Satans Temptations in Three Parts, Part 1 · Chapter 16
CHAP. XVI. Of Satan's third grand Policy for maintaining his Poſſeſſion; which is his feigned Departure. (1.) By ceaſing the proſecution of his deſign; and the caſes in which he doth it. (2.) By abating the eagerneſs of purſuit; and how he doth that. (3.) By exchanging Temptations; and his Policy therein. The advantage he ſeeks by ſeeming to fly. Of his (4.) Stratagem for keeping his Poſſeſſion, which is his ſtopping all ways of retreat; and how he doth that.
BEſides the two former Deſigns (of finiſhing Sin, and keeping all in quiet) by which the Devil endeavours to maintain his Poſſeſſion, he hath a third grand ſubtilty, which is this; He keeps his hold by feigning himſelf diſpoſſeſſed and caſt out. Of this we have a full account, Luk. 11. 24. When the unclean Spirit is gone out of a Man, he walketh thorow dry places, ſeeking reſt: and finding none, he ſaith, I will return unto my houſe whence I came out. Chriſt had there noted that 'tis Satan's great Principle to do nothing by which his Kingdom may be divided, or undermined. Satan will not be divided againſt himſelf, and yet very ſeaſonably he tells us, that for an advantage he will ſeem to quit his Intereſt, and upon deſign he will ſometimes ſo carry himſelf that he may be deemed and ſuppoſed to be gone out of a Man: As thoſe that beſiege Forts or walled Towns, do ſometimes raiſe the Siege and feign a departure, intending thereby to take a ſudden advantage of the careleſneſs of the beſieged. In the explanation of this Policy, I ſhall, (1.) Shew how many ways he feigns a departure, (2.) Ʋpon what deſigns he doth it.
There are three ways whereby Satan ſeems to forſake his Intereſt.
Firſt, He frequently ceaſeth the proſecution of a Deſign, which yet he hath in his Eye and Deſire, when he perceives that there are ſome things in his way that render it not feaſible, nay he forbears to urge Men to their darling ſins, upon the ſame ſcore: and who would not think Satan caſt out in ſuch a caſe? When a Man ſpits out the ſweet Morſel which heretofore he kept under his Tongue, and ſucked a ſweetneſs from it; when Men of noted Iniquities abſtain from them, and become ſmooth and civil, who would not think but that the unclean Spirit were gone? This way and courſe he puts in practice in ſeveral caſes.
Firſt, When he perceives ſome extraordinary occaſion puts any of his Subjects into a good mood or humor of Religion. Wicked Men are not ordinarily ſo highly bent upon evil ways, but that they may be at ſometimes ſoftned and relaxed. Pharaoh (who is moſt eminently noted for a heart judicially hardned) at the appearance of the Plagues upon himſelf and Egypt, uſually relented ſomewhat, and would confeſs he had ſinned, and that fit would continue upon him for ſome little time. But very frequently 'tis thus with others, an extraordinary occaſion melts and thaws down the natural affections of Men, (as a warm day melts the Snow upon the Mountains,) and then the ſtream will for a time run high and ſtrong, at which time Satan ſees 'tis in vain to urge them. Thus Men that receive an eminent kindneſs and deliverance from God, what is more common than for ſuch Men to ſay, Oh! we will never be ſo wicked as we have been, we will never be drunk more, the World ſhall ſee us reformed and new Men: Theſe are indeed good words, and yet though Satan knows that ſuch expreſſions are not from a good heart, (as that of Deut. 5. 29. implyes, They have well ſaid, O that there were ſuch an heart in them,) he nevertheleſs thinks it not fit then to preſs them to their uſual wickedneſs at that time: for natural affections raiſed high in a profeſſion of Religion will withſtand Temptations for a fit, and therefore he forbears till the ſtream run lower. What a fit of affection had the Iſraelites when their Eyes had ſeen that miraculous deliverance at the Red Sea? What Songs of rejoycing had they? what reſolves never to diſtruſt him again? Pſal. 106. 12. Then believed they his words, they ſang his praiſe: Satan doth not preſently urge them to murmuring and unbelief, (though that was his deſign) but he ſtays till the fit was over, and then he could ſoon tempt them to forget his works. 1 Sam. 24. 16. & 26. 21.How like a Convert did Saul look, after David had convinced him of his integrity, and had ſpared his life in the Cave? he weeps and acknowledgeth his iniquity, juſtifies David, owns his kindneſs, and ſeems to acquieſce in his ſucceſſion to the Kingdom. The Devil had no queſtion a great ſpite at David, and 'twas his great deſign to ſtir up Saul againſt him, and yet at that time he could not prevail with him to deſtroy David, though he might eaſily have done it; he was then in a good mood, and Satan was forced to give way to neceſſity, and to ſeem to go out of Saul for the preſent.
