Satans Temptations in Three Parts, Part 2 · Chapter 8

Satans Temptations in Three Parts · Part 2 · Chapter 8

p. 331CHAP. VIII. Of Satan's third way to hinder Peace by Spiritual Sadneſs. Wherein, 1. Of the Degrees of Spiritual Sadneſs. 2. Of the frequency of this trouble, evidenced ſeveral ways. Of the difference 'twixt God and Satan in wounding the Conſcience. 3. Of the ſolemn Occaſions of this Trouble. 4. The Engines by which Satan works ſpiritual ſadneſs. 1. His Sophiſtry. His Topicks enumerated and explained. 1. Scriptures Perverted. 2. Falſe Notions. 3. Miſrepreſentations of God. 4. Sins; how he aggravates them. 5. Leſſening their Graces: How he doth that. 2. His ſecond Engine, Fear; how he forwards his deſign that way.

BEſides the troubles already mentioned under the heads of diſcompoſures of Spirit, and affrightments, there is a third kind of trouble which Satan gives to the Children of God, and this may for diſtinction ſake, be called Spiritual Sadneſs. Theſe Spiritual Sadneſſes are troubles raiſed in the Mind, relating to the Conſcience, and Spiritual State or Condition of Men. They differ exceedingly from the two former ſorts of trouble: for, 1. Theſe troubles wholly concern the Conſcience in point of Regeneration, and Men's ſuitableneſs thereunto; whereas ſimple diſcompoſures of Spirit firſtly relate to outward things. 2. In theſe the Conſcience is immediately concerned, but in other troubles, the Conſcience is either wholly untouched, or wounded only ſecondarily, by continuance and progreſs of the diſcompoſure of the Spirit. 3. In theſe troubles, Conſcience is the great inſtrument by which the Devil works, whereas in the trouble of affrightments the Devil acted alone, the Heart being in the mean time, uncomplyant and reſiſting. For the opening of this trouble, I ſhall explain,

p. 332The ſeveral degrees thereof. 'Tis a trouble of Conſcience unduly aggravated by Satan, wherein he confines himſelf to the operations of Conſcience. But then, as he ſuggeſts the troubles of Men by the voice of Conſcience, ſo he doth all he can to make it irregular in its actings, and exceſſive in that irregularity. So that in this caſe, the Conſcience is evil, and imploys it ſelf in that miſtake, to enquire into Mens Regeneracy or Holineſs, always being either a Neuter, or an Adverſary, and the Devil helps this forward all he can.

The Apoſtle in Heb. 10. 22. makes mention of an evil Conſcience, and that chiefly as it doth occaſion fear, hindering our comfortable acceſs to God. This the Conſcience doth when it doth not execute its office aright, either in not excuſing when it ought, or in accuſing when it ſhould not; and theſe falſe accuſations cauſe different ſorts of troubles according to the variety of the matter for which it doth condemn. Hence is it that there are three degrees of trouble of Conſcience, below the trouble of diſpair:

1. The loweſt degree is when a regenerate Perſon doth not poſitively determine the caſe of his Soul, whether he be Regenerate or not, but is only kept in ſuſpence betwixt Hope that he is, and Fear that he is not, the Conſcience in the mean time forbearing to witneſs for him, though it have juſt cauſe to excuſe him: This we may call a doubting or queſtioning Conſcience; and though it comes far ſhort of theſe diſtreſſes in which ſome Men are plunged upon the account of their Souls, yet is it a trouble, for their Peace is hereby hindred, and their deſires of ſatisfaction fruſtrated, which in matters of ſo great concern (as are theſe of Everlaſting Life, and Everlaſting Miſery) muſt be very diſquieting. When the Affections are earneſt, their ſatisfaction cannot be delayed without trouble; for Hope deferred makes the Heart ſick, Prov. 13. 12. not only doth it faint under its doubts, but is by that means ſo weak in its Purpoſes that it is eaſily drawn to admit of greater Inconveniencies, which may lay the foundation of more perplexing diſturbances.

That the Conſcience may be in ſuch a Diſtemper, that it will not witneſs for a Man, Ames Caſe Cenſe. lib. 1. c. 9when yet it cannot witneſs againſt him, is the obſervation of thoſe that have treated of the nature of Conſcience: Sometimes it will not make application of God's Promiſes, though it will believe, that he that forſakes Sin is regenerate, that he that truly repents ſhall be pardoned, yet it will p. 333not affirm for a Man, that he forſakes Sin or repents, though he really do ſo; or if it cannot deny that, yet it will ſometimes refuſe to make that concluſion which one would think would follow of it ſelf, by natural conſequence, and ſo refuſeth to judge the Perſon regenerate or pardoned, though it cannot deny but that he forſakes Sin and repents. The greatneſs of the Bleſſing, the remainders of Unbelief, the deep ſenſe of Unworthineſs, with other conſiderations, do keep off the Heart from making (as I may ſay) ſo bold with the Promiſes; but all this while the Devil is doing his utmoſt to aggravate theſe conſiderations, afrighting the Conſcience from that juſt abſolution which it ought to give.

2. Another degree of Trouble ariſing from an evil Conſcience, is when the condition of a Regenerate Perſon is determined by Conſcience (but falſly) to be very bad. Dickſon Therap. Sacra. lib. 3. c. 1.I muſt here (as ſome others have done) for want of better terms diſtinguiſh betwixt the ſtate of Regeneracy, and a Mans condition in that ſtate, though the words [ſtate and condition] are uſed promiſcuouſly the one for another. A Man may be in a Regenerate ſtate, and yet his condition in that ſtate may be very bad and blame-worthy, as not walking worthy of ſo holy a Calling; as a Perſon may be a Man, and yet unhealthy or languiſhing. Thus many of the Aſian Churches were true Churches, and yet in a bad condition; ſome lukewarm; ſome had a name to live, and yet were comparatively dead, becauſe their works were not full or perfect before God; and others had left their firſt love. To this purpoſe is that of the Apoſtle, 2 Cor. 13. 5. Know ye not your own ſelves, foreign.how that Jeſus Chriſt is in you, except ye be Reproabates? where the word Reprobate is not to be taken in the ſtrict ſevere ſenſe for one not elected, but for one whoſe converſation is not ſo ſound and approved as it ſhould be: for this relates not to their being in Chriſt, but to their aſſurance of being in that ſtate, which the Apoſtle affirms they might know, except the fault lay in their negligent careleſs converſation.

This kind of Trouble then is of this nature: the Conſcience doth not accuſe a Man to be Ʋnregenerate, yet it condemns him for a carriage unſuitable to the Goſpel; and this ſometimes when his Actions are not abſolutely evil, but partly good, partly bad: When the Conſcience condemns the Actions as altogether ſinful, becauſe of ſome mixture of Infirmities, in which caſe we ſhould imitate the Apoſtle, in Rom. 7. who when by reaſon of the remainders of Sin in him, he could not do the good he would, that p. 334is in ſuch a manner and degree as he deſired, nor avoid the evil which he would ſo clearly and fully as he wiſhed, ſome imperfections in his beſt endeavours ſtill cleaving to him: yet his Conſcience took a right courſe, he was humbled for his imperfections, but withal acquits himſelf in point of integrity, his Conſcience teſtified, ver. 16. that he conſented to the Law as good, and ver. 22. that he delighted in the Law of God after the inward Man. But in this caſe of Spiritual trouble, the Conſcience takes all in the worſt ſence, it only fixeth upon the imperfections, and makes them to ſerve for proofs againſt the Sincerity. Thus if a Man in praying be troubled with wandering thoughts, then a diſtempered Conſcience condemns that Prayer as a ſinful prophanation of the name of God: if the great concern of God's Glory run along in ſuch a way, as is alſo advantagious to the Perſon in outward things, then will ſuch a Conſcience condemn the Man for ſelf-ſeeking, though his main deſign were truly the honour of God. In all actions where there is infirmity appearing with the moſt ſerious endeavours, or where God's Glory and Man's Good are twiſted together, the diſordered Conſcience will be apt to take part with Satan, accuſing and condemning the action. Yea very often when the actions are very good, no way juſtly reprovable, the Conſcience ſhall condemn: if he have had peace, he ſhall be judged for ſecurity; if he have Faith in God's promiſes, it will call it preſumption; if he have a zeal for God, it will be miſinterpreted for carnal rigour; if he have joy, it ſhall be misjudged to be natural chearfulneſs, or deluſion; in a word, all his Graces ſhall be eſteemed no better than moral Vertues. At this rate are the Children of God put to great trouble, loſing (as I may ſay) the things they have wrought, ſadly bemoaning their hardneſs of heart, or want of Faith and Love, when in their carriage and complainings, they give very high proofs of all. In this alſo Satan is buſy to nouriſh the Conſcience in its Jealouſies, and doth ſuggeſt many objections to confirm it in its Diſtemper. The Conſcience is not always of a peeviſh or perverſe humour; for ſometimes it will ſmite a Man for a miſcarriage (as it did to David when he cut off the lap of Saul's Garment) and yet not break his peace: which is a ſufficient evidence that it is put (in this caſe) far out of order; which advantage Satan works upon to diſquiet the heart, to make Men unthankful for the Mercies they have received, and to incapacitate them for more. This for diſtinction ſake, we may call the trouble of a grieved or p. 335dejected Conſcience, according to that of Pſal. 42. 5, 11. Why art thou caſt down, O my Soul? and why art thou diſquieted within me? Though ſuch Men are under God's Favour, yet they misdeem it, and think God is angry with them, their Heart pants, their Soul thirſts, their Tears are their Meat, they are ready to ſay unto God, My rock, why haſt thou forſaken me? And though they have ſome hopes for the future, that God will command his loving kindneſs, and that they ſhall yet praiſe him; yet their preſent apprehenſion of their Spiritual wants and weakneſſes, and of the diſpleaſure of God, which they ſuppoſe they are under, makes them go mourning all the Day.

3. The third degree of trouble of Conſcience is when the Conſcience peremptorily denies the ſtate of Regeneration. Hereby a Man that is really regenerate, is concluded to be yet in the Gall of bitterneſs, and bond of Iniquity; his former hopes are taxed for ſelf-deluſion, and his preſent ſtate to be a ſtate of Nature. This trouble is far greater than the two former; becauſe the Party is judged to be in greater hazard, and by many degrees more remote from hope. 'Tis the frequent and ſad thought of ſuch, That if Death ſhould in that eſtate cut off their days, Oh! then they were for ever miſerable. The fears and diſquiets of the Heart on this account, are very grievous, but yet they admit of degrees, according to the Ignorance of the Party, the Diſtemper of the Conſcience, the Strength of the Objections, or Severity of the Proſecution, in regard the Conſcience is now ſadly out of order. We may call this degree of grief (for diſtinction) a wounded Spirit; which how hard it is to be born Solomon tells us, Prov. 18. 14. By comparing it with all other kind of troubles, which the Spirit of a Man can make ſome ſhift to bear, making this heavier than all, and above ordinary ſtrength.

Some make enquiry what may be the difference betwixt a wounded Spirit, in the Regenerate and the Reprobate? To which it may be anſwered, 1. That in the Parties apprehenſion there is no difference at all: both of them may be compaſſed about with the Sorrows of Death, and ſuppoſe themſelves to be in the Belly of Hell. 2. Neither is there any difference in the degree of the trouble, a Child of God may be handled with as much ſeeming Severity, as he whom God intends for a future Tophet. 3. Neither is there any ſuch remarkable difference in the working of the Spirits of the one and other, that they themſelves at preſent, or others that are p. 336by-ſtanders, can eaſily obſerve. Yet a formal difference there is, for Grace being in the Heart of the one, will in ſome breathing or Pulſe diſcover its Life. And though ſometimes it acts ſo low, or confuſedly, that God only can diſtinguiſh; yet often thoſe that are experienced obſerves will diſcover ſome real Breathings after God, and true loathing of Sin, and other traces of Faith and Love, that are not ſo diſcernible to the Parties themſelves. 4. But in God's deſign the difference is very great: the wicked lye under his Laſh as Malefactors, but the regenerate are as Patients under Cure, or Children under Diſcipline. 5. And accordingly the Iſſue doth determine, that Gods intention in wounding their Spirits were not alike to both; the one at laſt, coming out of the Furnace as Gold, the other ſtill remaining as reprobate Silver, or being conſumed as droſs. Thus have ye ſeen the nature and degree of Spiritual Sadneſs.

2. For the further explanation whereof I ſhall next ſhew you that this is an uſual trouble to the Children of God.

Which, 1. I might evidence from ſeveral Inſtances of thoſe that have ſuffered much under it: as David, whoſe complaints in this caſe are very frequent; and Heman, who left a memorial of his griefs in Pſal. 88. Jonah alſo in the Belly of the Whale, had a ſharp fit of it, when he concluded that he was caſt out of Gods Sight, and his Soul fainted within him, Jon. 2. 4. 7. Neither did Hezekiah altogether eſcape it, for though his diſquiet began upon another ground, it run him into Spiritual trouble at laſt. But beſides theſe, innumerable inſtances occur. One ſhall ſcarce converſe with any Society of Chriſtians, but he ſhall meet with ſome, who with ſad complaints ſhall bemoan the burthen of their Hearts, and the troubles of their Conſcience.

