Demonologia sacra, or, A treatise of Satan's temptations in three parts / by Richard Gilpin.

PART II. (Book 2)

CHAP. I. That it is Satan's grand Design to corrupt the Minds of Men with Errour. The Evidences that it is so. And the Reasons of his Endeavours that way.

NExt to Satan's Deceits in tempting to Sin and against Duty, his design of corrupting the Minds of Men by Errour calls for our search; and indeed this is one of his principal endeavours, which takes up a considerable part of his time and di∣ligence. He is not only called in Scripture an Ʋnclean Spirit, but also a Lying Spirit, and there are none of these cursed qualifications that lie idle in him: as by his Uncleanness we may easily conjecture his attempts upon the Will and Affections to defile them by Lust; so by his Lying we may conclude that he will certainly strive to blind the Understand∣ing by Errour. But a clear discovery of this we may have from these Considerations.

First, From God's interest in Truth, in reference to his great designs of Holiness and Mercy in the World.* 1.1 Truth is a Ray and Beam of him who is the Father of Lights. All revealed Truths are but Copies and Transcripts of that Essential, Archetypal Truth. Truth is, the Rod of his Strength, Psal. 110. 2. the Scepter of his King∣dom by which he doth subdue the hearts of Men to his obedience and service in conversion. Truth is that Rock upon which he hath built his Church, the foundations are the Prophets and Apostles, Eph. 2. 20. that is, the Doctrine of the Prophets and Apostles,

in the Scriptures of the Old and New Testament. Truth is that great depositum committed to the care of his Church, which is therefore called the pillar of Truth:* 1.2 because as Princes or Rulers put their Proclamations on Pillars for the better information of their Subjects,* 1.3 so doth his Church hold out Truth to the World. Holiness is maintained by Truth, our ways are directed by it, and by it are we forewarned of Satan's Devices. Now the Prince of Darkness carrying himself in as full an opposition to the God of Truth as he can in all his ways, God's interest in Truth will suffi∣ciently discover the Devil's design to promote Errour; for such is his hatred of God, that (though he cannot destroy Truth, no more than he can tear the Sun out of the Firmament, yet) he will endeavour by corrupting the Copy, to disgrace the Original; though he cannot break Christ's Scepter, yet by raising Errour he would hinder the encrease of his Subjects; though he cannot remove the Rock upon which the Church is built, he will endea∣vour to shake it, or to interrupt the Building, and to tear down God's Proclamation from the Pillar on which he hath set it to be read of all; and if we can conceive what an hatred the Thief hath to the Light, as it contradicts and hinders his Designs, we may ima∣gine there is nothing against which the Devil will use greater contrivances than against the light of Truth: He neither can, nor will make a league with any, but upon the terms that Nahash propounded to the Men of Jabesh-Gilead,* 1.4 that is, that he may put out their right eye, and so lay it for a reproach upon the Israel of God. 'Tis the work of the Holy Spirit to lead us into Truth, and by the rule of contraries 'tis the Devil's work to lead into Errour.

Secondly, Though the Scripture doth charge the Sin and dan∣ger of Delusion and Errour upon those Men that promote it, to the deception of themselves and others, yet doth it chiefly blame Satan for the great Contriver of it, and expressly affirms him to be the grand Deceiver: Instruments and Engeniers he must make use of to do him service in that work, but still it is the Devil that is a Lying Spirit in their Mouths; 'tis he that teacheth and prompts them,* 1.5 and therefore may they be called (as Elymas was by Paul) the Children of the Devil,* 1.6 or (as Cerinthus of old) the first-born of Satan.

The Church of Corinth, among other distempers, laboured under dangerous Errours, against which when the Apostle doth industriously set himself, he doth chiefly take notice, 1. Of the

false-Teachers who had cunningly wrought them up to an apti∣tude of declining from the simplicity of the Gospel; these he calls false-Apostles, as having no commission from God, and Satan's Ministers, 2 Cor. 11. 13, 15. thereby informing us who it is that sends them out and imploys them upon this errand. 2. He especially accuseth Satan as the great Contriver of all this evil; if any shut their Eyes against the Light, he gives this for the principal cause,* 1.7 that the God of the World blinded their Minds: If any stumbled at the simplicity of the Gospel, he presently blames the subtilty of the old Serpent for it, 2 Cor. 11. 3. When false Do∣ctrine was directly taught, and varnished over with the glorious pretexts of Truth, still he chargeth Satan with it, Vers. 14. No marvel, for Satan himself is transformed into an Angel of Light; where he doth not only give a reason of the corrupting or the adulterating the Word of God by false-Apostles, as Vintners do their Wines by mixtures,* 1.8 (a Metaphor which he makes use of, cap. 2. 17.) that they learned it of Satan, who abode not in the Truth, but was a Lyar from the beginning: But also, he further points at Satan, to furnish us with a true account of the ground of that cunning Craft which these deceitful Workers used, while they metamorphosed themselves, by an imitation of the way and manner, zeal and diligence of the Apostles of Christ; they were taught by one who had exactly learned the Art of Imitation, and who could, to all appearance, act to the life the part of an Angel of Light. And to take away all objection or wonder, that so many with such seeming earnestness and zeal, should give up themselves to deceive by false-Doctrine: he tells us that this hath been the Devil's work, from the first beguiling of Eve, vers. 3. and that as he then made use of a Serpent for his Instrument, so ever since in all ages he hath made so often,* 1.9 and so much use of Men as his Emissaries, that it should now neither seem a marvel, nor a great matter to see the Devil at this work by his Agents.

Thirdly, That this is Satan's great design, may be further cleared from the constant course of his endeavours. The Parable of the Tares, Matth. 13. 25. shews, that Satan is as busie in sow∣ing Tares, as the Master of the Field is in sowing Wheat; that by Tares, not Errors in the abstract, but Men are to be understood, is evident from the Parable it self; but that which makes Men to be Tares, is Sin and Errour: so that in a complex sense, we are taught how diligent the Devil, (who is expressly signified by

the Enemy, vers. 39.) is in that imployment, much of his time hath been taken up that way. There were false Prophets (saith Peter, 2 Epist. 2. 1.) and there shall be false-Teachers; that is, so it was of old, and so it will be to the end. The shortest abstract of Satan's acts in this matter, would be long and tedious, judge of the rest by a few instances.

In the Apostles times, how quickly had the Devil broached false Doctrine? That it was necessary to be circumcised, was early taught, Acts 15. 1. In Col. 2. 8. the vain deceit of Philosophy, Traditions, and the Elements of the World, (which were the body of Mo∣saical Ceremonies) are mentioned as dangerous Intrusions; and in vers. 18. the worshipping of Angels (as it seems) was pleaded for, with no small hazard to the Church. The denial of the Re∣surrection is expressly charged upon some of the Corinthian Church, 1 Cor. 15. 12. and that the Resurrection is past already, 2 Tim. 2. 18. is affirmed to have been the Doctrine of Hymeneus, Philetus, and others; but these are comparatively little, to that gross Errour of denying Christ, Jud. v. 4. or, that Jesus is the Christ, 2 Joh. 2. 22. or, Jesus Christ is come in the flesh, 1 Joh. 4. 3. which are branded for Antichristian Errours, and were boldly asserted by many false Prophets that were then gone out into the World; and to such a height came they at last, that they taught the lawfulness of com∣mitting Fornication, and to eat things offered to Idols, Rev. 2. 20. All these falsehoods took the boldness to appear, before all the Apostles were laid in their Graves: And if we will believe what Austin tells us from Epiphanius and Eusebius,* 1.10 there were no less than ten sorts of Heretical Antichrists in the Apostle John's days, the Simonians, Menandrians, Saturnilians. &c. This was an in∣credible increase of false Doctrine in so short a time, and in the times and preachings of the Apostles themselves, whose power and authority (one would think) might have made Satan fall be∣fore them as lightning. What progress then in this work of de∣lusion might be expected, when they were all removed out of the World? They left indeed behind them sad predictions of the power of delusion in after-times, Of your selves shall Men arise, speaking perverse things. After my departing shall grievous Wolves en∣ter, &c. Acts 20. 30. The Spirit speaketh expressly, that in the latter times some shall depart from the Faith, 1 Tim. 4. 1. and Paul (2 Thess. 2. 3.) prophesies of a general Apostacy, upon the revealing of the Man of Sin, and the Mystery of Iniquity, and

that these should be perilous times, 2 Tim. 3. 1. To the same purpose, John mentions the coming of the great Antichrist, as a thing gene∣rally known and believed, 1 Joh. 2. 18. But before all these, Christ also had fully forewarned his Servants of false-Christs, the power and danger of their delusion, and of the sad revolt from the Faith which should be before his second coming, Matth. 24. 24. And as we have heard, so have we seen, all ages since the Apostles can witness that Satan hath answered the Prophecies that were con∣cerning him: what a strange increase of Errours hath been in the World since that time? Iraeneus and Tertullian made Catalogues long since, after them Epiphanius, and Eusebius reckoned about eighty Heresies; Austin after them brings the number to eighty eight. Now, though there be just exceptions against the largeness of their Catalogues, and that it is believed by many, that there are several branded in their Rolls for Hereticks, that meerly suffer upon the account of their Name and Nation (for Barbarism, Scy∣thism, Hellenism are mustered in the Front) and others also stand there, for very small matters (as the quarto decimani, &c.) and that some ought altogether to be crossed out of their Books; yet still it will appear that the number of Errours is great, and that all those hard names have this general signification, that the Devil hath made a great stir in the World by Errour and Opinion; After times might also be summoned in to speak their evidence, and our own knowledg and experience might without any other help, sufficiently instruct us (if it were needful) of the truth of this, that Errour is one of Satan's great designs.

Secondly, Let us next look into the Reasons which do so strongly engage Satan to these endeavours of raising up Errours. If we set these before us, it will not only confirm us in our be∣lief, that this is one of his main imployments, (for if Errour yield him so many advantages for the ruine of Men, and the dishonour of God, there can be no doubt of his readiness to promote it.) This also may be of use to put us in mind, who it is that is at work behind the Curtain, when we see such things acted upon the Stage, and consequently may beget a cautious suspition in our Minds against his proceedings; the Reasons are such as these.

First, Errour is sinful, so that if Satan should be hindred in his endeavours for any further mischief, than the corrupting of any particular Person, yet he will reckon, that he hath not altogether lost his labour. Some Errours, that overturn fundamentals of

Faith, are as deadly poyson, and called expressly damnable by the Apostle, 2 Pet. 2. 1. These Heresies are by Paul, Gal. 5. 20. re∣counted among the works of the Flesh, of which, he positively affirms, that they that do such things cannot inherit the Kingdom of God: Those that are of a lower nature, that do not so extreamly hazard the Soul, can only be capable of this Apology, that they are less evil; yet as they are oppositions to Truth (propounded in Scripture for our belief and direction) they cease not to be Sins, though they may be greater or less evils, according to the importance of those Truths which they deny, or the consequences that attend them; and if we go yet a step lower, to the conside∣ration of those rash and bold assertions, about things not clearly revealed; though they may possibly be true, yet the positiveness of avouchments and determinations in such cases, where we want sufficient reason to support what we affirm, (as that of the Pseudo-Dionysius for the Hierarchy of Angels, and some adventurous asser∣tions concerning God's secret Decrees, and many other things of like nature) are by the Apostle, Col. 2. 18. most severely taxed for an unwarrantable and unjust presumption, in setting our foot upon God's right; as if such Men would by violence thrust them∣selves into that which God hath reserved for himself, (for so much the word intruding imports,)* 1.11 the cause of this he tells us, is the arrogancy of corrupt Reason, the fleshly Mind, (suitable to that expression, Matth. 16. 17. Flesh and Blood hath not revealed it;) the bottom of it is Pride, which swells Men to this height; and the Fruit (after all these swelling attempts) is no other than (as the Apples of Sodom) Dust and Vanity, intruding into those things which he hath not seen, Vainly puft up by his fleshly Mind: If then Satan do but gain this, that by Errour (though not diffused further than the breast of the infected Party) Truth is denied, or that the heart be swelled into Pride and Arrogancy, or that he hath hope so to prevail, 'tis enough to encourage his attempts.

Secondly, But Errour is a Sin of an encreasing nature, and usually stops not at one or two Falshoods, but is apt to spawn in∣to many others, (as some of the most noxious Creatures have the most numerous Broods:) for one Errour hath this mischievous danger in it, that it taints the Mind to an instability in every Truth; and the bond of stedfastness being once broken, a Man hath no cer∣tainty where he shall stay: as a wanton Horse once turned loose, may wander far. This hazard is made a serious warning against

Errour, 2 Pet. 3. 17. Beware lest ye being led away with the errour of the Wicked, fall from your own steadfastness. One Errour admitted, makes the heart unsteady; and besides this inconvenience, Errour doth unavoidably branch it self naturally into many more, as Infe∣rences and Conclusions resulting from it, as Circles in Water mul∣tiply themselves;* 1.12 grant but one absurdity and many will follow upon it, so that 'tis a Miracle to find a single Errour. These Lo∣custs go forth by Bonds, as the experience of all ages doth testify, and besides the immediate consequences of an Errour, which re∣ceive Life and Being together with it self, as Twins of the same Birth. We may observe a tendancy in Errours, to others that are more remote, and by the long stretch of multiplyed inferences, those things are coupled together that are not very contiguous. If the Lutherans ('tis* 1.13 Dr. Prideaux his observation) admit Ʋniversal Grace, the Huberians introduce Ʋniversal Election, the Puccians Na∣tural Faith, the Naturalists explode Christ and Scriptures at last as unnecessary: this is then a fair mark for the Devil to aim at, if he prevails for one Errour, 'tis an hundred to one but he prevails for more.

Thirdly, Satan hath yet a further reach in promoting Errour, he knows 'tis a Plague that usually infects all round about, and therefore doth he the rather labour in this work, because he hopes thereby to corrupt others, and infected Persons are commonly the most busie Agents (even to the compassing of Sea and Land) to gain Prosilytes to their false Perswasions. This Harvest of Sa∣tan's labour, is often noted in Scripture, they shall deceive many, Matth. 24. 24. Many shall follow their pernicious ways, 2 Pet. 2. 2. How quickly had this Leaven spread it self in the Church of Galatia, even to Paul's wonder? Gal. 1. 6. I marvel, that you are so soon removed from him, that called you into the grace of Christ, into another Gospel. Instances of the spreading of Errour are frequent. Pelagianism rose about the Year 415, but presently spread it self in Palestine, Africa, Greece, Italy, Sicily, France, and Britain. Ar∣rianism, like fire in Straw, in a little time brought its flame over the Christian World, and left her wondring at her self, that she was so suddenly become Arrian. Socinianism had the like prevalency, Laelius privately had sowed the Seeds, and after his death Faustus Socinus his Nephew did so bestir himself, that within ten years (after his confident appearing) whole Congregations in Sarma∣tia submitted themselves to his Dictates,* 1.14 as Calovius affirms, and

within twenty or thirty Years more several hundreds of Churches in Transilvania were infected, and within a few Years more, the whole Synod was brought over to subscribe to Socinianism. We have also instances nearer home, after the Reformation, in the raign of Edward the sixth, how soon did Popery return in its full strength when Queen Mary came to the Crown? which occasio∣ned Peter Martyr (when he saw young Students flocking to Mass) to say,* 1.15 That the tolling of the Bell overturned all his Doctrine at Oxford. And of late we have had the sad experience of the power of Errour to infect, no Errour so absurd, ridiculous, or blasphemous, but (once broached) it presently gained considerable numbers to entertain it.

