Satans Temptations in Three Parts, Part 2 · Chapter 5
CHAP. V. Satan's Attempts againſt the Peace of God's Children, evidenced, (1.) By his Malice; (2.) From the concernment of Peace to God's Children. What theſe Concerns are, explained. (3.) From the Advantages which he hath againſt them by diſquieting their Minds. 1. Confuſion of Mind. 2. Unfitneſs for Duty, and how. 3. Rejection of Duty. 4. A ſtumbling block to others. 5. Preparation of the Mind to entertain venemous Impreſſions, and what they are. 6. Bodily Weakneſs. 7. Our Miſeries Satan's contentment.
WE have viewed the ways of Satan by which he … all … to Sin, by which he withdraws Men from Duty and Service, by which he corrupts the Mind through Errour; it only now remains that ſomething be ſpoken of his attempts againſt the Peace and Comfort of the Children of God.
That 'tis alſo one of Satans chief deſigns to cheat us of our Spiritual Peace, may be fully evinced by a conſideration of his Malice, the great concern of inward Comfort to us, and the many Advantages which he hath againſt us by the diſquiet of our Minds.
Firſt, whoſoever ſhall ſeriouſly conſider the Devil's implacable Malice, will eaſily believe, that he ſo envies our Happineſs that he will induſtriouſly riſe up againſt all our Comforts. 'Tis his inward fret and indignation that Man hath any intereſt in that Happineſs from which he irrecoverably fell, and that the Spirit of God ſhould produce in the hearts of his People any ſpiritual joy or ſatisfaction in the belief and expectation of that Felicity, and therefore muſt it be expected that his Malice (heightned by the torment of his own guilt, which (as ſome think) are thoſe Chains of darkneſs in which he is reſerved at preſent, to the judgment of the great day) will not, cannot leave this part of our Happineſs unattempted. He endeavours to ſupplant us of our Birthright, of our Bleſſing, of our Salvation, and the comfortable hopes thereof. From his common imployment in this matter, the Scripture hath given him names, importing an oppoſition to Chriſt and his Spirit, in the ways they take for our Comfort and Satisfaction. Chriſt is our Advocate that pleads for us, Satan is foreign, a Calumniator. The Spirit interceds for us, Satan is foreign, Rev. 12. 10.the Accuſer of the Brethren, who accuſeth them before God night and day. The Spirit is our Comforter, Satan is our Diſturber, a Beelzebub who is ever raking in our Wounds, as Flyes upon Sores. The Apoſtle Paul had his Eye upon this, when he was adviſing the Corinthians to receive again the penitent inceſtuous Perſon, his caution was moſt ſerious, 2 Cor. 2. 11. leſt Satan get advantage of us, leſt he deceive and circumvent us, (for his expreſſion relates to Men,foreign. cunningly deceitful in Trade, that do over-reach and defraud the unskilful): and the reaſon of this caution was, the known and commonly experienced ſubtilty of Satan, for we are not ignorant of his devices, implying that he will, and frequently doth ly at catch to take all advantages again …. Some indeed reſtrain theſe advantages to Verſ. 10. as ild … only meant,Piſcator in loc. that Satan was deſigning to fix the Corinthians upon an Opinion, that Backſliders into great Sins were not to be received again, or that he laid in wait to raiſe a Schiſm in the Church upon the account of this Corinthian. Cal…in in loc.Others reſtrain this advantage which he waited for, to Verſ. 7. where the Apoſtle expreſſeth his fear, leſt the excommunicated Perſon ſhould be ſwallowed up of too much ſorrow; but the caution being not expreſsly bound up to any one of theſe, ſeems to point at them all, and to tell us that Satan drives on many deſigns at once, and that in this Mans caſe Satan would endeavour to put the Corinthians upon a Phariſaical rigour, or to rend the Church by a diviſion about him, and to oppreſs the Penitent by bereaving him of his due comfort; ſo that it appears ſtill, that it is one of his deſigns to hinder the Comfort, and moleſt the Hearts of God's Children.
