A Child of Light Walking in Darkness, Part 1 · Chapter 8

A Child of Light Walking in Darkness · Part 1 · Chapter 8

p. 70CHAP. VIII.

That Satan is able to worke upon that other corrupt principle in us; [Guilt of Conſcience.] Both how farre he is able to know matter by us to object againſt us; as alſo to ſet it on, and worke upon the guilt and erroneouſneſſe of the conſcience.

THus we ſee how able Satan is to joyne with and aſſiſt carnall reaſon in us againſt our ſelves; wee will now further conſider what power and working he may exerciſe upon that other principle in us, our conſciences; in joyning with the filth and defilement thereof, in accuſing us and laying particulars to our cha…ge; in which conſiſteth the greateſt of his ſtrength, even in an army of accuſations of us to our ſelves; which in this warfare hee muſters up againſt us. This ſort of temptations (we have in hand) conſiſts either of falſe majors, or falſe minors; which are like the two wings of an army. His falſe majors, they are ſuch, as miſapprehenſions of the wayes and of the worke of grace, or miſunderſtanding of ſayings of Scripture, &c. which by reaſon of that darknes of ignorance, that is in us, he puts upon us wreſted and perverted. As [That to relapſe into the ſame ſinne againe and againe is not compatible with grace] and many the like. For the opinions whereby ſome doe meaſure what ſtrictneſſe is eſſentiall to the being in the ſtate of grace, are often too ſevere and rigid; as in others too looſe: The meaſure of ſome is too ſcant, p. 71not giving allowance to failings; as of others too large, taking in ſuch groſſe corruptions, and the conſtant practiſe of them as cannot ſtand with grace. And Satan deceives with both: As the one ſort of prophane men to flatter themſelves to be in a good condition when they are not, ſo the other of weak and tender conſciences, that they are not in a good eſtate when they are. And in like maner places of Scripture miſunderſtood, doe oft prove matter of great temptation to many, as that Hebrewes 6. unto One, who having fallen from his firſt love, concluded he could never bee ſaved, becauſe it is there ſaid, that they which are once enlightned, if they fall away, it is impoſsible they ſhould be renewed to repentance: whereas it is onelyonly to be underſtood of a revengefull totall Apoſtaſie. Acts 13. 10.Acts 13:10Thus as Elymas perverted the right wayes of the Lord: So doth Satan alſo, Elymas being therefore there called child of the devill, becauſe he did the work of his father therein. Now all ſuch falſe reaſonings as are founded upon ſuch miſtakes of the things, & of the rule it ſelfe whereby we ſhould judge of our eſtates, falſe majors, do properly belōg to the former head of Carnall reaſon. But he hath another wing of forces to joyn to theſe, and they are falſe accuſations of a man to himſelfe, frō the guilt of his own heart & wayes, miſconceits of a mans ſelfe, and miſapplications to a mans ſelf, another ſort of arguments wherein the minors are falſe. So as although a man be full of knowledge, & through the light thereof hath a right judgement both of the Scriptures, & of the wayes & work of grace by which mens eſtates are to be judged; & ſo therein Satan cannot be too hard for him with all p. 72his ſophiſtry: yet by miſrepreſenting a man to himſelfe, and by perverting his owne wayes to him, making that which is ſtraight, ſeeme crooked, and all in him to bee hypocriſie, a man is brought to paſſe a falſe ſentence upon himſelfe. So as if this ſubtill pleader cannot deceive the judge (as I may ſo ſpeake) with falſe rules and miſtakes in the Law it ſelfe; then he endeavours it by miſrepreſenting the caſe of the party, and puts in a falſe bill of accuſation, ſo ordered and coloured as to procure a judgement againſt him; laying afore the eyes of mens conſciences their by-ends, deadneſſe and hardneſſe of heart, and falſeneſſe in ſuch and ſuch turning of their lives; excepting againſt what is good in them; aggravating what is evill, and all to enforce from thence a falſe concluſion. To inſtance in ſome one falſe reaſoning: Satan oft argueth and chargeth the conſcience of one diſtreſſed in this or the like maner; Thoſe in whom any ſinne raigneth, or in whoſe hearts hypocriſie and ſelfe-love is the predominant principle, are not in the ſtate of grace: But ſuch an one art thou, &c. for the proof of which minor, he muſters up and ſets in order in the view of conſcience, a multitude of inſtances, of ſins committed, thus hainouſly, thus oft; of duties omitted, and if performed, yet with ſuch and ſuch pride of heart, ſelf-aimes, &c. In which ſort of reaſoning, the major and firſt propoſition is often true: but the minor, the aſſumption [ſuch an one art thou] is moſt falſe. And although there be a truth in the inſtances alledged to prove it: That ſuch ſins have been committed, and that in performance of duties ſuch particular by-ends, &c. doe ariſe, and are found in the heart, p. 73yet not in that manner, as hee would lay the charge, not as raigning, not as the ſwaying and prevailing principle in a mans whole courſe; That hypocriſie is there, cannot be denyed: but that hypocriſie rules there, and is predominant, and that nothing but hypocriſie, this is it, is falſe, which yet ſatan amazeth the conſcience with, to bring forth this concluſion out of all, Therefore thou art an hypocrite: which concluſion likewiſe, how able hee is to ſet on with terrors and affrightments, wee ſhall ſhew anon; That which wee have now in hand, is to ſhew how able he is, for thoſe kinde of falſe reaſonings: the deceit of which lies chiefly in the aſſumption, and minor propoſition, that, is in miſapplications to a mans ſelfe; in which hee hath principally to deale with conſcience: for the guilt of a mans particular wayes, actions, and corruptions, is made the matter of the evidence, & the proofs of thoſe minors: and the defilement and erroneouſneſſe of the conſcience is that principle in us, which hee workes upon, when he enforceth ſuch a miſapprehenſion from thoſe evidences.

