abhor^ rejiji and /v^yagainft them they are not Sins^ no more than when an Harlot layeth her Child at an Hfl«e^ Womans Door, that Child is to be reckoned as the Fruit of her Wickednefs. A Gyantmay dafti the Son againft his Father, but fo far will the Father be from impu- ting it as rebellions Infolence in his Child, that he will pitty him the more, as fuffering by a double Injury i for 'tis not only againft his natural Affe^ion and Reverence to his Parent, but 'tis a bodily i&«r*befide: thus will God much more pitty his Children under the(e Sufferings. Thirdly, We muft not fuffer fuch thoughts to lodge in us, but before they fettle (ifpoffible) we muft re^e/ them : as Abraham drove away the Fowls that came down upon his Sacrifice. I know the Tempted will fay, this advice is not Pra&icable^ they iind thefe thoughts fwarm about them as Beef, and when one is driven back,^ another ftraight comes in its place. But to them I Anfwer, that blafphemous thoughts are repelled two ways : (i,) Byjiout and refolute refijiance. This though it do not extinguijh them, nor free us of the trouble, yet it keeps them £xom fetling upon us, and us from the Guilt of them. (2.) By Diverfion, which the workof a lawful Iw/'/tTj'wenf, or good Society, ZLiid othex Vijcdurjes may do i this may give feme eafe from the Moleftation, and the p^^^^ Tentatl© other preferves us innocent. magis vinciiur Fourthly, In Temptations to Blafphemy, confident Kefufals do fugiendo quam better then Vi^utings ■■, here we are to refill with Courage, and a J?f ?*^"^°' Holy Contempt of Satan; if we be too timerous and fearful, he in- cel 976 " ^' ■ X fults i^^ Z XtmiU of Part. IIL Mts the more upon us : as Dogs when they are obferved, follow t-he PalTenger with greater eagernefs and noife. Abhonencks and pfitm Vifiharges ( hke that of Chrift in the fame Cafe, Get thee hence Satan) do more for us, ihsin to debate th^ matter with him. C H A P. XX. the Nature of UoUtry, Satan s Defgn to corrupt the Worfiip of God. The Evidences thereof vpith the Reafom of fuch endeavours, Hu general Defign of vpithdr awing the Hearts of Men from God to his Ser- vice, the froof that this U his Defign^ upon vphom he prevails^ that FrofeJJions and Confidences are no Evi' dences to the contrary. His deceit of propounding Sin at a fmall Matter, the Evidences of that Method^ and the Reafon thereof, THus have I confidered the Temptation as Bla^hemouf, I pro- ceed next to confider it as Idolatrous^ the words iotv -mo-dv TT^CKVvvim'i^ if thoU wilt fall down and worfhip, do give us the true Notion of Idolatry. The Word which we call Worfhip comes from Jvdcc, which fignifies to kifs, or from kvc^v which fig- nifies a Dog, both being to the fame purpofe, and lignifying any aHion of rei^erence by which wefignify the rej^e& of our Minds : to kifs the Hand, cr to Fawn as a Dog, areGeftures which expre6 the Honour we would give, and being applyed to Divine Worfhip- before, or with refpeft unto an undue ObjeB^ is Idolatry j and as fuch, doth Chrift rejed it in his Anfwer, thou pah ivorjhip the Lord thy God, and him only jh alt thou ferve. We worftiip God, when in Ways and Adions commanded or prefcribed, we feftify our belief and refentment of his incommunicable Attributes, It is Idolatry, when cither we ufe thtfame A^ikions of prefcribed Woi- (hip to that which is not God, or when we teftify our r^^eSj toth^ true God man undue way of out ojpn devifmg. Here might I takeoccafion to (hew the Vanity of the Popiih Ssbterfugcs, their diftin- chap.io. ^^tm'sXtmptntions» t6i diftindion of Latria and Dulta is (siS Dr. Moore obferves) here* by overthrown ; Satan doth not here fet himfelf up as the Omni' j^fyff^y efltt^ potent Godj for he acknowledgeth one Superiour to himfelf^ in J^uitj, Im. u that he confelfeth that the Power he had of the Kingdoms of the ^^P* P« W Olid npas given to him^ Luk^^,6, and therefore not the La^rw, but the Vulia is required of Iiim '■> and yet this Chxiikdenies him as ' being Idolatry^ . in that no Religious Worjhip (for that muft needs be the fenfe of his Anfwer^ ii due to any but God alone. Their o* therdiftindionof worfliipping^nJi(?/, (Saint, Angel, Crofs, &cO and before fuch a Creature, is alfb hereby cruflied (as is conv* ^lonly obferved O for what the Ew«ge/i^ M^w^en? exprefleth by ir^iTKVvm'y (A.01, Luh$ calls ixdrmov ^xis^ before me: fo that the ji/^y^^/^ i„ Scripture makes no difference betwixt thefe two, (hewing it to be loc Idolatry to ufe religious Worfliip to that which is not Qodi^ot before ^erktm in loc. it, butthefethingslfliallnotproftcute, keeping therefore to my defign I Ihall obferve. "that it U one of SatarCs great defies to cotrup the Worjhip of God, ObC 7. That this is fo, will appear, ' Firft, If weconfider what varieties of Worfhip hath been in the World. God gave a ^«ed? and ftable Law, and yet this fo little prevailed, that Men were upon new Inventionspre/e«//y. I (hall not need to reckon up the (almoft numberlefs) varieties of this Kind among the Heathen. The Inftance is plain enough, inthofe that profefTed the name of the true God, they were ftill changing for new Fajhions in Religon, borrowing Patterns from their neigh- bours, fo that if there were but a new. Altar at Vamafcus^ or a new Idol in any (brange City, they muft prefently have the like, till ' (a^ the Ptophet tells them) according to their Cities fo rvere their Gods, He that will call to mind, that the Husbandman did firft fotvgood Seed in his Field, and^^that there is foch Varieity of Tares and falfe Worfliip, notwithftariding the plain and pofitive Command of God, hxing and determining his Worfhip, muft needs concludcr that , ah E«e»y, ^atan hath done it. ^Cdndly, If we call to mind, how in all Ages there hath been a confik'ricy in this inconftant Variety, we hear of it among the Heathens, We read enough of it among the ^ervs, and when they were out of the humour of more (hameful Idola- irks^ they yet corrupted the Worfhip of God by their Iradi- tidnsy and of thefe they were fo fond^ that they caufed the Law of Cod it felf to give place to them, and rta^e it- void by them. The- ' X a times i<54 Z%U&titttif Part. III. timesof theGofpel werenotfreej though Chrift came to feek fuch Worfhippers, asfhould t^orfhip him in Spirit and inTruthj yet before the Jpojiks Deaths, while yet they were perfwading to the contrary, there arofe up fome that corrupted the Worihip, by leadingthe People back again to the yew'/yfe Cere»«(7wiej-, and others laboured to bring in rvorjhipping of Angels^ and at laft to eat things oj^re^fo Jj/o/j" with greater deh]ements. Since the Apoftles days the lame Defign hath been carried on in the Churches. Korm hath patched together a great deal of Jewijh and Heathenijh Ceremo- nies ■> and when the Man of Sin fhail be revealed, yet an higher Flood of fuch Abominations is to be expected. Who hath wrought all this but Satan ? this is ftill the fame defign, and though the work be not in all parts like it felf, yet the whole of it evidenceth the working o£ the fame Spirit in all. Thirdly, Let usobfervehowe^ir/); this began. We cannot fay, but that in the days ofAdam^ (who doubtlels had received parti- cular Commands from God, in which he would notfail toinftrudi his Children '■,) they were feeking to themfelves many Inventions, Gen.^, 26, At the Birth of E«(7/ (as (bme conjectured there were fuch defilements brought into ufe in Worfhip, thzt Seth had re- fped to it when he called his Son 'Ems Sorrowful, as lamenting that Prophanation which was then begun in calling upon the Name of the Lord, for fo do many interpret that PalTage, which in our En- glifli we read thus, T'hen began Men to call upon the Name of the Lord, the word in the Original is 7nin) which fignifieth both toprophane^ and to begin, and may be as properly tranflated, then prophaned they in calling upon the Name of the Lord, And there are (everal rea- i>ruftts: fons that move learned Men to fix upon this Tranflation : As (i .) Lightfoot, That it is not probable that Men began then to call upon God, Trtmsl. Sec, ^xpubliclnly to do fb Cas fome would interpret) and not before, as the prefentE«g/(/& would imply. (2,) That Age was noted as cor- rupt, and therefore it is noted C as a rarity ) that Enoch walked with God. C3O The K<«^^i« J generally trandat^ *n 7 n to Pro- phane j but ifweftiould grant the prefent Englijh, Ihen began Men to call upon the Name of the Lord, It would imply that the Worfhip pradlifed by Adam and Abel had been corrupted, and now it was re- ^<7re^ again and reformed, which will make the Corruption of Wbrthip to be yet more early. And after that we read of corrup- . ^ tion crept into the Family of Sith ("as well as now in the Fami- P^n- ^' h ly oiCm) fo that the Worship of Godftood not long in its Ho- pour. chaprio; Patau's STemptationsi; i<5j nour, though Aiam and 5'c*)& were alive toinftru(3: them > which flicws that it was a rebellious departure from the way, fomented and brought on by the malignant Spirit Satan. Fourthly, But to make all fure, the Scripture lays all thefe kinds cfcorruptionofWorftiip at iy^f^wVDoor. The defilements of "Worftiip taught in Ihyatira hy Jezebel^ are called the dephs of Sa- tan i the Corruptions introduced by Antichrijl^ are from the worh^ ^ Theff/z.'a. ings of Satan. What was promoted by falfe Apoftles to that pur- pofe they had it from their great Teacher Satan, who transforms -^ , l7/wye//' for fuch ends into an Angel of Light : Co that nothing can ^ ° ' ' ^''^' be more plain than that this is an old and conftant Defign of Sa- tan. The particular ways by which Satan efFeds this Defign I (hall rot now touch, but (hall in lieu of that give you the reafons o£ his endeavours this way. Firft, He knows that this is a Sin of an high provocation, Wor- ftiip is the proper Tribute that is due to God, and 'tis peculiarly his Prerog^fit;e to /re/cri^e the way and manner of it > neither ofthefe Honours will he give to any other ^ but will exprefs his jealoufy When any invafion is made upon thefe his fole Prerogatives, Now his Worftiip cannot be corrupted, but one of thefe at leall will in fome degree or other be touched. If we fet up another ObjeC} of Worfliip,we deny him to he God : if we worftiip him in a n^ay of our on^n in- vention, we deny his Wifdom, and (et up our felves above him, as if we could order his Worftiip better than he hath done in his Word, Secondly, If the"Worftiip be corrupted, all the E;cerci/e of the AfFedionsof the Heart, and all the Service it felf is /<7e Lttfckf of what he hath enjoyned. Thirdly, This will tell us that that Worfliip is hefi and fafeji that hath, leafi of Mixture of humane Invention* We cannot offend in keeping clofe to the Rule, though the Worfhip thereby become more fHain^ and not (b gorgeous: in outward appearance. We may ^Qonon/erdo it by the lei^addition^znd cannot be fo certain of God*» c^fepMiany aswe are of pleafing the Sew/ex of Men by fuchintro-' ducements. This motion of Satan, FaU down and n?orJhipme^ is now in the laft place to be confidered as a particular inftance of Satans general defign,; of drawing the hearts ef Men jrom God^ his Servietand wayfr^toth pleajures of Sin : as if he {hould fay to him, f<^ow my ad" sftfce, give up thy felf to my Service, and thou jhdlt be gratified with oB the delights that the World can give thee.: t-o this doth the bait here! offered mofi: fitly agree. Hence Obferve, Obf. 8. "that it is Satans general deftgnto withdrawthe hearts of Menfiom Qediithattfieymti^'Uenflauedtohimin'the'Si^^ That That the Devil doth level all his endeavours to this, cannot be if he fay to them, Go, they go : and i£he £d.Y,C^3 non et ^^^^^^•> ^ name very (ignificant, (hewing either their devoting of L-j^y 7«- themfelves to the Devils Service, in that they rejedt the Yoke of ffumabfaue ^^^'^ Law, in that they breaks his Bonds ^ and caji bit Cords from luffo vel a ^^^*"'> ^"^ ^^^^^ ^"^^ ^^^^ ^^^y ^^^^ ^^^'^ ^^^^ above them,not con- {iy^non e^ fidering that there is a God, or that the moft High rules, or their L-j« n^py,^ averfnefi to whzt is goodi hc'mgivhoJly un^rofitablcy and to every good vela »*?3 ' rvor}{^reprobate. nan & H^ V» Secondly, Some are fecretly his Servants, they come to the De- profiiit homo '^^^ ^ ^^ Nkodemus did to Chrift) by Night » ihey will not open- inutilis ly profeft him, but yet their hearts are wholly his: fuch are called by the name oiHypcritesHLht Pharifees and Scribes (eemed to de- clare for God, called themfelves Abrahams Seed^ Fafted, gave Alms, made bng Prayers? and yet wcttz Generation of Viper s^znd of their Father the DeviL Thefecrefy of this underhand engage- ment to Hell is fuch, that many who are in a league with the De- vil, and at an agreement with Death, do neither know nor believe it concerning themfelves. For, Firft, This private Covenant may be, where there are the grea- ter feeming defilements of Satan, and high Profejfions of Service to God. The Pharifees (as have been faidj were the Devils Servants, under all the fair fliew they made of Religion, and zeal for the Law,and yet when Chrift plainly told them that they were not A- hrahams Seed,but the Devils Seed,they with high indignation and (corn throw back the accufationto Chn^k^Tthou art aSamaritan^and haft a Devily we are Abraham's Children > fo little believed they the ^ truth when it was told them. Secondly, This may coniift with fome defignement and intention to give God Glory. The Jews though they fubmitted not to the Righteoufnefsof God, yet CbytheTeftimonyofP^«/) they had a Zeal to God. The very Heathens that facriiice to Devils, had not formal intentions fo to do, as appears by their infcription on the • Altar at Athens, Ads 1 7. 