2. The proviſions which God hath made in his Word for ſuch, is an evidence that ſuch Diſtempers are frequent. He that in a City ſhall obſerve the Shops of the Apothecaries, and there take notice of the great variety of Medicines, Pots and Glaſſes full of Mixtures, Confection and Cordials: may from thence rationally conclude, that 'tis a frequent thing for Men to be Sick, though he ſhould not converſe with any Sick Perſon for his information. Thus may we be ſatisfied from the Declarations, Directions, and Conſolations of Scripture, that 'tis a common caſe for the Children of God to ſtand in need of Spiritual Phyſitians, and Spiritual Remedies to help them, when they are wounded and fainting. p. 337Solomon's exclamination, a wounded Spirit who can bare? ſhews that the Spirit is ſometimes wounded. The Prophets direction, he that walks in darkneſs and ſees no Light, let him truſt in the Lord, clearly implies that ſome there are that walk in darkneſs. God's creating the fruit of the Lips, Peace, peace; his promiſes of reſtoring Comforts to Mourners; his commands to others to comfort them; do all inform us, that 'tis a common things for his Children to be under ſuch Sadneſſes of Spirit, that all this is neceſſary for their relief.

3. The reaſons of this trouble, do alſo aſſure us of the frequency of it: for of them we may ſay (as Chriſt ſpeaks of the poor) we have them always with us; ſo that the grounds of Spiritual Sadneſs conſidered, 'tis no wonder to find many Men complaining under this Diſtemper. The reaſons are,

1. The Malice of Satan, who hath no greater revenge againſt a Child of God, when tranſlated from the Power of Darkneſs to the Kingdom of Chriſt, than to hinder him of the Peace and Comfort of that condition.

2. The many advantages which Satan hath againſt us. For the effecting of this, we cannot imagine that one ſo malicious as he is, will ſuffer his Malice to ſleep, when ſo many fair opportunities of putting it in practice do offer themſelves. For 1. The Queſtions to be determined for ſetling the peace of the Soul, are very intricate, and often of greater difficulty than Doctrinal Controverſies. How hard is it to conclude, what is the Minimum quod ſic; the loweſt degrees of true Grace? Or the Maximum quod ſic; the higheſt degree of ſin, conſiſtant with true Grace? To diſtinguiſh betwixt a Child of God at the loweſt, and an Hypocrite, or Temporary Believer at the higheſt, is difficult. In mixt actions, to be able to ſhew how the Soul doth manage its reſpect to God, when the Man hath alſo a reſpect to himſelf, eſpecially when it is under any confuſion, is not eaſie. And in th…ſe Actions where the difference from others of like kind, lies only in the grounds and motives of the undertaking, or where the prevailing degree muſt diſtinguiſh the Act, in reference to different Objects that are ſubordinate to one another (as our loving God above the World, or our ſelves, our fearin… God above Men, &c.) 'tis not every one that can give a ſatisfactory determination. 2. As the intricacies of the Doubts to be reſolved, give the Devil an advantage to puzzle us; ſo is the advantage heightned exceedingly by the great injudiciouſneſs, p. 338and unskilfulneſs of the greateſt part of Chriſtians. Theſe Queſtions are in their notion difficult, more difficult in their application to particular Perſons, (where the ableſt Chriſtian may eaſily be non-pluſt) but moſt difficult to the weak Chriſtians: Theſe Satan can baffle with every poor Objection, and impoſe what he will upon them. 3. Eſpecially having the advantage of the working guilt of Conſcience, which he can readily ſtir up, to preſent to a Mans remembrance all his failings and miſcarriages, of what nature ſoever. And when Guilt rageth in an unskilful Heart, it muſt needs create great diſquiet. 4. But moſt of all when our natural fears are awakened: As when a Man hath been under any great Conviction, though he be cured of his Trouble, yet it uſually leaves a weakneſs in the part, (as Bru…ſes and Maims do in any Member of the Body) which at the change of Weather, or other accidental hurt, will renew their old Trouble; and then, when freſh Guilt begins to preſs hard upon the Conſcience, not only do the broken Bones ake, by the reviving of former fears: But the impreſſions of his old ſuſpitions, bad conceit of himſelf, and jealouſies of the deceitfulneſs of his Heart, which had then fixed themſelves by a deep rooting, do now make him moſt fearful of entertaining any good thought of himſelf. So that if any conſideration tending to his ſupport be offered, he dare not come near it, ſuſpecting his greateſt danger to lie on that hand. Theſe advantages conſidered, we ſhould not think it ſtrange that any Child of God is driven to Spiritual Sadneſs (as ſome do) but may rather wonder that this is not the common condition of all Chriſtians.

3. Another reaſon that muſt be aſſigned for theſe Troubles, is Divine Diſpenſation; ſuch are his Children, ſome ſo Careleſs, others Proud, others Stubborn, many Preſumptuous, that God is forced to correct them by this piece of Diſcipline, and to cure them by caſting them into a Feaver. Others of his Children he thus Exerciſeth for other ends, ſometimes to take occaſion there-from, of making larger diſcoveries of his Love; ſometimes thereby preventing them from falling under ſome grievous Miſcarriage, or for the tryal and exerciſes of their Graces. We may obſerve accordingly, that there are three ſorts of Men that uſually have Exerciſes of this kind.

1. Thoſe who at their Converſion, are either Ignorant, Melancholy, or were groſly Scandalous, are uſually brought through with p. 339great fear and ſadneſs. And this is ſo obſervable, that (by the miſtake of Men) it is made a general Rule, that none are Converted, but they are under great and frightful apprehenſions of Wrath, and diſmal Terrors. This indeed is true of ſome, but theſe ordinarily are the Scandalous, Melancholy, and Ignorant ſort, (though ſometimes God may deal ſo with others, for who can limit him?) Yet are there many, whoſe Education hath been good, and their Inſtruction aforehand great, whoſe Converſion is ſo gradual and inſenſible, that they are ſtrangers to theſe troubles of Conſcience; and profeſs that if theſe heights of fear be neceſſary to Converſion, they muſt be at a loſs, neither can they give an account of the time of their Converſion as others may.

2. Thoſe whoſe Converſion was eaſie, when after their Converſion they miſcarry by any great Iniquity, they meet with as great a meaſure of Terrour and Fear (and ſome think far greater) as thoſe whoſe new Birth was more difficult. David's greateſt troubles of Soul came upon him after he began to appear more publick in the World; for then he met with many Temptations, and great Occaſions for God's exerciſing his Diſcipline over him. I believe, when he kept his Fathers Sheep, his Songs had more of Praiſes, and leſs of Complainings than afterward. It is the Opinion of ſome, that God's dealing in this kind of Diſpenſation, even when miſcarriage is not the cauſe, is more ſharp uſually to thoſe, whoſe Converſion hath been moſt eaſie.

3. There is another ſort of Men, to whom God vouchſafes, but ſeldom and ſhort fits of Spiritual Joy, as breathing times, betwixt ſharp fits of Soul-trouble, for neceſſary refreſhment and recovery of ſtrength; but the conſtant courſe which God holds with them, is to exerciſe them under fears while he hides his Face from them, and ſuffers Satan to vex them, by urging his Objections againſt their holineſs and integrity. Heman was one of this Rank, and the great Inſtance which God hath given in his Word, for the ſupport of others that may be in the ſame caſe. For he teſtifies Pſal. 88. that he ſuffered the Terrours of God almoſt to deſtraction, and this from his Youth up. 'Tis not fit for us too narrowly to queſtion, why God doth thus to his Children, ſeeing his Judgments are unſearchable, and his ways paſt finding out; but we may be ſute, that God ſees this dealing to be moſt fit for thoſe that are exerciſed therewith; it may be, to keep Pride from them, or to prevent them from falling into ſome greater inconvenience or p. 340ſin: Unto which, he takes notice of a more than ordinary proneneſs in their diſpoſition, or for the benefit of others who may thereby take notice, what an evil and bitter thing it is to ſin againſt God, and what a malicious Adverſary they have to deal with. Whoſo ſhall conſider theſe reaſons of Spiritual Sadneſs, muſt needs confeſs, that (ſeeing the advantages which Men give to a malicious Devil to vex their Conſciences are ſo many and great, and the weakneſs of Gods Children ſo hazardous, for the prevention whereof, a wiſe careful Father will neceſſarily be engaged to exerciſe his Diſcipline) it cannot be expected, but that Spiritual Troubles ſhould be very frequent among the Servants of God.

Here it is requiſite that I give ſatisfaction to this Quaery. Queſt.Seeing that God doth ſometime wound the Conſciences of his Children, and that Satan alſo wounds them, what are the differences betwixt God and Satan, in inflicting theſe Wounds?

Anſw. For the right underſtanding of this Queſtion, I ſhall propound two things:

1. That it is a truth, that God doth ſometimes wound the Conſciences of his Children; and this, 1. Before Converſion: but in order to it, as preparatory to that change, Men are then in their ſins, walking in the vanity of their minds. To tranſlate them from this eſtate, he awakens the Conſcience, ſhews them their Iniquities, and the danger of them, that at preſent they are in their Blood, Children of wrath, as well as others, and that without Chriſt they are miſerable; the effect of this muſt needs be ſerious Conſideration, deep thoughts of Heart, with ſome trouble, only as to the meaſure and degree there is great difference: God doth not in the particular application of theſe things to the Conſcience, tie up himſelf exactly to the ſame manner and meaſure of proceeding, though he keep ſtill to his general Method. Hence is it, that ſome (in regard of Gods gentle leaſurely dealing, and the frequent interpoſure of Incouragements) are (if compared with the caſe of others) ſaid to be allured, and drawn with Cords of Love: But others have a remarkable meaſure of trouble, ſharp fits of Fear and Anguiſh; and thoſe moſt commonly are ſuch, whoſe Converſion is more quick, and the Change viſible from one extream to another, (as Paul, when Converted in the midſt of his Perſecuting rage) or thoſe whoſe Ignorance, or Melancholy, makes their Hopes and Comforts inacceſſible for the preſent. Theſe p. 341troubles God owns to be the Work of his Spirit: the ſame Spirit which is a Spirit of Adoption to the Converted, is a Spirit of Bondage to theſe, Rom. 8. 16. And accordingly we find, it was ſo to the Converts, in Acts 2. Who being pricked in their hearts by Peter's Sermon, cried out, Men and Brethren, what ſhall we do? The like did the Jaylor. And the Promiſe which God makes of calling the Jews, Zach. 12. 10. doth expreſs God's purpoſe of dealing with them in this very Method; They ſhall look upon him whom they have pierced, and ſhall mourn for him as one that mourneth for his only Son, and ſhall be in bitterneſs for him,—in that day ſhall be a great mourning. 2. God alſo ſometimes wounds the Conſcience of his Children after Converſion, and this he doth to convince and humble them for ſome Miſcarriage, which they become guilty of.Vid. Goodwin Child of Light. As when they grow ſecure, carnally confident of the continuance of their Peace, when they are careleſly negligent of Duty, and the exerciſes of their Graces, when they fall into groſs and ſcandalous ſins, or wilfully deſert the ways of Truth; and in many more caſes of like kind. When his Children make themſelves thus obnoxious to Divine Diſpleaſure, then God hides his Face from them, takes away his Spirit, ſignifies his Anger to their Conſciences, threatens them with the danger of that Condition; from whence follows grief and fear in the Hearts of his People. In this manner God expreſſed his Diſpleaſure to David, as his Complaints in Pſal. 51. do teſtifie: Make me to hear joy and gladneſs, that the Bones which thou haſt broken may rejoyce, hide thy Face from my ſins.—Caſt me not away from thy preſence, and take not thy holy Spirit from me. Reſtore unto me the joy of thy Salvation, &c.

