The Wiles of Satan, Discourse · Chapter 4

The Wiles of Satan · Discourse · Chapter 4

p. 40Chap. IV.

Containing an Enumeration of Satans Wiles.

I Now come to the Second Part of my deſigned task, which is to diſcover the Policies and Devices of this Grand Maſter of Craft, not by compiling an entire body or Syſteme of them, or undertaking to give an exact and juſt account of their Number, which is a work as hopeleſs as the telling of the ſtars, and calling of them by their names; but the ſingling and chooſing out of the full heap, ſome which in the Spiritual Warfare are of moſt frequent uſe, and of greateſt danger, that ſo every Souldier of Chriſt, who is engaged in it, may ſee what need they have to exerciſe watchfulneſs, as well as courage, having to do with ſuch an Adverſary, who is no leſs active in his Subtilties, than impl…cable in his Malice. Malo cautior eſſe quam fortior, fortis ſaepe captus eſt, cautus rariſſimè. I had rather be cautious than valiant, the valiant are often enſnared, but the cautious ſeldom.

SECT. I.

FIrſt, It is a pernicious device and wily ſtratagem of Satan, To tempt by method, and by the practiſe of leſſer ſins to make the way more facile for the commiſſion of greater. He caſts down none ſuddenly from the Pinacle of an high profeſſion into the loweſt Abyſs of p. 41wickedneſs, but leads them rather by oblique deſcents and turnings, lower and lower, untill their ſteps at laſt take hold on hell. The beginnings of ſin, as well as of grace, may fitly be reſembled to a grain of Muſtardſeed, which is of all ſeeds the leaſt; but the growth of it is ſuch, that the birds of the air come and lodge in the branches thereof. Sin appears at firſt like Elijahs Cloud, and afterwards darkens the whole face of heaven: Or is as the head of a River, which hath nothing of breadth or depth, yet by its running encreaſeth and ſwells into the ſimilitude of a Sea: Small offences by Satans induſtry become the Parents of ſignal Crimes. Hath not anger, which ſets no other bounds to it ſelf than bloud and death, taken its riſe from a ſmall diſguſt or diſlike; as ſometimes a mortal Gangrene from a ſlight prick of an Artery? Have not compleated impurities often derived themſelves from the glance of a wanton eye? Or from ſome light and fooliſh geſture? What was the beginning of thoſe complicated ſins in David, his Murder and Adultery, was it not an unhallowed look? Did not Luſt, which like a moral Jaundice ſpreads its deformity over the whole man, diſcover it ſelf at firſt in the Eye? It is Calvins Obſervavation, that the Kingly Prophet in thoſe Expreſſions, Pſalm 1. Of walking in the counſel of the ungodly, of ſtanding in the way of ſinners, and ſitting in the ſeat of the ſcornful, points out how by little and little men turn aſide from the right way. Firſt, they hearken to wicked Counſels and Sollicitations to ſin, which are as the ſeed of evil actions; and then the Devil enticeth them to joyn themſelves in fellowſhip with ſinners, till at length they become proud mockers, ſcorning both the reproofs of men, and the Judgments of God; and through depraved principles of Conſcience, ſpeak p. 42good of evil, and evill of good. Now, how this gradual manner of Satans tempting ſerves his deſign of drawing men to ſins of the greateſt ſcandal and preſumption, we may eaſily ſee if we do but conſider that leſſer ſins make way for greater four waies.

Firſt, By way of deception, little ſins men conceive of, as they do of ſlight diſtempers of the body, that if need be are ſoon maſtered and overcome; an ordinary Apozem or decoction, a gentle Sweat, or a few Meals abſtinence, are preſcriptions valid enough to make a clear riddance of the one; and a reſolution or two taken up, of leaving what hath been done, or of doing otherwiſe than before, will as readily cure the other. But there is no Cuſtome ſo weak that hath not more power over our nature than we intended firſt to give it, inſomuch that many have been overborn with thoſe actions, the effects whereof they preſume to be at their own diſpoſe. For as Children turn round ſo long in ſport till at laſt they fall down when they would ſtand, ſo there are many who indulging themſelves in little ſlips and failings, bring themſelves to ſuch an evil dizzineſs of mind as throws them down when they purpoſe to ſtand and to break off from the paths in which they walked. When therefore a man finds that he is tempted to ſin becauſe it is little, and may at any time be as eaſily left as taken up, let him look upon it as a double impoſture of the Devil, who if he make it ſeem little in or before the doing of it, can make it appear much greater when it is done: Or if he would perſwade him that it may without difficulty be left, let him remember there is a wide difference between running up a hill, and running down a hill; he that runs up a hill may ſtop when he will, but not ſo if he runs down: So if a man be climbing the p. 43hill of grace he may ſit down, or ſlack his pace as he pleaſeth, and ſhall not want happily Arguments good ſtore to move him to it; but if he be once ſtepping down the hill of a bad life, he can hardly give over till he come to the very bottom of it, till he hath finiſhed his ſin, which when it is finiſhed brings forth death, James 1. 15.

Secondly, By way of diſpoſition. Small ſins are as the priming of a Poſt or Pillar, that prepare it for the better receiving of thoſe other Colours that are to be laid upon it, and in which it is to ſtand: or as the praevious dippings of the wooll in divers liquors, that it may drink in more fully the tincture of the Scarlet. They beget powerful inclinations in the ſoul to greater ſins, and make a way for their entrance by corrupting mens apprehenſions of ſin, both in reſpect of its deformity, and its Magnitude, no ſin being equally gaſtly, and big to look on to him that admits of familiarity with the leaſt of ſins, as to him that abſtains from all appearance of evil. It is Joſephus his Obſervation, That Solomons foul defection to thoſe ſtupendious impieties of Idolatry, and inordinate love of many ſtrange women, did take its beginning from ſome leſſer ſlips and failings againſt the Law of God; as his ſetting the Brazen Sea upon twelve Oxen, and making the Figures of Lions and Cherubims upon the borders of it. And to him, and other ancient Hebrews, who are of the ſame Opinion, doth Grotius incline, adding alſo his multiplying of Chariots and horſes againſt the expreſs Command of God, Deut. 10. 17. as another lapſe in the way before his ſtrange departing, and forſaking of the way. I ſhall not make it my work to determine what ſpecial warrant Solomon might have for what was done by him about things of the Temple, which would p. 44free him from that part of the Charge; but this I think that whoſoever ſhall look into his Penitential Book of the Preacher, may eaſily find that his Fall was not Perpendicular, and ſuch which at once caſt him as low as ever any of the Holy Men of God fell, but a ſinking and ſliding downwards by degrees; and from him learn, who was the Wiſeſt Man that ever was or ſhall be, that it is not wiſdome that will keep a Man from the worſt of ſins, if he once allow, or favour himſelf in leſſer evills.

Thirdly, By way of Subſtraction, and withholding of that which may hinder the Commiſſion of greater ſins, the powerfull preſervatives againſt preſumptuous evils are an awfull fear of God, and a heart touched with the due ſenſe of ſin; How can I do this great wickedneſs and ſin againſt God, was Joſephs Plea to his Miſtriſs, when ſhe tempted him to folly, Gen. 39. 9. and Davids heart, when tender ſmote him for an irreverent touch of Saules garment, as well as for the cruell Murder of Uriah, 1 Sam. 24. 5. Now both theſe will a cuſtomary living in ſmall ſins waſte and deſtroy, by making the heart brawny and ſtiff: a path that is trodden onelyonly by the foot of a Childe, will, by its often going upon, contract a hardneſs as well as the beaten Road, and ſo will the heart in which little ſins have a common paſſage too and fro, as well as the heart that is as the high-way that leades to deſtruction; for all ſin hath the ſame tendency, though it do not work the effect in the like degree. As then they who would keep themſelves from a confirmed Stone, uſe daily helpes to carry away the ſmaller gravell, ſo to prevent a flinty and obdurate heart, the care muſt be conſtant, and the practiſe frequent of purging the converſation from little ſins. Oh, if once the exerciſe of this duty be neglected, it can hardly be imagined how ſuddenly Men come to do worſe than p. 45ever. Whence is it that Men ſport themſelves in the commiſſion of thoſe ſins, at the mention of which they would once have trembled? and brutiſhly wallow in the midſt of that mire, the leaſt ſpeck of which they would not formerly ſhould have been found upon their garments? Is it not from their compliance of leſſer ſins, that make them grow regardleſs of greater? Is it not from their neglect of the fear of God, a powerfull Antidote againſt the growth of ſin? this is made the cauſe by God himſelf of Iſraels multiplyed wickedneſs, Jer. 9. 3. They proceed from evill to evill, and they know not me ſaith the Lord.

Fourthly, By way of Palli…ion and hiding them when done. All ſin, as it hath death for the w…ges of it, Rom. 6. 23. ſo it hath ſhame for the companion of it; thence it is that Men ſeek to cover one ſin with another, deeming it better to be guilty of two faults, then to be evicted of one. And uſually a greater ſin is made the covering of a leſſer, as the vizard which is worn to diſguiſe and hide a Perſon, is more deformed then the Face that it is put upon. Sarah at the Angells Tidings that ſhe ſhould have a Childe laughed, and when he obſerves it, ſhe denies it, Gen. 18. 15. to hide one ſin ſhe commits another, ſhe tells a lye to free her ſelf from the charge of laughter. And this ſecond ſin, if circumſtances be weighed, will be found greater then the firſt. David, to conceale his Adultery with Bathſheba covers it with the Murder of Uriah her Husband: A ſtrange Fig-lea…e to ſpread over ſo ſoule a Crime; but whether will not the ſhame of ſin drive a Man? if ſo holy a Perſon as David make this his ſecurity, having done evill to do worſe. And thus alſo that excellent Woman Eudocia the Empreſs, and Wife of Theodoſius the younger, (as Sixtus Senenſis relates the Story) p. 46having an Apple given unto her by the Emperor of a wonderful bigneſs, that had been preſented unto him as a rarity, ſhe beſtowes it upon Paulinus, a learned Perſon; and for that cauſe of great intimacy and familiarity with her, he not knowing from whom the Empreſs had received it, tenders it to the Emperour, hereupon the Emperour ſendeth for his Wife, asketh her for the Apple, ſhe fearing becauſe of his earneſt enquiring after it, that her giving it away might diſpleaſe the Emperour, made anſwer, that ſhe had eaten it; he urged her to tell the truth, ſhe ſwore that ſhe had eat it: upon this the incenſed Emperour brings forth the Apple as a Teſtimony againſt her, and in his jealouſie killed innocent Paulinus, and hated his Wife, who before was greatly beloved by him. Is it not then matter of complaint as well as of wonder, that this practiſe ſhould be the common ſalve that many uſe to make others to deem them innocent when they have done evill, to add to denialls oathes, curſes, and bitter imprecations, of themſelves, little regarding what guilt they contract before God, ſo they may but ſeem blameleſs before Men. But let ſuch know, that they ſow the Winde, and ſhall reap the Whirle-winde; and that as they cover one work of darkneſs with another, God ſhall add one judgement to another; and by the ſcorching flames of his Wrath ſhall make them to read the Truth of that divine Maxim, He that hideth his ſins ſhall not▪ proſpor, but whoſo confeſſeth and forſaketh them ſhall have mercy, Prov. 28. 14.

p. 47SECT. II.