Fourthly, Errour is also eminently serviceable to Satan for the bringing in Divisions, Schisms, Rents, Hatreds, Heart-burnings, Animofities, Revilings, Contentions, Tumults, Wars, and whatsoever bitter Fruits, breach of Love, and the malignity of Hatred can possibly produce. Enough of this might be seen in the Church of Corinth, the divisions that were amongst themselves were occasioned by it, and a great number of evils the Apostle suspected to have been already produc'd from thence, as Debates, Envyings, Wraths, Strifes, Back-bitings, Whisperings, Swellings, Tumults, 2 Cor. 12. 20. He himself escaped not from being evilly intreated, by those among them that were turned from the simplicity of the Gospel: The quarrelsome exceptions that they had raised against him, he takes notice of: They charged him with levity, in neglecting his promise to come to them, 2 Cor. 1. 17. They called him carnal, one that walked according to the flesh, chap. 10. 2. they taunted him as a contemptible Fellow, ver. 10. They undervalued his Ministry, which occasioned (not without great Apology) a commendation of himself; nay, they seemed to call him a false Apostle, and were so bold as to challenge him for a proof of Christ speaking in him, 2 Cor. 13. 3.

If the Devil had so much advantage from Errour that was but in the bud, and that in one Church only; what may we ima∣gine hath he done by it, when it broke out to an open flame in several Churches? What work do we see in Families when an Errour creeps in among them? the Father riseth up against the Son, the Son against the Father, the Mother against the Daughter, the Daughter against the Mother: what sad divided Congregations have we seen? what Fierceness, Prejudices, Slanders, Evil-sur∣mises, Censurings, and Divisions hath this brought forth? what

bandying of Parties against Parties, Church against Church, hath been produced by this Engine? How sadly hath this poor Island felt the smart of it, the bitter contests that have been betwixt Presbyterian and Independent, betwixt them and the Episcopal? makes them look more like factious Combinations, than Churches of Christ. The present differences betwixt Conformists and Non∣conformists (if we take them, where they are lowest) they do daily produce such effects, as must needs be very pleasing and grateful to the Devil, both Parties mutually objecting Schism, and charging each other with Crime and Folly; what invectives and railings may be heard in all Companies? as if they had been at the greatest distances in point of Doctrine. But whosoever loseth, to be sure the Devil gains by it. Hatreds, Strife, Vari∣ance, Emulations, Lyings, Railings, Scorn and Contempt, are all against the known duty of brotherly kindness, and are undoubted provocations against the God of Love and Peace: What can we then think of that can be so useful to Satan as Errour, when these abovementioned evils are the inseparable products of it? The modestest Errours that ever were among good Men are still accompanied with something of these bitter Fruits. The diffe∣rences about Meats and Days (when managed with the greatest moderation) made the Strong to despise the Weak, as silly, wilful, factious Humorists; and on the contrary, the Weak judged the Strong, as prophane, careless, and bold Despisers of divine Insti∣tutions, for so much the Apostle implyes, Rom. 14. 3. Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth. But should we trace Errour thorow the ruines of Churches, and view the slaughters and bloodshed that it hath occasioned; or consider the Wars and Desolations that it hath brought forth, we might heap up matter fit for Tears and Lamentations, and make you cease to wonder that Satan should so much concern himself to promote it.

Fifthly, The greatest and most successful Stratagem for the hindering a Reformation, is that of raising up an Army of Errours. Reformation of Abuses, and corruptions in Worship or Doctrine, (we may well suppose) the Devil will withstand with his ut∣most might and Policy, because it endeavours to pull that down which cost him so much labour and time to set up, and so crosseth his end.* 1.16 They who are called out by God to jeopard their lives in the high places of the Field, undertake an hard task in endeavour∣ing

to check the power of the Mighty, whose interest it is to maintain those defilements, which their Policy hath introduced, to fix them in the possession of that grandeur and command which so highly gratifies their Humours, and self-seeking aspiring Minds: But Satan knowing the strength of that Power, which hath raised them up to oppose, with spiritual resolution, the current of Prevailing Iniquity, usually provides himself with this reserve, and comes upon their backs with a Party of deluded erro∣nious Men raised up from among themselves, and by this means he hopes either to discourage the Undertakers for Reformation, by the difficulty of their work (which must needs drive on heavily, when they that should assist prove hinderers,) or at least to straiten and limit the success: For by this means (1.) He divides the Party, and so weakens their hands. (2.) He strengthens their Enemies, who not only gather heart from these divisions (seeing them so fair a prognostick of their ruine,) but also improve them, by retorting them as an argument, that they are all out of the way of Truth. (3.) The erroneous Party in the Rear of the Reformers, do more gall them with their Arrows (even bitter words of cursed reviling,) and more hazard them with their Swords and Spears of opposition, than their Adversaries in the Front against whom they went forth. In the mean while, they that stand up for Truth, are as Corn betwixt two Milstones; oppressed with a double conflict, beset before and behind.

This hath been Satan's method in all ages. And indeed Policy it self could not contrive any thing that would more certainly ob∣struct Reformation than this. When the Apostles (who in these last days were first sent forth) were imployed to reform the World, to throw down the Ceremonies of the Old Testament, and Heathen Worship, Satan had presently raised up Men of cor∣rupt Minds to hinder their Progress; what work these made for Paul at Corinth, and with the Galatians, the Epistles to those Churches do testify. The business of these Men was to draw Disciples after them from the simplicity of the Gospel, nay to another Gospel; and this they could not do but by setting up themselves, boasting of the Spirit, carrying themselves as the Apostles of Christ, and con∣temning those that were really so, insinuating thereby into the affections of the seduced, as if they zealously affected them, and that Paul was but weak and contemptible, nay their very Enemy for telling them the truth. What unspeakable hindrance must this be

to Paul? What grief of heart? What fear and jealousie must this produce? he professeth he was affraid lest he had bestowed upon them labour in vain, Gal. 4. 11. And that he did no less than travel of them in birth the second time; vers. 19. If one Alexander could do Paul so much Evil,* 1.17 by withstanding his Words, that he complains of him, and cautions Timothy against him. If one Diotrephes, by prating against John with malicious Words, prevailed with the Church, that they received not him,* 1.18 nor the Brethren; What hurt might a Multitude of such be able to do?

In the Primitive times of the Church, after the Apostles days; when those Worthies were to contest with the Heathen World, the Serpent cast out of his mouth water, as a flood, after the Woman: (which most interpret to be a Deluge of Heresies: And some particularly understand it of the Arrian Heresie) that he might hinder the progress of the Gospel. Which design of his did so take, that ma∣ny complaints there were, of hindring the Conversion of the Hea∣thens, by the Errours that were among Christians. Epiphanius tells us, That Pagans refused to come near the Christians, and would not so much as hear them speak, being affrighted by the wicked practi∣ces and wayes of the Priscilianists. Austin complains to the same purpose, That loose, and lascivious Hereticks administred matter of Blaspheming to the idolatrous Heathens.

In after-times, when Religion grew so corrupt by Popery, that God extraordinarily raised up Luther, Calvin, and others in the Fifteenth,* 1.19 and Sixteenth Centuries; to discover those Abominations, and to bring back his People from Babylon. The Devil gave them no small trouble by a growth of Errours, so that they were forced to Fight against the Papists before, and those Philistines behind; in∣somuch, that Reformation attained not that height and universali∣ty, which might rationally have been expected from such blessed undertakings. This was the conjecture of many, particularly of our Country-man, Dr. Prideaux, That if these Fanatick Enthusi∣asts (which with so great a scandal to the Gospel then brake forth) had not retarded and hindred those glorious proceedings; that Apocalyptical Beast of Rome, had been not only weakned and wounded, but utterly overthrown and slain. In particular Cities, where any of the faithful Servants of Christ endeavoured to detect the Errours of Popery, these instruments of Satan were ready to joyn with the common Adversary in reproaches and disturbances: How they opposed Mus∣culus at Augusta; and with what fierceness they called him Viper,

false Prophet, Woolf in sheeps cloathing, &c. you may see in those that write his Life. How these Men hindred the Gospel at Lim∣burg, against Junius; At Zurich, against Zuinglius; At Ausburg, against Ʋrbanus Regius;* 1.20 you may also see in their Lives. In all which, and others of like nature, you will still find, (1) That there was never a Reformation begun, but there were erroneous Per∣sons to hinder and distract the Reformers. (2) That these Men ex∣pressed as great hatred against the Reformers, and oftentimes more, than against the Papists: and were as spitefully bitter in Lies, Slan∣ders, and Scorns against them, as the Papists themselves.

Sixthly, Satan can also make use of Errour, either to fix Men in their present mistaken wayes, and careless course; or as a temp∣tation to Atheism; Varieties or Opinions and Doctrines, do amuse, and amaze Men; while one cryes, Lo here is Christ, And another, Lo he is there. Men are so confounded, that they do not know what to chuse. 'Tis one of the greatest difficulties to single out Truth, from a croud of specious confident pretences; especially, seeing Truth is modest, and oftentimes out-noised by clamorous bold Errour: yea, sometimes out vyed by the pretensions of Spirit, and Re∣velation, in an Antiscriptural falshood. At what a loss is an un∣skilful Travellour, where so many wayes meet? while one party cries up this, another that, mutually charging one another with Errour. They, whose hearts are any thing loosened from a sence and reverence of Religion, are easily tempted to disbelieve all. Thus Errour leads to Atheisme, and layes the Foundation for all those slanderous exceptions against Scripture, by which Godless Men usually justifie themselves in their Religion. Now, though all wick∣ed Men are not brought to this, because the Consciences of some, do so strongly retain the sentiments of a Deity, that all Satans Art can not obliterate those Characters; yet, the consideration of the multitude of Errours doth rivet them in the perswasion of the Truth, and goodness of that way of Religion, wherein they had been Educated. Papists are hardned by this; and though they have no reason to boast of their unity among themselves, as they have been often told;* 1.21 and now of late, by Dr. Stillingfleet: (who hath manifested, that their Divisions among themselves, are as great, and managed with as great Animosity, as any amongst us;) yet are their Ears so beaten with the Objection of Sects and Schisms else∣where, that they are generally confirmed to stay where they are. Besides, this is a stumbling-block which the Devil throws in the

way of poor Ignorant People; if they are urged to a serious strict∣ness in Religion, they are affrighted from it, by the consideration of Sects and parties, and the woful miscarriages of some erronious Persons, that at first pretended to strictness; imagining, that strict∣ness in Religion, is an unnecessary dangerous thing; and that the sober godly Christians, are but a company of giddy, unsetled, con∣ceited, precise Persons, who will in a little time run themselves in∣to madness and distraction; or into despair. And thus out of fear of Schism or Errour, they dare not be Religious in good earnest; but content themselves with drawing near to God with their mouthes, and confessing him with their lips, whilst their hearts are far from him, and in their works they deny him.

There is such a propensity in the hearts of Men, to be staggered by the multitude and boldness of Errours, that the Apostle Paul expresseth a sence of it, and seems tenderly careful to avoid that blow, (which he knew Satan would readily give through that con∣sideration) by the apology that he makes for God, in his holy, wise, providential Permission of them, 1 Cor. 11. 19. There must be Heresies among you. His intent, is not barely to put them off with this; That Heresies are unavoidable; but to satisfie them, that there is a necessity of them: and that they are useful, as God's Fur∣nace and Fan, to purifie and to cleanse, that they which are approved, may be made manifest. The like care he hath, in 2 Tim. 2. 19, 20. upon the mention of the Errour of Hymeneus, and Philetus, where he obviateth the offence that might arise, by reason of their Apo∣stacy: partly by removing the fears of the Upright, in affirming their safety, whatever became of other Men, seeing the Foundation of God standeth sure: and partly, by declaring it, no more suita∣ble or dishonourable for God to permit the rise of Errours in his Church, than for great Men to have in their houses, not only Vessels of Gold and Silver, but also of Wood and of Earth; some to honour, and some to dishonour. By these very Apologies, it appears, That Satan by this device of Errour, designs to shake Mens Faith, and to drive them from their Religion.

Seventhly, Neither can this, that corrupt Doctrines bring forth corrupt Practices, be of any less weight with Satan; or less engage∣ing, for the pursuit of this Design, than any of the fore-mentioned reasons.

Corrupt Doctrines are imbraced as the very truth of God by the Deluded; and one way or other, directly, or consequentially they lead

on Practice; and that with the highest security, and confidence; as if they were very Truths indeed.

The Devil then hath this great advantage by Errour; That if he can but corrupt the minds of Men; especially in the more weighty and Fundamental Points of Religion: then by a great ease, and without any more labour, he hath gained them to the practice of whatsoever these corrupted Principles will lead unto. No course can be taken, that with greater expedition and prevalency, can in∣troduce profane Debaucheries than this. Thus he conquers Parties and Multitudes, as a victorious General takes Cities, and whole Countries by Surrender: whereas his particular Temptations to Sin, are but inconsiderable, less successful, picqueerings in comparison: and when he hath once corrupted the understandings of Men, he hath by that means, a command over their Consciences; and doth not now urge to Evil, in the notion of a Devil, or tempter; but as an Angel of Light, or rather as an Ʋsurper of Divine Authority: he requires, he commands these wicked Practices, as necessary Du∣ties; * 1.22 or at least, gives a liberty therein, as being harmless allow∣ances. This difference was of old observed in Satans management of Persecution, and Errour; that in the former, he did compel Men to deny Christ: but by the latter, he did teach them.

