Satans Temptations in Three Parts, Part 2 · Chapter 9

Satans Temptations in Three Parts · Part 2 · Chapter 9

p. 375CHAP. IX. Of his fourth way to hinder Peace, by Spiritual Diſtreſſes. 1. The Nature of theſe Diſtreſſes, the Ingredients and Degrees of them. Whether all diſtreſſes of Soul ariſe from Melancholy? 2. Satan's method in working them, the Occaſions he makes uſe of, the Arguments he urgeth, the ſtrengthening of them by Fears. 3. Their Weight and Burthen explained in ſeveral Particulars. Some concluding Cautions.

THe laſt ſort of Troubles by which Satan overthrows the peace of the Soul, are Spiritual Diſtreſſes; theſe are more grievous Agonies of Soul, under deepeſt apprehenſions of Divine Wrath, and dreadful Fears of everlaſting Damnation, differing in nature and degree, from the former ſorts of Troubles; though in theſe Satan obſerves much what the ſame General Method, which he uſed in Spiritual Troubles laſt mentioned. For which cauſe, and alſo that theſe are not ſo common as the other, I ſhall ſpeak of them with greater Brevity. Herein I ſhall ſhew, 1. Their Nature. 2. Satan's Method in working them. 3. Their Weight and Burthen.

1. The Nature of Spiritual Diſtreſſes will be beſt diſcovered, by a conſideration of thoſe Ingredients of which they are made up, and of the different degrees thereof.

1. As to the Ingredients, there are ſeveral things that do concur for the begetting of theſe violent Diſtreſſes. As, 1. There is uſually a Complication of ſeveral kinds of Troubles. Sometimes there are outward Troubles, and inward diſcompoſures of Spirit ariſing from thence; ſometimes Affrightments of blaſphemous thoughts long continued, and uſually Spiritual Troubles (in p. 376which their State or Condition have been called to queſtion) have gone before. Heman (who is as famous an Inſtance in this caſe, as any we meet withal in Scripture) in Pſal. 88. ſeems not obſcurely to tell us ſo much; his Soul was full of troubles, ver. 3. And in ver. 7. he complains that God had afflicted him with all his Waves: And that theſe were not all of the ſame kind (though all concurred to the ſame end) he himſelf Explains, ver. 8, 18. where he bemoans himſelf for the unkindneſs of his Friends: Thou haſt put away mine Acquaintance; Lover and Friend haſt thou put far from me. 2. Theſe Troubles drive at a further end than any of the former; for their deſign was only againſt the preſent Quietneſs and Peace of God's Children, but theſe deſign the ruine of their hopes for the future; they are troubled, not for that they are not Converted, but for that they expect never to be Converted. This is a trouble of an high nature, making them believe that they are eternally Reprobated, cut off from God for ever, and under an impoſſibility of Salvation. 3. Theſe troubles have the conſent and belief of the Party. In ſome other troubles Satan diſquieted the Lords Servants, by impoſing upon them his own curſed ſuggeſtions, violently bearing in upon them temptations to Sin and Blaſphemy, or objections againſt their ſtate of Regeneration, while in the mean time they oppoſed and refuſed to give conſent; but in theſe Satan prevails with them, to believe that their caſe is really ſuch as their Fears repreſent it to be. 4. They are Troubles of a far higher degree than the former, the deepeſt Sorrows, the ſharpeſt Fears, the greateſt Agonies. Heman, Pſal. 88. ver. 15, 16. calls them Terrours even to diſtraction: While I ſuffer thy Terrours, I am diſtracted; thy fierce Wrath goeth over me, thy Terrours have cut me off. 5. There is alſo God's deſerting of them in a greater meaſure than ordinary,Treat. of Deſertions. by withdrawing his Aids and Comforts. And (as Mr. Perkins notes) If the withdrawing of Grace be joyned with the feeling of God's Anger, thence ariſeth the bittereſt Conflict, that the Soul of a poor Creature undergoes.

2. As to the different degrees of Spiritual Diſtreſſes, we muſt obſerve: That according to the concurrence of all, or fewer of thoſe Ingredients (for they do not always meet together, though moſt frequently they do) and according to the higher, or lower degrees in which theſe are urged upon the Conſcience, or apprehended and believed by the troubled Party; theſe Agonies are more or leſs, and accordingly we may diſtinguiſh them variouſly. As,

p. 3771. Some are deſperate Terrours, of curſed Reprobates under deſperation. Theſe terrours in them, are in the greateſt Extremity, the very Pit of Miſery, of the ſame nature with thoſe of the Damned in Hell,Ames caſes of Conſc. lib. 1. cap. where the Worm that never dies, is nothing elſe but the dreadful vexation and torment of an accuſing Conſcience. They are commonly accompanied with Blaſpheming of God, and an utter rejection of all means for Remedy; and though they ſometimes turn to a kind of ſecure deſperation, (by which (when they ſee it will be no better) they harden themſelves in their Miſery, and ſeek to divert their Thoughts) as Cain did, betaking himſelf to the Building of Cities. And Eſau, when he had ſold his Birth-right, deſpiſed it, and gave himſelf up to the purſuit of a Worldly intereſt; yet ſometimes theſe Terrours end in Self-Murther, as in Judas, who being ſmitten with dread of Conſcience, went and hanged himſelf. We have many ſad Inſtances of theſe deſperate Terrours. Cain is the firſt we read of, and though the account the Scriptures give of him be but ſhort, yet 'tis ſufficient to let us ſee what his condition was, Gen. 4. 11. to 16. Firſt, He was curſed from the Earth. Of this part of his Curſe, there were two Branches; 1. That his labour and toyl in Tillage ſhould be great, and greatly unſucceſsful; for thus God himſelf explains it, ver. 12. When thou tilleſt the Ground, it ſhall not henceforth yield unto thee her ſtrength. The Earth was curſed with Barrenneſs before to Adam, but now to Cain it hath a double Curſe. 2. That he ſhould be a Man of uncertain abode in any place; A Fugitive and a Vagabond ſhalt thou be in the Earth: Not being able to ſtay long in a place, by reaſon of the terrours of his Concience. His own interpretation of it, ver. 14. ſhews, that herein lay a great part of his Miſery; Thou haſt driven me out this day from the face of the Earth. By which it appears, that he was to be as one that was chaſed out of all Society, and as one that thought himſelf ſafe in no place. Secondly, He was hid from the Face of God; that is, he was doomed to carry the inward feeling of God's Wrath, without any expectation of Mercy. Thirdly, His mind being terrified under the apprehenſion of that Wrath, he crys out, That his Sin was greater than it could be pardoned; foreign.or that his Puniſhment was greater than he could bear. (For the word in the Original, ſignifies both Sin, and Puniſhment.) Take it which way you will, it expreſſeth a deep horrour of Heart. If in the former ſenſe, then it ſignifies p. 378a Conviction of the greatneſs of his ſin to Deſperation; if in the latter ſenſe, then 'tis no leſs than a blaſphemous Reflection upon God, as unjuſtly Cruel. Fourthly, This horrour was ſo great, that he was afraid of all he met with, ſuſpecting every thing to be armed with Divine Vengeance againſt him; every one that findeth me, ſhall ſlay me. Or if that ſpeech was a deſire, that any one that found him might Kill him,Lightfoot Harm in loc. (as ſome interpret) it ſhews that he preferred Death before that life of Miſery. It ſeems then, that God ſmote him with ſuch Terrour and Conſternation of Mind, and with ſuch affrightful Trembling of Body, for his bloody Fact, that he was weary of himſelf, and afraid of all Men, and could not ſtay long in a Place. By theſe Tokens (or ſome other way) God ſets his Mark upon him, as upon a curſed Miſcreant, to be noted and abhorred of all. Such another Inſtance was Lamech, of whom the ſame Chapter ſpeaks. 1. The ſting of Conſcience was ſo great, that he is forced to confeſs his fault: (The interpretations of thoſe, that take it Interrogatively; Have I ſlain? Or, If I have, what is that to you? &c. are upon many accounts improper; much more are thoſe ſo, that take it Negatively). Which, whether it were the abomination of Poligamy, (as ſome think) by which Example he had deſtroyed more than Cain did; or if it were Murther in a proper ſenſe (as the Words and Context plainly carry it) 'tis not very material to our purpoſe; however God ſmote him with Horrour, that he might be a witneſs againſt himſelf. 2. He accuſeth himſelf for a more grievous Sinner, and more deſperate Wretch by far than Cain: If Cain (ver. 24.) ſhall be avenged ſeven-fold, truly Lamech ſeventy and ſeven-fold. Which is as much as to ſay, that there was as much difference 'twixt his Sin and Cain's, as betwixt ſeven, and ſeventy ſeven. 3. It ſeems alſo by his Diſcourſe to his Wives, that he was grievouſly perplexed with inward fears; ſuſpecting (it may be) his very Wives (as well as others) might have private Combinations againſt him, for the prevention whereof, he tells them by Cain's example of God's avenging him. Theſe two early examples of Deſperation the beginning of the World affords, and there have been many more ſince, as Eſau and Judas. Of late Years we have the Memorable Inſtance of Francis Spira, one of the cleareſt and moſt remarkable Examples of Spiritual Horrour, that the latter Ages of the World were ever acquainted with; yet I ſhall not dare to p. 379be confident of his Reprobation, as of Cain's and Judas's, becauſe the Scripture hath determined their caſe, but we have no ſuch certain authority to determine his.