SEcondly, A ſecond device and circumvention of Satan is, A vexatious and reſtleſs importunity in urging to the doing of that ſin to which he tempts, In a temptation are three parts.

Firſt, Suggeſtion; or the caſting of evill thoughts into the Minde, John 13. 2. It is ſaid that the Devill put it into the heart of Judas to betray his Maſter; Immiſit ut ſagittam: He threw, as a Dart, that thought into him, finding it then a ſit ſeaſon both for him to make ſuch a Motion, and for Judas to receive it.

Secondly, Perſwaſion; or the backing of the ſuggeſtion with Arguments, which may ſway the underſtanding to approve and incline the will to conſent to that evill as good. And then he preſſeth ſometime by way of Terror, propounding ſad events, that will undoubtedly follow, if there be not a yeilding to do what is ſuggeſted. Thus many are moved to a practiſe of ſtealing and couzening, through a conceived fear of want and penury, which will elſe inevitably fall on them. Others unto lying and perjury, to preſerve their life and liberty, which may be otherwiſe hazarded, if not loſt. Thus Peter both denied and forſwore his Lord to ſave himſelf from that danger, which his being with him might otherwiſe have expoſed him unto. Sometimes by way of enticement, ſetting before them the profit and advantage that will accrew by their complyance with his motion. And thus Ahabs Prophets, through the ſuggeſtion of a lying ſpirit, perſwaded him to go up to Ramoth-Gilead, becauſe of the proſperous ſucceſs that ſhould attend his undertaking, 1 King. 22. 21. And with a far more alluring bait would the Devil p. 48have courted our Saviour, to have done homage and fealty unto him, by promiſing to inveſt him in a right to all the Kingdomes of the World, upon that ſingle condition, Matth. 4. 9.

Thirdly, The laſt part is a vehement and continued inſtigation to put in a ſpeedy execution what is ſuggeſted; and this is the utmoſt extent of Satanical Power, 1 Chron. 21. 1. It is ſaid Satan ſtood up againſt Iſrael, and provoked David to number the People: The Syriack renders it, Praecipitem tulit Davidem; He hurried David headlong, not by compelling him, but with inſtance, again and again inforcing the motion till it was effected, notwithſtanding Joabs juſt expoſtulations and averſeneſs to it. The Fencers rule which (ſaith Lypſius) is repete double, and follow the blow when made, is Satans practiſe to the tempted, who purſues oft times his ſuggeſtions with that violence, as to rob them of their ſleep, that they may wake to his temptations, to urge them, whether in company or alone, whether in their callings, and recreations, or in their ſolemne duties to God, to give them no freedome nor reſpit, till he gaine that from them by importunity, which he could not by argument and perſwaſion. Now how powerfull a meanes this is to obtain an end when perſiſted in, and after received denialls and repulſes, to turn oppoſition into a yielding, the Scripture will furniſh us with full and pregnant evidence. What was it that drew from Samſon the diſcovery of that ſecret that coſt him his life, but Dalilahs reſtleſs importunity? who preſſed him daily with her wordes, and urged him, ſo that his ſoul was vexed unto death, Judges 16. 16. He whom the combined power of the Philiſtines could not overcome, is foiled by the flattering ſolicitations of a Woman; ſo as to become both their laughter, and p. 49their prey. What was it that made the unjuſt Judge in the Parable to reſolve of avenging the Widow of her enemies? but a fear, leaſt by her continuall coming ſhe ſhould weary him, Luke 18. 5. The Originall word foreign is very emphaticall, which Beza renders, Ne me obtundat; leaſt ſhe ſhould beat or buffet him. It is the ſame with that of the Apoſtle, 1 Cor. 9. 27. I keep under my Body, and bring it into ſubjection, alluding to the Roman Ceſtus, in which kinde of Fight, or Cuffs, it was the aime of the adverſary to bring each other to ſtoop and fall under his blowes. Yea our Saviour ſeemeth to aſcribe a more prevailing power to importunity then to friendſhip, that the one will extort what the other cannot intreate, Luke 11. 8. I ſay unto you, though he will not riſe and give him becauſe he is his friend, yet becauſe of his importunity he will riſe and give him. Can it then be matter of wonder to any Chriſtian, as if ſome ſtrange thing had befallen him, to find himſelf not onelyonly tempted to evill, but inceſſantly preſſed with vehemency to the doing of it? Or need he, as not knowing the cauſe of his trouble inquire as Rebekkah did, Why am I thus? Is not Satan a ſubtile enemy? and is it not his deſigned aime to make the life of every believer uncomfortable, or unholy? the one by an irkſome importunity to evill, the other by a conſent and yielding to the doing of it? Is it not one of his ar…s and methods to work a deſpondency in thoſe that reſiſt him, by continuing his aſſaults after a long and tedious conflict, in which they have born up againſt him, that ſo deſpairing to be Conquerours, they may yield themſelves Captives? yea hath he not by this policy ſtaggered many Chriſtians; ſo as to make them ſay, Malum illud verbum, victus ſum, that evil word (as Pariſienſis calls it) I am overcome? and ſo to chooſe rather to do the ſin, p. 50then any longer to endure the trouble of his aſſaults. True it is haply that ſuch who have not experienced the continued violence of Satans inſtigations in this kind, of putting them upon the Commiſſion of a particular ſin, may judge it no hard task to perſiſt in the deniall of it, and to turne a deafe eare to all his Sollicitations and Importunity, it being eaſie to conceive many things to be more facile then we finde them to be when aſſayed. But to them who thus think, let me recommend a due weighing of theſe three conſiderations.

Firſt, The frailty and weakneſs of the Fleſh; which can as ill bear long temptations, as long afflictions: What the length of afflictions will expoſe unto, David hints to us, when he ſaith, The rod of the wicked ſhall not reſt upon the lot of the righteous, leaſt the righteous put forth their hands unto iniquity, Pſalm 125. 3. And will not the rod of the wicked one do as much by its long continuance? The Devill knoweth (ſaith Luther) that we are earthen Veſſels, which cannot alwayes bear multiplied knockes, and violent ſtroakes; and therefore thoſe of whom he cannot obtain his will by force, and fraud, he ſeeketh to overcome by a continued importunity, and this way he vanquiſheth many, who want patience to endure, though they have at firſt courage to reſiſt.

Secondly, The art that Satan mingleth with his violence; His urgency, is not to a courſe and way of ſin, but to the ſingle act and commiſſion of it. That which is often repeated and ſayed over by him in his preſſing of it, is, do it but once, try this time onelyonly, Why not once? Why not now? Is it not better to eaſe our ſelves of the vexation by yielding once to the motion, then to be alwayes under it? He knowes that if a ſin be once p. 51committed it will leave a proneneſs to do it again: and if the terrors of doing of it, which are commonly greateſt at firſt, be once broken through, it will not be a matter of difficulty to obtain the conſent to the doing of it the ſecond and third time, becauſe the heart muſt needs be leſs bent againſt it in Prayer, and the power of grace and faith leſs vigorous to reſiſt it, when weakened by yielding to ſin, Conſcience alſo leſs tender and affected with the ſenſe of it.

Thirdly, The inequality of temper which is in the beſt; Grace that makes the oppoſition to Temptations, that are both violent and long, doth not alwayes work alike in the Soul, no more then the Pulſe beates alike in the Body; it hath ſometimes operations that are quick and ſtrong, and at other times ſuch as are ſlow, and languid, there being none that ſtand quite out of the ſhadow of ſin, though out of the region of death. Can it therefore be an eaſie work to bear up againſt Satans preſſing inſtigations unto evill, when the ſpiritual part is often clogged, and made leſs active by the Fleſh, yea, when it is weakened by its treachery? Surely were it not that the bowels of Chriſt were moved in him unto his when in ſuch a condition, as he was towards Peter when Satan deſired to have him, that he might ſift him as wheat, their faith would faile. Let me then beſpeak compaſſions for all thoſe, who labour under reſtleſs importunities of the Tempter, dayes, moneths, yeares, prompting them to ſome one ſin, being no more able to flee from them then to out-run themſelves, or to caſt them off, then to ſhake off their own Fleſh. To any that have taſted the ſweetneſs of holilineſs, what can be more hatefull then daily inſtigations to ſin? And to ſuch who underſtand the bleſſedneſs of Communion with God, what can be more bitter, then p. 52to find themſelves faſt chained as it were to a Devil, who makes ſuch applications of vile objects to their fancy continually, that they cannot turn in the leaſt from? If it were burthenſome to Antipheron Orietes, whom Ariſtotle reports to behold alwayes his own Image ſtanding before him; how irkſome muſt it needs be to a gracious heart, to be alwayes haunted with the ſpectacle and image of ſome ſin as black as Hell? May I not ſay then on their behalfe, what Hezekiah ſpake by his meſſengers to Iſaiah the Prophet, 2 Kings 19. 3. This day is a day of trouble, and of rebuke, and blaſphemy, wherefore lift up a Prayer for them: O Pray, that God would be their ſhield, and his power might be manifeſted in their weakneſs, that the Evill one might not touch them with any aſſimilating touch; who though he do moleſt them, may not yet defile them; and though he fight againſt them, may not yet prevaile over them; but that with the temptation God would make a way to eſcape, that they may be able to bear it.