Secondly, He alſo ceaſeth from his deſign when he ſees he cannot fit his Temptation with a ſutable opportunity. What could be more the Devil's deſign, and Eſau's ſatisfaction, than to have had Jacob ſlain? Eſau profeſſeth, it was the deſign of his heart, and yet he reſolves to forbear ſo long as his Father Iſaac lived, Gen. 27. 41. The days of my Father's mourning are at hand, then (but not till then) will I ſlay my Brother Jacob. The Devil often ſows his ſeed, and yet waiteth and hath long patience, not only in watering and fitting the hearts of Men for it, but alſo in expectancy of fit opportunities; and in the mean time, he forbears to put Men upon that, which time and occaſion cannot fitly bring forth to practice. The Prophet, Hoſea 7. 4. ſpeaks of that People, as notoriouſly wicked, they are all adulterers; but withall, he obſerves that they forbare theſe enormous abominations for want of fit ſeaſons, their heart was as an Oven heated by the Baker, ſufficiently enflamed after their wickedneſs, and yet the Baker after he had kneaded the dough, prepared all the ground-work of the Temptation, ceaſed from raiſing, ſleeping all the night till all was leavened; that is, though their hearts were enraged for Sin, yet the Devil doth wait till occaſions preſent themſelves, and becomes in the mean time like one aſleep. Now while the Devil thus ſleeps, the fire that is ſecretly in the heart, being not ſeen, Men gain the good opinion of Converts with others, and often with themſelves, not knowing what Spirit they are of, becauſe Satan ceaſeth (upon the want of occaſions) to tempt and provoke them.
Thirdly, Our Adverſary is content to forbear, when he percieves that a reſtraining grace doth lock up the hearts and hands of Men. When a ſtronger than he cometh, who can expect leſs but that he ſhould be more quiet? that God doth reſtrain Men ſometime when he doth not change them, needs no proof, that Satan knows of theſe reſtraints, cannot be denyed; who can give an account of theſe communings and diſcourſes that are betwixt God and Satan concerning us? his pleadings in reference to Job, were as unknown to Job (till God diſcovered them) as his pleadings concerning our ſelves are to us. Beſides, who can tell how much of God's reſtraining grace may ly in this, of God's limiting and ſtraitning Satan's Commiſſion? Now the Devil hath not ſo badly improved his obſervations, but that he knows 'tis in vain to tempt where God doth ſtop his way, and tye up Mens hands. Abimeleck was certainly reſolved upon wickedneſs when he took Sarah from Abraham, Gen. 20. 2. and yet the matter is ſo carried for ſome time, (how long we know not,) as if the Devil had been aſleep or forgot to haſten Abimeleck to his intended wickedneſs; for when God cautions him, he had not come near her, verſ. 4. the ground of all this was neither in the Devil's backwardneſs, nor Abimeleck's modeſty, but Satan lets the matter reſt; becauſe he knew that God withheld him, and ſuffered him not to touch her.