That the Lives and Practices of Men, are so concerned by cor∣rupt Doctrines, may appear to any, that are but indifferently ac∣quainted with Scripture, or History. We are told by the Apo∣stle Paul,* 1.23 That Faith and Conscience stand so related to each other, that they live and die together; and that when the one is Ship∣wracked, the other is Drown'd for company. In Phil. 3. 2. he seems severely harsh against those of the Concision, he calls them Dogs, Beware of Dogs; beware of evil Workers. The reason of which expression, (I apprehend) lyes not so much in these re∣semblances, That Dogs spoyl the Flock, by devouring; or that they are fawning Creatures: or that they are industrious in prosecution of their Prey: (though in all these particulars, false Teachers may be compared to Dogs; for they spare not the Flock, they com∣pass Sea and Land, to gain Disciples, and they intice them with fair speeches:) but rather, he intends the similitude, to express the prophane Life, and carriage of these Seducers; for Dogs are filthy creatures, to a Proverb, The Dog to his vomit. And common Pro∣stitutes, for their uncleanness, were called Dogs, in the old Testa∣ment. So some expound, Deut. 23. 18. The hire of a Whore, or the

price of a Dog. And we have full and clear descriptions of Sedu∣cers, from their wicked and abominable Practices. 2. Pet. 2. 10. They that walk after the flesh, in the lust of uncleanness, and despise Govern∣ment; Presumptuous are they, self-willed, they are not afraid to speak evil of Dignities. Vers. 14. Having eyes full of Adultery, and that cannot cease from Sin: an heart exercised with covetous Practices; cursed Children. Vers. 18. They allure through the lusts of the flesh, through much wantonness.—Jude vers. 4. There are certain Men crept in un∣awares, who were before of old, ordained to this condemnation; ungod∣ly Men, turning the Grace of God into Lasciviousness. Vers. 16. These are Murtherers, Complainers, walking after their own Lusts, &c. 2. Tim. 3. vers. 2, 3, 4, 5. Men shall be lovers of their own selves; Coveteous, Boasters, Proud, Blasphemers, disobedient to Parents, Ʋnthankful, Ʋn∣holy, without natural Affection, Truce-breakers, false Accusers, Inconti∣nent, Fierce, despisers of those that are Good, Traitors, Heady, high∣minded, lovers of Pleasures, more than lovers of God: of this sort are they which creep into Houses.—All which, do set forth Heretical Persons as the most scandalous wicked Wretches that we shall meet with: grosly filthy in themselves, corrupted in all the Duties of their Relations, natural, and civil; defiled in all the ways of their converse with Men.

Neither are these wicked practices issuing from gross Errours, to be looked upon as rare, accidental, or extraordinary effects thereof, but as the natural and common fruits of them: for Christ makes this to be the very special property and note, whereby false Prophets may be discovered. Matth. 7. 16. Ye shall know them by their Fruits: Do Men gather Grapes of Thornes, or Figs of Thistles? &c. These Fruits, were not their Doctrines, but their Lives: (for to know false Prophets by false Doctrines is no more, than to know false Doctrine by false Doctrine.) If any object, That many false Teachers ap∣peared in the shape of seeming Holiness, and strictness of Life; they may be answered, from Christ's own words: for there he tells us, (to avoid mistakes) That their first appearance, (and it may be the whole Lives of some of the first Seeds-men of any Errour) is under the form of Sanctity: They come to you in Sheeps-cloathing; In an outward appearance of Innocency, and plausible pretences: but then he adds, that their Fruits afterward will discover them. A Tree at its first Planting, is not discovered what it is; but give it time to grow to its proper fruitfulness, and then you may know of what kind it is: so that we need not affirm, That damnable

Doctrines produce wicked Lives in all that entertain them at the very first; 'tis enough for discovery, if there be a natural, consequen∣tial tendency in such Doctrines, to practical Impieties; or that at last, they produce them, though not in all, yet in many.

And that this matter hath been always found to be so, all Histo∣ry doth confirm. Such there were in the Apostles dayes, as is evi∣dent, by their complaints. Such there were in the Church of Per∣gamos, Rev. 2. 14. Thou hast them that hold the Doctrine of Balaam; who taught Balak to cast a stumbling-block before the Children of Israel; to eat things sacrificed unto Idols, and to commit Fornication. There were also, the Nicolaitans, of whom Christ declares his abhor∣rency. Vers. 15. In the Church of Thyatira, there was the woman Jezebel, who taught and seduced many of that Church, to the like abominable Doctrines and Practices. Vers. 20. Besides these, the Apostle John was troubled with the abominable Gnosticks. The filthy Carpocratians, who taught, That Men must sin, and do the will of all the Devils, or else they could not evade Principalities and Powers; who would no otherwise be pleased to suffer them to escape to the Superiour Heavens. Of these Men, and their licen∣cious Doctrine doth he speak, 1 John. 3. 6. &c. that they that are born of God indeed, must not, dare not, cannot give them∣selves up to a liberty in such Abominations.

The same Fruits of corrupt Doctrine appeared after the Apo∣stles dayes. What was Montanus but an impure wretch? What were his two companion Prophetesses, Priscilla, and Maximilla, but infamous Adulteresses? The Priscillianists, the Manichees, and abun∣dance more, left the stink of their Prophaneness behind them; by reason of whom, (according to Peters Prophesie, 2 Pet. 2. 2.) the way of Truth was evil spoken of.

Later times have also given in full evidence of this Truth. How shameful and abominable were the Lives of John of Leyden, and the rest of those German Enthusiasts? Who reads the story of Hacket, and Coppinger, without detestation of their wicked Practi∣ces? What better have the Familists, and Libertines of New and Old England been? some were turned off to highest Ranting, in all Prophaneness of Swearing,* 1.24 Drinking, Adultery, and the defying of a godly Life: and this, under the unreasonable boast of Spirit and Perfection. The Heavens may blush, and the Earth be asto∣nished at these things! But in the mean time, Satan huggs him∣self in his success; and encourageth himself to further attempts

in propagating Errour, seeing it brings in so great an harvest of Sin.

Eighthly, In this Design of false-Doctrine, Satan is never alto∣gether out: if he cannot thus defile their Lives, yet 'tis a thousand to one, but he obstructs their Graces by it. What greater hinde∣rance can there be to Conversion, than Errour? The word of Truth is the means by which God, through his Spirit, doth beget us; 'tis part of that Image of God that is implanted in us: 'tis God's Voice to the Soul, to awaken it. It cannot then be imagined that God will give the honour of that work to any Errour: neither can Truth take place, or have its Effect upon a Soul fore-stalled with a contrary falshood. Falshood in possession, will keep Truth at the door. Neither is Conversion only hindred, by such Errours as directly contradict converting Truths; but also by Collateral non-fundamental Errours. As they fill the Minds of Men with pre∣judice against those that profess another Perswasion; so that for their own beloved Errours-sake, Men will not entertain a warning, or conviction from those that dissent from their Opinions: they first account them Enemies, and then they despise their Message. 'Tis no small matter in Satans way, to have such an obstruction at hand, in the grand concern of Conversion. Yet this is further serviceable to him, to hinder, or weaken the Graces of the Con∣verted already: if he can set God's Children a madding upon Er∣rour, or make them fond of Novelties; he will by this means ex∣haust the vigour and strength of their Hearts; so that the substan∣tials of Religion will be neglected. For as hurtful Plants en∣gross all the moisture and fatness of the Earth where they stand, and impoverish it into an inability, for the nourishment of those that are of greater worth: So doth Errour possess it self of the strength of the Spirit; and in the mean time, neglected Graces dwindle into emptiness, and fade as a Leaf. The most curious Questions and Opinions that are, contribute nothing to the Establish∣ment of the Heart; 'tis only Grace that doth that. Heb. 13. 9. The heart is established with Grace, and not with disputes about Meats: nay, they do Grace a prejudice, in that they make it sick and lan∣guishing: * 1.25 for to that sence is the Original, in 1 Tim. 6. 4. Doting about Questions, or growing diseased, because of the earnest prose∣cution of Opinions.

Ninthly, Errour hath yet another mischief in it, which makes it not a little desirable to Satan; and that is the judgment, or pu∣nishment

that it brings. So that it every way answers the Devils ha∣tred against both Soul and Body. The blessings of Prosperity and Peace do attend the Triumphal Chariot of Truth. Psal. 85. 11, 12. Truth shall spring out of the Earth, and Righteousness shall look down from Heaven. And then it follows, That the Lord shall give that which is good, and our Land shall yield her increase. But on the contrary, Errour doth more provoke God than Men are aware. How often did God desolate the Israelites, set a fire in their Cities, and gave them into the hands of their Enemies, because of their changing the Truth of God into a lye; and worshipping and serving the Creature more than the Creator? God left not the Church of Perga∣mos, and Thyatira without severe Threatnings for the Errour of the Nicolaitans. Rev. 2. 16. Repent, or else I will come unto thee quickly. Vers. 22. I will cast them into great tribulation, except they repent of their Deeds, and I will kill her children with death. And accordingly, God fulfilled his threatning upon them, by bringing in the Saracens to desolate them, and to possess their Land: as he also brought the Goths upon the Empire, for the Arrian Heresie. How is Satan pleased to labour in a Design that will kindle the Wrath of the Almighty?

CHAP. II. Of the Advantages which Satan hath, and useth, for the Introduction of Errour. As, (1.) From his own Power of Spiritual Fascination. That there is such a Power, proved from Scripture, and from the Effects of it. (2.) From our imperfection of Knowledge; the particulars thereof explained. (3.) From the byass of the Mind. VVhat things do byas it; and the power of them to sway the Understanding. (4.) From Curiosity. (5.) From Atheistical Debauchery of Conscience.

THat Satan may the better speed in his design, he carefully takes notice of, and diligently improves all advantages. Indeed all his Stratagems are advantages taken against us, (for so the Apostle in his caution to the Corinthians calls his devices, lest Satan should get an advantage of us, 2 Cor. 2. 11.) but here, I only understand those that are more general, which are the grounds and encouragements to his particular Machinations against Men, and which also direct him in his procedure. These are

First, Satan's own power of Spiritual Fascination, by which he infatuates the minds of Men, and deludes them, as the external senses are deceived by Inchantments or Witchcraft.

That Satan is a cunning Sophister, and can put Fallacies upon the Understanding; that by subtile objections or arguments he can obtrude a falshood upon the belief of the unskilful and un∣wary; that he can betray the judgment by the affections, are things of common practice with him. But that which I am now to speak of, is of an higher nature, and though it may (probably) take in much of his common method of ordinary delusion, yet in this it differs, (at least) that 'tis more efficacious and prevalent; for as his power over the children of disobedience is so great that he can lead them captive at his will, (except when he is coun∣termanded by the Almighty,) so hath he (by special commission)

a power to lead those to Errour effectually, (without missing his end) that have prepared themselves for that spiritual judgment by a special provocation; and for ought we know, as he hath an extraordinary power which he exerts at such times, so may he have an extraordinary method which he is not permitted to practise daily, nor upon all.

That such a power as this the Devil hath, is believed by those, whose learning and experience have made their judgments of great value with serious Men; and thus some do describe it, 'Tis a delusion with a kind of Magical Inchantment;* 1.26 so Calvin: a Satani∣cal operation whereby the senses of Men are deluded;* 1.27 thus Perkins: who after he had asserted that Satan can corrupt the Fantasy or Ima∣gination, he compares this Spiritual Witchcraft to such diseases of Melancholy, that make Men believe that they are, or do, what they are not or do not, (as in the disease called Lycanthro∣pia:) and to the inchantments of Jannes and Jambres, who deluded the senses of Pharaoh.* 1.28 Others more fully call it, a more vehement operation of the great Impostor, whereby he obtrudes some noxious Errour upon the mind, and perswades with such efficacy, that it is embraced with confidence, defended strenuously, and propagated zealously.

A particular account of the way and manner by which the De∣vil doth this, is a task beyond sober enquiry; it may suffice us to know that such power he hath, and this I shall confirm from Scripture, and from the effects of such delusion.

First, There are several Scriptures which assert a Power in Satan to bewitch the minds of Men into Errour, from which I shall draw such notes as may confirm, and in part explain this Truth in hand.

And I shall begin with that of Gal. 3. 1. O foolish Galatians, who hath bewitched you, that you should not obey the Truth, &c. The word which the Apostle here useth for bewitching,* 1.29 (as (Gram∣marians and Criticks note) is borrowed from the practice of

Witches and Sorcerers, who use by secret powers to bind the Senses, and to effect Mischiefs. 'Tis true he speaks of false Apostles, but he intends Satan as the chief Workman; and this he transfers to signify Satan's Power upon the Mind, in blinding the Understanding for the entertainment of Errour. Neither can any thing be objected why this place should not prove a fasci∣nating power in Satan (such as we have been speaking of) but this, that it may be supposed to intend no more than an ordinary powerful perswasion by Arguments:* 1.30 Yet this may be answered, not only from the authority of learned Interpreters, who appre∣hend the Apostle and his expression to intend more, but also from some concomitant particulars in the Text. He calls them foolish Galatians, as we translate it, but the Original goes a little higher, to signify a madness; and withall, he seems to be surprized with wonder at the Power of Satan upon them, which had not only prevailed against the Truth, but against such evident manifestati∣ons of it as they had, when they were so plainly, fully and effi∣caciously instructed; for before their eyes Jesus Christ had been evi∣dently set forth: which expressions and carriage cannot rationally be thought to befit a common ordinary case.

Next to this, let us a little consider that famous Scripture, in 2 Thess. 2. 9, 10, 11. Whose coming is after the working of Satan, with all Power—and for this cause, God shall send them strong delusions, that they should believe a lye—. I shall from this place observe a few things, which if put together, will clear the truth we speak of: As first, In this delusion here mentioned, the Apostle doth not only set down extraordinary outward means, (as Signs, and Lying Wonders) but also suits these extraordinary means with a sutable concomitant inward power; for, by Power I do not under∣stand (as some) a power of shewing Signs,* 1.31 and doing Wonders, as if the Apostle had said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the power of Signs and Wonders, for the words will not well bear that without some unnatural straining: but I understand by it, a Power distinct from the Signs and Wonders by which he moves their hearts to believe, by an inward working upon their minds, striking in with the outward means of Lying Miracles propounded to their senses.* 1.32 And we may the better satisfy our selves in this interpretation, if we compare it with Rom. 15. 19. where not only the power of doing Wonders is expressed by a phrase, proper and different from this of the Text in hand, through

mighty Signs and Wonders, or in the power of Signs and Wonders, but it is also clearly distinguished from the Power of the Spirit of God in working upon the hearts to make those Wonders effica∣cious and perswasive; so that, as in the Spirit of God we ob∣serve a Power to do Wonders, and a Power to work upon the Heart by these Wonders, we may conclude that this wicked Spirit hath also (in order to Sin and Delusion) this twofold Power.* 1.33 But se∣condly, I note further, that this Power is called a special energy of peculiar force and efficacy in its working, the strange inexpressi∣ble strength of it seems to stand in need of many words for expla∣nation: * 1.34 He calls it all Power (which as well notes the degree and height, as the variety of its operations,) and then the energy, the virtue, operativeness and strength of Power. Thirdly, 'Tis also to be observed that Satan's success and exercise of this Power of Delusion depends upon the commission of God, and that therefore 'tis extraordinary, and not permitted to him but upon special occasions and provocation, for this cause God shall send, &c. Fourthly, The success of this Power when exercised, is certain. They are not only strong delusions in regard of the Power from whence they come, but also in regard of the event, those upon whom they come cannot but believe.* 1.35 Infatuation and Pertinacious∣ness are the certain fruits of it. Fifthly, The Proof of all is mani∣fest in the quality of the Errours entertained, for they are pal∣pable gross lyes, and yet believed as the very truths of God, and they are in such weighty points as do evidently determine the Soul to ruine, lies to be damned, which two things are sufficient proofs of Spiritual fascination. It being unimaginable that rational Men (and especially such as were instructed to a belief of a contrary truth) should so far degenerate from the light of Reason, as to be deluded by gross and apparent Lyes, and of such high importance, except their minds had been blinded in some ex∣traordinary way. Some further confirmation may be added to this truth from 1 King. 22. 21. And there came forth a Spirit and stood before the Lord, and said, I will perswade him—I will go forth, and I will be a lying Spirit in the mouth of all his Prophets, and he said, thou shalt perswade him, and prevail also. I might here take notice of Satan's readiness in this work, as wanting neither skill nor will, if he were but always furnished with a Commis∣sion; as also the powerful efficacy of Spiritual Witchcraft, where it pleaseth the Lord to permit to Satan the exercise of his

Power,* 1.36 Thou shalt perswade, and prevail also. But that which I would observe here, is something relating to the manner of his proceeding in these Delusions: He attempted to deceive the false Prophets, and by them to delude Ahab; and both, by being a ly∣ing Spirit in the mouth of the Prophets: which necessarily, (as Peter Martyr observes) implies, (1) That Satan had a Power so strong∣ly to fix upon their Imaginary Faculty, the Species, Images, or Characters of what was to be suggested, that he could not only make them apprehend, what he presented to their minds; but also, make them believe, that it was a Divine Inspiration, and consequent∣ly true: for these false Prophets did not speak hypocritically, what they knew to be false, but what they confidently apprehended to be true; as appears by the whole story. (2) He could irritate, and inflame their desire to publish these their Perswasions to the King, after the manner of Divine Prophecies. (3) He had a further power of perswading Ahab, that his Prophets spake Truth.