Wherein we may take notice of a difference betweene the holy Ghoſts dealing with a beleever,A difference between ſatans ſifting us, & the holy Ghoſts ſearching. when at any time hee comes with the word, and ſearcheth and tries the heart, and diſcovers corruptions to us, to wit, ſuch as David prayed for, Examine mee oh Lord, and try my heart, &c. Pſal. 26. 2. Pſal. 139. 23. convincing and reproving us, and that ſometimes with p. 74ſome ſharpneſſe for our by-ends, hypocriſies, &c. when alſo he bores the care, and ſhews wherein we have exceeded, as Elihu ſpeaks, Iob 36. 9, 10. and betweene theſe other ſiftings and winnowings of ſathan, (as Chriſts phraſe is, Luke 22. 31. (of which afterwards.) The difference is, That the holy Ghoſt dealeth ſweetly herein, but as a father that rebukes and convinceth his childe of his miſdemeanours; but without putting in any ſuch ſting in the concluſion, that therefore wee are hypocrites; nor to any ſuch meaning, or purpoſe thence inferred, that therefore ſinne raignes in us, &c. but in theſe of ſatan, that is the iſſue he mainely drives all to, and it is made the foot, the burthen of all thoſe his accuſations, and is as the ſcope and argument that runnes through the whole of that his charge, againſt us.

And in reſpect to this his miſſe-repreſenting our eſtates and falſe aggravations of our ſinnes unto us, he is called as the Tempter, which is in a generall relation to all ſorts of tentations: ſo the accuſer, foreign.Rev. 12. 20. or empleader againſt us; and as the accuſer of us to God,§. 1. in Gods Court, How ſatan is an accuſer, by charging the guilt … on the conſcience.and before his tribunall, (for to accuſe in a Court the word may ſeeme to import) ſo in the Court of our owne conſciences. And as hee tempts us unto ſinne, ſo alſo for ſinne and by ſinne; that is, the guilt of it, to draw us to deſpaire. Hee that accuſed Iob unto God, would ſurely accuſe Iob unto himſelfe much more.A Caution.

And though it may bee truly … that p. 75neither Satan nor our own conſciences,A Caution. can ever aggravate unto us too much, the intrinſecall ſinfulneſſe, the hainouſnes and vilenes of our ſinnes in their due and proper colours, and true aggravations of them, which we can never come to ſee enough, as not to hate nor loath, and mourne for as we ought; yet Satan and our owne conſciences may in the repreſentation of our ſinnes, put ſuch falſe apprehenſions and ſuch aggravations upon them, as may make us apprehend too much about them; as when it is ſuggeſted, that they are ſuch as are not compatible with the ſtate of grace; or that they are utterly unpardonable: he may likewiſe uſe them as inductions to prove a falſe concluſion. And alſo although our ſinnes if truly can never be enough repreſented, if it be in order to drive a man more to Gods free grace, and unto Chriſt; yet to preſent them ſinglely, and alone, and to hold the minde & intention of it ſo to thē, as to cauſe us to forget our owne mercies, and in ſuch a manner, as thereby Gods mercies and all comforts are hidden and concealed from us; this is that is ſatans practice, and is the cauſe of this deep bondage wee thus here ſpeak of. And in this reſpect that name foreign, the accuſer, is given this evill ſpirit in a direct and full oppoſition to that ſpeciall name and office of the holy Ghoſt foreign, the comforter or pleader for us: becauſe as the holy Ghoſt maketh interceſsion in our owne hearts unto God for us, and upon true repentance helpeth us to make apologies for our ſelves, (as the word is) p. 762 Cor. 7. 11. and comforteth us by diſcovering our graces given us of God, as 1 Cor. 2. 12. and by pleading our evidences, and witneſſing with our ſpirits that wee are the ſonnes of God: ſo on the contrary, ſatan is foreign, an accuſer, by laying to our charge the guilt of our ſinnes, by empleading our evidences, miſrepreſenting our eſtates, thereby to deject us, and ſwallow us up with ſorrow, as 2 Cor. 2. 7. And further, becauſe in theſe accuſations his ſcope is to miſrepreſent our eſtates to us, & falſely to diſquiet us, therefore hee is yet more eſpecially called foreign, a ſlanderer, as one that falſely and lyingly calumniateth and ſlandereth all our graces, all Gods dealings towards us, all our dealings towards him: ſlandering our perſons, our eſtates to us, charging us to be hypocrites; unſound, and carnall, and counterfeit Chriſtians, ſtill miſconſtruing all unto the worſt. Which falſe calumnies and charges of his, I take moſt properly to be thoſe darts mentioned Epheſ. 6. ver. 11. which are there ſaid more eſpecially to oppoſe our faith: and therefore faith is there ſaid to quench them, from which trade of his forging darts of calumnies, he hath his name foreign a ſlanderer from foreign a metaphor, it is from caſting darts, (for the ſlanderous calumnies of the tongue, are as a manle, Prov. 25. 18.Prov 25:18and a ſword, Pſal. 57. 4.Ps 57:4and a ſharp arrow, as Solomon ſpeaks: their teeth ſpeares and arrowes) and ſuch are theſe kinde of ſatans tentations and accuſations againſt us, Even as darts and arrows that wound and pierce, and runne through the p. 77affections, that ſtrike the ſoule through and through with feares: his name foreign, the tempter, is from foreign, to pierce: becauſe ſuch are his darts, ſo ſharpned, and ſlung with that force, as they are fitted to pierce, and enabled to runne through. And beſides the ſharpneſſe of the darts themſelves, they are ſaid to be fiery, as making double way for themſelves: for a piece of iron, though blunt, yet if fired red hot, it runs through without reſiſtance. Satan, hee is that great generall of the whole powers of darkneſſe in us; and therefore even the forces of the guilt of ſinne (the proper ſeat of which is the conſcience) hee hath ſome command over, as well as of the power of ſinne in other members; as he can muſter up and ſet on fleſhly luſts which fight againſt the ſoule, and provoke and back them in their aſſaults upon us, ſo he can clap on the chaines of guilt and bondage.