23. To the unktiorvn God, The true God, though unknown,they propounded as the Objed: of their Worlhip> yet failing into thofe ways of devotion which the Devil had pre- icribed, theft intentions could not hinder but that they became his Servants, Thirdly, Thirdly, Men may be Servants to Satan under great ajfurances- andconiidencesof their /«/ere/Hn God i many go to Hell that have lived with Lord^ Lord in their Mouths > thofe mentioned in \Efa. 48. 2. that had nointereftin Truth and Righteoufnefs when they folemnly fware by the name of the Lord, yet they called them- (elves of the Holy City, and (iayed themfelvef u^on the God of Ifrael. If it feem ftrange to any that thefe Profeffions, Intentions, and Objed. Confidences are not enough to fecure Men from this charge, but that they may befecretly Slaves to Hell. I Anfwer, Firft, That thofe do not necelTarily conclude that the Heart of ^^« {udiM^R isright with God, Formality, natural Conlcience, and the power of Education may do much of this : for though we grant that fuch are not confciom to themfelves of any real defign of ferving Satan, yet they may either fo far mifs it in the w^^ of their Service, offering that as well pleafing to God, which indeed he hates(and that through wilful and affedred Ignorance?) as thofe of whomChriftfpeaks, Joh, 16.2. that (hould think the killing of God's Children a peice of^cceptable Service j Or they may be (b miftaken as to the Sincerity of their Hearts, that they may think they have adefigntopleafe God in doing of what he requires in order thereunto, when indeed it may not be fingly/or God^ hut for themfelvesthitthcy worky in a felf-gratincation of their M^^«r^/ Zeal for their way i or their E/leew,Credit, and Advantage may pri- vately influence them, rather than a Sprit of Life and? ower. Secondly, The w<7r^ which they do, and the Ends they ferve, will be evidence againft profeffions and intentions. 'Tisa furerule, that the workjhervs to vphom Men are related as Servants ^znd it is laid down as a certain Standard to meafure the Hearts of Men by,when pretences and perfwafions feem to carry all before them. Rom. <5, 16. His Servants ye are to rvhom you obey, i Joh. 3. 8,10. He that committeth Sin is of the Devil : in this the Children of God are manifefi^ and. the Children of the Devils that is, when it becomes aqueiiion to whom a Man belongs, whole Child and Servant he is, it mull be determined by the works he doth : if he engage in the ways of Sin.he is of the Devil, let him profeis what he will to the contra- ry. This fame BallanceChriftufeth to try the truth of the 7^n?/ pre- tences to God, Joh. 8. 34. Whofoever committeth Sin^ is the Servant (7/5i«v they bpalled high, but he fliews them that feeing their defigns and'works were Hatred, Envy, Murther, &c, which aye, Y app^. I70« ZXtzmttat Part.ni, apparently from Satan, it was evident they had learned thefe of him j and he concludes by this proof, ver. 44. that theyrvereof their Father the Devil, Thus may we fay of thofe that pretend they honour God, they defie the Devil, they intend well, if yet they give themfelves up to the pleafing of the Flefli, if worldly mind- ed, if they live in Pride, Strife, Envy, Malicioufnefs, e^c. which are works of the Devil, it is not all their pretences that will inti- tle them to God j but they are ffbr all this) the Devils Servants, as doing his works. J^ppUc, This may put Men upon enquiries, who are ye for? whole Servants are ye ? There are but two that can lay claim to you,and thefe two divide the whole World betwixt them, there is no ftate of Neutrality^ you are either God's Servants, or the Devils, ye can- not ferve them both j now if the Lord be God^ ferve him, Satan's Service is Bafe, Diftionourable, Slaviftij the Service of God, Free- dom, Honour, Life and Peace : there is indeed no comparifon be- twixt them. Happy then is that Man that can fay the Lord is his Lot and Portion, that can come into God's Prefence, and there in his Integrity, avouch the Lord for his God •> that can fiand up-^ on it. My Soul hathfaid unto the Lord^ thou art my God^ and I have none hefides thee '-i other Lords have had dominion over «f, hut wervill mak^ mention of thyName only. This Temptation though it were in it felf horrid, and as a Brood of Vipers knotted together, which at once could fend out feveral ftings,and make many wounds Cas hath been noted >) yet in the way of propounding, Satan feems to infinuate the largenefi of his proffer, and the yw^/«e/? and inconfiderablenefs of the Ser- vice required : as if he fhould fay, See hon? free I am in my KindneS^ I mil not fiick^ to give thee the Kingdoms of the World ^ and the Glory of them^ and all thU for fo [mall a matter J Of bowing before me^ or doing me a littUY^^evereme, This gives us to Obferve, Obf. ^. ^'^^^ ^^^^ Satan doth defign no lefi than to enjlave Men to his Ser- vice^ yet he mV propound Sin as a /mail things or but one aciof Sin as a thing not valHable^ to engage tJxm to him. Not but that he defires torunMento excefs in Wickednefs, and delights to fee them with both hands earnejily work Iniquity with greedineji j yet where he feestheConfciencesof Men fquemifti, and that they cannot bear Temptations to open and common Prophanenefs without dan- ger of rst/o/^ from him, there he feems modcfi^ and requires but fome fmall thing at kaft at iirft, till the ways of Sin become more familiar Chap. 10. Oman's %m\pt&tions. 171 familiar to them, and then when they can better bear it, he doubles the tale ofBrick^^znd with greater confidence can urge them to things of greater Shame and Enorniity, That this is his way, appears, Firil, From the common Argument which he ufeth at firft to thofe whom he would draw off from a more careful Converfation which is this : Do fuch a thing, it's but fox oHce^znd but little, o- thers do the lik$ and demur notior th^befi do as great matters as this comes to j 'tis but a (rnall thing, confidering the Strait or the Advantage that may accrew.This is his ufualN^?^e to candidate Ini- quity, as experience of all doth teftify. Secondly, That this is (b, is alfb evident ftom a Confideration of the feveral ways and courfes of Sinners. Some are tempted and Overcome by o«ei^W of Sin, and not at all urged to others. Some go to Hell in a way of Covetoufnefs : Others are pretty un- blameable in moft of their carriages, but are overcome by a proud Humour: Others are given to Drink, and yet will not Steal nor deal falfely: Others take a more cleanly way to Hell, rely upon their own Righteoufnefs, or are engaged in Error, and their Life of herwife finooth and fair. The Jews in Chrift's time were only engaged againft Chrift, and for their Traditions, but not mple- fted with Temptations to open Idolatry as formerly. Thofe who are Ignorant, are not troubled with Temptations to defpair, or inward Terrours. The Reafons of his dealing thus are thefej Firft, He fees that one Sin heartily profecuted, is enough to fig- nify Homage to him, and to give him PofTeflion. As we take Pof^ feffion of Land by a Turf, or a Twig : fb by one Sin admitted with full purpofe of Mind,Satan is let into the Heart. As a Penny willbefufficientearneftfbr a Bargain of a thoufand Pound: fo may one Sin be a Pledg or earneil for the whole Soul in a League with Hell. Secondly, He knows that one Sin perfifted in may be enough to (^e/^roy the Soul i as one)^o««^may Kill, one Xe^iJ^mayfink a Ship. Thirdly, He knows that one Sin breaks the Covenant of God, and turns the Heart from him, if Men give up themfelves to it. Fourthly, One Sin wilfully purfued, makes a Man guilty of the Breach of the Ji^We L^»?, it defiroys love and refpe<3: to God, y 2 under- I7i Z%U&tiUbf Part. III. undervalues his Authority, contemns his Threatnings and Pro-^ mifes. Fifthly, Gne Sin is enough to make rvay for »wre, where Satarr^ would have more, yet at iirli he is pleafed with it as a hopeful be- ginning 5 it ir.akes room enough for the Serpents Head, anci then he will afterward eaflly wind in his whole Body. AppUc, This may warn us not to be imboldned to any Sin by the plea of diminHtion i not to venture bccaufe it may feem little, or be- but for once. A true Chriftian (hould be a perfed Vniverfalifl^ he- ftiould be univerfally againji all Sin^ and univerfally /or All Duty, G H A P. XXI. . Of. Worldly JBleafure. Proofs that thk is Satan s great. Engine, What there is in Worldly DelightSy that, make them fo, Counfels and Cautions againji that- Snare, I Come now to the Argument which Satan ufed for all this, AU thefe things- rviU I give thee > he cafts a Golden Apple before him, andfeeks t6 entangle him by Worldly Greatnefs and Delight. - I fhall not examine how true or falfe. Satan fpakc, when he called- all thefe things his, and that he could give them to whom he would, 'tis enough for our purpofe to take notice of his pre- tence, {o far as might make his Offer probable, and then ob-. ferve, Obf, 10. "that the great "Engine rvhich Satan ufeth to draw away thz Heart jromGodtohk Service^ is Worldly Tleafures and Delights, Iftiall firft fhew, that this is Satans great Engine, and then ex- plain what is in it, that fits it fo much for his purpofe. The firft of thefe is evidenced by thefe particulars. Firft, The Scripture doth particularly note tons, a Deceit ox Guile to be in Worldly Pleafures. Chriil:, in Matth. 13.22. fpeaks of the deceitfitlnefi of Riches > and that deceit is exprefied by fuch a word word as fignifiesi? drawing out of the ivay^ a miileading i fo that*V'*7», aj^* he means not the uncertainty of thefe delights (in which fence 'tis ?"*'• ^'^^t©~ faid, that Riches take tbemfelves filings and fly arvay^) which often difappointand deceive theexpedationsofthofe that do moft hug them. ■ Nor can this beunderitood of Riches in an adivefenfe^ as ■we attribute deceit to Men, who as rational agents can contrivedind devife Snares V but it only means that thefe are fo Objective^ as things that ^reabufed by Satan, to delude and betray the Sons of Men. And thefe are fo frequently made ufe of by him for fuch pur- pofes, and with fuch advantages of Power and Provocation, that Ghrift elfewhere (Matth. ip. 23.) fpeaks of it as a thing almoft impoilible, to have Riches and not to be enfnared by them : A rich Man Jhall hardly enter into the Kingdom of Heaven^ which Af^r^ and L^fj^ exprefs by an affed:ionate amaiement, Ohoti? hardly can. a rich Man hefaved\ Secondly, Thefe are Satan sg/'e^^M^, which inclofeth Multi- tudes i a. general Bait, by which moft are hooked into the Service of Sin. Moll: Temptations come from this Ocean, as Springs from - . the Sea i the Lujiofthe Flejh^ the Luft- of the Eys^ the Pride ofLife, have their Original from the Worlds 1 Joh*2.i6. Chrift fpeaks of this Mammon of unrighttoufnefi^ as the only thing that fiands^ up in competition for the Hearts of Men againft God, Matth. 6. 24. and the Apoftle 2 T.'im. 3.4. reckoning up the various ways of par- ticular Lulls, as Covetoufnefs,Eoalling, Pride, Blafpheming, &c, concludes them all under this, that they are lovers of Fleajures more than- lovers' of God ', fltewing us thereby, that though the Lulls of = Men might run out <^/wr/e ways, and be exercifed upon diverfe. particular Objeds, yet they all borrow their Original from Worldly Pleafires^ and their defign is nothing but that in the general. Hence is it that fbme make the World the great "traytor to Godifor. ■ though they.reckon up ^^ree great Enemies to God and Man, the World, the Flejh^ and the Devil, yet thefe three agree in one, the ^/e<«/7«i; o/?/;e F/e/^ is the great e«i/ and defire of natural Men, the World is the Store-houfe, from which Men draw out feveral Plea- fures according to the feveral ways they take , in gratifying their Lulls and Humours, and the Devil is only ofiicious to help all this forward, by inticingand perfwading them to make thcCc proviftons. fo'rtheFleJh. And who can think other, but that thismufi: be xSatans great Engine,' when (as hath been faid J hrll, the World, and the Pleafures of it, isthey;/w.of all Iniquity, containing in' it 174 7l%nUtikot Part. HI. it virtually or a&mlly the Tranfgreffion of the whole Law, the root it is of all evil J i Tim, 6. lo. all prophanenefs againrt God, all negledof Duty, all Outrage, Wrong, or Injuftice to Man, may (and ufually doth) fpring from hence, infbmuch that fome have particularly traced it through et/frj; Command of the Vecalogue^^ud found it guilty (ckhcn: sls Principal otAccejpiry) ofevery Iniquity, (2.) Our thoughts may be the more conhrmed in this, when we fee all Men intangUd by it : for albeit that fomz Temptations feem diredly to carry Men from a love or care of the World, as Dcfpair, terrours of Mind, voluntary Humility, negle(aing of the Bo- dy, and others of the fame kind-, yet if the matter be eonfidered, the truth in hand cannot ht prejudiced by fuch an objedion. For Ci.) thofe who feem in diftrefi of Confcience moft to loath the World, were yet firfi entangled by it,and the confidcration of that Guilt (whether at prelent jullly, or unjuftly charged upon them) is the ufualorc^jJtfw of thefe troubles. And (2,) thofe who feem to undervalue Moncy^ Riches, Plenty, &c, are ( it may be) no 4efs Slaves to other Worldly Lufts > for Pleafures of the World com- prehendwh^tCoevet may arifefrom any thing that is in the World, to the delight of Life. Honour, Pride, Ambition, Prodigality, zxt worldly Lufis^ as Well as Covetoufnefs, and defireofPower or cRule* And thofe that feem to deny themfelves of faring delid" oufty^ ox wearing foftRayment^ may be as much diftrefled with an . in\yard defire of Applaufe and Honour, as thofe that would gratify their iS'c«/ej are by fenfual Lufts. Thirdly, How much the World flands Satan in flead, may be obferved from the force of that Temptation, upon thofe that have very much engaged in their ProfeJJion of the ways of God '■, it hath often fetch'd off thofe that feemed to have given up themfelves to God. Vemas was once commended by Paul as his Felbw^-La- bourer, Philem, v. 24, yet at laft it fb prevailed upon him, that he complained, 2 7/m. 4. 