Fourthly, When Men are under the awe and fear of ſuch as carry an Authority in their Countenances and Imployments, for the diſcouraging of Sin. Satan (as hopeleſs to prevail) doth not ſolicite to ſcandalous Iniquities. Much of external Sanctity, and Saint-like behaviour ariſeth from hence; the faces and preſence of ſome Men have ſuch a ſhining ſplendor, that Iniquity bluſheth and hideth its head before them. Sin dare not do what it would, ſo great a reverence and eſteem of ſuch perſons, is kept up in the conſciences of ſome, and ſo great an awe and fear is thence derived to others, that they will not, or dare not give way to an inſolency in evil. The Iſraelites were generally a wicked People, yet ſuch an awe they had of Joſhua, Joſ. 2. 7.and the Elders that outlived Joſhua, who had ſeen all the great works of the Lord, that Satan ſeemed to be caſt out all their days. Who could have thought Joaſh had been ſo much under Satan's power, that had obſerved his ways all the time of Je oiada the Prieſt?2 Chron. 24. 2. Then he did that which was right in the ſight of the Lord; Satan was content to let him alone, becauſe Jehoiada's life and authority did overawe him, but after his death Satan returned to his Poſſeſſion, and the King hearkened to the Princes of Judah,Verſ. 17. and ſerved Groves and Idols. The like is obſerved of Ʋzziah, 2 Cron. 26. 5.the reverence that he had for Zechariah, who had underſtanding in the viſions of God, Verſ. 16.diſcouraged the Tempter from ſoliciting him to thoſe evils which afterward he engaged him in: Satan is willing (when he perceives the awe and authority of good Men ſtands in his way) rather to ſuſpend the proſecution of his deſign, than by forcing it againſt ſo ſtrong a current to hazard the Shipwrack of it.
Fifthly, He alſo makes as if he were caſt out, when he perceives the conſciences of Men are ſcared by threatned or felt judgments; he forbears to urge them againſt the pricks, when God draws his Sword, and brings forth the glittering Spear. Balaam's Aſs would not run againſt the Angel that appeared terribly againſt him in his way. The Devil knows the power of an awakened Conſcience, and ſees it in vain to ſtrive againſt ſuch a ſtream; and when it will be no better, he withdraws. As great a power as the Devil had in Ahab, when he was affrighted and humbled, he gave way, and for that ſeaſon drave him not on to his wonted practice of wickedneſs. He alſo carried thus to the Ninevites, when they were awaked by the preaching of Jonah, then we ſee them a reforming People, the Devil ſurceaſed to carry them into their former provocations. How frequently is this ſeen among Profeſſors, where the Word hath a ſearching power and force upon them? Sin is ſo curbed and kept under that 'tis like a root of bitterneſs in Winter,Heb. 12 15. lying hid under ground, Satan forbearing to act upon it or to improve it, till the ſtorms and noiſe of Judgments ceaſe, and then uſually it will ſpring up and trouble them. If Satan hath really loſt his hold, he ceaſeth not to moleſt and vex even awakened conſciences, with urgent ſolicitations to Sin; but if he perceive that his Intereſt in the hearts of Men remains ſure to him and unſhaken, then (in caſe of afrightment and fear of wrath) 'tis his policy to conceal himſelf, and to diſſemble a departure.
Sixthly, Satan is alſo forced to this, by the prevailing power of Knowledg and principles of Light, where the Goſpel in profeſſion, and preaching, diſplays abroad his bright beams, then whatever ſhift Men make to be wicked in ſecret, yet the light is as the ſhadow of death to them, Epheſ. 5. 12.and 'tis even a ſhame to ſpeak of theſe things in publick. Here Satan cannot rage ſo freely, but is put to his ſhifts, and is forced to be ſilent, whilſt the power of the Goſpel cuts off half his garments. Men begin to reform, ſome are clean eſcaped from errour, 2 Pet. 2. 18. others abandon their filthy luſts and ſcandalous ſins, and ſo eſcape the pollutions of the World through the knowledg of our Lord and Saviour Jeſus Chriſt, ver. 20. Yet under all theſe great alterations and appearances of amendment, the Devil is but ſeemingly ejected; for in the place mentioned, when the Light declines, thoſe that were eſcaped from Errour, and thoſe that had fled from ſinful Pollutions were both entangled again and carried to the ſame pitch, (and a great deal further) of that Sin and Errour in which they had been formerly engaged.
Theſe are the Six Caſes in which Satan ceaſeth the Proſecution of his Deſign; which was his firſt Policy in feigning himſelf to be caſt out, but he further diſſembles a flight, when he thinks it not fit to ceaſe wholly.
