Satans Temptations in Three Parts, Part 2 · Chapter 6
CHAP. VI. Of the various Ways by which he hinders Peace. 1. Way by diſcompoſures of Spirit. Theſe Diſcompoſures explained, by ſhewing, 1. What advantage he takes from our natural Temper; and what Tempers give him this advantage. 2. By what occaſions he works upon our natural Tempers. 3. With what ſucceſs. (1.) Theſe Occaſions ſuited to natural Inclinations, raiſe great diſturbance. (2.) They have a tendency to Spiritual Trouble. The thing proved, and the manner how, diſcovered. (3.) Theſe Diſturbances much in his Power. General and Particular Conſiderations about that Power.
HAving evidenced that one of Satan's principal deſigns is againſt the Peace and Comfort of God's Children; I ſhall next endeavour a diſcovery of the various ways by which he doth undermine them herein. All inward troubles are not of the ſame kind in themſelves, neither doth Satan always produce the ſame effects out of all. Some being in their own nature diſquiets, that do not ſo directly, and immediately overthrow the Peace and Joy of believing, and the Comforts of aſſurance of Divine Favour, as others do. Yet ſeeing that by all, he hath no ſmall advantage againſt us, as to Sin and Trouble, and that any of them at the long-run, may lead us to queſtion our intereſt in Grace, and the Love of God, and may accordingly afflict us, I ſhall ſpeak of them all; which that I may do the more diſtinctly, I ſhall rank theſe troubles into ſeveral heads, under peculiar names, (it may be not altogether ſo proper, but that the curious may find matter of exception to them) that by them and their explanation, the differences may the better appear. I diſtinguiſh therefore of a fourfold trouble, that the Devil doth endeavour to work up upon the Hearts of Men. They are, 1. Diſcompoſures. 2. Affrightments. 3. Dejections of Sadneſs. 4. Diſtreſſes of Horrour. Of all which I ſhall ſpeak in their order. And
1. Of Diſcompoſures of Soul. Theſe are Moleſtations and Diſturbances by which the Mind is put out of order and made unquiet; the calm (in which it ſhould enjoy it ſelf, and by which it ſhould be compoſed to a regular and ſteady acting) being diſturbed by a Storm of Commotion; and in which the Conſcience or the peace of it is not preſently concerned.Dickson Therap. Sacr. l. 1. c. 2. Differunt inter ſe caſus animae aeg…ae & caſus conſcientiae aegrae, &c. This diſtinction of the trouble of Soul from the trouble of Conſcience is not new, others have obſerved it before, and do thus explain it, Trouble of Soul is larger than trouble of Conſcience; every troubled Conſcience is a troubled Soul, but every troubled Soul is not a troubled Conſcience: for the Soul may be troubled from Cauſes Natural, Civil, and Spiritual, according to variety of Occaſions and Provocations, when yet a Man's inward peace with God is firm; and in ſome caſes (as in Infants and in Men diſtracted with Feavers, &c.) there may be paſſions and diſturbances of Soul, when the Conſcience is not capable of exerciſing its office; nay the Soul of Chriſt was troubled (Joh. 12. 27. Now is my Soul troubled) when it was not poſſible that Sin or Deſpair ſhould have the leaſt …ooting in him.
For the opening of theſe diſcompoſures of Soul, I ſhall, 1. Shew upon what advantage of Natural Temper the Devil is encouraged to moleſt Men. 2. By what occaſions he doth work upon our Natural Inclinations. 3. And with what ſucceſs of diſturbance to the Soul.
1. As to our Natural Diſpoſitions, Satan (as hath formerly been noted) takes his uſual indications of working from thence; theſe guide him in his enterpriſes; his Temptations being ſuited to Mens Tempers, proceed more ſmoothly and ſucceſsfully. Some are of ſo ſerene and calm a diſpoſition, that he doth not much deſign their diſcompoſure; but others there are, whoſe Paſſions are more ſtirring, (ſit matter for him to work upon:) and theſe are,
1. The angry Diſpoſition. How great an advantage this gives to Satan to diſturb the Heart, may be eaſily conceiv'd, by conſidering the various workings of it in ſeveral Men, according to their different Humors; 'tis a Paſſion that acts not alike in all, and for the differences (ſo far as we need to be concerned,) I ſhall not trouble the Schools of Philoſophers, but content my ſelf with what we have in Eph. 4. 31. where the Apoſtle expreſſeth it by three words, (not that they differ eſſentially) declaring thereby the various ways of Angers working; the firſt is foreign,Bains in loc. which we tranſlate Bitterneſs. This is a diſpleaſure ſmothered: for ſome when they are angry cover it, and give it no vent, partly for that they are ſometimes aſhamed to mention the ground as trivial or unjuſt, partly from ſullenneſs of diſpoſition, and oft from a natural reſervedneſs: while the flame is thus kept down, it burns inwardly, and Men reſolve in their Minds many troubleſome vexatious thoughts. The ſecond word is foreign, Wrath: this is a fierce impetuous anger. Some are ſoon moved, but ſo violent, that they are preſently tranſported into Rage and Frenzy, or are ſo peeviſhly waſpiſh that they cannot be ſpoken to. The third is foreign, tranſlated here Anger, but ſignifies ſuch a diſpleaſure as is deep, entertaining thoughts of Revenge and Purſuit, ſetling it ſelf at laſt into hatred. Any of theſe is enough to bereave the heart of its reſt, and to alarm it with diſturbances.
2. Others have an envious Nature, always maligning and repining 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 ſin, 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 proud Tempers, always overvaluing themſelves with the ſcorn and contempt of others. This humor is troubleſom to all about them, but all this trouble doth at laſt redound to themſelves; theſe think all others ſhould obſerve them, and take notice of their ſuppoſed excellencies, which if Men do not, then it pines them, or ſtirs up their Choler to Indignation. Solomon, Prov. 30. 21. mentioning thoſe things that are greatly diſquieting in the Earth, inſtanceth in a Servant when he reigneth, and the Hand-maid that is Heir to her Miſtris, intending thereby the proud imperious inſolency of thoſe that are unexpectedly raiſed from a low eſtate to Wealth or Honour: He that is of a proud Heart ſtirreth up Strife, Prov. 28. 25. and as he is troubleſome to others, ſo doth he create trouble to himſelf; for he not only moleſts himſelf by the working of his diſdainful thoughts, while he exerciſeth his ſcorn towards others, (Prov. 21. 24. The haughty Scorner deals in proud wrath) but this occaſions the affronts and contempt of others again, which beget new griefs to his reſtleſs Mind.
4. Some have a Natural exorbitancy of Deſire, an evil coveting; they are paſſionately carried forth toward what they have not, and have no contentment or ſatisfaction in what they do enjoy. Such Humors are ſeldom at eaſe, their deſires are painfully violent, and when they obtain what they longed for, they ſoon grow weary of it, and then another object takes up their wiſhes, ſo that theſe Daughters of the Horſleech are ever crying, Give, give, Prov. 30. 15.
5. Others have a ſoft effeminate Temper, a weakneſs of Soul that makes them unfit to bear any burthen, or endure any hardneſs. Theſe if they meet with Pains or Troubles, (and who can challenge an exemption from them?) they are preſently impatient, vexing themſelves by a vain reluctancy to what they cannot avoid; not but that extraordinary Burthens will make the ſtrongeſt Spirit to ſtoop, but theſe cry out for the ſmalleſt matters, which a ſtout Mind would bear with ſome competent chearfulneſs.