That passage of Rom. 1. 28. God gave them over to a Repro∣bate Mind,* 1.37 —doth give some account how Men are brought by the Devil into these false Perswasions. A Reprobate Mind, is a Mind injudicious;* 1.38 a Mind that hath lost its Power of discern∣ing. 'Tis plain then, that he can so besot and blind the mind, that it shall not be startled at things of greatest absurdity, or in∣conveniency.

If any yet further enquire, how he can do these things? We must answer, That his particular ways and methods, in this case, we know not; only it may be added, That Ephes. 4. 17. Paul tell us, He can make their minds vain, and darken their under∣standings. By Mind, the seat of Principles is commonly under∣stood. * 1.39 By Understanding, the Reasoning, or discursive Faculty, which is the Seat of Conclusions: so that his Power seems to extend to the obliterating of Principles; and can also disable them to make right inferences: insomuch, that he wants nothing, that may be necessary to the begetting of strong perswasions of any falshood, which he suggests; according to what is intimated, Gal. 5. 3. This Perswasion cometh not of him that called you: that is, not of God, but of the Devil.

From all these Scriptures, then it appears, That this Spiritual Fascination, is a Power in Satan which he exerts, by special Com∣mission, upon those that receive not the Truth in the love of it, by which

be can so strongly imprint falshoods upon their Minds, that they become unable to discern betwixt Truth, and a Lye; and so by darkning their Ʋnderstanding, they are effectually perswaded to believe an Er∣rour.

Secondly, There is yet another proof of this Spiritual Witch∣craft, from the consideration of the Effects of it upon the Deluded: and the uncouth, strange unnatural way of its pro∣ceeding. Let all particulars of this kind be put together, and it will not be found possible to give any other rational accompt of some Errours, than that of extraordinary Delusion.

First, Let us take notice of the vileness and odiousness of some Errours that have prevailed upon Men; some have been plainly sottish; so evidently foolish, that it cannot be imagined, that Men that entertained them, had at that time the use of Reason, or any competent Understanding. This very consideration, the Pro∣phet Isaiah insists upon largely, Chap. 44. from vers. 9. to vers. 21. Where he taxeth them smartly, for the senceless doltishness of their Errour, in Worshiping Idols: he tells them, the matter of it is the Work of Nature; a Cedar, Oak, or Ash, that they them∣selves (possibly) had planted, and the Rain did nourish it. Vers. 14. He tells them also, That the form of it, was from the Art of the Workman, the Smith, or Carpenter. Vers. 12, 13. The Smith with the Tongs, both worketh in the Coals, and fashioneth it with Ham∣mers, and worketh it with the strength of his Arms.—The Carpen∣ter stretcheth out his Rule, he marketh it out with a Line, he fitteth it with Planes, and he marketh it out with a Compass.—He fur∣ther minds them, that without any reverence, they make use of the residue of the Materials; out of which, they formed their Idol to common services of dressing their meat, and warming themselves; He burneth part thereof in the Fire, with part thereof he eateth Flesh, he roasteth roast, and is satisfied; yea, warmeth him∣self, and saith, Aha, I am warm, I have seen the fire. Vers. 16. Then he accuseth them of Sottishness; in that, the residue thereof he maketh a God, even his graven Image, he falleth down to it, and wor∣shipeth it, and prayeth unto it, and saith, Deliver me, for thou art my God, vers. 17. And from all this he concludes, That seeing this is so directly contrary to common reason and understanding, (which. in the ordinary exercise of it, would easily have freed them from such a dotage: for if they had but knowledge or un∣derstanding to say, I have burnt part of it in the fire; I have baked

bread, and shall I make the residue an abomination?—Vers. 19. They could not have been so foolish,) it must then, of necessity, be a Spiritual Infatuation. Their Eyes were shut that they cannot see, and their Hearts, that they cannot understand—Vers. 18. A deceived heart hath turned him aside—Vers. 20. Other Errours there are, that lead to beastly, and unnatural Villanies; such as directly cross all the sober Principles of Man-kind, the natural Principles of Modesty, the most general and undoubted Principles of Religion, and Holiness. As when Adulteries, Swearing, Ranting, going Naked, Cruelties, Murthers, outragious Confusions, and Madness, are cloathed with pretences of Spirit, Revelation, freedom in the use of the Creature, exercise of Love, and having all things common, &c. (Of which, sad instances have been given more than once.) Let any sober Man consider, how it could come to pass, That Men that have Reason enough to defend them against such Furies, and the know∣ledge of Scripture, which every-where (with the greatest happiness imaginable, and highest earnestness) doth prohibit such Practices as most Abominable, and doth direct to a Sober, Just, Modest, Humble, inoffensive Life, should entertain notwithstanding, such Errours, as transform Men into Beasts, Monsters, or rather De∣vils; and Religion, into the grossest Impieties: and all this, as the perfection and top of Religious Attainment, commanded in the Word of God, or by his Spirit; and well-pleasing to most holy and pure Divine Majesty? Let it (I say) be left to the con∣sideration of Men, how it should be, without some such extra∣ordinary Cause as hath been mentioned?

Secondly, Let it be observed also, That some Errours bring with them some extraordinary, strange, unnatural, unusual Actions; and put Men into such odd garbs, postures, and behaviours, that it is easie to see, they are acted by a force, or power, not humane. Some have been carried to do things, beyond whatsoever might have been expected from the age and capacities of the Parties; as Extasies, Trances, and quakings of little Children; their Pro∣phesying, and speaking Scripture-threatnings after such fits. Some have been acted in a way of extatical Fury; as* 1.40 Montanus, of whom Eusebius witnesseth: That sometimes he would be seized upon, by a kind of malignant Spirit, and would suddenly-break forth into a rage and Madness; and presently utter rash and bold Speeches, strange unusual Voices, with Prophesyings; inso∣much, that he was judged by those that saw him, to be acted by the

Devil. Others have been as in a more sober spiritual Rapture: an instance whereof I shall give you from Mr. Baxter in these words; I have heard from an ancient godly Man, that knew Arthington, and Coppinger; that they were possessed with the Spirit of the Grundleto∣nians. The same Man affirmed, That he went but once among them himself,* 1.41 and after Prayer, they breathed on him, as giving him the ho∣ly Ghost; and he was so strangely transported for three days, that he was not the same Man; and his Family wondred what was the mat∣ter with him: he had no Confession of Sin, but an elevated strain in Prayer, as if he had been in strange Raptures: and after three days he was as before, and came no more at them. Some have been car∣ried into Childish, and ridiculous Actions; such was the behavi∣our of Jo. Gilpin,* 1.42 in his Delusion at Kendal in Westmerland; as his going to the Fidlers House, playing upon a Base Viol, in token of Spiritual Melody; his creeping up the Streets upon hands and knees, in token of bearing his Cross; his making Marks on the ground, and beating it, as his Mortification of Sin: and a great many more things of like nature.

Such things as these, are as spiritual Marks and Characters en∣graven upon Errours, by which a diabolical Power, moving and acting such deluded Creatures, (like so many Puppits) is evident∣ly discovered.

Thirdly, When we see not only Idiots, and those whose defect of Understanding, might put them under the power of an ordina∣ry Cheat, thus imposed upon; but Men, otherwise intelligent, rational, and serious, blinded with Follies, taken with apparent Dotages, admiring Trifles, and carried away with things, which common reason would teach them to abhor: 'tis more than suspi∣cious, that 'tis not any probability of Truth, or excellency in the Errour, that prevails with them: but, a Spiritual Power that doth bewitch them. When we consider, that such a Learned Man as Tertullian begins to admire such a wretch as Montanus; or such an one as Arthington, led away with Hacket and Coppinger, or such a Man as Kneperdollin, seduced by John of Leyden; and especially, such numbers of wise, and seemingly sober and Religious persons going down the stream, after irrational and plainly irreligious Er∣rours; what else can be apprehended to be the cause, but a pow∣erful Satanical Delusion?

Fourthly, Add we to these, the consideration of the sudden∣ness of the prevalency of such Errours, against plain and evident

Truths, (which is a circumstance taken notice of by the Apostle. Gal. 1. 6. I marvel that ye are so soon removed from him that cal∣led you into the Grace of Christ, unto another Gospel.) In which case we may observe, it usually falls out, That Mens Affections pre∣vent their Discoveries, at the first view they are taken, before they understand what the Errour is; and they are perswaded before they know.

Fifthly and Lastly, That the earnestness of the prosecution, by which they maintain, and propagate the Errour, is a kind of un∣natural fury, which hurries Men with violence into an unyielding stifness, to the stifling of all kind of Charity, and Consideration. These things put together, (I say) makes the matter in hand evi∣dent; when Men, otherwise rational, are at first touch, highly in∣amoured with, and violent in the pursuit of Errours, that are sot∣tish, or devillish; we can resolve it into nothing less, than into that of the Apostle, Who hath bewitched you? The improvement of this first, and great advantage for the introduction of Errours, is more than can be well expressed; but he hath besides, other ad∣vantages which he no way neglects: among which,

Secondly, Our Imperfection in Knowledge, is none of the least; if our Knowledge had been perfect, it would have been a task too hard for the Devil, to make us Erroneous; for Men do not err, but so far as they are ignorant: to impose upon Men against clear and certain Knowledg is impossible. Men cannot believe that to be true, which they know to be false. It would be as silly for Sa∣tan to make such attempts, as for a Jugler to endeavour the de∣ception of those, that know and see the ways of his Conveian∣ces as well as himself. That our Knowledg is imperfect, I shall prove and explain in the following particulars.

First, The Scripture plainly asserts it, the greatest number of Men (which are in an unregenerate Estate) are expresly called, foolish, blind, ignorant, Men that are in Darkness, Men that do not know, nor consider, that perish through Ignorance. Others, that (in comparison to these) are called Children of the Light; and such as see with open face, are notwithstanding (when compared to a state of Perfection) represented to be in the Non-age of their Knowledg, unripe, imperfect; the Apostle doth so express it, 1 Cor. 13. 9. We know in part, we prophesie in part. In the Explanation of this, he compares our attainments in this World, to the understanding, thoughts, and speakings of Children, v. 11. concludes v. 12. That

all our knowledg, gives us but a dark imperfect reflection of things; we see through a Glass darkly.

Secondly, Men that have had the clearest heads, and have been at the greatest pains in their enquiries to find out Truths, have brought back the clear conviction of their own Ignorance.* 1.43 Austin confesseth, That in the Scriptures, (which he made his chief study) the things which he knew not, were more than the things he understood. Chytraeus, in humble Modesty goes a little further, My dearest knowledg (saith he) is to know, that I know nothing: and it will be a clear demonstration of that Mans ignorance, that boasts of his Knowledg; his own mouth will prove against him, that he knows nothing as he ought to know.

Thirdly, The consideration of the Nature of the things, which are the Objects upon which we employ our search, will suffi∣ciently convince us, that we do comprehend but very little. For though the Scripture hath expressed the main concerns of eternal Life so fully, that they are as clear as Light, and need no such stretch of the Brain, but that the meanest capacities may as certainly un∣derstand them, as they understood any thing of common business; as, That Christ dyed for Sinners; that without Faith it is impossible to please God;* 1.44 that without Holyness no Man shall see his face, &c. Yet, (as Peter speaks, 2 Pet. 3. 16.) There are many things that are hard to be understood; there are Difficulties, Depths, and Mysteries. Some things (whereof we have but dark touches in Scripture; though enough to let us know, that such things there are; and to humble us for our ignorance) are, in their own nature, sublime, bounded on all sides with Rocks, and Praecipices, where our near and bold approaches are prohibited: such are those things, that concern the Decrees of God, the Trinity, &c. Other things are dark and uncertain to us, from their very proximity to us (as some are pleased to fancy the reason;) such are the nature, faculties, and workings of our own Souls within us: which we cannot di∣rectly see, (as the Eyes sees not it self) and do but as it were guess by dark reflections. Some things in Scripture are accidentally ob∣scure to us, that were plain to those that heard them first, to whom they were spoken, and written: for now, to the understanding of a great many passages, there is necessary the knowledg of the Tongues, in which they were dictated, of the Histories of those times to which they severally related; as also, of the particular Customs of the Jewish Nation, which gave a mold and form to a great ma∣ny

Scripture Assertions: all which are easie, and familiar to those that knew the exact propriety of such Languages, were acquain∣ted throughly with such Histories Customs, Usages, and manner of Speakings: and besides all these, the application of general Rules, to particular Cases, (where a little circumstance may make a great alteration,)* 1.45 is full of puzzle and intricacy. Insomuch, that some have thought, that there are several cases of Conscience, that are not yet fully determined, and that are like so to remain.

Fourthly, Neither is the nature of Knowledg it self, without an Argument to prove, the insufficiency of our Knowledg; to Know, is properly to understand things by their Causes; or at least, by their Effects: and to make a right result of Particulars from a general Maxim. Such a kind of Knowledg, is necessary in Re∣ligion; for setting aside, some particulars of mysterious height, (about which, God hath set bounds, lest Men in presumptuous boldness should adventure to break through unto the Lord to gaze.) And some things which are the Principles of Nature, or their next results, (which are upon that score, beyond all need of enquiry,) in all which, 'tis enough to believe, that what the Scripture saith is true, without asking a further account: yet in other things, the Scripture gives us the Grounds, Reasons, and Proofs of what it declares, or asserts; as may appear by infinite Examples: so that to know Christ dyed, or that we are justified by Faith, or that Christ shall come to Judgment; without a knowledge of the grounds, and reasons of these things, is indeed but gross ignorance. The like may be said, of the Knowledg of general Precepts, without the Knowledg of their necessary Application.

