The Christians in Complete Armor, Religious treatise · Introduction 3 · Chapter 5

The Christians in Complete Armor · Religious treatise · Introduction 3 · Chapter 5

p. 114CHAP. V. Wherein is ſhewed the ſubtilty of Satan, as a Troubler and an Accuſer for ſin, where many of his wiles and policies to diſquiet the Saints ſpirits are diſcovered.

THe ſecond General in which Satan appears ſuch a ſubtile enemy; is in moleſting the Saints peace, and diſquieting the Saints ſpirit. As this holy Spirits work is not only to be a Sanctifier, but alſo a Comforter, whoſe fruits are righteouſneſſe and peace, ſo the evil ſpirit Satan is both a ſeducer unto ſin, and an accuſer for ſin, a Tempter and a Troubler, and indeed in the ſame order. As the Holy Ghoſt is firſt a Sanctifier, and then a Comforter; ſo Satan firſt a Tempter, then a Troubler. Joſephs Miſtreſſe firſt tries to draw him to gratifie her luſt, that ſtring breaking ſhe hath another to trounce him and charge him, and p. 115for a plea ſhe hath his coat to cover her malice, nor is it hard for Satan to pick ſome hole in the Saints coat, when he walks moſt circumſpectly. The proper ſeat of ſin is the Will, of comfort the Conſcience; Satan hath not abſolute knowledge of, or power over theſe, (being lock't up from any other but God; and therefore what he doth, either in defiling temptations, or diſquieting, is by wiles more then by open force, and he is not inferiour in troubling, to himſelf in tempting. Satan hath as the Serpent, away by himſelf; other beaſts, their motion is direct, right on, but the Serpent goes a skue (as we ſay) winding and wreathing its body, that when you ſee a ſerpent creeping along, you can hardly diſcerne which way it tends; thus Satan in his vexing temptations hath many intricate policies, turning this way and that way, the better to conceale his deſigne from the Saint, which will appear in theſe following methods.

SECT. I.

1Firſt, he vexeth the Chriſtian by laying his brats at the Saints door, and charging him with that which is his own creature, and here he hath ſuch a notable Art, that many dear Saints of God are wofully hampered and dejected, as if they were the vileſt blaſphemers, and verieſt Atheiſts in the world: whereas indeed the cup is of his own putting into the ſack, but ſo ſlily conveyed into the Saints boſome, that the Chriſtian, though amazed and frighted at the ſight of them, yet being jealous of his own heart, and unacquainted with Satans tricks of this kind, cannot conceive how ſuch motions ſhould come there, (if not bred in, and vomited out by his own naughty heart) and ſo bears the blame of the ſin himſelf, becauſe he cannot finde the right father, mourning as one that is forlorn and caſt off by God, or elſe (ſaith he) I ſhould never have ſuch vermine of hell creeping in my boſome, and here Satan hath his end he propoſeth; for he is not ſo ſilly as to hope he ſhould have welcome with ſuch a horrid crue of blaſphemous and atheiſtical thoughts in that ſoul, where he hath been denied when he came in an enticing way; no, but his deſigne is by way of revenge, becauſe the ſoul will p. 116not proſtitute it ſelt to his luſt otherways, therfore to haunt it and ſcare it with thoſe imps of blaſphemy; As he ſerved Luther to whom he appeared, and when repulſed by him, went away and left a noiſome ſtinch behinde him in the room. Thus when the Chriſtian hath worſted Satan in his more pleaſing temptations, being madded, he belcheth forth this ſtinch of blaſphemous motions to annoy and affright him, that from them the Chriſtian may draw ſome ſad concluſion or other; and indeed the Chriſtians ſin lies commonly more in the concluſion, which he draws from them (as that he is not a child of God) then in the motions themſelves. All the counſel therefore I ſhall give thee in this caſe, is to do with theſe motions, as you uſe to ſerve thoſe vagrants and rogues that come about the countrey, whom, though you cannot keep from paſſing through your town, yet you look they ſettle not there, but whip them and ſend them to their owne home: Thus give theſe motions the Law, in mourning for them, reſiſting of them, and they ſhall not be your charge, (yea, 'tis like you ſhall ſeldomer be troubled with ſuch gueſts,) but if once you come to entertain them, and be Satans nurſe to them, then the Law of God will caſt them upon you.