2. There are alſo Diſtreſſes from Melancholy, which may be further differenced according to the intenſeneſs, or remiſneſs of the Diſtemper upon which they depend. For ſometimes the Imagination is ſo exceedingly depraved, the fears of Heart ſo great, and the ſorrows ſo deep, that the Melancholy Perſon crying out of himſelf, that he is Damned, under the Curſe of God, &c. appears to be wholly beſides himſelf; and his Anguiſh to be nothing elſe, but a delirous irrational diſturbance. There are too many ſad Inſtances of this: Some I have known, that for many Years together, have laboured under ſuch apprehenſions of Hell and Damnation, that they have at laſt proceeded to Curſe, and Blaſpheme God in a moſt dreadful manner; ſo that they have been a Terrour to all their Friends and Acquaintance. And though ſometimes they would fall into fits of obſtinate ſilence, yet being urged to ſpeak, they would amaze all that were about them, with the confident averment of their Damnation; with horrible out-crys of their ſuppoſed Miſery and Torments, and with terrible rage againſt Heaven. Some in this Diſtemper, will fancy themſelves to be in Hell already, and will diſcourſe as if they ſaw the Devils about them, and felt their Torture. Such as theſe give plain diſcovery by their whole Carriage under their Trouble, and ſome concomitant falſe Imaginations about other things, (as when they fancy themſelves to be in Priſon, or Sentenced to Death, and that Torments, or Fire, are provided for them by the Magiſtrate, &c.) that 'tis only Melancholy (perverting their underſtanding) that is the cauſe of all their Sorrow. Others there are, who are not altogether Irrational, becauſe in moſt other things their underſtanding is right; yet being driven into Melancholy upon the occaſion of Croſſes, or other outward Afflictions, they at laſt ſix all their thoughts upon their Souls, and now their fancy becoming Irregular in part, the whole of the Irregularity appears only in that, wherein they chiefly concern themſelves. Hence they misjudg themſelves, and condemn themſelves to everlaſting Deſtruction; ſometimes without any apparent cauſe, and ſometimes they accuſe themſelves of ſuch things as they never did; they fear and cry out they are Damned, but they cannot give a particular reaſon, why they ſhould entertain theſe fears, neither can they ſhew p. 380any cauſe why they ſhould refuſe the Comforts of the Promiſes that are offered, but they ſay, they know, or are perſwaded it is ſo; upon no better account than this, It is ſo, becauſe it is ſo. Or if they give reaſons of their Imagination, they are commonly either feigned, or frivolous, and yet in all other matters they are Rational, and ſpeak or act like Men in their right Minds. Of both theſe kinds of Deſperation I ſhall ſpeak nothing further; 'tis enough to have noted that ſuch there are, becauſe the Cure of the former is impoſſible, and the Cure of the latter doth wholly depend upon Phyſick.

Some may poſſibly queſtion, Queſt.Whether all extraordinary Agonies of Soul, upon the apprehenſion of eternal Damnation, be not the fruits of Melancholy? and if not, then what may the difference be betwixt thoſe that proceed from Melancholy, and thoſe that are properly the Terrours of Conſcience?

As to the firſt part of the Queſtion,Anſw. I anſwer, 1. That all Spiritual Diſtreſſes, are not to be aſcribed to Melancholy. For, 1. There are ſome Melancholy Perſons who are never more free from Spiritual Troubles (though frequently accuſtomed to them at other times) than when (upon the occaſion of ſome ſpecial Trouble, or Sickneſs, threatning Death) there is greateſt cauſe to fear ſuch onſets upon the increaſe of Melancholy; ſome ſuch I have known. 2. Sometimes theſe Diſtreſſes come ſuddenly, their Conſcience ſmiting them in the very act of Sin; and theſe Perſons ſometime ſuch, as are not of a Melancholick Conſtitution. Spira was ſuddenly thunder-ſtruck with Terrours of Conſcience, upon his Recantation of ſome Truths which he held; and ſo were ſome of the Martyrs. Sometimes Terrours that have continued long, and have been very fierce, are removed in a moment. Now, 'tis not rational to ſay, that Melancholy only occaſioned all ſuch Troubles, where in Bodies that are not naturally of that Complexion, (and ſome ſuch have been ſurpriſed with terrours of Conſcience): if we will take a liberty to ſuppoſe an accidental Melancholy, we muſt of neceſſity allow ſome time; and (uſually) ſome precedaneous occaſion, to mould them into ſuch a Diſtemper. Neither do the fears of Melancholy ceaſe on a ſudden, but abate gradually, according to the gradual abatement of the Humour. To ſay that Cain's, or Judas's diſpair were the invaſions of ſtrong Melancholy, is not only beyond all Proof, but alſo Probability. Neither is it likely that David (whoſe ruddy Countenance, and Inclination to Muſick, are tokens of a Sanguine Complexion) p. 381was always Melancholick under his frequent complaints of Spiritual Trouble.

4. They that read the ſtory of Spira, and obſerve his rational ſerious Replies, to the Diſcourſes that were offered him for his Comfort, and his Carriage all along, will have no cauſe to conclude his Trouble to be only Melancholy; neither did the ſober judicious By-ſtanders aſcribe his Diſtreſs to any ſuch cauſe.

5. The Agony of Chriſt upon the Croſs, under the ſenſe of Divine Wrath for our Sins, (though it were without Deſperation) is an undeniable Proof, that there may be deep ſenſe of God's Diſpleaſure upon the Soul of Man; which cannot be aſcribed to Melancholy.

2. I anſwer, That it is not to be denied, but that God may make uſe of that Humour as his Inſtrument, for the increaſe and continuance of Terrours upon the Conſciences of thoſe, whom he thinks fit to Puniſh (for any provocation) with Spiritual Deſertion. As he made uſe of that Diſtemper to puniſh Saul and Nebuchadnezzar. Vid. Fel. Plateri obſerv. lib. 1. in mentis alienatione.I ſpeak not here of thoſe Diſtreſſes which are nothing elſe but Melancholy, (ſuch as thoſe before mentioned, of which Phyſicians have given us frequent Hiſtories) though in this caſe, the ſecret ways of God's Providences are to be adored with humble ſilence; but of thoſe Terrours of Conſcience which have a mixture of Melancholy to help them forward, yet ſo, as that the Judgment and Reaſon are not thereby perverted. Spira, when his Caſe was haſtily concluded, by an injudicious Friend, to be a ſtrong Melancholy, made this reply: Well, be it ſo, ſeeing you will needs have it ſo; for thus alſo is God's Wrath manifeſted againſt me.— Which ſhews, 1. That he believed, God doth ſometimes manifeſt his Wrath againſt Man by Melancholy. And, 2. That he denied this to be his condition: For he ſtill concluded, that God ſent the Terrours of his Wrath immediately upon his Conſcience, as the Sentence of his juſt Condemnation, for denying Chriſt. Now when God doth make uſe of Melancholy, as his Inſtrument in Satan's hand, to make the Soul of Man more apprehenſive of his ſin and God's Wrath, (though he doth not always make uſe of this means, as hath been ſaid) while he ſtill preſerves the Underſtanding from falſe Imaginations. The Diſtreſs is ſtill Rational, and we have no cauſe to make any great difference betwixt theſe Troubles that have ſuch a mixture of Melancholy, and ſuch as have not. Neither muſt we ſay, That then 'tis in the power of p. 382the Phyſician to remove, or mitigate ſuch Spiritual Diſtreſſes. For if God ſee it fit to make uſe of Melancholy for ſuch a purpoſe, he can ſuſpend the power of Phyſick, ſo that it ſhall not do its work till God hath performed all his Purpoſe. And the unſucceſsfulneſs of Remedies in this Diſtemper, (while it ſeems to be wonderfully ſtubborn, in reſiſting all that can be done for Cure) is more to be aſcribed (in ſome caſes) to God's Deſign, than every Phyſician doth imagine.

As to the latter part of the Queſtion. How the Terrours of Melancholy, and thoſe of Conſcience are to be diſtinguiſhed, I ſhall only ſay this: That (as I ſaid) we are not much concerned to make any diſtinction, where the Diſtreſſed Party acts rationally. 'Tis true, ſomething may be obſerved from theſe mixtures of Melancholy; and thence may ſome Indications be taken by the Friends of the Diſtreſſed, which may be of uſe to the Afflicted Party. Phyſick in this caſe is not to be neglected, becauſe (though God may permit that Diſtemper in order to the Terrour of the Conſcience) we are not of God's Counſel, to know how high he would have it to go, nor how long to continue; but 'tis our duty (with ſubmiſſion to him) to uſe all means for help. However, ſeeing the Phyſician is the only proper Judg of the Bodily Diſtemper, it were improper to ſpeak of the Signs of Melancholy in theſe mixt caſes, to thoſe that cannot make uſe of them. And as for theſe Diſtreſſes of Melancholy that are Irrational, they are of themſelves ſo notorious, that I need not give any account of them. There is uſually a Conſtitution inclining that way, and often the Parents, or Friends of the Party, have been handled in the ſame manner before; or if their Natural Temper do not lead them that way, there is uſually ſome Croſs, Trouble, Diſappointment, or the like outward Affliction that hath firſt preſſed them heavily, and by degrees hath wrought them into Melancholy, and then afterward they come to concern themſelves for their Souls.Lib. 1. dementis alienatione. (As that Woman in Platers Obſervations, who being long grieved with Jealouſie upon Grounds too juſt, at laſt fell into grievous diſpair, crying out; That God would not Pardon her; that ſhe was Damned; that ſhe felt Hell already, and the Torments of it, &c.) Or there are ſome Concomitant Delirium's, imaginations apparently abſurd, or falſe, &c. all which give plain diſcoveries of Irrational Diſtreſſes. And if there remained any doubt concerning them, the conſideration of all Circumſtances p. 383together, by ſuch as are Sober and Judicious, would eaſily afford a ſatisfaction.

