Satans Temptations in Three Parts, Part 2 · Chapter 7
CHAP. VII. Of the ſecond way to hinder Peace. Affrightments, the general Nature and Burthen of them, in ſeveral Particulars. What are the Ways by which he affrights. 1. Atheiſtical Injections. Obſervations of his proceeding in them. 2. Blaſphemous Thoughts. 3. Affrightful Suggeſtions of R…probation. Obſervations of his proceedings in that courſe. 4. Frightful Motions to S…n. 5. Strong immediate impreſſions of Fear. 6. Affrightful ſcrupuloſity of Conſcience.
THe next rank of troubles, by which the Devil doth endeavour to moleſt us, I call Affrightments. It is uſual for thoſe that ſpeak of Temptations, to diſtinguiſh them thus: Some are (ſay they) Enticements, …ritamenta Terriculamenta.ſome are Affrightments; but then they extend theſe Affrightments further than I intend, comprehending under them, all thoſe Temptations of ſadneſs and terror, of which I am next to ſpeak; but by Affrightments, I mean only theſe perplexities of Spirit into which Satan caſts Men, by overacting their fears, or aſtoniſhing their minds, by injecting unuſual and horrid thoughts againſt their conſents. Some there are that have thought thoſe Temptations, of which the Apoſtle complains 2 Cor. 12. 7. (there was given me a Thorn in the Fleſh, the Meſſenger of Satan to buffet me) were of this kind, that is, horrid injections frequently repeated,In calce tom. 4. p. 973. Talis … da…us fuit Apoſtolo. as Men deal their blows in fighting. Gerſon ſpeaking of theſe, tells us they ſometime come from the ſole ſuggeſtion of Satan, troubling the fancy; and ſaying, deny God, Curſe God, and then adds, ſuch was the Thorn in the Fleſh given to the Apoſtle. But whether this was the trouble of the Apoſtle, or ſome other thing (for ſeveral things are conjectured, and nothing can be poſitively proved) we are ſure (from the ſad experience of many) that ſuch troubles he doth often give; which I ſhall firſt explain in the general, and then give a particular of theſe frightful injections.
1. To explain the nature and burthen of this kind of trouble, I ſhall preſent you with a few obſervations about them. As,
1. Theſe aſtoniſhing thoughts, are purely injections, ſuch as Satan caſts into the Mind, and not what the Mind of it ſelf doth produce, as one expreſſeth it, they are more darting than reflecting. Not but that our natural corruption could of it ſelf beget Blaſphemous or Atheiſtical Thoughts, but when they have their riſe from our ſelves ſolely, they do not ſo ſtartle us, having ſome ſhare (at leaſt) of our conſent going along with them, they appear not ſo ſtrange. But in this caſe in hand, Satan is the Agent, and Men are the Sufferers, their Underſtandings and Souls being buſied all the while to repel them, with the utmoſt of their reluctances. And to thoſe that do thus ſtrive againſt them, making reſiſtance with all their ſtrength, with Tears and Prayers, they are only their Afflictions, but not their Sins. For the Thoughts are not polluted by the ſimple apprehenſion of a ſinful Object, no more than the Eye is defiled by beholding loathſome and filthy things: for then ſhould the Mind of Chriſt have been defiled, when Satan propounded himſelf, blaſphemouſly, as the Object of his Worſhip, his Mind as truly apprehended the meaning of that ſaying [fall down and worſhip me] as ours can do, when he caſts ſuch a thing immediately into our Thoughts. Which is a conſideration to be obſerved diligently, by thoſe that meet with ſuch ſad exerciſe; if they do truly apprehend that they are but their ſufferings, and that God will not charge the Sin upon them, they will more eaſily bear and overcome the trouble.
Theſe injections are commonly impetuous and ſudden, frequently compared to Lightning: and this is uſually made a note of diſtinction, betwixt wicked blaſphemous thoughts riſing from our natural corruption, and darted in by Satan; the former being more leaſurely, orderly, and moderate according to the uſual courſe of the procedure of humane thoughts, the latter uſually accompanied with an haſty violence, ſubtilly, and incoherently ſhooting into our Underſtandings, as Lightning into an Houſe. So that all the Strength we have, can neither prevent them nor expel them, nor ſo much as mitigate the violence of them.
3. They are alſo for the moſt part inceſſant, and conſtant Troubl…s, where they once begin. Though Satan hath variety, in regard of the matter of theſe amazing injections, (for ſometimes he affrights one Man with blaſphemous Thoughts, another, with Atheiſtical Thoughts, a third with grievous unuſual Temptations to Sin, as Murther, &c.) yet, uſually, he fixeth his Foot upon what he firſt undertakes. And as cunning Huntsmen, do not change their Game that they firſt rouſe, that they may ſooner ſpeed in catching the Prey; ſo what frightful thought Satan begins the trouble with, that he perſiſts in, and is withal ſo vehement in his purſuit, that he gives little intermiſſion. He makes theſe unwelcom thoughts haunt them like Ghoſts, whitherſoever they go, whatſoever they do; he will give ſolemn onſet it may be twenty or forty times in a day: and at this rate he continues, it may be for ſome conſiderable time, ſo that they are not quit of the trouble for ſeveral Months, or it may be Years.
4. The matter of theſe Affrightments, are things moſt contrary to the Impreſſions of Nature, or Grace, and therefore moſt odious and troubleſome. When he is upon this deſign, things that are moſt contrary to the belief and inclination of Men are beſt for his purpoſe. As Men that intend to affright others, chuſe the moſt ugly viſors, the ſtrangeſt garbs and poſtures, and make the moſt uncouth inhumane noiſes; and the more monſtrous they appear, the better they ſucceed in their purpoſes. Yet Satan doth not always chuſe the very worſt, for then moſt of the troubles of this kind, would be about the ſame thing, but he conſiders the ſtrength of our perſwaſions, our eſtabliſhment in Truths, the probability or improbability of an after-game with us; and accordingly ſometimes refuſeth to trouble us with injections, contrary to what we are moſt firmly rooted in, chuſing rather that which (though contrary to our thoughts and reſolves) we have not been fixed in, without a great deal of labour, and which (if there be occaſion) might moſt fitly be charged upon us as our own, ſo that (whereas other Suggeſtions would be ſlighted, as apparent Malice, and Scarecrows) theſe are moſt afflicting, (as being an aſſault againſt ſuch a Fort which coſts us much to rear, and which we are moſt afraid to loſe,) and moſt lyable to his accuſation after a long continuance, as being the iſſue of our own unſetledneſs.