Secondly, Of ſuch concern is inward ſpiritual Peace to us, that 'tis but an eaſie conjecture to conclude from thence, that ſo great an Adverſary will make it his deſign to rob us of ſuch a Jewel: For,
1. Spiritual Comfort is the ſweet Fruit of Holineſs, by which God adorns and beautifies the ways of Religious Service, to render them amiable and pleaſant to the Undertakers. Her ways are ways of pleaſantneſs, and all her paths are peace, Prov. 3. 17. and this is the preſent reſt and refreſhment of God's faithful Servants under all their toil, that when they have tribulation from the World, yet they have peace in him, Joh. 16. 33. and that being juſtified by Faith, they have peace with God, and ſometimes joy unſpeakable and full of glory, 1 Pet. 1. 8. and this they may the more confidently expect, becauſe the fruits of the Spirit are Love, Joy, Peace, &c. Gal. 5. 22.
2. Spiritual Comfort is not only our ſatisfaction, but our inward Strength and Activity, for all holy Services doth depend upon it. By this doth God ſtrengthen our Heart, and gird up our Loyns to run the ways of his Commandments; it doth alſo ſtrengthen the ſoul to undergo Afflictions, to glory in Tribulations, to triumph in Perſecutions; the outward Man is alſo corroborated by the inward peace of the Mind; A merry Heart doth good like a Medicine, but a broken Spirit drieth the Bones, Prov. 17. 22. all which are intended by that expreſſion, Neh. 8. 10. The joy of the Lord is your ſtrength; 'tis ſtrength to the Body, to the Mind, and that both for ſervice and ſuffering; the reaſon whereof the Apoſtle doth hint to us, Phil. 4. 7. The peace of God which paſſeth all underſtanding, ſhall keep your Hearts and Minds; that is, Peace doth ſo guard us as with a Gariſon, foreign(for ſo much the word imports) that our Affections (our Hearts) being entertained with divine ſatisfactions, are not eaſily enticed by baſer proffers of worldly delights, and our Reaſonings (our Minds) being kept ſteady upon ſo noble an object, are not ſo eaſily perverted to a treacherous recommendation of vanities.
3. Joy and Peace are propounded to our careful endeavours, for Attainment and Preſervation, as a neceſſary duty of great importance to us. Rejoycings are not only recommended as ſeemly for the Ʋpright, but injoined as Service, and that in the conſtant practice, Rejoyce evermore, In every thing give thanks, 1 Theſſ. 5. 16, 18. Rejoyce in the Lord alway; and again I ſay, rejoyce, Phil. 4. 4. In the Old Teſtament God commanded the obſervation of ſeveral Feaſts to the Jews, theſe though they had their ſeveral reſpective grounds from God's appointment, yet the general deſign of all ſeems 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 of Religion, and that which was very acceptable to himſelf, that his Children might always ſerve him in chearfulneſs of Heart, ſeeing ſuch have more cauſe to rejoyce than all the World beſides. They are then much miſtaken, that think mounful Eyes and ſad Hearts be the greteſt Ornaments of Religion, or that none are ſerious in the Profeſſion of it, that have a chearful Countenance and a rejoycing frame of Spirit. 'Tis true, there is a Joy that is deviliſh, and in Mirth which is madneſs, to which Chriſt hath denounced a Wo, Wo be to them that laugh now, for they ſhall mourn and weep; but this is a Joy of another nature, a carnal delight in Vanity and Sin, by which Men fatten their hearts to ruine; and whatſoever is ſaid againſt this, can be no prejudice to Spiritual, holy Joy in God, his Favour and Ways.
4. Spiritual Comfort is alſo a badg of our Heavenly Father's kindneſs. As Joſeph (the Son of his Fathers affections) had a ſpecial teſtimony thereof in his party-coloured Coat; ſo have Gods Favourites a peculiar token of his good Will to them, when he gives them the Garments of Praiſe for the Spirit of Heavineſs; if Spiritual Comfort be ſo advantagious to us, it will be no wonder to ſee Satan ſo much rage againſt it; it would be a ſatisfaction to him to tear theſe Robes off us, to impede ſo needful a Duty, to rob us of ſo much Strength, and to bereave us of the ſweet fruits of our Labours.