3. Having now confined the Diſcourſe to the Spiritual Diſtreſſes of God's Children, that are not ſo oppreſſed with Melancholy, as to be miſled with falſe Imaginations; I muſt next, concerning theſe Diſtreſſes, offer another obſervable Diſtinction, which is this: That they are either made up of all the five forementioned Ingredients, or only of ſome of them, and ſo may be called Total, or Partial; though in each of theſe there may be great differences of Degrees. 1. Sometimes then the Children of God may be brought into Total Diſtreſſes of Conſcience, even with Deſperation, and (that which is more hideous) with Blaſphemy. If Mr. Perkins his Obſervation hold true,Treat. of Deſertions. who tells us, That they may be ſo over-charged with Sorrow, as to cry out they are damned, and to blaſpheme God. And we have no reaſon to contradict it, when we obſerve how far David went in his haſte, more than once. And whatever may be the private differences betwixt theſe and the Reprobates, in their Agonies (as differences there are, both in God's Deſign, and their Hearts, though not viſible) yet if we compare the Fears, Troubles, and Speeches of the one and the other together, there appears little or no difference which By-ſtanders can certainly fix upon. If it ſeems harſh to any, that ſo horrid a thing as Deſpair ſhould be charged upon the Elect of God, in the worſt of their Diſtreſſes, it will readily be anſwered; 1. That if we ſuppoſe not this, we muſt ſuppoſe that which is worſe. If we like not to ſay, that God's Children may fall into Deſpair; we muſt conclude (very uncharitably) that they that fall into Deſpair, are not God's Children. 2. 'Tis eaſie to imagine a difference betwixt Partial and Total Diſpair, betwixt Imaginary and Real. The Children of God, under ſtrong perturbation of Spirit, may imagine themſelves to do what they do not, and ſo may bear falſe Witneſs againſt themſelves; profeſſing that all their hope of Salvation is loſt, when yet the Root of their hope may ſtill remain in their Hearts undiſcovered. The habit may be there, when all viſible Acts of it are at preſent ſuſpended, or ſo diſguiſed in a croud of confuſed Expreſſions, that they cannot be known. Or, if they have real diſtruſt of their Salvation, yet every fit of real Diffidence,Ames caſes of conſc. lib. 4. cap. 9. is not utter Deſperateneſs; neither will it denominate a Man to be totally deſperate, any more than every Error, even about Fundamentals, will denominate a Man an Heretick. For as p. 384it muſt be a pertinacious Error in Fundamentals that makes an Heretick, ſo it muſt be a pertinacious Diffidence that makes a Man truly deſperate. 3. But ſometimes the Children of God have only Partial Diſtreſſes. That is, they may have a great meaſure of ſome of the Ingredients, without mixture of the reſt. Particularly, they may have a great meaſure of the ſenſe of Divine Wrath and Deſertion, without Deſperation. The poſſibility of this is evident, beyond exception, in the Example of our Bleſſed Saviour, when he cry'd out, My God, my God, why haſt thou forſaken me? None can aſcribe Deſperation to him, without Blaſphemy; and if they ſhould, the very words, My God, my God, (expreſſing his full and certain hope) do expreſly contradict them. Such an inſtance, of Spiritual Diſtreſs without Deſperation, I take Heman to be. How high his Troubles were, is abundantly teſtified in Pſal. 88. and yet that his hope was not loſt, appears not only by his Prayer for relief in the general; (for Hope is not utterly deſtroyed, where the appointed means for help are carefully uſed,) but by the particular avouchment of his Hope in God, in the firſt verſes of that Pſalm, O Lord God of my Salvation, I have cried day and night before thee.

4. The laſt difference of Spiritual Diſtreſſes which I ſhall obſerve, is this; That ſome are more Tranſient fits and flaſhes of Terror, under a preſent Temptation, which endure not long; others are more fixed and permanent. The leſs durable Diſtreſſes may be violent and ſharp, while they hold. Temptations of Diffidence may ſtrongly poſſeſs a Child of God, and at firſt may not be repelled; and then before their Faith can recover it ſelf, they vent their preſent ſad apprehenſions of their Eſtate, as Jonah did, Jon. 2. 4. I ſaid I am caſt out of thy ſight. Many ſuch fits David had, and in them, complained at this rate, Why haſt thou forſaken me? Why caſteſt thou off my Soul? Pſal. 31. 32. I ſaid in my haſte, I am cut off from before thine Eyes. Pſal. 116. 11. I ſaid in my haſte, all Men are Lyars. Which was a great height of Diſtruſt, and too boldly reflecting upon God's Faithfulneſs, conſidering the ſpecial Promiſes that God had made to him. Such ſharp fits were thoſe of Bainham, and Bilney, Martyrs, whoſe Conſciences were ſo ſorely wounded for Recanting the Truth which they profeſſed, that they ſeemed to feel a very Hell within them.

The more fixed Diſtreſſes, as they are of longer continuance, ſo they are often accompanied with the very worſt Symptomes: For p. 385when in theſe Agonies, no Sun nor Star of comfort appears to them for many days, all hope that they ſhall be ſaved ſeems to be taken away; and being tired out with Complaints and Importunities, without any Anſwer, they at laſt reject the uſe of Means. Some have lain many Years (as the Paralytick Man at the Pool of Betheſda) without Cure. Some from their Youth up, as Heman complains. Some carry their Diſtreſſes to their Death-Bed, and it may be, are not eaſed till their Souls are ready to depart out of their Bodies, and then they often end ſuddenly and comfortably. Some, I could tell you of, who on their Death-Bed after grievous Terrours, and many Out-crys, concerning their miſeries of Blackneſs and Darkneſs for ever, lay long ſilent; and then on a ſudden brake out into Raptures of Joy, and adoring Admiration, of the Goodneſs of God, uſing that ſpeech of the Apoſtle, Rom. 11. 33. O the depth of the riches, both of the Wiſdom and knowledg of God! how unſearchable are his Judgments, and his Ways paſt finding out! Others go out of the World in Darkneſs, without any appearance of Comfort: Such an Inſtance was Mr. Chambers, (as the ſtory of his Death teſtifies) mentioned by Mr. Perkins, in his Treatiſe of Deſertions, of whom this account is given; that in great Agonies he cried out, he was Damned, and ſo died. The caſe of ſuch is ſurely very ſad to themſelves, and appears no leſs to others; yet we muſt take heed of judging raſhly concerning ſuch. Nay, if their former Courſe of Life hath been uniformly good, (for who will reject a fine Web of Cloth (as one ſpeaks) for a little courſe Liſt at the end,) eſpecially if there be any obſcure appearance of hope. (As that Expreſſion of Mr. Chambers, [O that I had but one drop of Faith!] is by Mr. Perkins ſuppoſed to be); we ought to judg the beſt of them. We have ſeen the nature of Spiritual Diſtreſſes, in the Ingredients and Differences thereof. We are now to Conſider,

2. Satan's method in procuring them: Which conſiſts, 1. In the Occaſions which he lays hold on for that end. 2. In the Arguments which he uſeth. 3. In the working up of their Fears, by which he confirms Men in them.

1. As to the Occaſions: He follows much the ſame Courſe which hath been deſcribed before in Spiritual Troubles; ſo that I need not ſay much, only I ſhall note two things. 1. That it makes much for Satan's purpoſe, if the Party againſt whom he deſigns, have faln into ſome grievous ſins. Sins of common Magnitude, p. 386do not lay a foundation ſuitable to the Superſtructure which he intends; he cannot plauſibly argue Reprobation, or Damnation from every ordinary ſin; but if he finds them guilty of ſomething extraordinary, then he falls to work with his Accuſations. The moſt uſual ſins which he takes advantage from, are (as Mr. Perkins obſerves) thoſe againſt the Third, Sixth, and Seventh Command; ſometimes thoſe againſt the Ninth. Murther, Adultery, Perjury, and the wilful denial of Truth againſt Conſcience, are the Crimes upon which he grounds his Charge, but moſt uſually the laſt. Upon this the diſtreſſed Spira, and ſome of the Martyrs. As for the other, the more private they are, Satan hath oft the more advantage againſt them, becauſe God's ſecret and juſt Judgment, will by this means bring to Light the hidden things of Darkneſs; and force their Conſciences to accuſe them, of that which no Man could lay to their Charge, that he might manifeſt himſelf to be the ſearcher of the Hearts, and trier of the Reins. Thus have many been forced to diſcloſe private Murthers, ſecret Adulteries, and to Vomit up (though with much pain and torture) that which they have by Perjury, or Guile, extorted from others. 2. Where Satan hath not theſe particular Advantages, he doth endeavour to prepare Men for Diſtreſſes, by other Troubles long continued. All men that are brought to diſpair of their Happineſs, muſt not be ſuppoſed to be greater Sinners than others; ſome are diſtreſſed with fears of Eternal Damnation, that are in a good meaſure able to make Job's proteſtation in theſe caſes: That their Heart hath not been deceived by a Woman: Job 31. 9 &c.Job 31:9That they have not laid wait at their Neighbours door: That they have not lift up their hand againſt the Fatherleſs, when they ſaw their help in the Gate; that their Land doth not cry againſt them, nor the Furrows thereof complain; that when they ſaw the Sun when it ſhined, or the Moon walking in brightneſs, their Heart hath not been ſecretly enticed, nor their Mouth kiſſed their Hand; that they rejoyced not in the deſtruction of him that hated them, nor lift up themſelves when evil found him, &c. Notwithſtanding all which their Fears are upon, and prevail againſt them. But then before Satan can bring them to conſent to ſuch diſmal Concluſions againſt themſelves, they muſt be extraordinarily fitted to take the Impreſſion; either tired out under great Afflictions, or long exerciſed with Fears about their Spiritual Eſtates, without intermixture of Comfort, or Eaſe, or their Faculties broken and weakned by Melancholy. Any of theſe give p. 387him an advantage equivalent to that of great Sins. For though he cannot ſay to theſe, your ſins are ſo Enormous, that they are (conſidered themſelves together with their Circumſtances) ſad ſigns or Reprobation; yet he will plead that God's carriage towards them, doth plainly diſcover that he hath wholly caſt them off, and left them to themſelves, without hope of Mercy.

2. As for the Arguments which he uſeth, they are much-what from the ſame Topicks which he maketh choice of in bringing on Spiritual Troubles. Only as he aims at the Proof of a great deal more againſt God's Children, than that they are not Converted; ſo accordingly he ſcrues up his Mediums for proof to an higher pin. His Arguments are,