SECT. II.

2Secondly, another wile of Satan as a troubler, is in aggravating the Saints ſins, (againſt which he hath a notable declamatory faculty) not that he hates the ſin, but the Saint; now in this, his chief ſubtilty is ſo to lay his charge, that it may ſeem to be the act of the holy Spirit; he knowes an arrow out of Gods quiver wounds deep; and therefore when he accuſeth he comes in Gods Name: as ſuppoſe a childe were conſcious to himſelfe of diſpleaſing his father, and one that owes him a ſpite (to trouble him) ſhould counterfeit a letter from his father, and cunningly conveyes it into the ſons hand, who receives it as from his father, wherein he chargeth him with many heavy crimes, diſownes him, and threatens he ſhall never come in his ſight, or have penny portion from him, the poor ſon (conſcious to himſelf of many undutiful carriages, and not knowing the plot) takes p. 117on heavily, and can neither eate nor ſleep for grief, here is a real trouble begot from a falſe and imaginary ground: Thus Satan obſerves how the ſquares go between God and his children, ſuch a Saint he ſees tardy in this duty, faulty in that ſervice, and he knows the Chriſtian is conſcious of this, and that the Spirit of God will alſo ſhew his diſtaſte for theſe, both which prompts Satan to draw a charge at length, raking up all the bloody aggravations he can think of, and give it in to the Saint as ſent from God. Thus he taught Jobs friends to pick up thoſe infirmities, which drop't from him in his diſtreſſe, and ſhoot them back in his face, as if indeed they had been ſent from God to declare him an hypocrite, and denounce his wrath for the ſame.

Queſt. But how ſhould we know the falſe accuſations of Satan from the rebukes of God and his Spirit?

Anſw. Firſt if they croſſe any former act or work of the Spirit in thy ſoule, they are Satans, not the Holy Spirits. Now you ſhall obſerve, Satans ſcope in accuſing the Chriſtian, and aggravating his ſin, is to unſaint him, and perſwade him he is but an hypocrite. O, ſaith Satan, now thou haſt ſhewen what thou art, ſee what a foule ſpot is on thy coat, this is not the ſpot of a childe; whoever that was a Saint commited ſuch a ſin after ſuch a ſort? All thy comforts and confidence which thou haſt bragg'd of, were falſe, I warrant you; thus you ſee Satan at one blow daſheth all in pieces. The whole fabrick of grace which God hath been rearing up many yeares in the ſoule, muſt now at one puffe of his malicious mouth be blown down, and all the ſweet comforts with which the Holy Spirit hath ſeal'd up Gods love, muſt be defaced with this one blot, which Satan drawes over the faire copy of the Saints evidence. Well, ſoule, for thy comfort know, if ever the Spirit of God hath begun a ſanctifying or comforting work, cauſing thee to hope in his mercy, he never is, will, or can be the meſſenger to bring contrary newes to thy ſoule, his language is not yea and nay, but Yea and Amen for ever. Indeed when the Saint playes the wanton, he can chide, yea, will frown and tell the ſoule roundly of its ſin, as he did David by Nathan, Thou art the man, this thou haſt done, and paints out his ſin with ſuch bloody colours, as made Davids heart melt, as it were, into ſo many drops of water: but that ſhall not ſerve his turn, he tells p. 118him what a rod is ſteeping for him (that ſhall ſmart to purpoſe,) one of his own houſe, no other then his darling ſon ſhall riſe up againſt him, that he may the more fully conceive how ill God took the ſin of him, a childe, a Saint, when he ſhall know what it is to have his beloved childe traiterouſly invade his Crown, and unnaturally hunt for his precious life; yet not a word all this while is heard from Nathan teaching David to unſaint himſelf, and call in queſtion the work of God in his ſoule. No, he had no ſuch commiſſion from God, he was ſent to make him mourne for his ſin, not from his ſin to queſtion his ſtate which God had ſo oft put out of doubt.