And as he can ſtir that guilt that is in us,And alſo by working upon the injudiciouſneſſe of the conſcience. ſo alſo work upon that injudiciouſneſſe and erronious defilement that is in the conſcience, to judge of a mans owne eſtate; this ſatan works upon and abuſeth: For as hee hath a power to work upon the corruption in the reſt of the faculties, ſo alſo over the defilement and pollution of the conſcience, miſleading it in the verdict, as cunning pleaders doe a ſilly Iurie; the wards of conſcience are of themſelves looſe, and naturally miſplaced, but hee with his falſe keyes wrings and perverts them much more: it naturally gives an uncertaine ſound, but he by his falſe alarums p. 78and pannicke feares caſt in, doth much more confound the teſtimony of it. And how eaſie is it to trouble a ſoule diſquieted already, and to worke upon jealouſies which are raiſed? we ſee how far a cunning man can inſinuate with jealous natures, to encreaſe ſuſpitions and ſurmiſes. When an humour is ſtirred, how eaſily is it wrought on: and when the Spirit hath already read us a ſharp Lecture, and examind our conſciences, then hee ſtrikes in, and deſcants upon all.

But the more full and diſtinct explication of Satans worke herein,§ 2. requires a further ſearch and enquirie,A quaere diſcuſted, how, and how far ſatan may know matter againſt us, to accuſe us of. and larger demonſtration, how Satan comes, and how farre to know matter by us thus to accuſe us of: for if hee doth accuſe, hee muſt, as he ſaid Acts 28. Have ought againſt us whereof to accuſe, elſe it were in vaine, and there is this difference betweene theſe kind of tentations wherein we are exerciſed about the guilt of ſinne, and thoſe other into ſinne. That the object matter of other tentations is what is without our ſelves: but in theſe, that which is in us and from us, and hath beene committed by us, is made matter of objection againſt, and diſquietment unto us. That which is from within the man, diſquiets the man.

But ere I enter upon this enquiry I muſt premiſe a generall Caution, to ſet limits to our diſcourſe therein.