1. From Scriptures wreſted, or miſapplied. His choice of Scriptures for this purpoſe, is of ſuch places as either ſeem to ſpeak moſt ſadly the dangerous and fearful Eſtate of Men, according to the firſt view and literal repreſentation of them, through the unskilfulneſs of thoſe that are to be concerned; Or of ſuch places as do really ſignifie the miſerable Unhappineſs of ſome Perſons, who through their own fault, have been cut off from all hope, and the poſſibility of the like to ſome others for the future. So that in framing Arguments from Scripture, the Devil uſeth a twofold cunning. 1. There are ſome Scriptures which have the word Damnation in them, applied to ſome particular Acts and Miſcarriages of Men; when yet their intendment is not ſuch as the word ſeems to ſound, or as he would make them to believe. Now, when he catcheth a Child of God in ſuch acts as are there ſpecified, (if he finds that his Ignorance, or Timerouſneſs is ſuch, as may render the Temptation feazible) he preſently applies Damnation to them by the authority of thoſe Texts. For inſtance, that Text of Rom. 14. 23. hath been frequently abuſed to that end; He that doubteth, is Damned if he eat.—The word Damned there, ſtrikes deep with a weak troubled Chriſtian, that is not skilful in the Word of Righteouſneſs. For whether Satan apply it to Sacramental eating (as ſometimes he doth to the Ignorant, though contrary to the purpoſe of the Text,) or to Doubting in the general, he makes this concluſion out of it: Thou doubteſt, or thou haſt eaten the Sacrament doubtingly, therefore there is no hope for thee; thou art Damned. Whereas all this while, the Devil doth but play the Sophiſter in the abuſe of the ſignification of words. For that Scripture evidently relates p. 388to the difference that then was in the Church, about eating thoſe Meats that were unclean by Moſes's Law: In which caſe the Apoſtle doth poſitively declare, that the difference betwixt clean and unclean Meats, is taken away; ſo that a Chriſtian might with all freedom imaginable, eat thoſe Meats that were formerly unclean, with this Proviſo, that he were fully perſwaded in his own mind. The neceſſity of which ſatisfaction, he proves from this, That otherwiſe he ſhould offend his own Conſcience, which in that caſe muſt needs Condemn him (and that's the Damnation that is there ſpoken of); as is more evident by comparing this Verſe with the next foregoing; Happy is he that Condemneth not himſelf. But he that doubteth, doth Condemn himſelf, becauſe he eats not of Faith; that is, from full perſwaſion of the lawfulneſs of the thing. This Scripture then hath nothing at all in it, to the purpoſe for which Satan brings it; It doth not ſpeak of any finall ſentence of Condemnation paſſed upon a Man for ſuch an Act; all, and the utmoſt that it ſaith, is only this, That it is a ſin to go againſt the perſwaſion of Conſcience, and conſequently it puts no Man further off Salvation, than any other ſin may do; for which, upon repentance, the Sinner may be pardoned.

Another Text which Satan hath frequently abuſed, to the very great prejudice of many, is that of 1 Cor. 11. 29. He that eateth and drinketh unworthily, eateth and drinketh Damnation to himſelf. With this Scripture he inſults over the humble fearful Chriſtian, who is ſenſible of his unworthineſs of ſo great a Priviledg. Sometimes he keeps him off long from the Sacrament of the Lord's Supper, upon this very ſcore; That ſuch an unworthy Wretch ought not to make ſuch near and familiar approaches to Chriſt. And if at laſt he is perſwaded to partake of this Ordinance, then (taking the advantage of the Parties Conſciouſneſs of his great Vileneſs, and the very low thoughts which he entertains of himſelf) he endeavours to perſwade him, that now he hath deſtroyed himſelf for ever, and run upon his own irrecoverable Damnation. Thus he pleads it; Can any thing be more plain, than that thou haſt eaten and drunken unworthily? Thy own Conſcience tells thee ſo: and can any thing be more poſitively aſſerted than this, that he that doth ſo, eateth and drinketh Damnation to himſelf? What then canſt thou think of thy ſelf, but that thou art a damned Wretch? Neither do I ſpeak barely, what may be ſuppoſed Satan would ſay in this matter, but what may be proved by p. 389many Inſtances he hath ſaid and urged upon the Conſciences of the Weak, who have from hence concluded (to the great diſtreſs of their Souls) that by unworthy receiving of the Sacrament, they have ſealed up their own Condemnation; and all this by abuſing and perverting the ſenſe of this Text. For the unworthy receiving, doth relate to the Miſcarriages which he had taxed before, and it implies a careleſs, prophane eating; ſuch as might plainly expreſs the ſmall, or unworthy eſteem that they had in their Hearts for that Ordinance. And the Damnation there threatned, is not finall and irrecoverable Damnation, but Temporal Judgment; as the Apoſtle himſelf doth explain it, in the next Verſes: For this cauſe many are ſickly.—And if we would judg our ſelves, we ſhould not be judged.—That is (as he further explains it) we ſhould not be thus Chaſtned, or Afflicted; and the word tranſlated Damnation, foreign.doth ſignifie Judgment. At the furtheſt, if we ſhould take it for the Condemnation of Hell, all that is threatned would be no more than this; That ſuch have deſerved, and God in Juſtice might inflict the Condemnation of Hell for ſuch an offence: Which is not only true of this ſin, but of all others, which ſtill do admit of the exception of Repentance. All this while this is nothing to the poor humbled Sinner, that judgeth himſelf unworthy in his moſt ſerious Examination, and greateſt Diligence. Satan here plays upon the unexactneſs of the Tranſlation, and the ignorance of the Party in Criticiſms; for 'tis not every one that can readily anſwer ſuch Captious Arguments. 2. But he hath another piece of Cunning, which is this: He doth by a ſigular kind of Art, threap upon Men ſome Scripture that really ſpeaks of Eternal Condemnation, without any ſufficient evidence in matter of Fact for the due application of them, only becauſe they cannot prove the contrary. His proceeding herein is to this purpoſe: Firſt, (After he hath prepared his way, by forming their minds to a fearful ſuſpition of their Eſtate) he ſets before them ſuch Scriptures as theſe; God hardned the heart of Pharaoh: He hath prepared Veſſels of Wrath, fitted for Deſtruction. Chriſt prayed not for the World: And that concerning the Jews, He hath blinded their eyes, and hardned their hearts, Secondly, He confidently affirms, that they are ſuch. Thirdly, He puts them to prove the contrary, and herein he ſends them to the ſearch of God's Eternal Decrees; in which Art, Satan (like an Ignis fatuus) leads them out of the way. And though he cannot p. 390poſſibly determine what he affirms, he ſhifts off the poſitive proof from himſelf, and leaves it upon them to make out, that they are not thus determined of by God's unchangeable purpoſe. And becauſe the tempted (under ſo great a Cloud) have no ſuch perſwaſion of their preſent Graces, as may enable them to make ſure their Election, by the Fruits of their Vocation, they are beaten off from their hold and are brought to believe that the Argument is unanſwerable: Becauſe they cannot ſay they are Converted, they conclude they muſt be Damned; overlooking the true Anſwer that they might make, by keeping cloſe to the Poſſibility, or Probability that they may be Converted, and ſo eſcape the Damnation of Hell. This general hope being of ſuch high concern to the diſtreſſed, (for 'tis the firſt thing that muſt relieve them, till better Evidence come in) it is Satan's great policy to Cheat them of it, which he often doth by this Method now declared.

2. Satan doth mainly endeavour to miſrepreſent God to troubled Souls, and from thence he draweth out Arguments againſt them. In the former caſe of Spiritual Troubles, he miſrepreſents God, in that he repreſents only ſome Attributes of his, not only diſtinct from, but in oppoſition to others, by which he labours to conceal the ſweet and beautiful Harmony that is among them; and alſo to make one Attribute, an Argument againſt the comfortable ſupporting Conſiderations, which another would afford. He inſiſts upon God's Juſtice without reſpect of Mercy, upon his Holineſs, without any regard of his Gracious Condeſcentions to the Infirmities of the Weak. But when it is his buſineſs to bring any under Spiritual Diſtreſſes, he then miſrepreſents God at an higher rate, and ſticks not to aſperſe him with abominable Falſhoods. There are two Lies which he commonly urgeth at this time.

1. He repreſents God as a Cruel Tyrant, of a rigorous unmerciful Diſpoſition, that delights himſelf in the Ruine and Miſery of Men. To this purpoſe he rakes together the harſheſt paſſages of the Scripture, that ſpeak of God's juſt Severity againſt the wilful obſtinate Sinners, that ſtubbornly contemn his offers of Grace. God indeed hath cleared himſelf of this Aſperſion, by Solemn Oath, Ezek. 33. 11. As I live, ſaith the Lord God, I have no pleaſure in the death of the Wicked, but that the Wicked turn from his way and live. Yet the Tempted will ſooner believe Satan's p. 391Suggeſtion than God's Oath; partly becauſe the ſenſe of their Vileneſs doth ſecretly ſway them to think, there is Reaſon that he ſhould be ſo; partly becauſe their Fears incline them to ſuſpect the worſt; and partly the uneaſie …oſſings of their Mind long continued, reviveth the natural frowardneſs of the ſpirit againſt God. Which, how apt it is (when fretted with Vexation) to entertain harſh thoughts of God? May be ſeen in the anſwer of the ſlothful Servant to his Lord, who returned his Talent back again unimproved, with a Reflection: Importing that his Maſter was ſuch as none could pleaſe; ſo Severe, that he was diſcouraged from making any attempt of ſerving him acceptably, Mat. 25. 24. He ſaid, Lord, I know thee that thou art an hard Man… reaping where thou haſt not ſown, and gathering where thou haſt not ſtrawed.

2. He belies God further, by repreſenting him as deſigning the Ruine and Miſery of the Tempted Perſon in particular. He would make him believe that God had a particular ſpleen (as it were) againſt him above other Men; and that in all his dealings with, or concerning him, he is but as a Bear lying in wait, and as a Lyon in ſecret places, ready to take any advantage to cut him off. And accordingly he gives no other Interpretation of all the Ways of God, but ſuch as make them look like Tokens of finall Rejection of thoſe that are concerned in them. If there be upon them outward Afflictions, he tells them, theſe are but the Forerunners of Hell: If they lie under inward ſenſe of Wrath, he calls that the Firſt-fruits of everlaſting Vengeance: If any particular Threatning be impreſſed upon their Conſciences by the Spirit of God, in order to their Humiliation and Repentance; he repreſents it as God's final Sentence, and abſolute Determination againſt them. If for Caution, God ſee it fit to ſet before them the Examples of his Wrath, (as it is very frequent for him to do, leſt we ſhould fall after the ſame example of Ʋnbelief, 1 Pet. 2. 6. 1 Cor. 10. 6.) Satan perverts this to that which God never intended, for he boldly aſſerts, that theſe Examples prognoſticate their Miſery; and that God ſignifies by them, a Prediction of certain unavoidable Unhappineſs.