6. And there are other Diſpoſitions that are tender, to an exceſs of Sympathy, ſo that they immoderatly affect and afflict themſelves with other Mens ſorrows. Though this be a temper more commendable than any of the former, yet Satan can take advantage of this, as alſo of the forenamed Diſpoſitions, to diſcompoſe us, eſpecially by ſuiting them with fit occaſions which readily work upon theſe Tempers: And this was
2. The ſecond things to be explained, which ſhall be performed by a brief enumeration of them, the chief whereof are theſe,
1. Contempt or Diſeſtimation. When a Man's Perſon, Parts, or Opinion are ſlighted, his Anger, Envy, Pride and Impatience are awakened, and theſe make him ſwell and reſtleſs within. Even good Men have been ſadly diſturbed 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 as one mocked of his Neighbour: the juſt upright Man is laughed to ſcorn. Job 19. 15. They that dwell in mine Houſe, and my Maids count me for a Stranger.—I called my Servant, and he gave me no anſwer;—Yea, young Children deſpiſed me, I roſe up and they ſpake againſt me. Thus he bemoans himſelf, and (which is more) ſpeaks of it again with ſome ſmartneſs of indignation, Job 30. 1. Now they that are younger than I, have me in deriſion, whoſe Fathers I would have diſdained to have ſet with the Dogs of my Flock. David alſo who had a ſtout heart under troubles, complains that he could not bear reproaches, Pſal. 69. Reproach hath broken mine Heart, I am full of heavineſs. What theſe reproaches were, and how he was ſtaggered with them, he tells us, Verſ. 10. I chaſtned my ſoul with faſting, that was to my reproach. I made Sackcloth my Garment, and I became a Proverb to them. They that ſit in the Gate, ſpeak againſt me; and I was the Song of the Drunkards. With theſe he was ſo ſtounded, that if he had not catch'd hold on God by Prayer, (as he ſpeaks, ver. 13.) he had faln; But as for me, my Prayer is unto thee, O Lord, &c. and he afterward ſpeaks of his ſupport under Reproaches, as a wonder of Divine aſſiſtance, Pſal. 119. 51. The Proud have had me in deriſion, yet have I not declined from thy Law.
2. Injury is another occaſion by which the Devil works upon our Tempers to diſquiet us. Wrongs of Injuſtice and Oppreſſion are hard to bear, this is a common ground of trouble, good Men cannot always acquit themſelves in this caſe as they ought. Jeremiah when ſmitten by Paſhur, and put in the Stocks, Jer. 20. 2, 7. falls into a ſad paſſion, I am a deriſion daily, every one mocketh me, I cried out, I cried violence and ſpoil, imitating the paſſionate affrightments of thoſe that cry, Murther, Murther, &c. No wonder ſeeing Solomon gives it as an axiom built upon manifold experience, Eccl. 7. 7. Oppreſſion doth not only make a Man unquiet, but Mad in his unquietneſs; and not only thoſe that are fooliſh and haſty, but the moſt conſiderate and ſedate Perſons; Oppreſſion makes a wiſe Man mad.
3. Another occaſion of Mens diſcompoſure, is the proſperity of the Wicked: their abundance, their advancements to Honours and Dignity hath always been a grudge to thoſe whoſe condition is below them, and yet ſuppoſe themſelves to have better grounds to expect preferment than they. This aſtoniſhed Job even to trembling, Job 21. 7. When I remember, I am afraid, and trembling taketh hold on my fleſh, and the matter was but this; Wherefore do the Wicked live, become old, yea, and mighty in power? &c. The trouble that ſeizeth on Mens hearts on this occaſion, is called fretting, a vexation that wears out the ſtrength of the Soul, as two hard Bodies waſte by mutual attrition or rubbing. And it takes its advantage from our envy chiefly, though other diſtempers come in to help it forward, Pſal. 37. 1. Fret not thy ſelf becauſe of evil Doers, neither be thou envious againſt the workers of Iniquity. David confeſſeth, that he was apt to fall into this trouble, Pſal. 73. 3. I was envious at the Fooliſh, when I ſaw the proſperity of the Wicked. Againſt this diſquiet we have frequent cautions, Prov. 24. 1, 19. and Pſal. 49. 16. Be not afraid when one is made rich, when the glory of his houſe is increaſed. All which ſhew our proneneſs to this diſeaſe.
4. Croſſes and Afflictions give Satan an opportunity to work upon our Paſſions. As diſappointments of Expectations, loſs of Friends, of Eſtate, Perſecutions and Sufferings for Conſcience ſake, &c. none of theſe in their own nature are joyous, but grievous: and what uſe they have been of to the Devil to diſcompoſe the minds of the Sufferers, is evidenced by common experience. The Tears, ſad Countenances, and doleful Lamentations of Men are true Witneſſes of the diſquiet of their hearts; every one being preſſed with the ſenſe of his own ſmart, is ready to cry out, Is there any ſorrow like my ſorrow? I am poor, and comfortleſs, my Lovers and my Friends have forſaken me, and there is none to help. Some grow faint under their Burthen, while their Eyes fail in looking for redreſs, eſpecially when new unexpected troubles overwhelm their hopes, When I looked for good, then evil came; and when I waited for light, there came darkneſs, Job 30. 26. Why haſt thou ſmitten us, and there is no healing for us? We looked for peace, and there is no good; and for the time of healing, and behold trouble, Jer. 14. 19. and here they ſink, concluding there is no hope. Others that bear up better in a bleſſed expectation of ſpiritual profit, having that of David in their Eye, Bleſſed is the Man whom thou afflicteſt, and teacheſt in thy Law: yet they cannot forbear their complaints even to God, Pſal. 25. 17. The troubles of mine heart are enlarged, O bring thou me out of my diſtreſſes, look upon mine affliction and my pain. May thoſe that have had the higheſt advantages of heavenly ſupport, whoſe hearts have been kept in peace, counting it all joy that they have fallen into theſe trials, (and God doth more this way, for thoſe that ſuffer for the Goſpels ſake, than ordinarily for others) yet have not theſe been under a Stoical ſenſleſſneſs of their trouble; though they were not diſtreſſed, they were troubled on every ſide, though not in deſpair, yet they were perplexed, 2 Cor. 4. 8. though their Afflictions were light, yet were they Afflictions ſtill.
5. To thoſe may be added the pain or anguiſh of Sickneſs, and bodily Diſtemper. Though there are various degrees of pain, and that ſome Sickneſſes are leſs afflictive than others, yet none of them forbear to pierce the Mind. The whole Man is diſcompoſed; he that is exerciſed with ſtrong pains upon his Bed, cryes out in the bitterneſs of his Soul, and he that by inſenſible degrees languiſheth, grows ordinarily peeviſh, and his mind bleeds by an inward wound, ſo that he ſpends his days in ſighing, and his years in mourning. And others there are, who being before acquainted with bodily pains, grow very impatient in Sickneſs, and are able to bear nothing: and beſides the preſent ſence of pain, the expectation of Death puts ſome into great commotion, the fears of it, (for it is naturally dreadful) fills them with diſquiet thoughts, and thoſe that approach to the Grave, by ſlow ſteps, under Conſumption or languiſhing Sickneſſes, they are habituated to ſadneſs, and can think of nothing chearfully, (except they have great aſſurance of Salvation, and have well learned to dye) becauſe the Coffin, Grave, and Winding-ſheet are ſtill preſented to them: theſe though they be very ſuitable Objects for Meditation, and (well improved) of great advantage for preparation to Death, yet doth Satan thereby (when it is for his purpoſe) endeavour to keep Men under grief, and to bereave them of their Peace.