Thirdly, It further appears that Satan's deſign is againſt the Comforts of God's Children, by the many advantages he hath againſt them, from the trouble and diſquiet of their Hearts: I ſhall reckon up the chief of them; As,
1. From the Trouble of the Spirit, he raiſeth confuſions and diſtractions of Mind: For, 1. 'Tis as natural to Trouble, to raiſe up a ſwarm of muddy Thoughts, as to a troubled Sea to caſt up Mire and Dirt: and hence is that compariſon, Iſa. 57. 20. a thouſand fearful Surmiſes, evil Cogitations, Reſolves, and Counſels, immediatly offer themſelves. This diſorder of Thoughts Chriſt took notice of in his Diſciples when they were in danger, Why do thoughts ariſe in your hearts? Luk. 24. 38. And David conſidered it as matter of great anxiety, which called for ſpeedy help, Pſal. 94. 19. In the multitude of my thoughts within me, thy comforts delight my ſoul. Sometimes one fear is ſuggeſted, then preſently another; now this doubt perplexeth, then another queſtion is begot by the former; they think to take this courſe, then by and by they are off that, and reſolve upon another, and as quickly change again to a third, and ſo onward, one Thought ſucceeding another, as Vapours from a boyling Pot. 2. Such Thoughts are vexatious and diſtracting, the very Thoughts themſelves (being the poyſonous ſteams of their running Sores) are ſadly afflictive, and not unfitly called Cogitationes oneroſae, burdenſom Thoughts. But as they wrap up a Man in Clouds and Darkneſs, as they puzzle him in his Reſolves, non-plus him in his Undertakings, diſtract him in his Counſels, diſturb and hinder him in his Endeavours, &c. ſo do they bring the Mind into a labyrinth of confuſion. What advantage the Devil hath againſt a Child of God when his heart is thus divided and broken into Shivers, 'tis eaſie to imagine. And David ſeems to be very ſenſible of it, when he put up that requeſt, Pſal. 86. 11. Ʋnite my heart to fear thy Name.
2. By diſquiet of Heart the Devil unfits Men for Duty or Service. Fitneſs for Duty lies in the orderly temper of Body and Mind, making a Man willing to undertake, and able to finiſh his work with comfortable ſatisfaction; if either the Body or Mind be diſtempered, a Man is unfit for ſuch an undertaking, both muſt be in a ſuitable frame, (like a well-tun'd Inſtrument) elſe there will be no melody: Hence, when David prepared himſelf for Praiſes and Worſhip, he tells us, his Heart was ready and fixed, and then his Tongue was ready alſo,Pſal. 45. 1, 2, 108. 1, 2. ſo was his Hand with Pſaltery and Harp, all theſe were awakened into a ſuitable poſture. That a Man is or hath been in a fit order for Service, may be concluded from, 1. His Alacrity to undertake a Duty. 2. His Activity in the proſecution. 3. His Satisfaction afterward, right Grounds and Principles in theſe things being ſtill preſuppoſed. This being laid as a foundation, we ſhall eaſily perceive how the troubles of the Spirit do unfit us for Duty: For,
1. Theſe do take away all Alacrity and forwardneſs of the Mind, partly by diverting it from Duty. Sorrows when they prevail, do ſo fix the Mind upon the preſent Trouble, that it can think of nothing but its Burthen, they confine the Thoughts to the pain and ſmart, and make a Man forget all other things; as David in his trouble forget to eat his Bread; and ſick Perſons willingly diſcourſe only of their Diſeaſes, partly by indiſpoſing for action. Joy and Hope are active Principles, but Sorrow is ſullen and ſluggiſh. As the Mind (in trouble) is wholly imployed in a contemplation of its Miſery, rather than in finding out a way to avoid it, ſo if it be at leiſure at any time to entertain thoughts of uſing means for recovery, yet 'tis ſo tired out with its Burden, ſo diſheartned by its own Fears, ſo diſcouraged with Oppoſition and Diſappointment, that it hath no liſt to undertake any thing; by this means the Devil brings the ſoul into a ſpiritual Catoche, ſo congealing the Spirits, that it is made ſtiff and deprived of motion.