By abating his Purſuit, by ſlacking his Courſe: and this he doth,
Firſt, When he Tempts ſtill, but yet leſs than formerly; ſo great is his cunning and patience, that when he cannot get what he would have, he contents himſelf with what he can get, rather than loſe all. He deſires, that Men would give up themſelves fully and freely to his ſervice: but if they like not this, he is willing to take them (as one ſpeaks) as retainers, Greenhams Works p. 793.and to ſuffer them to take a liberty, to come and go at pleaſure. He hath two main ends in tempting Men to Sin, one is to avenge himſelf upon God in open defiance and diſhonour of his Name; the other is the ruine and perdition of Souls: if he could, he would have theſe two ends meet in every Temptation; yet he pleaſeth himſelf with the latter, when he cannot help it, and in that too, he ſatisfies himſelf ſometimes with as ſmall an Intereſt as may be, ſo that his Poſſeſſion and Intereſt be but preſerved. He knows that one Sin, loved and embraced, brings Death for its Wages. A leak unſtopped and neglected may ſink the Ship as well as a great Storm; and therefore when he perceives the Conſciences of Men ſhie and nice, he is willing they come to him (as Nicodemus came to Chriſt) by night in private, and that by ſtealth they do him ſervice.
Secondly, He ſometimes offers Men a Compoſition, and ſo keeps his hold privately, by giving them an Indulgence and Tolleration, to comply with Religious duties and obſervations. Pharaoh condeſcended, that Iſrael ſhould go and ſerve the Lord in the Wilderneſs, upon condition, that their Wives Children and Subſtance were left behind: ſo Satan ſaith to ſome, Go and ſerve the Lord, only let your heart be with me, leave your Affections behind upon the World. That ſerious warning of Chriſt, Ye cannot ſerve two Maſters; ye cannot ſerve God and Mammon, evidently ſhews, that the Devil uſeth to conceal his Intereſt in the hearts of Sinners, by offering ſuch terms; and that Men are ſo apt to think, that Satan is gone out, when they have ſhared the heart betwixt God and him; that they ſtand in need of a full diſcovery of that Cheat, and earneſt caution againſt it: the Devil was forced to yield, that Herod ſhould do many things at the Preaching of John, yet he maintained his poſſeſſion of his heart, by fixing him in his reſolved Luſt, in the matter of Herodias: and this gives juſt ground of complaint againſt the generality of Sinners; Ye return, but not to me, not with your whole hearts: have ye faſted to me? have ye mourned to me? they come and ſit as my people, but their hearts are after their covetouſneſs.
Thirdly, Satan hath yet another wile by which he would cheat men into a belief, that he is caſt out of the heart; and this is a ſubtile way that he hath to exchange Temptations. How weak and childiſh are Sinners that ſuffer themſelves thus to be abuſed? When they grow ſick and weary of a Sin, if the Devil take that from them, and lay in the room of it another as bad, or the ſame again, only a little changed and altered; they pleaſe themſelves that they have vomited up the firſt, but conſider not, that they have received into their embracement another as bad, or worſe. Concerning this exchange, we may note two things:
Firſt, That ſometimes he atteins his end, by exchanging one heinous Sin for another as hainous, only not ſo much out of faſhion. As the cuſtoms, and times, and places give laws and rules for Faſhions; according to which, the decencies, or indecencies of Garbs and Garments are determined: ſo is it ſometimes with Sin, Men and Countries have their darling Sins; Times and Ages alſo have their peculiar Iniquities, which (in the judgment of Sinners) do cloath them with a fitneſs, and ſuitableneſs. Sometimes Men grow weary of Sins, becauſe they are every where ſpoken againſt; becauſe Men point at them with the finger, the Devil in this caſe is ready to change with them. Drunkenneſs hath in ſome Ages and Places carried a brand of Infamy in its forehead; ſo hath Uncleanneſs and other Sins: when Sinners cannot practiſe theſe with credit and reputation, then they pleaſe themſelves with an alteration: he that was a Drunkard, is now it may be grown ambitious and boaſting: he that was Covetous, is become a prodigal or profuſe Waſter; the heart is as vain and ſottiſh as before, only their Luſts are let out another way, and run in another channel. Sometimes Luſts are changed alſo, with the change of Mens condition in the World; Poverty, and Plenty, a private, and a publick Station have their peculiar Sins: he that of poor is made rich, leaves his Sins of Diſtruſt, Envy, or Deceitful Dealing, and follows the Byas of his preſent ſtate to other wickedneſſes equally remarkable; and yet may be ſo blinded as to apprehend, that Satan is departed from him.