2Secondly, when they aſperſe the riches of Gods grace, and ſo charge the Chriſtian, that withal they reflect upon the good Name of God, then they are not of the Holy Spirit, but from Satan. When you finde your ſins ſo repreſented and aggravated to you, as exceeding either the mercy of Gods nature, or the grace of his Covenant, Hic ſe aperit diabolus: this comes from that foule liar. The Holy Spirit is Chriſts Spokeſman to commend him to ſouls, and to wooe ſinners to embrace the grace of the Goſpel, and can ſuch words drop from his ſacred lips, as ſhould break the match, and ſink Chriſts eſteem in the thoughts of the creature? you may know where this was minted. When you hear one commend another for a wiſe or good man, and at laſt come in with a but that daſheth all, you will eaſily think he is no friend to the man, but ſome ſlie enemy that by ſeeming to commend, deſires to diſgrace the more: Thus when you finde God repreſented to you as merciful and gracious, but not to ſuch a great ſinner as you, to have power and ſtrength, but not able to ſave thee, you may ſay, Avant Satan, thy ſpeech bewrayeth thee.

SECT. III.

3Thirdly, another wile of Satan lies in cavilling at the Chriſtians duties and performances, by which he puts him to much toil and trouble. He is at Church aſſoon as thou canſt be, Chriſtian, for thy heart, yea, he ſtands under thy cloſet-window, and heares what thou ſayeſt to God in ſecret, all the while ſtudying p. 119how he may commence a ſuit againſt thee from thy duty; like thoſe that come to Sermons to carp and catch at what the Preacher ſaith, that they may make him an offender for ſome word or other miſ-placed; or like a cunning Opponent in the Schooles, while his adverſary is buſie in reading his poſition, he is ſtudying to confute it; and truly Satan hath ſuch an Art at this, that he is able to take our duties in pieces, and ſo diſfigure them that they ſhall appear formal, though never ſo zealous, hypocritical, though enricht with much ſincerity. When thou haſt done thy duty, Chriſtian, then ſtands up this Sophiſter to ravel out thy work, there (will he ſay) thou playedſt the hypocrite, zealous, but ſerving thy ſelf, here wandring, there nodding; a little further puft up with pride, and what wages canſt thou hope for at Gods hands, now thou haſt ſpoil'd his work, and cut it all out into chips? Thus he makes many poor ſoules lead a weary life, nothing they do but he hath a fling at, that they know not whether beſt pray or not, heare or not; and when they have prayed and heard, whether it be to any purpoſe or not: Thus their ſouls hang in doubt, and their dayes paſſe in ſorrow, while their enemy ſtands in a corner, and laughs at the cheat he hath put upon them; as one, who by putting a counterfeit ſpider into the diſh, makes thoſe that ſit at table either out of conceit with the meat, that they dare not eat, or afraid of themſelves if they have eaten, leſt they ſhould be poiſoned with their meat.

Queſt. But you will ſay, What will you have us do in this caſe to withſtand the cavils of Satan, in reference to our duties?

Firſt, let this make thee more accurate in all thou doeſt:Anſw. 1. 'tis the very end God aimes at in ſuffering Satan thus to watch you, that you his children might be the more circumſpect, becauſe you have one over-looks you, that will be ſure to tell tales of you to God, and accuſe thee to thy own ſelf. Doth it not behove thee to write thy Copy faire, when ſuch a Critick reades and ſcans it over? Doth it not concern thee to know thy heart well, to turn over the Scriptures diligently, that thou mayeſt know the ſtate of thy ſoule-controverſie in all the caſes of conſcience thereof, when thou haſt ſuch a ſubtile Opponent to reply upon thee?

2Secondly, let it make thee more humble. If Satan can charge thee with ſo much in thy beſt duties, O what then can thy God p. 120do! God ſuffers ſometimes the infirmities of his people to be known by the wicked, (who are ready to check and frump them for them) for this end, to humble his people, how much more low ſhould theſe accuſations of Satan, which are in a great part too true, lay us before God?

3Thirdly, obſerve the fallacy of Satans argument, which diſcovered, will help thee to anſwer his cavil: the fallacy is double.