And the Caution is this,A Caution premiſed. that we are to reſerve and maintaine this, both as an undoubted truths p. 79and as Gods ſole and royall prerogative, That it is in Gods ſole prerogative to know the heartthat he can alone both ſearch and know the heart and conſcience; As in like manner, that He can onelyonly by his wrath immediatly make thoſe deep and killing wounds and gaſhes with which mens ſoules are often here and hereafter eternally wounded: (of which by way of caution alſo in the next chapter) which two glorious and incommunicable attributes of his, that Elogium of the word of God, Heb. 4. 12, 13. ſeems fully to hold forth unto us: where, as at the Gate of Paradiſe was ſet a Cherubin with a flaming ſword to keepe our falne parents from ever entring in againe, ſo there Chriſt is repreſented, as that ſupreme Iudge, with whom, as at the 13. verſe, we are eternally, to have to doe, (or as the originall foreign, to whom we are to give an account: for ſo foreign is Rom. 14. 12. and elſewhere taken) and this with that dreadful ſword of his word drawne, and brandiſhed, (by which he will judge men at the later day, Iohn 12. 48. and which therefore is called foreign, verſe 12. a judger of the thoughts, &c.) that by the awfull terror thereof, hee might compell and drive thoſe that heare the Goſpell, to enter into that reſt, (to which hee had exhorted, ver. 11.) which is ſet open by him for men now falne to come into. Which ſword, as it hath a double edge, (as there) ſo in his hand (who alone can wield it) it ſerves to a double uſe: That whereas in a Iudge two things are requiſite to the compleat performance of his office: 1. Skill and knowledge to finde out and examine the fact: p. 802. Power to execute and torture the Malefactor when found guilty. He ſhewes how both theſe doe tranſcendently and ſolely-meet in him, by what power is found to be in his word, which is the enſigne of his juſtice, and inſtrument of his power in judging, which is ſaid to be a diſcerner of the thoughts, and a ſword that pierceth and woundeth the ſoule and ſpirit with unutterable anguiſh. Which wounding power is diſtinctly ſet forth (as ſome) from the beginning of the 12. ver. to thoſe laſt words, [and is a diſcerner of the thoughts,] from whence to the end of the 13. ver. that other, the ſearching and all-judging property of God, & his word is laid forth to us; but rather as I conceive, the Apoſtle in one continued metaphor carries along the expreſſion of both through the whole, though more principally, the one in that former part of the words, and the other in the later: yet ſo as both are alike made The royalty of God, which is the thing we have in hand. Neither needs it ſtumble any that this is attributed to the word of God, of which he ſeems to ſpeak, for that is all one, & to aſcribe it unto God: for as where the word of a King is, there is power, ſayes Solomon, Eccles 8. 4. ſo, where the word of God is, there is the power of God, & ſo is it here to be underſtood: and therefore as in other Scriptures his word is ſaid to create, & by it the heavens to be eſtabliſht, &c. & alſo, Gal. 3. 8. in the like phraſe of ſpeech, the Scripture is ſaid to foreſee, that is, God foreſaw, who writ the Scripture: ſo alſo here, to know, and p. 81wound the heart. Which to be the Apoſtles expreſſe intention here, appears by the connexion of the 12. and 13. verſes. For whereas ver. 12. he begins with attributing this power unto the word, yet in the end hee cloſeth his ſpeech with transferring all that was ſaid thereof upon God himſelfe. ver. 13. with whom we have to doe.

To open the words a little more largely, ſo as to clear this aſſertion out of them, which it is neceſſary to premiſe. The words are, For the word of God is quick and powerfull, and ſharper then any two edged ſword, piercing to the dividing aſunder of ſoule and ſpirit, and of the joynts and marrow, and is a diſcerner of the thoughts, and intents of the heart, neither is there any creature that is not manifeſt in his ſight, but all things are naked and opened to the eyes of him with whom wee have to doe.

And firſt, of that ſole ſearching power of the ſoul in this Chapter, and of that other, the ſole wounding power of the conſcience, in the next Chap. we ſhal have the like occaſion to premiſe.