10. thdit I>em(W had forjak^en him, and tur- ned his back upon his Profeffion, and fb far (if Vorotheuf do him right) that he became an Ii/o/-Prie/? in Ihejfalomca, the caufe of .which horrid Apoftacy was his lovs to the prefent World. Balaam feemed refolute not to a<3: any thing againit Ifrael, yet the ways of nnrighteoufneji Co fax blinded him that he taught Balak t& caft d fiumblinghloc}{,hefore the Children of lixd.d. The hi gheji of nomi- nal Profeifors noted by the thorny ground, in Matth. 13.22. who feemed to differ from the good ground, only in this, that fheir Fruit chap. 21. ^nmvsXtmpmiom. irr Fruit was green and not ripe (zs Lnke exprefTeth it } tbey Brought not Fruit to Perfe^ion : They werQchoak^din thefe fair beginnings and offers for Holinefs, by the Cares and Pleafures of the World. All ' Ages abound with inftances of this iiind- Mne^ Sylvius preached againft the ?ope^ kt up the Council above him, commended the Germans for oppofing him : but Preferment made him alter his note, and atlaU he became Pcj&e himfclf Bonner the Perfecutor feemed at /irft a good Man^ a Favourer of Luther's Dodrine, but advancement changed him to a bloody Woolf a cruel tygar, Spa- lato forfook Popery^ but (mifling thofe Dignities which he aimed at in England) was upon hopes of greater preferment, induced to lick up his Vomit, and to own Popery again. How many Exam- ples have we of thofe who the higher they grew in the World, be- came more careleji of Religion j as Sixtus ^intuf^ who went : asfall^^cl;;, in Religion, as he went forward in Promotion : Co that he that at firft entring into Orders, had a good hope oibis Sal* vation, by that time he came to be Pope^ he became Co wicked that hedejpaired of Happinefs. Fourthly, This Temptation is one of Satan's laji Refuges^ and often prevails where Perfecution cannot. The Thorny-ground- hearcrs were above thofe of the Stony-ground in this, that they frood out the Storm^ and bore the fcorching Heat of Perfecution, but then the ^or/^c'l[?ere fawn afunder^ they were temped^ that is, by the Pleafuresand Preferments of the World : it feems the Holy Ghoft would point at this ( how fair and plauiible foever it be ) as one of the Devil's molt powerful Engines. Next I promifed to difcover what itisinthe World which makes it fo fit for Satan's defign?. Firll, The World brings or affords fit -matter to be made the Toh. z \6. F'e»'c/ of LuH. For thisrcafonthe Apoftle in the place aforecited forbids us fo earn eftly to love the World, or the things of the World, becaufe there is nothing in it which is not improveablej zs anoccafion, or Provocation to Luli, Tfh at foever is in the World is LufiofFlefh or Eyes or Heart i and there is no Lufi: but it may be furnilhed with a proper Objedfrom hence, the Appetite, Senfes, or Aifedions fetch all their delights from hence. Secondly, Belides the common M^fer/V/j- of Sin that are digged \ out of this Mi«e, the.Worldhathfbmethingof an aptitptde'm it to tempt. Notthatit hath^roper/yand formally, inftdiationis animum^ an a^ive Subtilty to lay fnares for Men, but yet it is not fo purely pajftve^ as to make it altogether Innocent. Thereisfomethingof a Curfe upon it, ever fince by the fall of Man, it was loofned from its proper primitive ends 5 and as the Devil fpakeby the Serpent, fo doth he urge, fpeak, tempt, zndiin^imxzttbythelForld^ fo that it is Ihll an occafion of danger to us, and hath a fpecial advantage ^ over our affecflions upon feveral accounts. As fr.) in that it is in its {blf lawful to be ufed. (2.) In that it isfuitable to our deiires and tempers. (^.) In fome refpeds it might be «ece{|^ry and ad- vantageous for the comfort of Lite, for the f upport of Familles,and. to enable us to be helpful toothers. C4.) It is near to us, under our Eye, we have familiar converfe with it, it isftiilwithus. (5.) We have a natural propenfity to be in love with it v*the Fldh would \ . ^ fain Chap. 11. ^atm'SXtmn^tSimns, 177 fain be pleafed, and nothing is more anfwctable to it than the pleafures of the World. We need not wonder then,when we fee it fb highly captivating the affedtions of Men, and leading them bound in C/a««/ and Fetters 4 Some make it their Goe«er things, fothat Holinefs muft needs beoblirudted, dwindle and decay by it. (2.) It hinders the i«^e«ce of Heaven, it (huts out the light w«/jry, quencheth and refifteth the Spirit, and mmtorioujly zMolt provokes God to with- draw,to remove his Glory,and to give over his llriving with them : But the contrariety that it hath to all the farts of Holinefs is yet more, Chriftnotes it Af<««^. 6. 24. ThtiQtwoMijUrs^ God and- ' the World,are contrary in their Vefigns^ in their Commands, in their Natures, lothat itisimpoffiblefor any Man to ferve them both: they ^o*l> require the He^r^, and they hoth require it to contrary and incompitableSexviccs and Ends: Thefethen are fuch Mafters, as would be Domini in Solidum, Mafters of the whole. Now there Grotim in \oCi, cannot be two Makers oione thing'm that fenfe, neither Cif there were) couldtheHeartsof Men ferve theft different commands, buttheir work would neceflarily engage their affe(^ions to one only > theywGiJLid either love the one and hate the other, or hold to the . one and dejpife the other : This very confideration Cif there were no more) doth render the World a defirable Inftrument for Sa- tan. Fourthly,In all this the World hath fo many Cunning Vifguifes^ and plaufible Shifts, that it becomes thereby wonderfully fervice- able to Satan. 'Tis the perfed-ion of wicked Policy, to manage wicked defigns under plaufible pretences > thefe the World hath in. Z * readi- leadinersjwhen 'tis acCufed ofKeheUion and Treachery againft God » The pleas oi NeeeJJity ^oi'Pxokcution of a larvfal CiiVm^^of providing for a family, ofnot«egMi«| the benefits ofGod, o£ chearing the ;•• Heart, and taking the Corriforts of the Labours of their Hands, and a great many more, are ready excufes to ward oif the force of the convincing W'ord:thefe the Devil drives home,and/^j?e«j- them ititofuch (i:rdngperfivafwnSj that the deluded Sinner cannot fee the ddttger th^t is before him, nor the Spiritual Adultery or Idolatry of his Soul, in his excelfive love to Worldly Pleafures. ' Fifthly, The World hath alfo a Spiritual Fafcination and Witch- craft, by which Twhere it hath once prevailed) Men ^te inchanted tt)an utter /or|^^f«/«e/? of themfelves and God, and being drunk with Pleafures, they are-eafily engaged to a madnefs and height of Folly. Some like fooliih Children,are made to keep a great /h> it the World for very trifles^foi a vMnjhetv i they think themfelves . ' gitat, honourable, excellent, and for this make a great ^^/e, ■fV'henthe World hath not added one Cubit to their Stature of real ^crth. Others are by this Circe transformed into Savage Crea- tures, and ad the pare of Lyons and Tygiirs. Others like Smne wallow in the Lufts of uncleannefs. Others are unmanned^ put- ting offall natural affedions, care not who they ride over, fo they may rule, or be made Great. Others are taken with ridiculom frenzies^ fb that a Man that ftands in the cooljhade of a fedatecom- pofure would judg them out of their n>its. It would make a Man admire to read of the Frisks of Cmus Caligula^ Xerxes^ Alexander and many others, who becaufe they were above many Men, thought themfelves above ^»»w^«s2V^f?/re 5 they forgat they were hofn^ and muft i/'e, and did fuch things as would have made them (but that their greatneft over-awed it) a laughing-Stock^zixd com- mon {corn to Children-Neither muft we think that thefe were but £bmefeiv or rare inftances of worldly i«ifojczcj*iM, when the Scrip- ture notes it as a general diftemper of all that bow down to wor- fliip thisI(!/o/, They live mthom Gad in the fForld, i^itb the Apo- ftle i that is, they fo carry it as if there were no God to take no- tice of them, to check them for their madnefs. God is not in all hk thought s J faith Vavid^ FfaL lo. 4,5. T\\e Judgments ofGodzre ht zhovt out of their Sight^ he puiffs at his Enemies, and faith in his Heart, heJhaH never he movedy &c. The whole Pfalm defcribes the Worldling, as a Man that hath loft all underftanding, and were aiding the pait of a Frantick^Bedlam h what then can be a more Chap: a I. §>atm'6%tmptations. 179 more tit Engine for the Devil to work with, than the Pleafures of the World ? I fhall l»iefly apply thisto two forts of Men, thofe that aie/r^V- Applic, «e it is not only a fnare to thofe that enjoy it, but to thofe that want it : for while they admire if, and engage their AfFedions for it, it enfnares them in finful under- takings, they are tempted to Lye, Cheat, Dijfemble, to ufe unlaw- ful Shifts, to 'B-eb, Steal, over-reach in Bargaining, and to negleQ the care of the Soul in all. . Let fuch call to mind Ci.) that often the Providence of God dothof purpofe thwart and crofs the de- figns of fuch, fo that though they toyland fweat, running from Market to Market, riftngearly, and fittingup late, yet he ^/(Jjve/ up- on their gettings, and they wither to nothing, while it is yet in their hand --i or if they feem to keep them longer, yet all the. end they make with them, is but to put them into a bag with holes, theyperijh by evil travel, Ecclef, 5. 14. (2,) They often are at a great deal of labour in purfuit, and thensiffeathe-defired objed Z 2 '" " v' is i'8o Z'^tt$Ltitt6f Part. HI, is mthin their reach^ they are overwhelmed with their difafpoint" ww^, as if Providence defigned to woc^them for their Folly. This is Excellently fet forth j in the Emblem of a Man climbing up a Rock with great labour to reach a Crown that hung upon the Precipice^ who when he had firetched himfelf to grajp it, falls down and Breaks his Nec}^ C3.) And when they do by great toyl* raJ^ toge- ther an heap of Riches, they zx&jiarved frequently in their Plenty, and fo curled that they have no more than the heholdingof their Ecclef. 5. 1 1. Good's n>ith their Eye/, in that God denies them a Heart to ufe them, C4.) Their gettings allay not their Thirft for more. He that loveth Silver^ jh all not be fatUfyed with Silver^ Ecclef. 5.10. (t^,) Often they are given as zfcoi^rge and Plague i as the ^ales given to the IfraeliteSy came out of their Nojhils. The wife Man notes it, Ecclef; 5.13, Riches are k^pt for the Owners thereof to their hurt. Secondly, Tothofethat/>^ve^^e tocaftawayonr rf//^«ce upon the cajeful Providence of God, we may look upon Ch rift's Anfwer, thzt Man s Life doth not fo depend upon the ufual means, but that any other thing blefTed by Divine : ■i^i "Z^n^tihtt Part. HI. Divine Appointment may be ufeful to that end. "When we are en- ticed to prefume of extraordinary [iippons "> then by Chrift's Exam- ple the Temptation may be refilkd by confidering, that howe- ver God be to be trulkd, yet he is at no time to be tempted by un^ fiecejfary expe£fations in the wfg/eS of the ordinary means. If our Hearts be wooed by Worldly Velrgbts to caji off our care of God and Rehgion i we may then call to mind, that this is abominable Idolatry^ and fo may we turn off our Hearts from finful compli- ance, by charging our Souls with the oppoiite Duties, upon a true difcoveryof the vilenefs and inconvenience of the tranfgrefli- ons urged upon us. But Secondly, They may be confidered as they give Injlru&ion for the management of our Spiritual Armour againft all Satan's Wiles 'mt\\<^ general^ and in this Senfe I (hall endeavour to open them, laying down firftthefe twoConcIufions: Firft, That the whole bufmefi of thefe Temptations, as permit- ted to Satan, and fubmitted unto by Chrift, was certainly upon defign. The fame Wifdom that contrived the wonderful method of the Salvation of Men by a Redeemer, did alfo order thefe Temptations > for elfe Chrill: could have prevented thcm^ or by a Divine Authority commanded Silence to the Tempter, and by his Power might have chafed him away. As Chrift told Pilate^ Ihou couldfi have no porter at all againfi me except it were given thee from tf^oz^c i thereby manifefting that his Suffering was from an higher defign than he was aware of : fo might he have faid to the'Davil^ "Except ihU had been defigned by an Eternal Counfel, thou couldji not have made this attempt. So that we muft look further for the Jpring ' ■* and rife of this, than to any fuppofed occafional outbreaking of Sa- tanical malice upon him. Secondly, That this defign, however it touched upon the Per- fbn and Offices of Chrift, as Mediator and fecond -<^ fuch a Difiruft of our felves, as puts us to feekto the Rock^ which is higher than we, for flielter. God calls us to turn into ourfirong hold, and to lay hold upon his Strength, 'Tis raftinels or defperatenefs, and not true CouragCjto adventure our felves without our Guard or Shield, But however we mnCtfear Sin, fit^eSt our Strength, and fly Occa- Jions y yet Satan we muft not fly. Here we are bid to ftand, for thefe Keafbns, . • * Firft, 'Tis Irapollible to fly /row ^iw. He can follow us where ere we go: ifwe go to Ho/y 4/J^^^^^^J"!ihe can come thither: If we Ihutup our felves in our Clofets, he can meet us there : If we be- take our felves tp a Jfildernefl,ox to a Croud, to be fure he will find us out. A a Secondly, i8^ I^XttUiUat Part.nr. Secondly, We are exprelly charged to make refijlance. Jam. 4.7, '^ejiji the Devil, i Pet. 5.