SECT. III.

A Third Device and Policy of the Prince of darkneſs; Tenebrifer not Lucifer (as Bernard ſtiles him) is, a ceaſing to tempt, or after ſome ſhort conflict to faigne a flight, not from neceſsity, but from deſigne. It is ſaid, Joſh. 8. 15. That Joſhua and all Iſrael made as if they were beaten before the Men of Ai, and fled by the way of the Wilderneſs: But it was to draw them from their fenced City into the Power of an Ambuſh, ſet to enſnare them: And this among other ſtratagems which Braſidas in Thucidides calls foreign belli, the thefts of War, Satan often uſeth, diſſembling a flight, that p. 53thereby he may the better ſteal a victory, and bring unlooked for miſchiefes upon thoſe from whom he ſeems to fly. Pariſienſis ſaith, it is omnium inſidiarum periculoſiſsima, of all his ſnares and wiles the moſt dangerous: becauſe that as he deſignes it for evill ends, ſo it ſeldome miſſeth of ſucceſs; few heeding to obſerve whether his flight be pretended, or reall; whether his ceaſing to tempt be out of skill, in order to ſome hidden deſign, or out of conſtraint cauſed by the reſiſtance of faith. I ſhall therefore indeavour to ſhow: Firſt, What Satan aimes at in his ſeeming flight: Secondly, How to diſtinguiſh it from that which is reall, and forced by the firme oppoſition which Faith makes againſt him, and the victory that it obtaines over him.

Firſt, By this Policy he ſeekes to infect, and ſwell the heart with pride, which to keep down and deſtroy is one great end of Gods ſuffering his to be tempted. Pride is a ſin which it is hard to kill or to ſtarve, ſo ſutable a Soyle is the heart to nouriſh it above all other ſins whatſoever, and ſo apt is every occaſion to make it put forth afreſh; but nothing doth more quicken and actuate it then greater atcheivments. It is Tacitus his obſervation, Rebus ſecundis etiam egregii duces inſoleſcunt, Renowned Generalls are puft up with ſucceſs, eſpecially againſt an enemy of repute and eminency. And is there any adverſary that can contribute more to his glory who puts him to ſlight, then the great Dragon, that old Serpent, called the Devill and Satan? Is not he the Prince of the Aire, and the God of the World? are not his Territories full of Captives, whom he hath miſerably enthralled? Hath he not more Vaſſalls then Chriſt hath Subjects? Muſt it not then be matter of juſt glory and triumph, to defeate and overcome him, by whom ſuch multitudes are vanquiſhed? But yet as p. 54he that ſtriveth muſt ſtrive lawfully; ſo he that glorieth muſt glory lawfully, which muſt be in the Lord, in the power of whoſe might he is made ſtrong, elſe his glorying will be both his ſin and ſnare. And this Satan ſo fully underſtands, as that in the heat of a Temptation he makes certain Ceſſations and unexpected retirements, on purpoſe to deceive by the vain hopes of a ſuppoſed victory. And are not many by this deceipt lifted up, as if their Conflict were at an end, and the Field wholly won by them? Do they not pride and pleaſe themſelves in thinking how they ſhook off the infernal Viper with as much eaſe, and as little hurt to themſelves, as Paul did that Viper that came from the bundle of ſticks, and faſtened on his hand? Do they not ſlight others who complain of long and ſore temptations with which they are buffeted, as if they did ſpring rather from their weakneſs, than the power of the Tempter? Oh when men thus ſet imaginary Crowns on their own heads, how unlike are they to thoſe holy Elders who caſt their Crowns before the Throne of God, ſaying, Thou art worthy O Lord to receive glory, and honour, and power? And how like unto him whom they think they have foiled? By being tainted with that ſin of pride which caſt the Angels out of heaven, and condemned them to be reſerved in everlaſting Chains under darkneſs unto the judgment of the Great Day.

Secondly, By this Art he ſeeks to induce a ſpirit of ſecurity, and to poſſeſs the heart with vain preſumption of a future peace and freedom from his aſſaults, than which nothing can prove more fatal to a Spiritual Warfare. That ſaying of Epicharmus, foreign, Remember to diſtruſt, is more uſeful Counſel to none than to a Chriſtian when not frowned upon by the World, nor p. 55moleſted by Satan; for changes will come both from the one and the other: The World will prove a falſe Friend, the Devil a true Tempter. After three ſharp repulſes given him by our Saviour, he departed only for a ſeaſon, Luk. 4. 13. And can we expect that he will be beaten out of heart, and made a Coward by us? When reſiſted, and put to ſlight again and again, he will return, if not to conquer, yet to vex. But nothing will more haſten his return than a drowſie ſecurity, that is the ſeaſon which he watcheth for, that is the end of his ceaſing to tempt, and his ſeeming departure; and when he finds us, like the men of Laiſh, living careleſs and at eaſe, Judg. 18. 7. then he ſmites, not as the good Angel did Peter, to awaken him, Acts 12. 7. but, as the fierce Danites, to kill and deſtroy as much as in him lies. Then it is that he ſows thoſe noxious tares that come up afterwards to the prejudice and hurt of the good Seed, Mat. 13. 25. Then it is he comes and brings ſeven worſe Spirits with him, making the laſt ſtate of that man more miſerable than the firſt, Luk. 11. 26. Let none therefore pleaſe themſelves in a ſinful eaſe and reſt from temptations, as if the work were wholly done, when in truth nothing is done; but let them look how they come by it, and examine whether it be not a practiſe of the Enemy, rather than a reality; whether it ſpring not rather from a ceaſing of the Tempter to ſtir, than from a victory obtained againſt him, now how to difference the one from the other is the next particular that I am to deſcend unto.

To find out therefore the truth of the one from the impoſture of the other, I will ſet down briefly theſe three Rules.

Firſt, Look what means and wayes of reſiſtance have p. 56been uſed to put Satan to flight; Have inſtant prayers been made to God? Have the goings out againſt him been in the power and might of Chriſt? Hath the Sword of the Spirit, which is the Word of God, been ſet againſt the motions of ſin, and the preſſing inſtigations of the Tempter? What is it that hath at any time been done to put a period to the Conflict? For as Livy ſaith, Stultitia eſt, ſedendo, ac votis debellari credere poſſe: It is a folly to believe that by ſitting ſtill, and naked wiſhes, Enemies can be conquered and overthrown: Victory attends upon the diligent and induſtrious, not upon the ſlothful. If then temptations vaniſh and diſappear we know not how, and that no account can be given of the Calm and Peace that we do enjoy, as the fruits of prayer and other means uſed for the obtaining of it, we have cauſe to be jealous that the freedom and reſt we have is but an Artifice of the Adverſary to make us ſecure, and thereby the more eaſily to enſnare us: Nemo enim celerius opprimitur, quam qui nihil timet; none being ſooner vanquiſhed than he who fears nothing.

Secondly, When ever Satan is really worſted, ſin is wounded. He is never put to flight but Luſt receives a mortifying blow, for the fight is both made and maintained by Faith, and other graces of the Spirit, which carrie in them more immediate oppoſition unto ſin than unto Satan, it being the great work of every one that is begotten of God to keep himſelf that the wicked one touch him not, 1 Joh. 5. 18. Not that he tempt him not, but that he defile him not by any aſſimilating touch: And this is the only way by which a Believer can be ſaid both to reſiſt him, and alſo to overcome him; we cannot kill the Devil, nor weaken in the leaſt his power, but as we mortifie Luſts which are the p. 57matter that he works upon, and the leſs of it he finds in us, the leſs able he is to hurt us. If therefore a Temptation go off, and the heart be not ſet more againſt ſin, ſo as to loath and hate it, which is an interpretative murder of ſin, as well as of our Brother, 1 Joh. 3. 15. So as to pray and watch more againſt it, we cannot well conclude our reſt and eaſe to be good when it wants grace as its companion, and the quiet fruits of righteouſneſs as its evidence, Heb. 12. 11.

Thirdly, When the wicked one is overcome and driven to a flight, there will abide upon the ſoul a lively ſenſeof ſo great a mercy, which will manifeſt it ſelf in a deep apprehenſion of thoſe treacheries, and deceits that the heart did abound with in the hour of tryal, and a ſelf abhorrency for them in an humble and thankful acknowledgment of ſtrength and power from Chriſt, whereby it is unable to fight a good fight, and to obtain an happy victory, in a careful treaſuring up the experience it hath had of Gods faithfulneſs in its greateſt ſtraits, in a timely preparation and laying in of ſpiritual proviſions for another concounter, as knowing that its warfare will not be compleated till it come to heaven. Theſe, and ſuch like effects, are the iſſues of thoſe Temptations in which Satan is put to flight, and the ground of it is, becauſe it is done in the exerciſe of thoſe means and graces of the Spirit as alwaies leaves the ſoul in a better temper than it found it.

SECT. IV.

A Fourth device of this ſpiritual Abaddon is touching the end and the means wherein he puts cheats upon thouſands, either by dividing between the one and the other, or by buſying them in the uſe of falſe and p. 58ineffectual means to attain it, or by cauſing them to uſe good means in an undue and ſinful manner.

Firſt, It is a piece of Satans Sophiſtry to ſeparate between the means and the end, and to make men to preſume, that though the one be neglected the other may be obtained; to this folly he would have tempted our Saviour, Mat. 4. 6. When he ſet him upon the Pinacle of the Temple, he would have perſwaded him to have caſt himſelf down, and there given a proof both of his Sonſhip and Gods fatherly care of protecting of him, but as it is a ſin to diſtruſt God in the want of means, ſo it is no leſſer ſin to preſume to be ſaved without them when they may be had; It is not an honouring of God by an abſolute truſt in him, but a tempting of him by a wanton pride in ſubjecting his power to act and work according to our pleaſure; but yet though Chriſt hath armed men againſt this Sophiſm of the Tempter by his own example, who would not betake himſelf to reliance on God for ſafety in an extraordinary way, when not debarred of the common and uſual way. How great are the number of thoſe foreign, who tempt God by unwarrantable practiſes, throwing themſelves into needleſs dangers and extremities that his power may appear in their deliverance and preſervation? Caſsian I remember tells a Story of three perſons, who in the confidence of Gods providing for them took a tedious journey into a Deſart, in which two of them miſerably died with hunger, the third only returned as a ſad ſpectacle of their folly. And Brentius hath a Relation of an Anabaptiſt Woman, who invited many Friends to Supper, but took no care to have any thing to ſet before them, fondly preſuming that the Table ſhould be furniſhed by God. But what are theſe preſumptions, in which men thus divide between the end p. 59and the means, any other than the ſcorn and laughter of thoſe who deride their folly, and yet through the ſeduction of the Devil become guilty of far greater. When they are Confident of heaven, and Careleſs of holineſs, they are ſecure of the end, and yet tread not one ſtep in the way that ſhould bring them to it. Are not theſe as vain as thoſe who expect a Harveſt without a Seeds time? Can any periſh with more clear ſelfconvictions of Gods Juſtice in condemning them than theſe? Do they need to look into the Decrees of God to ſee the roots of their miſcarriage? Or into their own Conſciences? May not they ſay, the Serpent hath beguiled them, while they have hearkened to his Counſels, who was a lyar, and a murderer from the beginning?