2. Diſquiets of Heart unfit us for Duty, by hindering our activity in proſecution of Duty. The whole Heart, Soul, and Strength ſhould be engaged in all religious Services, but theſe Troubles are as Clogs and Weights to hinder motion. Joy is the dilatation of the Soul, and widens it for any thing which it undertakes; but Grief contracts the Heart, and narrows all the faculties: hence doth David beg an enlarged heart, as the principle of Activity, Pſal. 119. 32. I will run the way of thy Commandments, when thou ſhalt enlarge my Heart: for what can elſe be expected, when the Mind is ſo diſtracted with Fear and Sorrow, but that it ſhould be uneven, tottering, weak, and confuſed? ſo that if it do ſet it ſelf to any thing, it acts troubleſomly, drives on heavily, and doth very little with a great deal ado; and yet were the unfitneſs the leſs, if that little which it can do, were well done, but the Mind is ſo interrupted in its endeavours, that ſometimes in Prayer the Man begins, and then is preſently at a ſtand, and dare not proceed, his words are ſwallowed up, he is ſo troubled that he cannot ſpeak, Pſal. 77. 4. Sometimes the Mind is kept ſo imployed and fixed on Trouble that it cannot attend in Hearing or Praying, but preſently the Thoughts are called off, and become wandring.
3. Troubles hinder our ſatisfaction in Duty, and by that means unfit us to preſent Duties, and indiſpoſe us to future Services of of that kind. Our ſatisfaction in Duty ariſeth, 1. Sometimes from its own luſtre and ſweetneſs, the conviction we have of its pleaſantneſs and the ſpiritual advantages to be had thereby; theſe render it alluring and attractive, and by ſuch conſiderations are we invited to their performance, as Iſa. 2. 3. Come ye let us go up to the Mountain of the Lord,—and he will teach us of his ways, and we will walk in his paths. Hoſ. 6. 1. Come, and let us return unto the Lord: for he hath torn, and he will heal us: he hath ſmitten, and he will bind us up; but trouble of Spirit draws a black Curtain over the excellencies of Duty, and preſents us with frightful thoughts about it, ſo that we judg of it according to our fears, and make it frightful to our ſelves, as if it would be to no purpoſe, rather a miſchief than an advantage. 2. Sometime our ſatisfaction ariſeth from ſome ſpecial token of Favour which our indulgent Father lets fall upon us, while we are in his work. As when he gives us more than ordinary aſſiſtance, or puts Joy and Comfort into our Hearts. And this he often doth to make us come again, and to engage afreſh in the ſame, or other ſervices, as having taſted and ſeen that the Lord is gracious, and that there is a bleſſedneſs in waiting for him. As in our Bodies he ſo orders it, that the concocted juices become a ſucceſſive Ferment to thoſe that ſucceed from our daily Meat and Drink: So from Duties performed, doth he beget and continue Spiritual Appetite to new undertakings. But O how ſadly is all this hindered by the diſquiet of the Heart? The Graces, of Faith and Love, are uſually obſtructed, if not in their Exerciſe yet in their delightful Fruits, and if God offer a kindneſs, inward ſorrow hinders the perception: As when Moſes told the Iſraelites of their deliverance, they hearkned not for hard bondage. If a meſſage of Peace preſent it ſelf in a Promiſe, or ſome conſideration of Gods merciful diſpoſition, yet uſually this is not credited. Job confeſſeth ſo much of himſelf, Job 19. 16. If I had called and he had anſwered me, yet would I not believe that he had hearkened unto my Voice. David alſo doth the like, Pſal. 77. 2, 3. My Soul refuſeth to be comforted: I remember God, and was troubled. Matter of greateſt comfort is often ſo far from giving eaſe, that it augments the trouble. However the Heart is ſo hurried with its fears, and diſcompoſed with grief, that it cannot hearken to nor conſider, nor believe any kind offer made to it.