^. — n^bom rejijh This plainly fpeaks pofitive endeavours and oppolition on our part. Thirdly, Afaifiungkai is an- unbelieving Dijimji of God's Power, as if he were not ahle tofave to thepttermoj}^ and of Chrift's compailionate tendernels, as if he would nor jmcom thofe that an. tenip.d. Fourthly, Our fainting makes Satan infult. He triumphs when- we turn our Backs, and befides hath the greater advantage to wound us or to tread us down at Plcafure. 'Tisobferved, that God provides Armour for Hei/^ and Bre^, andallthe/ore-^;?r/j-, ^by a Sheild in cafe of Reliftance : but if we fly (fo little encourage- ment is there for cowardice) there is no Armour fox the BacJ^ Fifthly, 'Tis moft fuitable to Chrifdan Courage to dye in the flace^ and to put it to the uttrroft hazard rather than to yeild. Ac- cording to Vejpafians Motto, Oportet Itnperatoremjiantem mori. Eve- ry Chriftian (hould fay, jhaUfuch an one as Iflyf' One that hath given up my name to God j one that hathprofeiTed Holinefs afore Men ? one that hath (b many advantages for refinance, and fbch . fweet encouragements from a Vidorious General. Queft. : Butthegreat Queflionis, Whatisthis/e<3frthatis/s'r^i<^!;/e;r,and, ii\t Courage Vihich. IS enpined ? Anjiv* Anfvp. The. fear forbidden is an unbelieving J5?eiz%e/? and' ^/^~- lanimity^ through which, ashopelefs of fuctefs, Men throrp ddtfih tkzV /^g<3^(?«/,- and yeild themfclves up to Satan, when the Hearts of Men fail them to the giving up of the Vidlory. Spiritual Courage (on the contrary j is z feriouf rejolvi of fighting it out in the Strength of the Lord^ and it confiilis of theie two parts. Firft, A Sincere Refolution to be onC^rz/?V_/i(j/e again/lalllni- «' quity, a deliberate unfeigned determination to ftandfor God and his Holy ways, againft Satan and Sin. (1.) The ground of this determination, is 2. conviction o^thzeinl of Sin^ even to an hatred of it. He that hath not throughly weighed the Mifery of living in Sin, and fully purpofed within himfelf to forfake it, can have no true Chriftian Courage when it comes to a pinch. (2 ,) From this ground, he lays himieK under folemn engagements to Chrift his Ge- neral (as SouldiersliftthemfelVes under their Captains) that he willfoUon' him and obferve his Commands i he gives up himielf for God by Covenant I So that now he is no longer hk oivn^ but Chriifs chap/ii. Satan's Ttmptatims. 187 Chrift's Snvant, bound for his work* C3.) And this with fuch or {b much ^e//>/ofhis Promifes for Aid and Vicl:ory,that he hath fbme Hopes or Exped'ations at leaf!:, that God may at laft fb affift him, that he may attain tofome real degree of the Mortification of the Flejh tvith the Affe^ims and Luiis iloereof. Secondly, The fecond part of this Courage con fifis m a fuita^ ^/cw^«^ge»/€«^ of this undertaking. Courage is not only feen in thcfirj} onfetj but in the Trofecution of the Warfare: and this lies in ^wo things, (i.) When there are real indeavours againft Sin C. anfv^erable to this undertaking) in all ways of Ikiving to op- pofe ir. when Men do not engage againfl: Sin with big words only ", ^ or as the Children of Ephraim (who arming themfel ves and carry- ing Bows, feemed to have ftout refblves, hut then turned back^in the day of Battel^ ) but with real and confcienciow vcrejilings^ fetting! themfelvcs with all their might and care againft every Temptati- on, andftudying top^r/^e the Vidtory (where in any degree 'tis obtained) to a greater height. (2.) When thefe endeavours are fmQerely perfijied in, without hdn^cjuite wearied out or utter faint- ing, fo that it never comes to this (though they may be fometime under Satan's ^tet) that they relinquijh thdx firji foletnn Engagement, or repent of their undertaking, and then turn their backs upon God, ///fi«g themfelves under Satan's Colours i fuch a fainting as this would bereave Men of their Crown : Tejhall reap in due time if ye faint not. Gal. 6.p, Upon this hazard are the Children of God cautioned, Heb. 12.3. leji ye be wearied, and faint in your mind, (3 .3 There is alfb a particular, kind of courage expreffed in ail Capel Tempt. holy and humble contempt of Satan's Suggeftions, when after all Pa" a. c. 9. me^ns ufed, they ceafe not to be troublefomie : this is not to flight ^^^i ^.^.J* Sin, but to (\\^t Satan, who though he is refiftedjceafeth not to c. 18. §/il*' moleft. I (hall particularly apply this firft Diredion (i.) to thofe that ^^^/ic. propound Eafe to themfeJves in their Race,or Warfare (which is a thing impoffible to one; that doth the work of z Souldier, ) not confidtrrng, that work and couragious en deavours do abide them. (2.) To th'ofe that pretend themfelves Chrift's Souldiers, Courage and Chrirtian Magnanimity is your cognizafice'-, by this muft you be known. How doytfiand.? whit zieyom refolutions, and under- takings;? Tho^ Chriftians that U^lVG Joy and Peace in believing,c2Ln more eafily fatisfy themfelves in this, but thofe that %ht in 7'ears and Grief, in difquiets and troubled Thoughts, are apt to A a 2 con- 88 Z%U&titttif Part. III. conclude themfelves unbelieving^ becaufe they are fearful i or to think, that they look not up to Jefus, the Author and fini/her of their Faith^ becaufe they apprehend themfelves weary and faint in ■■ their Minds, For the eafe and help of fuch, Iftiall ftiew in a few things, that there is d^sreal a ChriiHan Courage, in fuch Mourners^ as in fonnethat fing Songs of Triumph. Firft, 'Tis a real courage and undertakmg againft Sin,fbr any to refolve his utmoji^ out of detefiation of it, before he can fatisfy himfelfthat God will accept of it. To oppofe Sin under fuch a- difcouragernent, or at fuch a venture, is 2i couragious hatred v zndi yet fb do thefe Mourners. Secondly, To be under continual grievings heauik of ntifcarria- geSj fothat oiher things o( outivard enjoyment cesik to be pleafing^ is a couragious hatred i but this is their cafe. Thirdly, To im-ejiie againft Sin under high difcouragements^when affli<51:ed and tofled, when Satan runs upon them,and (hakes them- by the Neck, and yet they continue their wreftling and withftand- ing, as they are able. This is faithful refiftance, a refifiance unta Bloody jirivingagainji Sin^ Heb. I2. 4. that is (if that expreffioa be proverbial, \\kt thzt^ ad S anguinem ufque) they refift Sin faith- fully, under great Hazards and InconveniencieSy even to Wounds and Blood, till they have hrck^n Heads and broken Faces j and can fay to God,though we have been hnk^n in the place of Vragans^znd have tliefe Wounds to (hew, yet have rve not departed -from thee^- nor quitted our defires after thee and Holinefs, for all thefe buifetings of Satan : but this is the Charader of thefe dejected Ones. Fourthly, 'Tis a couragious hatred that cannot fuffer a finful- Motion to fall upon the Soul,but it puts alHnto a combuftion within^ and raifeth difquiet, for it is an Argument that there is a contrari- . _ etyhetw'ixt the Heart and Sin : but this is their cafe alfb. Fifthly, 'Tis Courage and Conltancy to hold on in gracious en- deavours and ftrivings v fo that whenthey fall, as foon as>they .can recoiled their Strength; they yif on where they left^ and renew the Battel,never.c^^«gz«g their ^r/? refolve for-Holinefs againft Si.n. This is implyed in the Apoftles Phrafe ofjianding^ Epb. 6. Ihat ye may withjiand^ and when ye have done all^ta ftand. He isaccounted to fidnd^ that runs not out of the Fieldjbut ftandsto his Holy Refolve to the laft, though the Battel go fore againft him by fit^ : but fuch are thefe Mourners^ There .chap. 11. ^atati'5 Xtm^tatims. ts? There is true Courage imder Mourning and difquietof Heart, fo t|iat we may fay to fuch, 0 thou affiled and tojjed^ fear not, The Glory of the Lord jhaU Jkine upon thee. They that are weak in this Sence fhall be ftrong as David. CHAP. xxriL Ihe fecon'd Dlre5tion^ that temptations are not to be dipt puted, the fever al rvays of difpating a temttation. In "what Cafes it is convenient and necejfary to difpn e veith Satan, In vphat Cafes inconvenient-^and the Rea^ fins of it, T He next thing obfBrvable in Ghrift's carriage ro Satan is this? That Chrift ( though he rejected every Temptation, by giving a reafon of his refufal from th£ Command of God j did not fuffer Satan to dilute his Temptations further than the firjiPropofal^ and in hisAnfwers betakes no notice of the Keafons or Motives by which he laboured to make his Temptations prevailing. In the two firft Temptations, he gives no reply, to what Satan infinua- ted by his flippofitign, \_Ifthoube the Son of God i ] neither by af- firming that he was fo, nor difoovering to him his hjiowledg of the fecret Siihtilty^Mv\{\ch. he had wrapt up underthefe plaufible^re- tences. In the third he anfwers not a word to the Vanity and falfe^ hood of his deceitful offer of the Kingdoms of the Worlds though (as hath been obferved> he might have oppofed flrong Reafons againft them all : andbelides, when Satan became Infolent and Impudent in tempting Chrifl*(?/^//^on?«««ic^^flr/^ijp him^ he cha- fethhim away with a fevere Abomination, Gettheehence^Satarr, from which we have a fecond Direction, which is this. ^ that 'temptations to Sin^ are to be oppofed by peremptory dehials^ ra^ Direct. 2 , ther than bydijpHtings, This is a Note, which mofl Commentators have on this place i -- but itflands4:n need of a diftin<^ Application, becaufe it is not a Rule -' rp.o '3t %ti'^i\lt of Part. III. P\ule fo gawal^ but that the practice of God's Children have made exc€^^i(?;2 againft it. For the clearer Explanation of it, I (hall tlrftj Giveyou the/et/erj/ ^/2c// of difputings, by which we may (ee that all are not alike : For Firli, The ferious wording of the thoughts in a qttick^ denial of a Temptation with a reafon implyed or exprejfed ( though it admit not Satan to any further difpute or Argument) may, infomefenfey be called a difpufingi for the Scripture ufeth ^i(xKoyt(r iljud':, for any inward ferious Thought. Such a kind ofdijputing as this is necef- fary-i it cannot be wanting to any that refufe a finful Motion, ' this being (^s we (hall fee afterward) o«eof thofe Diredions which Chrifi intended us by his Example, and the very thing which Chrifi pradifed in every Temptation : for he contented not him- felf to give a naked denyal, but fhll adds a Keafon of fuch rcfufal. ThoCc who in ge?ieraltermsuxgQ that Temptations are not to be difputed, do notr^ci^();2this as any difputing. And others that do (takingdifputingfortherefufalof a thing with a reafon af- • figned ) think that his procedure in the two hrft Temptations, is . not imitablehy uSj but only that of the third, wherein he chafed away the. Devil with angry denyal : but the miftake is ob- vious. Secondly, There is a difputing ofannecejfary Curiofity and Con- ference : this IS when a finful Motion injeded into our Hearts, is notdireUly confentedtoh hut then in{\csid o£ z full deny al^ Men be- gin to raife ^uejiions^ and make ObjeStions of kjfer moment, or fbme impertinent ^£nes which llrike not at the root : as one obfer- ved of himfelf, that inftead of denying a finful Motion, he began to difpute, whether it came from Satan or his own inclination^ znd fo inftead of quenching the Fire, he bufied himfelf to enquire whence it came. Men deal with Temptations in this cafe, as they, who being asked whether they will buy fuch a Commodity, hajUly an- fipcr no, but yet call back the Party again, and asi^whencQ it came ? or what it mufr coil ? and by Ciich int znglements oi Curioftty engzge themfelves at laft to buy it. Eve failed by fuch an inconf.derate conference with Satan, for the abrupt beginning of the Serpents Speech [Teajjath good faidyejhall not eat, &c.J and the fumming up of the Arguments which prevailed with her to eat [when the ^y^oman farv that the 'free jvoi good for Food, ofid pleajant to the Eyes, 6cc.]do clearly evidence that there was more difcourfe, than is there exprelTed, and that alfo tending to afcertain the GoodneJI, pleafant' etiap.