But how few are there that do thus know? the greatest part of Men satisfie themselves with the bare affirmations of Scripture, and they resolve all into this, That the Word of God saith so: or, That it is the Will of God it should be so, without further en∣quiry.

And as for others, though they may know the Reasons of many things, yet are there a vast number of Particulars, whose reasons we know not, though the Scripture may contain them: and as for Consequences, and the application of general Rules, their just limitation, and the Enumeration of the Cases wherein they are true, or false: it is that that keeps the Wits of Men upon the rack perpetually.

Fifthly, The unsuitableness of our Capacities, to those Objects

of Words, we have but a mole-hill of substantial Matter. Nay, seeing we make but a sorry shift, at best, by these Artifices to come to some rude conceptions of things, which otherwise we cannot in any tolerable manner comprehend; it is as great a proof of our imperfection in Knowledg, as the necessary use of staves and crutches is an evidence of lameness. If I should pass from this, to the consideration of the Multitude (beyond all num∣ber) of Books that are written, we shall find them but so many Proclamations of our Ignorance; for if we could believe them all to contain so many wholsome Precepts of necessary Truth (which yet we cannot rationally imagin) this would imply, That the greatest part wanted these informations; and that common Igno∣rance is not only a general distemper, but also a Distemper hard to be cured, that stands in need of such Multitudes of Instructors, and such varieties of helps. But if we believe, that among this infinite number of Volumes there are thousands of Lyes, millions of unproved Conjectures, millions of millions of idle unprofita∣ble Fancies; then do we in express terms pronounce them guilty of Ignorance, and of Ignorance so much the more dangerous, by how much the more bold it is, to avouch it self in the Light, and to obtrude it self upon the belief of others, who instead of being better informed by it, shall but encrease their own blindess: were there nothing to be said but this, That there are such a vast multitude of Commentators upon the Bible, which do all pretend to expound and explain it, it would of necessity admit of these Conclusions. (1) That the Bible hath in it things so dark or at least, our capacities are so dull, that there is need of great endea∣vours to explain the one, or assist the other. (2) That the Know∣ledg of Men is imperfect: for if all, or most Men could certainly interpret the Scripture, there needed not so many Volumes, but that one, or two might have signified as much, as now whole Li∣braries can do.

The imperfection of our Knowledg, being thus laid open, 'tis easie to see, what advantages the Devil may make out of it, for the promoting of Errour; for it must now become our wonder, not that any Man errs, but that all do not. We find it easie to im∣pose any thing upon Children, 'tis an easie matter for a trifle to cheat them out of all they have. Surely then Satan may do as much by Men, who are but Children in understanding. The Apo∣stle, Ephes. 4. 14. puts us in mind of this hazard, under that ve∣ry

similitude, That we henceforth be no more Children tossed to and fro, and carried about with every wind of Doctrine. How fitly doth he resemble us to Children? Their weaknesses are, (1) Want of discerning, they see not the true worth of things. (2) Cre∣dulity, they believe all fair speeches, and specious Promises; and the hazard of both these is in this, That it makes them un∣constant, uncertain, and fickle; and such are we made by our Igno∣rance: so little do we truly discern, so apt are we to believe eve∣ry pretence (for the simple believes every word,* 1.46 Prov. 14. 15.) That as the Apostle's Metaphors do tell us) we are easily tossed from one conceit or Opinion to another,* 1.47 as a Ship is by the Waves, or a Feather in the Wind.

Thirdly, A third advantage which the Devil takes against us in his design of Errour, is the byass of the Mind; were our Un∣derstandings purely free, in a just and even ballance toward all things propounded to its deliberation and assent, (though it were im∣perfect in its Light) the danger were the less; but, now in regard of the bent and sway it is under; 'tis commonly partial, and inclined to one side more than to another, and yet the Mat∣ter were the less, if only one or two noted things had the power of setting up a false-Light before the Mind; but there are many things that are apt to do us this mischief, which have the same Effect upon us, that bribes have upon persons interested in Judg∣ment, which not only tempts them to do wrong, but so blindes their eyes, that they know not they do so, or at least, not in so great a measure. The Mind is byassed.

First, Naturally to Errour, rather than Truths; the corruption of our Nature is general, and doth not only dispose the will and affecti∣ons to practical iniquities, but doth also incline the Ʋnderstanding to Errour and misapprehension. And that seems to be the ground of Christs assertion against the Jews; Jo. 5. 43. I am come in my Fathers Name, and ye receive me not; if another shall come in his own name, him ye will receive. Which implies, That Men are Na∣turally more prone to believe an Imposter, than one that speaks the most certain and profitable Verities: and besides this gene∣ral inclination to vanities and lyes, there are (if some think right) some Errours that are formally engraven in the nature of faln Man;* 1.48 as that Opinion, To be saved by Works. For not only do all Men (that have any apprehensions of a future Eternal State) resolve that question of obtaining Salvation into Works, as the proper

Cause, (and indeed no other could have been imagined, if the Scripture had not revealed the Redemption by the Blood of Jesus.) But the Jews in Jo. 6. 28. (When they propound that Question, What shall we do, that we might work the works of God?) take it for granted, That Works (of some kind or other) are the cau∣ses of Happiness. Possibly some impression of that Notion (while it was a Truth, as in the state of Innocency it was,) may yet re∣main upon our Natures, though by the Fall, the Case is altered with us.

Secondly, The Mind is byassed by bodily temper, and complectional inclination; the varieties of Complections, introduce varieties of Humours, and Dispositions: and the Understanding (being ne∣cessitated to look through these, as so many coloured glasses,) is apt to judge, (that is to mis-judge) according to the mis-represen∣tation of Objects.

Thirdly, Sometimes habitual acquirements have the same in∣fluence upon the Understanding, that Natural humours have. The Arts and Sciences we study, our ways of Education and Imployment, are but so many prejudicate praepossessions that do se∣cretly taint the Mind.

Fourthly, There are also accidental inclinations, which (though not customary) have the force of a second Nature, because their working is violent and impetuous, and these which are from a wounded Conscience, or excesses of Melancholy, have a byass more than ordinary; they lay violent Hands upon the Understanding, and with a mighty Torrent run it down. So that if an Errour be offered, that is suitable to such fears, or misapprehensions, it can scarce miss of success. The extraordinary turbulencies of some other Passions; as Anger, Love, &c. have the like Effect.

Fifthly, Vitious Habits do so much byass the Mind, that the Understanding must needs be defiled by them. Nothing can more prepare the Mind to a wicked Errour, than a wicked Life. An Errour of Indulgence (being so grateful to Corruption) may rea∣dily find favour with the understandings of those that know not to do good, because they have accustomed themselves to do evil.

Sixthly, There are External things that have no less power on the Understanding, than any of the fore-going; and these are Cu∣stom, Education, and Interest; these stick so close, and work so sub∣tily, that though there are few that are not (in disputable cases) influenced by them, yet none are able, or willing to take notice,

how, and by what steps they do engage them to pass Sentence against Truth. And indeed, that Man must have a singular measure of suspicious Watchfulness, and clear Integrity, that is not deceived by them. And the best way to keep clear of the mischief that these may do us, is to be severe in our suspitions, on that side to which Custom and Interest have their tendencies.

Seventhly, I might Note, that there is something considera∣ble to this purpose, in the nature of Spirits. Some Spirits are unfixed, and volatile; and these are soon altered by their own un∣steadiness. Others are tenacious and unflexible; and if such be first set wrong, 'tis not an easie thing that will reduce them to Truth. Others are soft and ductile, perswaded by good words as soon as strong arguments. And again, some are of such a rough, sowre, contradictious temper, that they will sooner chuse to run wrong, than comply with the perswasions of those that offer Truth, even for that reason, because they are perswaded to it; so that the Truth which (if none had minded them) they of themselves would have embraced, they will now refuse when 'tis pressed upon them, out of a cross and thwarting humour, because they hate nothing more than to do as they are bidden.

To come a little nearer, Let us consider how these things shew their Power upon the Mind, to sway and incline it. 'Tis indeed true, That in things that are clearly and strongly propounded to the Understanding, it cannot but judg according to the evidence of Truth; and cannot be guided by the Will, to judg contrary: nay, the Will (though in things purely speculative, it may retain its averseness; as also in things Practical, while they are consi∣dered only, as what may be done, before the Understanding hath come up to its final resolve, determining, that such things must, or ought to be done) cannot but follow the light and information of the Understanding,* 1.49 and that according to the Proportion of its Conviction; so that though in some Cases, a Man would have things otherwise than he believes them to be: yet, he cannot believe what he will, neither can he refuse to will what is certain∣ly represented to be good and necessary. Notwithstanding all this, the fore-mentioned Particulars may so byass the Mind, that it shall not act truly and steadily; as we may see in these three Particulars.

First, In things clearly demonstrated to the Understanding; though the Will cannot directly oppose, nor prevail to have them

judged false,* 1.50 yet it can indirectly hinder the procedure of the Understanding, and divert it from fixing its consideration upon the Truth; or from working it self into positive determinations, for bringing it into Practice. Thus, many that cannot but believe there is a God, and that his Law is true; being byassed by their Lusts, the power of Pleasures, or Interest, &c. do prevail upon their understandings, to take up other Objects of consideration; so that they are said to forget God, and to cast his Command∣ments behind their backs: as also, not to remember their latter-end, though they cannot but believe, that they shall dye. Truth may be imprisoned, and fettered, where it cannot be slain. We read of holding the Truth in Ʋnrighteousness, Rom. 1. 18. Which was this, That those Heathens (of whom the Apostle speaks) by rea∣son of their vitious Inclinations and Practices; though they could not obliterate those notices of Equity and Religion that were imprinted on their Minds; yet, they kept them at under, (as Captives in a Dungeon) and suffered them not to rise up in a just practical improvement. Now the wrong that is done to Truth this way, is not only, by rendring it unfruitful and useless at present, but hereby the Devil hath his advantage in the gaining of time, to gather together more Forces against that Truth; and by frequent onsets of contrary Arguings; (especially upon the advantage of the Minds indifferency, and remissness, begot by long and often Diversions,) to set another face upon it, and by degrees to over-turn former Perswasions. This was the very Case of the Heathens, in the place last cited; who being first swayed by their Impieties, became unwilling to give way to those Dictates of Light and Justice which they had; and having thus gratified their Lusts, the Devil further prevailing with them, to find evasions from the power of those Truths, they began to make unsuitable Inferences from these Premises, which they could not deny, and so became sottish and vain in their reasonings, changing the glory of the uncorruptible God, into an Image made like unto corruptible Man. And by such practices against Truth, they at last changed the Truth into a Lye, vers. 25. and at long∣run obliterated the knowledg of God out of their Minds. This is Satan's old Method of over-turning Truth at last, by divert∣ing the Mind from receiving the present powerful Impressions of those Principles.

Secondly, But in things doubtful, where there is not a clear

certainly, what is Truth? but contrary Opinions strive with such equal confidence, that 'tis difficult to determine which hath the Conquest; there the Mind may be so swayed by its byass, that it may give approbation to Errour: nay, where upon a fair and indiffe∣rent tryal, Truth hath the greater appearance of strength; and Er∣rour nothing else, than little shadows or appearances of Reason to shelter it self under; yet, that way may the mind be inclined by the aforesaid things. We have a more easie and facile belief for what we would have, than for what we would not. Though there is nothing more noted by common experience than this, that Men are usually drawn aside by Humours, Inclinations, In∣terests, and Education, &c. to judg well of that which an un∣prejudiced person would easily see to be weak, unjust, ridiculous, or unreasonable: yet, how these considerations and tempers do exert their force upon the Understanding to draw it into a com∣pliance; or by what secret Art they can heighten Probabilities, and lessen Objections; or by what insensible progress they move, that Men thus carried do not perceive that they are under such a force, is not so very discernible. How often may we observe, Men (that are rational enough, to discover the pitiful shifts, and poor allegations of others,) with such gravity and confidence (where their own Interests are concerned) to offer such low reaso∣nings, and extravagant impertinences, that all that hear them, are ready to laugh at their folly; and yet they themselves enter∣tain no less than perswasions of the invincibleness of their Argu∣ings? they so eagerly desire what they would establish, that they, think any thing is enough to justifie it; and are apt to imagine that their shifts and excuses appear as strong to others, as to them∣selves. I have known some, that by the sway of Interest, have changed their Opinions in Religious Matters, and have really become otherwise perswaded, than they had been formerly, (and not as some, who for advantage will knowingly take up what they cannot believe to be true,) and have not been able to say, That they have met with new Arguments, or new Answers to Objecti∣ons; but, I know not how, Arguments, which they had contem∣ned, and laid by for weak, began to look big upon them: the Ar∣guments by which their former Perswasion was upheld, grew insensibly feeble in their hands; the one revived, gathered strength, after they had a little cherished them, by thinking there might be something in them, though before they knew all the Particu∣lars,

and could not instance in any thing which they had not for∣merly notified and answered; and the other sort of Arguments grew weaker and weaker, till at last they parted with all good conceit of them; so that such a change was but as the turning of the Tables: that which acted behind the Curtain, and wrought this change of the Fancy, could be no other than some of the forementioned things that byassed their Mind; for where the Arguments, pro and con were the same, the alteration of Opinion (where Men are not so wicked as to go directly against their own Light,) must of necessity be imputed to the different positions of external things, and the different humours and inclinations begot by them: Even as the different stations of Men in the prospect of some Pictures, represent them variously, one way they give the shape of a beautiful face; another way, they express the ugly deformity of a Devil: or as different reflections of the Sun-beams upon the same Object, cloath it with several colours. The Scrip∣ture doth also give us notice of this advantage which the Devil takes from the inclinations of Men, to lead them into mistakes. That of Mic. 2. 11. (If a man walking in the Spirit of falshood, do lye, saying, I will prophesie unto thee of Wine, and of strong-drink, he shall even be the Prophet of this People) hath this for its Foundation, that let the Errour be never so gross and palpa∣ble; (as if a Man should prophesie a liberty for Drunkenness,) if it be suitable to the sway of peoples humours, it will readi∣ly enough be embraced, He shall be a Prophet to this People: that is, such a Prophet will easily prevail with such a People, their vitious inclinations fit them for any impression of a suitable Errour. The Apostle Paul also found this too true in the Heresies of his own times: for he tells us, That Seducers had learned that cunning from the Devil, to draw Men to Errour, by the sway of their Lusts; 2 Tim. 3. 6. They creep into houses, and lead Captive silly Women laden with Sins, and led away with divers Lusts. As also, 2 Tim. 4. 6. He prophesies of the future use of this Stra∣tagem; After their own Lusts shall they heap to themselves Teachers. So that the usual prevalency of Errour, was, and is, from the un∣der-ground-working of Lusts, Humours, Habits, and Inclinations; which make Men willing to entertain an Opinion, which can but gratifie them with a suitableness, or fitness.