Secondly, The ſubtilty of Satan, touching the end and the means, is ſeen in his putting of men upon the purſuit of thoſe waies and mediums, which do not in the leaſt ſerve or conduce to that end for which they are uſed: So that though the intended end be good, yet they fall as equally ſhort of it, as thoſe who do nothing at all to obtain it, and are like miſguided Patients, who by their Medicines are not cured, but killed. And who can count the thouſands, or rather Myriads, that are held under the power of this deluſion of the Devil? May we not ask the moſt of thoſe who buſie themſelves in ſeeking a ſtate of happineſs, why do you lay out your mony for that which is not bread? Or why are you as thoſe who build in the fire, where the ſtructure conſumeth as faſt as it is raiſed? Let us look abroad a little, and ſee if it be not a truth: And ſhall we need to take a view of that ſtrange and ſudden ſpread of Mahumetaniſm? Where the Seductions of a bruitiſh Impoſtor have prevailed to the deluding of Nations and Kingdoms, p. 60who have ſubjected themſelves to his Laws, and are drunk with the expectation of his carnal promiſes? Or ſhall we confine our Proſpect to the Roman Profeſsion of Religion? Who though they impropriate ſalvation to themſelves, and exclude all others, who come not within the Pale and Verge of their Church, have yet dangerouſly ſwerved from the rule and path of life. Harlot-like they have laid the dead Child in the room of the living Child, their own corrupt Fancies and Inventions in the place of Gods Inſtitutions, and in the obſervation of lying vanities forſake their own mercies. God hath ſet in the Church, not as a trimmed Lamp in the Sanctuary, but as the fixed Sun in the Firmament, the good Word of his Truth, to diſcover fully the knowledge of his Will, which is the juſt meaſure of all that obedience which he both requires and rewards: But they in this great Luminary have found, what ſome Aſtronomers have of late diſcovered in the Sun, Vultum maculis infectum, A face ſtained with dark ſpots; and therefore charging it with obſcurity and defectiveneſs have betaken themſelves to unwritten traditions to be the guide and rule of their Faith as well as the Word, though all the light in them be but as the blaze of a Candle in the Socket that is neither ſweet nor certain. God hath ſtiled himſelf, A God hearing prayer, and that unto him all fleſh ſhall come, Pſal. 65. 2. But they have imparted this Divine Honour to Saints, for which they have neither Precept, Promiſe, or Example in the Scripture, robbing God of the glory of his goodneſs, whoſe arms are alwaies ſtretched out to receive thoſe that come to him in Chriſts name, whoſe bowels are ever yearning towards their neceſſities, and ready to prevent their prayers with his bounty. And then what need can there be of heavenly p. 61Courtiers to render him more propitious to the fulfilling of their requeſts? God hath made eternal life to be of Grace, not of Workes, that it might be ſure, it is his gift, Rom. 6. 23. It is his Promiſe to them that love him, James 1. 12. Fecit ſe nobis debitorem non aliquid ànobis accipiendo, ſed omnia promittendo: He hath (ſaith St. Auguſtin) made himſelf a Debtor, not by receiving ought from us, but by promiſing all unto us. But they going about to eſtabliſh their own righteouſneſs, have choſen rather to plead their title unto it by way of right and juſtice, and to aſſert a dignity and value in their Workes, to which the reward is due, not of Grace, but of Debt: Can we think theſe are apt Mediums to bring the Soul and Salvation together? or that they are not rather as Chaines of Glaſs more ſpecious then ſtrong? Are they not artifices rather then realities, brought in by thoſe, who in the Apoſtles Dialect are ſeducing Spirits? 1 Tim. 4. 2. And imbraced by thoſe who received not the love of the Truth that they might be ſaved? 2 Theſs. 2. 10 Have we not then juſt ground to depart from the Tents of theſe Men, as Iſrael did from the Tabernacle of Korah, Dathan and Abiram, and to touch nothing of theirs, leaſt we be conſumed in all their ſins? They may return unto us, but we cannot return unto them; according to Gods command to the Prophet, Jer. 16. 19. Unleſs we ſhould change the Truth of God into a lie, and ſerve the Creature more then the Creator, who is bleſſed for ever.

Thirdly, The ſubtilty of Satan touching the end and the means, is ſeen, in making men to miſcarry in the uſe of right Meanes, by their uſing of them in an undue manner, and ſo to faile of the end for which they are appointed by God. And this is the way by which he prevailes over multitudes of Profeſſors, whoſe p. 62Duties, though done, daily prove wholly fruitleſs in the iſſue, becauſe of their heedleſs manner of performing them. Prayer is the key of bleſſing, which onelyonly opens the Treaſures of heaven, both in regard of grace and comfort; and yet how many ask and receive not, becauſe they ask amiſs? The eccho doth not return an anſwer to every ſound; no more doth God to every Prayer. Duties without life provoke God rather then pleaſe him; and gratifie Satan rather then trouble him. He cares not how much Men hear, or how often they Pray, if that he can but allay their intention and fervency in both, either by diſtracting their Mindes, or deading their Affections, ſo as to make them the Sceletons of duties, without a Soul to enliven and actuate them; naked formes, without any power of Godlineſs. How contemptible doth God ſpeak of his own Inſtitutions, when done in a careleſs and looſe manner? When Iſrael came to appear before him, he asketh who hath required this at their hands to tread his courts? Iſai. 1. 12. Incenſe is an abomination, New Moones and Sabbaths he cannot away with, Verſ. 13. He curſeth them as deceivers that have in their Flock a Male, and ſacrifice unto the Lord a corrupt thing, Mal. 1. 14. And threatneth to ſpread the dung of their Solemne Feaſts upon their faces, Mal. 2. 3. Is it not then matter of wonder as well as of complaint, that thoſe who own the appointed Ordinances of God to be the ſole Rule of giving glory to him, and obtaining good from him, ſhould yet for the moſt part ſatisfie themſelves in the doing of Duties rather then in the fruits they reap from them? Is it not an interpretative omiſsion, though not a formall neglect, to make that to be the task of the outward Man, which ſhould be the employment of the whole Man; to be the work of the Lip, which ſhould be the ſervice of the p. 63heart? Will a Prayer, that is like an Arrow from a ſlack Bow, which never pierced the breaſt, ever pierce the Heavens? Will the hearing of the Word, in which the running Sands in the Glaſs are more eyed then the Miniſter, as giving hopes of a cloſe, ever convey its ſweetneſs to ſuch an hearer? Will a Sabbath that is ſpent onelyonly in the forbearance of Bodily Labour, without any Aſcentions of the Soul to God in holy Meditation, or Breathings after him in ſervent Prayer, either fill a Man with the fore-taſtes of Heaven, or make the fruition of God in an eternal Sabbath to be deemed as his onelyonly happineſs? And yet ſuch overlie Schemes, ſuch Bodily exerciſe, which profiteth not, are the Services which moſt give unto God, preſuming alſo that he is as well pleaſed with them as themſelves, whilſt through the Devils craft, and the deceitfulneſs of their own hearts, they look upon them as evidences to difference them from both the Prophane, who reject the thing that is good, and from the erroneous, who are led out of the right way by the Fancies and Inventions of Men.

SECT. V.

A Fifth Device and Policy of Satan is his ſtrange and artificiall diſguiſing of objects, ſo as to make them to appear to be what they are not, yea, contrary to what they are in truth, and reality. When Tamar deſigned to accompany with Judah her Father-in-Law, ſhe put her Widowes garments off from her, and attired her ſelf as an Harlot, and ſat in an open place, Geneſ. 38. 14. that ſhe may the better effect her purpoſe, and what the iſſue was the ſtory tells us. So oftentimes when Satan would allure and tempt to ſin, he preſents the object, not in its naturall dreſs, but clothed in ſuch a manner, p. 64as beſt ſuites with what he aimes at, as may be eaſily ſeen both in his attractives unto evill, and diſſwaſives from good.

Firſt, Evills which have a deformity inſeparably cleaving unto them he hides and palliates Virtutis minio (as Bernard ſpeakes) by giving them a ſuperficial die and tincture of virtue, whereby he many times deceives the incautious, and ſerves alſo the hypocrite with ſpecious pretences: How doth the covetous Perſon, whom the Lord abhorreth, Pſalm 10. 3. pleaſe himſelf in his ſordid Parcimony, as if he onelyonly practiſed frugality, and followed the Counſell of our Saviour, of Gathering up the fragments, that nothing be loſt? John 6. 12. With what a ſhew of Religion doth he deny bread to the hungry, and cloathing to the naked, whileſt he ſhelters himſelf under the aſſertion of Paul, that if any provide not for his own houſe he hath denyed the Faith, and is worſe than an Infidel? 1 Tim. 5. 8. And yet his hand is ſhrunk up towards the one, as well as to the other. He turnes away from the ſtranger under a pretended care of Providing for his Family, and he robs them of their due neceſſaries, by making thrift a Cloak for his avarice. Is not alſo the Laodicean, or luke-warme Profeſſor, under the like deluſion, in regard of the apprehenſions he hath of his ſpirituall eſtate? Who is it that prides himſelf more in his moderation and diſcretion, as if he alone had hit the Golden Meane, and joyned the wiſdome of the Serpent, and the innocency of the Dove together, being not over-heated through the fiery paſſion of zeale, nor frozen and ſtupid through the diſſoluteneſs of Atheiſme and Prophaneneſs? And yet may not we ſay, that which is highly eſteemed among Men, is abomination in the ſight of God? hath he not expreſſed how irkſome ſuch a temper is to him, p. 65when for this very cauſe he threatens an whole Church to ſpew it out of his Mouth? Rev. 3. 16. Yea, and ſeemes to wiſh it rather to be wholly cold, then to have ſuch an imperfect participation of both the extreames; not but that cold is more remote from heate then lukewarmneſs; but yet as it is a ſtate, or condition, it is worſe, becauſe Men are very rarely, and with great difficulty recovered out of it; being like to thoſe who lie in pleaſant Dreames, and are loath to be awakned out of them. It is Caſsians obſervation, which the experience of others may ſeale unto as a truth; Ex frigido ſaepe fit calidus, & calido quandoque frigidus, at rariſsimè ex tepido ſit calidus; That oft times of cold one is made hot; and of hot ſometimes one returnes to be cold; but ſeldome or never do any from luke-warm come to be hot.