6. Satan takes an advantage of trouble, from the Miſeries of others. Sympathy is a Chriſtian Grace; and to bear one anothers Burthens, to mourn with thoſe that mourn, ſhews us to be fellow-feeling Members of the ſame Body, for if one Member ſuffer, all the Members ſuffer with it. Yet are ſome Men naturally of ſo tender a Conſtitution, that Satan overdrives them herein, every common occaſion will wound them: the uſual effects of God's ordinary Providence on the Poor, Lame, or Sick, are deeply laid to Heart by them; and inſtead of being not unſenſible of other Mens Miſeries, they are not ſenſible of any thing elſe, neither do they enjoy their own Mercies. And here, as Satan can every moment, preſent them with objects of pitty, ordinary or extraordinary: ſo upon a religious pretence of merciful conſideration, they are made cruel to themſelves, refuſing their own peace, becauſe other Men are not at eaſe.
3. The third particular, promiſed to be explained for the diſcovery of theſe diſcompoſures of Soul, was this; That by a concurrance of theſe and ſuch like occaſions, to ſuch tempers, the Hearts of Men are diſturbed, and their inward peace broken. This I ſhall evidence by theſe three things: 1. That theſe occaſions meeting with ſuch diſpoſitions, do naturally raiſe great diſturbances in their preſent working. 2. That they have a tendency to further trouble. 3. That Satan doth deſign, and hath it ordinarily in his power to diſcompoſe the Hearts of Men hereby.
1. That theſe occaſions, meeting with ſuch diſpoſitions, do naturally raiſe great diſturbances. This is evident from what hath been ſaid already: for (1.) All theſe diſpoſitions carry as much Fire in their own Boſomes, as is ſufficient to burn up the ſtanding Corn of any Man's peace. What is anger, but an inward burning, a reſtleſs confuſion of the Spirits, ſometime a Phrenſy, a Diſtraction, a troubled Sea full of Rage, a wild Beaſt let looſe? Envy, that is a fretful peeviſhneſs, a vexatious repining, needing no other Tormentors but its own furies, recoiling upon him that bred it, becauſe it cannot wreak its ſpite upon its Objects. An envious Perſon is a Self-murtherer by the verdict of Eliphaz, Job 5. 2. Wrath killeth the fooliſh Man, and envy ſlayeth the fooliſh one. This is not barely to be underſtood of its provoking the Judge of all the Earth to ſend down its deſerved deſtruction, but alſo (if not chiefly) of its own corroding temper, which by long continuance waſts the Strength, and conſumes the Body. Pride is a perpetual vexation, creating its troubles from its own Fancy: irregular covetings, keep a Man ſtill upon the Rack, they make a Man like the Tantalus of the Poets, they give a Man a caninus Appetitus, a ſtrong Appetite with exceſſive greedineſs, and reſtleſs purſuit, and conſtant diſſatisfactions, he is ever gaping and never enjoying. Impatience is a weariſome conflict with a burthen which it can neither bear, nor yet ſhake off; where all the Fruit of the vain labour amounts to no better account than this, that the Impatient makes his burthen the greater, the bands that tye it on the ſtronger, and the Strength that ſhould bear it the weaker. Laſtly, an exceſs of Pity, multiplies wounds without cauſe, it hinders a Man to be happy, ſo long as there are any that are miſerable: he is always (in reference to his quiet) at the Mercy of other Men, the afflicted can torment him at a diſtance; and, by a kind of Magick, make him feel the torments that are inflicted upon his Image. Who can deny, but that Men that are ridden by ſuch vexatious diſpoſitions, muſt lead an unquiet Life, and always be toſſed with inward Tempeſts. Eſpecially (2) when we conſider, how fit the forementioned occaſions are, to draw out theſe humours to their tumultuary extravagancies: a lighted Match and Gun-Powder, are not more exactly ſuited to raiſe a ſhaking Blaſt, than thoſe occaſions and tempers are to breed an inward annoyance. Some of theſe humours are ſo troubleſome, that rather than they will want work, they will fight with their own Shadows, and by a perverſneſs of prejudicated Fancy, will create their own troubles, and the beſt of them, which ſeem ſometime to take truce, and compoſe themſelves to reſt, while occaſions are out of the way: yet they are quickly awakened, like ſleeping Dogs that are rouſed with the leaſt noiſe; what work then may we expect they will make when they are ſummoned to give their appearance upon a ſolemn occaſion? But (3) if we ſhould deal by inſtances, and bring upon the Stage the effects that have been brought forth by theſe concurring cauſes, it will appear that they make diſturbances in good earneſt: let us either view the furious fits, that have been like ſudden Flaſhes, ſooneſt gone; or their more laſting impreſſions, and we ſhall find it true. As to violent Fits, raiſed by ſuch occaſions and diſpoſitions, examples are infinite. What rages, outrages, Madneſſes, and extravagances have Men run into? Some upon provocations, have furiouſly acted ſavage cruelties, and for ſmall matters have been carried to the moſt deſperate revenges. Others have been brought to ſuch violent commotions within themſelves, that the frame of nature hath been thereby weakened, and overthrown. As Scilla, who in a ſtrong paſſion, vomited Choler till he dyed. Some in their fury, have acted that which hath been matter of ſorrow to them all their dayes. But (omitting the examples of Heathens and wicked Men) let us conſider the wonderful tranſports of holy Men. Moſes a Man eminent, beyond compariſon, in Meekneſs; was ſo aſtoniſhed with a ſudden ſurprize of trouble, at the Sight of the Golden Calf, that he threw down the Tables of the Law, and brake them. Some indeed obſerve from thence, a ſignificancy of Iſraels breaking the Law, and forfeiting God's Protection, as his peculiar People, but this is more to be aſcribed to the deſignment of Divine Providence, that ſo ordered it, than to the intendment of Moſes, who no doubt, did not this from a ſedate and calm deliberation, as purpoſing by this act to tell Iſrael ſo much; but was hurried by his grief (as not conſidering well what he did) to break them. Aſa a good Man, when he was reproved by the Prophet, (inſtead of thankful acceptance of the reproof) grows angry, falls into a rage, and throws the Prophet into Priſon. Elias, diſcompoſed with Jezebels Perſecution, deſires that God would take away his Life. Jonah, in his anger, falls out with God, and juſtifies it when he hath done: ſurely ſuch Fits as theſe proceeded from great inward combuſtion. Would Wiſe, Sober, holy Men have ſaid or done ſuch things, if they had not been tranſported beyond themſelves? and though in ſuch caſes, the fits are ſoon over, yet we obſerve that ſome are apt to fall into ſuch Fits often, and are ſo eaſily irritated, that (like the epileptick Perſon poſſeſſed by the Devil) upon every occaſion, they are by him, caſt into the Fire or into the Water, and by the frequent return of their Diſtemper are never at reſt.