Thirdly, Where the fore-mentioned Particulars of Inclinati∣on, natural, or acquired Humours, Custom, Education, &c. do

neither divert the Understanding, nor engage it to close with Er∣rour: yet, often do they discover, how powerfully they can byas the Mind, in that these prevail with Men, to modifie and mold a Truth according to the bent, or form of their inclinations. As a Bowl which is skilfully aimed at a Mark, goes nevertheless by a Com∣pass which its byas forceth it unto, according to the risings or fallings of the ground it meets with in the way. Men may arrive at real Truth in the main, and yet may shape it according to their humours. For instance, let us consider the different modes or forms, in which the same Truth is represented under the workings of different tempers. A Melancholy Person conceives of all things under such reflections, as Fear and Sadness do usually give; if he consider God he looks upon him in the notion of greatest severity and justice: if upon the ways of Duty, he colours them all in black, and can scarce account any thing Piety, which is not accompanied with sadness and mourning; if he calls his Soul to a reckoning, his conclusions concerning himself are sad, doleful, or at best suspi∣cious. On the contrary, an hilarous cheerful temper, censures all sadness for fullenness, and is apt to accuse those that go mourn∣ing in their way, for unthankful Murmurers, and unbelieving Com∣plainers; it interprets God's favourable condesentions to the weak, in the greatest latitude, and is easily perswaded to those things that are upon the utmost brink of Liberty: to which, others of a more timerous disposition dare not approach, for fear of offending. This puts an higher excellency upon the duties of Praise, as the other upon Fasting and Mourning. Those Men that are morose and severe, they are apt to think, that God is such an one as them∣selves: and though they acknowledg there is such a grace as Charity, yet under a pretence of strictness, they cannot believe they are bound to exercise it towards any that are under any failing, of which they judge themselves to be free; and therefore such Men are usually very difficult, in all cases wherein Condescenti∣on is to be used; they are hard to be reconciled, and after the mis∣carriage of any person, are not easily satisfied of their Repentance: and in cases of Dissent from their way and practice of Religion, they are commonly censorious, and conclude the worst. They again that are naturally mild and gentle, under a pretence of Charity and Meekness, are apt to become remiss in their Carriages towards any Brother; and because Charity thinks not evil, they model their acknowledged Duty into the form of their own disposition, and

so think they must see, and yet not perceive; and instead of cover∣ing the infirmities of a Brother, they have a Mantle to cast over every transgression. At the same rate also do they frame their con∣ceptions of God, as if he was so merciful, that he would scarce reckon any Abomination to be above the height of an ordinary infirmity: these are apt to think, that the mercies of God (so much praised in Scripture) signifie little less than an indulgence in Trans∣gression, far above what Precisians are apt to imagine: and that it is as easie to obtain forgiveness from God for any offence, as it is to say, The Lord be merciful to me a Sinner. Those that accustom themselves to the delights of the senses, are apt to bend the way of their Religion to that humour; and think, that nothing can be so∣lemn in Worship, that is not set out with garnishings that may please the Eye, or Ear. Nay, 'tis observable enough, That Re∣ligion borrows some taint or shape, from the various Studies and Sciences of Men; in some, (as in many of the Fathers) we may see Religion dipt in Platonism, or Peripateticism. Some introduce the distinctions and definitions of Philosophy; others compel all Scriptures to submit to the Laws of strict logical Analysis. Thus, according to the various Mediums that Men look through, are Truths discoloured, and dressed up in several shapes: 'tis easie from these instances to imagine, that Satan must have a great advantage against us in point of Errour, from the byas of the Mind.

Fourthly, Adventurous Curiosities is another general advantage by which he works. This ariseth partly from a desire of Know∣ledge, and partly from Pride; and both these make way for his Design.

A desire after Knowledg is Natural,* 1.51 and withal very bewitch∣ing. To know hath something in it more than ordinary. This is noted in Job 11. 12. Vain Man would be wise, though Man be born like a wild Asse's-colt: though he be foolish, yet he affects Wis∣dome; and the very delight of Knowing, doth engage Men to curious prying Searches, though with much labour and hazard. Of this Temper were the Athenians, Act. 17. 21. They spent their time in nothing else, but either to tell, or to hear some new thing: not barely in telling News, but in inquiries after new Notions and Discoveries: and this made them willing to hear Paul, as a setter forth of strange Gods, and a new Doctrine.

When this desire after Knowledg is animated with Pride,

(as oft it is, for Knowledg puffeth up) then 'tis more dangerous; when Men are upon a Design, to seem higher than others, to be singular, to see more, than what all Men see, to be admired, to out-talk their Neighbours, what adventures will they not make? How fair do they lye open to any conceit that may serve this end?

That Satan labours to improve this curiosity, is without doubt; he carefully affords fuel to this burning, and diligently blows it up into a flame. The first temptation had that ingredient in it, Ye shall be as Gods, knowing good and evil. And we see it was a great enticement to Eve, That which would make one wise, was therefore desirable. The blame of Israels first Idolatry, seems to be laid at this door, Deut. 32. 17. They sacrificed—to Gods whom they knew not, to new Gods that came newly up: implying, That they were drawn aside from their old established way of Worship, by a curiosity, to try the new ways of the Heathens. And so great an hand hath this, generally, in Errours; That Paul, 2 Tim. 4. 3. makes this itch after Novelty the great ground of that defection from Truth,* 1.52 which he foresaw was coming, They shall heap to themselves Teachers, having itching ears. This itch of the Ear, is the usual fore-runner of a Scab in the Church, because it doth dispose Men to receive any kind of Teacher. God in∣deed doth sometimes take the advantage of our natural curiosity for our good: by this means many of Johns Hearers, who went out into the Wilderness to him, as to a strange sight (as those words imply, What went ye out into the Wilderness to see?) were Converted. By this means, the Gospel afterwards made a large Progress, as we see commonly new Teachers affect most at first, for when Men grow acquainted with their Gifts, their admira∣tion decays, and the success of their Labours is not so great ma∣ny times. The Devil also observing, the prevalency of Curiosity; and that Men are more pleased with new Notions, than with old Truths; he endeavours also to Plow with this Heifer, and oft makes a great Harvest by it. There is yet another advantage more that he sometimes useth: and that is,

Fifthly, Atheistical Debauchery, when Men by long custome in Sinning, have arrived to habitual Carelesness and Presumption, then they become Practical Atheists; their Vitious Habits work upon their Understandings, to obliterate all Principles: when Men are gone so far, they are fit Engineers for Satan; for while

they dis-believe all things, they can (to serve a Design, or to head a Party) take up any Opinion, and pretend the greatest serious∣ness in the propagating it; though in the mean time, they se∣cretly laugh at the credulity of the Vulgar.

These Men let out themselves, and all their parts to the Devil, and he knows how to make use of them, to bring on the de∣lusion, and deception of others. Many Ages have given Ex∣amples of such: those Seducers mentioned in the new Testament, were (some of them) of this rank, and therefore called deceitful Workers. Such as were not really under those Perswasions, which they thought to six upon others; but upon design, transformed themselves into the Apostles of Christ; such as served not our Lord Jesus Christ, but their own bellies: and yet by good words and fair speeches, deceived the hearts of the simple, Rom. 16. 18. Who, through Covetousness, with feigned words, made Merchandize of Men, 2 Pet. 2. 3. Balaam was such, and the Woman Jezabel that called her self a Prophetess, Rev. 2. 20. Such was the Arch-bishop of Spalato, who for advantage could at pleasure take up, and lay down his Religion.* 1.53 Such an one was the false Jew (not so long since) discovered in this place, who (being a Romish Emissary) pretended to be a Jew Converted; and seeking a pure Church, under that vizor, designing to overthrow (by private insinuations,) the Faith of the simple, uncautious Admirers! by such Instru∣ments Satan works, where he hath opportunity.

CHAP. III. Of Satan's improving these Advantages for Errour. 1. By deluding the Understanding directly: which he doth (1.) by countenancing Errour from Scripture. Of his cunning therein. (2) By specious pretences of My∣steries; and what these are. Of personal flatteries. (3.) By affected Expressions. Reason of their preva∣lency. (4) By bold Assertions. The Reasons of that Policy. (5) By the excellency of the Persons appear∣ing for it, either for Gifts or Holiness. His method if managing that design. (6.) By pretended Inspira∣tion. (7) By pretended Miracles. His cunning here∣in. (8) By peace and prosperity in ways of Errour. (9) By lyes against Truth, and the Professors of it.

WHat are the general Advantages which Satan hath to for∣ward his design of Errour we have seen. It now re∣mains, that we take an account of the various ways, by which he improves those Advantages, and those may be refer∣red to two Heads. (1) They are such Stratagems, as more di∣recty work upon the Understanding to delude and blind it. Or (2) they are such as indirectly by the power of the Will and Affections do influence it.

First, Those Stratagems, that more immediatly concern the Understanding, are the use of such Arguments, which carry in them a probability to confirm an Errour; though indeed they are but Fallacies, Sophisms, or Paralogisms: of which the Apostle speaks, Col. 2. 4. Lest any beguile you,—that is, lest they impose upon you, by false Reasonings. His usual way of proceeding in this case is,

First, when he hath to do with Men that are brought up with

profession and belief of Scripture; he is then careful to give an Errour some countenance or pretence from Scripture: it is not his course to decry the Scriptures with such Men, but to suppose their Truth and Authority, as the most plausible way to his Design: for by this means he doth not only prevent a great many start∣ling objections, which would otherwise rise up against him, (see∣ing Men brought up with Scripture, cannot easily be brought to call them false,) but with considerable advantage, he doth there∣by authorize and justifie his Errour: for nothing can give more boldness or confidence to a mistake, then a belief that it is backed with Scripture.

That this is one of his grand Stratagems, may be sufficiently evinced from the infinite number of Errours that pretend to Scripture warrant. Those that are above, or beyond Scripture, (which acknowledg no dependance upon it) are but few, and rare: and indeed, among Christians, Errour cannot well thrives without a pretence of Scripture. Men would have enough to do to perswade themselves to such Errours, but it would be im∣possible to make a Party or perswade others; such Errours would presently be hissed out of the World. Upon this account is it, that Atheism sculks and conceals it self, (except where generally tolerated Prophaneness gives it more than ordinary encourage∣ment,) which is not to be ascribed to any shame-faced modesty, that Atheisms can be supposed to nourish; but to the generall dislike of others, who so stick to the Authority of the Bible, that they re∣ject all direct contradictions to it with great abhorrency. Hence also it is, that some Erroneous persons are forced to contradictions in their practice against their professed Principles, because they find it impossible to propagate their Errours, without some pre∣tence or other to Scripture. They that would undermine those Sa∣cred Records, are forced to make use of their Authority for proof of what they would say. The Papists have a quarrel at them, and envy them the title of Perfection and Perspicuity, upon design to intoduce Traditions, and to set up the Popes Judicial Authority in matters of Faith; and when they have said all they can, to sub∣ject the Scriptures to the Popes Determination, they are forced at last to be beholden to the Scriptures, to prove the Popes Determi∣nation: they would prove the Scriptures by the Church; and then the Church by the Scriptures: which is a Circle they have been often told of, and of which, some of the wiser sort among themselves

are ashamed. Others also, that will not allow the Scriptures to be a general standing Rule, are yet forced to make it (in some ca∣ses) a Rule to themselves, and eagerly plead it to be so to others. They that pretend to be above Ordinances, and decry outward-Teachings as unnecessary, or hurtful: yet, they Teach outwardly, because they see they are not able to enlarge the Empire of Errour, without such teaching. Those very Errours that make it their chief business, to render the Scriptures no better than an old Al∣manack; they yet seek to Scripture to countenance their Blasphe∣mous Assertions; and if they get any scrap or shred of it, that may by their unjust Torture be wrested to speak any such thing,* 1.54 or any thing toward it, they think all their follies are thereby pa∣tronized; and commonly, such Men either fix upon such places as give warning of the necessary concomitances of the Spirit, and Heart, with the outward Act of service; (and from hence, sepa∣rating what God hath joyned together, they set up Spiritual Sabbaths, Spiritual Baptism, Spiritual Worship, to cry down, and cashier the external Acts of such Ordinances:) or they pretend kindred to Scripture, as prophesying, or foretelling those new Ad∣ministrations which they are about to set up. Let H. Nicholas be an instance of this, who though he decryed the Service of the Law under God the Father, and the Service of the Belief under Christ; and in the room of both these, would set up another Administration, under the Spirit; yet, (that he might be the bet∣ter believed) he applyed several Scriptures to his purpose, as Pro∣phetically foretelling H. Nicholas, and his services; and would have Men imagine, that he was that Angel flying in the midst of Hea∣ven with the Everlasting Gospel, Rev. 14. 6. And that Prophet en∣quired after by the Jews, Joh. 1. 21. Art thou that Prophet, and that Man ordained to Judg the World? Act. 17. 31. And that the times of his Dispensation, were the times of Perfection, and Glory spoken of in 1 Cor. 13. 9. and Heb. 6. 1. The like pre∣tences for new Administrations had Saltmarsh, and several others.

Satan fixing his Foot upon this Design, and taking advantage of Mens Ignorance, Curiosity, and Pride, &c. it is impossible to tell what he may do; he hath introduced many Heresies already, and none knows what may be behind; many passages of Scrip∣ture are dark, to the wisest of Men: a great many more are so to the common sort of Christians. A great many wits are im∣ployed

by him, as Adventurers for new Discoveries; and a small pre∣tence is ground enough for a bold Undertaker to erect a new Notion upon; and a new Notion in Religion, is like a new Fa∣shion in Apparel, which bewitcheth the unsteady with an itch to be in it, before they well understand what it is: So that 'tis alike impossible to stint the just number of Errours, as to adjust the vari∣ous pretences from Scripture upon which they may be countenan∣ced. Leaving therefore this task to those that can undertake it, I shall only note a particular or two of Satans cunning in affixing an Errour upon Scripture.

First, In any grand design of Error, he endeavours to lay the Foundation of it as near to Truth as he can; but yet so, that in the tendency of it, it may go as far from it as may be. As some Rivers whose first Fountains are contiguous, have notwithstanding a direct contrary course in their Streams. For instance, in those Errors that tend to overthrow the doctrine of the Gospel, concerning Christ and Ordinances (and these are things which the Devil hath a great spite at) he begins his work with plausible pretences of Love and Admiration of Christ and Grace; he proceeds from thence to the pretence of purer Enjoyments, from thence to a dislike of such Preach∣ers and Preaching, as threaten Sin, and speak out the wrath of God against Iniquity, and these are presently called Legal Preachers, and the doctrine of Duty a Legal Covenant; having them once at this point, they easily come to immediate Assistances, and special Gifts, which they pretend to have above others; being thus set up, they are for free Grace, and the enjoyment of God in Spirit; from thence they come to Christian Liberty, and by degrees Duties are unnecessary, there is no Christ but within them, and being freed from the Law, whatever they do is no Transgression. This is a Path that Satan hath trodden of old, though now and then he may vary in some Circumstances, and be forced to stop before he come to the utmost of his Journey. You may observe this Method in the late Errors of New-England,* 1.55 in the Familists of Germany, and in those of Old-England; in all which at the long-run Men are led as far from Scripture, as Darkness is from Light. Now this is not on∣ly to be seen in a progressive multiplication of Errors, but often may we perceive the same subtilty of Satan in a simple Error, as when he takes up part of a Truth which should stand in conjunction with another, and sets it up alone against its own Companion, where we shall have the name and pretence kept up, but the thing quite de∣stroyed.