For the preſent, that ſearching, examining, & judging power of the word now in hand, he expreſſeth by an alluſion to the anatomy of bodies: (which then, though not ſo frequently as now, was yet in uſe) or elſe to the cutting up of the ſacrifices, whether thoſe of the Iews, or as it was uſed among the heathen; eſpecially by the Soothſayers, who curiouſly ſearched into every inward part, as we find in the Prophet, Ezek. 21. 21. and his ſimilitude ſtands then, that looke p. 82what the entrailes are to a ſharp ſword, or Sacrificers knife, or the like inſtruments of Anatomy in a ſtrong and skilfull hand, ſuch are all the moſt inward, and ſecret parts of the heart, even thoſe which are moſt difficult to be divided, unto this ſword in Gods hand, when hee is pleaſed to uſe it to ſearch the heart and reynes, and to diſcover and bring forth to judgement the ſecrets thereof. Hee can uſe this ſword, not onelyonly to unrip, & ſtrip off the outward cloathes of outward and formall actions, and ſo preſent the ſoule naked, (as his expreſſion is, ver. 13.) nor only to flea off all the skin, to excoriate, and ſo to ſee what lies under it, (as the next word there foreign, which is tranſlated opened, doth ſometimes ſignifie) but further to cleave and cut up to the back bone (for even ſo deep doth the ſignification of that word reach) that ſo all the inwards may appear; and this ſo curiouſly divided & laid aſunder, as to ſee & view apart what is in each. It pierceth to the dividing aſunder of ſoule and ſpirit. By which, grace and corruption are not ſo properly here to be underſtood: for then he would have rather ſaid, fleſh and ſpirit: and beſides the perſons hee ſpeaks this of, are principally thoſe who ſhall be found ſecret unbeleevers, who have not ſpirit in that ſenſe at all in them: but they are here uſed to expreſſe thoſe two maine powers of the heart. The ſoule, that is the inferiour part, that more ſenſuall part, wherein the affections are, (as 1 Theſ. 5. 20. it is alſo uſed) which it divides p. 83by diſcovering how cloſe & inordinatly all thoſe affections cleave to ſin: and then 2. of the ſpirit, that is the ſuperiour part of the underſtanding conſcience, &c. which it rips up by diſcovering how theſe plot, and contrive the accompliſhment of ſinne. Dividing, that is, diſcovering apart, with difference, how things are carryed ſeverally in each: and withall, what correſpondency and entercourſe there is betweene theſe; how ſin and all our actions paſſe through them from the one to the other, even as bloud and ſpirits doe through the veines and arteries, in all the parts frō each to other. And as in the body, there are ſeverall regions (as Anatomiſts call them) divided by partitions: the vitall parts in the upper loft next the neck, in which are lodged the heart, and lungs: The naturall parts in that lower, and theſe divided by the midriffe, as by a floore betweene them: ſo in the ſoule, (to which haply Solomon alludes, when Prov. 19. 27. hee calls the ſeverall powers of it, The Chambers of the belly, as ſome read it.) there is the ſenſual part of the affections, The ſoul, &c. which is as it were in a diſtinct room from that more ſublime & ſpirituall part, the ſpirit. And as the ſpirit of man, that is, the conſcience and underſtanding of a man, ſearcheth all thoſe chābers, (as tis there,) that is, Knows what is in man; as the Apoſtle ſpeaks, 1 Cor. 2. 11. (which yet when it doth ſo, it is not by an innate light, but with Gods candle, as Solomons expreſſion there is: that is, by the word and the light thereof ſet up by him in it.) So p. 84here, the word, under another ſimilitude, namely, of a ſword, is ſaid to cut up, and to diſcover all within thoſe ſeverall regions. And in the Spirit, it is ſaid to diſcover what can be imagined, moſt retired and withdrawne, and ſo lockt up, as no eye could finde it out, which he expreſſeth by mentioning ſuch parts, as are moſt inwardly ſeated of all other: the marrow, which wee know is incloſed within the bones: and the joynts, or ligaments, by which the joynts are knit, and move; theſe it unbares, and diſcovers alſo. Both which hee interprets in the next words, [and is a diſcoverer of the thoughts, and intentions of the heart,] which are a more plain interpretation of what he had expreſſed by thoſe two metaphors. The utmoſt intention and end, in all our actions, that is as the marrow, becauſe as the marrow gives moiſture to the bones, ſo by theſe our ends all our purpoſes and reſolutions (by which we are ſupported in all our actions) are ſtrengthned and confirmed: and then our deviſing thoughts or plottings, our contrivements and machinations, thoſe by which wee artificially doe connect, and hang together many joynts of meanes, to accompliſh and bring to paſſe our intentions: (which thoughts of all other we ſtrive to hide and conceale) theſe are as the joynts, or (as the word foreign rather implies) as the ligaments, and the ſinews, and the tendons, by which the joynts doe move, ſo theſe are they upon which our deſigns doe move and turne. Even all thoſe cogitationes compaginatae, p. 85plotting thoughts, the word, it diſcovers and cuts up, and alſo judgeth, and examineth, and paſſeth ſentence upon them: yea and that ſo exactly, as not the ſmalleſt fault can paſſe uncenſured by it: it is as a curious Critique in this review: foreign, it judgeth exactly, as Critiques uſe to doe. So as by this anatomy, which the word makes, all things in man, every creature, even the leaſt Fibra, the ſmalleſt ſtring in the heart which would eſcape the ſight of the moſt exact Anatomiſt, are all naked, and opened, and cut up afore the eyes of him with whom we have to doe.

The reaſons why God hath reſerved this to himſelf,The reaſons. are, 1. It was for the glory of God, that hee ſhould have one private cabinet among the creatures, which hee alone ſhould know, and keep the key of, which might argue his omniſcience: as alſo one place to be ſanctified in, whither no creatures eye could pierce: That ſo the greatneſſe of his glory might appeare, namely, in this, that he is not worſhipped outwardly only, as great ones are, but inwardly in ſpirit and truth: and that his glory is ſuch, as commands the inward parts, which no eye ſeeth but his own: ſo as a man will reſpect God ſo much as to ſanctifie him in ſecret when no creature looks upon him.

2. That God alone might be the Iudge and rewarder of mens wayes: and ſo look'd at by them, to whom alone men muſt give an account: which would draw the creatures eye alone upon him, when the ſtrength and firſt borne of all p. 86our actions, are his ſubjects alone, and do come under his eye and view. Therefore it is ſaid, that hee rewards men according to their works, 1 Kings 8 39.1 Kgs 8:39whoſe heart he knowes. It was fit, that hee onelyonly ſhould take upon him to reward, who only could know the principles of all actions, in which the chiefe of the good or evill in the action lies. This is the great glory of God and Chriſt at the day of judgement, that they will diſcover the ſecrets of all hearts, 1 Cor. 4. 5. It is not ſaid ſo much of mens actions, that they ſhall be then diſcovered, as that the ſecrets of their hearts: For therein lies Gods glory, which he will not give to any other.

This premiſed as a moſt neceſſary Caution,§ 2. I come to the diſquiſition of that Quaere mentioned;How ſatan hath matter to accuſe & object againſt us. How, and how farre Satan may come to know ſo much matter againſt us whereof to accuſe us.