Secondly, We may obſerve, that Satan exchangeth Sins with Men, in ſuch a ſecret private manner, that the change is not eaſily diſcovered; and by this ſhift he caſts a greater miſt before the Eyes of Men: thus he exchanged open Prophaneſs, into ſecret Sins: Filthineſs of the fleſh, into filthineſs of the Spirit. Men ſeem to reform their groſs Impieties, abſtaining from Drunkenneſs, Swearing, Adulteries, and then (it may be) they are taken up with Spiritual pride, and their hearts are puffed up with high conceits of themſelves, their gifts and attainments; or they are entangled with error, and ſpend their time in doting about Queſtions that engender ſtrife rather than edifying; or they are taken up with Hypocriſies: thus the Phariſees left their open iniquities, waſhing the out-ſide of the Cup and Platter; Mat. 23. 26.and inſtead of theſe, indeavoured to varniſh and paint themſelves over;Luk. 11. 44. ſo that in all this change, they were but as Graves that appeared not. Or they acquieſs in Formality, and the outwards of Religion; like that proud Boaſter, Lord, I thank thee I am not as other Men are, &c. In all theſe things the Devil ſeems caſt out, and Men reformed, when indeed he may continue his Poſſeſſion; only he lurks, and hides himſelf under the ſtuff. Theſe wayes of Sinning are but finer poyſons, which, though not ſo nauſeous to the ſtomack, nor ſo quick in their diſpatch, yet may be as ſurely and certainly deadly; ſuch fly from the Iron Weapon, and a Bow of Steel ſtrikes them through.
Having thus explained the three wayes by which Satan pretends to depart from Men, I muſt next ſhew his Deſign in making ſuch a pretence of forſaking his Habitation.
Firſt, That all this is done by him only upon Defign, may be eaſily concluded from ſeveral things hinted to us in the fore-cited place of Luk. 11. As (1) he doth not ſay, that the Devil is caſt out, as if there were a force upon him, but that he goeth out, 'tis of choice, a voluntary departure. (2) That his going out (in this ſenſe) is notwithſtanding irkeſome and troubleſome to him. The Heart of Man (as one obſerves) is a Palace in his eſtimation, and diſpoſſeſſion (though upon Deſign) is as a Deſart to him that affords him little eaſe or reſt.Greenham, p. 796. (3) That his going out, is not a quitting of his Intereſt, he calls it his Houſe ſtill, I will return to my houſe, ſaith he. (4) He takes care in going out to lock the door, that it may not be taken up with better Gueſts; he keeps it empty and tenantable for himſelf: he tempts ſtill, though not ſo viſibly, and ſtrives to ſuppreſs ſuch good Thoughts and Motions as he fears may quite out him of his Poſſeſſion. (5) He goes out, cum animo revertendi, with a purpoſe of returning. (6) His Seceſſion is ſo dexterouſly and advantagiouſly managed, that he finds an eaſie admittance at his return; and his Poſſeſſion confirmed and enlarged: They enter in, and dwell there.
Secondly, The advantages that he deſignes by this Policy are theſe chiefly. (1) By this means Men are dangerouſly confirmed in their ſecurities. Thus the Phariſee bleſſed himſelf, Lord, I thank thee, &c. They pleaſe themſelves with this ſuppoſition, that the Devil is caſt out; and upon this, they ceaſe their War and Watchfulneſs. As Saul when he heard that David had eſcaped, went not out to ſeek after him: ſo theſe trouble not themſelves any further to enquire Satan's haunts in their Hearts; thus he ſits ſecurely within, whilſt they think he is fled from them. (2) By this means alſo he fits Men as Inſtruments to ſerve his turn in other works of his: he muſt have in ſome caſes, handſom tools to work withal; all Men are not fit Agents in Perſecution, either to credit it, or to carry it through with vigour and zeal: for this end he ſeems to go out of ſome, that under a ſmoother and profeſſion-like behaviour, (when they are ſtirred up to Perſecute) the rigour might ſeem juſt.Acts 13. 