God requires Services of Men, and prescribes to their use, Prayer, Hearing, Sacraments, but because in these God is disho∣noured when Men only draw near with their Lips, he further tells us, that he is not a Jew which is one outwardly, neither is that Circum∣cision which is of the Flesh, &c. This part are some Men so fixed up∣on, that they think they are discharged of the other, and in pra∣ctice go quite from these duties, and yet still they profess they are for Ordinances and the Worship of God; just so are some Men for Christ, but then 'tis but the name, not the thing; they own Christ they say, but then 'tis Christ in them, and Christ come in their Flesh, but not that Christ that died at Jerusalem, as a Sacrifice for the Sins of Men.

Secondly, Satan takes great care that an Errour be (in all the ways of its propagation) cloathed with Scripture phrases; and the less the Errour can pretend to any plausible ground of Scripture, the more doth he endeavour to adorn it with Scripture Language, (I understand this chiefly of such Errors, as are designed for the Mul∣titude) so that though Scripture be not used to prove the Errour, yet are Deceivers taught to express their conceptions by it, and to ac∣comodate the Words and Sentences of it to their purposes; for be∣sides pride and confidence, Scriptural Eloquence is a necessary in∣gredient to make a powerful Deluder. Observe the Ring-leaders of Errors, and you shall find that ordinarily, such have at first been studious of the Scriptures; and though never able to digest them, yet when they turned their Ears from Truth, they have carried their Scripture Language (which they had before brought themselves unto by long custom) away with them, and still retain it, and express their Opinions by it.

Now this is a great advantage to Satan. For First, By this means the ignorant Multitude are often caught without any more ado; if they hear Scripture Expressions they are apt to think that all is Truth which is spoken by them; and they the rather believe it, because they will imagine such Teachers to be well versed in Scripture, and consequently either so honest, or so knowing that they neither can, nor will delude them. Secondly, There is a Majesty in Scripture which (in some sence) doth stick to the very expressions of it; Men may perceive that generally Hearers are more affected with Scripture Eloquence, than with Play-Book Language; it hath (as it were) a charm in the words, which makes the Ear attentive, more than a quaint discourse, starched up in the dres••

of common Rhetorick: One gives us an Observation to that pur∣pose of his own Preaching,* 1.56 and so may many others. While then Men hear such language, they have a reverence to it. And as Phy∣sitians cover their Pills with Gold that the Patient might more willingly take them; so do Men often swallow down Errour with∣out due consideration, because conveyed to them in a Language which they respect.

Secondly, Satans second care for the advancement of Errour, (after he hath given it all the countenance he can from Scripture) is to gild it over with specious pretences, he sets it off with all the bravery he can, and then urgeth that as an Argument of its Truth. Men are apt to judg that what doth better their Spiritual Conditi∣on cannot be a Lye or delusion; and the Argument were the more considerable, if the advantages were such as he pretends them to be: but the very noise and boast of advantages please the unwary, with∣out a due enquiry into their reality. The Apostle in Rom. 16. 18. reduceth all this Policy of the Deceiver to two heads: (1.) Good words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, words that set out the profit and advantage of the thing. (2.) And fair Speeches 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Speeches that flat∣ter the Condition of the party. His Art, as to the first of these, is to tell them that the Notions offered to them are special Discoveries, rare Mysteries, which have been hidden from others; and thence in∣fers, that it must of necessity conduce much to their happiness, and Spiritual Perfection to know and embrace them. Those that trou∣bled the Church in Pauls days with false Doctrines, used this slight of boasting, as appears by that expression in 1 Tim. 6. 20. Oppositions of Science; it seems they called their opinions (though they were but prophane, and vain-bablings) by the name of Science or Knowledg, implying that all others, even the Apostles them∣selves were in the Dark, and came short of their Illumination. The like we have in Rev. 2. 24. of that abominable Prophetess Jeze∣bel, who recommended her blasphemous filthy Doctrines, under the name of Depths, Profundities, or hidden Knowledg, though the Spirit of God told that Church they were not such; but if Depths, they were depths of Satan, (as 'tis added there by way of Correction) and not of the Spirit of God. We may trace these ••oo••steps of Satan in all considerably prevailing Errors: for what hath been more common than to hear Men speak of the designs they have been carrying on, under the specious Titles Of Christ's coming to set up a Righteous Kingdom; The Churches coming out of Baby∣lon,

and out of the Wilderness; the dawning of the day of the Lord; the day of Reformation, the time of the Restitution of all things; with a∣bundance of Brags of the same kind. I shall add no particular Instance of this nature; but a few strains of H. Nicholas, with whom such high promising vaunts were ordinary. His Service of Love, he compares to the most Holy, (whereas Johns Doctrine of Repentance was but a preparation to the Holy; and the Service of Christ he allowed to be no more than as the Holy of the Temple) this his Service he calls, the perfection of Life, the completion of Pro∣phecies, the perfect conclusion of the Works of God, the Throne of Christ, the true Rest of the Chosen of God, the last Day, the sure Word of Prophe∣cy, the New Jerusalem, and what not?

If we make further enquiry into the nature of these fair promi∣sing Mysteries, we shall find that Satan most frequently pitcheth upon these three. First, He befools Men into a belief, that the Scriptures do under the Vail of their Words and Sentences, con∣tain some hidden Notions, that are of purpose so disguised, that they may be locked up from the generality of Men, at least from learned and wise Men; and that these Rarities cannot be discerned from the usual significations of the Words and Phrases, (as we understand other Books of the same Language) but they fancy these Sacred Writings to be like the Writings of the Aegyptians,* 1.57 by which they absconded their Mysteries, especially like that kind of Writing, whereby under words of common known sence, they intended things which the Words themselves could not signify; and that which occa∣sions this imagination is this, that we read frequently of Mysteries in Scriptures, and hidden Wisdom, and the special Revelation of them to God's Children which are very great Truths, but yet not to be so understood, as this Delusion supposeth: for these ex∣pressions in Scripture intend no more than this, that the design of God to save Man by Christ is in it self a Mystery, which never would have been found out without a special Revelation; and that though this Mystery is now revealed by the Gospel, yet as to the application of it to the Hearts of Men in Conversion, by the Operation of the Spirit, it is yet a Mystery. But none of these intend any such sugge∣stion, that there are private Notions of Truth or Doctrine that are lying under ground (as it were) in Scripture words, which the words in the common Language will not acquaint us withal; nay, the contrary is expresly affirmed, when we are told that all is plainly laid open to the very simple, so that from the Scriptures they may

as well understand the fundamental principles of Religion, as they may understand any other thing which their language doth express to them.

However in this Satan takes advantage of Mens Pride and Curi∣osity, to make them forward in the acceptation of such offers, espe∣cially when such things are represented, as the only saving discove∣ries which a Man cannot be ignorant of but with hazard of Dam∣nation.

Secondly, In this boast of Mystery, Satan sometimes takes ano∣ther course somewhat differing from the former, and that is to put Men upon Allegorical reflections and allusions, by which the Histori∣cal Passages of Scripture are made (besides the import of the Hi∣story) resemblances of spiritual Truths; which supposeth the Let∣ter of Scripture to be true, (but still as no better than the first Rudi∣ments to train up Beginners withal,) yet withal, that the spiritual meaning of it raiseth the skilful to a higher Form in Christ's School. At this rate all are turned into Allegories. If they fall upon the first of Genesis, they think they then truly understand it, when they ap∣ply the Light and Darkness, and God's separating of them, with such other Passages, to the regeneration of the Soul. The like work make they with the Sufferings of Christ. But then the crafty Ad∣versary at last enticeth them on to let go the History, as if it were no∣thing but a Parable, not really acted, but only fitted to represent Notions to us. Allegories were a Trap which the Devil had for the Jews, and wherein they wonderfully pleased themselves. How much Origen abused himself and the Scriptures by this humour is known to many; and how the Devil hath prevailed generally by it upon giddy people in later times, I need not tell you.

The pretence that Satan hath for this dealing is raised from some passages of the New Testament, wherein many things of the Old Testament are said to have had a Mystical signification of things expressed or transacted then, and some things are expresly called Allegories. Hence Papists determine the Scripture to have, besides the Grammatical Sence, (which all of us do own) and besides the Tropological sence (which is not divers or distinct from the Gram∣matical; as when from Histories, we deduce instructions of holy and sober carriage) an Allegorical and Analogical sense: in which dealing men consider not, that the Spirit of God his interpreting a passage or two allegorically, will never justify any Mans boldness in presuming to do the like to any other passage of Scripture; and be∣side,

when any hath tryed his skill that way, another may with equal probability carry the same Scripture to a different interpretation, and by this means, the Scripture shall not only become obscure, but altogether uncertain and doubtful, and unable to prove any thing; so that this doth extreamly dishonour Scripture, by making it lit∣tle less than ridiculous. Porphyry, and Julian made themselves sport with it,* 1.58 upon the occasion of Origens allegorizing, and no wonder, seeing that humour (as one calls it) is no better than a learned Foolery. Notwithstanding this, Men are sometime trans∣ported with a strange delight in turning all into Allegories, and picking Mysteries out of some by-passages and circumstances of Scrip∣ture, where one would least expect them: which I can ascribe to no second cause more, than to the working and power of Fancy, which as it can frame Ideas and Images of things, out of that that affords no real likeness or proportion, (as Men that create to them∣selves Similitudes and Pictures in the Clouds or in the Fire) so doth it please it self in its own work, and with a kind of natural affe∣ction, it doth kiss and hug its own Baby. It hath been my wonder sometimes to see how fond Men have been of their own Fancies, and how extreamly they have doted upon a very bauble. I might note you examples of this, even to nauseousness, in all Studies, as well as in this of Religion. Those that affect the sublimities of Chymistry, do usually by a strange boldness stretch all the sacred Mysteries of Scripture (as of the Trinity, of Regeneration, &c.) to represent their Secrets and Processes, as may be seen sufficiently in their Writings:* 1.59 One of them I cannot forbare to name, and that is Glauber; who doth so please himself with some idle whims about Sal and Sol, that at last he falls in with Bernardinus Gomesius, (whom he cites and approves) who in this one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which signifies Salt) finds the Trinity, the Generation of the Son, the two natures of Christ, the calling of the Jews and Gentiles, the proces∣sion of the Spirit, and the communications of the Spirit in the Law and Gospel, and all this he gathers from the shapes, stroaks and po∣sitions of these three Letters: a very subtile invention! Not un∣like to this, were some of the dotages of the Jewish Cabala, which they gathered from the different writing of some Letters in the sa∣cred Text, from the transposing of them, and from their Mystical Arithmetick. R. Elias from the letter Aleph, mentioned six times in Gen. 1. 1. collected his Notion of the Worlds continuance for 6000 years, because that letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stands for a thousand in the He∣brew

computation.* 1.60 Another Rabbi (mentioned by Lud. Cappel∣lus) hath a profound speculation concerning the first letter of Gene∣sis, which (as he saith) doth therefore begin with Beth, and not with Aleph, to shew the unexceptionable verity of God's Word, a∣gainst which no Mouth can justly open it self, and this he gathers from the manner of the pronunciation of that letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is per∣formed by the closure of the Lips. It were not possible to ima∣gine, that wise Men should be thus carried away with childish Fol∣lies, if there were not some kind of inchantment in Fancy, which makes the hit of a Conceit, (though never so silly) intoxicate them into an apprehension of a rare Discovery. And doubtless this is the very thing that doth so transport the Allegorizers and Inventers of Mysteries, that they are ravished either with the discovery of a New-nothing, or with the rare invention of an Aenigmatical Interpre∣tation.

Thirdly, The Devil hath yet another way of coining Mysteries, and that is a pretence of a more full discovery of Notions and Ways, which (as he tells those that are willing to believe him,) are but glanced at in the Scripture; and this doth not only contain his boast of unfolding Prophecies, and the dangerous applications of them to Times and Places that are no way concerned, (which hath more than once put Men upon dangerous undertakings) but also his large promise of teaching the Way of the Lord more perfectly, and of leading Men into a full comprehension of those tremendous Mysteries, wherein the Scripture hath as industriously concealed the Reasons, Way, and Manner of their Being, as it hath fully asserted that they are, (such are the Decrees of God, the Trinity, &c.) as also of un∣folding and teaching at large those things that the Scripture seems only to hint at. In all which points we have instances enough at hand, which will shew us how the Devil hath played his Game, ei∣ther by making Men bold in things not revealed, or by drawing Men to dislike solid Truths, and by puffing them up with notions, till at last they were prepared for the impression of some grand Delu∣sion. All this while I have only explained the first head of Satan's specious pretences,* 1.61 which consists in the promise of Discoveries and Mysteries.

The next head of pretences,* 1.62 are those that relate to the persons inamoured with these supposed Mysteries. With these he strokes their heads, and causeth them to hug themselves in a Dream of an imaginary happiness. For if they have the knowledg of Myste∣ries

which are locked up from other Men, they cannot avoid this Conclusion, That they are the only Favourites of Heaven; that they only have the Spirit, are only taught of God, &c. Such swelling words of vanity have ever accompanied Delusion. And indeed, we shall find the confidence of such Men more strong, and their false embracements more rapturous, than ordinarily the ways of Truth do afford, upon this account; that in such cases, Fan∣cy is elevated, and the delights of a raised Fancy are excessive, and Enthusiastical. 'Tis a kind of Spiritual Frenzy, which extends all the Faculties to an extraordinary Activity; the Devil doing all he can to further it, by his utmost Contributions. Joy, delight, hope, love, are all raised to make an hubbub in the heart; where∣as on the contrary, Truth is modest, humble, sober, and affords a more silent joy, though more even and lasting.

Here might I set Errour before you in its rant, and give you a taste of the high flown straines of it. Montanus (as vile as he was) had the confidence to call himself the Comforter. Novatus and his Brother would be no less than Moses and Aaron. The Gnosticks called themselves the Illuminati. The Swinkfieildians assumed the title of the Confessors of the Glory of Christ. The Family of Love had their Evangelium Regni, the Gospel of the Kingdom. The Fratricelli, distinguished themselves from others by the term Spiritual. Muntzer asserted, That all of his Opi∣nion, were Gods Elect: and that all the Children of their Religion were to be called the Children of God; and that all others were ungodly, and designed to Damnation. H. Nicholas affirms, That there was no knowledg of Christ nor Scripture, but in his Family. To this purpose most of them speak, that forsake the wayes of Truth; and though these swellings are but wind and vapour, yet those heights are very serviceable to the Devils purposes: who by this means confirms those whom he hath already Conquered, and then fits them out with the greater confidence to allure others; and Men are apt enough to be drawn by fair shews, and confi∣dent boastings. But I proceed.