5. The firſt and moſt obvious effects of theſe injections, are the utmoſt abhorrency of the Mind, (which preſently ſtartles at the appearance of ſuch odious things,) and the trembling of the Body, ſometimes to an agony and fainting. The invaſion of one ſingle injection, hath put ſome into ſuch an heart-breaking affrightment, that they have not recovered themſelves in a whole days time. This trembling of the Body, and agony of the Mind, are the uſual conſequences of any thing that is ſurpriſing, ſtrange and fearful: and therefore is trembling of the Body made, by Divines, a mark to diſcover, that theſe hideous blaſphemous thoughts are caſt in by Satan,Horrore ſui ſic implent animum, ut tantum n…n pectus ipſum expectora…e videantur—ad quor…m praeſentiam natura vel depravatiſſima contremiſcit. Arrowſmith Tract. Saer. l. 2. cap. 7. §. 6. and have not their riſe from our own hearts; for the horror of the mind is uſually ſo great, when it is ſpoken to in this language, that it cannot bear up under its aſtoniſhment and trouble. Yea thoſe very Men that are otherwiſe prophane, and can with boldneſs commit great iniquities; cannot but ſhake, and inwardly concieve an unſpeakable hatred at theſe monſtrous ſuggeſtions.
6. Theſe Affrightments are more common than Men are uſually aware of; they are by ſome thought to be rare and extraordinary; but this miſtake ariſeth from the concealment of theſe kind of Troubles, thoſe that are thus afflicted, are often aſhamed to ſpeak to others what they find in their own hearts: but if all would be ſo ingenuous as to declare openly what fearful imaginations are obtruded upon them, it would appear that Satan very frequently endeavour to trouble Men this way.
7. Theſe are very grievous Bruthens, and hard to be born upon many accounts. (1.) Who can well expreſs the inward torture and moleſtation of the Mind, when it is forced againſt its own natural bent and inclination, to harbour ſuch Monſters within it ſelf? how would nature reluct and abominate the drinking down of noiſome pudled Water, or the ſwallowing of Toads and Serpents? (and hence was it that Perſecutors in their deviliſh contrivances invented ſuch kind of Tortures) and what leſs doth the Devil do, when he forceth Blaſphemies upon their Thoughts? and commits a rape by a malicious violence upon their Imaginations? David under theſe Temptations, Pſal. 73. 21. crys out, Thus my heart was grieved, and I was pricked in my reins: and it cannot be otherwiſe, for the reaſon already mentioned. Nature abhors to be forced to what is moſt contrary to it ſelf, and ſo doth Grace. Now the things by which Satan works theſe Affrightments are contrary to Nature or Grace, or both together; and as they will ſtrive to the utmoſt of their ability to caſt out what is ſo oppoſite to them, ſo muſt the Devil to the utmoſt of his ability (if he would carry his deſign) ſtrength himſelf in his force, and from hence (as when Fire and Water are committed together) ariſeth a moſt troubleſome conflict; and indeed if there were a compliance of our conſent, there would be no Affrightment; neither can this kind of Temptation be managed, except there be the utmoſt diſſent of the Mind. If any think there is no great ground for theſe Temptations, becauſe ſome of the particulars by which he is ſaid to affright Men are natural to us, as (for inſtance) Atheiſtical Thoughts (which are by ſome called the Maſter-vein of our original Corruption, and by others, ſaid to be in the heart of every Man naturally) and then conſequently not ſo troubleſome as is imagined, &c. I anſwer, That when Divines call theſe, or blaſphemous Thoughts, natural, they do not mean that they are natural impreſſions engraven on us by Creation (for they aſſert the contrary) that 'tis a natural and unextinguiſhable impreſſion upon every Man that there is a God, Perkins Caſes of Conſcience. l. 1. cap. 10. § 2.&c. and uſually give in this for proof, that the greateſt Atheiſts in fear and extremity will manifeſt a ſecret belief of a Deity, by calling out, O God, &c. or by ſome other poſture, (as Caligula by hiding himſelf when it thundered) but they mean only, that our natural corruption may produce theſe Thoughts, and that they are the natural iſſues thereof; and therefore Perkins in anſwer to a queſtion of this nature,Treatiſe of Imaginations. cap. 3. tells us, that theſe two Thoughts [there is a God] and [there is no God] may be, and are both in the ſame heart. Now as this will give us the reaſon why Satan doth make choice of theſe Thoughts to trouble us withall, which may alſo riſe from our ſelves, (which I have hinted before, and ſhall preſently again touch upon:) ſo it tells us ſtill, that whether theſe Thoughts ariſe from our own Corruption, or from Satan, our natural impreſſions are ſtrong againſt them, and withall that they cannot be ſo affrightful but when Satan doth manage them, and when the contrary impreſſions of Nature are awakened to give ſtrong reſiſtance, and then that ſtrugling muſt be as the tearing of our Bowels, and ſtill the worſe in that we are inceſſantly purſued: Satan ſtill caſting back (with unwearied labour) the ſame Thoughts as they are repulſed and rejected; as Souldiers that beſiege Cities uſe to caſt over the Walls their fir'd Granado's. (2.) Theſe are alſo grievous, as they ſet the Mind upon the Rack, and ſtretch it under laborious and doubtful enquiries after the grounds or cauſes of this kind of trouble, for the Heart aſtoniſhed with ſuch curſed Gueſts againſt his Will, preſently reflects upon God and it ſelf, What have I done? and wherefore am I thus diſquieted with Monſters? why doth the Righteous Lord ſuffer Satan to break open my Heart, and fill me with ſuch fearful Thoughts? but when Mens enquiries are not ſo high, but detained in a conſideration of the nature of the trouble and manner of its working, without looking up to the Providence of God, then are their troubles increaſed. (3.) As theſe Injections neceſſitate Men in their own defence, to oppoſe, and every way to reſiſt, 'tis an increaſe of the Burthen: What Pleadings are they put to? what Defiances? what endeavours to call off the thoughts? and all to little purpoſe; while the trouble continues, they are forced to ly in their Armour, and to be conſtantly in their Ward. (4.) And yet are they further troubleſome in the After-Game that Satan plays by theſe Thoughts. 'Tis not all of his deſign to affright Men, but he uſually hath another Temptation to come in the rear of this, and that is to turn theſe Affrightments into Accuſations, and by urging them long upon the hearts of Men, to make them believe that they are their own Thoughts, the iſſues of their own natural Corruption, and after Men are by continual Aſſaults weakned, their Senſes and Memory dulled, their Underſtanding confounded, &c. they eaſily conclude againſt themſelves; The Tempter imputes all the horrid Blaſpemy to them, boldly calls them guilty of all; and becauſe their Thoughts have dwelt long upon ſuch a Subject, and withall knowing that corrupt Nature of it ſelf will lead Men to ſuch horrid Blaſphemies or Villanies (which makes it probable that it might be their own fault, and for this reaſon Satan makes choice of ſuch Injections as may in the Accuſation ſeem moſt likely to be true) being ſtrongly charged as guilty,Vid. Dickſon T…erap. Sacra. lib. 3. cap. 26. § 7. they yield; and then begins another trouble more fearful than the former: Oh! what ſad thoughts have they then of themſelves? as the moſt vile blaſphemous Wretches! ſometimes they think, that 'tis impoſſible that other Mens Hearts ſhould entertain ſuch intollerable things within them as theirs; and that none was ever ſo bad as they: ſometimes they think, that if Men knew what vile imaginations and monſtrous things are in their Minds, they would in very Zeal to God and Religion ſtone them, or at leaſt exclude them from all commerce with Men; ſometimes they think their Sin to be the Sin againſt the Holy Ghoſt; ſometimes they think God is engaged in point of Honour to ſhew upon them ſome remarkable Judgment, and they verily look for ſome fearful ſtroke to confound them, and live under ſuch a frightful expectation. Theſe and many more to this purpoſe are their thoughts, ſo that theſe Temptations are every way troubleſome both in their firſt and ſecond effects.