2. Notwithſtanding all this, there is a great difference betwixt God and Satan in this matter, which mainly appears in two things. 1. God doth limit himſelf in all the Trouble which he gives his Children, to his great end of doing them Good, and Healing them, and conſequently ſtints himſelf in the meaſure and manner of his Work to ſuch a proportion, as his Wiſdom ſees will exactly ſuit with his End. So that his Anger is not like the brawlings of malicious Perſons that know no bounds; he will not always Chide; his Debates are in meaſure, and this, leſt the Spirit ſhould fail before him, Iſa. 57. 16. So that when he wounds the Conſcience before Converſion, 'tis but to bring them to Chriſt, and to prevent their taking ſuch Courſes, as might through Deluſion, make p. 342them take up their ſtand ſhort of him. So much of Mourning and Fear as is requiſite for the true effecting of this, he appoints for them, and no more. When he wounds after Converſion, 'tis but to let them feel that it is an evil and bitter thing to ſin againſt him, that their Godly ſorrow may work Repentance ſuitable to the Offence; and that they may be ſufficiently cautioned for the time to come, to ſin no more, leſt a worſe thing befal them. He that afflicts not willingly, will put no more Grief upon them, than is neceſſary to bring them to this. But Satan when he is admitted (and God doth ofter permit him in ſubſervience to his deſign) to wound the Conſcience, he proceeds according to the boundleſs fury of his malice, and plainly manifeſts that his deſire is to deſtroy, and to tread them down, that they may never riſe again: This though he cannot effect, (for God will not ſuffer him to proceed further, than the bringing about his holy and gracious Purpoſe) yet it hinders not, but that ſtill his envious thoughts boil up in his Breaſt, and he acts according to his own Inclination. For it is with Satan, as 'tis with wicked Men; if God imploy them for the Chaſtiſement of his Children, they conſider not who ſets them on work, nor what Meaſures probably God would have them obſerve; but they propoſe to themſelves more work than ever God cut out for them. As Aſſyria, when imployed againſt Jeruſalem, Iſa. 10. 7. had deſigns more large and cruel than was in Gods Commiſſion. God had ſtinted him in his holy Purpoſe; yet the Aſſyrian meant not ſo, neither did his heart think ſo, but it was in his heart to deſtroy and cut off Nations not a few. So that when God is a little diſpleaſed (as he ſpeaks, Zach. 1. 15.) they do all that lies in them, to help forward the Affliction. Thus doth the Devil endeavour to make all things worſe to God's Children, than ever God intended. Here is one difference betwixt God and Satan, in the wounding of Conſciences. But, 2. They are yet further differenced, in that all that God doth in this Work, is ſtill according to Truth. For if he ſignifie to the Unconverted that they are in a ſtate of Nature, liable to the Damnation of Hell, unleſs they accept of Chriſt for Salvation upon his Terms; this is no more than what is true, God doth not miſrepreſent their Caſe to them at that time. Again, if he expreſs his diſpleaſure to any of his Converted Children, that have grieved his Spirit by their Follies, by ſetting before them the Threatnings of his Word, or the Examples of his p. 343Wrath; he doth but truly tell them that he is angry with them, and that de jure, according to the Rigour of the Law, and the demerit of their Offence, he might juſtly caſt them off: But he doth not poſitively ſay, that de eventu, it ſhall infallibly be ſo with them. But Satan in both theſe caſes, goes a great way further. He plainly affirms to thoſe that are in the way to Converſion, that God will not pardon their Iniquities, that there is no hope for them, that Chriſt will not accept them; that he never intended the benefit of his Sufferings for them. And when the Converted do provoke God, he ſticks not to ſay, the Breach cannot be healed, and that they are not yet Converted. All which are moſt falſe aſſertions. And though God can make uſe of Satans malice, when he abuſeth his Children with his falſhoods to their great fear, to carry on his own ends by it, and to give a greater impreſſion to what he truly witneſſeth againſt them: Yet is not God the proper Author of Satans lying, for he doth it of his own wicked inclination. The effect of theſe deſperate falſe Concluſions (which is the putting his Children into a fear, in order to his end) may be aſcribed to God; but the falſhood of theſe Concluſions are formally Satan's work, and not God's. For he makes uſe of ſo much of Satan's wrath as may be to his Praiſe, and the remainder of his wrath he doth reſtrain.

I have diſcovered the nature and degrees of theſe Spiritual Troubles, and that 'tis a common thing for the Children of God to fall under them. For the further opening of them, I ſhall next diſcover.

3. The uſual ſolemn occaſions, that do as it were invite Satan, to give his onſet againſt God's Children, and they are principally theſe Six.

1. The time of Converſion: He delights to ſet on them when they are in the ſtraits of a new Birth, for then the Conſcience is awakned, the danger of Sin truly repreſented, fear and ſorrow (in ſome degree) neceſſary and unavoidable. At this time he can eaſily overdrive them. Where the Convictions are deep and ſharp, ready to weigh them down, a few Grains more caſt into the Scale, will make the Trouble (as Job ſpeaks) heavier than the Sand; and where they are more eaſie, or gentle, yet the Soul being unſetled, the thoughts in commotion, they are diſpoſed to receive a ſtrong impreſſion, and to be turned (as Wax to the Seal) into a mould of Hopeleſsneſs and Deſperation. That this is one of p. 344Satans ſpecial occaſions, we need no other evidence for ſatisfaction, than the common experience of Converts; many of them do hardly eſcape the danger, and after their difficult Conqueſt of the troubles of their Heart (which at that time are extraordinarily enlarged) do witneſs, that they are aſſaulted with deſperate fears, that their ſins were unpardonable, and ſad concluſions againſt any expectation of favour from the Lord their God. Theſe thoughts we are ſure, the Spirit of God will not bear witneſs unto becauſe falſe, and therefore we muſt leave them at Satans door.

2. Another occaſion which Satan makes uſe of, is the time of ſolemn Repentance for ſome great ſin committed after Converſion. Sometimes God's Children fall, to the breaking of their Bones. What great Iniquities they may commit through the force of Temptation, I need not mention. The Adultery and Murther of David; the Inceſt of the Corinthian; Peters denial of Chriſt, with other ſad Inſtances, in the Records of the Scriptures, do ſpeak enough of that. Theſe ſins (conſidering their hainouſneſs, the ſcandal of Religion, the diſhonour of God, the grieving of his Spirit, the condition of the Party offending againſt Love, Knowledg and the various Helps which God affords them to the contrary, with other aggravating Circumſtances) being very diſpleaſing to God, their Conſciences at leaſt, (either compelled to Examination by God immediately, or mediately by ſome great Affliction, or voluntarily awakening to a ſerious conſideration of what hath been done, by the working of its own Light, aſſiſted thereunto by quickning Grace, 1 Cor. 11. 31, 32.) call them to a ſtrict account; thence follow Fear, Shame, Self-Indignation, bitter Weeping, deep Humiliation; then comes Satan, he rakes their Wounds, and by his Aggravations makes them ſmart the more: He pours in Corroſives inſtead of Oyl, and all to make them believe, that their Spot is not the Spot of Gods Children; that their Back-ſlidings cannot be healed. An occaſion it is, as ſuitable to his Malice as he could wiſh; for ordinarily God doth ſeverely teſtifie his Anger to them, and doth not eaſily admit them again to the ſence of his Favour. At which time, the Adverſary is very buſie to work up their Hearts to an exceſs of Fear and Sorrow. This was the courſe which he took with the Inceſtuous Corinthian, taking advantage of his great Tranſgreſſions, to overwhelm him with too much Sorrow, 2 Cor. 2. 7, 11.

p. 3453. Satan watcheth the diſcompoſures of the Spirits of God's Children, under ſome grievous Croſs or Affliction. This occaſion alſo falls fit for his deſign of wounding the Conſcience; when the Hand of the Lord is lifted up againſt them, and their thoughts diſordered by the ſtroke, ſuggeſting at that time God's Anger to them and their ſins; he can eaſily frame an Argument from theſe Grounds, That they are not reconciled to God, and that they are dealt withal as Enemies. David ſeldom met with outward trouble, but he at the ſame time had a Conflict with Satan about his ſpiritual condition, or ſtate, as his frequent deprecations of Divine Wrath, at ſuch times do teſtifie; Lord, rebuke me not in thy Wrath, &c. There is indeed but a ſtep betwixt diſcompoſure of Spirit, and Spiritual Troubles; as hath been proved before.

4. When Satan hath prepared the Hearts of God's Children by Atheiſtical, or Blaſphemous thoughts, he takes that occaſion to deny their Grace and Intereſt in Chriſt. And the Argument at that time, ſeems unanſwerable. Can Chriſt lodg in an Heart ſo full of horrid Blaſphemies againſt him? Is it poſſible it ſhould be Waſhed and Sanctified, when it produceth ſuch filthy curſed thoughts? All the troubles of Affrightment (of which before) are improveable to this purpoſe.

5. Another ſpiritual occaſion for Spiritual Trouble, is Melancholy; few Perſons diſtempered therewith, do eſcape Satans hands, at one time or other, he caſts his Net over them, and ſeeks to ſtab them with his Weapon. Melancholy indeed affords ſo many advantages to him, and thoſe ſo anſwerable to his deſign, that it is no wonder if he make much of it.Willis de anima Brut. cap. 9. de Melancholia. For, 1. Melancholy affects both Head and Heart, it affords both Fear and Sadneſs, and deformed, miſhapen, delirous imaginations to work upon; than which, nothing can be more for his purpoſe. For where the Heart trembles, and the Head is darkned, there every Object is miſrepreſented; the Ideas of the Brain are monſtrous appearances, reflected from opake and dark Spirits, ſo that Satan hath no more to do, but to ſuggeſt the new matter of Fear. For that Queſtion, Whether the Man be Converted, &c. being once ſtarted, to a mind already diſtempered with Fear, muſt of it ſelf (it being a buſineſs of ſo high a nature) without Satan's further purſuit, ſummon the utmoſt powers of ſadneſs and miſreprehenſion, to raiſe a Storm. 2. Beſides, the impreſſions of Melancholy are always ſtrong, it is p. 346ſtrong in its fears, (or elſe Men would never be tempted to deſtroy themſelves); it is ſtrong in its miſtakes (or elſe they could never perſwade themſelves of the truth of fooliſh, abſurd, and impoſſible Fancies); as that of Nebuchadnezzar, who by a deluſive apprehenſion, believing himſelf to be a Beaſt, forſook the company of Men, and betook to the Fields to eat Graſs with Oxen. The imaginations of the Melancholick are never idle, and yet ſtraightned, or confined to a few things; and then the Brain being weakned as to a true and regular apprehenſion, it frames nothing but Bugbears, and yet with the higheſt confidence of certainty. 3. Theſe impreſſions are uſually laſting, not vaniſhing as an early Dew, but they continue for Months and Years. 4. And yet they have only ſo much underſtanding left them, as ſerves to nouriſh their fears. If their underſtanding had been quite gone, their fears would vaniſh with them: As the Flame is extinguiſhed for want of Air:Fael Plateri prox. med. cap. 3. de mentis alienatione. but they have only knowledg to let them ſee their miſery, and ſence to make them apprehenſive of their pain. And therefore will they pray with floods of Tears, unexpreſſible Groanings, deepeſt Sighing, and trembling Joynts, to be delivered from their fears. 5. They are alſo apt after eaſe of their troubles, to have frequent returns: What diſpoſition (all theſe things being conſidered) can be more exactly ſhaped to ſerve Satans turn? If he would have Men to believe the worſt of themſelves, he hath ſuch imaginations to work upon, as are already misſhapen into a deformity of evil ſurmiſing. Would he terrifie by Fears, or diſtreſs by Sadneſs? he hath that already; and 'tis but altering the Object (which oftentimes needs not, for naturally the ſerious Melancholick imploys all his Griefs upon his ſuppoſed miſerable eſtate of Soul) and then he hath Spiritual diſtreſs. Would he continue them long under their ſorrows, or take them upon all occaſions at his pleaſure, or act them to a greater height than ordinary? Still the Melancholick temper ſuits him. This is ſufficient for caution, that we take ſpecial care of our Bodies for the preventing, or abating of that Humour, by all lawful means, if we would not have the Devil to abuſe us at his will.

6. Sickneſs, or Death-Bed, is another ſolemn occaſion, which the Devil ſeldom miſſeth with his will. Death is a ſerious thing, it repreſents the Soul and Eternity to the Life. While they are at a diſtance, Men look ſlightly upon theſe, but when they approach near to them, Men uſually have ſuch a ſight of them, as p. 347they never had before. We may truly call Sickneſs and Death-Bed, an hour of Temptation, which Satan will make uſe of with the more miſchievous induſtry, becauſe he hath but a ſhort time for it. That's the laſt Conflict, and if he miſs that, we are beyond his reach for ever. So that in this caſe Satan incourageth himſelf to the Battel, with a now, or never. And hence we find, that it is uſual for the dying Servants of God, to undergo moſt ſharp Encounters; then to tell them (when the Soul is about to looſe from the Body) that they are yet in their Blood, without God, and Hope, is enough to affright them into the extreameſt Agonies; for they ſee no time before them anſwerable to ſo great a work, if it be yet to do. And withal, they are under vaſt diſcouragments from the wearineſs and pains of Sickneſs, their underſtandings and faculties being alſo dull, and ſtupified; ſo that if at this laſt plunge, God ſhould not extraordinarily appear to rebuke Satan, and to pluck them out of theſe great Waters (as he often doth, by the fuller interpoſition of the Light of his Face, and the larger Teſtimony of his Spirit) after their long and comfortable profeſſion of their Faith, and holy Walking, their Light would be put out in Darkneſs, and they would lie down in Sorrow. Yet this I muſt note, That as deſirous as Satan is to improve this occaſion, he is often remarkably diſappointed, and that wherein he (it may be) and we would leaſt expect, I mean in regard of thoſe, who through a timerous Diſpoſition, or Melancholy, or upon other Accounts, are (as I may ſo ſay) all their life-time ſubject to Bondage; thoſe Men who are uſually exerciſed with frequent fits of Spiritual Trouble, when they come to Sickneſs, Death-Bed, and ſome other ſingular occaſions of trouble, though we might ſuſpect their fears would then be working, if ever; Yet God out of gracious Indulgence to them, (conſidering their Mould and Faſhion, or becauſe he would prevent their extream fainting, &c.) doth meet them with larger Teſtimonies of his Favour, higher Joys, more confident ſatisfactions in his Love, than ever they received at any time before; and this to their wonder, their high admiration, making the times which they were wont to fear moſt, to be times of greateſt Conſolation. This Obſervation I have grounded, not upon one or two Inſtances, but could produce a cloud of Witneſſes for it. Enough it is to check our forward fears of a future evil day, and to heal us of a ſighing Diſtemper, while we afflict our ſelves with ſuch thoughts as p. 348theſe: If I have ſo many fears in Health, how ſhall I be able to go through the valley of the ſhadow of Death?