1Firſt, he will perſwade thee that thy duty and thy ſelf are hypocritical, proud, formal, &c, becauſe ſomething of theſe ſins are to be found in thy duty: Now, Chriſtian, learn to diſtinguiſh between pride in a duty, and a proud duty, hypocriſie in a perſon and an hypocrite, wine in a man and a man in wine. The beſt of Saints have the ſtirrings of ſuch corruptions in them and in their ſervices; theſe birds will light on an Abrahams ſacrifice, but comfort thy ſelf with this, that if thou findeſt a party within thy boſome pleading for God, and entering its proteſt againſt theſe, thou and thy ſervices are Evangelically perfect. God beholds theſe as the weakneſſes of thy ſickly ſtate here below, and pities thee, as thou wouldeſt do thy lame childe; how odious is he to us that mocks one for natural defects, a blear eye, or a ſtammering tongue? ſuch are theſe in thy new nature. Obſervable is that in Chriſts prayer againſt Satan, Zech. 3.3. The Lord ſaid unto Satan, The Lord rebuke thee, is not this a brand pluck't out of the fire? As if Chriſt had ſaid, Lord, wilt thou ſuffer this envious ſpirit to twit thy poor childe with, and charge him for thoſe infirmities that cleave to his imperfect ſtate? he is but new pluck't out of the fire. No wonder there are ſome ſparks unquencht, ſome corruption unmortified, ſome diſorders unreformed in his place and calling, and what Chriſt did for Joſhuah, he doth unceſſantly for all his Saints, apologizing for their infirmities with his Father.

2Secondly, his other fallacy is in arguing from the ſin that is in our duties, to the non-acceptance of them. Will God, ſaith he, think'ſt thou, take ſuch broken groates at thy hand? Is he not a holy God? Now here, (Chriſtian) learn to diſtinguiſh and anſwer Satan. There is a double acceptance. There is an acceptance of a thing by way of payment of a debt, and there is an acceptance of a thing offered as a token of love, and teſtimony p. 121of gratitude. He that will not accept of broken money, or half the ſumme for payment of a debt: the ſame man, if his friend ſends him, though but a bent ſix pence, in token of his love, will take it kindly. 'Tis true (Chriſtian) the debt thou oweſt to God muſt be paid in good and lawful money, but (for thy comfort) here Chriſt is thy Pay-maſter; ſend Satan to him, bid him bring his charge againſt Chriſt, who is ready at Gods right hand to clear his accounts, and ſhew his diſcharge for the whole debt; but now thy performances and obedience come under another notion, (as tokens of thy love and thankfulneſſe to God,) and ſuch is the gracious diſpoſition of thy heavenly Father,Pro. 19.22Prov 19:22 that he accepts thy mite: Love refuſeth nothing that love ſends. 'Tis not the weight or worth of the gift, but the deſire of a man is his kindneſſe.

SECT. IV.

4A fourth wile of Satan as a troubler, is to draw the Saint into the depths of deſpair, under a ſpecious pretence of not being humbled enough for ſin. This we finde ſingled out by the Apoſtle for one of the devils fetches. We are not ignorant (ſaith he) of his devices. foreign, his Sophiſtical reaſonings.2 Cor. 2.112 Cor 2:11 Satan ſets much by this ſlight; no weapon oftener in his hand: where is the Chriſtian that hath not met him at this door? here Satan findes the Chriſtian eaſie to be wrought on, the humours being ſtirr'd to his hand, while the Chriſtian of his own accord complains of the hardneſſe of his heart, and is very prone to believe any, who comply with his muſing thoughts; yea, thinks every one flatters him, that would perſwade him otherwiſe. 'Tis eaſier to die that ſoul into black, which is of a ſad colour already, then to make ſuch a one take the lightſome tincture of joy and comfort.

Queſt. But how ſhall I anſwer this ſubtile enemy, when he thus perplexeth my ſpirit, with not being humbled enough for ſin, &c?

Anſw. I anſwer as to the former, labour to ſpie the fallacy of his argument, and his mouth is ſoon ſtop't.