Thus I have in the general expreſſed the nature of theſe affrightments; what the particular injections are by which he ſtudies to affright Men, I ſhall next declare. They are principally ſix:
1. Atheiſtical Thoughts. By injecting theſe into the Mind, he doth exceedingly affright Men, and frequently for that end doth he ſuggeſt, that there is no God, and that the Scriptures are but deluſive contrivances, &c. Concerning theſe I ſhall note a few things. As,
1. Though there be an obſervable difference betwixt Atheiſtical injections, and Temptations to Atheiſme, not only in the deſign, (Satan chiefly intending ſeduction in the latter, and affrightment by the former) but alſo in the manner of proceeding: (for when he deſigns chiefly to tempt to Atheiſm, he firſt prepares his way by debauching the Conſcience with vitious or negligent living. According to Pſal. 14. 1. that which makes Men ſay in their Hearts there is no God, is this, that they are corrupt, and have done abominable works; and in this method was famous Junius tempted to Atheiſm. But when he chiefly intends to affright, he ſets upon Men, that by a watchful and ſtrict converſation cut off from him that advantage) yet he doth ſo manage himſelf, that he can turn his courſe either way, as he finds probability of ſucceſs after tryal; for he preſſeth on upon Men moſt, where he finds them moſt to yeild, ſo that thoſe who were but at firſt affrighted, may at laſt be ſolemnly perſwaded and urged to believe the ſuggeſtion to be true, if they give him any incouragement for ſuch a procedure.
2. Contemplative Heads and great Searchers are uſually moſt troubled in this manner, partly becauſe they ſee more difficulties than other Men, and are more ſenſible of Humane inability to reſolve them, and partly becauſe God (who will not ſuffer his Children to be tempted above what they are able) doth not permit Satan to moleſt the weaker ſort of Chriſtians with ſuch dangerous aſſaults.
3. Perſons of eminent and ſingular Holineſs may be (and often are) troubled with Atheiſtical thoughts, and have ſad conflicts about them, Satan labouring (where he cannot prevail for a poſitive entertainment of Atheiſm) at leaſt to diſquiet their Minds by haunting them with his Injections, if not to weaken their aſſent to theſe Fundamental Truths, in which he ſometimes ſo prevails, that good Men have publickly profeſſed, that they have found it an harder matter to believe that there is a God, than moſt do imagine.
4. Satan lies at the catch in this deſign, and uſually takes Men at the advantage, ſuddenly ſetting upon them, either in the height of their Meditations and Enquiries into Fundamental Truths, (for when they ſoar aloft, and puzzle themſelves with a difficulty, then is he at hand to adviſe them to cut the knot which they cannot unlooſe) or in the depth of their Troubles, (for when Men cannot reconcile the daily Afflictions and Sufferings which they undergo, with the love and care of God toward his Children, then 'tis Satans ſeaſon to tell them that there is no ſupream Diſpoſer of things); in both theſe caſes the Devil leaps upon them unawares (like a Robber out of a Thicket) who if he do not wound them by the Dart of Atheiſtical Injection, at leaſt he is ſure to aſtoniſh them, and to confound them with amazement. For,
5. Sometimes he purſues with wonderful violence, and will diſpute with admirable ſubtilty, urging the inequality of Providence, the ſeeming contradictions of Scripture, the unſuitableneſs of Ordinances to an infinite Wiſdom and Goodneſs, with many more Arguments of like kind; and this with ſuch unexpected acuteneſs, and ſeeming demonſtration, that the moſt holy Hearts and wiſeſt Heads ſhall not readily know what to anſwer, but ſhall be forced to betake themſelves to their Knees, and to beg of God that he would rebuke Satan, and uphold them that their Faith fail not: Nay, he doth not only diſpute, but by urging, and (with unſpeakable earneſtneſs) threaping the Concluſion upon Men, doth almoſt force them to a Perſwaſion, ſo that they are almoſt carried off their Feet whether they will or no. Which was the very caſe of David (when the Devil purſued him with Atheiſtical thoughts on the occaſion of the proſperity of wicked Men, and his daily Troubles,) Pſal. 73. 2. My Feet were almoſt gone, my Steps had well-nigh ſlipt.