This muſt be obſerved here, That theſe miſrepreſentations of God, are none of Satan's primary Arguments; he uſeth them only as freſh Reſerves to ſecond others. For where he finds any Wing of his Batalions ready to be beaten, he comes up with theſe Supplies to relieve them. For indeed, theſe Conſiderations of p. 392God's Severity in the General, or of his ſpecial Reſolve againſt any in Particular, are not of force ſufficient to Attaque a Soul, that is within the Trenches of preſent Peace; they are not of themſelves proper Mediums to produce ſuch a Concluſion. Though we ſuppoſe God ſevere, (except we ſhould imagine him to be an hater of Mankind univerſally) we cannot thence infer the final Ruine of this, or that individual Perſon. And beſides, (that theſe are unjuſtifiable Falſhoods) they cannot make the final Damnation of any one ſo much as probable, till the Heart be firſt weakned in its hopes, by Fears, or Doubtings, raiſed up in it upon other Grounds. Then indeed Men are ſtaggered, either by the deep ſenſe of their Unworthineſs, or ſome ſad continuing Calamity, and the ſeeming neglect of their Prayers. If Satan then tell them of God's Severity, or that (all his Providences conſidered) he hath ſet them up as a Mark for the Arrows of his Indignation, they are ready to believe his Report, it being ſo ſuitable to their preſent ſence and feeling.

3. Satan alſo fetcheth Arguments from the Sins of God's Children, but his great Art in this is by unjuſt aggravations to make them look like thoſe Offences; which by ſpecial exception in Scripture, are excluded from Pardon. The Apoſtle, 1 John 5. 16. tells us of a Sin that is unto Death; that is, a ſin which if a Man commits, he cannot eſcape Eternal Death, and therefore he would not have ſuch a Sinner prayed for.Lorinus in loc. Barth. Petrus in loc. (That the Popiſh diſtinction of Venial and Mortal Sins is not here intended, ſome of the Papiſts themſelves do confeſs). What he means by that ſin he doth not tell us, it being a thing known ſufficiently from other Scriptures. The note of unpardonableneſs, is indeed affixed to ſins under ſeveral Denominations; the ſin againſt the Holy Ghoſt, Chriſt pronounceth unpardonable, Mat. 12, 31. Total Apoſtacy from the Truth of the Goſpel, hath no leſs ſaid of it by the Apoſtle, when he calls it a drawing back to Perdition, Heb. 10. 39. Whether theſe be all one, or whether there is any other Species of ſin irremiſſible, beſides that againſt the Holy Ghoſt, 'tis not to our purpoſe to make enquiry. What-ever they are in themſelves, Satan in this matter, makes uſe of the Texts that ſpeak of them diſtinctly; as we ſhall preſently ſee. But beſides theſe, the Scriptures ſpeak of ſome, that were given up to vile Affections, and to a reprobate Mind, Rom. 1. 26, 28. And of others that were given up to hardneſs of Heart, Mat. 13. 14. Acts 28. 26. p. 393Now, whoſoever they are of whom theſe things may be juſtly affirmed, they are certainly miſerable, hopeleſs Wretches. Here then is Satans cunning, if he can make any Child of God believe that he hath done any ſuch Act, or Acts of Sin, as may bring him within the compaſs of theſe Scriptures, then he inſults over them, and tells them over and over again, that they are cut off for ever.

To this purpoſe he aggravates all their ſins. And, 1. If he find them guilty of any great Iniquity, he fixeth upon that, and labours all he can to make it look moſt deſperately, that ſo he may call it the Sin againſt the Holy Ghoſt; and in this he hath a mighty advantage, that moſt Men are in the Dark about that ſin: All Men being not yet agreed whether it be a diſtinct Species of Sin, or an higher degree of wilfulneſs relating to any particular Sin. Upon this ſcore, Satan can lay the Charge of this ſin, upon thoſe that Apoſtatize from the Truth, and through Weakneſs have Recanted it. (Thus he dealt with Spira, with Bilney, with Bainham, and ſeveral others.) There is ſo near a reſemblance in theſe ſins of denying Truths, to what is ſaid of the Unpardonable Sin, that theſe Men though they were Scholars, and Men of good Abilities, yet they were not able to anſwer the Argument that the Devil urged againſt them, but it prevailed to diſtreſs them. Upon others alſo, hath Satan the advantage to fix this Accuſation: For let the Species of the ſin be what it will, if they have any thing of that Notion, that the Sin againſt the Holy Ghoſt, is a preſumptuous Act of Sin, under Temptation, they will call any notorious Crime, the Sin againſt the Holy Ghoſt, becauſe of the more remarkable aggravating Circumſtances that have accompanied ſuch a Fact. 2. He aggravates the Sins of God's Children from the Wilfulneſs of their ſinning. 'Tis a thing often too true, that a Child of God may be carried by a violent Impetus, or ſtrong inclination of Affection to ſome particular Iniquity, where the forwardneſs of deſires that way, by a ſudden haſte, do ſtifle thoſe Reluctancies of Mind, which may be expected from one endowed with the Spirit of God; whoſe power upon them, doth ordinarily ſway them, to luſt againſt the Fleſh. But it is more ordinary to find a Temptation to prevail, notwithſtanding that an enlightned Mind doth make ſome Reſiſtance; which (becauſe 'tis too feeble) is eaſily born down by the ſtrong importunities of Satan, working upon the inclinations p. 394of the Fleſh. Both theſe Caſes are improved againſt them, over whom Satan hath got any advantage of doubting of their Eſtate. If they have reſiſted but ineffectually, or not reſiſted at all, he chargeth them with the higheſt Wilfulneſs, and will ſo aggravate the matter that they ſhall be put in fear, not only that there can be no Grace (where Sin hath ſo much power as either to controul ſo much light and endeavours, or hath ſo ſubjected the Heart to its dominion, that it can command without a contradiction) but that they can have no Hope; that they that ſin with ſo high an hand, ſhould ever enter into God's Reſt. And to this purpoſe he commonly ſets before them, that Text of Heb. 10. 26. If we ſin wilfully after that we have received the knowledg of the Truth, there remaineth no more Sacrifice for ſins. Or that of Heb. 6. 4. It is impoſſible for thoſe who were once enlightned—if they fall away, to renew them again to Repentance. Both which places ſpeak indeed, at leaſt, ſuch a difficulty, as in common uſe of ſpeech, is called an impoſſibility, if not an utter abſolute impoſſibility of Repentance and Pardon. But then the ſinning wilfully, or falling away, there mentioned, is only that of Total Apoſtacy; when Men that have embraced the Goſpel, and by it have met with ſuch impreſſions of Power, and delight upon their Hearts, which we uſually call Common Grace, do notwithſtanding, reject that Goſpel as falſe and fabulous, and ſo riſe up againſt it, with Scorn and utmoſt Contempt; as Julian the Apoſtate did. If now the true intendment of thoſe Scriptures were conſidered, by thoſe that are diſtreſſed with them, they might preſently ſee, that they were put into fear, where no ſuch cauſe of fear was. But all Men have not this knowledg, nor do they ſo duely attend to the matter of the Apoſtles Diſcourſe, as to be able to put a right Interpretation upon it; upon ſuch Satan impoſeth his deceitful gloſs, and tells them: Wilful ſinners cannot be reſtored to Repentance, but you have ſinned wilfully; when ſin was before you, you ruſhed into it without any conſideration; as the Horſe into the Battel: or when God ſtood in your way with Commands, and advice to the contrary; when your Conſciences warned you not to do ſo great wickedneſs, yet you would do it. You were as thoſe that break the Yoke, and burſt the Bonds. Upon this ſuppoſition, that theſe Texts ſpeak of wilful ſinning in the General; How little can be ſaid againſt Satan's Argument? How many have I known, that have been tortured with theſe Texts, judging their Eſtate fearful, becauſe p. 395of their wilfulneſs in ſinning? Who upon the breaking of the ſnare of Satan's miſrepreſentation, have eſcaped as a Bird unto the Hill. 3. When either of the two former Ways will not ſerve the turn, (that is, when he meets with ſuch againſt whom he hath nothing of notorious wickedneſs to object, or ſuch as have a better diſcerning of Scripture, than ſo to be impoſed upon,) he labours to make a Charge againſt them, from the number of their Miſcarriages. Here he takes up all the filth he can, and lays it upon one heap at their Door. 'Tis indeed an eaſie thing for Satan to ſet the Sins of a Child of God in order before him, and to bring to mind innumerable Evils, eſpecially to one that is already awakened with a true diſcovery of the Corruption of Nature, and the Vileneſs of Sin. In which caſe, the more a Man conſiders, the more he will diſcover; and Sins thus ſet in Battel Array, (though they be not more than ordinary hainous, yet being many) have a very diſmal appearance. Satan's deſign in this, is to bring Men under the Affrightments which ſeem moſt proper to be raiſed from a perverſe Aſpect of the third Rank of Scriptures; which a little before I pointed at. For the Word of God ſpeaking of the Final Eſtate of Men, doth not only diſcover the hopeleſs condition of ſome as to Eternal Life from ſome particular Acts of Sin, but alſo the ſad Eſtate of others from the manner, degrees, and frequency of ſinning. The Heathens, becauſe they improved not the Knowledg of God, which they had from the Works of Creation, neither making thoſe Inferences, in matters relating to his Worſhip, which thoſe Diſcoveries did direct them unto; nor behaving themſelves in full compliance to thoſe Rules of vertuous Converſation, which they might have drawn from theſe Principles, and unto which in point of Gratitude, they were obliged, Rom. 1. 21. They glorified him not as God, neither were thankful; therefore God gave them up to a Reprobate mind. And generally, concerning all others, the Scripture teacheth us, that a return to a prophane fleſhly Life, after ſome Reformation, hath a greater hazard in it than ordinary; as appears by the Parable, in Mat. 12. 45. Seven more wicked Spirits re-enter; where one that was caſt out, is received again; and, the laſt ſtate of that Man, is worſt than the firſt. So alſo, 2 Pet. 2. 20. To this purpoſe is that of Soloman, concerning the danger of continuance in ſin, after many Reproofs, Prov. 29. 1. He that being often reproved, hardneth his Neck, ſhall ſuddenly be deſtroyed, and that without remedy. p. 394duplicate page p. 395duplicate page p. 396Theſe and many ſuch like Scriptures, Satan hath in readineſs, which he plies home upon the Conſciences of thoſe that are troubled with the ſenſe of Sin; telling them, That their Hearts and Ways being continually evil, notwithſtanding all the Courſes that God hath taken to reclaim them; that they having ſo long neglected ſo great Salvation; or that after having ſeemed to entertain it, became more ſinful than before. (Which they will eaſily believe, becauſe they are now more ſenſible of Sin, and more obſervant of their Miſcarriages than formerly.) There can be no queſtion, but they are given up to vile Affections; and like the Ground that bears nothing but Briers and Thorns, they are rejected, and nigh unto Curſing, whoſe end is to be Burned. The Wound that is made with this Weapon, is not ſo eaſily healed, as ſome others already mentioned; becauſe (though Satan do unduly wreſt theſe Paſſages, to ſuch failures in the Children of God, as have little or no affinity with them, for they only ſpeak, of falling into open prophaneneſs with contumacy, yet) they that have deep Convictions, accompanied with great Fears, do uſually think that there are none worſe than they are. And though they will grant, that ſome others have more flagitious lives, yet they think they have Hearts ſo deſperately wicked, that they muſt needs be under as great hazards, as thoſe whoſe Lives ſeem to be worſe.