As to others, whoſe tempers are more apt to retain a troubleſome Impreſſion, 'tis very obvious that their diſcompoſures have as much in length and breadth, as the other had in height. You may view Haman tormented under his ſecret diſcontent, which his Pride and Envy formed in him, for the want of Mordicai's Obeyſance: the Kings Favour, a great Eſtate, high Honour, and what elſe a Man could wiſh to make him content, are all ſwallowed up in this Gulph, and become nothing to him. You ſee Amnon vexed and ſick, for his Siſter Tamer, waxing lean from day to day. You ſee Ahab (though a King, who had enough to ſatisfie his Mind) in the ſame condition for Naboth's Vineyard. If you ſay theſe were wicked Men, who rid their Luſts without a Bridle, and uſed the Spur: look then upon better Men, and you will ſee too much. Rachel ſo grieves and mourns for want of Children, that ſhe profeſſeth her Life inconſiſtent with her diſappointment, Give me Children, elſe I die. Hanna upon the ſame occaſion weeps and eats not, and prays in the bitterneſs of her Soul, and the abundance of her complaint and grief. Jeremiah (being preſſed with diſcouragements from the contradiction of evil Men) calls himſelf a Man of ſtrife and contention to the whole Earth, Jer. 15. 10. his ſorrows thence ariſing, had ſo imbittered his Life, that he puts a woe upon his Birth, Wo is me, my Mother, that thou haſt born me a Man of Strife. Paul had a noble courage under manifold afflictions, he could glory in the Croſs, and rejoice in perſecutions: nevertheleſs, the greatneſs of his work, the froward perverſneſs and unſteadineſs of Profeſſors,2 Cor. 11. 2. (which put him under fears,Gal. 4. 19. jealouſies, and new travel) the Miſeries of Chriſtians, and the care he had for the concerns of the Goſpel, (which was a conſtant load upon his Mind, his Heart (like old Eli's) trembling ſtill for the Ark of God) made him complain as one worn out by the troubles of his Heart; 2 Cor. 11. 27. In wearineſs, and painfulneſs, in watchings often, in hunger and thirſt, in faſtings often, in cold and nakedneſs. Beſides thoſe things that are without, that which cometh upon me daily, the care of all the Churches. Who is weak, and I am not weak? &c. For the Jews he had great heavineſs and continual ſorrow in his Heart;Rom. 9. 2. and for the Gentiles he had perpetual fears. Now though he had a great ſhare of divine Comforts intermixed, and a more than ordinary aſſiſtance of the Spirit, to keep him from ſinful diſcompoſure of Spirit (at leaſt to ſuch an height, as it ordinarily prevails upon others) yet was he very ſenſible of his burthen, and doubtleſs the Devil laboured to improve theſe occaſions to weary out his ſtrength. For by theſe, and ſuch like things, he frequently vexeth the righteous Souls of the faithful Miniſters of the Goſpel from day to day: ſo that their hearts have no reſt, and their hands grow often feeble, and they cry out, O the burthen! O the care! being ready to ſay as Jeremiah, chap. 20. 7. O Lord, thou haſt deceived me, and I was decieved; I am a deriſion daily, every one mocketh me. Thus ſay they, Did we ever think to meet with ſuch diſappointments ſuch Griefs, from the Wilfulneſs, Pride, Weakneſs, Ignorance, Pettiſhneſs, Inconſtancy, Negligence, and Scandals of Friends? and ſuch Hatred, Contradictions, Scorns, and Injuries from Enemies? Were we free, what Calling would we not rather chuſe? what place would we not rather go to, where we might ſpend the remainder of our dayes in ſome reſt and eaſe? Were it not better to work with our hands for a Morſel of Bread, for ſo might our Sleep be ſweet to us at Night, and we ſhould not ſee theſe ſorrows? At this rate are good Men ſometime diſturbed, and the anguiſh of their Spirit makes their Life a burthen.
2. Yet is not this all the diſturbance that the Devil works upon our hearts by theſe things, (though theſe are bad enough) but they have a tendency to further trouble. Diſcompoſures of Spirit, if they continue long, turn at laſt into troubles of Conſcience. Though there is no affinity betwixt ſimple diſcompoſure of Soul, and troubles of Conſcience in their own nature; the objects of the former being things external, no way relating to the Souls Intereſt in God and Salvation, which are the objects of the latter: yet the effects produced by the prevalency of theſe diſturbances, are a fit Stock for the ingrafting of doubts and queſtionings about our Spiritual condition. As Saul's Father firſt troubled himſelf for the loſs of his Aſſes, and ſent his Son to ſeek them; but when he ſtayed long, he forgat his trouble, and took up a new grief for his Son, whom he feared he had loſt in purſuit of the Aſſes. So is it ſometime with Men, who after they have long vexed themſelves for injuries or afflictions, &c. upon a ſerious conſideration of the working, and power of theſe Paſſions, leave their former purſuit, and begin to bethink themſelves in what a condition their Souls are, that abound with ſo much Murmuring, Rage, Pride, or Impatience, and then the Scene is altered, and they begin to fear they have loſt their Souls, and are now perplexed about their Spiritual eſtate. To make this plain I will give ſome inſtances, and then add ſome reaſons which will evidence that it is ſo, and alſo how it comes to be ſo.
For Inſtances, though I might produce a ſufficient number to this purpoſe, from thoſe that have written of Melancholy, yet I ſhall only inſiſt upon two or three from Scripture.
Hezekiah when God ſmote him with Sickneſs, at firſt was diſcompoſed upon the apprehenſion of Death, that he ſhould ſo ſoon be deprived of the reſidue of his years, and behold Man no more with the inhabitants of the World, as he himſelf expreſſeth it, Eſay 38. 10. afterward his trouble grew greater, He chattered as a Crane or Swallow, and mourned as a Dove, he was in great bitterneſs, ver. 17. and ſadly oppreſſed therewith, ver. 14. That which thus diſtreſſed him was not ſimply the fear of Death, we cannot imagine ſo pious a Perſon would ſo very much diſquiet himſelf upon that ſingle account; but by the expreſſions which he let fall in his complainings, we may underſtand, that ſome ſuch thoughts as theſe did ſhake him, that he apprehended God was angry with him, that the preſent ſtroke ſignified ſo much to him,2 Kings 20. 6. Vid. Light…t Harm. in …. all circumſtances conſidered, (for he was yet in his ſtrength, and Jeruſalem in great diſtreſs, being at that time beſieged by Sennacheribs Army, and for him to be doomed to death by a ſudden meſſage, at ſuch a time, ſeemed to carry much in it) and that ſurely there was great provocation on his part; and it ſeems upon ſearch, he charged himſelf ſo deeply with his ſinfulneſs, that his apprehenſions were no leſs, than that if God ſhould reſtore him, yet in the ſence of his vileneſs he ſhould never be able to look up; I ſhall go ſoftly all my years in the bitterneſs of my Soul, ver. 15. (which expreſſion implies a ſuppoſition of his Recovery, and a deep ſenſe of Iniquity) and accordingly when he was recovered, he takes notice chiefly of Gods love to his Soul, and the pardon of his ſin, (which evidently diſcover where the trouble pinched him) Thou haſt in love to my ſoul delivered it from the Pit of Corruption, for thou haſt caſt all my ſins behind thy back, verſ. 17.
Job's Troubles were very great, and his caſe extraordinary: Satan had maliciouſly ſtript him of all outward Comforts, this he …ore with admirable Patience, Job 1. 21. Naked came I out of my Mothers womb, and naked ſhall I return thither: the Lord gave, and the Lord hath taken away, bleſſed be the Name of the Lord. The Devil ſeeing now himſelf defeated, obtains a new Commiſſion, wherein Job is wholly put into his hand, (life only excepted, chap. 2. 9.) he ſets upon him again, and in his new encounter labours to bring upon him ſpiritual diſtreſſes, and accordingly improves his loſſes and ſufferings to that end, as appears by his endeavours and the ſucceſs; for as he tempted him by his Wife to a deſperate diſregard of God, that had ſo afflicted him, Curſe God and die, ſo he tempted him alſo by his Friends, to queſtion the ſtate of his Soul, and his Integrity, and all from the conſideration of his outward miſeries. To that purpoſe are all their diſcourſes. Eliphaz Chap. 4. 5, 6, 7. from his ſufferings and his carriage under them, takes occaſion to jear his former Piety, (as being no other than feigned) It is come upon thee, and thou fainteſt: is not this thy fear, thy confidence, thy hope, and the uprightneſs of thy ways? that is, is all thy Religion come to this? and alſo concludes him to be wicked, Who ever periſhed being innocent? and where were the righteous cut off? Bildad, Chap. 8. 6, 13. chargeth him with Hypocriſie upon the ſame ground, and while he makes his defence, Zophar plainly gives him the lye, Chap. 11. 3. and at this rate they go their round; and all this while Satan (whoſe deſign it was to afflict his Conſcience with the ſenſe of divine Wrath) ſecretly ſtrikes in with theſe Accuſations, inſomuch, that though Job ſtoutly defended his Integrity, yet he was wounded with inward Diſtreſſes, and concluded, that theſe dealings of God againſt him were no leſs than God's ſevere obſervance of his Iniquity; as is plain from his bemoaning himſelf in Chap. 10. 2. I will ſay unto God, Do not condemn me; ſhew me wherefore thou contendeſt with me. Verſ. 16, 17. Thou hunteſt me as a fierce Lion, thou reneweſt thy Witneſſes againſt me, &c.