6. Yet for all this, he ſometimes lays aſide his Sophiſtical Subtilty, and betakes himſelf to an Impudent Importunity; for ſometimes he inſiſts only on one Argument, not changing that which he firſt took up, nor ſtrengthening his Suggeſtion with variety of Arguments, but by frequent repetition of the ſame Reaſon, perſiſts to urge his injected Atheiſm. This gives no diſcovery of any deep reach if he deſigned to perſwade, (for 'tis ſcarce rational to imagine, that ſerious Men, who by many Arguments are fully perſwaded there is a God, ſhould readily loſe their hold upon the appearance of one Objection,) but it ſhews that he purpoſeth only to moleſt. And this appears more evidently, when he contents himſelf with weak and trivial Arguments, which the afflicted Party can anſwer fully, and yet cannot for all that quit themſelves of the trouble: for inſtance, 'Tis not very many years ſince a ſerious and pious Perſon came to me, and complained, that he could not be at reſt for Atheiſtical thoughts that perpetually haunted him, and upon a particular enquiry into the cauſe and manner of his Trouble, he told me the firſt riſe of it was from his Obſervation, that I had interpreted ſome Scriptures otherwiſe than he had heard ſome others to have done; but withall, he added, that he knew the reaſon of his perplexity was but ſilly, and that which he could eaſily anſwer: This being no juſt charge againſt the Scripture, (whoſe ſenſe and truth might for all that be one, and uniform to it ſelf) but only an implication of Humane weakneſs appearing in the different apprehenſions of Expoſitors; yet notwithſtanding, he affirmed he could not ſhake off the trouble, and that his thoughts were ever urged with the ſame thing for a long time together; nay, ſuch is his impudency in this kind of trouble, that thoſe who know 'tis the beſt way not to diſpute Fundamentals with Satan, but with abhorrency to reject him (after the example of Chriſt) with a Get thee behind me Satan, and accordingly do with their utmoſt ſtrength reject them, yet they find that he doth not readily deſiſt.
How ſad is this Trouble? how are pious Perſons affrighted to ſee the Face of their Thoughts made abominably ugly and deformed by theſe violent and unavoidable Injections? 'tis not only weariſome to thoſe that know it to be ſolely Satans malice, but it often proves to be an aſtoniſhing ſurpriſal: like that of a Traveller, who while he paſſeth on his way without foreſight or thought of danger, is ſuddenly brought to the top of a great Precipice, where when he looks down to the vaſt deep below, his Head ſwims, his Heart pants, his Knees tremble, and the very fear of the ſudden danger ſo confounds him that he is (through exceſſive dread) ready to fall into that which he would avoid: ſo are theſe amazed at ſo great hazards before them. Satan could not by all his Art prevail with them to abandon the holy ways of God in exchange for the pleaſures of Sin, and now they ſeem to be in danger to loſe all at once, and yet 'tis more affrightful by far to thoſe that charge (though Satans cunning) all this Atheiſm upon themſelves.
2. Another affrightful Injection; is that of blaſphemous Thoughts, as that God is not juſt, not compaſſionate, that Scriptures and Ordinances are but low and ſorry things, &c.
That Satan doth delight to force ſuch Thoughts upon Men, is evident, (1.) From his Nature. He is a blaſphemous Spirit, and withal ſo malicious, that whatſoever is in his curſed Mind, he will be ready to vent upon all occaſions. (2.) From his Practice: for where he can obtain the rule over Mens Imaginations, (as in ſome diſtracted Perſons, and thoſe that are diſtempered with Feavers,) he uſually makes them vomit for… Oaths, Curſings, and Blaſphemies, and this he doth to ſome that (while they have had the uſe of their Reaſon) have not been obſerved to give their Tongue the liberty of ſwearing, or curſed ſpeaking. (3.) From his profeſſed Deſign in the caſe of Job, concerning whom he boaſted to God himſelf, that he would make him curſe him to his face, and accordingly tempted him by his Wife to curſe God and die. (4.) From the ſad experience of thoſe that have ſuffered under this ſad Affliction; for many have complained of blaſphemous Thoughts, and thoſe whom he cannot conquer, he will thus trouble. Neither need we think it ſtrange that the Devil can impreſs Blaſphemies upon the Imaginations of Men againſt their wills, when we conſider that he could make Saul (in his fits) to behave himſelf like an inſpired Perſon, and cauſe him to utter things beyond, and unſutable to his diſpoſition, (after the rate and manner of thoſe raptures which Idolatrous Prieſts uſed to be tranſported withal:)Ba…chatur Va…e▪ Virg. this in 1 Sam. 18. 10. is called Sauls propheſying, when the evil Spirit from the Lord vexed him; and is the ſame with that which is ſpoken concerning Baal's Prieſts, 1 King. 18. 29. They propheſied until the time of the offering of the Evening Sacrifice; that is, they were exerciſed with Trances and rapturous Furies, in which they uttered ſtrange Sounds and Speeches. How eaſily then may Satan poſſeſs the Fancies of Men with Blaſphemies? ſo that the unwilling may be troubled with them, and thoſe that are deprived of the benefit of Reaſon, may (from the power of the impreſſion upon their imagination) vent them with a kind of unwilligneſs.
Melancholy Perſons do very frequently meet with this kind of Trouble, Satan having a great power upon their Imagination, and great advantages from the darkneſs of that Humor, to make the fear ariſing from ſuch thoughts the more aſtoniſhing, and to delude them into an apprehenſion that they are guilty of all that paſſeth through their thoughts, and alſo to work this perplexity to more diſmal effects. In theſe kind of Men he doth play the Tyrant with ſuch Injections, abuſing them to ſuch an height, as if they were his Vaſſals and Slaves, whoſe Thoughts and Tongues were in his (and not their own) keeping; and ſo ſtrongly doth he poſſeſs them with this perplexity ſometimes, that all the counſels, reaſonings, or advice of others, cannot in the leaſt ſatisfie or relieve them; yet notwithſtanding I have known ſeveral under this Affliction, who (when by Phyſick, the ſtate of their Bodies hath been altered) have found themſelves at eaſe immediately, the Trouble gradually and inſenſibly ceaſing of it ſelf.
Others there are that have great vexation from theſe Thoughts, and theſe are commonly ſuch as by ſome long and grievous Pain, Sickneſs or other Croſſes, have their Spirits fretted and imbittered; then is Satan ready to ſuggeſt, that God is cruel, or regardleſs of his People; and theſe Thoughts are the more dreadful, becauſe fretting and murmuring Spirits have a natural tendency to to think harſhly of God; ſo that Satan in this caſe doth with the more boldneſs obtrude theſe Suggeſtions upon them, finding ſo great a forwardneſs toward ſuch Imaginations, and alſo with greater ſeverity he doth reflect upon them, as being in ſome likelihood compliant and conſenting.
When other Perſons (not ſo concerned as theſe two ſorts of Men above mentioned) are aſſaulted with blaſphemous thoughts, the fits are leſs permanent, and (becauſe they eaſily diſcover the deſign, and Author of them) not highly affrightful, though ſtill troubleſome.