- 1-3-: ^&tm's Xmipt&tions. i p 1 Tkafantneflj znd Frofit oi thtTimt. This kind of be found in Natural Men, about the doing or not <^(7i«^ of finful things^ This looks folike theComhatbetmxt the Fkjh and the Spi- rit^ that it hath occafioned an enquiry, how they may be dijtin- ■ giiijhed each from other. Tis generally concluded that in that firife oi the Natural Man, the Light of the Underftanding and Gonicience, gives oppofitionto thebentof the Jjfe&ions^ and the fame faculties (though fan(Sifyed in part) in the Regeherate^rc the Parties that give oppolition each to other > but with this p-nncipal dijference^- that in tha firife of the Flejh and Spirit ^ the ^^^lan takes part ^ with Godj whereas in the other^ the Aifed:ions tak^ the Vevilspart, and in a malignant averjenefito the Light, ftrive to put it out, and "to gei over the convidtion of Gon{cience, fo that the Man jirives, to Sin^ and to ftop the Mbaf^ of fuch objediionsy as ^come- into the, contrary: this kind of difputing is always finful. Fifthly, There is yet a difputing in a firi^ Senfe, which is a ■. full and folernn debating of a Satanical inje&ton, by giving it thefnU ■ hearings and admitting Satan to be a Refpondent to our objedi- - ons. Of this itis queried how far it may be convenient,^ and how . far inconvenient, becaufe we fee Chri/t in this place did not thm difpute with Satan j and yet we hnd i^ifiances in Scripture of fome . Holy Men that have been -unavoidabJy engaged to difpute a'- Temptation to the tttmoft,- * To Anfwer this Query, I fnall Secondly Qiew in what cafes it may be necejQTary or convenient to e«^e)i»*^e. ^//tj" with Satan in an . Holy argmngi and in what cafesf it is inconvenient and dange- rous. . J^^ Z %tmtittOf Part. III. ■' rous. There are four cafes in wKich we may Sifpute a Tempta- tion. Fir/1:, When the Motion is of things «/(7«^//'///and dijputahk^whQ- ther they be lawful or not. Here it cannot be avoided : for albeit (as the Apoftle advifeth Kom. 14. i.) doubtful diJpHtatioris are not to be impofed upon others, fo as to tye them up to our perfwafi- ons, yet in thefe things every Man ( before he can ad clearly ) is to endeavour his orvnfatUfaUion in tlie lawfulnefs or urilawfulnefs of the thing, that fo he may be fnllyprfivaded in his own Mind, ver. 5. And he gives two ftrongreafons of this, ver. 22,23. (^-^ From the mci^and trouble, which otherwife the Man may be put upon, while his Confcience unfatisHed, condemneth him in that, rchich by a contrary pradice /?e ^i/omef^ : (2,) In that this cont- 'd emnation of Confcience ( while he doth that, the lawfulnefs whereofhebelievethnot) is an ez//^e«ceof his /w^'«git out) becaufe this evi- dently fuppofeth, that the Dart hath /'wce^. the Soul, and now begins to burn and enflame, which will require more labour for the quenching of it, than a refufal of the firft Motion would put us to. As when Fire hath taken hold upon our Houfes,we (hall be forced to bring Water for the extinguijhing of the Flame, which ( before it had broke out upon the Building) an ordinary care might have prevented. And this we further taught by a ditHnd:ion which the feme Apoftle ufeth in the fame place of ff^voci and all which are done only by zferious arguing of their cafe and hazard. ' ' Fourthly, It is convenient, and in (bme cafes neceiTary to dif- ,pute a Temptation which Satan oifers to us, hy the Mouths ofMefjy who entice us to (hare with them in their wickednefs : for here by arguing, we may not only difiourage their further So]licitation,and ib/rce ourfelves from the like Temptation for the future, but wc alfo by the exercifeof an Holy Charity, endeavour to full them out of the Fire, When Jofefhs Miftrefs tempted him, he eonfidered that he had to deal both with the "Devil, and his Mifireji, Gen, 3 p. 7, 8. and therefore that he might rc/J^ ^/?eDew7, he peremptorily refufed the Temptation, but that he might tah§ off his MiJireJ} from her unlawful prolecution, he argues with her about the In- gratitude, Danger and Unlawfulnefs of fuch an ad:. My Majier weteth not tvhat is with me in the Houfe, and he bath committed all that he hath to my Hand: there vs none greater in this. Houje than /, nei- ther hath hek,ept any thing hack^jrom me but thee, hecaufe thou art his Wife: how thencanldo this great JVickednefs and Sin againji God/ "When Sinners do entice us to caftinour Lot amongfitbem, pitty to "them, and<:tfrcofour felves will engage us to argue the folly and danger of their ways with them, except they behave themfelves zsVogsand Swine \ their carriage giving us juft ground to con- clude, that they are Cofet on Wickednefs, that it may endanger us, irarther thznprofit them,to debate with them. And Co was it likely, ("and the Text fecms to hint fo much,) that when Jofeph perceiv- ed his Miftrefs was refolved upon the purfuit, and that his reafbh- ingswerenot minded, he pc/i/J/?e^ in his denyal, but forbore his arguings, • ' Bb But ^ ICreatife of Bartni, But however it may be convenient to difpute (in the loft mm- iioned Senfe) in thtCe four cafes, (^Ltid otTiers may probably be ad- ded) yet there are cafes in which it will be 'inconvenient zud hz-- 2ardous to difpute or. argue, and of this order I fhall reckon, four. . \ ,. " Hrft, Itis not fafe to difpute the matter, in vile'inf^iom'ltemp^' faiio^s^ fuch as are citherfHitable to our IncUhations^ clt may re- - ceive a favourable 'ajfeB and coiTntenance from the pojinre of our - Affairs znd Condition. Thefe Temptations Ceven in our deba- ting againfl them) are like the opening of a Sepulchre^ which {^nds ibtthzpoyfonomjlream whLlchmd.y infeci thofe that loath and : refill it. ' Pis dangerous to admit Fire into the fame ilo^^/wJ wher^ . thereis Gun^onvderj though there htno intention to kindle it. It hath beenanold Obfervation, that the very confejfton of infe?Tious Sins J (though defigned to beget (hame, and refolution againft them for the Future r) have kindled a new Flatney by the uhnecet- - fary declaration of theM^;2«erand Cirmmjhncef^ fbthat they have returned frjom the Confejfor man infed.zd than when they went •> and thofe very Perfons whole care it liiould have been to have put the higheft dijgrace upon Sins, lb confejfedy to the hcgen'mgo£ loathings . and abhorrency in the Parties, and therafelves have by toO curious an enquiry received fuch Poy/aw attthe Ear^ that the fTe^rt hath been forthwith iw/e^fi!/. The hke Hazard remains to thofe that are willing to debate fuch Sins with Satani forthough they i'egi« upon the fcore ofnjrltance^ yet thevexy divelling on fuch afubjedt (wheii admitted to lay it felf open) doth convey fuch Amorom looks unto the treacherous AffeCfions^ that the Heart is in danger of a/ecm Poy^ fan. There is no better way in fuch cafes than to command all fuch Thoughts and Confiderationsoz^t of our Coafts^ and C as we do,,, when the City or Townwe live in is inferred) to withdraw our. felves from the air of fuch a Temptation. We mayobferve the like care in Joffh^ though he thought himfelf concerned at fr/l Cashath beenfaid) tooppole the unlawful fuit of his Mill:refs,yet feeing herd efperatelyfet upon her Folly, he declined zW Communi- cation vvithhcTj d.nd n-'ould not he mth her J Gen.^p. lo. andatlafl when (he caught him by his Garmentj/^e left i) in herhafid andfied^ ver. 1 2, He might ealily have refcued his Garment from her, had he not been aware that his contefiing -againft her, might have been an occafwn of enfnarement tohimi^lf. Chrill himfdi:, when he Was uwptcd by Feter to j^arehimfdf (which was a Temptation vay taking. ^chap. 2 j; ^a Jail's; Xmiptations* i^^ taking to Humane Nature, efpecially when ^ifTering, ^nd Death is in vkw,) is more fliprtandfparingin his reafoning againft it^ than he was when the Devil tempted him. He gives no pofitive realbns again ft it, as he^^zW when he was tempted to fall dorvn and vporfjtp the Devil, but difchargeth himfelf from any further confi- derationof thematter by a declared abhorrencyxDf the thing, Get ..thee behind me Satan, for thou favoureft not the things that be of God, but the things which be of Men. Which is as it he had?plainly faid, this hfo apparently from the Devil, and fi much abhorred by me (becaujejo fuitable to my Condition) thati mllnotfomuchof dijcourjeof it, or confider.it. Secondly, Generally in all Temptations, Cthough they have not the advantage of our ^re/i/z^, 7^ec/'^/e/fi^*e or inclination, as hath been nptedj of an apparent withdrarvment from Obedience, or of things unquejiionably linful, it is not convenient to difpute them, h\xt to difmifs them by a denyal, except fome of the forementioned Confiderations do alter the cafe. In h^own cafes we need not parly hutiko\xt]y deny. Our refblutions/orl)«^j>, and <2g^?A2/? /Ji«, fhbuld not be to feeh, : we are certain that Sin is to be avoided, and Duty to be pradiifed, here we ftiould he peremptory, Abraham being cer~ tain of Duty, when God called him to a place rvhich hejhould after- ward receive for an Inheritance, he difputed not the uncertainty, the ■danger or inconvenience that poffibly might attend his removal, but went out, not knowing viphither he xvent, Heb. ii. 8. Taul being called by God to preach among the Heathen, though Flejh and B^fld were ready with Arguments againftit, yet he would not Co much as c<7«/er with them, but immediately obeyed, Gal. i, i6. Like inllances I might fetch from other holy Men.C)'pn^«,when the^ ' Prefident gave it to his own choice, whether he would obey or be put to Death, commanding him to take it into con(iderat;on, he rea- dily replyed, In re tarn San6id noneji deliberandum, that it was not fit to deliberate in fo plainacafe. Mrs. Ann Ask^w, when at the, Stake ready to be burnt, a Pardon was offered by the Lord Chancel- lor, 'fhe would not fo much as look^ on it, but returned this Anfwer, that fhe came not thither to deny her Lord and Ma- fier. Bijhop Hooker in the lame Condition, had a Box laid before him with a Pardon in it, which when he underftood, Che was Co niCnid oC tampering with 3. Temptation) he cryed out. If ye love my Soul, away with it h if ye love my Soul atva-y with it. And many others there were in all ages, Co far from accept- B b 2 ing {^6 :^ SCreatife Of ?ixt.mi — „ ihg fuch unlawful deliverances^ that they would not take into tana cum ^ul- Gonfideration the unrighteous terms upon which they might have Jum evaderidi e{caped. modum fentis,. Thirdly, When a Temptation, after aU means ufed, continues ^ claSr^^^'l ^^ ^^ troublefom, smd is idithtrzn- annoyance than an infe^ion] then ' & nihil lefpon-^uft we.not diJpHte it, but by an Holy Contempt ^ej^i/e it. de,& coinmen- Temptations to Bla0emy are oftof this nature ( as hath been no* • da caufara ted inits place) and there are other things, by which Satan ere-- u^.7^7^^o6 ^t^s to God*S Children great difquiet, while they -in the mean time Sicut tutifli ' abhor the Sin, and cry out of the Tryal. Here when the Mejfengers mum eft Ca- of Sat an vf \\\ not depart^ 'tis an advice that hath the general ap- - nemktiantempj.Q{,jfJQ„ Qf Holy experienced Men^ that we (hould ^^ ^" approved way to our quiet and eafe '■> for while unavincendi we think to repel fuchalFaults, by j?r«g/i«g with Arguments, we ratio eft con- ^q but increafe'tht force of them: as he that thinks to jhelter himfelf Sat'LTi^' ^^^^"^ ^^^ ^*"^' ^y holding up his Cloa}^ before him, doth but • que cum S"^' derive upon himielf a J^rdnger bUji, • • difputare — • Ftiurthly, In Temptations oi inward trouble- and terrer;^ it is ' Satan nihil mi- not convenient to difpute the matter with Satan. David in ffal.^ ^uara fufcon^42- ''* f^emsto corred himfelf for hismiliake, his Soul wasc#> temptum. id. down mthin him ^ and for the cure of that Temptation^ he had- ^zw. 3./. 37^.preparedhimfelf by Arguments for a Difpute; but perceiving ^we/Caf. himfelfin.awrongcourfe, he calls off his Sofil from difquiet, to ' <-.,tf . ^' ' '^' an immediate application to God and the Promifes, Truji ftill in- Godj for IjhaHyet praije him s but in PfaL 1 1. i. he is moie afore- • i& how fay ye thin to my Soid^ flee as a Bird to your Mountain .«* And there are weighty re<3(/o«J that ftiould dilTwadeus from entring the lifts with • Satan in Temptations of wjv^r*:/ trouble, As Ci.) tht determination of the Sincerity of the Soul and its converted ftate is a Queflion of no fmall difficulty^ a kiiotty Controverfy^more intricate and abftrufe than thofe Controverfies that in the Schools are t^greateft Name for difficulty r for this is lyable to more weighty Ohje&ionSj and- Child of Light fiandsin need of nicer dijUndion. As Dr. Goodwin Obferves j li^^^y ea/>, 7./. 41. that converfewith d^eHed Spirits^fndfo much quickneji and nimblenejl ofreafoningj turning every way to ward &ff the force of an Argument Brought for their conjblatjon^ that even wife and able Heads are oft put Ghap.ij. Satan's XemptationjS* 197 to\t fiandyand k^tow not what to anfrper. Would it then be fit to give Satan this advantage ? or to admit him fo far into our reafoning ? - He that v^ill invite Satan to fuch a conteft, fliall be fure to have his hands full. Secondly, This kind of Temptation doth ufually t/zT^We Men for arguing j it oftentimes confounds the Btzin^ fiupifies the under- ftanding, and ivc^%«x the Memory. Hew4» complains of him- felf as dijira&edify terrors, Joh calls himkli dejperate. Such Perfbns arenot furely in a fit cafe to manage a Temptation vjrith fbcun- - ning a Sophilier as Satan. Thirdly, If they defciend into the Battel, he isnot only toa^rmgr for them, but commonly after a while, they taf^Satan^s part againfl: themfelvcs, and comply with him,concluding againli their own peace. Fourthly, There is alfo a better way at hand than to enter into a-Difpute, and that is, By going to God byaprefent Faithy Lave or Repentance, vphenthetruthofanyefthefeisqHeflioned, It is a difficult . tmk^to prove fbme time that /orwer a(5ts of Faith, Love or other Graces were fincere i this may admit of fuch'obje<^ions from a^ wounded Spirit, that it will be hard to anfwer them h butin this cafe 'tis a nearer way to fee i^lhtttht not in all thefe complainings,. (bme/?re/e«t ad^s of thefe Graces: whether fuch complainants are- not willingto embrace Cbrifi upon any terms, whether they do not hat& Sin^ whether they would lyst unfeignedly be reconciled to God, 8cc. It . oft falls outthat this doth fiay the troubre, when examinations of former a^s d© nothing for them. Some Men are at more pains . Cas one faith) to repair and fit an eld^Buildihg^ then would ferve t© rear a new one. Yet mufl it be remenibred, that though-it were. thebefi courfe to refill: Teinptations of this nature ztfirfiy by avoid- ing unneceffzry di^utings, notwithftanding when this Cas I noted ; before of other Temptations) hath /e/>;ec/ upon the heart and taken' poffeflion^then fhall" webe forced to fill our Months with Arguments,. and whether we will or no, muft we undergo a Conteft : As we, ffec in David who when his troubles had prevailed upon him, was forced to plead with God., 'with him/elf, with the 'temptation, and to* have recourfe to former Experience j the days of old-, and the years of the right hand ofthemofi High, and all little enough. Thirdly, "All that Iihall further fay concerning the inconvcni- eneiesofdifputing' with Satan, fhall 'be to give you thereafons. mani- manifeftingthere unnecejfa'ry Communings with hirri to, be every way; hazardous and unfuitable. As, , Firil, 'Tis an i^wwr to Satan, and a dijgrace to our felves; . Men are loth tobe feeE-conteftingwithPerfonsof a hxinferiour ra?ikj) efpecially in fuch things which have procured to fuch,a«ote^ , Infamy, 'Tis an ufualpeice of Generofity in Men of Spirit, that : they fcorn to (hive rvith a Scold^ or contend n>.ith a Beggar^ or be found if! Company of thofe that are under. an evil name defervedly : and in _ matters that are. vile and bafe, 'tis highly difgraceful to admit them to a debate. Such things will either get more cre<:/z> than they deferve, while they feem to be countenanced by a difpute, or elfe (hall communicate ih^ir difcndit to thofe that (hall fliew fuch fam.iU- arity with them. Secondly, By xefufing to difpute Temptations, we raife up in I our hearts an aciiv.e ahhorrency ot them, and by that abhorrency we are c^/^^wW and firengthned againlt them: It mull: needs awahea . our hatred.into a ^rg/e«^ adiivity ^^zmd that Sin, which our conli- . deration ztfirjiview prefentsto us fo abominable, that it deferves no other Anfrver^ but to be nhip out of our fight. And when our . Heart is thus alarmed, it cannot but Hand upon its Guard. 