4. I have one thing more to add, for theſe diſcovery of theſe Spiritual Troubles, and that is to ſhew you the Engines by which Satan works them, and they are theſe two, Sophiſtry, and Fears.

1. As to his Sophiſtry, by which he argues the Children of God into a wrong apprehenſion of themſelves, it is very great. He hath a wonderful dexterity in framing Arguments againſt their Peace, he hath variety of ſhrewd Objections and ſubtile Anſwers, to the uſual Replies, by which they ſeek to beat him off. There is not a Fallacy by which a cunning Sophiſter would ſeek to entangle his Adverſary in Diſputation, but Satan would make uſe of it; as I might particularly ſhew you, if it were proper for a common Auditory. Though he hath ſo much impudence, as not to bluſh at the moſt ſilly contemptible Reaſon that can be offered; notwithſtanding he hath alſo ſo much wit as to urge (though never true, yet) always probable Arguments. How much he can prevail upon the beliefs of Men, in caſes relating to their Souls, may be conjectured by the ſucceſs he hath upon the underſtandings of Men, when he argues them into Errour, and makes them believe a lye. We uſually ſay (and that truly) that Satan cannot, in any caſe, force us properly to conſent; yet conſidering the advantages which he takes, and the ways he hath to prepare the Hearts of Men for his impreſſions, and then his very great ſubtilty in diſputing, we may ſay that he can ſo order the matter, that he will ſeldom miſs of his aim. It would be an endleſs work to gather up all the Arguments that Satan hath made uſe of, to prove the Condition, or State of God's Children to be bad: But that I may not altogether diſappoint your expectations in that thing, I ſhall preſent to your view Satan's uſual Topicks, the Common-places, or Heads unto which all his Arguments may be reduced. And they are,

1. Scripture abuſed, and perverted. His way is not only to ſuggeſt that they are Unregenerate, or under an evil frame of Heart, but to offer proof that theſe Accuſations are true. And becauſe he ha…h to do with them that profeſs a belief of Scriptures, as the Oracles of God, he will fetch his proofs from thence; telling them that he will evidence what he ſaith from Scripture. Thus ſometimes he aſſaults the weaker unskilful ſort of Chriſtians, Thou art not a Child of God: for they that are ſo, are Enlightned, tranſlated p. 349from Darkneſs, they are the Children of the Light; but thou art a poor, ignorant, dark blind Creature, and therefore no Child of God. Sometimes he labours to conclude the like, from the Infirmities of God's Children, abuſing to this purpoſe, that of 1 John 3. 9. He that is born of God, doth not commit ſin. And, He cannot ſin, becauſe he is born of God. Thus he urgeth it, Can any thing be more plainly and fully aſſerted? Is not this Scripture? Canſt thou deny this? Then he purſues, But thou ſinneſt often, that is thine own complaint againſt thy ſelf, thy Conſcience alſo bearing witneſs to the truth of this Accuſation; therefore thou canſt be no Child of God. Sometimes he plays upon words that are uſed in divers ſenſes, (a fit Engine for the Devil to work by) for what is true in one ſenſe, will be falſe in another; and his arguing is from that which is true, to that which is falſe. I remember one that was long racked with that of Rev. 21. 8. The fearful and unbelieving, &c. ſhall have their part in the Lake, which burns with Fire and Brimſtone. From whence the Party thus argued: The propoſion is true, becauſe 'tis Scripture, and I cannot deny the Aſſumption. Fearful I am, becauſe I am doubtful of Salvation; and unbelieving I am, for I cannot believe that I am Regenerate, or in a ſtate of Grace, and therefore I cannot avoid the Concluſion. To the ſame purpoſe he diſputes againſt ſome, from 1 John 4. 18. There is no fear in love, but perfect love caſteth out fear; but, thou art full of fears, therefore thou loveſt not God. Sometimes he makes uſe of thoſe Scriptures, that make the prevailing degree of our love and reſpects to God, above the World, and the things of this Life, to be the Characters of true Grace; as that of John, If any Man love the World, the love of the Father is not in him: And that of Chriſt, If a Man love any thing more than Me, he is not worthy of Me: he that forſakes not all for Me, cannot be my Diſciple, &c. Then he urgeth upon them their love of the World, and unwillingneſs to part with their Eſtates; and ſo brings the Concluſion upon them. Inſtances might be infinite, but by theſe you may judg of the reſt. Let us now caſt our Eye upon his ſubtilty, in managing his Arguments againſt men. 1. He grounds his Arguments on Scripture, becauſe that hath authority with it, and the very troubled Conſcience hath a reverence to it. 2. He always ſuits his Scriptures, which he thus cites, to that wherein the Conſcience is moſt tender: if there be any thing that affords matter of ſuſpition, or fear, he will be ſure to chuſe ſuch an Arrow out of the Quiver of Scriptures, as will directly hit p. 350the Mark. 3. Though in the citation of Scripture, he always urgeth a ſenſe which the Holy Ghoſt never intended: Yet there will be always ſomething in thoſe Scriptures which he makes uſe of, which in words at leaſt, ſeem to favour his Concluſion; as appears in the Inſtances now given. For when he would conclude a Man not to be a Child of God becauſe of his Ignorance, ſomething of his Argument is true; it may be the Man is ſenſible that his knowledg is but little; compared with the meaſures which ſome others have; or that he is at a loſs, or confuſed in many Doctrinal points of Religion; or hath but little experience in many Practical caſes, &c. This, as it is true, ſo is it his trouble; and whilſt he is poring upon his defect, Satan claps an Arreſt upon him, of a far greater Debt than God chargeth upon him, and from Scriptures that ſpeak of a total ignorance of the Fundamentals of Religion, (as that there is a God, that Chriſt Jeſus is God and Man, the Redeemer of Mankind by a ſatisfaction to Divine Juſtice, &c.) Or of a wilful ignorance of the worth of the proffer of the Goſpel, or its reality (which is diſcovered in the refuſal of the terms thereof) he concludes him to be in a ſtate of Darkneſs: whereas the Ignorance which the Man complains of, is not the Ignorance which thoſe Scriptures intend. So in the next Inſtance, the ſins which a Child of God complains of, are thoſe of daily Incurſion, which he labours and ſtrives againſt; but that committing ſin mentioned in the Text, hath reſpect to the Gnoſticks, who taught a liberty in ſinning, and fancied a Righteouſneſs conſiſtant with the avowed practice of Iniquity: Hence doth John, 1 John 3. 7. directly face their Opinion, in theſe terms, Little Children, let no Man deceive you; he that doth Righteouſneſs is righteous. And, He that is born of God neither doth, nor can, avouch a liberty of ſinning, it being contrary to the Principles of the New Nature. So that the miſcarriages of Infirmity which the Child of God laments in himſelf, are not the ſame with that of the Text, upon which Satan grounds the Accuſation. The like may be ſaid of the third Inſtance, from Rev. 21. 18. The threatning there is againſt ſuch a fear to loſe the comforts of the World, that they dare not believe the Goſpel to be true, and accept it accordingly: which is nothing to thoſe fears and doubtings that may be in a Child of God, in reference to his Happineſs. Thus in all the reſt, the Fallacy lies in miſapplying the Scripture (to ſuit them to that wherein the Conſcience is tender) under a ſenſe p. 351which was never intended by them; yet in another ſenſe, the thing charged upon the Conſcience is true. 4. Yet is Satan ſo ſubtile, that when he diſputes by ſuch Fallacious Arguments, he chiefly endeavours to draw off the Defendants Eye and conſideration, from that part of the Argument wherein its weakneſs lies (which in this caſe, is always in the abuſe of the Scripture to a wrong ſenſe); this he doth, partly from the advantage which he hath from the reverence that they carry to Scripture, they believe it to be true, and are not willing to ſuſpect the ſenſe; and many are ſo weak, that if they ſhould, Satan is ſo cunning that he can eaſily baffle them in any diſtinction that they can make. And partly from the ſenſe they have of that whereof they are accuſed, they feel themſelves ſo ſore in that place, (and for that very end doth Satan direct his Scripture to hit it) that they readily take it for granted, that the hinge of the Controverſie turns upon it, and that the whole Diſpute reſts upon it. Now Satan having theſe fair advantages, by a further improvement of them, hides the weakneſs of his Argument. For, 1. He takes that ſenſe of the Scripture (in which he miſapplies it) for granted, and that with great confidence, making as if there were no doubt there. 2. He turns always that part of the Argument to them, which they can leaſt anſwer, preſſing them eagerly with the matter of charge (which they are as ready to confeſs, as he is to accuſe them of) and aggravating it very buſily. And becauſe the unskilful have no other direction for the finding the Knot of the Controverſie, than Satan's buſle, (though he, like the Lapwing, makes the greateſt noiſe when he is furtheſt from his Neſt, on purpoſe to draw them into a greater miſtake) they look no further; and then not being able to anſwer, they are ſoon caſt, and ſtriking in with the concluſion againſt themſelves, they multiply their Sorrows, and cry out of themſelves as miſerable.

2. Another piece of his Sophiſtry, is the improving certain falſe Notions (which Chriſtians of the weaker ſort have received) as proofs of their Unregeneracy, or bad Condition. As there are Vulgar Errors concerning Natural things, ſo there are Popular Errors concerning Spiritual things. Theſe miſtakes, in a great part, have their Original from the Fancies, or Miſapprehenſions of unskilful Men. Some indeed have (it may be) been preached and taught as Truths, others have riſen (without a Teacher) from meer Ignorance, being the concluſions and ſurmiſes p. 352which weak Heads have framed to themſelves, from the Sayings, or Practices of Men, which have not been either ſo cleared from the danger of miſtake, or not ſo diſtinctly apprehended as was neceſſary. Theſe falſe Inferences once ſet on foot, are traditionally handed down to others, and in time they gain (among the ſimple) the opinion of undoubted Truths. Now where ever Satan finds any of theſe that are fit for his purpoſe (for to be ſure whatever miſtake we entertain, he will at one time or other caſt it in our way) he will make it the foundation of an Argument againſt him that hath received it, and that with very great advantage. For a falſhood in the Premiſes, will uſually produce a falſhood in the Concluſion. And theſe falſhoods being taken for granted, the Devil is not put to the trouble to prove them, if then he can but exactly fit them to ſomething in the party which he cannot deny, he forthwith carries the cauſe, and condemns him by his own conceſſions, as out of his own mouth.

'Tis ſcarce poſſible to number the falſe Notions which are already entertained among Chriſtians, relating to Grace and Converſion, much leſs thoſe that may afterward ariſe. But I ſhall mention ſome that Satan frequently makes uſe of, as grounds of Objection.

1. 'Tis a common apprehenſion among the weaker ſort, that Converſion is always accompanied with great fear and terrour. This is true in ſome (as hath been ſaid); and though none of the Preachers of the Goſpel have aſſerted the univerſality of theſe greater meaſures of Trouble, yet the People taking notice, that many ſpeak of their deep humiliations in Converſion; and that ſeveral Authors have ſet forth the greatneſs of Diſtreſs that ſome have been caſt into on that occaſion, (though without any intention of fixing this into a general Rule) have from thence ſuppoſed, that all the Converted are brought to their Comforts through the flames of Hell. Upon this miſtake, the Devil diſquiets thoſe that have not felt theſe extream Agonies of Sorrow in themſelves; and tells them that it is a ſure ſign that they are not yet Converted. Though 'tis eaſie for a Man that ſees the falſhood of the Notion, to anſwer the Argument, yet he that believes it to be true, cannot tell what to ſay, becauſe he finds he never was under ſuch Troubles, and now he begins to be troubled becauſe he was not troubled before, or (as he ſuppoſeth) not troubled enough.

p. 3532. Another falſe Notion is, That a Convert can give an account of the time and manner of his Converſion. This is true in ſome, as in Paul, and ſome others, whoſe Change hath been ſudden and remarkable, though in many this is far otherwiſe; who can better give account that they are Converted, than by what Steps, Degrees, and Methods, they were brought to it. But if any of theſe receive the Notion, they will preſently find that Satan will turn the edge of it againſt them, and will tell them that they are not Converted, becauſe they cannot nominate the time when, nor the manner how ſuch a Change was wrought.