The burthen of theſe injections are much like the former, very ſadly afflicting. For who can eaſily bear the noiſe of Satan while he ſhouts continually into their Ears odious Calumnies, and Blaſphemous Indignities againſt God? David could not hear wicked Men blaſpheme God, but it was as a Sword in his Bones, exceeding painful: the impreſſions of Nature, (that teach us to revere and honour God) the power of Education (that confirms theſe impreſſions) the perſwaſion of Faith (that aſſures us of the reality and infinite Excellency of a Godhead) and the force of Love (that makes us more ſenſibly apprehenſive of any Injury, or Diſhonour done to him whom we love above all): all theſe do ſuffer by theſe violent Incurſions of Satan, and the Sufferer finds himſelf to be pained and tortured in theſe noble parts. How grievous muſt it be to a Child of God, to have his Ear chained to theſe intollerable ingrateful Reproaches? Eſpecially when we conſider that the Devil will in this caſe, utter the moſt dreadful Blaſphemies he can deviſe, which will ſtill add to the Affliction, (for even thoſe Men that through habit, can well bear ordinary petty Oaths, will yet ſtartle at outragious prodigious Swearing) and therefore what ever Covert and conſequential Blaſphemies may be to ſome Men, theſe impudent hideous abuſes of the Holy and Juſt God, muſt needs ſadly trouble thoſe that are forced to hear them. And the more conſtant the greater trouble. Who would not be weary of their Lives, that muſt be forced to undergo this Vexation ſtill without intermiſſion? And yet, the Devil can advance the trouble a little higher by the Apparatus, or Artificial Dread, which he puts upon the Temptation in the manner of the injection. As the Roaring of the Lion increaſeth terrour in the Beaſts of the Field, who without that, would tremble at his preſence; and as the Thundering and Lightning at the giving of the Law, increaſed the fear of Iſrael; So when Satan is upon this deſign, he ſhakes as it were the Houſe, and makes a noiſe that the fright may be increaſed.
3. Suſpicious fears of being excluded out of Gods eternal Decree of Election, is another of his affrightments. This is, when Satan boldly takes upon him to determine God's ſecret Counſel concerning any Man; peremptorily aſſerting, that he is none of Gods Elect. In which caſe he often doth only inject the ſuſpicion confidently, without offer of Proof; or if he uſe Arguments, they never amount to a proof of his Aſſertion, (neither is it poſſible they ſhould, for theſe are among God's ſecrets, and out of Satans reach) though poſſibly they may prove the Perſon to be not Converted at preſent. So that this kind of trouble differs exceedingly, from thoſe diſquiets of Temptation, which frequently Men ſuffer about their ſtate of Regeneration. And indeed, the Queſtion ſhould not be confounded, it being of great concern to Men, when their Peace is aſſaulted, to be able to obſerve the difference betwixt theſe two Aſſertions, Thou art not Elected: And, Thou art not yet Regenerated. Seeing the latter being granted, there yet remains a hope of the Probability, or Poſſibility of that Mans Converſion afterwards: (the ſuſpitions of Non-converſion are more common, and not ſo dangerous); Nay, in Unregenerate Perſons, the fears of their being yet in that condition (being joyned with diligence and care to avoid the danger) are neceſſary, and advantagious; but) the former being granted, all hopes are, together with that conceſſion, laid off, which muſt needs make the affrightment intollerable. In this we may obſerve,
1. That Satan for the better management of this Deſign, doth not only inject theſe ſuſpitions in the moſt dreadful Language, (as Thou art a loſt and damned Wret…h, hopeleſly miſerable to all Eternity: God hath not Elected thee to Life, but prepared for thee (as a Veſſel of wrath) the Lake of fire and Brimſtone for ever, &c.) But alſo he doth aſſert them with the higheſt Peremptorineſs imaginable, as if he had Authority from God to pronounce a Sentence of Condemnation againſt a Man: This muſt needs amaze the Afflicted unſpeakably.
2. In this he alſo obſerve his Advantages: For there are ſome Men ſo ſadly ſuited to this Deſign, that Satan comes better to ſpeed upon them, than others. Uſually he fixeth his Eyes, 1. Upon young Perſons at their firſt ſerious attendances upon, and conſiderations of Scripture Truths. Their hearts are then tender, (Youth hath a natural tender-heartedneſs; we find them coupled together in Rehoboam's Character, 2 Chron. 13. 7. When Rehoboam was young, and tender-hearted) and they are apt to receive ſtrong impreſſions. When thoſe who were formerly mindleſs of their Spiritual concern, begin to be ſerious, they can no ſooner fall upon a Conſideration of thoſe weighty Doctrines: That there are Sheep and Goats, ſome Saved, and ſome Damned; that the Bleſſed are few, in compariſon of the many that take the Broad-way to deſtruction, and that theſe were from Eternity ordained unto Life, and theſe only, &c. No ſooner (I ſay) begin they to ponder theſe things, but Satan is ready with this ſuſpition, And what doſt thou know, but thou art one of theſe excluded Wretches? If but few are ſaved, a thouſand to one thou art none of them? For why ſhould God look upon thee more than another? Theſe are his firſt Aſſays with Young-Men, beginning to be ſerious, in which afterward he proceeds with greater boldneſs, as he ſeeth occaſion. 2. He alſo doth this to Perſons that are ſome way quickned to a devotional fear of God, and care of their Souls, but withal are ignorant, and not able diſtinctly to apprehend, and orderly to range the Doctrines of the Scriptures into a due conſiſtency with one another. Their careful fears make them enquire into what God hath ſaid concerning the everlaſting ſtate of Men; and before they can be able to digeſt the Principles of Religion, Satan ſets ſome Truths edg-ways againſt them, which put them into great affrightment, while (through their ignorance) other Truths (appointed and declared for the ſatisfaction of the minds of thoſe that hunger and thirſt after Righteouſneſs) cannot come in to their relief. How ſtartling muſt the truths of Gods Election be, when they ſtand forth alone, and are not accompanied with the Invitations of the Goſpel, that promiſe Pardon and Acceptance to all that will come in and ſubmit to Chriſt? Satan uſually holds ſuch kind of Men, to the conſideration of thoſe Truths, that have the moſt diſmal Aſpect, and while they are ſtopt there, they can draw forth no other concluſions than theſe, That they are in hazard, and for ought they know, utterly loſt. 3. Satan hath alſo this Plot againſt thoſe that by ſome grievous iniquity, or long continuance in ſin, have highly provoked the Lord. Here he uſeth Arguments from the heinouſneſs of their Iniquity; thou art a Reprobate, becauſe thou haſt committed theſe great evils, theſe are marks of Damnation, &c. Which Arguments, though they be of no value, and no way proving that for which they are brought, yet Satan injecting ſuſpitions, and their own Conſciences in the mean time juſtly accuſing, they ſo ſink under their fear, that they ſuffer Satan to make what concluſion he will, and then they ſubſcribe to it. 4. Above all, Melancholy Perſons give the Devil the greateſt advantage to raiſe affrightments. That Diſtemper naturally fills Men with ſad thoughts, and is credulous of the worſt evil that can be objected againſt him that hath it. Of it ſelf, it can create the blackeſt Conceits, and ſaddeſt Surmiſes, and then believes its own fancy. When Satan ſtrikes in with this Humour,Finguntque, creduntque. they are the more confirmed in their Suſpitions, and the Fright is the greater, becauſe they are as Incredulous of what is good (if it be told them) as they are apt to believe what is evil,Dum timel, cred…t. and to believe it, becauſe they fear it; though no other reaſon were offered: But much more when Satan in a Prophetick manner foretels their miſery, and aſſures them they muſt never be happy.