50. Thus devout and honourable Women were ſtirred up to Perſecute Paul and Barnabas; the Devil had gone out ſo far, that they had gained the reputation of devout, and then their Zeal would eaſily take fire for Perſecution, and withal put a reſpect and credit upon it: for who would readily ſuſpect that to be Evil, or Satan's Deſign, which is carryed on by ſuch Inſtruments? Beſides, if he at any time intends to blemiſh the good ways of God by the miſcarriages of Profeſſors, he fetcheth his Arrow out of this Quiver uſually; if he brings a refined Hypocrite to a ſcandalous Sin, then doth the Mouth of Wickedneſs open it ſelf to blaſpheme the Generation of the Juſt, as if none were better: ſuch Agents could not be ſo commonly at hand for ſuch a Service, if Satan did not in the wayes aforementioned ſeem to go out of Men. (3) 'Tis another part of his Deſign after a pretended departure, to take the advantage of their ſecurity, to return with greater ſtrength and force:2 Pet. 2. 20. this Chriſt particularly notes, Then taketh he ſeven Spirits worſe than himſelf, &c. Such (as Peter tells us) being again entangled, are totally overcome, and their latter end is worſe with them than their beginning. How many might I name, (if it were convenient) that I have known and obſerved exactly, anſwering this deſcription of the Apoſtle, that have for ſome years left off their wicked ways, and engaged for a profeſſion of Religion; and yet at laſt have returned like the dog to his own vomit again? The Devil, when he fights after the Parthian manner,Terga vertentes metuendi Parthi. is moſt to be feared; when he turns his back, he ſhoots moſt envenomed Arrows, and whom he ſo wounds, he commonly wounds them to the Death.
The Fourth and laſt Stratagem of Satan for the keeping his Poſſeſſion, is to ſtop the Way; to barracado up all Paſſages, that there may be no poſſibility of eſcape, or retreat: when he perceives that his former wayes of Policy are not ſufficient, but that his Slaves and Servants are ſo far inlightned in the diſcovery of the danger, that they are ready to turn back from him; then he beſtirs himſelf to oppoſe their revolt:Hoſ. 2. 6. and as God ſometimes hedgeth up the way of Sinners with thorns, that they ſhould not follow their old Lovers, ſo doth Satan; to which purpoſe,
Firſt, He endeavours to turn them off ſuch reſolutions, by threatning to reduce them with a ſtrong hand: here he boaſts and vaunts of his Power, and Sinners weakneſs; as Rabſhekah did againſt Hezekiah, What is that confidence wherein thou truſteſt? have the Gods of Hamath and Arpad, &c. delivered their Land out of my hand? Have thoſe that have gone before you been able to deliver themſelves from me? Have they been able to reſcue themſelves? Did I not force thoſe that were ſtronger than you? Did I not make David number the People? Did I not overcome him in the matter of Uriah? Did I not compel Peter to deny his Lord, notwithſtanding his ſolemn profeſſion to the contrary? And can you think to break away from me ſo eaſily? By this means he would weaken their heart, and enfeeble their Reſolutions, that they might ſit down under their Bondage, as hopeleſs ever to recover themſelves from his ſnare; but if theſe affrightments hinder not, if notwithſtanding theſe brags, Sinners prepare themſelves to turn from Sin to God: then,
Secondly, He improves all he can, that diſtance which Sin hath made betwixt God and them. Sins of ordinary infirmity and common incurſion do not ſo break the peace of God's Children, as Sins of an higher nature do: even in the Saints themſelves, we may obſerve, after notorious tranſgreſſion, (1) That the acquaintance and familiarity 'twixt God and them, is immediately broken; what a ſpeedy alteration is made? How ſuddenly are all things changed? God hides himſelf; the Sun that ſhined but now, and did afford a very comfortable and cheriſhing heat, before we are aware, is now hid in a cloud; our warmth and refreſhments are turned into cold and chilneſs. There is alſo a change on our part, and that ſuddenly; as in the Reſurrection, we ſhall be changed in the twinkling of an eye: ſo here in a moment, our joyes flag and decay, our delights grow dull, our activity is impaired, we are bound and frozen up, and 'tis altogether Winter with the Soul. (2) It may be noted, that this begets an eſtrangement in us, and we ſo carry it, as if we had reſolved not to renew our League with God: for though we are not altogether ſo deſperate as to make formal Reſolutions of continuing in Sin, of caſting off God, and bidding an everlaſting farewel to our former acquaintance; though we do not ſay, we will now undoe our ſelves quite, and harden our ſelves in our Rebellion; yet Sin hath left us in ſuch a maze, and filled us with ſo many damps and miſgiving