'Tis a . courfe that Holy Men have taken, to keep Men at. a greater di- , , liance.from Sin, to prefent it as a thingof greateji ahhorrency^ and . that is the intendmeni ot chat Expreilion, Rom. 6. i. Shall wq Sin^ that Grace may abound ? God forbid. The vilenefs of that a- - bufeof GofpelGrace,he iflews by fetting if below the merit of any feriom thought^ he fliarpens their apprehenfions againrt it, by an . out-cry of deteliation. The like he doth E^k 5. 3. where he in- ■ deavours to fet their Hearts againfi: uncleannefs and covetoufnefs, . by telling them that it was unbecoming Saintfhip, that fuch things , fhould hcfo much as once named by them. Thirdly, Difputing is a/rcm invitation to tht Devil to urge the. Temptati(~jn further : we do but toy with him, and give him occa- . fion to follow us. Eve found the truth of this by fad Experience, Ihe fo managed her felf , that (he plainly intimated (he had a mind to hear what the Devil could Jay^ for the eating of the forbidden Fruit 5 and/o urged the Prohibition of God,\and the Threatning, that (lie fought from Satan a confirmation of her fecret unbelief ra- ther than faithfully indeavoured are/'/fZ/e of the Temptation i and mentioned the Threatning under fuch terms o£ uncertainty and. peradvcnture^ d.s^n Objertion^ which (he delired mi^ht he removed^ 'rather rather than from a firm belief of that Death fpoken 'of, for- tifying her felf in her Duty i by all which Satan was. fo encouraged to proceed, that he prefently confirmed her in her \ Diflruft. Fourthly, Thefedi^U^ingsu'rually return. ;Jof/j2;jg 0/ advantage to our account, buttoSatans. We unneceiTarily enter the Lifts with him,and that upon very nnequd terms,he being (as Saul faid ofGoIiah and Pavidja Man offTarfirom his Tonih^zndiVfQ but weak unskilful Sirrplinph we go Out of our Trenches and leave our Weapons behind usiwe expofeour naked Breads to all hisCarts, and by difcourfing with him he gains time^ wherein the Poyfon may- more powerfully tporj^upon our AfFedlions. If he was too hard for ''<*» i)^Vfi>ra^.;^ City hi^ds not long, out, it i-mplyes in it felf an indlnatr- on to yield, .when 'Armies ai"€ willing to Treatj . Daily Ex- amples and Exp£riehee of thofe tbat giVp up themfelve^ to iSin . ^after Gommnniaat itjn .with . Saf an ^ f^If T^ttiiefs tlii$.. The Sum of this Diredion is this, that when ^ M^ti'bfl of ISiri 'is.'put into oiir heart,infte3d oidi^mm^ ( WhSrS-it itiay ' be avoided) wa fhould peremptorily deny it, and fehd it away with an angry nh^-> or fevere Abomination, I may not do it ■: how- can I do- this Wkk^dnej^? Get thee hence: or,, T'lys Lard Reh^k^ thee'. GHAP; zoo -% Xnmit of Part. «L C H A P. XXIV. The third DlrelHm of repelling a 'Temptation without delay.: the necefftty offe doing* What ^ fpeedy denial doth contain. T ^He magnanimity of Chrift, and t3ie peremptorinefs of hfs denyal we have noted. We muft further obferve the /wwe- Jiatenefi oihis AnCwer, he fuflfered not any of thefe Motions to (hy long with him, here was not a Cras tibi refiondeho, come again *o Morronf and I vptU Anfvper > he would not take time with the De- vil, but had his Anfwer ready : no fooner was he tempted, but the Temptation was repelled > for thefe expreffions,£^»^ k ^tfr*««iij' of help, is in the fpeedinefs of the endeavour. cina paratur, 'Tis too late to bring Water when the Houfe is confumed, too late cusn mala per to apply a Remedy, when the Difeafe hath conquered. They that longas conva- confider what a Temptation is, will fee noxeafen to move flowly uere moras. i^^pp^fing. Secondly, 'S'/7ewee«cfl«m^ei^ Satan. 'Tis not with him, as 'tis with Men : ^Tis the Policy of fome, to oz/er/o^il^ their Petitioners, and Ghap.24^ ^utm's %m\pmions, loi and by filence tofcare them from any further addrefs, but Satan hath more impudence thdtn to he put out of conntenance by dehy^ and more ^SiVe Malice, than to be ^i/co^ but if the pulfe of the Soul beat florply upon the Motion, he grounds his hope upon that, and is animated to a further procedure. Thirdly,Our wills zxt apt to be i«c/i«c^ by delay. Though grace have made ftraight our crooked natures, yet we ftill carry fuch a fvoay to our former difpofitions, that a fmall thing ( having the advantage of our natural BiM and inclination J makes us ( like a deceitful Borv) turn to our oldjiand. For the under(ianding and rpiU of the Regenerate are but imperfe&ly good, the faculties that fhould obey are unruly i in fuch a cafe how dangerous may delays prove ? Who will fuffer a fed itiouslncen diary in an Army, formerly incli- ned to Mutiny ? Who will permit Leaven to remain in that Mafs, which he defires niay not be Ieavened,and not quickly remove it ? who will negledl a fpark upon dry Tinder, (that would not have it confumed) and not inftantly put it out ? If it was fo great -a mifchief to Eve in Innocency (as hath been faid) to delay her pe- remptory denial, of how much greater hazard is it to us ? Delays are dangerom^ to a very Proverb, and Silence may end in Confent, Fourthly,Silence is alfo/5we degree of confent. 'Tis ftrange to find a Man delaying an anfwer to Temptation, and yet no way guilty ofconfenting. In things that are to beoppofed with care and ha- tred, no Man can withhold his Hand without blame: he that is not againji Satan ( who is to he perpetually refifted )■ is fofar for ^-^ . „. him^ as he is not againji him. He th^tdelays Juliice which is due, tiam eft ne^^are denies it. The Judge in the Parable was called unjull:, not becaufe juilium. " he had devoured the Widows Houfe, but becaufehe deferred to Q-'no'^pi"»- do her right. He that hinders not evil when, and as fbon as he can, tdf ^uba ^°~ Cc dcth ^ ' ioi :a xteattfe ot Parcm. doth C(?wm^«^ and approve it. Thefe are received ^^ewwj- a- mongft Men, and have the fame truth in them, if applyed tore- iifiance of Temptations. And this may further appear by confide- ring (i .) The rpeak^efs of the will in the Regenerate, When our wills ' ^rcreally fet upon good and againft evil, yet we cannot fay, they are ^er/e^/y for the one, andagainrt the other, but that there is fiiW fame <^egreeof averfcnefs to good, and of inchnation to evil in Qur wills, orelfe we fhouldnot meet with complainings oflmper- fe&ions under fincere x&rii\^i\ccsh as in the ApolUe, the evil that I wduld not^ that do I, (2,) The ACfs of the will in confenting may be fo fudden^ fliort, and quick, that they may be almoft infenftble, and as forward, and ready as the Motion. (3 .} The will may be. interpret atively. voluntary and confenting, when yet it forms not in it Mf 2ny pofitive approbation » it may he guilty m that it doth not morejirongly and fpeedily diffent : fox the fitjpenfion or negation of them/// a& (where it ought to ad^ cannot avoid the charge of coming jhort of Duty. Fifthly, Not to anfwer prefently, is to lofe the beji oppmnnity of anfwering. "Tlslefs dangerous^ moxe eafy^ more comfortable to bQ Jpeedy in denial. The (boner Fire is put out, or the Difea(e is fiay- cdjthe lefs hurt is done "> and 'tis far lefs labour to quench a Spark, » than aFlame j to pluckup a young Plant, than an old Standard j . tokilltheOci^^^nccin theE^g-. A Temptation oppofed^eci/i/y, . is with greater eafe overcome,than after it hzthfetled though but a , Ego adolefcens |-^j.|^ .^ j:^^ jj. prefently makes ii Pdtrfy within us, our AfFedions are . SftTwtem, & fooii engaged, our Underftanding foon bribed i and then we have . dixeram J da not only 5tffoj!« but o«r /e/z/ej to oppofe i and this /e//fo divided, mihicaftita- that when we come to iight, our ^z7/j- are againfi our ^i/// i our tenx, f^d .Jjoji Affedions againft our AffeBions y our IFiJhes and Prayers clafli and kim enim ne' contradid each other. As Aufiin confelleth of himfelf, / prayed me cito exau- (faid he) and then feared leji thou Jhouldji hear me too foon i / deji- dires & cito ygj to fatvsfy^ rather than to extinguish Luft, At theiirft AfTault, the banTexplSe ^' Soulisoft in a better pofture^ more unanimous and confiflent with it quamextingui. kMhth^xi'is the golden opportunity oi tei\i\2ince. For (as"^ one faith) co77ftf,l. 8.^,7. 'tis better to do it while reafan is onourfide^ than when both Kea- * Greenhamj« >« and Affedimi Confpire againil us. And Laftly, It would be more Turpius^eHci- Honour and Satisfaction to us, rather not to have admitted fuch a tur quam non Gueft, then afterfuchadmittanceinto our Thoughts, to be forced admitiitm- to c^^iw out. In the review of our Adions we (hall have more ^^^^^ coflafort to have been relblute againft any finjthan to hold our peace. The Chap. 24. §>&tun'8 Xmxputions. %oi The neceffity of a quick and fpeedy rejedion of a finful Motion is then beyond difpute, and there needs no more to be faid for the explanation of this Diredrion, but an account of what is implyed in afpeedy denyal » it contains thefe four things. Firft, That it mufi: ijfHefrom a fixed determination againft Sin. Somerefufe a Temptation with the fame Mind, thatcarryed Lot's Wife out of Sodom^ and are forced beyond their own inclination, but thefe go not far till they iook^ ha<^ i and no wonder : for if he that is fincerely peremptory againft Sin at the firfi Motion, may by the Solicitation of the Flefti be inclined afterivard, there is little ^xpedation that he whom the firji Motion finds indifferent, and i)ut coldly denying, fhould hold out long. But that refufal that inuft give any encouragement to hopes of fucceft, muft be an Anfwer of holy indignation againft the offer of Temptation, and that confiv med'mio a ferious refolve of heart not to yeild. Secondly, This pofitive denyalmiuft be alfo xvifely jealous of Sa- tan, in Motions that are unlik^ly^ or that may feem Lights little, and not dire^ly intended. Though it may be but a tranfientGhnce, or a thing that is out ofoOT Koad, yet muft nothing be contemned m undervaluedr Jealoujy will t^^ie notice of /w^// actions otcircHm- fiances, and no lefs fufpitious muft we be of every proffer made to us, left Satan by any means get an advantage againff us. Thirdly, The refufal muft be fo q^ck^, that it may be ready to take the Temptation by the Throat. At the firfi Motion or riiing of it in our Mind, we muft endeavour to ftifle it in the Birth, that itmaybe asthe^/w^iwc/yFmft?/^ ^tf»2;:?//, that never fees the Sun > we muft not give" it time to grow up to a Rod of Wick^dneji, but muft nip it in the earlieft buddings of it, 'Tis the nature of Grace Cifwedobut faithfully purfuethe inclinations of it) to be quick in its oppofition ifodoth the Apoftles phrafe teach us^GaL 5. 