David was a Man that was often exerciſed with Sickneſs and Troubles from Enemies, and in all the inſtances almoſt that we meet with in the Pſalms, of theſe his Afflictions, we may obſerve the outward occaſions of Trouble brought him under the ſuſpition of Gods Wrath, and his Iniquity; ſo that he was ſeldom ſick, or perſecuted; but this called on the diſquiet of Conſcience, and brought his ſin to remembrance; as Pſal. 6. (which was made on the occaſion of his Sickneſs, as appears from verſ. 5.) wherein he expreſſeth the vexation of his Soul under the appehenſion of Gods Anger; all his other griefs running into this Channel, (as little Brooks loſing themſelves in a great River) change their name and nature; he that was at firſt only concerned for his Sickneſs, is now wholly concerned with ſorrow and ſmart under the fear and hazard of his Souls condition; the like we may ſee in Pſal. 38. and many places more.
Having made good the aſſertion, That diſcompoſures of Soul upon outward occaſions, by long continuance and Satans management, do often run up to ſpiritual diſtreſs of Conſcience: I ſhall next for further confirmation and illuſtration ſhew how it comes to be ſo.
1. Diſcompoſures of Spirit do obſtruct, and at laſt extinguiſh the inward comforts of the Soul: ſo that if we ſuppoſe the diſcompoſed Perſon at firſt (before he be thus diſordered) to have had a good meaſure of ſpiritual joy in Gods favour, and delight in his ways; yet the diſturbances, 1. Divert his thoughts from feeding upon theſe Comforts, or from the enjoyment of himſelf in them. The Soul cannot naturally be highly intent upon two different things at once, but whatſoever doth ſtrongly engage the Thoughts and Affections, that carries the whole Stream with it, be it good or bad, and other things give way at preſent. When the heart is vehemently moved on outward Conſiderations, it lays by the thoughts of its ſweetneſs which it hath had in the enjoyment of God; they are ſo contrary and inconſiſtent, that either our Comforts will chaſe out of our Thoughts our Diſcompoſures, or our Diſcompoſures will chaſe away our Comforts. I believe the Comforts of Elias (when he lay down under his grief, and deſired to die); and of Jeremiah (when he cried out of violence) run very low in thoſe fits of Diſcontent, and their Spirits were far from an actual rejoycing in God; but this is not the worſt, we may not ſo eaſily imagine that upon the going away of the fit, the wonted Comforts return to their former courſe: For, 2. The Mind being diſtracted with its Burthen, is left impotent and unable to return to its former exerciſe; the warmth which the Heart had, being ſmothered and ſuſpended in its excerciſe, is not ſo quickly revived, and the thoughts which were buſied with diſturbance (like the diſtempered humors of the Body) are not reduced ſuddainly to that evenneſs of compoſure as may make them fit for their old imployment. And 3. If God ſhould offer the Influences of joyful ſupport, a diſcompoſed Spirit is not in a capacity to receive them, no more than it can receive thoſe counſels that by any careful hand are interpoſed for its relief and ſettlement. Comforts are not heard in the midſt of noiſe and clamour; the calmneſs of the Souls faculties are praeſuppoſed as a neceſſary qualification towards its reception of a meſſage of Peace. Phineas 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 diſcompoſures hinder theſe gracious and comfortable offers, if we could poſſibly (which we cannot ordinarily) receive them, yet we cannot expect that God will give them. The Spirit of Conſolation loves to take up his lodging in a meek and quiet Spirit, and nothing more grieves him than Bitterneſs, Wrath, Anger, Clamour, and Malice, which made the Apoſtle, Eph. 4. 30, 31. ſubjoyn his direction of putting theſe away from us, with his advice of not grieving the Spirit by which we are ſealed unto the day of Redemption. And then 5. The former ſtock of Comfort, which Perſons diſtempered with diſcompoſures might be ſuppoſed to have, will ſoon be waſted, for our Comforts are not like the Oil in the Cruſe, or Meal in the Barrel, which had (as it were) their Spring in themſelves; we are comforted and ſupported by daily communication of Divine Aid, ſo that if the Spring head be ſtopped, the Stream will quickly grow dry. 'Tis evident then, that inward Conſolations in God will not ripen under theſe Shadows, nor grow under theſe continual droppings, ſeeing a diſcompoſed Spirit is not capable to receive more, nor able to keep what comfort it had at firſt; we may eaſily ſee how it comes to paſs that theſe diſturbances may in time bring on ſpiritual troubles: for if our Comforts be once loſt, Trouble of Conſcience eaſily follows. Where there is nothing to fortify the Heart, the poyſon of malicious ſuggeſtions will unavoidably prevail.
2. Diſcompoſures of Soul afford the Devil fit matter to work upon. They furniſh him with ſtrong objections againſt ſincerity of Holineſs, by which the peace of Conſcience being ſtrongly aſſaulted, is at laſt overthrown. The uſual Weapons by which Satan fights againſt the aſſurance of Gods Children, are the guilt of ſins committed, and the neglect of Duty, and the diſturbed Soul affords enough of both theſe to make a Charge againſt it ſelf: For,
1. Where there is much Diſcompoſure there is much Sin. If in the multitude of words there wants not Iniquity, then much more in the multitude of unruly thoughts. A diſturbed Spirit is like troubled Water, all the Mud that lay at the bottom is raiſed up and mixeth it ſelf with the Thoughts: If any injury or loſs do trouble the Mind, all the Thoughts are tinctured with Anger, Pride, Impatience, or whatſoever root of bitterneſs was in the Heart before; we view them not ſingly as the iſſue of wiſe Providence, but ordinarily we conſider them as done by ſuch Inſtruments, and againſt our ſelves as malicious, ſpiteful, cauſleſs, ingrateful wrongs, and then we give too great a liberty to our ſelves to rage, to meditate revenge, to threaten, to reproach, and what not? and if our Diſpoſition have not ſo ſtrong a natural inclination to theſe Diſtempers, yet the Thoughts by diſcompoſure are quickly leavened (it is the compariſon uſed by the Apoſtle, 1 Cor. 5. 8. to expreſs the power of Malice, (which is an uſual attendant in this ſervice) to infect all the Imaginations) with a ſharpneſs, which makes them ſwell into exorbitancy and exceſs; hence proceed Revilings, Quarrelings, &c. When the Tongue is thus fermented, it is a Fire, a World of Iniquity, (producing more ſins than can be reckoned) it defileth the whole Body, (engaging all the faculties in heady purſuit,) Jam. 3. 6.