4. There is but one Argument more, that carries any probability of proof for everlaſting Condemnation, and that is from an hard and impenitent Heart. How Satan will manage himſelf to make a Child of God believe, that he hath ſuch an Heart; is our laſt obſervation relating to his Sophiſtry. And it is this, He unjuſtly aggravates the diſcompoſures of the ſpirits of thoſe that are troubled for Sin, and from thence draws his Arguments of irrecoverable Damnation; pleading that their Hearts are Seared, Hardned, uncapable of Repentance, and conſequently of Heaven. That final Impenitency will conclude Damnation, is certain, and that ſome have been given up to ſuch a judicial hardneſs long before Death, that they could not Repent; may not only be evidenced from the Threatning of God to that purpoſe, Mat. 13. Make the Heart of this People fat, &c. but alſo from the ſad Inſtances of Pharaoh, (of whom 'tis ſaid, that God hardned his Heart) and the Jews who were blinded, Rom. 11. 8. God hath given them the Spirit of ſlumber, Eyes that they ſhould not ſee, and Ears that they ſhould not hear. But ſtill the Art lieth in this, How to make a Child of p. 397God believe that it's ſo with him. For this purpoſe he muſt take him at ſome advantage, he cannot terrifie him with this Argument at all times. While he is acting Repentance, with an undiſturbed ſettled frame of Heart, 'tis not poſſible to make him believe he doth not, or cannot Repent; for this were to force him contrary to ſenſe and experience. But he muſt take him at ſome ſeaſon, which may, with ſome probability, admit of his Plea, and nothing is more proper for that deſign, than a troubled Heart; ſo that he hath in this caſe, two things to do.

1. He diſquiets the Soul into as great an height of Confuſion as he can: That, 2. When he hath melted it into heavineſs, and torn it into pieces, he may work upon its diſtractions.

There are many things that fall out in the caſe of great anxiety of Mind, that are capable of improvement for the accompliſhment of this deſign. As, 1. Diſtracting troubles bring the Heart under the ſtupidity of Amazement. Their thoughts are ſo broken and disjoynted, that they cannot unite them to a compoſed, ſettled reſolution in any thing, they can ſcarce joyn them together, to make out ſo much as might ſpell out their diſtinct deſires, or endeavours; they ſcarce know what they are doing, or what they would do. 2. They alſo poyſon the thoughts with harſh apprehenſions againſt God. Great diſtreſſes make the thoughts ſometimes recoil againſt the Holy Lord, with unſeemly queſtionings of his Goodneſs and Compaſſion; and this puts Men into a bad ſullen humour of untowardneſs, from whence (through Satan's improvement) ariſe the greateſt plunges of diſpair. 3. Moſt uſually in this caſe, the greateſt endeavours are Fruitleſs, and Diſſatisfactory. Satan (though he be no friend to Duty) doth unſeaſonably urge them to Repent, and Pray, but 'tis becauſe they cannot do either with any ſatisfaction, and then their Failures are matter of Argument againſt them. For it they reſolve to put themſelves upon a more ſevere courſe of Repentance, and accordingly begin to think of their ſins, to number them, or to aggravate them, they are uſually affrighted from the undertaking, by the hainous appearance of them; they cannot, they dare not think of them, the remoteſt glimps of them is terrible to an affrighted Conſcience: the raiſing of them up again in the Memory (like the riſing of a Ghoſt from the Grave) is far more aſtoniſhing, than the firſt proſpect of them, after Commiſſion. So true is that of Luther, If a Man could ſee Sin perfectly, it p. 398would be a perfect Hell. If they ſet themſelves to beg their Pardon by earneſt Prayer, they are ſo diſtracted and confuſed in Prayer, that their Prayers pleaſe them not; they come off from the Duty more wounded, than when they began. Or if in any meaſure they overcome theſe difficulties, ſo that they do pray, and confeſs their Iniquities, then they urge and force a ſorrow, or compunction upon themſelves, but ſtill to a greater diſſatisfaction: For, it may be (and this uſually happens in greater Diſtreſſes) they cannot weep, nor force a tear, or if they do, ſtill they judg their ſorrow is not deep enough, nor any way ſuitable to the greatneſs of their ſin. 4. To all theſe Satan ſometimes makes a further addition of trouble, by injecting blaſphemous thoughts: Here he ſets the Stock, with an intention to Graff upon it afterward. When all theſe things are thus in readineſs, then comes he to ſet fire to the Train, and thus he endeavours to blow up the Mine. Is not thy Heart hardned to everlaſting deſtruction? How canſt thou deny this? Art thou not grown ſtupid, and ſenſeleſs of all the hazards that are before thee? (Here he inſiſts upon the amazement, and confuſion of their Spirit; and 'tis very natural for thoſe that are drunk with the Terrours of the Almighty, to think themſelves ſtupid, becauſe of the diſtraction of their thoughts. I have known ſeveral that have pleaded that very Argument to that purpoſe). Satan goes on: What greater evidence can there be of an hardned Heart, than Impenitency? Thou canſt not mourn enough? Thou haſt not a tear for thy ſins, though thou couldſt weep enough formerly, upon every petty occaſion; nay, thou canſt not ſo much as pray for Pardon: Is not this, not only a Heart that doth not, but that cannot Repent? Beſides (ſaith he) thou knoweſt the ſecret thoughts that thy Heart is privy to, do they not boyl up in thy Breaſt againſt God? Art thou not ready to tax him for dealing thus with thee? What is this untowardneſs, but deſperate obdurateneſs? And if with all theſe there be blaſpemous Injections, then he tells him it is a clear caſe that he is judicially hardned; in that he acts the part of the damned in Hell already. By all, or ſome of theſe Deceits, the Devil doth often prevail ſo far with Men, that they conclude their Heart to be ſo obſtinate, ſo ſtupid, that 'tis impoſſible that it ſhould be ever mollified, or brought into a penitential frame, and conſequently that there is no hope of their Salvation.

3. There is but one thing more, (beſides the occaſions which he takes, and the Arguments which he makes uſe of) relating p. 399to Satan's method for the procurement of Spiritual Diſtreſſes, and that is his endeavour to ſtrengthen theſe Arguments, by the increaſe of fears in their Hearts.

What Satan can do in raiſing up miſgiving, tormenting Fears, hath been ſaid, and how ſerviceable this is to his design, I ſhall ſhew in a few Particulars, having only firſt noted this in the General; That as his deſign in theſe Diſtreſſes, is raiſed to expreſs his utmoſt height of Malice againſt Men, in puſhing them forward to the greateſt miſchief, by excluding them totally from the loweſt degree of the hope of Happineſs, and by perſwading them of the inevitable certainty of their eternal Miſery: So he doth endeavour by the ſtrongeſt impreſſions of Fear, to terrifie them to the utmoſt degree of affrightful Amazement, and conſequently the effects of that Fear are moſt powerful. For,

1. By this means, the Spirits of Men are formed and moulded into a frame moſt ſuitable for the belief and entertainment of the moſt diſmal impreſſions, that Satan can put upon them. For ſtrong fears (like Fire) do aſſimulate every thing to their own nature, making them naturally incline to receive the blackeſt, the moſt diſadvantagious interpretations of all things againſt themſelves; ſo that they have no capacity to put any other ſenſe upon what lies in their way, but the very worſt; hence are they poſſeſſed with no other thoughts, but that they are remedileſs Wretches, deſperate Miſcreants, utterly forſaken of God. They are brought into ſuch a woful partiality againſt their own Peace, that they cannot judg aright of any Accuſation, Plea, or Argument that Satan brings, for a proof of their Unhappineſs; but being fill'd with ſtrong prejudices of Hell, they think every Sophiſm a ſtrong Argument, every Suppoſition a Truth, and every Accuſation, concluſive of no leſs than their Eternal Damnation. Inſomuch that their Fears do more to diſcomfit them, than all Satan's Forces. A dreadful ſound being in their Ears, their ſtrength fails them at the appearance of any Oppoſition. As when fear comes upon an Army, they throw away their Weapons, and by an eaſie Victory, give their Backs ſometimes to an inconſiderable Enemy.

2. Men thus poſſeſſed with fear, do not only receive into their own Bowels every Weapon which Satan directs on purpoſe, to the wounding and ſlaying of their Hopes; but by a ſtrange kind of belief, they imagine every thing to be the Sword of an p. 400Enemy. All they hear, or meet with, turns into Poyſon to them, for they think every thing is againſt them; Promiſes, as well as Threatnings; Mercies, as well as Judgments; and that by all theſe (one as well as another). God (as with a Flaming Sword, turning every way) doth hinder their acceſs to the Tree of Life. Bilney the Martyr (as Latimer in his Sermons reports of him) after his denial of the Truth, was under ſuch horrours of Conſcience, that his Friends were forced to ſtay with him Night and Day. No Comforts would ſerve: If any comfortable place of Scripture was offered to him, it was as if a Man ſhould cut him through with a Sword. Nothing did him good, he thought that all Scriptures made againſt him, and ſounded to his Condemnation. Neither is it ſo rare a thing for Fears to form the Imagination into ſuch miſhapen apprehenſions, as that we ſhould think ſuch Inſtances to be only ſingular and unuſual; but 'tis a common effect of Terrour, which few or none eſcape that are under Spiritual Diſtreſſes. The blackneſs of their thoughts, make the whole Scripture ſeem black to them: The unfit medium through which they look, doth diſcolour every Object. So that the Book of Life (as Mrs. Kath. Bretterge, Vid. Her Story in Cla…ks Lives.in the like caſe, expreſſed her ſelf, concerning the Bible) ſeems to be nothing elſe but a Book of Death to them.