Secondly, As he allures to evill, by covering its deformity with his artificiall Paint and Varniſh, ſo as to entitle it to the name of a virtue, rather then of vice, or ſin; much like to a deceitfull Coyner that ſtamps the Kings Image upon his ſpurious Mettall, to make it paſs the more unſuſpected: So on the other hand, when he would diſſwade from good, he repreſents it under the most contemptible forme and appearance, to create ſuch prejudices and diſlikes againſt it, as may cauſe them to apprehend that it is naturally of that complexion in which it appeares to them; that by this meanes Men may ſcorne the Profeſſion of it, rather then imbrace the Practiſe of it, and look upon it as a thing that rather detracts from their worth and eſteem, then adds ought to it. No broken glaſs can render a beautifull Face more diſtorted and miſhapen, either by multiplying the parts, or miſplacing of them, then he doth the moſt amiable things of grace and holineſs. Is it not through Satans ſubtilty that p. 66Religion it ſelf hath ſuch an unpleaſant aſpect in moſt Mens eyes? Is it not through the miſts that he raiſeth that it ſeemes to be a dark and opake body, and not a bright and glorious Luminary, which fills the breaſt in which it is ſeated with light and peace? It is he that ſuggeſts to the Atheiſt, that to diſdain it is a piece of reaſon; and to the Prophane, that to neglect the Profeſſion of it, though they own the Principles of it, is a point of Gentility. It is he that makes the World judge the zealous Chriſtian to labour of a Phrenzy, and the patient Man, that beares injuries without revenge, to be a coward and ſtupid Perſon, that reſents not affronts; and he that exerciſeth ſelf-deniall to his unruly appetite, and curbes with a ſtrong reine the deſires of the Fleſh, to be no better then a Stoicall Foole, who ſeekes to reduce Men to the condition of ſtocks and ſtones, and to extirpate all affections as excreſcencies of Nature, rather then to cheriſh them as its genuine offspring. O how powerfull are the arts and effaſcinations of this infernal Magician, who can thus make Men beſt pleaſed with that eſtate, in which they are rebells to God, and ſlaves to luſts; and from which they can expect nothing but amazements, horrors, and diſtractions of minde, which will at one time or other afflict thoſe who proſtitute their Conſciences to ſuch impieties, as have in them the higheſt mixture both of folly and madneſs? Have we not need to minde Men of Chriſts Counſell, Judge not according to the appearance, but judge righteous judgement, John 7. 24. When ſo many eaſily fall in love with guilded abominations, and greatly diſeſteem and ſcorn what is truly noble and Divine, by the uncouth vizards that are put upon it? Have we not need to ſet before Mens eyes that Woe that is denounced againſt them that call evill good, and good evill, that p. 67put darkneſs for light, and light for darkneſs, Iſai. 5. 20. When not a few are under the power of ſtrong deluſions, and believe a lie? Surely it is not unneceſſary in this Age of prodigious looſeneſs, wherein this impoſture of Satan hath ſo far prevailed, as that it is thought plea enough to defend the worſt of Debaucheries, and to vindicate them from cenſure, by the putting upon them ſome gay name; which is much at one, as if a Leper ſhould expect to be reputed clean, becauſe he hath covered his foul Ulcers with coſtly Cloathing: or as if a Patient ſhould be in love with his diſeaſe becauſe the Phyſitian calls it by ſome name which he hath on purpoſe invented to pleaſe his fancy.

SECT. VI.

A Sixth Device, or Machination (which like the net caſt on the right ſide taketh multitudes; or like the Bow of Jonathan, and the Sword of Saul, never returnes empty) is Satans enſnaring of all ſorts of Perſons in the uſe of lawfull things. The Adage is not more common then true, Licitis perimus omnes; that we are undone by lawfull things, rather then by ſins: the ſmooth and deceitfull ſtream carries mo…e to the whirlpoole, which irrecoverably ſucks them in, then the rough and loud waters, which affright Paſſengers from venturing upon them; Oh this is a great ſnare. Many Men can give no account of Time, Parts, States; but Hunting, Drinking, Hawking, &c. Satan by his art and cunning making Men to tranſgreſs the bounds in the uſe of Pleaſures, Recreations, nay even neceſſary things. Therefore take heed what you do, or how you walk, and be ſure to ſet boundaries to your ſelves, remembring that exceſs may turn that which is good p. 68into an abſolute evil; eating may become gluttony, induſtry in a Mans Calling may become covetouſneſs, recreations may become looſeneſs, when they are unbounded, and not according to the rule and Warrant of the Word.

An Advertiſement to the Reader.

VVHen the Reverend Author of this Diſcourſe had gone thus far, in giving this Work his laſt hand, it pleaſed God to p…t an end to his Conflict and Labours, and to call him to reſt in another World. Now becauſe it hath been an old trick (not to this day mended, though often complained of) to thrust forth Books into the World, either for Credit, or Profit, or ſome other deſigne, under the Names of ſuch Perſons as might make them more paſſable. Therefore it was thought ſit to give this Advertiſement.

Firſt, That the Authors own fair Copy reached no farther then the beginning of this Section.

Secondly, That the reſt that followes, is onelyonly a collection out of his looſe Papers and Notes; but it is all his own, without any Addition. Accept therefore (good Reader) what is here eſſayed towards the compleating this Work, out of his own Papers; which if the Author had lived to finiſh, thou wouldeſt have had more large and exact. The two laſt generalls which are propounded Chapter II, are wholly omitted, becauſe nothing could be found about them in his own Papers.

SECT. VII.

THe ſeventh Wile of Satan is, ſuiting his temptations to the Ages and Conditions of men.

Firſt, Unto Ages: He obſerves Young Years, Middle Age, Old Age; ſo alſo to the Ages in Chriſtianity, as the Apoſtle John ſhews, 1 Epiſt. c. 2. 12, 13, v. where he writes to Babes, Young men, and Fathers, as thoſe that are ſubject unto ſeveral temptations, and ſo had need be cautelous.

1. Young men he tempts to Luſt and Wantonneſs, therefore Paul bids Timothy flee youthful luſts, 2 Tim. 2. 22. And O that I might prevail with young men to poſſeſs their Veſſels in holineſs, and to remember their nature is that nature Chriſt hath taken on him. It is the Apoſtles Argument, 1 Cor. 6. 19. Your bodies are the Temples of the Holy Ghoſt.

2. He tempts middle Ages to a foreign, he ſtirs up an itch of honour, and of being ſome great ones, of building their Families, and laying foundations of a name; and in this very ſnare many are caught, who by this very temptation have their thoughts, and minds ſo poſſeſſed, as that they wilfully reſiſt light, and put themſelves upon courſes, that turn away their hearts from God. It is the thought, and project of many a man, that after he hath feathered his neaſt, and done ſo, and ſo, he will bethink himſelf of his ſoul. Thus ſundry of the Popes ſought the Popedom by unlawful Arts, eſpecially Sylveſter the Second, &c.

3. He hath temptations for Old Age foreign, Covetouſneſs, Peeviſhneſs.

Secondly, He obſerves the Condition of men as well as their Ages, and Conſtitutions, the Eſtates in which men are ſet. If men be afflicted and ſad in Spirit, ſuch he affrights with fears, and fancies, that are as gaſtly as the evils themſelves; A melancholly perſon, whoſe fancy is like a broken Glaſs, he fills with Jealouſies, Surmiſes, that make it ſwell as the Water of Jealouſie did the belly of the guilty woman. O a dark heart is Satans ſhop to hammer his temptations in. If a man is poor, then he tempts him to turn ſtones into bread, as he did Chriſt when he was hungry. If rich, then to turn bread into ſtones, that is the Devils Alchymy. Thus he works with mens States, Conditions, and with their Humours, and Paſſions, as Agrippina, when ſhe poyſoned her Husband Claudius, mingled the poyſon with the meat which he loved moſt.

SECT. VIII.

THe eighth device is, the inſinuation of many ſuggeſtions and temptations in ſuch an indiſcernable manner, and way, as that we cannot diſcern, and difference them from the reaſonings. and thoughts of our hearts, which if men could, they would not ſo eaſily hearken unto. Bernard, in his 32. Serm. on Cant. ſaith, Nulli hoc mortalium poſsibile puto, ut diſcernat inter morſum ſerpentis & morbum mentis, I think, ſaith he, it is ſcarce poſſible for any man to put an exact difference between the biting of the Serpent, and the concupiſcence and pravity of the mind. So again in the ſame place, Non accepi fateor, unde aſsignem certam notionem inter partum cordis, & ſeminarium hoſtis. I have nor, ſaith he, attained to aſſign any diſtinction between the Birth the heart travels with, and the evil Tares the Enemy ſows and caſts in; it is moſt uncertain what I ſhould attribute to my ſelf, what to him. Now if p. 71Satan can thus caſt in ſuggeſtions, in ſuch an inſenſible manner, he muſt needs gain an advantage, becauſe this way the gates of the ſoul are more readily opened to him. If men did apprehend ſuch and ſuch ſuggeſtions came immediately from the Devil, they would abhor to yield or hearken to them.