1. In generall it may be conſidered:Two generall conſiderations:

1. That he knowes what ends,1. That hee knows what corruptions are in all mens natures, and may obiect them to every one. and intentions, and thoughts, and luſts, ſuch corrupt hearts as ours uſually produce, and bring forth in all men; and therefore can imagine what by-ends, &c. may be ſtirring in ſuch and ſuch actions, and ſolay them to our charge: and ſo often hit right therein, & ſpeake a mans heart thus at randome. For our natures are apt to bring forth all concupiſcence, as the Apoſtle ſayes Rom. 7. Therefore if there were no more; then that hee knowes all temptations common to mans nature, hee might goe far in accuſing every man; he having keyes p. 87of all ſorts, ſorted to all mens ſpirits, tryes with every one which will enter. And as Davids elder brother charged David, when he came into the warres, This is the pride and the naughtineſſe of thy heart, gueſſing at his by-ends in it: ſo doth ſatan; hee often in like manner charges us by gueſſe. Thus he did Iob, Doth Iob ſerve God for nought? hee knew ſuch by-ends were in ſome mens hearts, and ſo ventures to lay them to Iobs charge alſo.

2. Though he ſhould know very little of us,2. By caſting in a jealous thought from ſome one particular he knows by us he might ſet the heart awake to examine all the reſt. yet he may from ſome one particular which hee doth know or ſuſpect, caſt in a ſuſpitious thought about a mans eſtate: and ſo ſet the jealous heart aworke it ſelfe to ſearch out more matter againſt it ſelfe. As in caſe of treaſon, the leaſt hint given by ſome one, ſets the State aworke to examine the bottome of the buſineſſe, and ſo to get all out. So as ſatan often gives, and caſts in but a ſcruple, which proves as a theame for the heart it ſelfe to dilate upon, and the conſcience upon enquirie finds matter againſt it ſelf to prove and encreaſe that ſurmiſe. Thus in generall.

But 2. he may more particularly know much againſt us to accuſe us of,2. More particularly. and ſo frame bills againſt us out of what hee knowes,He may know, and this firſt ſuppoſing he had no acceſſe to our inward parts, and that hee had no further way of knowing of us, then men have one of another, it being made the limits of mans knowledg by God to Samuel, to judg by outward appearance: yet all thoſe advantages which men have to know one another by, p. 88he hath over us, more then any man can have and all more eminently.

For 1.1. All corporeal acts committed Thoſe ſpirits can diſcerne all corporeall actions, though not of all men, at once, (for then why ſhould ſatan travaile up and downe the earth to review all in it…) yet in that diſtance is proportioned unto them: they underſtand not onelyonly by innate inbred ſpecies, but ſome things per ſpecies acceptas à rebus. They learn daily. This by the Church the good Angels are ſaid to learn what they never knew before of the myſteries of the Goſpell, Eph. 3. 10. and though theſe ſpecies in them, and their manner of knowing corporeal things differs from ours, yet they are analogicall with ours, and wee no more know the manner how they ſhould receive, ſpecies à rebus corporeis, the images of all things done by bodily ſubſtances, then a blind man can imagine, how men that ſee ſhould receive in colours: yet this wee may be ſure of, that all that the ſenſes or minde of man can know, that they can alſo: for naturall things are all Debita objecta, due objects made for them: for they were therefore made to be diſcerned by intelligent creatures; and if by any, then by the moſt ſupreme and intellectuall natures.

2. They make it their buſineſſe to ſtudy men,2. Which knowledge he improves by ſtudy it is their trade to goe up and downe and conſider men, Haſt thou not conſidered (ſayes God to ſatan) my ſervant Iob? Satan uſeth to conſider and ſtudy men, and as the Apoſtle exhorts to conſider … another to provoke to love, ſo ſatan p. 89conſiders men to provoke to ſinne, and to tempt for ſin unto deſpaire.

3. He may be privy to our vocall confeſſions of ſinnes to God,3. He may bee privy to our vocall confeſſion unto God. or men; unto our laying open our owne hearts to God in private prayers, or to others in trouble of conſcience: therefore ſo much of the heart as is this way diſcovered, hee can & doth know. And why may not God permit him, and give him the liberty and advantage to accuſe us, even of that which hee comes to know by this meanes? it being for the triall of his ſervants: eſpecially in caſe they have returned againe to thoſe ſinnes which they confeſſed, and yet have not forſaken: it is juſt, that then, as the guilt of former ſinnes returne upon us in ſuch a caſe, ſo that ſatan ſhould be permitted afreſh to charge us with them. And that in this caſe a man ſhould loſe the priviledge of ſigillum confeſsionis, of the ſecrecie and ſeale of confeſſion (as I may ſo ſpeake.) And if God may permit a man to whom we have confeſſed, according to Gods owne ordinance, yet to tell things confeſſed, and to caſt them in our teeth, as ſometimes it hath falne out, why may not ſatan the accuſer of the brethren ſometimes bee permitted to lay that to our charge, which hee onelyonly knew this way?