3. Some take it for granted, that Converſion is accompanied with a remarkable meaſure of Gifts for Prayer and Exhortation; and then the Devil objects it to them, That they are not Converted, becauſe they cannot Pray as others, or Speak of the things of God ſo readily, fluently, and affectionately, as ſome others can. Thus the poor weak Chriſtian is baffled for want of Abilities to expreſs himſelf to God and Men.

4. Falſe Notions about the nature of Faith, are a ſad ſtumbling-Block to ſome. Many ſuppoſe that Saving Faith is a certain belief that our Sins are Pardoned, and that we ſhall be Saved; making Faith and Aſſurance all one. This miſtake is the deeper rooted in the Minds of Men, becauſe ſome have directly taught ſo, and thoſe, Men of Eſtimation; whoſe words are entertained with great Reverence by well-meaning Chriſtians. For whom notwithſtanding, this may be pleaded in excuſe, that they have rather deſcribed Faith in its height, than in its loweſt meaſures. How ever it be, thoſe that have no other underſtanding of the nature of Faith, can never anſwer Satan's Argument, if he takes them at any time at the advantage of fear, or doubting: For then he will diſpute thus, Faith is a belief that ſins are Pardoned, but thou doſt not believe this; therefore thou haſt no Faith. Oh, what numbers of poor doubting Chriſtians have been diſtreſſed with this Argument!

5. Some take it for a truth, that growth of Grace is always viſible, and the progreſs remarkable. And then becauſe they can make no ſuch diſcovery of themſelves, the Devil concludes their Grace to be counterfeit and hypocritical.

6. Of like nature are ſome miſtaken ſigns of true Grace, as that true Grace fears God only for his Goodneſs. And then if there be any apprehenſion of Divine Diſpleaſure impreſſed upon the Heart, p. 354though upon the neceſſary occaſion of miſcarriage, they through the Devils inſtigation, conclude, that they are under a ſpirit of Bondage, and their ſuppoſed Grace not true, or not genuine at leaſt; according to that diſpoſition which the New-Teſtament will furniſh a Man withal. 'Tis alſo another miſtaken ſign of Grace: That it doth direct a Man to love God ſingly for himſelf, without the leaſt regard to his own Salvation; for that, they think, is but Self-love. Now when a Child of God doth not ſee his love to God ſo diſtinct, but that his own ſalvation is twiſted with it, Satan gets advantage of him, and forceth him to caſt away his love as adulterate and ſelfiſh. Like to this miſtake (but of an higher ſtrain) is that of ſome, That where Grace is true, 'tis ſo carried forth to honour God, that the Man that hath it, can deſire God may be honoured, though he ſhould be damned. God doth not put us to ſuch Queſtions as theſe, but upon ſuppoſition that this is true; the grace of moſt Men will be ſhaken by the Objection that Satan will make from thence; he can and will preſently put the miſtaken to it, Canſt thou ſay thou art willing to go to Hell, that God may be glorified? If not, where is thy Grace? From ſuch miſtakes as theſe, he diſputes againſt the holineſs of the Children of God; and 'tis impoſſible but that he ſhould carry the Cauſe, againſt thoſe who grant theſe things to be true. Satan can undeniably ſhew them, that their Hearts will not anſwer ſuch a deſcription of a Convert, or gracious Heart, as theſe falſe Notions will make. So long then as they hold theſe Notions, they have no relief againſt Satan's Concluſions; no comfort can be adminiſtred, till they be convinced that they have embraced Miſtakes for Truths. And how difficult that will be in this caſe (where the confidence of the Notion is great, and the ſuſpition ſtrong, that the defect is only in the Heart) hath been determined by frequent experience already.

3. The third piece of Satan's Sophiſtry, from whence he raiſeth falſe Concluſions, is his miſrepreſentation of God. In this he directly croſſeth the deſign of the Scriptures, where God in his Nature, and Dealings is ſo ſet forth, that the Weakeſt, the moſt Afflicted and Toſſed, may receive incouragement of Acceptance, and of his Fatherly Care over them in their ſaddeſt Tryals. Yet withal, leſt Men ſhould turn his Grace into Wantonneſs, and embolden themſelves in ſin becauſe of his Clemency, the Scriptures ſometimes give us lively deſcriptions of his Anger againſt p. 355thoſe that wickedly preſume upon his Goodneſs, and continue ſo to do. Both theſe Deſcriptions of God ſhould be taken together, as affording the only true Repreſentation of him. He is ſo gentle to the humbled ſenſible Sinner, that He will not break their bruiſed Reed, nor quench their ſmoking Flax. And ſo careful of Health, that (for their recovery) he will not leave them altogether unpuniſhed; nor ſuffer them to ruine themſelves by a Surfeit upon worldly Comforts; yet with the froward he will ſhew himſelf froward, Pſal. 18. 26. And, As for ſuch as turn aſide unto their crooked ways, the Lord ſhall lead them forth with the workers of Iniquity, Pſal. 125. 5. He will put out the Candle of the wicked, for he ſets them in ſlippery places: So that they are caſt down into Deſtruction, and brought into Deſolation as in a moment; they are conſumed with Terrours. Now Satan will ſometimes argue againſt the Children of God, and endeavour to break their hopes, by turning that part of the Deſcription of God againſt them; which is intended for the diſmounting of the confidence of the Wicked, and the bringing down of high looks. By this means he wreſts the Deſcription of God to a contrary end, and miſrepreſents God to a trembling afflicted Soul. This he doth,

1. By miſrepreſenting his Nature: Here he reads a ſolemn Lecture of the Holineſs and Juſtice of God, but always with reflection upon the vileneſs and unworthineſs of the Perſon againſt whom he intends his Dart. And thus he Argues: Lift up thine eyes to the Heavens, behold the brightneſs of God's Glory: Conſider his unſpotted Holineſs, his infinite Juſtice. The Heavens are not clean in his ſight, how much more abominable and filthy then art thou? His Eyes are pure, he cannot wink at, nor approve of the leaſt ſin: How canſt thou then imagine (except thou be intolerably impudent) that he hath taken ſuch an unclean wretch into his favour? He is a jealous God, and will by no means acquit the guilty; Canſt thou then with any ſhew of reaſon, conclude thy ſelf to be his Child? He beholds the wicked afar off; he ſhuts out their Prayer; he laughs at their Calamity; he mocks when their Fear comes; and therefore thou haſt no cauſe to think that he will hearthy cry, though thou ſhouldeſt make many Prayers. It cannot be ſuppoſed that he will incline his Ear. 'Tis his expreſs Determination, that if any Man regard iniquity in his Heart, the Lord will not hear his Prayer. This, and a great deal more will he ſay. And while Satan ſpeaks but at this rate we may call him modeſt, becauſe his Allegations are in themſelves true, if they were aplied p. 356rightly. Sometimes he will go further, and plainly belye God, ſpeaking incredible falſhoods of him: but becauſe theſe properly appertain to an higher ſort of Troubles, of which I am next to ſpeak, I ſhall not hear mention them. However, if he ſtops here, he ſaith enough againſt any Servant of God, that carries an high ſenſe of his unworthineſs. For being thus brought to the view of theſe aſtoniſhing Attributes, he is daſhed out of Countenance, and can think no other, but that 'tis very unlikely, that ſo unworthy a Sinner ſhould have any intereſt in ſo Holy a God. Thus the Devil affrights him off, turning the wrong ſide of the Deſcription of God to him; and in the mean time hiding that part of it that ſpeaks God's wonderful Condeſcenſions, infifinite Compaſſions, unſpeakable readineſs to accept the humble broken-hearted, Weary, heavy-laden Sinner, that is proſtrate at his Foot-ſtool for Pardon. All which are on purpoſe declared in the Deſcription of God's Nature, to obviate this Temptation, and to encourage the Weak.

2. He miſrepreſents God in his Providence. If God chaſtiſe his Children by any Affliction, Satan perverſly wreſts it to a bad Conſtruction, eſpecially if the Affliction be ſharp, or ſeem to be above their ſtrength, or frequent, and moſt of all if it ſeem to croſs their Hopes and Prayers; for then he argues, Theſe are not the chaſtiſements of Sons: God indeed will viſit their Tranſgreſſions with Rods, but his dealing with thee is plainly of another nature, for he breaketh thee with his Tempeſts. And whereas he corrects his Sons that ſerve him in meaſure, thou art bowed down with thy trouble to diſtreſs and diſpair: but he will lay no more upon his Sons than they are able to bear, he will not always chide his Servants; but thou art afflicted every Morning. And beſides, if thou wert pure and upright, ſurely now he would awake for thee, and make the habitation of thy Righteouſneſs proſperous: for to his Sons he ſaith, Call upon me in the day of trouble, I will deliver thee; and thou ſhalt glorifyme. Pſal. 50. 15. Hence comes the complaint of many; that they are not regenerated, becauſe they think God deals not with them as with others. Oh! ſay they, we know God chaſtiſeth every Son whom he receiveth: but our caſe is every way different from theirs, our troubles are Plagues, not Rods; our cry is not heard, our Prayers diſregarded, our ſtrength faileth us, our Hearts fret againſt the Lord, ſo that not only the nature and quality of our Affections, but the frame of our heart under them, in not enduring the burthen (which is, the great Character of the chaſtiſement of Sons, Heb. 12. 7.) plainly p. 357evinceth that we are under Gods hatred, and are not his Children. This Objection, though it might ſeem eaſy to be anſwered by thoſe that are not at preſent concerned, yet it will prove a difficult buſineſs to thoſe that are under the ſmart of Afflictions. How much a holy and wiſe Man may be gravell…d by it, you may ſee in Pſal. 73. where the Prophet is put to a grievous plunge upon this very objection, ver. 14. all the day long have I been plagued, and chaſtiſed every Morning.

And yet in all this Satan doth but play the Sophiſter, working upon the advantages, which the nature of the affliction, and the temper of Mens Hearts do afford him. For 1. Afflictions are a great depth, one of the ſecrets of God, ſo that 'tis hard to know what God intends by them. 2. The end of the Lord, is not diſcovered at firſt, but at ſome diſtance, when the Fruits thereof begin to appear. 3. The mind of the afflicted cannot always proceed regularly in making a judgment of God's deſign upon them: eſpecially at firſt when 'tis ſtounded by the aſſault, and all things in confuſion, Faith is to ſeek, Patience awanting, and Love ſtaggering; after it hath recollected it ſelf, and attained any calmneſs, to fit it for a review of the ways of God, and of the Heart, it is better enabled to fix ſome grounds of Hope. Lam. 3. 19, 20, 21. This I recall to my Mind, therefore have I Hope. 4. Afflictions have a Light and a Dark ſide, and their appearances are according to our poſture in which we view them: as ſome Pictures, which if we look upon them one way, they appear to be Angels, if another way, they ſeem Devils.

5. Some Men in Affliction do only buſy themſelves in looking upon the dark ſide of Affliction. Their diſpoſition (either through natural timerouſneſs, or ſtrong impreſſions of Temptation) is only to meditate terrours, and to ſurmiſe evils. Theſe Men out of the Croſs, can draw nothing but the Wormwood and the Gall, while others, that have another Proſpect of them, obſerve mixtures of Mercy and Gentleneſs, and do melt into ſubmiſſion and thankfulneſs. Theſe (conſidered together) are a great advantage to Satan in diſputing againſt the peace of Gods afflicted Children, and it often falls out, that as he doth miſrepreſent God's deſign, ſo do they (urged by Temptation), upon that account misjudge themſelves.

3. He alſo miſrepreſents God in the works of his Spirit; if God withdraw his countenance, or by his Spirit ſignifies his diſpleaſure p. 358to the Conſciences of any, if he permit Satan to moleſt them with Spiritual Temptations, preſently Satan takes occaſion to put his falſe and malignant interpretation upon all: he tells them that Gods hiding his Face is his caſting them off, that the threatnings ſignified to their Conſcience, are plain declarations that their preſent ſtate is Wrath and Darkneſs. That Satans moleſtations by Temptations, ſhew them to be yet under his power; that the removal of their former Peace, Joy, and ſenſible delight which they had in the ways of God, is beyond contradiction, an evidence that God hath no delight in them, nor they in him; that their Faith was but that of Temporaries, their Joy but that of Hypocrites, which is only for a moment. How often have I heard Chriſtians complaining thus? We cannot be in a ſtate of Grace, our Conſciences lye under the ſenſe of Gods diſpleaſure, they give teſtimony againſt us, and we know that teſtimony is true, for we feel it. 'Tis true, time was when we thought we had a delight in Hearing, Praying, Meditating, but now all is a burthen to us, we can reliſh nothing, we can profit nothing, we can remember nothing: time was when we thought we had aſſurance, and our Hearts rejoyced in us; ſometimes we have thought our Hearts had as much of Peace and Comfort as they could hold, now all is vaniſhed and we are under ſad fears: if God had had a favour to us, would he have dealt thus with us? Thus are they cheated into a belief that they never had any Grace; they take all for granted that is urged againſt them: they cannot conſider Gods deſign in hiding his Face, nor yet can they ſee how Grace acts in them under theſe complainings; how they expreſs their Love to God in their deſires and pantings after him, in their bewailing of his abſence, in abhorring and condemning themſelves, &c. but their preſent feeling, (and an Argument from ſence is very ſtrong) bears down all before it.