3. The ſuſpitions which the Devil hath by theſe advantages raiſed up, he doth endeavour to increaſe, and to root them deeply in the minds of them, upon whom he hath thus begun: And indeed, by frequent inculcating the ſame thing with his continued peremptorineſs of aſſerting the certainty of their Non-election, he at laſt brings up very many to a full perſwaſion that it is ſo; and beſides other Arts that he may have, or exerciſe in this particular, he commonly practiſeth upon Men, by perverting the true Intendment and uſe of the Doctrine of Election. That there is ſuch a thing as Election, and that of a determinate number, are Truths undeniable; and the end of their diſcovery in the Goſpel, is the comfort and confirmation of the Converted. Here they may ſee Gods unchangeable love to them, how much they ſtand engaged for the freeneſs of Grace, and that the Foundation of God is ſure, &c. For to this purpoſe doth our Saviour improve theſe Doctrines, John 17. 6, 7, 9, 12, 15, 16. But nothing of this is ſpoken to diſcourage any Man from his endeavours, neither can any Man, prove that he, or any other, is excluded out of the decree of Election, (except in caſe of the ſin againſt the Holy Ghoſt); neither is it poſſible for the Devil to prove any ſuch thing againſt any Man; neither ought any to ſuppoſe himſelf not Elect: But on the contrary, if he is willing to forſake ſin, and deſirous to be reconciled to God, he ought to apprehend a probability, that he is Elected, becauſe the proffer of Chriſt is made to all that will recieve him. And therefore ſhould Men ſtop their ears againſt ſuch Suggeſtions, and not diſpute that with Satan, but rather hearken to the Commands, Exhortations, and Promiſes of Scripture, it being moſt certain that theſe ſecret things belong to God, Deut. 29. 29. and are no Mans rule to walk by, ſeeing revealed things only belong to us. All this the Devil perverts, for he endeavours to make Election the immediate Object of our Faith, and our Rule to walk by; as if it were neceſſary that every Man knew Gods eternal purpoſe concerning him, before he begin his endeavours. And as he argues ſome Men into a perverſe careleſsneſs upon the ground of Election, making them to conclude, that If they are ordained to Life, they ſhall be ſaved, though they live wickedly; if they be not, they ſhall be damned, though they endeavour never ſo much to the contrary. So he alſo argues ſome, from this Doctrine, into terrible fears of Damnation, becauſe they cannot be aſſured aforehand, that their names are written in Heaven. And theſe dreadful ſuſpitions he doth labour to ſtrengthen, by ſome Mens unwary handling of the Doctrine of Non-election; when ſome Preachers unskilfully urge the dangerous ſigns of Reprobation, or ſpeak ſeverely of God's Decrees, without due caution and promiſe of Mercy to all penitent Sinners. Or when ſome, unskilful in the methods of comforting the diſtreſſed in Conſcience, becauſe they are not able to ſhew the Afflicted their Condition, or to ſpeak a word in ſeaſon to quiet their Minds, and to direct them what courſe to take, do uſually refer them to God's Decree, and tell them, If God have decreed them to Salvation, they ſhall be ſaved. Satan doth induſtriouſly hold them there, by this means he leads them from the Promiſes and their Duty, and keeps them muſing and poring upon Election, till they are bewildred, and cannot find the way out. Thus have ſeveral continued under their Affrightments for many Years.
4. We may obſerve, That when Satan hath brought them into this ſnare, he doth tyrannically domineer over them. He doth deride them under their trouble, and mock at them when their fear comes upon them. And becauſe now the very thought, or hearing of Election is as a Daggar to the heart, and a dreadful ſound in their Ears, he delights to repeat it to them; for the very naming of the word, becomes as dreadful, as the ſentence of Condemnation to a Malefactor, being always accompanied with this Reflection; Oh how miſerable am I, that have no part nor portion in it! Beſides, he doth buſie their minds with imaginary repreſentations of Hell, and ſets before them as in a Scheme, the day of Judgment, the terrours of the Damned, the ſentence againſt the Goats on the Left-hand, the intollerable pains of everlaſting Burnings, and (that which is the miſery of all theſe Miſeries) the Eternity of all. Thus he forceth their Meditations, but ſtill with Application to themſelves; neither doth he ſuffer them to reſt in the Night, but they are terrified with ſad Dreams, and the Viſions of the Night do diſquiet them.