3. From hence it follows, that no Counſel, or Advice, can take place with them. Exceſſive Fears do remove their Souls ſo far from Peace, that they will not believe there is any Hope for them, though it be told them. The moſt compaſſionate ſerious Admonitions of Friends, the ſtrongeſt Arguments againſt Deſpair, the cleareſt diſcoveries of the Hopes that are before them, &c. effect but little; while they are ſpoken (it may be) they ſeem to relieve them a little, but the Comfort abides not with them, 'tis ſoon gone: Though they cannot anſwer the Arguments brought for them, yet they cannot believe them; as if their Souls were now deprived of all power to believe any thing for their good. Suitable to that Expreſſion of Spira, in anſwer to his Friends that laboured to comfort him: I would believe Comfort but cannot, I can believe nothing but what is contrary to my Comfort. Nay, when they are told, that many others have been under the like dreadful apprehenſions of everlaſting Miſery, who have at laſt been Comforted, (and by manifold Experience, we find, that it is the greateſt eaſe to diſtreſſed Souls, to hear (eſpecially p. 401to ſpeak with) ſome that have been in the like caſe; for this will oft adminiſter ſome hope, that they alſo may at laſt be comforted, when the moſt comfortable Promiſes of the Scripture, are a Terrour to them). Yet this doth not effect the leaſt eaſe for them ſometimes, becauſe ſome are ſo wholly poſſeſſed with unalterable Prejudice againſt themſelves; that they think none are, or ever were like them. They compare themſelves to Judas and Cain, and think their Iniquity to be aggravated by many Circumſtances, far beyond the pitch of them. Thus Spira judged of himſelf; I tell you (ſaith he) my caſe is mine own, 'tis ſingular, none like it.

4. Though Fears make the Soul unactive to any thing of Comfort, becauſe they wholly deſtroy its inclination, and alter its Byas to Hope; yet on the contrary, they make it very nimble, and active to purſue the concluſions of Miſery, which they have helped to frame. For the ſpring of all the faculties of the Soul are bent that way. Hence it is, that thoſe who are poſſeſſed with theſe Agonies, will eagerly plead againſt themſelves, and with an admirable ſubtilty, will frame Arguments againſt their Peace, coin Diſtinctions, and make ſtrange Evaſions to eſcape the force of any Conſolation that may be offered to them; their underſtandings are, as it were, whetted by their Fears to an unimaginable quickneſs. Who would not wonder to hear the Replies that ſome will give to the arguings of their Friends, that labour to comfort them? What ſtrange anſwers Spira gave to thoſe that pleaded with him? How eaſily he ſeemed to turn off the Example of Peter denying Chriſt, and thoſe Scriptures that ſpeak of God's Love to Mankind, &c. may be ſeen at large in his Narrative.

5. Fears, by a ſtrange kind of Witchcraft, do not only make them believe that they ſhall be unhappy, but alſo will at laſt perſwade them, that they feel and ſee their Miſery already. How aſtoniſhingly doth Spira ſpeak to this purpoſe? I find, he daily more and more hardens me, I feel it. Anſwerable to this (I remember) was the caſe of one who was long impriſoned in deep Diſtreſſes: He told me, that he verily believed that Scripture of Iſa. 66. 24. was fulfilled upon him, From one Sabbath to another, ſhall all Fleſh come to worſhip before me, and p. 402they ſhall go forth and look upon the Carcaſes of the Men that have tranſgreſſed againſt me: For their Worm ſhall not die, neither ſhall their Fire be quenched, and they ſhall be an abhorring to all Fleſh. To his own feeling, he had the torments of Conſcience, and the ſenſe of Divine Wrath was as a burning Fire within him; and to his apprehenſion, every look from others, was a gazing upon him as a monſter of Miſery, abhorred of all fleſh.

The nature of Spiritual Diſtreſſes, and Satan's method in working them, being explained, the laſt thing promiſed, is now to be opened. This is,

3. The burthen and weight of theſe Diſtreſſes, which how grievous, how intollerable it is, may be ſufficiently ſeen in what hath been already ſaid, and may be further evidenced in the Particulars following.

1. Thoſe that are wounded with theſe fiery Darts, do at firſt uſually conceal their Wound, and ſmother their Grief, being aſhamed to declare it; partly, becauſe ſome great Tranſgreſſion (it may be) hath kindled all this Fire in their Boſoms, and this they are unwilling to declare to others. Partly, becauſe they ſuſpect (though no one remarkable Sin hath occaſioned theſe Troubles) that the diſcovery of their Caſe, will expoſe them to the Wonder and Cenſures of all that ſhall hear of them. By this means the Fire burns with greater vehemency: Their Sore runs continually, and having none to ſpeak a word in ſeaſon for the leaſt Relief, it becomes more painful and dangerous. As Bodily Diſtempers concealed by a fooliſh modeſty from the Phyſician, increaſe the trouble and hazard of the Patient. Here have they many ſtruglings within themſelves, many attempts to overcome their Fears, but all in vain; they ſit alone and keep ſilence, they flee the company and ſociety of Men; they labour after ſolitary Places, where they may weep with freedom, (if their Tears be not yet dried up) or at leaſt where they may pour out their Complaints againſt themſelves, they meditate nothing but their Miſery; they can fix their Thoughts upon nothing elſe; they chatter as a Crane, or Swallow, they mourn as a Dove; they are as a Pellican in the Wilderneſs, as an Owl in the Deſart, but ſtill without eaſe. They are but as thoſe that are ſnared in Dens, and Priſon-Houſes; who the longer they lie there, have the leſs p. 403Patience to bear the preſent Unhappineſs, and the leſs Hope to be delivered from it.

2. When they are tired out with private Conflicts, and have no reſt or intermiſſion of Trouble, then at laſt they are forced to Speak; and having once begun to open their Troubles, they care not who knows it. If there be any heinous ſin at the bottom, their Conſciences are forced to confeſs it: Wickedneſs (that was once ſweet in his Mouth) is turned in his Bowels, Job 20. 14, 15.Job 20:14Job 20:15it is the gall of Aſps within him. Thus doth God make Men to vomit up what they had ſwallowed down. Terrours chaſe away all Shame, they can now freely ſpeak againſt their Sin, with the higheſt Aggravations. And if their Conſciences have not an heinous Crime to accuſe them of in particular, yet in the general they will judg and condemn themſelves, as the moſt ſtubborn, ſinful, or hardned Wretches, juſtly branded with indelible Characters of the Wrath of God. However the Diſtreſs becomes greater, if they truly accuſe themſelves of any particular Sin, that Vomit is not without a violence offered to Nature, which otherwiſe would cover its Shame. It cannot be done without Sickneſs, ſtraining and torture; and when it is done, they take it for granted, that every one paſſeth the ſame judgment upon them, which they do upon themſelves; And the frequent ſpeaking doth confirm their Minds in their fearful expectations. For what Men do accuſtom themſelves to aſſert, that they do more confidently believe. If they only complain of themſelves in the general, with any intentions of procurement of Pity, (as is uſual for the Diſtreſſed to do) yet while they cry out to others, Is this nothing to you, all you that paſs by? Is there any ſorrow like to my ſorrow? &c. Still they think their ſtroak is heavier than their groaning, and their Cry to others, doth ſtrongly fix this apprehenſion in themſelves, that none can be more miſerable than they. Thus are they brought to Job's condition, Job 16. 6. Though I ſpeak, my Grief is not aſſwaged; and though I forbear, what am I eaſed?

3. All this while they are under an expreſſible ſenſe of Divine Wrath. Heman ſpeaks his apprehenſions of it, under the Similitude of the moſt hideous, and diſmal, comfortleſs Impriſonment, Pſal. 88. 6. Thou haſt laid me in the loweſt Pit, in p. 404Darkneſs, in the Deeps. David, in Pſal. 116. 3. compares it to the ſorrows of Death, and (the higheſt that humane thoughts can reach) the pains of Hell: The ſorrows of Death compaſs me, and the pains of Hell gat hold upon me; I found Trouble and Sorrow. Well might they thus judg, all things conſidered, for Sin (that then lies heavy upon them) is a great Weight, a Burthen (ſaith David) greater than I can bear; eſpecially when 'tis preſſed on by an heavy Hand, thy Hand preſſeth me ſore. Sin makes the greateſt Wound, conſidering the Conſcience, which is wounded by it, is the tendereſt part, and of exquiſite ſenſe. (Hence the Grief of it is compared to the pain of a running fretting Ulcer, that diſtempers the whole Body: (My Wounds ſtink and are corrupted; my Sore ran in the Night and ceaſed not) Or to the pain of broken and ſhattered Bones. Pſal. 38. 3. There is no ſoundneſs in my Fleſh, becauſe of thine Anger; neither is there any reſt in my Bones, becauſe of my Sin.) The Inſtrument alſo that makes the Wound is ſharp, and cuts deep, ('tis ſharper than a two-edged Sword) but when the Weapon is poyſoned (and Satan hath a way to do that) then it burns, making painful malignant Inflammations. The Wrath of God expreſſed to the Conſcience, brings the greateſt Terrour; Who knows the power of thine Anger? Pſal. 90. 11. It is impoſſible for the moſt trembling Conſcience, or moſt jealous Fears, to go to the utmoſt bounds of it, neither can we apprehend any Torture greater; the Rack, Tortures, Fire, Gibbets, &c. are all nothing to it. Hence is it that thoſe who were afraid of ſuffering for Truth, when by this means they were brought under theſe Diſtreſſes, could then be willing to ſuffer any Torment on the Body; yea, and heartily wiſh to ſuffer much more, ſo that theſe Tortures might be ended.Act and Mon. c. 8. p. 938. Thus it was with Bainham Martyr, who in the publick Congregation bewailed his Abjuration of the Truth, and prayed all his Hearers rather to Die by and by, than to do as he had done. But that of Spira, ſeems almoſt beyond belief; thus ſpeaks he to Vergerius: If I could conceive but the leaſt ſpark of Hope of a better Eſtate hereafter, I would not refuſe to endure the moſt heavy weight of the Wrath of that Great God, yea, for twenty thouſand Years, ſo that I might at length attain to the end of that Miſery.—What dreadful Agonies were theſe, p. 405that put him to theſe Wiſhes? But 'tis leſs wonder, if you obſerve what Apprehenſions he had of his preſent Trouble, he judged it worſe than Hell it ſelf. (And if you would have a lively Expoſition of David's expreſſion, The pains of Hell, &c. you may fetch it from this Inſtance); My preſent Eſtate (ſaith he) I now account worſe, than if my Soul (ſeparated from my Body) were with Judas and the reſt of the Damned; and therefore I deſire rather to be there, than thus to live in the Body. So that if you imagine a Man cruſht under the greateſt weight, wounded in the moſt tender parts, and thoſe Wounds provoked by the ſharpeſt Corroſives, his Bones all disjoynted and broken, pined alſo with hunger and thirſt, and in that caſe put under the higheſt Tortures; yet you have but a very ſhadow of Divine Wrath: Add to all theſe (according to Spira's wiſh) twenty thouſand Years of Hell it ſelf, yet all is nothing to that which a diſtreſſed Mind ſuppoſeth; while the word Eternity preſents the Soul with the total Sum of utmoſt Miſery all at once. Oh unexpreſſible burthen of a Diſtreſſed Mind! Who can underſtand it truly, but he that feels it? How terribly is the Mind of Man ſhaken with Terrours, as the Wilderneſs by a mighty Wind! which not only produceth violent Motions, but alſo hideous Noiſe, Murmur, and Howling.