17, 7'he Flejh lufieih againfi the Spirit, and the Spirit againji the Flejh : ihe Spirit is as ready to repel, as the Flefti tofitggejl j no fooner doth theoneftir, but the other is ready with an oppofition, and the rcafon of it, is from the a£iive contrariety that is betwixt them 5 for fb the word, (xvTiK.ei'nx/ there ufed, would exprefs it '•, they are fworn Enemies, animatedbyprinciplesofconftant oppofition, as Water ^xidF ire dive, which cannot meet in peace together, but a prefcnt «ei/c and Combate is raifed fiomthis conjundiion. Fourthly, When this is done, we muft endeavour to maintain^ andjUckjo our firfi difallorvance. A Child of God (I know) in finful C c 2 ycild- 204 ZTUtitiUbf Part.Iir. yieldings of infirmity, may fay as the Apoftle, Whatldo^ I al- lorv not 5 that is (i.) "What he then confents to, he did not allor^ at the/zr/, till importunity prevailed. (2,) Though his ^jfeS/W. incline to Sin, yet his conftant fettled judgment is againftit i and though he do it, he cannot fay he approves it. Neither of thefe are the things I aim at » but this, that as the firji Motions of Sms are difallowed, we (hould endeavour to k^ep at that, to jiand our ground^ to withhold the lead er,-ie/i^^^orapprobation i not but that we wemuftbe forced,fadly to acknowledg the real truth of what the Apoftle fpeaks in the place lafl: cited, that thefe different principles. Cwhich of them fbever carry the Vidtory) do. foiw^g^e one another, that when grace carries it^yetit cannot do the utmofiit npouldi ■ or aims at > fo that in the ftoutefi oppofitions, there may be fome fecret de-r grees of allowance unavoidably j notwithftanding we muft fo ma-r nage ourdenyal, that if it were poiTiblewe ftiould not afford the yj«iz//e/Hnclinatioii toward it j the leaft, the better, and nobler. Conqueft. C H A p. XXV. The fourth Dtreuiion* Of rebelling a temptation hy Serif' tare Arguments* Of fever althingsimplyed in the Dire- ction. The necefftty of anfrvering by Scripture JrgU' ments. The excellency of the Kerne dy^ , Hove Scripture Arguments are to he managed, THe next particular in Chrift's Anfwcrs, to be obferved by us, is his citations oiScn^tme^ as an invincible Reafbn againft tationes folis" ^11 the Devils Temptationsi he beats them all back with this Wea- Sacris Scriptu- pon. If j^ MTzVffw. That this Was Written for our learning, and nsvicit, ut xh^t^ Gtheiwife than for our inftrud;ion, he lay not under any we^^ puenSesTvin-^i^^^'^^^^^S^h^s Mef^oi^, hath been evidenced before, and 'tis a cere. Cajeu. in thing which all Commentators do take notice of. From this we have loc. Janfin. another Diredion, for the right Way and order of refifting Tempt- Tv' /i ations,which is. Direct. 4. <^\j^^ Temptations an heji repelled hy Arguments draven from theWord of God, For For the explanation of this, it may be confidered what is (i,) prefuppofed in this Diredion : for when it is affirmed that we muft. anfwer by Reafbns from Scripture, this Implies, Firft, That Temptations are not to be oppofed hy gronndhfs re- fufalsi 'tis no way (afc to fay rvewillnot^ becaufe we tviU not^ nor to infift upon our owpn bare refolve : for this would hemlfiflnefs^rsi-' thexth^in zn obediential refiifal '■) and unwarrantable/e/f-cow/z^Mce, rather than an humble wreftling. There are fome, of whom it may be faid, as the Prophet once charged the Jeivs^ Efa. 22, 1 1. that when Satan comes up againft them, they look in that Day to the Armourofthe Honfeofthe Forrejij they repair the Wall, and cafi PzVo^ej for Fortification j they prepare themfelves to the Battel i» their oxvn Strength^ hut theylookjiot unto the Maker thereof ^ to him ivho by his mighty- Power muji fajhion our Hearts to refiftance. The Vanity of fuch undertakings- is enough manifefted in the Event,for commonly fuch Men go on in a Br^tz^di^o of refblutions but are fb altered at the firfi appearance of the Enemy, that they yeild mthout afiroakj Who could be more confident than Feter^ that he would iioti/e«yhisMafter, whatever others did, and yet how loon did his Heart fail him?' We may warrantably deny a finful Motion, - without being explicite in our reafon againft it, efpecially. in ufual Temptations and when they f^r?^ themfelves into our Mindsjat fuch times when our Thoughts are charged with zn attendance upon other Duties jin which neverthelefs the Heart hath a/ecre^ and implicite regard to the Command of God : But in no cafe muft we go down to the Battel, in the ftrength of a Wilfulnefs^ left it go againft us. And thus do they, who when they are reproved for (bme mifcarriage, as of Drinking, will prefently with great con- fidence mdikc engagements^ not to- drink Wine or ftrong Drink,not to go into a Tavern or Alehoufe, without any /j/^rmWerej^eif? to Du- - ty, orthe Pi^wej'of Godfor theConqueft of the Sin : and accor- dingly we fee that ufually fuch Promiles and Obligations do not bold > either they wi/Z/jj/Zy break them, or they become finfully t&itty tomakeEvafionsfor thepradice of Sin,, without the breach • of the Oath or Promife. Secondly, The Direction fuppofeth that we muft deny the Sin , with the Arguments oi^greatefi Strength^znd Authority. There were occafions and hints of other Anfwers to thefe Temptations that offered themfelves in Chrift's way, and yet he waves them al!,fix- ing only upon Scripture reafons as the beft and' ftrongeft. ' Tis no Chri^ - ■t66 axreatifeof ^art.m, Chriftian Wifdom to urge thofe inferiour confiderations, oiShame^ Lofs^Inconvenience^SccSomQ have no other reafon betwixt them and Sin, but, WhatrviUMenfay ? Or^whatwill become of me} But be- ildes, that thefe would only be a 'train, to bring on difputings,and that it is no way fafe to venture our Souls upon fuch defences, when better may behad,Cforwho will venture his Life upon a Staff when he may have a Sword} ) 'tis eafy for Satan to ^re**/^ thele Bows, and to cut thefe Spears in funder i he can ballance Cuch rea- fons with equal vezibnSj and prefently make us believe, that w£ have as good reafon to commit the Sin, as thofe urged by us, for the not committing of it. Thirdly, This DiredionofufirigScripture-reafon doth clearly imply, that the force and Power of Scripture is not in the Words\^ox Characters, but in the Miw^^ and Reafon of it i that not Scripture ufed as a charm or jpell (as if the Devil were aifraid of the found, and words of it) can heat back^ the Devil, but 'tis the Authority of its Command^ which works upon the Mind the higheft Imprejions ■ oifear and care^ and as a ftrong Argument prevails with us to for- bear. Notwithftanding the plainnefs and undeniablenfs of this inference, not only do ignorant Men blefs themfelves againft the Devil by repeating fome Phrafes or Sentences of Scripture imper- tinently, and fuch as have no dired: fignification of the matter in hand betwixt Satan and them, (as if the Devil could not endure to hear the P^fer «, ^ ,- j i ■ i tt ) i r ^-r , de pofita piG- therefore prohts zs pondered in the Hearty not as hung about the Nec}^: funt, quani and upon as flendei grounds do they place a more than ordinary circa colbm vcrtue, in the Angelical Salutation^ in the feven words upon the ilSo/* Sibil- ^^^^^5 in the triumphal Title, Jefus of Nazareth^ King of the la Peifgr. Jews^ 8cc. Such kind of oppofitions are but a mock to Satan,we quxft. dec. 3. cannot think to Z'ore the Jarp of this Leviathan rvitha Th&rn^ or to <■■ 9- ^9- come to him with this Bridle^ or to play with him as with a Bird : he ebap.2 5. ^atittt'jg STemptatidns* 207 he durftalledg Scripture himfcif to Chnii^5 and therefore 'tis not the phrafe or found that affrights him. fourthly, The Dire(!iion doth imply an argumentative^ proper and fit ufe of Script ure Commands^ or Promifes. W e fee Chrifr ur- ged not any Scripture indifferently^ but he ufed ht words, and chofe to hhnCd^feleS fmosth Stones out of this Brook to fling againft this fpiritual Goliah. Every Temptation had an Anfwer that doth moft fully and properly confront it i he regarded the main of the Temptation, and fuiferednot himfelftobe^iz/erWfrom that profecution, by engaging himfelf in that which might have been ; perplexed dind controverfial, though he had a i\t opportunity to re- - prove Satan for a diflioneft craft of-reprefenting Scripture in a knCQ o( hk ovu'nmaking^ and fo might have rejected the Tempta- tion of cafting -himfelf down, as leaning upon zfalfeFomdation, in that God did not promife in FfaLpi, to preferve any that fhould prefumptuoufly expe6t a protection while they run out of. God's ways ; yet he waved this Anfwer, and oppofed theaifault . by a plain Scripture which chargeth the contrary duty. Secondly, Having feen what this Diredion doth imply ^ in thefe - things that are to heremovedfrom the/i^/c and intendment of it, I"; {hajl next for afcertaining of the reality and importance of it, ftievv' that Temptations axe to be refifted by S cript we Argument s^ by thefe- two Evidences. Firil, God's recommending of the Commands of Scripture for Juch a pjtrpofe j Deut.d. d. Ihefe vperds which I command thee th'ps day ^ jh'aU he in thine Heart and thon (halt hind them forafign upon thine handy and tlyeyjhall he as frontlets between thine Eyes, &c. Whether . the later part of the Command is to be underftood literally, as the - Jews apprehended and pradifed, (though fome think other wife) is not necdfary to be afferted, feeing 'tis granted by all, that they were to have the Commands of the Law fo ready in their Minds, and Memories, as if they had been written on their Hands, and upon their Foreheads. That God deligned this precept for the re- - filUnce of Sin and Temptation, cannot be doubted, and that the . advantage which might hence arife to them was not only the i«- • formation oi^ their Mindsj in point of ^^iw, and Duty, is as una- ■ voidable i for that,and more is intended by that part of the Injun- ■ c^ion 5 Thefe words which IcommmdtheeyJhaJi:.be in thine Heart, but when ? befides this information (which the knowledg of the Law would afford them) and their humble cow^/j'^^ife with it, as ji^i - and I ao8 3t Zreatife of Part. in. and good (which would enable them to fay, T'hy Lan?j 0 Lord^ is vptthin my Heart) he further enjoyns them,the quickand ready re- wew^r^^^wcejof thefe Laws-(as if they were frontlets betrveen their Eyes^ and ftgns on their Hands \) it cail Cgnity no lefs than this, that in fo doing, they would be able to r^tji thale Motions, by which Satan would feek to engage them to the violation of thefe Commands. Neither need we to doubt hereof, when Chrift himfelf hath fo fully taught us, by his own Example, in reiirting Temptations, tht particular ufe of the remembrance of the Law : In th^Nerv Tefiamentthe Apoftle is moftexprefs in this matter, Eph,6, 17. Tak^ the Svpord of the Spirit^ which vs the Word of God^ where not only the «/eof Scripture-Commands and Promifes againrt Sa- tan's Suggefhons is taught, but alfo the high avail and potency of this Weapon in reference to its end : 'tis called'a Sword^ and in that comparifon, it (hews the aUive refiftancc which may be made by it s and 'tis called, not a Sword of Flefh^ (for the Wea^ fans of our Warfare are not Carnal) but of the Spirit ^ to fhew how mighty it is in repelling Satan. -Secondly, Another Evidence of its ufefulnefs, is from the ftic- ccj? which the Children of God have had in the right management of this Weapon. 'Tis obfervable that while Chrift anfwered by Scripture, Satan was filenced^ and had not what to reply to the Anfwer, but was forced to betake himfelf to a nm Temptation, David in many places highly magniiies the Power of the Com- mand, in the fuccefs he had by it. Pfal.ij.^, He (hews how a- vailable it was to preferve him in his common converie, from the finful Snares laid before him, concerning the works of Men^ by the word of thy Lips I have k^pt me from the Paths of the dejiroyer. In Pfal, 18. 22, 23. he tells us that he was(hielded from the Sins of his inclination and love (which are hardeflto preventj byrheoppo- lition that he gave to the Motions of them, in fettinjg up the Sta- tutes of Qodagaind them, All his Judgments were before me, and I did not put away hvs Statutes from me i I wcK alfo upright before him ' andl kept myjelffrom minelniqmty, Jn Pfal. up, ii. He puts his Probaium eji upon the Head of this Receit, and fpeaks of it as his conftan t refuge. Thy Word have I hid in my Hearty that I might not fin againji thee. In Pfal. 37. 3 1 . He fpeaks of it as a tryed cafe of common experience to all the Children of God, The Laiv of Godwin his Hearty InEpift.ad none of his fieps (hall flide. I (hall add to this, the Experience of Gal. Luther^ When (faith he>?^e Motions of the Flejh do rage, the only remedy Chap. 2 J. §>atan's Xtmptations, 2 op *'emedy is, U fak^ the Svpord of the Sprit, that is the Word of Salvation, and to fight again^ them, - — ^ofthis, I my felf have good experience, I havejuffered many great pajjions, and vehement, but fo foon as 1 laid hold of any place of Scripture, and jiafd my felfuponit, as upon an Anchor, ftraightway my "temptations did vanijhavn'ay, vphich tvithout the Word, had been impojpblefor me to endure, though but a little f^ace, much leji to overcome. Thirdly, TheE^rceJliWj/ofthis remedy will further appear from thefe following reafbns. Canon eft, ^ Firji, In that it is an Vniverfal Rei»edy,there can be no Tempta- ^urtenta?SniI tion either of /e^«ccwe«f, oxofaffrightment, but the Scripture will bus — alium afford a fuitable Promife or Command ^o repel it : So that it (like fitigimus De- the Flaming Srvord in the Cherubimf hsLud at Paradife) turns eve- ^^ ^^^ ^^^"^ ry way to guard the Soul, I need not give inftances of its Power ninl^Deum ^^ againilfinful Motions, having done that already > and of fuch tunc noneffe Temptations which war againft the peace of the Soul : I need but P"^"^ ^^'^ ^^' fay this in the general, that as the Nature oCJuch Temptations is ^^ ^^~ , todifguife God, and to render him dreadful to us, in the appear-y; i^^. ances of Wrath, andincompaffionatelmplacablenefs j ( and this Reclamat (Sa- L?/fkrfets down as a certain rule) So have we in Scripture fuch Z^^^^") Mcorde i:?ec/<«mfio«jof the Mind and tender Inclinations of God, and fuch ^"a^^^j^^'j^^ ^ full and c/ei^rPromifestoaffureus of this, and thofefo adapted to promiffione every cafe, to every kind of hard thought which we might take eft autem opus up againft him, thatwc ijiayfind enough in them to break all''^^''^^'^^^*^^'^^^"' thofemaJicidus mifteprefentations of Satan, and to keep up in our nueatm- nobis" Mind, right thoughts of God h which if we will, adhere to (riot.piomiflio.£.