By all theſe ways doth the Devil, through the diſquiet of Mind, unfit the Lord's People for Duty; and what a ſad advantage this is againſt us cannot eaſily be told. By this means he may widen the diſtance betwixt God and us, keep our Wounds open, make us a reproach to Religion: And what not? But
3. By theſe diſquiets he puſheth us on to reject all duties, for when he hath tyred us out by weariſom endeavours, under ſo great indiſpoſitions and unfitneſs, he hath a fair advantage to tempt us to lay all aſide. Our preſent poſture doth furniſh him with arguments, he forgeth his Javelings upon our Anvil, and they are commonly theſe three: 1. That duties are difficult. And this is eaſily proved from our own experience, while we are broken or bowed down with ſorrows: we make many attempts for duty, and are oft beat off with loſs: our greateſt toil helps us but to very inconſiderable performances, hence he infers, 'Tis fooliſhneſs to attempt that which is above our ſtrength, better ſit ſtill then toil for nothing. 2. That they are unfruitful, and this is our own complaint, for troubled Spirits have commonly great expectations from duties at firſt, and they run to them (as the impotent and ſick people, to the Pool of Betheſda) with thoughts of immediate eaſe as ſoon as they ſhall ſtep into them; but when they have tryed, and waited a while, ſiretching themſelves upon duty (as Eliſha's Servant laid the Staff upon the Face of the Shunamites Son) and yet there is no voice nor hearing, no anſwer from God, no peace, then are they preſently diſatisfied, reflecting on the Promiſes of God, and the Counſels of good Men, with this, Where is all the pleaſantneſs you ſpeak of? what advantage is it that we have thus run, and laboured, when we have got nothing? and then 'tis eaſy for the Devil to add, And why do you wait on the Lord any longer? 3. His laſt and moſt dangerous argument is, that they are ſinful. Unfitneſs for Duty produceth many diſtractions, much deadneſs, wandering thoughts, great interruptions, and pittiful performances. Hence the troubled Soul comes off from duty, wounded and halting, more diſtreſſed when he hath done, than when he began: upon theſe conſiderations, that all his ſervice was ſin, a mocking of God, a taking his name in vain, nay a very blaſphemous affront to a divine Majeſty. Upon this the Devil ſtarts the queſtion to his Heart, whether it be not better to forbear all Duty, and to do nothing? Thus doth Satan improve the trouble of the mind, and often with the deſigned ſucceſs. For a dejected Spirit doth not only afford the materials of theſe Weapons which the Devil frames againſt it, but is much prepared to receive them into its own Bowels. The grounds of theſe Arguments it grants and the inferences are commonly conſented to, ſo that ordinarily duty is neglected, either, 1. Through ſottiſhneſs of Heart, or 2. Through frightful fears: Or 3. Through deſperateneſs: bringing a Man to the very precipice of that Atheiſtical determination, I have cleanſed my hands in vain.