Thus doth Satan frame his Arguments from miſrepreſentations of God, which (though a right view of God would eaſily anſwer them, yet) how difficult it is for a Perſon in an hour of Temptation to diſpel, by a right apprehenſion of the ways of the Holy God, doth abundantly appear from Pſal. 77. where the caſe of Aſaph (or whoever elſe he was) doth inform us 1. That 'tis uſual for Satan, for the diſquieting of the Hearts of Gods Children, to offer a falſe Proſpect of God. 2. That this overwhelms their Hearts with grief, ver. 3. 3. That the more they perſiſt in the proſecution of this method, under the Miſts of Prejudice, p. 359they ſee the leſs, being apt to miſconſtrue every thing in God to their diſadvantage, ver. 3. I remembred God, and was troubled. 4. The reaſon of all that trouble lies in this, that they can only conclude wrath and deſertion from God's carriage toward them. 5. That till they look upon God in another method, and take up better thoughts of him and his Providences, even while they carry the appearance of Severity, they can expect no eaſe to their complainings. For before the Prophet quitted himſelf of his trouble, he was forced to acknowledge his miſtake (ver. 10.) in the miſconſtruction he made of his dealings, and to betake himſelf to a reſolve of entertaining better thoughts of God, ver. 7. His Interrogation, Will the Lord caſt off for ever, &c? ſhews indeed what he did once think, being miſled by Satan, but withal that he would never do ſo again, Will the Lord caſt off for ever? Is not here the Voice of a deſpairing Man? but of one that through better information hath rectified his Judgment, and now is reſolved ſtrongly to hold the contrary to what he thought before, as if he ſhould ſay, 'Tis not poſſible that it ſhould be ſo, he will not caſt off for ever, and I will never entertain ſuch perverſe thoughts of God any more. 6. But before they can come to this, it will coſt them ſome pains and ſerious thoughts; 'tis not eaſy to break theſe Fetters, to anſwer this Argument; but they that will do ſo, muſt appeal from their preſent ſence, to a conſideration of the iſſues of theſe dealings upon other Perſons, or upon themſelves at other times: for the Prophet, ver. 5. conſidered the days of old, and the years of ancient times; and ver. 6, he alſo made uſe of his own experience, calling to remembrance, that after ſuch dealings as theſe, God by his return of favour gave him Songs in the Night.

4. Another common head from whence this great Diſputant doth fetch his Arguments againſt the good condition and ſtate of God's Servants, is their ſin and miſcarriages. Here I ſhall obſerve two or three things in the general concerning this, before I ſhew how he draws his falſe Concluſions from thence. As,

1. That with a kind of feigned ingenuity, he will grant a difference betwixt Sin and Sin, betwixt Sins reigning, and not reigning; Sins mortified, and not mortified: betwixt the Sins of the Converted, and the Unconverted: and upon this ſuppoſition he uſually proceeds. He doth not always (except in caſe of great Sins) argue want of Regeneration from one Sin for that Argument; p. 360This is a Sin, therefore thou art not a Convert, would be eaſily anſwered, by one that knows the Saints have their imperfections but he thus deals with Men: Theſe Sins whereof thou art guilty, are reigning Sins, ſuch as are inconſiſtent with a converted eſtate, and therefore thou art yet unregenerated.

2. He produceth uſually for the backing of his Arguments, ſuch Scriptures as do truly repreſent the ſtate of Men unſanctified; but then his labour is to make the Parties to appear ſuitable to the deſcription of the Unregenerate. And to that purpoſe he aggravates all their failings to them: he makes ſevere enquiries after all their Sins, and if he can charge them with any notorious crime, he lays load upon that, ſtill concluding that a Regenerate Perſon doth not ſin at ſuch a rate as they do.

3. This is always a very difficult caſe; 'tis not eaſy to anſwer the objections that he will urge from hence: for 1. if there be the real guilt of any grievous or remarkable ſcandal which he objects, the accuſed Party (though never ſo knowing, or (formerly) never ſo holy) will be hardly put to it to determine any thing in favour of his eſtate. 1. The Fact cannot be denyed. 2. The Scripture nominates particularly ſuch offences, as render a Man unfit for the Kingdom of God. 3. Whether in ſuch caſes, Grace be not wholly loſt, is a queſtion in which all are not agreed. 4. However it will be very doubtful whether ſuch had ever any Grace. The Scripture hath given no note of difference, to diſtinguiſh betwixt a Regenerate and Unregenerate Perſon, In the acts of Murther, Adultery, Fornication, &c. It doth not ſay the Regenerate commits an act of groſs Iniquity in this manner, the Unregenerate in that, and that there is a viſible diſtinction betwixt the one and the othar, relating to theſe very Acts. And whatever may be ſuppoſed to be the inward workings of Grace in the Soul, while 'tis reduced to ſo narrow a compaſs, as a ſpark of Fire raked up in Aſhes, yet the weight of preſent guilt upon the Soul (when 'tis charged home) will always poiſe it toward the worſt apprehenſions that can be made concerning its ſtate. Former acts of Holineſs will be diſowned under the notion of Hypocriſy; or if yet owned to be true, they will be apt to think that true Grace may be utterly loſt. Preſent acts of Grace they can ſee none, ſo that only the after-acts of Repentance can diſcover that there is yet a being and life of Grace in them, and till then they can never anſwer Satans Argument from great Sins. But, 2. In the uſual infirmities of God's Children p. 361the caſe is not ſo eaſy. For the Scriptures give inſtances of ſome, whoſe Converſations could not be taxed with any notorious evils; who though they were not far from the Kingdom of God, yet were not of the Kingdom of God: a freedom then from great Sins. is not pleadable, as an undoubted mark of Grace. And if others that are not converted, may have no greater infirmites than ſome that are, the difference betwixt the one and the other muſt depend upon the ſecret Powers of Grace, giving check to theſe infirmities, and ſtriving to mortify them: And this will be an intricate queſtion. The Apoſtle, Rom. 7. 15. notes indeed three differences betwixt the Regenerate and Unregenerate, in this caſe of Sins of Infirmity. 1. Hatred of the Sin before the commiſſion of it; What I hate, that do I. 2. Reluctancy in the Act: what I would, that do I not. 3. Diſallowance after the Act: that which I do, I allow not. Yet ſeeing natural Light will afford ſome appearances of diſallowance, and reluctancy, it will ſtill admit of further debate, Whether the Principles, Motives, Degrees and Succeſs of theſe ſtrivings, be ſuch as may diſcover the Being and Power of real Grace.

While Satan doth inſiſt upon Arguments from the Sins of Believers, for the proof of an unconverted eſtate, he only aims to make good this point, That their Sins are reigning Sins, and conſequently that they cannot be in ſo good a condition as they are willing to think. And to make their Sins to carry that appearance, his conſtant courſe is to aggravate them all he can: this is his deſign, and the means by which he would effect it. His great Art in this caſe, is to heighten the Sins of the Regenerate; this he doth many ways. As,

1. From the nature of the Sin committed, and the manner of its commiſſion: and this he chiefly labours, becauſe his Arguments from hence are more probable, eſpecially conſidering what he fixeth upon uſually, is that which may moſt favour his Concluſion. A 1. If any have faln into a great Sin, which a Child of God doth but rarely commit, then he argues againſt him, thus: They that are in Chriſt, do mortify the Fleſh with the Affections and Luſts, they caſt away the works of Darkneſs: and theſe works of the Fleſh are manifeſt, Gal. 5. 19. Adultery, Fornication, Ʋncleanneſs, Laſciviouſneſs, Idolatry, Witchcraft, Hatred, Variance, Emulations, &c. Becauſe of theſe things cometh the Wrath of God upon the Children of Diſobedience. Be not therefore partakers with them, have no fellowſhip with the unfruitful p. 362works of Darkneſs, Eph. 5. 6, 11. But thou haſt not put theſe away, nor mortified them, as thy preſent Sin doth teſtify, therefore thou art no Child of God. 2. If any do more than once or twice relapſe into the ſame Sin, (ſuppoſe it be not ſo highly ſcandalous as the former) then he pleads from thence, that they are back-ſliders in Heart, that they have broken their Covenant with God, that they are in bondage to Sin. Here he urgeth, it may be, that of 2 Pet. 2. 19, 20. Of whom a Man is overcome, of the ſame is he brought in bondage;— The Dog is returned to his Vomit. 3. Or if any have by any offence, more remarkably gone againſt their Knowledg, or violated their Conſcience, then he tells them, that they ſin wilfully, that they reject the Counſel of the Lord, that they are the Servants of Sin; for his Servants ye are to whom ye obey. Rom. 6. 16. And that where there is Grace, though they may fall, yet it is ſtill againſt their wills, &c. 4. If he have not ſo clear ground to manage any of the former charges againſt them, then he argues from the frequency of their various miſcarriages. Here he ſets their Sins in order before them, rakes them altogether, that he may oppreſs them by a multitude, when he cannot prevail by an accuſation from one or two acts: and his pleading here is, Thou art nothing but Sin, thy thoughts are evil continually▪ thy words are vain and unprofitable, thy actions fooliſh and wicked, and this in all thy imployments, in all relations, at all times. What duty is there that is not neglected or defiled? what Sin that is not ſome way or other committed? &c. Can ſuch an Heart as thine be the Temple of the Holy Ghoſt? For the Temple of the Lord is Holy, and his People are waſhed and cleanſed, &c.

Theſe are all of them ſtrong objections, and frequently made uſe of by Satan, as the complaints of the Servants of God do teſtify, who are made thus to except againſt themſelves; If our Sins were but the uſual failings of the converted, we might comfort our ſelves, but they are great, they are back-ſlidings, they are againſt Conſcience, they are many; what can we judge, but that we have hitherto deceived our ſelves, and that the work of converſion is yet to do? The Objections that are from great Sins, or from recidivation, or wilful violation of Conſcience, do uſually prevail for ſome time, againſt the beſt that are chargable with them; they cannot determine that they are converted (though they might be ſo,) ſo long as they cannot deny the matter of Fact upon which the accuſation is grounded; till their true repentance give them ſome light of better information, they are in the dark and cannot anſwer the Argument. Jonah being impriſoned p. 363in the Whales Belly, for his ſtubborn rebellion, at firſt concluded himſelf a Caſt-away: Jon. 2. 4. Then I ſaid I amccaſt out of thy Sight: Neither could he think better of himſelf, till upon his Repentance, he recovered his Faith and Hope of Pardon, Yet will I look again toward thy Holy Temple. Yea thoſe objections that are raiſed from the multitude and frequency of leſſer failings, though they may be anſwered by a Child of God, while his Heart is not overſhadowed with the Miſts and Clouds of Temptation, yet when he is confuſed with violent commotions within, his Heart will fail him, and till he can bring himſelf to ſome compoſure of Spirit, he hath not the boldneſs to aſſert his integrity. David was gravelled with this Objection, Pſal. 40. 12. Innumerable evils have compaſſed me about, mine iniquities have taken hold upon me, ſo that I am not able to look up; they are more than the Hairs on my Head, therefore my Heart faileth me.

2. He aggravates the ſinfulneſs of our condition, from the frequency and violence of his own Temptations. 'Tis an uſual thing for him to give a young Converts, inceſſant onſets of Temptation to Sin: moſt commonly he works upon their natural conſtitution, he blows the Coals that are not yet quite extinguiſhed, and that have greater forwardneſs from their own inclination to kindle again; as Luſt and Paſſion. The firſt motions of the one, (though it go no further, than thoſe offers and riſings up in the Heart, and is there damped, and kept down by the oppoſing principle of Grace) and the occaſional out-breakings of the other, (which he provokes by a diligent preparation of occaſion from without, and violent incitations from within) furniſh him with ſufficient matter for his intended accuſations; and ſometimes (being as it were wholly negligent of the advantages which our tempers give him, or not being able to find any ſuch forwardneſs to theſe evils in our Conſtitution, as may more eminently ſerve his ends) he ſatisfies himſelf to moleſt us with earneſt motions to any Sins indifferently; and all this to make us believe, that Sin is not crucified in us. Which ſome are more apt to believe, becauſe they obſerve their Temptations to theſe Sins, to importune them more, and with greater vehemency than they were wont to do before: and this doth yet the more aſtoniſh them, becauſe they had high expectations that after their converſion, Satan would fall before them, and their Temptations abate; that their natures ſhould be altered, and their natural inclinations to theſe Sins wholly ceaſe: but now finding the contrary, p. 364they are ready to cry out, (eſpecially when Satan violently buffets them with this objection) We are yet in our Sins, and under the dominion thereof; neither can it be that we are converted, becauſe we find Sin more active and ſtirring than formerly; 'tis not then ſurely mortified in us, but lively and ſtrong. Though in this caſe it be very plain that Temptations are only ſtrong, and Sin weak, and that Grace is faithfully acting its part againſt the Fleſh, arguing, not that Grace is ſo very weak, but that Satan is more buſy than ordinary; the Sins are not more than formerly, but the Light that diſcovers them more is greater, and the Conſcience that reſents the Temptation is more tender. Yet all this doth not at firſt give eaſe to the fears that are now raiſed up in the Mind; they find Sin working in them, their expectations of attaining a greater conqueſt on a ſudden, and with greater eaſe, are diſappointed, (and the deſire of having much, makes a Man think himſelf poor); and withal they commonly labour under ſo much Ignorance, or perverſe credulity, that they conclude they conſent to every thing which they are tempted to, inſomuch that 'tis long before theſe Clouds do vaniſh, and the afflicted brought to a right underſtanding of themſelves.