«- fuifering fiich Promifes to be wrefted out of our hands, nor our ^^^f '>^ Gen. c Hearts to give way to malignant impreffions of Cruelty, Revenge V^ j*-/^^pj orllnmercifulnefsinGod) though we be caft into Varkrieji, 'miQum^ilv^lam the t>eeps,-wt may find fome Bottom on which to fix fuch beginnings verbum Dei, of Hope, as may at lart grow up to a Spirit of rejoicing in God our ^^qui debeo Saviour: and in this cafe, when our Heart and Satan didate to us "°" lenfum t y-i 1 ■ -n 1 ^ • s n T- meam. idem XhZitGodisourtLnemy, we ought (as it were) toput ourEYCS't ^o tom./i^.fi^6. refufe to hearken to our own 5e«/i and Feeling, and to follow i^^e Nulla alia re Word-, but if we once give up the word of Promife,'tis impoilible P^"^^^^ Sanari the wound of Gonfcience Ihould be healed with any other confide- confcL^^'Tse ration.- ■ ^ ^ quamveibo Secondly, This Remedy is comprehenfive of mofl: other Remedies Dmnx pro- againft Satan's Temptations. In Eph, 6, There are feveral oth-er miffionis. Id. peicesof Spiritual Armour yecommended, and yet there is fuch a ^'"^' "^-Z* 4^°' Dd mani- lie Z%umitOf Part, HI. manifef^ mutual refped betwixt this.and thofe, that any may con- clude that however they be difingnijhed in their N-amu, yet they ^ecanjcyned in thdtOperatm'-y the^ GirJle (£o far as it relates to truth of Judgment and Opinion) depends on the rvord of Scripture for Information > the 5^6/ (which are deftnfive nfoivts to w^k, with zjieedy foot in the ways of Religionj notwithftanding the. hardihips that attend Holinefs) are prepared to us, by the com- fortable and peace-bringing Promifes of the Go^el j the Kighteouf- neji which is out Breafi- Plate J isonlyfetforthj and wrmght out to us by the Scripture, and its Ordinances >- F^/?^, which is our • Shield, and Hope^ which is our H^/ffzef, they neither, of them a(9r: jvithoHt the ivarrant and en(^uTagemcnt of it I and whereas other parts of the Armour are defenfwe^ this of the Sciaf ture is compared . to the Swordj which not only ^s^efe/rii-, hut aUb offends, and beats back the Enemy. If the matter be ferioufly confidered, aU thefe parts of Armour are but thefe nvOj the Graces of theSpirit, Faith, Hape, Patience in their j?«cere exercife, and the rvord of Scripture as the Tnjirwnent by,and in which they (hew their Qperations-,{b that all; this Armour being put to «/^, in every particular Temptation, it amounts to no more than this we are fpeaking ofjViz* thatfinfut' Motions are to be reje^edy by a believing^ fincerely rejolnte oppofing of: thenty with Arguments from the l^ordof Cod* 'thirdly^ Scripture Casit is the Word and Command of the ' ^eat King of Heaven) hath a daunting andcommanding Autho- rity over the Confciences o£ Men, Where the Iford of a Ring is, there is Tower, Beclef. S. 4. and fuch is the Majejlyofa Divine La W)that • it hath Power over the Conjciencei of thofe that are yet in their Sins, zndcmtvound, affright, conjirain^ andbindeventheRebelli- 4fusi Jo that h long, as they retain any of their Natural Imprelli' GJis of a Divine Powerj they have fome awe for .his Commands, which maybe feen and argued (where it would be leaft exped:ed> froni the e«r^^eOTe«i of the Hearts of Sinnersj when Sin by the ^^'7' ^3M' Commandment (accidentally) becomes exceeding ftnfuL . For as that entragioM fiercenefs doth arife from the contrariety that is betwixt 2. Carnal Heart, and a Spiritual harv i £0 that corarm-iety, would ne*- verwork, ii the Authority of- that hayv (having a- Power. to. re-, llrain, and give check to the corruption, of thiC Heart j were, not fbme way orcned by the Conrcience: for where no counttrmanding Ijati;> is immed, there can he no irritating, provoking repaint,- This iican 4p tp the nW of Men ; , but of how much moj? Power may Chap. 1 5. ;S)atan's %tm^tmms. % i % w€ imagine the Word to be with good Men, whofe Hearts trmf ii€ at the Word, when they bind the harp tt^an their Heart and charge their Confciences with it? 'tis furely quicksand po3«>€rfkl^Jhar~ Quam fuave pzr than atrvQ tdgedSi^ord : nor doth it only by unlavdy zffn^t-^^^^^^^^^^^^' rnmts terrify them from Sin, but by commanding Duty make th^ fua^iutibus^'^^ Heart in love with it, fothat it becomes a delightful fatisfadiionto nngaium, & be preferved from the Snare. quas amittere Fonnhly, There is no Argument that can, be ufed againft J^'^^^^^^^'rc Temptations, that can be more affmwely dtjcouraging to Satan : gaudium erat, Satan, as bad as he is, cannot hutbelieve thofe Truths which he ^^i- Cenfef, knows, and he knows that there are many Triiths in Scripture^* ^- ^' ^' which refpeiS: him, as threatnings of Puniihmtent and Divine Vengeance > he believes thefe things and tremhlesj Jam. 2. 15?, His unavoidable %?o»'/efl?^, or remembrance of thefe things begets ^(?r- • rour in him, he cannotbut be under a dread of thefe Truths 5 What can be ^ppofed lb to wound him as the bringing thefe things to memory, by urgipg the Command of God againii him ^ ^' t /i c Jrrorvfmith gives twO inftances of this kind, the one ofChrijlopher j." ' |^ ^ * H he made none of thefe returns to Chrift, but by his filence^ craned that it was God's Holy Command o^/ig/wg us to Duty. Neither dares he iland upon thefe exceptions to us, except he find our Faith inclined to waver, or our minds wwH and wounded by inward troubles of Spirit h and when he puts on a boldnefs to deny Scripture to be^the Word of GodjOr that it fignifies God's real intendments in his threatning (for by begetting unbelief of the Truth of Scripture, and by fuggefling he^es cfefcape ajod pardon, notwithftanding thxC violation of the < Dd 2 Com<« xt% :a Xteatif e of Parciii. Commands of it, he wrcfts (when he doth prevail) this Wea- pon out of our hands) yet he is forced to fetch a compaff^ and by many previom infinuations to make his way to thefe atheijiieal af- fertions. Thus h-e did with Eve^^ firft (finding her a little incYmz- able) he dropt in privily fomething that might argue, the Impre- bability of the threatned Penalty, and then at hRpofitwely denyed it. But now if we hold to this, that the Command is true and holy, andJHJiandgood^ he cannot wreft our plea from us. Sixthly^ Nothing doth m.ore undermine Temptations, by ren- dring the reafons and motives thereof vain and empty, than doth the contrary commands of Scripture. Temptation hath always fome inticement of pleafure or profit, and thefe only feem to be ta- i^'wgorreafonable, while we co«/z^er wo^ the Word of God, as rot- ten wood or Fz/^, (hine only in the dark^ but when we are urged with finful pleafures^ how mean^ bafe, dangerous, and unlovely be they,when the command to the contrary gives information,that they ^xefnares and lead to Death, or the provocation of the Al- mighty. Seventhly^ While we refift with S cripture-Arguments, we en- gage God Cwhofe Command we would ftand by) to go down to _ the Battel with us j we lay hold upon hps firength, and put obligati- ons upon him, to take us out of the fnare, and to deliver us from him who istoojirong fox us. Fourthly, It remains that in a word,I fliew how the Commands or Arguments of Scripture are to be ufid in refifting Satan, which is thus : When you have anyfinful thought cafl into your mind,prefently reje& the offer^ by charging your heart veitb duty ^ from fome oppofite com- mand. As if you be urged to ads ofllndeannefs, prefently refufe thu5/5 No,I muft not,God hath commanded the contrary, he hath {a.id thou Jhalt not commit Adultery. If a covetous thought arife re- ]e6k it with this,God hath (kid^thoujhalt not Covet. If you be tempt- ed to pleafe the Flefh, and follow vain deiights, anfwer it with this, If ye live after the FleJh,yeJhaU die >-and the like muft be done in other Temptations. Obicd, Some may perhaps think,that this is eiify rvork^znd quickly done, and that it feems to attribute a Virtue and Power to the r^ords of Scripture, as if Satan were charmed by the language or phra-le. ^fififf,^ \ However, At the firft view this may feem eafy, yet he that fliall ccnfider how much e^cerci/e of Grace goes neceffarily to the right ulfi of Scripture oppofition, ihall not fee caufe to ilight it as com- mon^ Chap. 1 5. ^Atm'sXtmptations* uj mon,nor yet to think that any vertue is attributed to the words.For *Firft, The Scripture here is only recommended as a^i* Inftmment^ and no further or higher praife is givenithough therefore we may not attribute the whole of the Conqueft to the Infirument alone, yet this hinders not, but that as an In^xwmtr^t peculiarly fitted {o^ thefe ends, we may commend it above all other Infiruments: as we may juftly commend Bred!^ for nourifhing above a Stone^ and ex- ped: more from it, than from a chipi fb have we reafon to expecfl more by the ufe of Scripture againft Satan, than from other means of defence which God hath not fet up for that Service. Secondly, It is a concemitanqy of Divine Poiver and Aid that conquers for us > the Inftrument is Scripture, but the Power by which it works is from God. Thirdly,Neither is it any carelejl formal ufe of Scripture cxpref- fions, that will give encouragement for expectation of a Divine concurrence, but the ufe of Scripture in this bufinefs imply es an exercife of all Graces ^(ox it is an urging of Scripture under ^fourfold Conilderation. Firfl, As being certainly perfwaded of their 'truths and fully keeping to that belief. .Secondly, As hdngthankfuUy apprehenfive of the holinejl, good- Hefs, and profitablenefs of the Commands, and chearfuUy adhering to them, as the only way and means to bring us to Union with Chrift, and to preferve us in it. Thirdly, As being highly and indi^enfihly obliged by them, to perform the Duty commande^therein, and to avoid the Sins for- bidden. - ~ Tomthly-, AM this in zn humble expe&ation of a divine help SLCCOX' ding to the Promife of God.Now he that can plead the Command or Promife againft a Temptation in this manner, doth not do, an ordinary work, neither vvill he afcribe the fuccefs to the words . and phrafe of Scripture. Some may (peradventure) wonder why Chrift by hisexample had not recommended Pr<«)/er, feeing it is of fuch unqueftioriable, ufe in our undertakings againft Satan. But that enquiry may be fully fatisfied, if it be confidered, that Chrilt did peculiarly pre- pare himfelf to this encounter hyfolemn Fafting^ ver.2. which ^othinclude fraying: for fuch w»2/?//c<«?c^ duties are often denomina^ if^ by that part which is epc^r^ori^iw^ry, and ufually in Scripture a Faji is only mentioned, where grayer is chiefly intended. That ■ ' ' this a Xreatife of Part. m. diisFaft of Chrift related to the Temptatbn, and that alio as a means of prefervation, hath been fpoken of in its place* it remains only that from hence I add a fifth Diredion. CHAP. XXVI. the fifth Direcfion of Tray er-, and of the feriouffjefi required of thofe that expe^ the advantage of Prayer. Of God's hearing Prayer vohile the Temptation is continued^ Of fome that are troubledmore, rvhile they pray more. Direct' 'T^^'^^ ^^ all our endeavours of refinance, frequent and earaefi Prayers ^' * JL arenottobenegleSed, This is fo frequently recommended, and fo fully handled by moft Authors, that I (hall refer you to fuch Authors as particit- hrly treat of it j noting only. That the Apefile, in Eph, 6, i8. when he recommends it to us in thefc words, (praying ahvays with all Prayer and Supplication in the Spirit^ and watching thereunto with allperfeverance^and Supplication for all Saints) he doth mind us that he that experts the advantage of that Duty, muft hepeculiarlyfit- ted^ and ferioufly diligent in that work. For Firft, He muft have a Praying frame of Heart, he muft Pray at' waysj or (as the Apoftle elfewhere) he muft Pray cmttinuaVy, Not asifthisDuty muft fwallow up all the reft, and that a Chriftian had mother Services to attend than Prayer, but that he muft be on zdeftgn to wreftle with God by Prayer .» and this muft be conftant- ly carried on,though the a&s of Prayer be intermitted j and befides, ' that (in fuch cafesj he may keep his uCa^lfiated times forthat du- ty, be muft have his Heart/o much upon his defign^ that every occa- fron ox offer oi Temptation will preCmtly put him upon the Duty » nay he muft (in refpe .he no where promifed,- that Satan fliould not temp,^ but that he Q^ould not prevail » while we can hold up our hands in . the Mount to God, (and our praying frame will afcertain us of c this ; For a Man is never overcome by aTemptation, Jo long as he can. r Vray againji it j for fo long he delights not in it, fo long . he confents -r not, and till he ^(? C(7«/e«*, Sd.tan cannot prevail.) Prayer will either .■ make the tmptation give fpay^^ or the 7'mpt4tion will make Frayer .- ^l6 . Z%niititt(if Part. III. giveway-ihu.t (b long as we hold out with earneftnefs, the Teilipta- tion cannot prevail, Some further Obje(3:,that the more they pray, they are the n^orfe^ and more infcfted by Satan than they were before they undertook that courfe. 'Anfip. I. It may be they may have wore frowWe from Satan. Vavid thought en God^ and his trouble vpos increafed^znd no wonder j Satan's fpite and fury puts him upon giving greateft moleftations to thofe of whomhedefpairs to fubdue. Secondly, But though they may be more troubled, yet they may ht furtheji from Conquefi» Thefe difquiets are like the trouble oi^ the rforkjng of Phyfic\^ which at firft taking may make a Man more Jicj^, and yet bring him nearer to siflate of health and ftrength i fear not then, faint not, refift faithfully, and to the utmoft, and Godjhdl bmife Satan under thy Feetjhortly, F J K IS. ^>M