thoughts, that we do not think of returning, we are at a ſtand, and like a mighty man aſtoniſhed that cannot find his hands: we perceive we have loſt ſo much, and have run into ſuch great unkindneſſes, that, like broken Merchants, nothing is more irkſome and tedious, than to review our ways, or look into our debt-books; inſtead of this, we endeavour to divert our thoughts, to caſt off care, as if we conceived that time would eat it out, and that then of courſe we might fall into the old channel of freedom and comfort. (3) When we return at laſt, oh! with what baſhfulneſs and amazedneſs do we appear at our next Supplications; what bluſhing, what damps, what apology? Nay ſometimes as the Man without the Wedding Garment, we are ſpeechleſs; how rightly doth ſuch a Man reſemble the Publican Confeſſing, and the Prodigal ſupplicating, while conſulting what to ſay for himſelf, he now begins to feel, with what ſenſe and feeling the Prophets and holy Men of old uſed to expreſs themſelves in their Confeſſions; We bluſh, we are aſhamed, aſtoniſhed and confounded. This diſtance Sin makes betwixt Saints and God ſometimes; but betwixt God and the unconverted it is far greater: now, when either an unconverted Sinner, or a fallen Saint puts himſelf to look to God for Reconciliation, then doth the Devil labour to improve this for their hindrance:Zech. 3. 1. that he accuſeth us to God, is evident by Satans ſtanding at Joſhua's right hand; how he accuſeth God to us we know. He tells us, 'tis in vain to ſeek to make up our Peace after ſo great Provocations; urging, that he is a jealous God, of pure eyes: highly reſenting the affronts we have given him, &c. Nay, he goes ſo high this way, that God is put to it in Scripture (of purpoſe to furniſh us with an Anſwer to theſe Objections) to proclaim, that he is ſlow to anger, not eaſily provoked: that if Men return from the evil of their ways, he will return to them, accept, and pity them, &c.
Thirdly, If this divert them not, but that they ſtill perſiſt in their reſolves, then he follows after them with an high hand; ſometimes, (as Pharaoh did with Iſrael) he grows ſevere and imperious with them, and redoubles the tale of their bricks; he forceeth them to higher and more frequent iniquities: ſometimes (as the ſame Pharaoh) he muſters up all his Chariots and Horſe-men to purſue after them, and in the higheſt diligence imaginable, he brings forth his greateſt power, beſetting them on all ſides with Temptations and Allurements of Pleaſures and Delight: Where he perceives his time to be ſhort, and his Power ſhaken, he comes down in reſolves to try his utmoſt Strength. And hence is it that Converts complain, that when they begin in earneſt to look after God, they are moſt troubled with Temptations. Beſides this, what ever he can do to make them drive heavily, ſhall not be wanting. Sometimes he makes attempts upon their thoughts and affections, which are as their Chariot wheels; and if theſe can be knocked off any way, it retards them. Sometimes he caſts ſtumbling-blocks in their way; if any prejudice may divert them, if Threatnings or Penalties can hinder; if the frowning of Friends, or any thing elſe can put a ſtop to their Proceedings, he will have them ready. Sometimes he endeavours to retard them by ſollicitations of acquaintance, offers of former occaſions and opportunities of ſinning, or what ever elſe may be as a remora to their intentions.
Fourthly, But if none of theſe ſerve, then as his laſt ſhift, he proclaims open War againſt them, purſues them as Enemies and Rebels: now he begins to accuſe them, for that which they did by his Advice and Temptation. Now Sins that were called little are aggravated. Now that day of Repentance, which he was wont to ſay was long, he tells them 'tis quite ſpent, that the Sun of their hope is ſet; nothing now doth he ſuggeſt but Hell, Damnation, and Wrath; he makes them (as it were) ſee it, hear it, and feel it in every thing; that intereſt in their hearts which he diſſembled before, now he ſtands upon and aſſerts, and will not be beat off, deſigning in all this, either to make them weary of theſe new reſolves by this unuſual diſquietment, and hoſtility, or to precipitate them upon ſome deſperate undertaking, or at leaſt to avenge himſelf upon them, in venting his Malice and Rage againſt them; but of this more afterward.