3. From ſome remarkable appearances of God, doth Satan aggravate our ſinful condition. If God ſhew any notable act of Power, he makes the Beams of that act reflect upon our unworthineſs with a dazling Light. When Peter ſaw the Power of Chriſt in ſending a great multitude of Fiſhes into his Net, (having laboured all Night before and caught nothing) it gave ſo deep an impreſſion to the conviction of his vileneſs, that he was ready to put Chriſt from him as being altogether unfit for his Bleſſed Society, Depart (ſaith he) from me, for I am a ſinful Man. If God diſcover the Glorious Splendor of his Holineſs, 'tis enough to make the holieſt Saints (ſuch as Job and Iſaiah) to cry out they are undone, being Men of unclean Lips, Job 42. 6.Job 42:6and to abhor themſelves in Duſt and Aſhes. The like may be ſaid of any diſcovery of the reſt of the Glorious Attributes of God.Iſa. 6. 5.Isa 6:5 Of all which Satan makes this advantage, that the Parties tempted ſhould have ſo deep a conſideration of their unworthineſs, as might induce them to believe, (as if it were by a Voice from Heaven) that God prohibits them any approaches to him, and that they have nothing to do to take Gods Name within their Mouths. And though theſe remarkable diſcoveries of God (either by his acts of Power and Providence, or by immediate p. 365impreſſions upon the Soul, in the height of contemplation) have ordinarily great effects upon the Hearts of his Children, but not of long continuance: yet where they ſtrike in with other Arguments by which they were already ſtaggered as to their Intereſt in God, they mightily ſtrengthen them, and are taken for no leſs than Gods own determination of the queſtion againſt them.

But this is not all the uſe that Satan makes of them; for from hence he ſometimes hath the opportunity to raiſe new accuſations againſt them, and to tax them with particular crimes, which in a particular manner ſeem to prove them Unregenerate. For what would ſeem to be a clearer Character of a Man dead in Treſpaſſes and Sins, than a hard Heart, that can neither be ſenſible of Judgments nor Mercies? This he ſometimes chargeth upon the Children of God, from the great diſproportion that they find in themſelves, betwixt the little ſence that they ſeem to have (and that which is diſproportionable, they reckon to be nothing,) and the vaſt greatneſs of Gods Mercy or Holineſs. I have obſerved ſome to complain of utter unthankfulneſs, and inſenſibleneſs of Heart (from thence concluding confidently againſt themſelves) becauſe, when God hath remarkably appeared for them, in deliverances from dangers, or in unexpected kindneſſes, they could not render a thankfulneſs that carried any proportion to the Mercy. While they were in the higheſt admiration of the kindneſs, ſaying, What ſhall I render to the Lord? they were quite out of the ſight of their own ſence and feeling, and thought they returned nothing at all, becauſe they returned nothing equivalent to what they had received. Others I have known, who from the confuſion and amazement of their Spirit, when they have been overwhelmed with troubles, have poſitively determined themſelves to be ſenſleſs, ſtupid, paſt feeling, hardened to deſtruction: when in both caſes any might have ſeen the working of their Hearts to be an apparent contradiction to what Satan charged them withal. For they were not unapprehenſive either of Mercies or Judgments; but on the contrary, had only a greater ſence of them than they were able to manage.

4. To make full meaſure, Satan doth ſometimes aggravate the miſcarriages of thoſe whom he intends to accuſe, by comparing their lives and actions with the holy Lives of ſome eminent Servants of God, eſpecially ſuch as they have only heard of, and p. 366not known perſonally. For ſo they have only their Vertues repreſented, without their failings. Here Satan takes a liberty of declaming againſt them: and though he could never ſpare a Saint a good word out of reſpect; yet, that others might be put out of heart and hope, he will commend the holineſs, ſtrictneſs, care, conſtancy of dead Saints to the Skies. And then he Queries, Art thou ſuch an one? Canſt thou ſay thou art any thing like them, for a heavenly Heart, a holy Life, a contempt of the World, a zeal for God, for good Works, for patient Suffering? &c. (All this while not a word of their Weakneſſes). Theſe (ſaith he) were the Servants of the Moſt High: their Examples thou ſhouldſt follow, if thou expecteſt their Crown. Had they any more Holineſs than they needed? And if thouhaſt not ſo much, thou art nothing. What can Humility, Modeſty, and ſenſe of Guilt, ſpeak in ſuch a caſe? They go away mourning, their Fears increaſe upon them; and what God hath ſet before them (in the Examples of his Servants) for the increaſe of their diligence, they take to be as a Witneſs againſt them, to prove them Unconverted.

5. The laſt part of Satan's Sophiſtry, is to leſſen their Graces, that ſo he may altogether deny them. In this he proceeds upon ſuch Scriptures, as do aſſert the Fruits of the Spirit; and urgeth for his foundation, that none are the Children of God, but ſuch as are led by the Spirit; and that he that hath not the Spirit of Chriſt, is none of his. The neceſſity of Faith, Love, Patience, Humility, with the Fruits of theſe and other Graces, he preſſeth; but ſtill in order to a Demonſtration (as he pretends) that ſuch are not to be found in thoſe, whoſe Gracious ſtate he calls into queſtion, and conſequently that they are not the Children of God.

The Rule by which he manageth himſelf in this Diſpute, is this: The more Graces are heightned in the Notions, that muſt give an account of their Nature and Beings; the more difficult it will be to find out their Reality in the Practice of them. His deſign then hath theſe two parts. 1. He heightens Grace in the Notion, or Abſtract, all he can. 2. He leſſens it in the Concrete, or Practice, as much as is poſſible, that it may appear a very Nullity, a ſhadow and not a ſubſtance. I ſhall ſpeak a little of both.

1. As to the firſt part of his Deſign, he hath many ways by which he aggravates Grace in the Notion. We may be ſure if it lie in his way, he will not ſtick to give falſe definitions of Grace; p. 367and to tell Men that it is, what indeed it is not. He is a Lyar, and in any caſe whatſoever he will lie for his advantage, if he have hope his Lye may paſs for current; but he cannot always uſe a palpable Cheat in this matter, where the nature of any Grace is poſitively determined in Scripture, except it be with the Ignorant, or where the nature of Grace is made a buſineſs of Controverſie among Men. I will not make Conjectures what Satan may poſſibly ſay, in belying the nature of Grace, to make it ſeem to be quite another thing than it is; but ſhall rather ſhew you the more uſual plauſible ways of Deceit which herein he exerciſeth; and they are theſe that follow.

1. As the ſame Graces have different Degrees in ſeveral Perſons, and theſe different Degrees have Operations ſuitable; ſome Acts being ſtronger, ſome weaker, ſome more perfected and ripened, others more imperfect, and immature: So when Satan comes to deſcribe Grace, he ſets it forth in its higheſt Excellencies, and moſt glorious Attainments. You ſhall never obſerve him to ſpeak of Graces at their loweſt pitch, (except where he is carrying on a deſign for Preſumption, and then he tells Men that any Wiſhing, or Woulding is Grace; and every formal [Lord forgive me] is true Repentance): but on the contrary he offers the higheſt reach of it, that any Saint on Earth ever arrived at, as eſſentially neceſſary to conſtitute its Being; and tells them if they have not that, they have nothing. Let us ſee it in the Particulars. 1. Grace ſometimes hath its Extraordinaries; (as I may call them.) We have both Precept and Example of that nature in Scripture, which are propounded not as the common Standard by which the Being and Reality of Grace is to be meaſured, but as Patterns for imitation, to provoke us to Emulation; and to quicken us in preſſing forward. Of this nature I reckon to be the Example of Moſes, deſiring to be blotted out of God's Book (whatever he meant by it) in his love to the People; and the like of the Apoſtle Paul, wiſhing himſelf to be accurſed from Chriſt for his Brethrens ſake. Of this nature alſo we have many Precepts; as rejoyce evermore, of waiting and longing for the Appearance of Chriſt, of rejoycing when we fall into divers Temptations; and many more to this purpoſe, All which are heights of Grace that do rarely appear among the Servants of God, at any time. 2. Grace hath ſometimes its ſpecial Aſſiſtances; this is when the occaſion is extraordinary, but the Grace befitting that occaſion is p. 368promiſed in ordinary, and ordinarily recieved. When God calls any to ſuch occaſions, though compared with that meaſure of Grace, which uſually is acted by the Children of God upon ordinary occaſions; it is a ſpecial aſſiſtance of the Spirit. Of this nature, is that Boldneſs which the Servants of Chriſt receive, to confeſs Chriſt before Men in times of Perſecution, and to Die for the Truth, with Conſtancy, Courage, and Joy. 3. There are alſo ſingular Eminencies of Grace, which ſome diligent, careful, and choice Servants of God attain unto, far above what the ordinary ſort arrive at. Enoch had his Converſation ſo much in Heaven, that he was ſaid to walk with God. David's Soul was often full of delight in God. Some in the height of Aſſurance, rejoyce in God, with joy unſpeakable, and full of Glory. Moſes was eminent in Meekneſs; Job in Patience; the Apoſtle Paul in Zeal, for promoting the Goſpel, &c. Now Satan, when he comes to queſtion the Graces of Men, he preſents them with theſe Meaſures; and if they fall ſhort, (as ordinarily they do) he concludes them altogether Graceleſs.

2. Satan alſo can do much to heighten the ordinary work, and uſual fruits of every Grace. His Art herein, lies in two things. 1. He gives us a deſcription of Grace as it is in it ſelf, abſtracted from the Weakneſs, Dulneſs, Diſtraction, and Infirmities that are Concomitant with it, as it comes forth to Practice. He brings to our view Grace in its Glory, and without the Spots by which our Weakneſs, and Satan's Temptation, do much disfigure it. 2. He preſents us with Grace in its whole Body, compleated with all its Members, Faith, Love, Hope, Patience, Meekneſs, Gentleneſs, &c. From both theſe, he ſets before thoſe whom he intends to diſcourage, a compleat Copy of an exact holy Chriſtian: As if every true Chriſtian were to be found in the conſtant Practice of all theſe Graces at all times, on all occaſions, and that without weakneſs or Infirmity. Whereas indeed, a true Chriſtian may be found ſometimes evidently practiſing one Grace, and weak, or at preſent defective in another. And ſometimes the beſt of his Graces is ſo interrupted with Temptation, ſo clogged with Infirmity, that its workings are ſcarce diſcernable.

3. He hath a Policy in heightning thoſe Attainments and workings of Soul, in things relating to God and Religion, which are to be found in Temporary Believers; which becauſe they ſometimes appear in the Unconverted, as well as in the Converted, (though p. 369all Unconverted Men have them not) are therefore called Common Graces. This he doth that he may from thence take occaſion to diſprove the Real Graces of the Servants of God; of whom better things, and things that accompany Salvation (that is ſpecial ſaving Graces) are to be expected, Heb. 6. 9. His way herein is, 1. To ſhew the utmoſt bravery of theſe Common Graces, how much Men may have, how far they may go, and yet at laſt come to nothing. For Gifts they may have powerful Eloquence, Prophecy, underſtanding of Myſteries, faith of Miracles. For good Works; they may give their Eſtates to relieve the Poor: In Moral Vertues, they may be Excellent, their Illumination may be great; they may taſte the good Word of God, and the Powers of the World to come, Heb. 6. 4. Their Converſation may be without offence, and their Conſcience Honeſt, as Paul's was before his Converſion. 2. With theſe heights of common Grace, he compares the loweſt degree of Special Grace. And becauſe the Principles, Motives, and Ends, which conſtitute the difference betwixt theſe two, are (as it were) under-ground, more remote from Senſe and Obſervation, and oftentimes darkned by Temptation: He takes the boldneſs to deny the Truth of Grace, upon the account of the ſmall inconſiderable appearance that it makes, confidently affirming, that Special Grace muſt of neceſſity make a far greater outward ſhew than theſe Common Graces. In what manner, and to what end, Satan doth heighten Grace in the abſtract we have ſeen: It remains that we diſcover,

2. How he doth leſſen Grace in the Concrete; this is the center of his Deſign. He would not extol Grace ſo much, but that he hopes thereby to condemn the Generation of the Juſt, and to make it appear, that there are few or none, that are truly Gracious. When he comes to apply all this to the condition of any Child of God, he deals treacherouſly; and his cunning conſiſts of three Parts.