4. He is and can be preſent at all our more retired actions,4 He is and can be preſent at al times and places: and ſo can accuſe us, and is privy to them, being with us at bed, board, in all companies. By meanes of this he can accuſe us: Firſt,

1. Of all groſſe actions done,1. Of all groſſe ſins outwardly committed. that are obvious p. 90to ſenſe: which indeed are uſually the greateſt matter of accuſation, and doe lie upon us moſt heavily in ſuch temptations, as Davids murder and adultery did on him: My ſinne, ſayes he, is ever before me. And theſe having pulled a man downe, and put him into priſon, and clapt him up, our owne conſciences then may come in, with all our more privy corruptions, as leſſer creditors uſe to doe: and when once the ſoule hath by meanes of the accuſing of one foule act, given way to doubting, then all other privy corruptions joyne and offer themſelves to accuſe us alſo: For they lie at the doore (as God told Cain) ready for ſuch an occaſion.

2. Alſo he may by this be able to accuſe us of all deadneſſe,2. Of deadneſſe and drowſineſs of ſpirit, and neglect in duties. and drowſineſſe, and neglect in the performance of holy duties, as want of attention, and quicknes in them (for theſe are eaſily diſcerned by any one that is obſervant) and of the want of ſtirring affections, and alſo of neglect of holy conference in all companies, and the like. If a godly man were to follow a man up and downe in all companies, how much might he know of a man, and be able to accuſe him of?

3. By ſuch obſervations he may know a mans boſome ſinnes.And 3. a mans boſome ſin. So he knew and obſerved Iudas boſome ſin, to be covetouſneſſe, and accordingly ſorted his temptation to it.

5. By what hee ſees outwardly of our actions,5. From what he ſees outvvardly, he may gueſſe at invvard corruptions. hee can many wayes gueſſe at inward corruption, which are the principles of them. Hee hath all the wayes which a wiſe diſcerning man p. 91hath, (who ſhould alwaies watch a man, and ſet himſelfe to ſtudy a man, and that hath opportunity to ſuggeſt when he pleaſeth, on purpoſe for tryall and diſcovery) all the wayes ſuch a man hath to know the heart, ſatan hath. And that which Solomon ſayes of a wiſe man, that though the heart of man be deep, Prov. 20. 5.Prov 20:5yet a man of underſtanding will fetch it out, 3. Wayes.holds true of ſatan much more. As 1. by comparing one action with another, 1one ſpeech with another: ſo wiſe men gueſſe at mens ends in things, and their reſpects that move them. 2. By geſtures. By a caſt of a mans 2countenance and behaviour, men are often diſcerned; by the like may ſatan ſee into us. Thus Ioab diſcerned Davids pride in his commād for numbring the people, ſo as it was loathſome in his eyes. And if Ioab diſcerned this by the outward carriage of the matter, how much more might ſatan that put in the motives to perſwade him to it? The Ieſuits bid thoſe of their followers who are to deale with men, when they talke with any, whoſe minds they would diſcern, ſtill to obſerve their eye, to ſee what alterations are in their countenances, as through which the minde is tranſparent; now ſatan, hee is a good Phiſiognomiſt, and he eyes a man. 3. Further 3he himſelfe ſuggeſting many motives, and reaſons in buſineſſes this way and that way, caſting in many by-ends, and motives to be conſidered by us, he obſervs how the heart comes off at ſuch and ſuch ſuggeſtions, or where it ſtuck, and what ſuggeſtion it was that turned a man this way or p. 92that way, and fetcht him off. The Iewes might ſee what moved Pilate to crucifie Chriſt, becauſe at that ſaying, as the Text notes, that elſe he was an enemy to Caeſar, hee gave ſentence: ſo ſatan, when he ſtirred up David by proud arguments to number the people, hee muſt needs know what pride was in his heart.

Now 6. beſides all this,6. That he may further view the images in the fancy, and alſo the paſſions in the body. how farre hee may have an inſight into the Fancy, and the images therein, which follow and imitate the inward thoughts of the minde, as the ſhadow doth the body: and alſo into the paſsions, which are but the flowing, and reflowing of corporeall ſpirits, and in which the affections of the will diſcover themſelves, this I leave to others to determine. For the preſent, this is certaine, that although all the powers of the reaſonable ſoule bee faſt lockt up from him (as we ſhall ſhew) and the immediate acts which are imminent in the ſoule it ſelfe, utterly hidden from him, and that, take the ſoul as it is the immediate ſubject, & root of thē, ſo, intuitive, no devill can diſcerne them, no more then one Angell can diſcern the thoughts of another; yet arguitive, and as they doe tranſire and appeare, and are put forth in the body and corporeall organs outwardly in actions, or inwardly in paſſions, and ſo quaſi in alio, and mediately they may be very far diſcerned, and lookt into by Angels. Which yet will nothing at all pre-judge that prerogative which is given to God, when he is ſaid alone to know & ſearch the heart, but give its full allowance; nor that priviledge p. 93which is given to the ſoul it ſelf to enjoy, namely,1 Cor. 2. 11.1 Cor 2:11 that none ſhould know the things of a man, but the ſpirit that is in man: as we ſhall have occaſion to ſhew in the Appendix to this diſcourſe.