5. How grievous this Affrightment is, I ſhould next obſerve, but that is partly expreſſed in the aforegoing Particulars, and may yet more fully appear by a conſideration of theſe 3 things. 1. That a Man hath nothing dearer to him than his Soul: Alas, that cannot be counterballanced by the gaining of the whole World, and to have no hope or expectancy of its Salvation, muſt needs be terribly affrightful. 2. Theſe ſuſpitions of Non-election prevailing, all Promiſes and Comforts are urged in vain, and they commonly return them back again to thoſe that offered them, with this reply: They are true, and uſeful to thoſe unto whom they appertain, but they belong not unto me. Nay, all means are rejected as uſeleſs. If ſuch be adviſed to Pray, or Read, they will in their fit of Affrightment refuſe all; upon this reaſon, that they are not Elected. And then to what purpoſe (ſay they) is Prayer, or any endeavours? For who can alter his Decree? And indeed, if their Affrightments continued at an height without intermiſſion, they would never do any thing; but this is their help, that ſome ſecret under-ground hopes which they eſpy not, do revive at leaſt ſometimes, and put them upon endeavours, which (through Gods bleſſing) become means of better information. 3. Though Satans injections of Non-election be altogether unproveable, and withal ſo terrifying, that it might be ſuppoſed Men ſhould not be forward in their belief of ſo great an unhappineſs: Yet can he prevail ſo far, that the Perſons above named (eſpecially the Melancholy) are made to believe him, and this chiefly by poſſeſſing their imaginations, with his frequent confident Affirmations. Wee ſee it is a common practice to teach Birds Muſical Notes and Sounds, which is only by conſtant repetition, till a ſtrong Impreſſion is made upon their Fancy: And thus may one Man impoſe upon the imagination of another with his Songs, or Sayings: for what we hear often, we cannot forbear to repeat in our thoughts, being ſtrongly fixed upon our Fancy. No wonder then, if Satan by often repeating, Thou art not Elected, thou art Damned, &c. do form ſo ſtrong an impreſſion upon the imagination, that poor amazed Creatures learn to ſay after him, and then take the Ecchoes of their Fancy, to be the voice of Conſcience condemning them. Now then, if the unhappineſs (ſuſpected) be the greateſt beyond all compariſon, if theſe ſuſpitions entertained cut off all ſuccours of Comfort that may ariſe from the Promiſes of God, and the endeavours of Man, if Satan can prevail with Men to entertain them with any perſwaſion (as we ſee he can) how dreadfully will theſe perſwaſions recoil upon a Man? And thus will his thoughts run, I am perſwaded I am not Elected; and if not Elected, then Comforts and Prayers are all in vain; and if theſe be in vain, there is no poſſibility of Salvation, nor the leaſt hope of a who knows, or a peradventure; and if that, Oh unſpeakably miſerable? Under theſe aſtoniſhing thoughts doth Satan exerciſe their hearts by ſuſpitions of Non-election. But
4. Sometimes he takes another Courſe to affright Men, and that is by injecting Motions of ſome abominable Sin, or evil into their minds, to the commiſſion whereof he ſeems ſtrongly to ſollicite; yet not with any full intention, or expectation of prevalency, but with a purpoſe to moleſt and diſquiet. And for that end, he commonly chuſeth ſuch ſins as are moſt vile in their own Nature, and moſt oppoſite to the Diſpoſitions of Men: Thus he injects thoughts of Uncleanneſs to a chaſt Perſon; thoughts of injuſtice and wrong to a Juſt Man; thoughts of revenge and cruelty to a Week Man; thoughts of rejoycing in the loſs and miſery of others to the Merciful Man. Or elſe he injects motions to ſuch ſins, wherein formerly Men have been overtaken, but have been made bitter by deep repentance; the very thoughts whereof are now become moſt loathſome. And ſometimes he purſues Men with thoughts of Self-Murther, even while there is nothing of diſcontent or trouble in their Minds, to ſecond ſuch a Temptation. By this manner of proceeding, he creates great Affrightments to the Hearts of men. For
1. Theſe are ſtrange Surpriſals; and Perſons under this kind of Trouble, cannot but be amazed to find ſuch thoughts within them, which are moſt contrary to their Diſpoſitions, or their moſt ſerious Reſolves. The chaſt Perſon tempted to Uncleanneſs, or the juſt man to Revenge; the humble Perſon urged to the ſame Sin that coſt him ſo dear, &c. They wonder at their own Hearts, and while they miſtake theſe Temptations, by judging them to be the iſſues of their own Inclination, with aſtoniſhment they cry out, Oh I had thought that I had mortified theſe Luſts, but what a ſtrange Heart have I? I ſee ſin is a ſtrong in me as ever? And I have cauſe to fear my ſelf, &c.
2. And this is yet a greater trouble, becauſe uſually Satan takes them at ſome advantage of an offered occaſion, or opportunity, then he gives them a ſudden puſh, and with importunity urgeth them to take the time; this often affrights them into Trembling, and their Fears do ſo weaken their purpoſes, that their hazards are the greater, in that they are aſtoniſhed into an Inactivity. So that in this caſe, the Men of Might do not readily find their Hands.
3. Neither are theſe motions ſudden and tranſient glances, which periſh as ſoon as they are born, (though it be a very frequent thing with Satan to caſt in motions into the Heart for trial ſake, without further proſecution) but he (in this caſe) purſues with frequent Repetitions, following hard after them, to the increaſe of the Affrightment. So that for a long time together Men may be afflicted with theſe Meſſengers of Satan to buffet them; and though they may Pray earneſtly againſt them that they may be removed, yet they find the motions continue upon them. Which muſt needs be an hateful annoyance to an upright Heart, that doth know it to be only Satans deſign to affright, much more muſt it afflict thoſe that do not perceive the Contriver and end of ſuch motions, but judg them to be the natural workings of their own evil Heart.
4. Satan can alſo affright Men by immediate impreſſions of Fear upon their minds. He can do much with the imagination, eſpecially when Perſons are diſtempered with Melancholy; for ſuch are naturally fearful, and any impreſſions upon them have the deepeſt, moſt piercing operation. They are always framing to themſelves diſmal things, and abound with black and dark Conceits; ſurmiſing ſtill the worſt, and always incredulous of what is good. Hence it is that ſometimes Men are ſeized upon by Fearfulneſs and Trembling, when yet they cannot give any tollerable account of a cauſe, or reaſon, why it ſhould be ſo with them. And others are exceſſively aſtoniſhed with the ſhadows of their own thoughts, upon the meaneſt pretences imaginable.