But when they apprehend them to be nothing but motions, and deſires ariſing in themſelves, they are more apt to entertain a parly, and to comply with them. If Peter, when he tempted Chriſt to ſpare himſelf, Mat. 16. 22. had conceived it had been from the Devil, certainly he would never have ſaid it; but he looked upon it only as the ſtirring of his own affection. If David had thought, that the provocation to number the People had ſprang from Satan, he would not have been ſo earneſt in it. But that which makes this Wile of Satan more dangerous, is, that though he have many times circumvented us in this kind, yet we know not how to beware of him. If one through ſhew of Friendſhip, or through ſlattery hath been injurious to us, we can ever after beware of him, and not admic him to counſel us; but here it is otherwiſe. When Satan hath come to day, and deceived us in this kind, he may come again to morrow, and do it, becauſe we cannot diſcern between his ſuggeſtions, and our own thoughts. Yet we may ſuſpect them, when we find that they are (1.) Againſt nature, ſuch where the very ſhadow of a thought peeping out ſtrikes the fleſh into a trembling. (2.) When ſudden and violent like lightning. (3.) When without reaſonings, being accompanied with importunity.

But the beſt remedy againſt this Wile is not to be curious in the ſearch to diſtinguiſh between his ſuggeſtions, and our concupiſcence, but to be careful not to p. 72conſent, and to remember Omnis mali cogitatio, eſt antiqui ſerpentis caput, (as Pariſienſis out of Jerom ſpeaks,) that evil thoughts are the head of the old Serpent.

SECT. IX.

THe ninth Wile, which is a very great ſubtilty and device of Satan, is in his deluſions about Doctrine, in ſeducing and drawing men a ſide into errour by plauſible Opinions and Doctrines, that ſeem to come near the Scripture in ſhew, and being like unto it as Alchymy is like Gold. Such are, as Epiphanius ſaith of the Cantharides, Auricolores, but they ſpit poyſon venenum ejaculantur. A pregnant inſtance of this we have, 2 Theſ. 2. 1, 2. and 1 Pet. 4. 7. Some falſe Teachers (for Satan hath his Apoſtles and Miniſters as well as Chriſt) came with the plauſible Doctrine of Mortification; For what could tend more to Mortification than the thoughts of the nearneſs of the Day of Judgment; and to ſtrengthen this opinion, they pretend they came to the knowledge of this truth, partly by Revelation from the Spirit, partly by computing the Years, and partly by ſomething the Apoſtles had written. Now, what was there in this opinion that was hurtful? Two things may be ſaid for it, (1.) That it is an opinion that comes very near the Scripture; doth not Peter ſay almoſt the ſame thing, Be ſober and watch, the end of all things is at hand, foreign. Nay, doth not Paul ſay the very ſelf-ſamething, 1 Cor. 10. 11. The ends of the World are come. (2.) It tends much to Mortification, and the practice of holineſs, Do you think men would not live holily if they did apprehend the Day of Judgment near, that it would be ſhortly? Would not this keep p. 73down abundance of corruption? How doth Jerom profeſs himſelf overawed with this, that he thought he heard the ſound of the last Trumpet whatſoever he was a doing?

But to diſcover this Wile, let me again tell you two things: (1.) Wherein it differs from the Scripture. (2.) To ſhew the danger of it.

Firſt, It differs from Scripture thus, the word Peter uſes is foreign, appropinquat, approaches; and ſo Paul ſaith, the ends of the world are coming. But the word Paul expreſſes their opinion by is foreign, inſtat, it ſhall be upon them living, hoc anno, as Grotius ſaith, this year; and ſo the word is in other places uſed for things preſent, 1 Cor. 3. 22. foreign, all are yours, things preſent, Rom. 8. 38. Now they ſaid the day of the Lord is upon us; it is a word, as Grotius ſaith, noting proximity, nearneſs. So that their drift was to bring the day of the Lord within ſuch a ſmall ſpace, as within a year or few months.

Secondly, Wherein lay the danger of it, what got Satan by it? To ſhew the hurt of this opinion, he might aime at three things by it.

1. It might occaſion liberty in ſin, ſome might reaſon as they 1 Cor. 15. 13. Let us eat and drink, for to morrow we ſhall dye. The rage of wicked and ungodly men might put them into exceſs of riot, Rev. 12. 12. Satan himſelf hath great rage, knowing his time is but ſhort: and ſo wicked men, when they know their time is but ſhort, that they have but a little ſpace to take their fill of ſin in, they might be brought to a greater animoſity againſt what was good, and to a greater exceſs in all that was evil.

2. It might work a great deal of conſternation, and dejection in weak Chriſtians, whom the very thoughts p. 74of ſo great and ſad a day approaching might either with trembling, or fear, or many jealouſies overwhelm.

3. The main end was this, to weaken the authority of Scripture; admit but a lye in Scripture, and all its Authority will fall to the ground. Let it be once entertained or taught by Scripture or divine Revelation, that Chriſt ſhall come at ſuch a time, and this time not anſwering, now faith comes to be weakened; as the delay of Chriſts coming bred ſcoffing in ſome, 2 Pet. 3. 4. and made others ſay, there is no Reſurrection, or that it is paſt already.

And thus Auguſtine, in his 80 Ep. writing to Heſichius, that was troubled in this kind, and apt to think the day of judgment might be ſuch a time, thus adviſes him, to beware how he leaned to ſuch opinions, reproaches and inſultations of enemies, Multos infirmos a Chriſtianâ fide avertentium, dicendo tam fallacitèr regnum eſſe promiſsum, quam fallacitèr dicebatur cito eſſe venturum. That many weak ones would be drawn by them from the Chriſtian Faith; and they would ſay there was no more certainty in the thing it ſelf than in the Prediction, that it ſhould be ſo ſuddenly; And he adds, Qui dicit dominum citius eſse venturum optabilius loquitur ſed periculoſius fallitur. The Doctrine of Chriſts ſpeedy coming is more deſirable, but the miſtake is more dangerous. So that the danger is in this, a man may call in queſtion many other truths, as well as them which before he thought he did believe. Therefore let me ſpeak to you that are Chriſtians, do not think thoſe Doctrines that ſeem to come near, and be like the Scripture, may preſently be entertained, or hearkened to, but be ſure that they come up to the Scripture, and be adaequate to the Rule, if not, they are in no wiſe to be hearkened unto.

p. 75O that we had in this kind the Zeal and Affection of our Fore-fathers, who did contend for the truth, that they would not loſe an Iota, one tittle of it. The Council of Nice would not gratifie Arrius in a Letter, foreign and foreign, he would grant Chriſt was of a like, not of the ſame ſubſtance. By the ſound he ſeemed to come near the truth. But as two men upon the top of two Mountains ſeem ſo near they can ſhake hands, but muſt go a great way before they meet. So it is here, they ſeem near the truth in words, but were a great way off it. And ſo the Neſtorians in acknowledging the Virgin Mary foreign, not foreign, a letter only changed, but made a wide difference; and ſo the Latine and Greek Church, in the proceſſion of the Holy Ghoſt, differed in a Prepoſition. The Greek would grant the Holy Ghoſt to proceed by the Son foreign, not foreign; and ſo for the filioque added to the Nicene Creed. Truth muſt not be loſt by things that come near it; if any Doctrine come not up to the Scriptures, it muſt be rejected. If it go beyond them, it is ſtraw and ſtubble on the foundation. If it fall ſhort, it is errour alſo. Remember that corrupt opinions, like Changelings, are many times laid in the place of the right Child, which is Truth. O fooliſh Galatians, ſaith the Apoſtle, who hath bewitched you that you ſhould not obey the truth? a Metaphor taken from thoſe that uſe Witchery, and preſent falſe ſhapes to the eyes, as the Witch of Eudor did the likeneſs of Samuel to Saul; but remember this is a Wile of Satan, who himſelf abode not in the truth, Joh. 8. 44. Labour to have the Signature of all Divine Truths imprinted on your minds. Veritas animae pabulum, as Lactantius cals it, Truth is the food of the ſoul. It is Sponſa humani intellectus, ex eâ generat ſobolem, as Pariſienſis, the Spouſe of the p. 76Underſtanding, by which it hath iſſue. It is a part of that Armour the Apoſtle calls Armour of light. Converſe then much with God the Father of Lights, James 1. 17. with the Word, which is a Book of light; with the Saints, the Children of light, if you would eſcape this Wile.

SECT. X.

THe tenth Subtilty of Satan when theſe things will not do, then under pretence of ſetting up the Spirit, and Revelations, he labours to cry down the Word of God, and all the ordinary Miniſterial Officers Chriſt hath appointed in his Church, and all Doctrines and Explications of Scripture are caſhiered and rejected. Theſe are foreign. Our firſt worthy reformers found a bitter conflict herein: For they no ſooner had prevailed to reſtore the Goſpel, and expel the darkneſs of Popery in Germany, and other parts, but ſtraitway Satan ſows his Tares; they called thoſe that adhered to the Scriptures, Vocaliſtae, Literaliſtae, Vocaliſts, Literaliſts; and hereby they made the work of Reformation odious, as Eli his Sons made the Sacrifices of the Lord to be abhorred. And as in Superſtitious times he kept down the truth by Superſtition, and pompous Ceremonies, ſo in times of Reformation by pretended Revelations, and Teachings above the Word. And this the Apoſtle doth much aim at when he ſaith, 2 Cor. 11. 14. That Satan transforms himſelf into an Angel of light. This deluſion I ſpeak the rather of, becauſe that in theſe times wherein Reformation hath been much pretended, the World by pretences of Revelations, and impulſes of the Spirit, hath caſt off the Word. This Art he improves two waies:

p. 77Firſt, Some are meer pretences, when wicked and wretched miſcreants do on purpoſe, and knowingly uſe this way as a pretence to colour all their wickedneſs. Thus Mahomet, to colour his wickedneſs in the ſeducing the people, pretended the fits of the Falling ſickneſs he was troubled with to be certain Ecſtacies and Raviſhments, at the appearance of the Angel Gabriel, and the Dove picking the Corn out of his Ear to be the appearance of the Holy Ghoſt. And thus often times thoſe who uſe ſuch curſed pretences come to be admired, and eſteemed, who elſe would have been accounted as nought. As Auguſtine ſpeaks of two Donatiſts, Primianus, and Maximianus, that if they had not taken that way, Primianus might have been Poſtremianus, and Maximianus might have been Minimiamus.