2. Diſcompoſures obſtruct Duties. This is the inconvenience which the Apoſtle (1 Pet. 3. 7.) tells us doth ariſe from diſturbances among Relations; if the Wife or Husband do not carry well, ſo that diſcontents or differences ariſe, their Prayers are hindered. Duties then are obſtructed, 1. In the Act. When the Heart is out of frame, Prayer is out of ſeaſon, and there is an averſneſs to it; partly becauſe all good things are (in ſuch confuſions) burthenſome to the Humor that then prevails, which eats out all deſire and delight to ſpiritual things: and partly becauſe they dare not come into Gods preſence; conſcience of their own guilt, and awe of God hindring ſuch approaches. 2. They obſtruct the right manner of Performance, ſtraitning the Heart, and contracting the Spirit, that if any thing be attempted, 'tis poorly and weakly performed. 3. And alſo the ſucceſs of Duty is obſtructed by diſcompoſure. God will not accept ſuch Services, and therefore Chriſt adviſeth to leave the Gift before the Altar, (though ready for offering) where the Spirit is overcharged with Offences, or angry Thoughts, and firſt to go and be reconciled to our Brother, and then to come and offer the Gift, it being loſt labour to do it before. From theſe ſins of Omiſſion and Commiſſion, Satan can (and often doth) frame a dreadful charge againſt thoſe that are thus concern'd, endeavouring to prove by theſe evidences, that they are yet (notwithſtanding pretence of Converſion) in the gall of Bitterneſs, and bond of Iniquity, whereby the peace of Conſcience is much ſhaken; and the more, becauſe alſo
3. Theſe diſcompoſures of Soul give Satan a fit ſeaſon for the management of his Accuſation: Strong Accuſations do often effect nothing, when the ſeaſon is unſutable. Many a time he hath as much to ſay againſt the Comforts of Men, when yet they ſhake all off (as Paul did the Viper off his hand) and fell no harm. But that which prepares the Conſcience to receive the Indictment, is a particular diſpoſition which it is wrought into, by ſuſpicious credulity and fearfulneſs: Theſe make the Heart (as Wax to the Seal) ready to take any impreſſion that Satan will ſtamp upon it: Now by long diſturbances he works the Heart into this Mould very often, and upon a double account he gains himſelf a fit opportunity to charge home his exceptions. 1. In that he ſets upon the Conſcience with his Accuſations, after the Heart hath been long moleſted and confuſed with its other Troubles; for then the Heart is weakned and unable to make reſiſtance as at other times. An Aſſault with a freſh Party after a long conflict, diſorders its Forces and puts all to flight. 2. In that long and great diſcompoſures of Mind, bring on a diſtemper of Melancholy; for 'tis notoriouſly known by common experience, that thoſe acid Humors (producing this diſtemper) which have their riſe from the Blood, may be occaſioned by their violent Paſſions of Mind, the Animal Spirits becoming inordinate (by long diſcompoſures of Sadneſs, Envy, Terrour, and fretful Cares) and the motion of the Blood being retarded, it by degrees departs from its temperament, and is infected with an acidity, ſo that Perſons no way inclined naturally to Melancholy may yet become ſo, by the diſquiets of their troubled Mind.
Both theſe ways, but chiefly Melancholy, the Devil hath his advantage for diſturbing the Conſcience. Melancholy (moſt naturally) inclines Men to be ſolicitous for their Souls welfare; but withall diſpoſeth them ſo ſtrongly to ſuſpect the worſt, (for 'tis a credulous ſuſpitious humour in things hurtful) and afflicts ſo heavily with ſadneſs for what it doth reſpect, that when Satan lays before Men of that humour their Miſcarriages under their diſcontents, their Impatience, Unthankfulneſs, Anger, raſh Thoughts and Speeches againſt God or Men, &c. withall ſuggeſting that ſuch an Heart cannot be right with God, after ſerious thoughts upon Satan's frequently repeated Charge, they cry out, Guilty, guilty, and then begins a new trouble for their Unregenerate Eſtate, and their ſuppoſed loſt Souls.
4. In this caſe uſually Satan hath greater liberty to accuſe, and by his Accuſations to moleſt the Conſcience, in that Men of diſcompoſed Spirits by the manifold evils ariſing thence provoke God to deſert them, and to leave them in Satans hand to be brought into an hour of Temptation. Satan's Commiſſion is occaſioned by our Provocations, and the Temptations ariſing from ſuch a Commiſſion, are uſually dreadful; they are ſolemn Temptations, and called ſo after a ſingular manner; for of theſe I take thoſe Scriptures to be meant, Watch and pray, that ye enter not into Temptation, Mat. 26. 41. And lead us not into Temptation, Mat. 6. 13. Such Temptations are not common Temptations, and are of unknown force and hazard to the Soul, which way ſoever they are deſigned, either for Sin or Terror. For ſeveral things do concur in a ſolemn Temptation: As, 1. Satan doth in a ſpecial manner challenge a Man to the Combate, or rather he challenges God to give him ſuch a Man to fight with him, as he did concerning Job. This Chriſt tells us of, Luk. 22. 31. Simon, Satan hath deſired to have you; foreign.the word ſignifies a challenging or daring, and it ſeems the Devil is oft daring God to give us into his hand, when we little know of it. 2. There is alſo a ſpecial ſutableneſs of Occaſion, and Snare, to the temper and ſtate of Men. Thus he took Peter at an advantage in the High Prieſts Hall, and in the caſe we now ſpeak of he takes advantage of Mens Provocations and Melancholy. 3. There is always a violent proſecution, which our Saviour expreſſeth under the compariſon of ſifting, which is a reſtleſs agitation of the Corn, bringing that which was at the bottom to the top, and ſhuffling the top to the bottom, ſo that the Chaff or Dirt is always uppermoſt. 4. And to all this there is divine permiſſion, Satan let looſe and we left to our ordinary ſtrength; as is implied in that expreſſion, He hath deſired to have you, that he might ſift you. Now then if the Devil have ſuch ground to give God a challenge concerning ſuch Men, and if God do (as he juſtly may) leave ſuch Men (whoſe bitterneſs of Spirit hath been as a ſmoak in his Noſtrils all the day) in Satans hand, he will ſo ſhake them, that their Conſciences ſhall have no reſt. And this he can yet the more eaſily effect, becauſe
5. Diſcompoſures of Spirit have a particular tendency to incline our thoughts to ſeverity and harſhneſs, ſo that thoſe who have had long and great diſturbances upon any outward occaſions, of Loſs, Affliction, or Diſappointment, &c. do naturally think (after a ſolemn review of ſuch troubles) harſhly of God, and of themſelves; they are ready to conclude that God is ſurely angry with them, in that he doth afflict them, or that they have unſanctified hearts, in that their thoughts are ſo fretful and unruly upon every inconſiderable petty occaſion. 'Tis ſo ordinary for Men under the weight of their Trouble, or under the ſenſe of their Sin, to be ſadly apprehenſive of Gods Wrath, and their Souls hazard, that it were needleſs to offer Inſtances; let Davids caſe be inſtead of all. That his troubles begot ſuch imaginations frequently, may be ſeen throughout the Book of the Pſalms; we never read his complaints againſt perſecuting Enemies, or for other Afflictions, but ſtill his heart is affraid that God is calling Sin to remembrance; in Pſa. 38. He is under great diſtreſs, and tells how low his Thoughts were; he was troubled, greatly bowed down, he went mourning all the day long; he expreſſeth his thoughts to have been, that God had forſaken him, ver. 21. and his hopes (though they afterward revived) were almoſt gone; he cryes out of his ſins, as having gone over his Head, and become a Burthen too heavy for him, ver. 4. and therefore ſets himſelf to confeſs them, ver. 18. He trembles at Gods Anger, and feels the Arrows of God ſticking faſt in him, ver. 2. But what occaſioned all this? the Pſalm informs us, God had viſited him with Sickneſs, ver. 7. beſides that (for one trouble ſeldom comes alone) his Friends were perfidious, ver. 11. his Enemies alſo were buſie, laying Snares for his life, ver. 12. Now, his thoughts were to this purpoſe, that ſurely he had ſome way or other greatly provoked God by his Sins, and therefore he fears wrath in every rebuke, and diſpleaſure in every chaſtiſement, ver. 1. The like you may ſee in Pſal. 102. where the Prophet upon the occaſion of Sickneſs, ver. 3. and 23. and the reproach of Enemies, ver. 8. is under great trouble, and ready to fail except ſpeedy relief prevent, ver. 2. the reaſon whereof was this, that he concluded theſe troubles were evident tokens of God's indignation and wrath, becauſe of thine indignation and thy wrath, ver. 10. From theſe five particulars we may be ſatisfied that it cannot be otherwiſe, and alſo how it comes to be ſo, that ſometime trouble of Conſcience is brought on, by other diſcompoſing troubles of the Mind. For if theſe take away the Comforts, which ſupported the Soul, and afford alſo arguments to the Devil to prove a wicked Heart, and withal a fit ſeaſon to urge them to a deep impreſſion, God in the mean time ſtanding at a diſtance, and the thoughts naturally inclined to conclude Gods Wrath from theſe troubles; how impoſſible is it that Satan ſhould miſs of diſquieting the Conſcience, by his ſtrong vehement ſuggeſtions of wickedneſs and deſertion?