Beſides, therefore, theſe advantages and wayes of knowledge, ſomewhat common to us men, each of other, they have a further, and and more neere way of knowing the acts of the reaſonable powers, the underſtanding, and will, then we men can have, even as they have alſo a way of communicating their thoughts to us in a more intimate, cloſe, ſecret manner: yet ſtill ſuch, as falls ſhort of an intuitive knowledge of them: they can goe into a roome further then wee: and into a roome which is next the privy chamber, which yet remaines faſt lockt up unto them. As their power in all other things reacheth a degree higher then ours, ſo in this alſo. To open this a little.

Thoſe reaſonable powers and faculties in us, the underſtanding, and the will, the immediate immanent acts of which are thus in themſelves faſt lockt up, being yet in this life drencht in the body, and bodily organs, upon which their working doth depend: As 1. The underſtanding is joyned to the fancy, which makes parelii, and reſemblances and ſhadowes of thoſe thoughts the minde ſecretly conceives and formes; ſo as ſcarce any thoughts doe ſtir, but the fancie imitates them, and acts them as far as it is able. And 2. The will alſo is conjoyned with the affections which are drencht, and ſhew themſelves in bodily p. 94organs and ſpirits, ſo as not any motion of the will puts it ſelf forth, but more or leſſe ſome affections of the bodie doe ſtirre with it; and therefore affections are as well defined by their motion in the body, as by their ſeat in the will it ſelfe. As when anger is defined, ira eſt ebullitio ſanguinis circa cor, a boiling of bloud about the heart; and affections are but the flowings and reflowings of ſpirits to and from the heart.

Now both theſe, both phantaſmes and paſsions, all divines doe grant that the devills may know; and that to know them they have a nearer acceſſe to us, then men can have each to other: yea, and that they may diſcern them, intuirivè, as we do things which are preſent before us, how elſe ſhould they worke upon fancy? and otherwiſe, there were no diabolicall dreames, nor angelicall neither, cauſed by good angels. But we finde that a good angell dictated to Ioſeph a great article of faith, [Chriſts divinity, and nativity] it was done in a dreame; and therefore to his fancy. So they inſpired the Sibylls, and dictated prophecies as was ſaid. And ſo the evill angells prompted Sauls fancy. And this they doe, not by creating new ſpecies and images, but evocando, calling forth the images there already. For the images of things in the fancy being corporeall ſpecies, they can no more beget a new corporeall image, then they can make a body anew. And therefore all the power of the angels cannot cauſe a blinde man to dreame of colours. And therefore their way in communicating p. 95their ſuggeſtions to us herein, muſt be by diſcerning the ſpecies, to wit, of all words heard or read, that lye in the fancy already; and ſo by ordering and compoſing them, even as a Compoſitor in printing doth his letters that lye confuſed afore him, into words and ſentences, to repreſent to the readers eye what hee would have read by him: So he to the underſtanding, which naturally prints off from the fancy what ever is in it, as faſt as he doth ſet them. And by the like reaſon, that he can call them forth, and ſo view the ſpecies and images laid up there already, to ſet them thus as he pleaſeth, by the ſame reaſon it muſt be ſuppoſed that he is as able to diſcerne any of them in the fancy at any time, then when reaſon it ſelfe calls up any of them, and maketh uſe of them, as it doth when ever it ſets it ſelfe to thinke or muſe; and theſe and all operations of the ſenſitive powers they may view and ſee as truly (for ought I know) and as intuitively, even as wee ſee colours and ſpecies of things in the eye of a man. So as theſe evill angels, may when God permits, get into the head, and ſee all the images and ſpecies in the fancy, and thoſe that are in direct conjunction with the underſtanding, which it is then thinking and muſing of: even as a man doth what images are in the apple of the eye of another man: and ſo by diſcerning thoſe phantaſmes, which the underſtanding actually then vieweth and makes uſe of, he may then judge what the minde is muſing of.

p. 96And againe, as wee diſcerne mens paſſions when they dye and affect the outward parts, as if ſhame dyes the face red, and feare paints it white; ſo may the angels more ſecretly diſcerne the motion of them within, which is the cauſe of this alteration without; they can goe further, and ſee the inward commotion of the ſpirits in our inward parts, even in their channels and ſprings, in that bodily heart we cary within us, and in the veines and arteries, and ſo know what affections are ſtirring. And this is evident by this, in that they are alſo able to worke upon theſe paſſions. Now their power of working on the affections, ariſeth from their knowing them, and skill to move and ſtir thoſe ſpirits and humours electively, wherein theſe paſsions are ſeated. And herein their power of diſcerning us, exceeds that in us men, in diſcerning other men; as that of communicating their mindes to us alſo doth. For as they can communicate ſecretly by fancy it ſelfe; we but by outward words, and ſignes to the outward ſenſes of others; ſo they can diſcern more ſecretly what is in the fancy, and not only what appeares in the outward parts; which is yet but a roome further, that they get into, which we men cannot come to; ſo as they can diſcern the leaſt riſing of the tide, the leaſt turn of the ſtreame of affections in our veines, and in the corporeall heart, Satan can diſcerne thoſe leſſer aguiſh fits of paſſion that accompanies any act of the will, which men diſcerne not. But of this great and neceſſary quaere; as alſo how by p. 97meanes of this he communicates all his temptations to us, more largely, in an Appendix to bee annexed to this Treatiſe.