That this is the work of Satan, doth appear by unqueſtionable evidence. This was that evil Spirit which God ſent between Abimelech, and the Men of Sechem, Judg. 9. 23. God permitted Satan (for the Puniſhment of them both) to raiſe Fears and Jealouſies in the Heart of Abimelech, againſt the Men of Sechem, and in the Hearts of the Men of Sechem againſt Abimelech. They were mutually afraid of one another, and theſe Fears wrought ſo far, that they were (for the prevention of a ſuppoſed danger) engaged in Treacherous Conſpiracies, to the real Ruine of them both. The evil Spirit that vexed Saul, 1 Sam. 16. 14. was nothing elſe but ſudden and vehement fits of Terrour, and inward fear which the Devil raiſed by the working up of his Melancholy. For we may obſerve theſe Fits were allayed by Muſick; and alſo we might ſee by his diſpoſition out of his fits, and by his carriage in them, that inward fears were his tormentors: for 1 Sam. 18. 9. 'tis noted, that Saul eyed David, that is, his jealous fears began to work concerning David, of whom 'tis ſaid expreſly, ver. 12. that he was afraid becauſe the Lord was with him; and when the evil Spirit came upon him, his heart was exerciſed with theſe fears, and accordingly he behaved himſelf when he caſt the Javelin at David with a purpoſe to ſlay him. Upon any occaſion, of trouble eſpecially, the Devil was at hand to heighten his affrightment, inſomuch that when the ſuppoſed Samuel told him of his Death, 1 Sam. 28. 20. he was afraid to ſuch an height, that he fell ſtraightway all along on the Earth and there was no ſtrength in him. Neither muſt we ſuppoſe that Satan in this kind of working, is confined only to wicked Men: for there is nothing in this manner of affrightment, which is inconſiſtent with the condition of a Child of God, eſpecially when God gives him up to tryal, or correction. Nay, many of Gods Servants ſuffer under Satans hand in this very manner. Let us conſider the troubles of Job, and we ſhall find that though Satan endeavoured to deſtroy his peace by diſcompoſure of Spirit, by queſtioning his integrity, by frightful injections of blaſphemous thoughts, yet all theſe he vanquiſhed with an undaunted courage, the Blaſphemy he rejected with abhorrency, his integrity he reſolved he would not deny ſo long as he lived, his loſſes he digeſted eaſily with a ſober compoſed mind, bleſſed God that gives and takes at pleaſure, and yet he complains of his fears, and his frequent ſurpriſals thereby, inſomuch that his friends take notice that moſt of his trouble aroſe from thence; Job 22. 10. a ſudden fear troubleth thee, and he himſelf confeſſeth as much, Job 9. 34. let not his fear terrify me,—but it is not ſo with me. So that it appears that Job's inward diſtreſs, was moſtly from ſtrong impreſſions of affrighting fears.
Theſe fears impreſſed upon the Mind, muſt needs be an unexpreſſible trouble, there is nothing that doth more looſen the Sinews and Joynts of the Soul, to the weakening and utter enfeebling of it in all its endeavours, than fears; it ſcatters the ſtrength in a moment. And beſides the preſent burthen, which will bow down the backs of the ſtrongeſt, theſe fears have a ſpecial kind of envious magnanimity in them: For 1. they come by fits, and have times of more fierce and cruel aſſaults, yet in their intervals they leave the Heart in a trembling fainting poſture, (for the Devil gives not over the preſent ſit, till he hath rent them ſore, and left them (as he did the Mans Son in Mark 9. 26.) as one dead): So that 'tis no more to be reckoned compaſſion, and gentleneſs in Satan toward the afflicted that their fits are not conſtant, than it can be accounted tenderneſs or kindneſs in a Tyrant, who when he hath racked or tormented a Man as much as ſtrength will bear without killing out of hand, gives over for a time, that the party might be reſerved for new torments. 2. Theſe fits uſually return at ſuch times as the Party afflicted ſeems to promiſe himſelf ſome little eaſe, being deſigned to give the greater diſappointment, in intercepting his expected comforts. Sleep and Meat are the two great refreſhments of the diſtreſſed, theſe times Satan watcheth for his new onſets. Job found it ſo in both caſes, his Meal-times were times of trouble; Job 3. 24. My ſighing cometh (that is the fits of ſighing return) before I eat, and my roarings are poured out like the Waters; and his Sleeping times were no better, Job 7. 13. When I ſay my Bed ſhall comfort me, my Couch ſhall eaſe my complaint: then thou ſcareſt me with Dreams, and terrifieſt me through Viſions, ſo that my Soul chuſeth ſtrangling and Death, rather than Life.—3. Theſe fears do make them feel the weight, not only of real preſent evils, but of all others which the imagination can repreſent to them. So that the ſight or hearing of any ſad thing, afflicts them with ſurmiſes, that this will be their caſe. Hence are they full of miſgiving thoughts; ſometimes they fear that they ſhall at laſt fall off from God, into ſome ſcandalous Sin, to the diſhonour of God and Religion, as that they ſhall be Apoſtates, and turn openly prophane, ſome times they fear they ſhall meet with ſome ſignal devouring Judgment, by which they ſhall one day periſh; as David ſaid in the like caſe, I ſhall one day periſh by the hand of Saul: thus are they crucified betwixt their preſent burthen, and future expectations of evil.
6. The laſt (and indeed the meaneſt) Engine for the working of affrightment, is ſcrupuloſity of Conſcience. Satan vexeth the Conſcience and diſtracteth the Mind, by raiſing up needleſs, groundleſs fears concerning a Mans Practice. Where the ignorance of Men, or their timerous diſpoſitions do encourage Satan to this enterprize, there he multiplies ſcruples upon them, ſo that though they aſſent to the doing of any thing as good or lawful, yet are they conſtantly affrighted from it, by a ſuſpitious fear that it may be otherwiſe.
This kind of trouble takes in almoſt all kind of actions, it extends to the way of a Mans Calling, the way of his management of it, the rates he takes, and the prices he gives for his Commodities; our every natural actions of Sleeping, Eating, Drinking, Company, Recreation, are not unconcerned. In all which the Devil affrights the timerous Conſcience that (it may be) he hath offended: if he buys or ſells, he is diſquieted with [a may be] that he hath ſold too dear, or bought too cheap; if he eats or ſleeps, he fears he hath been exceſſive, a Sluggard or a Glutton: thus are ſome Men moleſted in every thing they do.
Neither is this kind of affrightment to be deſpiſed: for though often 'tis a groundleſs fear, and ſo appears to be to diſcerning Chriſtians; yet thoſe that are under this moleſtation think it bad enough: Though it be not as a Rack that afflicts with violent pains, yet 'tis as thoſe kinds of puniſhments which at firſt are nothing, but by continuance do tire Men out with little-eaſe, and ſo at laſt become intollerable. Beſides this is a multiplying trouble; for one ſcruple begets another, and by continuance of ſcrupling, the Conſcience grows ſo weak and unſteady, that every thing is ſcrupled, and the Man brought to a continual affrightment of doing wrong in every action. Neither can all Men make uſe of the remedy that is preſcribed for the cure of this Diſtemper, which is, That when ſuch ſcruples cannot be removed by Reaſon, then either Men ſhould forbear the thinking upon ſuch things from whence ſcruples are apt to ariſe, or they ſhould break them down by violence, and go over the Belly of their ſcruple to the performance of their action. I deny not but that ſomething may be done and endeavoured this way; But any may ſee that 'tis not eaſy for every one to do either of theſe: ſo that this is alſo a troubleſome evil, from which 'tis not eaſy to be diſcharged.