Firſt, Satan argues thus: There ought to be a proportion between ſin and ſorrow: But there is no proportion between thy ſins p. 122and thy ſorrow: Therefore thou art not humbled enough. What a plauſible argument is here at firſt bluſh? For the major, that there ought to be a proportion between ſin and ſorrow, this Satan will ſhew you Scripture for.2 Chro. 33 12.2 Chr 33:12 Manaſſeh was a great ſinner, and an ordinary ſorrow will not ſerve his turne; He humbled himſelf greatly before the Lord. Now (ſaith Satan) weigh thy ſin in the balance with thy ſorrow; art thou as great a Mourner as thou haſt been a ſinner? ſo many yeares thou haſt waged war againſt the Almighty, making havock of his lawes, loading his patience till it groaned again, raking in the ſides of Chriſt with thy bloody dagger (while thou didſt grieve his Spirit, and reject his grace▪) and doeſt think a little remorſe (like a rolling cloud letting fall a few drops of ſorrow) will now be accepted? no, thou muſt ſteep in ſorrow as thou haſt ſoak't in ſin. Now to ſhew you the fallacy, we muſt diſtinguiſh of a twofold proportion of ſorrow.

Firſt, an exact proportion of ſorrow to the inherent nature and demerit of ſin.

Secondly, there is a proportion to the Law and Rule of the Goſpel. Now the firſt is not a thing feaſible, becauſe the injury done in the leaſt ſin is infinite, becauſe done to an infinite God; and if it could be feaſible, yet according to the tenour of the firſt Covenant it would not be acceptable; becauſe it had no clauſe to give any hope for an after-game by repentance; but the other which is a Goſpel-ſorrow,Acts 5.31. Zech. 12.10.Acts 5:31Zech 12:10 this is indeed repentance unto life, (both given by the Spirit of the Goſpel, and to be tried by the Rule of the Goſpel.) This is given for thy relief. As you ſee ſometimes in the high-way (where the waters are too deep for travellers,) you have a foot-bridge or Cauſey, by which they may ſcape the flood, and ſafely paſſe on; ſo that none but ſuch as have not eyes, or are drunk, will venture to go through the waters, when they may avoid the danger. Thou art a dead man, if thou think to anſwer thy ſin with proportionable ſorrow, thou wilt ſoon be above thy depth, and quackle thy ſelf with thy own teares, but never get over the leaſt ſin thou committedſt; go not on therefore as thou loveſt thy life, but turn aſide to this Goſpel-path, and thou eſcapeſt the danger. O you tempted ſoules, when Satan ſaith you are not humbled enough, ſee where you may be relieved; I am a Romane, (ſaith Paul,) I appeal to Ceſar. p. 123I am a Chriſtian, (ſay) I appeal to Chriſts law; and what is the Law of the Goſpel concerning this? Heart-ſorrow is Goſpel-ſorrow; They were pricked in their heart, Acts 2.37Acts 2:37and Peter (like an honeſt Chirurgion) will not keep theſe bleeding Patients longer in pain with their wounds open; but preſently claps on the healing plaiſter of the Goſpel; Believe in the Lord Jeſus. Now a prick to the heart is more then a wound to the conſcience. The heart is the ſeat of life. Sin wounded there lies a dying. To do any thing from the heart makes it acceptable, Eph. 6.6. Now▪ 2 Co. 5.112 Cor 5:11poor ſoul, hadſt thou ſate thus long in the devils ſtocks, if thou hadſt underſtood this aright? doth thy heart clear or condemn thee, when in ſecret thou art bemoaning thy ſin before God? if thy heart be falſe I cannot help you, no, not the Goſpel it ſelf,1 Joh. 3.211 John 3:21 but if ſincere, thou haſt boldneſſe with God.