4. Satan makes uſe of the troubles of Gods Children as a ſtumbling-block to others. 'Tis no ſmall advantage to him, that he hath hereby an occaſion to render the ways of God unlovely to thoſe that are beginning to look Heaven-ward, he ſets before them, the Sighs, Groans, Complaints, and reſtleſs Out-cries of the wounded in Spirit, to ſcare them off from all ſeriouſneſs in Religion, and whiſpers this to them; Will you chuſe a Life of Bitterneſs and Sorrow? can you eat Aſhes for Bread, and mingle your Drink with Tears? will you exchange the comforts and contents of Life, for a melancholly Heart, and a dejected countenance? how like you to go Mourning all the day, and at night to be ſcared with Dreams and terrified with Viſions? will you chuſe a Life that is worſe than Death? and a condition which will make you a terrour to your ſelves, and a burthen to others? can you be in love with an heart loaden with grief, and perpetual fears almoſt to diſtraction? while you ſee others in the mean time enjoy themſelves in a contented peace? Thus he follows young beginners with his ſuggeſtions, making them believe that they cannot be ſerious in Religion, but at laſt they will be brought to this, and that 'tis a very dangerous thing to be religious overmuch, and the high way to diſpair: So that if they muſt have a Religion, he readily directs them to uſe no more of it, than may conſiſt with the pleaſures of Sin and the World, and to make an eaſy buſineſs of it, not to let Sin lye over-near their Heart, leſt it diſquiet them, nor over-much to concern themſelves with Study, Reading, Prayer, or hearing of threatning awakening Sermons, leſt it make them Mad, nor to affect the ſublimities of Communion with God, exerciſes of Faith and Divine Love, leſt it diſcompoſe them, and daſh their worldly Jollities out of Countenance. A Counſel that is readily enough embraced by thoſe that are almoſt perſwaded to be Chriſtians; and the more to confirm them in it, he ſticks not ſometime to aſperſe the poor troubled Soul with Diſſimulation (where that accuſation is proper, for the Devil cares not how inconſiſtent he be to himſelf, ſo that he may but gain his end) affirming all his ſeriouſneſs to be nothing but whining Hypocriſy. So that whether they judg theſe troubles to be real or feigned, his concluſion is the ſame, and he perſwades Men thereby to hold off from all religious ſtrictneſs, holy diligence, and careful watchfulneſs.
5. A further uſe which the Devil makes of theſe troubles of Spirit, is to prepare the Hearts of Men thereby, to give entertainment to his venomous impreſſions. Diſtreſs of Heart uſually opens the Door to Satan, and lays a Man naked, without Armour or Defence as a fair Mark for all his poyſoned Arrows, and 'tis a hundred to one but ſome of them do hit. I ſhall chuſe out ſome of the moſt remarkable, and they are theſe:
1. After long acquaintance with grief he labours to fix them in it.Eſt quaedam etiam delendi voluptas. In ſome caſes cuſtome doth alleviate higher griefs, and Men take an odd kind of delight in them, 'tis ſome pleaſure to complain, and Men ſettle themſelves in ſuch a courſe, their Finger is ever upon their Soar, and they go about telling their Sorrows to all they converſe with, though to ſome this is a neceſſity, (for real Sorrows if they be not too great for vent, will conſtrain them to ſpeak,) yet in ſome that have been formerly acquainted with grief, it degenerates at laſt into a formality of complaining; and becauſe they formerly had cauſe ſo to do, they think they muſt always do ſo. But beſides this, Satan doth endeavour to chain Men to their mourning upon two higher Accounts,Collius Cordial Part 2. p. 154. 1. By a deluſive contentment in ſorrow, as if our tears paid ſome part of our debt to God, and made amends for the injuries done to him. 2. By an obſtinate ſullenneſs and deſperate reſolvedneſs, they harden themſelves in ſorrow, and ſay as Job 7. 11. I will not refrain my Mouth, I will ſpeak in the anguiſh of my Spirit, I will complain in the bitterneſs of my Soul. Am I a Sea, or a Whale, that thou ſetteſt a Watch over me?
2. Another impreſſion that Mens Hearts are apt to take, is unthankfulneſs, for the favours formerly beſtowed upon them; their preſent troubles blot out the memory of old kindneſſes; they conclude they have nothing at all, becauſe they have not peace; though God heretofore hath ſent down from on high, and taken them out of the great Waters, or out of the Mire and Clay where they were ready to ſink; though he hath ſent them many tokens of Love, conferred on them many Bleſſings: yet all theſe are no more to them, ſo long as their ſorrows continue, than Haman's Wealth and Honour was to him, ſo long as Mordecai the Jew ſate at the Kings Gate. Thus the Devil oft prevails with God's Children, to deal with God, as ſome unthankful Perſons deal with their Benefactors; who if they be not humour'd in every requeſt, deny the reality of their Love, and diſpiſe with great ingratitude all that was done for them before.