4. This burthen upon the Mind, forceth the Tongue to vent its Sorrow in the ſaddeſt accent of moſt doleful Outcrys, their whole language is Lamentation; but when the pangs of their Agonies come upon them, (for their Diſtreſſes have their Fits) then they ſpeak in the bitterneſs of their Souls. Oh! (ſaid Bainham) I would not for all the Worlds good, feel ſuch an Hell in my Conſcience again. One (formerly mentioned) in theſe Diſtreſſes,Mrs. K. B. crys out; Wo, wo, wo! a woful, a wretched, a forſaken Woman! It would ſurely have made a Man's Hair to ſtand upright for dread, to have heard Spira roaring out that terrible Sentence: How dreadful is it to fall into the hands of the Living God? Or to have heard his Reply to him that told of his being at Venice, O curſed Day! (ſaith he) O curſed Day! O that I had never gone thither, would God I had then died! &c. The like Out-crys had David often, Pſal. 22. 1. My God, my God, why haſt thou forſaken p. 406me? Why art thou ſo far from helping me, and from the words of my Roaring? And Heman, Pſal. 88. 14. Lord, why caſteſt thou off my Soul, why hideſt thou thy Face from me? 'Tis true, David's and Heman's words, have a better Complexion than thoſe others laſt mentioned, but their diſquiet of Heart ſeems (at ſometimes) to have urged their Expreſſions with impetuous violence; as thoſe Paſſages ſeem to ſay, Pſal. 38. 8. I have Roared by reaſon of the diſquietneſs of my Heart. Pſal. 32. 3. My Bones waxed old, through my Roaring all the Day long. Job 3. 24. My Roarings are poured out like Water. If their Lamentations were turned into Roarings, and thoſe Roarings were like the breaking in of a Flood, and that Flood of ſo long continuance, that it dried up the Marrow of the Bones, we may ſafely imagine, that they were not ſo much at leaſure to order their words, but that their Tongues might ſpeak in that Dialect which is proper to Aſtoniſhment, and Diſtreſs.

5. Though the Mind be the principal ſeat of theſe Troubles, yet the Body cannot be exempted from a Copartnerſhip in theſe Sorrows. Notwithſtanding this is ſo far from abating the Trouble, that it increaſeth it by a Circulation. The pains of the Body, contracted by the trouble of the Mind, are communicated again to the Fountain from whence they came, and reciprocally augment the diſquiet of the Mind. The Body is weakned, their ſtrength poured out like Water; they are withered like Graſs; pined as a Skin, become as a Bottle in the ſmoak: Thus David frequently complains, Pſal. 22. 14. he deſcribes himſelf as reduced to a Skeliton: I am poured out like Water, and all my Bones are out of joynt: My Heart is like Wax, it is melted in the midſt of my bowels; my ſtrength is dried up like a Potſherd, my tongue cleaveth to my Jaws, and thou haſt brought me to the duſt of Death. Neither is this his peculiar caſe, but the common effect of Spiritual Diſtreſſes, Pſal. 39. 11. When thou with Rebukes doſt correct Man for Iniquity, thou makeſt his beauty to conſume away like a Moth.

6. Being thus diſtreſſed for their Souls, they caſt off all care of their Bodies, Eſtates, Families, and all their outward Concerns whatſoever. And no wonder, for being perſwaded that they have made Shipwrack of their Souls, they judg the reſt are not worth the ſaving.

p. 4077. Giving all for loſt, they uſually caſt about for ſome eaſe to their Minds, by ſeeking after the lower degrees of Miſery, hearing, or ſuppoſing that all are not tormented alike, they endeavour to perſwade themſelves of a Cooler Hell. This if they could reach it, were but poor Comfort, and little to their Satisfaction; but as poor as it is, it is uſually denied to them, for while they judg themſelves to be the greateſt Sinners, they cannot but adjudg themſelves to the greateſt Torments: And theſe Endeavours being fruſtrated, they return back to themſelves, (as now hopeleſs of the leaſt caſe) worſe than before. Now they fix themſelves upon the deep contemplations of their Miſery: Oh (think they) how great had our Happineſs been, if we had been made Toads, Serpents, Worms, or any thing but Men! For then ſhould we never have known this Ʋnhappineſs; and this begets a thouſand vain wiſhes. Oh that we had never been born! Or that Death could annihilate us! Or that as ſoon as we had been born, we had died! (As Job ſpeaks) Job. 3. 11, 12. Why died I not from the Womb? Why did I not give up the ghoſt, when I came out of the belly?) For then had we not contracted ſo much Guilt. Or that the Mountains and Hills could fall upon us, and cover us from the Face of our Judge.

8. When all their Hopes are thus daſhed, and (like a Shipwracked-Man on a Plank) they are ſtill knocked down with new Waves, all their endeavours being ſtill fruſtrated, they ſeem to themſelves to be able to hold out no longer; then they give over all further Enquiries, and the uſe of Means, they refuſe to Pray, Read, Hear. They perceive (as Spira ſaid) that they pray to their own Condemnation; and that all is to no purpoſe. They are weary of their Groanings, Pſal. 6. 6. Their Eyes fail with looking up; their Knees are feeble, their Hands hang down. And as Heman, Pſal. 88. 4, 5. They count themſelves with thoſe that go down to the Pit, free among the Dead, like the ſlain that lie in the Grove, whom God remembreth no more. Thus they lie down under their Burthen, and while they find it ſo hard to be born, 'tis uſual for them to come to the utmoſt point of Deſperateneſs. (Satan ſuggeſting and forwarding them.) Sometimes they open their Mouths with complaints againſt God, and blaſpheme. And (as the laſt part of the p. 408Tragedy) being weary of themſelves, they ſeek to put an end to their preſent Miſery, by putting an end to their Lives.

I have preſented you with Satan's Stratagems, againſt the Peace of God's Children: the Remedies againſt theſe and other Subtilties of our grand Enemy, I ſhall not offer you, becauſe many others have done that already, to whoſe Writings I muſt refer you. Some principal Directions I have pointed at in the way, and in the General have done this for the help of the Tempted, that I have endeavoured to ſhew them the Methods of the Tempter, which is no ſmall help to preſerve Men from being thus impoſed upon, and to recover out of his Snare thoſe that are. 'Tis a great preſervative from Sickneſs, and no mean advantage to the Cure, to have a diſcovery of the Diſeaſe, and the Cauſes of it. I ſhall conclude theſe Diſcoveries with a Caution or two.

1. Let none think worſe of the ſerious Practice of holy ſtrictneſs in Religion, becauſe theſe Spiritual Diſtreſſes do ſometimes befal thoſe that are conſcientiouſly careful in the Ways of God, while the prophane and negligent Profeſſors, are ſtrangers to ſuch Trials. Theſe Troubles are indeed very ſad; but a ſenſleſs, careleſs State is far worſe: theſe Troubles often end very Comfortably, whereas the other end (except God make them ſenſible, by Conviction of their ſin and danger) in that real Miſery, the fears whereof occaſion theſe Sorrows to God's Children. And the danger of Spiritual Troubles is not ſo great as is that of an hardned Heart, (nay, God frequently makes uſe of them to prevent eternal Ruine) for one that goes roaring to the Pit, there are thouſands that go laughing to Hell.

2. Let none ſlight, or ſcoff at theſe Tremendous Judgments. 'Tis too common with Men, either to aſcribe Spiritual Troubles to Melancholy, as if none were ever thus concerned, but ſuch, as by too much ſeriouſneſs in Religion, are become Mad, (a fair pretence for Careleſsneſs) or to a whining Diſſimulation: To the former I have ſaid ſomething before, and as for the latter, I ſhall only reply in the words of Spira, to one that objected Hypocriſie to him: I am a Caſt-away, a Veſſel of Wrath, yet dare you call it Diſſembling and Frenzy, and can mock p. 409at the formidable example of the heavy Wrath of God, that ſhould teach you Fear and Terrour? But 'tis natural to the Fleſh to ſpeak (either out of malice or ignorance) perverſly of the Work of God.

3. Let none be afraid of this Goliah, let no Man's heart faint becauſe of him. A fear of caution and diligence to avoid his Snares, is a neceſſary Duty, (Be ſober, be vigilant, becauſe your adverſary the Devil, &c.) but a diſcouraging diſtruſtful Fear, is a diſhonourable reflection upon God's Power and Promiſes to help us, and upon the Captain of our Salvation, who goeth out before us: Let us hold on in the practice of Holineſs, and not be afraid. The God of Peace ſhall tread down Satan under our feet ſhortly. Amen.

DAEMONOLOGIA SACRA: OR, A TREATISE OF Satans Temptations.

The Third Part.

CONTAINING An Account of the Combate betwixt Chriſt and Satan, in Matth. 4. Wherein the deep Subtilty of Satan, in managing thoſe Temptations, is laid open, as the grand Inſtance of the Sum of his Policy in all his Aſſaults upon Men; Leading to a conſideration of many Temptations in particular, and of ſpecial directions for Reſiſtance.

By R. G.

Heb. 4. 15.—He was Tempted in all points like as we are, yet without Sin.

London, Printed by J. D. for Richard Randel, and Peter Mapliſden, Bookſellers in New-Caſtle upon Tine, 1677.

p. 3PART. III.

MATTH. 4. 1.

Then was Jeſus led up of the Spirit into the Wilderneſs, to be tempted of the Devil.