A ſecond argument Satan uſeth, is this: He whoſe ſorrow falls ſhort of theirs, that never truly repented, he is not humbled enough: But, ſoul, thy ſorrow falls ſhort of ſome, that never truly repented; Ergo. Well, the firſt Propoſition is true, but how will Satan prove his minor? Thus, Ahab he took on for his ſin, and went in ſack-cloth. Judas he made bitter complaint. O (ſaith Satan) didſt thou not know ſuch a one that lay under terrour of conſcience, walking in a ſad mournful condition ſo many moneths, and every one took him for the greateſt Convert in the countrey? and yet he at laſt fell foully, and proved an Apoſtate; but thou never didſt feel ſuch ſmart, paſſe ſo many weary nights and days in mourning and bitter lamentation as he hath done, therefore thou falleſt ſhort of one that fell ſhort of repentance. And truly this is a ſad ſtumbling block to a ſoul in an houre of temptation. Like a ſhip ſunk in the mouth of the harbour, which is more dangerous to others then if it had periſht in the open ſea. There is leſſe ſcandal by the ſins of the wicked, who ſink (as it were) in the broad ſea of profaneneſſe, then in thoſe who are convinced of ſin, troubled in conſcience, and miſcarry ſo near the harbour, within ſight, as it were, of ſaving grace. Tempted ſoules can hardly get over theſe without daſhing. Am I better then ſuch a one that proved naught at laſt? Now to help thee a little to finde out the fallacy of this argument, we muſt diſtinguiſh between the terrours that accompany ſorrow, and the intrinſecal nature of this grace. The firſt which p. 124are neceſſary may be ſeparated from the other, as the raging of the ſea, which is cauſed by the winde from the ſea, when the winde is down. From this diſtinction take two Concluſions.

1Firſt, one may fall ſhort of an hypocrite in the terrours that ſometimes accompany ſorrow, and yet have the truth of this grace, which the other with all his terrours wants. Chriſtians run into many miſtakes, by judging rather according to that which is acceſſary, then that which is eſſential to the nature of duties and graces. Sometimes thou heareſt one pray with a moving expreſſion (while thou canſt hardly get out a few broken words in duty,) and thou art ready to accuſe thy ſelf and to admire him; as if the gilt of the Key made it open the door the better; thou ſeeſt another abound with joy which thou wanteſt, and are ready to conclude his grace more and thine leſſe, whereas thou mayeſt have more real grace, only thou wanteſt a light to ſhew thee where it lies. Take heed of judging by acceſſaries, perhaps thou haſt not heard ſo much of the ratling of the chains of hell, nor in thy conſcience the out-cries of the damned, to make thy fleſh tremble, but haſt thou not ſeen that in a bleeding Chriſt which hath made thy heart melt and mourne, yea, loath and hate thy luſts more then the devil himſelf? Truly (Chriſtian) 'tis ſtrange, to hear a Patient complain of his Phyſician, (when he findes his Phyſick work effectually, to the evacuating of his diſtempered humours, and the reſtoring his health) meerly becauſe he was not ſo ſick as ſome others with the working of it; ſoule, thou haſt more reaſon to be bleſſing God that the convictions of his Spirit wrought ſo kindly on thee, to effect that in thee, without thoſe terrours which have coſt others ſo dear.

2Secondly, this is ſo weak an argument, that contrariwiſe the more the terrours are, the leſſe the ſorrow is for ſin while they remain. Theſe are indeed preparatory ſometimes to ſorrow, they go before this grace, as auſtere John before meek Jeſus. But as John went down when Chriſt went up, his increaſe was Johns decreaſe; ſo as true godly ſorrow goes up, theſe terrours go down. As the winde gathers the clouds, but thoſe clouds ſeldom melt into a ſet rain, until the winde falls that gathered them: ſo theſe terrours raiſe the clouds of our ſins in our conſciences, but when p. 125theſe ſins melt into godly ſorrow, this layes the ſtorme preſently; indeed, as the loud windes do blow away the raine, ſo theſe terrours do keep off the ſoule from this Goſpel-ſorrow. While the creature is making an out-cry, 'tis damn'd▪ 'tis damn'd, it is taken up ſo much with the feare of hell, that ſin as ſin, (which is the proper object of godly ſorrow) is little look't on or mourned for. A Murderer condemned to die, is ſo poſſeſt with the feare of death, and thought of the gallowes, that there lies the ſlaine body (it may be) before him, unlamented by him: but when his pardon is brought, then he can beſtow his teares freely on his murdered friend; They ſhall look on him whom they have pierced, and mourne. Faith is the eye, this eye (beholding its ſin piercing Chriſt, and Chriſt pardoning its ſin) affects the heart, the heart affected ſighes, theſe inward clouds melt and run from the eye of faith in tears: and all this is done when there is no tempeſt of terrour upon the ſpirit, but a ſweet ſerenity of love and peace: and therefore, Chriſtian, ſee how Satan abuſeth thee, when he would perſwade thee thou art not humbled enough, becauſe thy ſorrow is not attended with theſe legal ſorrowes.