In our enquiries after Satan's ſucceſs in working theſe diſcompoſures of mind, we have diſcovered, 1. That the diſturbances thence ariſing are great; 2. That they have a tendency to trouble of Conſcience. There is but one particular more to be ſpoken of relating to his ſucceſs in this deſign, and that is,
3. Theſe diſturbances are much in Satan's Power. Ordinarily he can do it at pleaſure, except when God reſtrains him from applying ſit occaſions, or when (notwithſtanding theſe occaſions) he extraordinarily ſuſpends the effect, which he frequently doth when Men are enraged under ſuffering, upon the account of the Goſpel and Conſcience; for then though they be bound up under Affliction and Iron, yet the Iron enters not into the Soul; though they are troubled, they are not diſtreſſed. Theſe Extraordinaries excepted, he can as eaſily diſcompoſe the Spirits of Men, as he can by Temptation, draw them into other Sins, which may be evidenced by theſe conſiderations:
1. We may obſerve, that thoſe, whoſe paſſionate tempers do uſually tranſport them into greater vehemencies, are never out of trouble. Their fits frequently return, they are never out of the Fire, and this is, becauſe Satan is ſtill provided of occaſions ſuitable to their inclinations.
2. Though God, out of his common bounty to mankind, hath allowed him a comfortable being in the World, yet we find that generally the Sons of Men under their various Occupations and Studies, are wearied out with vexations of Spirit; this Solomon in Eccleſiaſtes diſcovers at large in various imployments of Men, not exempting the purſuit of Wiſdom and Knowledg, (chap. 1. 18. In much Wiſdom is much grief, and he that increaſeth Knowledg increaſeth ſorrow) nor Pleaſures, nor Riches, for by all theſe he ſhews that a Man is obnoxious to diſquiets: ſo that the general account of Man's Life is but this, Eccleſ. 2. 23. All his days are ſorrows, and his travel grief, yea his heart taketh not reſt in the night. That it is ſo, is teſtified by common experience paſt denyal; but how it comes to be ſo, is the enquiry: 'tis either from God, or from Satan, working by occaſions upon our tempers. That 'tis not from God is evident: for though ſorrow be a part of that Curſe, which Man was juſtly doomed unto, yet hath he appointed ways and means by which it might be ſo mitigated, that it might be tollerable, without diſcompoſure of Spirit; and therefore Solomon, deſigning, in his Eccleſiaſtes, to ſet forth the chief good, ſhews that felicity conſiſts not in the common abuſe of outward things, (becauſe that brings only vexation) but in the fear of God leading to future happineſs, and in the mean time, in a thankful, comfortable uſe of things preſent without anxiety of Mind. Hence doth he fix his concluſion (as the reſult of his experience) and often repeats it; There is nothing better for a Man, than that he ſhould Eat and Drink, and that he ſhould make his Soul enjoy good in his Labour. Eccleſ. 2. 24. & 3. 12, 13. & 5. 18, 19. Not that Solomon plays the Epicure, giving advice to eat and drink, for to morrow we die; nor that he ſpeaks deridingly to thoſe that ſeek their felicity in this life, as if he ſhould ſay, If ye do terminate your deſires upon a terrene felicity, there is nothing better then to eat and drink, &c. But he gives a ſerious poſitive advice, of enjoying the things of this life with cheerfulneſs, which he affirms proceeds from the ſole bounty of God, as his ſingular gift; It is the gift of God, Eccleſ. 3. 13. 'tis our portion, that is, our allowance, Eccleſ. 5. 19.) for theſe two expreſſions [our Portion, and God's gift] they are of the ſame ſignification with Solomon here) and when a Man hath power to enjoy this allowance in comfort, 'tis God that anſwereth him in the joy of his heart, ver. 20. 'Tis plain then, that God ſows good Seed in his Field; the ſpringing up therefore of theſe Tares of vexation, which ſo generally afflict the Sons of Men, muſt be aſcribed to this, the Enemy hath done it.
3. 'Tis alſo a conſiderable ground of ſuſpition that Satan can do much in diſcompoſures of Spirit, in that ſometimes thoſe whoſe tempers are moſt cool and calm, and whoſe ſingular dependance upon, and communion with God, muſt needs more ſtrengthen them againſt theſe paſſionate vexations, are notwithſtanding precipitated into violent commotions. Moſes was naturally meek, above the common diſpoſition of Men, and his very buſineſs was converſe with God, whoſe preſence kept his Heart under a bleſſed awe; yet upon the Peoples murmuring, he was ſo tranſported, with fullenneſs and unbelief at the waters of Meribah, Numbers 20. 10, 12. that it went ill with him: which David thus expreſſeth, Pſal. 106. 33. they provoked his Spirit, ſo that he ſpake unadviſedly with his Lips. Who can ſuppoſe leſs in this matter, than that Satan, having him at advantage, hurried him to this raſhneſs? ſpecially ſeeing ſuch vehemencies were not uſual with Moſes, and that his natural temper led him to the contrary. This hath ſome affinity with the next conſideration, Which is,
4. That when Men moſt foreſee the occaſions of their trouble, and do moſt fear the trouble that might thence ariſe, and moſt firmly deſign to keep their hearts quiet, yet are they oft forced (againſt all care and reſolution) upon extravagant heats. David reſolved, and ſtrenuouſly endeavoured, to poſſeſs his Soul in Serenity and Patience, (for what could be more, than ſolemn engagement? Pſal. 39. 1. I ſaid I will look to my ways, and what endeavours could be more ſevere, than to keep himſelf as with Bit and Bridle? what care could be more hopeful to ſucceed, than to be dumb with ſilence?) yet for all this, he could not keep his Heart calm, nor reſtrain his Tongue, ver. 3. My Heart waxed hot within me, while I was muſing, the Fire burned, then ſpake I with my Tongue. Who ſuſpects not the hand of Satan in this?
5. 'Tis alſo remarkable, that when we have leaſt reaſon to give way to diſcompoſure, when we have moſt cauſe to avoid all provocations, yet then we have moſt occaſions ſet before us. When we would moſt retire from the noiſe of the World for private devotion, when we would moſt carefully prepare our ſelves for a ſolemn Ordinance, if we be not very watchful, we ſhall be diverted by buſineſs, diſturbed with noiſes, or ſome ſpecial occaſion of vexation ſhall importune us to diſquiet our ſelves: when yet we ſhall obſerve, if we have not theſe ſolemn affairs to wait upon; we ſhall have fewer of theſe occaſions of vexation to attend us. This cannot be attributed to meer contingency of occaſions, nor yet to our tempers ſolely; for why they ſhould be moſt apt to give us trouble, when they are moſt engaged to calmneſs, cannot well be accounted for; 'tis evidently then Satan, that maliciouſly directs theſe occaſions (for they have not a malicious ingeniouſneſs to prepare themſelves, without ſome other chief mover) at ſuch times as he knows would be moſt to our prejudice.