Secondly, He improves this ſubtilty by deluding the fancies of men with a concurrence of pride, and ſelfadmiration, ſo as to entertain thoughts that none know ſo much of God, nor have ſuch ſecret Communion with him as they, and that thereby they have ſundry particulars above all the world revealed to them. Thus ſome have magnified themſelves in particulars, that have been revealed to them, that have come to paſs.

Acoſta the Jeſuite tells us of one that was a very great Schollar, that through deluſions and fancies fell into ſuch a conceit, as he believed he had holineſs given unto him above Angels, and that he was the Saviour of the world in regard of efficacy, and Chriſt in regard of ſufficiency; that he had the Hypoſtatical Union offered to him, and that he did refuſe it. Thus Satan puffs men up with pride, that he may make them inſtruments of confuſion and ruine to the Church. p. 78Therefore as an Antidote againſt this keep to the Word, 2 Pet. 1. 19. You have a more ſure word of Prophecy. Notwithſtanding all Satans Stratagems to adulterate it by Hereticks, to deſtroy it by Tyrants, to debaſe it by prophane ſcoffing at it, yet hold to the Word, ad Legem, & teſtimonium, if they ſpeak not according to them, it is becauſe there is no light in them.

SECT. XI.

THe eleventh Wile, by which Satan winneth and allureth many to the hazard and peril of their Eternal welfare, is by the working many lying Signs, and Wonders, and Miracles. That look as God, for the advantage of his Goſpel, did at the firſt publiſhing it confirm it with many Miracles, and Wonders, Heb. 2. 4. So Satan, for the facilitating a belief the better to his lyes, and falſhood, doth put forth much of his power in the working of lying ſigns and miracles. This the Scripture often expreſſes as a policy above all he almoſt uſeth, Mat. 24. 24. For there ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhew many ſigns and wonders. Rev. 13. 13. 2 Theſ. 2. 9. Where the coming of that man of ſin is deſcribed to be after the working of Satan, foreign, with all power, and ſigns, and lying wonders. Which words do imply, as I conceive, both the manner, & means of Antichriſts working. (1.) The manner of Antichriſts working is after the way and manner of Satans working; that is, it holds proportion unto that way that he uſeth to take. (2.) It is by the means of Satan; he as a faſt friend of Antichriſt puts out his power in his behalf for the working many lying ſigns and wonders: which are called lying ſigns and wonders in two reſpects: (1.) In regard of their p. 79formality, they want that which ſhould conſtitute a true miracle. For a Miracle truly called, is the doing ſome work extraordinary that runs into the ſenſes exceeding the power of any Creature, as to make the Sun ſtand ſtill in the Heavens by a word, &c. Now, all Satans workings are but ſometimes a deceiving of the ſenſe, as Pharaohs Magicians; ſometimes a deluding of the fancy; ſometimes there is an expoſing of ſecret things of nature to the ſenſe of the Ignorant, who not knowing the depths of nature, think it a wonder; ſometimes by applying of Actives to Paſſives, all which fall ſhort of Miracles. (2.) They are called lying in regard of the end of them, they tend to draw from the truth, and therefore are not to be credited, Gal. 1. 8.

SECT. XII.

THe twelfth ſubtilty of Satan is to aſſault and afflict Christians with ſuch temptations as to their knowledge and experience are unheard of, which happily they never heard any others to be tempted to, nor believe that ever any but themſelves have had experience of. This Pariſienſis calls, Extraneitas tentationis, temptations that they cannot parallel or ſample. Now, when Chriſtians are exerciſed with ſuch temptations, it exceedingly amazes them, as new Engines and weapons, not before ſeen by Souldiers in former fights, do amaze the Souldier, and take off his courage; and as new diſeaſes, of which Phyſicians have had no experience, do moſt poſe and trouble them, and oftentimes diſcourage both Patients, and Phyſicians. So oftentimes new temptations do moſt amaze and ſad the ſoul.

Hence come thoſe complaints tempted ones do utter, p. 80No body was ever troubled as I am, who was ever aſſaulted with ſuch blaſphemous thoughts, ſuch Atheiſtical injections, as I dare not ſpeak or mention? Sure if I were not worſe than others, I could not have ſuch thoughts; if I were not forſaken of God, he would not ſuffer me to be thus tempted. But in this caſe you muſt remember what Paul ſpeaks to the Corinthians, 1 Cor. 10. 13. There is no temptation happened to you but what is common to man; I may truly ſay to ſuch, they think it new, yet it is that which ſome Chriſtian or other have had experience of. You know what Elias ſaid to God, and what Gods anſwer was, Rom. 11. 3. ſaith he, I am left alone, and they ſeek my life. But what ſaith the anſwer of God unto him, I have reſerved to my ſelf ſeven thouſand men, &c. So you think you are alone in this or that temptation, but alas there are a thouſand in the Militant Church that are afflicted with the ſame temptations, and Stratagems of Satan.

SECT. XIII.

THe thirteenth Wile is about holy duties, and that (1.) In putting us to do good duties upon wrong ends, which wholly alter their property. It is a true Axiom in Philoſophy, Quod forma in naturalibus, finis in moralibus, What the form is in naturals, the end is in morals. In moral things the end ſpecificates the action. Jehu's ſlaying Ahabs Children, was not obedience, but murther, though done by Gods Command, Hoſ. 1. 4. God required it as a righteous ſatisfaction to Juſtice, but Jehu did it out of ambition, therefore God ſaith, I will avenge the bloud of Jezreel upon the houſe of Jehu. Alms are good when they come like oyl that p. 81makes no noiſe, but not when a Trumpet is blown before them. Prayer is good when it comes from Zeal, but it is but howling when it comes from luſt, Hoſ. 7. 14. Worſhipping God is good, but if it be for baſe ends it is but ſelf-ſeeking. Oh therefore look to all duties, God muſt not only be the Object, but the End; Worſhip muſt have no end below it ſelf.

Or (2.) Satans VVile is, when he cannot hinder from duty, then he endeavours to ſpoyl them; he will excite to duties, but to do them unſeaſonably. It is the commendation of a duty when it is done in ſeaſon, Pſal. 1. The bleſſed man brings forth his fruit in due ſeaſon. Now, when he cannot put out the Candle, he will make it ſparkle and flair, as in Martha, Luk. 10. 40, 41. or he will turn affection the wrong way. The Jews were zealous for the Law, and he ſtirs up that againſt the Goſpel. Saul had a conſcience of ſerving God, 1 Sam. 13. 12. and he forceth him to offer Sacrifice. The Corinthians were at firſt too remiſs towards the Inceſtuous Corinthian, after too ſevere; he ſees ſome heat, and he drives it on too much; …he will make us tyrannize in ſome ſervice, and ſome duties he will make tyrants unto us, his aim is by marrying Religion and Tyranny to diſcourage men from Religion.

(3.) His deſign is to preſs Chriſtians with ſome violent aſſault when they are preparing themſelves for duty, or to afflict them ſo in the duty, that it may be rather their work to keep off the fowls from the Sacrifice, than to give up themſelves to God in the duty as they ſhould do. Therefore he preſſes Chriſtians with extraordinary diſcouragements when they are to perform extraordinary duty, that if he cannot keep them from ordinary, he may keep them from extraordinary duties, and labours to make them ſo uncomfortable, p. 82as many are afraid to perform them. Thus many are kept month after month, and year after year, from ever medling with the Sacrament (who will pray and hear,) through the violent aſſaults of Satan, ſo that ſome have given over duties for a kind of eaſe, rather than be ſo aſſaulted. All I ſhall ſay to this is, whatever your diſcouragements are give not over.

Satan may imbitter a ſweet duty by his temptations, but he ſhall not make it ineffectual; while you are wraſtling and ſtriving, his deſign is but by this violence to make you give over, to chooſe rather to walk in a kind of peace, than to maintain a war in the performance of duty.

SECT. XIV.

THe fourteenth Wile is by ſuffering falſe remedies to prevail. The Devil ſuggeſts theſe to keep men from the true, and tells men, as Samſon did Dalilah, if he be ſo and ſo uſed he ſhall be overcome. Thus the Jews uſed their Phylacteries, as foreign, remedies againſt inchantments. And thoſe two Commandments upon which Chriſt ſaies hang the Law and the Prophets, the Chriſtians did, from the ſuperſtitious Jews, write them in Schedules, and hang them about their necks, as little Goſpels; but thoſe were portanda in corde, non in corpore, as Jerom ſaith well upon Mat. 23. they were to be laid up in the heart, not to be worn about the body. So the Papiſts uſe Salt, Spittle, holy Water in their Exorciſms, but theſe the Devil, that helliſh Leviathan, eſteemeth leſs than the Leviathan, in Job 41. 27. doth of Iron, which he eſteemeth as ſtraw, and of Braſs as rotten wood. Beware then of his counterfeit weapons; think not theſe things will p. 83affright the Devil, rather look up to God, as David, who praies, that God would turn the counſel of Achitophel to fooliſhneſs, 2 Sam. 15. 31.

SECT. XV.

THe fifteenth Wile, is by making falſe Syllogiſms, by which he works upon the guilt of conſcience, and this conſiſts in laying to our charge ſins of omiſſion or commiſſion, in which the Major or Minor is falſe. As now he will lay to our charge many particular ſins and corruptions committed by us, as pride, hypocriſie, ſelf-reſpects, and ſo many duties omitted, or done overly. Which temptation if drawn in a Syllogiſm, either the firſt or ſecond propoſition is falſe.