3. By inward griefs, the Heart of the afflicted are prepared to entertain the worſt interpretation that the Devil can put upon the Providences of God. The various Inſtances of Scripture, and the gracious Promiſes made to thoſe that walk in Darkneſs and ſee no Light, do abundantly forewarn Men from making bad concluſions of God's dealings, and do tell us that God in deſign, for our tryal, and for our profit doth often hide his Face for a moment, when yet his purpoſe is to bind us up with everlaſting compaſſions. Now the Devil labours to improve the ſorrows of the Mind to give a quite contrary conſtruction: if they are afflicted, inſtead of ſaying, Sorrow may endure for a Night, but Joy will come in the Morning, or that for a little while God hath hidden himſelf, he puts them to ſay, this Darkneſs ſhall never paſs away. If the grief be little, he drives them on to a fearful expectation of worſe; as he did with Hezekiah, Eſa. 38. 13. I reckoned till Morning, that as a Lyon, ſo will be break all my Bones, from Day even to Night wilt thou make an end of me. If God purpoſe to teach us by inward Sorrows, our Pride of Heart, careleſsneſs, neglect of dependance upon him, the bitterneſs of Sin, or the like: the Devil will make us believe (and we are too ready to ſubſcribe to him) that God proclaims open War againſt us, and reſolves never to own us more. So did Job, chap. 19. 6. Know now that God hath overthrown me, and compaſſed me with his Net: how often complained he, thou haſt made me as thy mark, thou haſt broken me aſunder, thou haſt taken me by my Neck and ſhaken me to peices? So alſo Heman, Pſal. 88. 14. Why caſteſt thou off my Soul? why hideſt thou thy Face from me?
4. Upon this occaſion the Devil is ready to envenome the Soul with ſinful wiſhes and execrations againſt itſelf. Eminent Saints have been tempted in their trouble to ſay too much this way, Job ſolemnly curſed his Day; Job 3. 3. Let the Day periſh wherein I was born, and the Night in which it was ſaid, there is a Manchild conceived, &c. So alſo Jeremiah, chap. 20. 14. Curſed be the Day wherein I was Born, let not the Day wherein my Mother bare me, be Bleſſed; Curſed be the Man who brought tydings to my Father, ſaying a Manchild is Born unto thee; and let that Man be as the Cities which God overthrew, and repented not. Strange raſhneſs! what had the Day deſerved? or wherein was the Meſſenger to be blamed? Violent Paſſions hurried him beyond all bounds of reaſon and moderation. When troubles within are violent, a ſmall puſh ſets Men forward; and when once they begin, they are carried headlong beyond what they firſt intended.
5. On this advantage the Devil ſometimes imboldens them to quarrel God himſelf directly. When Job and Jeremiah curſed their day, it was a contumely againſt God indirectly, but they durſt not make bold with God at ſo high a rate as to quarrel him to his Face. Yet even this are Men brought to often, when their ſorrows are long-laſting and deep. The Devil ſuggeſts, Can God be faithful, and never keep Promiſe for help? can he be merciful when he turns away his ears from the cry of the miſerable? where is his pity when he multiplies his wounds without cauſe? Though at firſt theſe curſed intimations do a little ſtartle Men, yet when by frequent inculcating they grow more familiar to the Heart, the diſtreſſed break out in their rage, with thoſe exclamations, Where is the faithfulneſs of God? where are his Promiſes? hath he not forgotten to be gracious? are not his Mercies clean gone? And at laſt it may be Satan leads them a ſtep higher, that is,
6. To a deſparing deſperateneſs. For when all Paſſages of relief are ſtop up, and the burthen becomes great, Men are apt to be drawn into rage and fury, when they think their burthen is greater than they can bear, and ſee no hope of eaſe, in a kind of revenge they expreſs their anger againſt the hand that wounded them. The Devil is officiouſly ready with his advice of Curſe God and die, and they being full of anguiſh, are quickly made to comply with it.