Theſe general conſiderations amount to more than a ſuſpition that it is much in Satan's power to give diſturbances to the Minds of Men; yet for the clearer manifeſtation of the matter I ſhall ſhew, that he can do much to bring about occaſions of diſcompoſure, and alſo to ſtir up the Paſſions of Men upon theſe occaſions.
1. That occaſions are much in his hand, I ſhall eaſily demonſtrate. For 1. There being ſo many occaſions of vexation to a weak craſy Mind, we may well imagine, that one or other is ſtill occuring, and while they thus offer themſelves Satan needs not be idle for want of an opportunity. 2. But if common occaſions do not ſo exactly ſuit his deſign, he can prepare occaſions; for ſuch is his foreſight and contrivance, that he can put ſome Men (without their privity to his intentions, or any evil deſign of their own) upon ſuch actions as may (through the ſtrength of prejudice, miſinterpretation, or evil inclination) be an offence to others; and in like manner, can invite thoſe to be in the way of theſe offences. I am ready to think, there was a contrivance of Satan (if we well conſider all circumſtances) to bring David and the Object of his Luſt together; while Bathſhebah was Bathing, he might uſe his Art in private motions to get David up to the Roof of his Houſe. But more eſpecially can the Devil prepare occaſions that do depend upon the wickedneſs of his Slaves; theſe are Servants under his command, he can ſay to one, God, and he goes; and to another, Come, and he comes. If contempt, or injury, affronts or ſcorns, &c. be neceſſary for his preſent work againſt any, whom he undertakes to diſturb, he can eaſily put his Vaſſals upon that part of the Service; and if he have higher imployment for them, he ever finds them forward. And hence was it that when Satan deſigned to plunder Job, he could quickly perform it, becauſe he had the Chaldeans and Sabeans ready at a call. 3. If both theſe ſhould fail him, he can eaſily awaken in us, the memory of old occaſions that have been heretofore a trouble to us: theſe being raiſed out of their Graves, will renew old diſturbances, working afreſh the ſame diſquiets, which the things themſelves gave us at firſt.
If Satan's power were bounded here, and that he could do no more than ſet before Men occaſions of vexation, yet we might juſtly, on that ſingle account, call him the troubler of the Spirits of Men; conſidering, that naturally the thoughts of Men are reſtleſs, and their imaginations ever rowling. If Men ſequeſter themſelves from all buſineſs, if they ſhut themſelves up from commerce with Men; turn Eremites, (as Jerom did) on purpoſe to avoid diſquiet, yet their thoughts would hurry them from place to place, ſometimes to the Court, ſometimes to the Market, ſometimes to Shews and Paſtimes, ſometimes to quarrellings, ſometimes they view Fields, Buildings and Countries, ſometimes they fancy Dignities, Promotions and Honours, they are ever working upon one object or other, real or ſuppoſed; and according to the object, ſuch will the affections be, high or low, joyful or ſorrowful: ſo that if the utmoſt of what Satan could do, were no more than to provide occaſions, diſcompoſures would follow naturally. The evil diſpoſitions of Men would thereby be ſet a working, though Satan ſtood by as an Idle Spectator. The Serpent (in our Breaſts, as Solomon tells us Eccleſ. 10. 11.) would bite without inchantment, that is, except it were charmed. But Satan can do more than tempt objectively, when he hath provided the Fewel he can alſo bring Fire: For,
2. He can alſo ſet our paſſions on work, and incenſe them to greater fury than otherwiſe they would arrive at. We ſee perſons that are diſtempered with paſſion, may be whetted up to an higher pitch of rage, by any officious Flatterer, that will indulge the humor, and aggravate the Provocation. Much more then can Satan do it by whiſpering ſuch things to our Minds as he knows will increaſe the Flame; and therefore is it, that where the Scripture doth caution us againſt anger, (as the proper product of our own corruption, calling it our wrath, Eph. 4. 26, 27.) There alſo it warns us againſt the Devil, as the incendiary, that endeavours to heighten it. And where it tells us of the diſorders of the tongue (which, though a little Member, can of it ſelf do great miſchief, Jam. 3. 6.) there it alſo tells us, that the Devil brings it an additional Fire from Hell; It is ſet on Fire of Hell. And there are ſeveral ways by which Satan can irritate the Paſſions. As,
1. By preſenting the occaſions worſe than they are, or were ever intended, unjuſtly aggravating all circumſtances. By this means he makes the object of the paſſions the more diſpleaſing, and hateful; this muſt of neceſſity provoke to an higher degree.
2. He can in a natural way move (as it were) the Wheels, and ſet the paſſions a going, if they were of themſelves more dull and ſluggiſh: for he hath a nearer acceſs to our Paſſions than every one is aware of. I will make it evident thus: our Paſſions, in their workings,Vid. Willis de anima Brut. cap. 8. & 9. do depend upon the fluctuations, excurſions and recurſions of the Blood, and animal Spirits, as Naturaliſts do determines: Now that Satan can make his approaches to the Blood, Spirits and Humors, and can make alterations upon them, cannot be denied, by thoſe that conſider what the Scripture ſpeaks in Jobs caſe, and in the caſes of thoſe, that were by poſſeſſion of the Devil,Job 2. 7. made Dumb, Deaf or, Epileptick: for if he could afflict Job with grievous Boils, 'tis plain he diſordered and vitiated his Blood and Humors, which made them apt to produce ſuch Boils or Ulcers; and if he could produce an Epilepſy, 'tis evident that he could infect the Lympha with ſuch a ſharpneſs, as by vellicating the Nerves, might cauſe a Convulſion: and theſe were much more than the diſorderly Motions of Blood, Spirits or Humors which raiſe the paſſions of Men. If any object to this, That then (conſidering Satan's malicious diligence) we muſt expect the Paſſions of Men would never be at reſt. 'Tis anſwered, that this power of Satan is not unlimited, but oft God prohibits him ſuch approaches, (and without his leave he can do nothing); and alſo grace in God's Children, working calmneſs, ſubmiſſion and patience, doth ballance Satan's contrary endeavour. For as hurtful and vexatious occaſions, being repreſented by the Sence to the imagination; are apt to move the Blood and Spirits: ſo on the contrary, the Ballaſt of Patience and other Grace, doth ſo ſettle the Mind, that the Blood and Spirits are kept ſteady in their uſual courſe.
3. When the Paſſions are up, Satan can by his ſuggeſtions make them more h…ady and violent. He can ſuggeſt to the Mind Motives and Arguments to forward it, and can ſtir up our natural corruption with all its powers to ſtrike in with the opportunity. Thus he not only kindles the Fire, but blows the Flame.
4. And he can further fix the Mind upon theſe thoughts, and keep them ſtill upon the Hearts of Men. And then they eat in the deeper, and like Poyſon, diffuſe their malignity the further. We ſee that Men, who are at firſt but in an ordinary fret, if they continue to meditate upon their Provocation, they increaſe their vexation, and if they give themſelves to vent their Paſſions by their Tongues, though they begin in ſome moderation, yet as motion cauſeth heat, ſo their own words whet their rage, according to Eccleſ. 10. 13. The beginning of the words of his Mouth is fooliſhneſs, but the latter end of his talk is miſchievous madneſs. The ſame advantage hath Satan againſt Men by holding down their thoughts to theſe occaſions of diſcompoſure.
If occaſions be ſo much in Satan's power, and he have alſo ſo great an hand over Mens Paſſions, 'tis too evident that he can do very much to diſcompoſe the Spirits of Men, that are naturally obnoxious to theſe troubles, except God reſtrain him, and Grace oppoſe him. Thus have I ſpoken my thoughts of the firſt ſort of troubles, by which Satan doth undermine the peace of Mens Hearts.