He in whom ſuch ſin raigns as hypocriſie is, is not the Child of God. But ſuch a one art thou, &c. the Minor here many times is falſe. It is true, a Child of God cannot be an hypocrite, but he may have hypocriſie in him; the beſt way therefore to reſiſt this temptation, is to try whether hypocriſie reign in thee, and this he will preſs by aggravating the evil, and extenuating the good, that he may bring men into trouble. Sometime by making falſe Majors, as that to relapſe into the ſame ſin is not compatible with grace, and for the trial he gives falſe rules and ſtandards to judge by. Thus he troubles weak Chriſtians, about their graces and comforts, by falſe Syllogiſms. He aggravates their imperfections in the former, tells them what falls they catch when they would run; what diſtractions they meet with when they moſt intend their minds, and how can Gods Eye, that is pure, behold theſe things with delight? Now to diſcover the fallacy of this Argument: You muſt know, that as we p. 84are not to place the ſtrength of our confidence in our own righteouſneſs, as if it would abide the ſeverity of Gods trial, For how can man be juſtified with God, Job 25. 4. So the perfection of our righteouſneſs is not to be meaſured by the perfectneſs of the work, but by the uprightneſs of the will, and ſincerity of the endeavour aſpiring towards perfection. Every failing doth not make a man an hypocrite. Jehoſhaphat had many failings, he made a League of amity with Ahab, 2 Chron. 18. 3. He went to Ramoth Gilead with him, notwithſtanding Micaiahs Propheſie againſt it, 2 Chron. 18. 27, 28. Though reproved by Jehu the Prophet he joyns in a ſpecial League with Ahaziah, Ahabs Son, 2 Chron. 20. 35. He beſtows his Son upon Ahabs Daughter, 2 Chron. 21. 6. Yet God reckons him a holy man, 1 Kings 22. 43. It is ſaid, He turned not aſide from that which was right in the ſight of the Lord. If therefore obedience be interrupted, caſt not away your confidence. If any man ſin we have an Advocate with the Father. You have to do with a God, that will make thy works at laſt more than at firſt. So in point of comfort he argues: If thou hadſt faith thou wouldſt have joy and peace; but thou haſt no joy, therefore no faith; for 1 Pet. 1. 8. Believing ye rejoyce. Now to anſwer this we are to know, that Faith is the root upon which all true joy grows, it is the flower whereof that is the ſtalk, but it is not alwaies to be found flouriſhing upon it. There are three ſeaſons when joy is moſt eminent, and when God doth moſt abundantly diſpence it.

(1.) In young Chriſtians, in Lambs whom he carries in his boſome, Iſa. 40 11. With joy and comfort that they may be ſtrengthened. God would not carry Iſrael by the way of the Philiſtims, Exod. 13. 17. Leſt the people ſee war, and repent.

p. 85(2.) After great ſtorms God makes broken bones to rejoyce, Pſal. 51. 8. Make me to hear joy and gladneſs, that the bones thou haſt broken may rejoyce. After ſtorms come the greateſt calms; after his Children have been in the Depths, the greateſt Exalrations.

(3.) When God calls men to witneſs his truth, Acts 27. 23. When Paul was to appear before Caeſar, God ſends an Angel to comfort him. We muſt conſider, there may be the root when there is not the fruit; that which Faith is to look at, is what the Goſpel reveals. Now the Goſpel doth not reveal that we ſhall have no ſorrow or trouble, but that the Covenant of peace ſhall not be removed from us, Iſa. 54. 10.

SECT. XVI.

THe ſixteenth Wile is to perſwade Chriſtians whom he doth thus afflict to keep his counſel, ſo as either through ſhame or fear they dare ſay nothing, like men that have foul diſeaſes, had rather dye than tell the Phyſician. Like the Lacedemonian Boy, that ſuffered the Fox to eat out his bowels, and would not reveale it; So many ſuffer temptations to eat out their hearts. Thus Satan wounds, and would not have Chriſtians complain; he tempts, and ſollicites, and would not have Chriſtians to ask counſel, and ſo many times the burden falls the heavier, and the wound ſmarts the more. Whereas if experienced Chriſtians were acquainted with them it might be a help to them; as Wind ſtifled in the bowels of the Earth ſhakes it, but finding paſſage does no harm; ſo oftentimes the very opening the Devils temptations is enough to ſcatter them. We ſhould therefore ſeek for remedy, by communicating our grief to wiſe Chriſtians, that will p. 86pray for us, and not deride us; and not gratifie ſin in that it loves ſo well, viz. to be concealed and hid.

SECT. XVII.

THe ſeventeenth Wile, is to aſſault us in ſuch temptations wherein we leaſt ſuſpect our ſelves, and to which happily neither conſtitution, nor any cuſtome of ours carries us, but only the preſent occaſion draws forth our corruption. Thus men that are many times by nature patient, and exceeding pittiful, yet ſuddenly tranſported into a paſſion, become cruel. Thus Theodoſius the Emperour, upon a meer paſſion, one of his Souldiers ſuffering an injury, put to death at leaſt three thouſand in Theſſalonica. Some of the Ancients are of opinion, that the Devil ſtirred up the Iſraelites to make the Golden Calf that he might put Moſes in a heat, who was the meekeſt man, that ſo he might break the Tables of the Law, and might not reprove their ſin. Therefore ſuſpect your ſelves prone to every ſin, do not repoſe any thing upon Conſtitution, &c.

SECT. XVIII.

THe eighteenth Wile, Hopes of returning out of ſin by a ſpeedy repentance, and a timely revocation. But where is the promiſe of return? Are there not rather dreadful threatnings, of permitting ſuch to go on to final Apoſtacy? It is eaſie to throw thy ſelf headlong from the Pinnacle of the Temple, but thou cauſt not ſtay thy ſelf from falling without a Miracle; Our hearts are like Spring-Locks, will ſhut of themſelves, p. 87but will not open without a Key. Non eſt laus ſtetiſſe in pinaculo, ſed ſtetiſſe, & non cecidiſſe, as Auguſtine ſaies: It is is no commendation to ſtand on the Pinacle, but to keep out ſtanding, and not to fall, when we are in ſuch danger.

SECT. XIX.

THe nineteenth Wile, to keep raw, and ſmarting, any wounds, that the Spirit hath inflicted upon the conſcience of any poor ſoul. True it is, Satan is not able to afflict immediately and really the conſcience of a man, no more than he is able to comfort a mans conſcience; as it is Gods Prerogative to know the heart, ſo it is to afflict and comfort the heart. But yet Satan may help to keep the wounds raw, by diſturbing the fancy, and filling them with horrour, and terrour; he may ſhake and rattle the Chains, though he cannot put them on upon any poor ſoul, and thereby keep them from comfort which is their portion; and therefore when terrours ſo affright, as to the prejudice of all medicines, we may ſuſpect the hand of Satan in them.

SECT. XX.

THe twentieth VVile is to draw aſide the ſoul to ſome ſin when it is in the purſuit of ſome great mercy, or neer the enjoyment of it, that ſo either their hands may be weakned in the purſuit, and give over through the apprehenſions of their own guilt, which alwaies weakens confidence, or elſe may help to ſpoyl the ſweetneſs of it in the enjoyment. Thus when Iſrael was nigh the enjoying of a great bleſſing, the Land that God had promiſed: Upon the borders they fall a murmuring, p. 88by their hearkening to the Spies, who had brought an evil report upon the Land, Num. 13. 32, 33. It is a Land that eateth up the Inhabitants, and the people that we ſaw in it were men of a great ſtature, and there we ſaw the Giants, &c. So that hereby they neglected the duty, and let the mercy at a low rate. So that thoſe that are beggars, and expectants of any great mercy, had need to be watchers too.

SECT. XXI.

THe one and twentieth VVile, to make the duties of a Chriſtians general and particular calling interfere and claſh one with another. There is a double calling in which every man is ſet: There is Vocatio ad faedus, & vocatio ad munus; or as we uſe to ſpeak, a general, and a particular calling, it is termed our general calling, not only for its extent, but becauſe the things we are called to are but one and the ſame, and common to all; we are called to the ſame duties, to the ſame promiſes, to the ſame profeſſion, &c. The particular calling is that in which men are not called to one and the ſame duty, but do act according to ſeveral gifts, one in this employment, another in that. Now both theſe are to be performed regularly, and this is the excellency of a Chriſtian when he ſo orders his particular calling, that it doth not eat up the time that is due to his general calling, and when he ſo orders his general calling, as that it doth not take away the time that God hath allotted for his particular calling; now Satans great Art is to diſturb Chriſtians in the performance of theſe. Some therefore are never quiet, but when they are hearing, praying, &c. but their particular callings and relations they never mind; this is Satans deſign to p. 89diſturb them by putting them upon prayer, when diligence is required in their particular calling. O…h…rs he takes off from hearing, and praying, and thoſe duties which belong to Chriſtians, as ſuch, under pretence they muſt provide for their Families; that ſo while they care for their bodies, they may altogether neglect the care of the inward man. Therefore know it is a great part of a Chriſtians prudence, and that which affords a great deal of comfort, duly to manage both callings, when you do not let the time of your callings devour the time of your duties, but let your ſoul have its portion of your time as well as your body. Separate then your ſouls for a ſeaſon to go up in the Mount, and converſe with God, that you may be more ſit when you come down again to converſe with men in your particular callings.

SECT. XXII.

THe two and twentieth, and laſt Wile, is that which the Text hints, an endeavour of Satan to bring us from one extream to another, that we may be kept from the golden mean, wherein Grace ſtan…s as well as Vertue, which you know is ſeated between two Vices, as Solomons Throne was between two rows of Lions. And this device he uſes in matters of ſin, in matters of duty, and in matters of Doctrine.

In matters of ſin. Thus the inceſtuous Corinthian, is firſt puffed up with pride, and ſins preſumptuouſly, and then when by the Cenſures of the Church he is awakened to ſee his ſin, then he is well nigh ſwallowed up with ſorrow.

In religious duties, firſt he tempts to a neglect of them, or ſuch a rigorous tyranny, that makes many to p. 90groan under them, and lye under woful ſnares. And this device he accounts the more prevalent, becauſe we are apt to think oft times that the very work of grace lies in the higheſt oppoſition to that ſin or vice that ſitteth heavieſt upon our hearts, when as indeed ſins and vices are not only oppoſite to vertues, but one to another, be ſure therefore remember grace lies in a middle way. Sorrow for ſin is not deſperation, confidence in God is not preſumption, but the middle way, Faith leaves both extreams, and cloſes with God according to the Rule of the Word.

So again in matters of Doctrine. Baſil writing againſt Sabellius to overthrow his Haereſie, uttered ſome inconvenient expreſſions about the Trinity. And Auguſtine in his zeal againſt the Pelagians who ſlighted Baptiſm, was carried out ſo that he became durus pater infantum, pronouncing thoſe dying unbaptized not to be ſaved. But I ſhall not inſiſt any longer upon that ſecond general, the enumeration of Satans VViles.