7. When 'tis at this height, the Devil hath but one Stage more, and that is the ſuggeſting of irregular means for eaſe. Rage againſt God doth not quench the inward burning; Blaſphemies againſt Heaven eaſeth not the Pain, the Soar runs ſtill and ceaſeth not, the trouble continues, the Man cannot endure it longer, all Patience and Hope is gone, what ſhall he do in this caſe? The Devil offers his Service, he will be the Phyſician, and commonly he preſcribes one of theſe two things: 1. That 'tis beſt to endeavour to break through all this trouble into a reſolved prophaneneſs; not to ſtand in awe of Laws, nor to believe that there is a God that governs in the Earth, but that this is only the bitter fruit of melancholy, and unneceſſary ſeriouſneſs, and therefore 'tis beſt; to eat, drink and be merry. If a Man can thus eſcape out of his trouble, the Devil needs no more; but oft he cannot, the wounds of Conſcience will not be thus healed. Then, 2. He hath another remedy which will not fail, as he tells them, that is, to deſtroy themſelves, to end their troubles with their lives. How open are the Breaſts of troubled Creatures to all theſe Darts? and were it not that God ſecretly ſteps in, and holds the afflicted with his right hand, 'tis ſcarce imaginable but that wounded Conſciences ſhould by Satan's ſubtile improvement of ſo fair an advantage, be brought to all this miſery.
8. Satan can afflict the Body, by the Mind. For theſe two are ſo cloſely bound together, that their good and bad eſtate is ſhared betwixt them. If the Heart be merry, the Countenance is chearful, the Strength is renewed, the Bones do flouriſh like an Herb. If the Heart be troubled, the Health is impaired, the Strength is dryed up, the Marrow of the Bones waſted, &c. Grief in the Heart, is like a Moth in the Garment, it inſenſibly conſumeth the Body, and diſordereth it. This advantage of weakening the Body falls into Satans hands by neceſſary conſequence, as the Prophets ripe Figs, that fell into the Mouth of the Eater. And ſurely he is well pleaſed with it, as he is an Enemy both to Body and Soul: But 'tis a greater ſatisfaction to him, in that as he can make the Sorrows of the Mind, produce the Weakneſs and Sickneſs of the Body: So can he make the Diſtemper of the Body (by a reciprocal requital) to augment the trouble of the Mind. How little can a ſickly Body do? it diſables a Man for all Services, he cannot oft Pray, nor Read, nor Hear. Sickneſs takes away the Sweetneſs and Comfort of Religious Exerciſes; this gives occaſion for them to think the worſe of themſelves; they think the Soul is weary of the ways of God, when the Body cannot hold out. All failures which wearineſs and faintneſs produce, are aſcribed preſently to the bad diſpoſtion of the Mind, and this is like Oyl caſt upon the Flame. Thus the Devil makes a double gain out of Spiritual trouble.
9. Let it be alſo reckoned among the advantages which Satan hath againſt Men from trouble of Spirit, that 'tis a contentment to him to ſee them in their Miſeries; 'tis a ſport to him to ſee them (as Job ſpeaks) take their Fleſh in their Teeth, and cry out in the bitterneſs of their Souls; their groanings are his Muſick: when they wallow in Aſhes, drown themſelves in Tears, roar till their Throat is dry, ſpread out their Hands for help, then he gluts his Heart in looking upon their woes. When they fall upon God with their unjuſt Surmiſes, evil Interpretations of Providence, queſtioning his Favour, denying his Grace, whiſhing they had never been Born, then he claps his Hands and ſhouts a Victory. The pleaſanteſt ſight to him, is to ſee God hiding himſelf from his Child, and that Child broken with fears, torn in peices with griefs, made a Brother to Dragons, a Companion to Owls, under reſtleſs Anxities, perpetual Lamentations, feeble and ſore broken, their Strength dryed like a Potſheard, their Throat dry, their Tongue cleaving to their Jaws, their Bowels boyling, their Bones burnt with Heat, their Skin black upon them, their Fleſh conſumed, their Bones ſticking out, chaſtened with ſtrong pain upon their Bed. This is one of Satan's delightful Spectacles, and for theſe ends doth he all he can, to bereave them of their Comfort, which we may the more certainly perſwade our ſelves to be true, when we conſider the grounds forementioned, his malicious nature, the advantages of Spiritual Peace, and the diſadvantages of Spiritual trouble.