1. He compares the preſent ſtate of any one, with whom he deals, to the higheſt attainments and excellencies of Grace; allowing nothing to be Grace, but what will anſwer theſe Deſcriptions he had already given. Here the Tempter doth apparently make uſe of a falſe Ballance, and a Bag of deceitful Weights. For thus he puts them to it: Thou ſayeſt thou haſt Grace, but thou doſt altogether deceive thy ſelf, for indeed thou haſt none at all. Compare thy ſelf with others, that were in Scripture noted, as undoubtedly p. 370Gracious, and thou wilt ſee that in the Ballance, thou art lighter than Vanity. Abraham had Faith, but he believed above hope. Moſes and Paul had love, but they manifeſted it by preferring their Brethrens happineſs before their own. David was a Saint, but he had a Heart raviſhed with God. The Martyrs ſpoken of in Heb. 11. they could do Wonders; they were above fears of Men, above the love of the World; they loved not their Lives to the Death: How joyfully took they the ſpoyling of their Goods? How couragiouſly did they ſuffer the ſharpeſt Torments? Beſides (ſaith he) all the Children of God are deſcribed is Sanctified throughout, abounding with all fruits of Righteouſneſs; their Faith is Working; their Love ſtill Laborious; their Hope produceth conſtant Patience: What art thou to theſe? That in thee which thou calleſt Faith, or Love, or Patience, &c. 'tis not fit to be named with theſe: Thy fears may tell thee, that thou haſt no Faith, and ſo may thy Works; thy murmurings under God's Hand is evidence ſufficient, that thou haſt no Patience. The little that thou doſt for God, or eſpecially wouldſt do, if it were not for thy own advantage, may convince thee that thou haſt no love to him; thy wearineſs of Services and Duties thy confeſſed unprofitableneſs under all, do proclaim thou haſt no delight in God, nor in his Ways. He further adds, for the confirmation of all this: Conſider how far Temporaries may go, that ſhall never go to Heaven. Thou art far ſhort of them; thy Gifts, thy Works, thy Vertues, thy Illumination, thy Converſation, thy Conſcientiouſneſs are nothing like theirs: How is it poſſible then that ſuch as one as thou (a pittiful contemptible Creature) ſhouldſt have any thing of true Grace in thee? Thus he makes the Application of all the Diſcovery of Grace, which he preſented to them. Though he needs not urge all theſe things to every one, any one of theſe particulars frequently ſerves the turn. When a trembling Heart compares it ſelf with theſe Inſtances, it turns its Back, yields the Argument, and is aſhamed of its former Hopes, as thoſe are of their former Confidence, who flee from Battel. Hence then do we hear of theſe various Complaints: One ſaith, Alas! I have no Grace, becauſe I live not as other Saints have done in all exactneſs. Another ſaith, I have no Faith, becauſe I cannot believe above Reaſon, and contrary to Senſe, as Abraham did. A third crys out, He hath no Love to God, becauſe he cannot find his Soul raviſhed with deſire after him. Another thinks, He hath a hard Heart, becauſe he cannot weep for Sin. Another concludes againſt himſelf, becauſe He finds not a preſent chearful reſolve (while he is not under any queſtion for Religion) to ſuffer Torments for p. 371Chriſt. Some fear themſelves, Becauſe Temporaries in ſome particulars, have much out-gone them. You ſee how Complaints may upon this ſcore, be multiplied without end; and yet all this is but Fallacy. Satan tells them what Grace is at the higheſt, but not a word of what it is at loweſt: And ſo unskilful is a toſſed, weak Chriſtian, that he in examining his Condition, looks after the higheſt Degrees of Grace (as affording clearer Evidence) and not after the Sincerity of it; which is the ſafeſt way for Trial, where Graces are weak. In a word, this kind of Arguing is no better than that of Children, who cannot conclude themſelves to be Men, becauſe their preſent ſtature is little, and they are not as tall as the Adult.

2. Another part of his cunning in leſſening the real Graces of God's Children, is to take them at an advantage, when their Graces are weakeſt, and themſelves moſt out of order. He that will chuſe to meaſure a Man's Stature while he is upon his Knees, ſeems not to deſign to give a faithful account of his Height. No more doth Satan, who, when he will make Compariſons, always takes the Servants of God at the worſt. And indeed, many advantages do the Children of God give him, inſomuch that it is no wonder that he doth ſo oft Baffle them, but rather a wonder that they at any time return to their Comforts. 1. Sometimes he takes them to task while they are yet young and tender, when they are but newly converted, before their Graces are grown up, or have had time to put forth any conſiderable Fruit. 2. Or when their Graces are tired out, by long or grievous aſſaults of Temptation; for then they are not what they are at other times. 3. When their Hearts are diſcompoſed, or muddied with fear; for then their ſight is bad, and they can ſo little judg of things that differ, that Satan can impoſe almoſt any thing upon them. 4. Sometimes he comes upon them, when ſome Grace acts his part but poorly (as not having its perfect work) and is ſcarce able to get through, ſticking as it were in the Birth. 5. Or when the progreſs of Grace is ſmall and imperceptible. 6. Or while in the abſence of the Sun (which produceth Flowers, and Fragrancy, and is the time of the ſinging of Birds, Cant. 2. 11, 12.) it is forced to caſt off its Summer Fruits of Joy, and ſenſible Delights; and only produceth Winter Fruits, of Lamenting after God, Longing and Panting after him, juſtifying of God in his Dealings, and Condemning it ſelf; all this while ſowing in Tears, for a more pleaſing p. 372Crop. 7. Or while Expectations are more than Enjoyments, the Man it may be promiſed himſelf large incomes of greater meaſures of Comforts, Eaſe, or Strength, under ſome particular Ordinances, or Helps which he hath lately attained to; and not finding things preſently to anſwer what he hoped for, is now ſuſpitious of his caſe, and thinks he hath attained nothing, becauſe he hath not what he would. 8. Sometimes Satan ſhews them his Face in this Glaſs, when 'tis fouleſt, through the ſpots of ſome Miſcarriage. 9. Or he takes advantage of ſome Natural Defects, as want of Tears, which might be more uſual in former times, but are now dried up; or from the Ebbings and uncertainty of his A…ections, which are never ſure rules of Trials. 10. Or in ſuch acts that are of a mixed nature in the Principles and Motives, where it may ſeem to be uncertain to which the Act muſt be aſcribed, as to the true Parent. The Heart of a gracious Perſon being challenged upon any of theſe Points, and under ſo great a Diſadvantage, being called out to give a proof of himſelf, eſpecially in the view of Grace ſet forth in all its Excellency and Glory, ſhall have little to plead, but will rather own the Accuſation. And the rather, becauſe

3. It is another part of Satan's cunning, to urge them (whilſt they are thus at a ſtand) with a Poſſibility, nay, a Probability of their miſtaking themſelves, by paſſing too favourable an opinion formerly of their Actions. To confirm them in this apprehenſion: 1. He lays before them the conſideration of the deceitfulneſs of the Heart,J…r. 17. 6. which (being ſo, above all things, and deſperately wicked, beyond ordinary diſcovery) makes a fair way for the entertainment of a ſuſpition of Self-deluſion in all the former hopes which a Man hath had of himſelf. Satan will plainly ſpeak it: Thou haſt had ſome thoughts and workings of Mind towards God, but ſeeing they carry ſo great a diſproportion to Rule and Example, and come ſo far ſhort of Common Graces; 'tis more than probable, that ſuch poor, weak, confuſed appearances are nothing. How knoweſt thou that thine adherence to, and practice of the Command and Services of God are any more, than from the power of Education, the prevalency of Cuſtom, or the impreſſions of Moral ſwaſion? How doſt thou know that thy deſires after God, and thy delight in him, are any more than the products of Natural Principles, influenced by an Hiſtorical faith of Scripture Doctrine? 'Tis oftentimes enough for Satan to hint this: A ſuſpitious Heart (as it were greedy of its own miſery) p. 373catcheth at all things that make againſt it: and hence complains; That it hath no Grace becauſe it ſees not any viſible Fruits, or makes not a ſufficient appearance at all times, when oppoſed, or reſiſted; or becauſe it wants ſenſible progreſs, or gives not the Summer Fruits of Praiſes, Rejoycings, and Delights in God; or becauſe it ſeems not to meet with remarkable improvements in Ordinances; or becauſe it cannot produce Tears, and raiſe the Affections; and becauſe the Party doth not know but his Heart might decieve him, in all that he hath done. Which the Devil yet further endeavoureth to confirm, 2. By a conſideration of the ſeeming Holineſs and Graces of ſuch, as believed themſelves to be the Children of God, and were generally by others reputed ſo to be; who yet, after a glorious profeſſion, turned Apoſtates. This being ſo great and undeniable an Inſtance of the Hearts deceitfulneſs, makes the poor tempted Party conclude, that he is certainly no true Convert.

Thus have we ſeen Satan's Sophiſtry in the management of thoſe five grand Topicks, from whence he draws his falſe Concluſions againſt the Children of God, pretending to prove that they are not Converted; or at leaſt, if they be in a ſtate of Grace, that they in that ſtate, are in a very bad unſuitable condition to it. (For if his Arguments fall ſhort of the firſt, they ſeldom miſs the latter mark.) This was his firſt Engine. Now follows.

2. The other Engine by which he fixeth theſe Concluſions, which though it be not Argumentative, yet it ſerves to ſharpen all his Fallacies againſt the Comforts of God's Children; this is fear, which together with his Objections he ſends into the Mind. That Satan can raiſe a ſtorm and commotion in the Heart by fear, hath been proved before. I ſhall now only in a few things ſhew, how he doth forward his deſign, by aſtoniſhing the Heart with his frightful thundrings.

1. His Objections being accompanied with Affrightments, they paſs for ſtrong undeniable Arguments, and their Fallacy is not ſo eaſily detected. Fear, as well as Anger, darkens Reaſon, and diſables the Underſtanding to make a true faithful ſearch into things, or to give a right judgment: As Darkneſs deceives the Senſes, and makes every Buſh affrightful to the Paſſenger; or as muddied Waters hinder the ſight: ſo do Fears in the Heart diſable a Man to diſcover the ſillieſt Cheat that Satan can put upon it.

p. 3742. They are alſo very Credulous. When Fear is up, any Suggeſtion takes place. As ſuſpitious Incredulity is an effect of Joy, (the Diſciples at firſt hearing that Chriſt was riſen, for Joy believed it not) ſo ſuſpitious Credulity is the effect of Fear. And we ſhall obſerve ſeveral things in the Servants of God, that ſhew a ſtrange Inclination, as it were a Natural aptitude to believe the evil of their Spiritual Eſtate which Satan ſuggeſts to them. As 1. There is a great forwardneſs, and Precipitancy in the Heart, to cloſe with evil Thoughts raiſed up in us. When jealouſies of God's Love are injected, there is a violent Haſtineſs, forthwith (all calm deliberation being laid aſide) to entertain a belief of it. This is more than once noted in the Pſalms. In this caſe, David acknowledgeth this haſty Humour; I ſaid in my haſte, Pſal. 31. 22. and Pſal. 116. 11. This haſty forwardneſs to determine things that are againſt us, without due examination, Aſaph calls a great weakneſs; This is my Infirmity, Pſal. 77. 10. 2. There is obſervable in thoſe that are under Spiritual Troubles, a great kind of Delight, (if I may ſo call it) to hear Threatnings rather than Promiſes; and ſuch Diſcourſes as ſet forth the miſery of a Natural State, rather than ſuch as ſpeak of the Happineſs of the Converted: Becauſe theſe things, in their apprehenſion, are more ſuitable to their Condition, and more needful for them, in order to a greater meaſure of Humiliation, which they ſuppoſe to be neceſſary. However, thus they add fuel to the Flame. 3. They have an aptitude to hide themſelves from Comfort, and with a wonderful nimbleneſs of Wit and Reaſoning, to evade, and anſwer any Argument brought for their Comfort; as if they had been Volunteers in Satans ſervice, to fight againſt themſelves. 4. They have alſo ſo great a blaſting upon their Underſtanding, that Satan's tempting them to doubt of their good Eſtate, is to them a ſufficient reaſon to doubt of it; and that is Ground enough for them to deny it, becauſe Satan queſtions it.

3. Theſe Fears make all Satan's ſuggeſtions ſtrike the deeper, they point all his Arrows, and make them pierce (as it were) the Joynts and Marrow; they poyſon and envenom them to the great increaſe of the Torment, and hinderance of the Cure; they bind the Objections upon them, and confirm them in a certain belief that they are all true. We have now viewed Satan's Engines and Batteries againſt the Servants of the Lord, for the deſtuction of their Joy and Peace, by Spiritual Troubles; but theſe are but p. 375the beginnings of ſorrows, if compared with thoſe diſtreſſes of Soul, which he ſometimes brings upon them. Of which next.