The third Stratagem of Satan for promoting Errour, is to astonish Men with strange Language, and affected expressions. It was an old device of Satan to coyn an unintelligible gibberish as the proper vehicle of strange Enthusiasticks Doctrine, and this he artifi∣cially suits to his pretended Mysteries; without this his rare Discoveries would be too flat and dull to gain upon any Man

of competent understanding. For if these Dotages were cloathed in plain words, they would either appear to be direct non-sence, or ridiculous folly. It concerns him when he hath any feats of Delusion in hand, to set them off with a canting speech, as jug∣lers use their hard words, of Ailif, Casyl, Zaze, Presto, Millat, &c. to put their ignorant Admirers into a belief of some unknown power by which they do their Wonders. And this is in some sort necessary; extraordinary matters are above expression, and such wild expressions put Men into an expectation of things sub∣lime. This knack Satan hath constantly used. Montanus had his strange Speeches. And all along downward to our times, we may observe, That Errour hath had this gaudy dress; the Familists especially abound with it, you may read whole Books full of such a kind of speaking, as the Book called Theologia Germani∣ca, or German Divinity; the Books of Jacob Behmen, The bright Morning Star, &c. Neither are the Papists free; one of late hath taken the paines to shew them this, and other follies: among them you may find such talk as this, of being beclosed in the mid-head of God,* 1.63 and in his meek-head; of being substantially uni∣ted to God, of being oned to God; as also of the abstractedness of Life, of passive Ʋnions, of the Deiform fund of the Soul; of a state of introversion: of a Super-essential life, a state of nothingness, &c. Just like the raveings of H. Nicholas, David George, and others, who confidently discourse of being godded with God, of being consubstantiated with the Deity, and of Gods being manned with them.

I have oft considered, what reason might be given for the take∣ingness of such expressions, and have been forced to satisfie my self with these: First, Many mistake the knowledge of words, for the knowledge of things. And well may poor ignorant Men believe, they have attained, no man knows what, by this device; when among Learned Men, the Knowledg of words is esteemed so great a pitch of Learning, and they nourish a great many Con∣troversies that are only verbal. Secondly, Some are pleased to be accounted Ʋnderstanders by others, and rest in such high words, as a badge of Knowledge. Thirdly, Some are delighted with such an hard Language upon an hope, That it will lead them to the knowledg of the things at last: they think strange expressi∣ons, are a sign of deep Mysteries. I knew one, that set him∣self to the reading of Jacob Behmens Books, (though at present

he confessed, he was scarce able to make common sense of three lines together,) upon a secret enticement that he had from the Language,* 1.64 to come to some excellent discovery, by much pains and reading. Fourthly, Some that have their Fancies heated, have by this means broken confused impressions of strange things in their imaginations, and conceive themselves to know things beyond what common Language can express: as if with Paul, rapt up into the third Heaven, they hear, and see Wonders un∣utterable. But what reason soever prevails with Men to take up such a way of speaking, Satan makes them believe, that it con∣taines a rich Mine or Treasury, not of common Truths, but of extraordinary Profundities.

Fourthly, In stead of Argument to confirm an Errour, sometimes we have only bold Assertions, that it is Truth, and a confident con∣demning the contrary as an Errour; urging the danger of Mens rejecting it, backed with threatning of Hell and Damnation: and all this in the words of Scripture. To be sure they are right, and all other Men are wrong. This kind of confidence and fierceness hath been still the complexion of any remarkable way of Delusion; for that commonly confines their Charity to their own Party, (which is a great token of an Errour) not only may you observe in such extraordinary Proclamations of Wrath against those that will not believe them: (a practice used by the Mad Fanaticks of Munster; who, (as our Quakers were wont to do) go up and down the streets, crying, Wo, wo; Repent, repent; come out of Babylon; the heavy Wrath of God; the Axe is laid to the root of the Tree.) But in their more setled Teaching, they pro∣nounce all to be Antichrist, and of the carnal Church, that do op∣pose them. Take for this H. Nicholas his words, all Knowledg (besides his) is but witchery and blindness, and all other Teachers, and Learners, are a false Christianity, and the Devils Synagogue; a nest of Devils, and wicked Spirits; a false Being, the Antichrist, the Kingdom of Hell, the Majesty of the Devil, &c. This piece of Art, not only our Quakers, (to whom nothing is more familiar, than to say to any opposer, Thou art Damn'd, thou art in the Gall of bitterness, the Lake of fire and brimstone is prepared for thee, &c.) but also the Papists commonly practise, who shut all out of Heaven that are not of their Church; and when they would affright any from Protestanism, they make not nice to tell him,

That there is no possibility of Salvation, but in their way.

The Reasons of this Policy are these, (1) The Heart is apt to be startled with threatnings, and moved by commands; espe∣cially, those that are of a more tender and frightful Spirit: and though they know nothing by themselves, yet these beget fears, which may secretly betray Reason, and make Men leave the right way because of affrightment. (2) The confidence of the Asser∣tors of such things, hath also its prevalency: for Men are apt to think that they would not speak so, if they were not very cer∣tain, and had not real experience of what they said: and thus are Men threaped out of their own Perswasions. (3) The native Majesty of Scripture, in a business of so great hazard, adds an unexpressible force to such threatnings: and though (being mis∣applyed) they are no more Scripture Threatnings; yet, because God hath spoken his displeasure in those words, Men are apt to revere them: as Men cannot avoid to fear a Serpent or Toad, (though they know the Sting and Poyson were taken out) because Na∣ture did furnish them with a Sting or Venom.

Fifthly, 'Tis an usual trick of Satan to derive a credit and honour to Errour, from the excellencies (supposed, or real) of the Persons that more eminently appear for it. So that it fetcheth no small strength from the qualities of those that propagate it. The Vulgar (that do not usually dive deep into the Natures of Things) content themselves with the most Superficial Arguments, and are sooner won to a good conceit of any Opinion, by the respects they carry to the Author, than by the strongest Demon∣stration.

The excellencies that usually move them, are either their gifts or their holiness. If the Seedsmen of an Errour be Learned, or Eloquent and Affectionate in his speaking, Men are apt to sub∣scribe to any thing he shall say, from a blind devotional admi∣ration of the Parts wherewith he is endowed. And often, where there is no Learning, or where Learning is decryed, (as sa∣vouring too much of Man) if there be Natural fluency of speech, with a sufficient measure of confidence, it raiseth them so much the higher in the esteem of the common sort, who therefore judge him to be immediately taught of God, and divinely furnished with gifts. At this point began the Divisions of the Church of Corinth, they had several Officers severally gifted; some were taken with one Mans gift, others with another Mans; some are

for Paul, as being profound, and nervous in his Discourses; others for Apollo, as Eloquent, a third sort were for Cephas, as (suppose) an Affectionate Preacher: thus upon personal respects were they di∣vided into Parties. And if these several Teachers were of diffe∣rent Opinions, their adherents imbraced them upon an affectio∣nate conceit of their Excellencies. And generally Satan hath wrought much by such considerations as these. This he urgeth against Christ himself, when he set up the wisdom and learning of the Rulers and Pharisees, as an argument of Truth in their way of rejecting such a Messias; Joh. 7. 48. Have any of the Ru∣lers, or of the Pharisees believed on him? There is no insinuation more frequent than this; these are learned, excellent, able Men, and therefore what they say, or teach, is not to be disbelieved; and though this be but Argumentum stultum, a foolish Argument, yet some that would be accounted wise, do make very great use of it. The crack of Learned Doctors among the Papists, is one Topick of perswasion to Popery, and so to other Errours, as appears by this, That all Errours abound with large declamations of the praises of their Founders and Teachers: and the most illiterate Errours usually magnifie the excellent inspirements, and gifts of utterance of their Leaders.

But the other excellency of Holiness in the Teachers of Errour, is more generally and more advantagiously improved by Satan, to perswade Men, that all is true Doctrine which such Men pro∣fess. Of this Delusion Christ forewarned us, They shall come in Sheeps cloathing; that is, under the mask of seeming holiness; (at least at first;) notwithstanding, beware of them, Math. 7. 15. Those complained of by Paul, 2 Cor. 11. 15. though they were Satans Ministers, yet that they and their Doctrine might be more plausibly entertained, they were transformed as the Ministers of Righteousness: this cunning we may espie in Hereticks of all ages. The Scribes and Pharisees used a pretence of Sanctity as a main piece of Art, to draw others to their way; their Alms, Fastings, long Prayers, strict Observations, &c. were all designed as a Net to catch the Multitude withal. The lying Doctrines of Antichrist were foretold by Paul, to have their success from this stratagem; all that Idolatry and Heathenism which he is to in∣troduce, * 1.65 must be, (and hath been) through the hypocrisie of a pain∣ted holiness;* 1.66 and where he intends most to play the Dragon, he there most artificially counterfeits the innocency and simplicity of

the Lamb. Arch-hereticks have been Arch-pretenders to Sanctity. And such pretences have great influence upon Men: for Holiness and Truth are so near of kin, that they will not readily believe that it can be a false Doctrine which an holy Man Teacheth; they think that God that hath given a Teacher Holiness, will not de∣ny him Truth: Nay, this is an easie and plausible measure, which they have for Truth and Errour. To enquire into the intrica∣cies and depths of a Disputation, is too burdensome and diffi∣cult for ordinary Men, and therefore they satisfie themselves with this consideration, (which hath little toyl in it, and as little certainly) That surely God will not leave holy Men to a delusion. It would be endless to give all the instances that are at hand in this Matter; I shall only add a few things of Satans method in managing this Argument, as

First, When he hath a Design of common, or prevailing Delu∣sion, he mainly endeavours to corrupt some person of a more strict serious, and religious carriage, to be the Captain and Ring∣leader; such Men were Pelagius, Arrius, Socinus, &c. He mainly endeavours to have fit instruments. If he be upon that design of blemishing Religion, and to bring Truth into a dis-esteem; then (as one observes) he perswades such into the Ministry,* 1.67 as he fore-sees are likely to be idle, careless, prophane, and scandalous; or doth endeavour to promote such Ministers into more conspicuous places, and provokes them to miscarriage, that so their Example may be an Objection against Truth, while in the mean time, he is willing, that the Opposers of Truth should continue their smooth carriage; and then he puts a Two-edged Sword into the hands of the unstable: can that be Truth where there is so much Wickedness? and can this be Errour, where there is so much Holiness?

Secondly, in Prosecution of this Design, he usually puts Men upon some more than ordinary strictness, that the pretence of ho∣liness may be the more augmented; in this case a course of or∣dinary Sanctity is not enough, they must be above the common Practice; some singular Additions of severity and exactness above what is written, are commonly affected to make them the more remarkable. Christ notes this in the Pharisees, concerning all their Devotions, and the wayes of expressing them; their Phy∣lacteries spoken of,* 1.68 Mat. 23. 5. (as some think) were not in∣tended by that Text of Deut. 6. 8. but only that they should

remember the Law, and endeavour not to forget it; as they do that tye a thred, or such like thing about their Finger for a Remembrancer; according to Prov. 3. 3. Bind them about thy neck, write them upon the Table of thine heart. However, if they were literally enjoyned, they would have them (as Christ tells them) broader than others, as an evidence of their greater care. The Cathari boasted of Sanctity and good Works, and rejected second Marriages; the Apostolici were so called, from a pretended stricter imitation of the singular holiness of the Apostles. The Va∣lesians made themselves Eunuches (according to the Letter) for the Kingdom of God. The Donatists accounted that no true Church, where any spot or infirmity was found. The Messali∣ans or Euchytae were for constant praying. The Nudipedales for going bare-foot, &c. The Papists urge Canonical Hours, Whip∣pings, Pennances, Pilgrimages, voluntary Poverty, abstinence from Meats, and Marriage in their Priests and Votaries. In a word, all noted Sects have something of special singularity, whereby they would difference themselves from others, as a peculiar cha∣racter of their greater strictness; and for want of better stuff, they sometimes take up affected gestures, devotional looks, and outward garbs; all which have this note, That what they most stand upon, God hath least, or not at all required at their hands; their voluntary Humility, or neglecting of the Body, being but will-worship, and a self-devised piece of Religion.

Thirdly, When once Men are set in the way of exercising se∣verities, Satan endeavours (by working upon their fancies) to press them on further to a delight and satisfaction in these* 1.69 wayes of strictness, so that the practiser themselves are not only con∣firmed in these usages, and the opinions that are concomitant with them; but others are the more easily drawn to like and profess the same things. Any serious temper under any Profession of Religion, easily comes to be devout, and readily complies with opportunities of evincing its Devotion by strictness. And there∣fore we shall find among Heathens, a great devotional severity, and such as far exceeds all of that kind, which the Papists do usually brag of, the Magi abstained from Wine, eat not the flesh of living Creatures, and professed Virginity. The Indian Brach∣mans did the like, and besides used themselves to incredible hard∣ship; they laid upon skins, sustained the violence of the Sun, and Storms, and exercised themselves therewith; some spending

Thirty seven years in this course, others more. We read strange things of this nature concerning the Aegyptian Priests, and others. The Mahumetans are not without their Religious Orders, which pretend a more holy and austere Life than others; and though of some (as of the Torlachs and Dervizes) several private Villa∣nies are reported, yet of others, (as of the Order of Calender) we are assured from History, That they profess Virginity, and expose themselves to Hardship, and a stricter Devotion in their way; and generally 'tis said, of all of them, That they go mean∣ly clad, or half naked; some abstinent in Eating, and Drinking, professing Poverty, renouncing the World: some can endure cutting and slashing, as if they were insensible; some profess perpetual Silence, though urged with Injuries, and Tortures; others have Chains about their Necks and Arms, to shew, that they are bound up from the World, &c. If such things may be found among Heathens, no wonder that Errour boasts of them, for in both there is the same reason of Mens pleasing them∣selves in such hardships (which is from a Natural Devotion, assisted by Satans cunning,) and the same Design driven on by it; for the Devil doth confirm Heathens and Mahumetans in their false Worship, by the reverence and respect they carry to such practi∣ces.

Fourthly, Because Religious Holiness hath a beauty in it, and is very lovely; he doth all he can to affect Men with the highest revernce for these pretences of Religious strictness: so that they that will not be at pains to practise them, can bestow an excessive respect and admiration upon those that are grown famous in the use of such things; and by that means, being almost adored, they are without doubt perswaded, that all they teach or do is right, and in a doting fondness they multiply Superstitious Errours. Idolatry is supposed to have a great part of its rise from this: While Men endeavoured to express their thankful and admiring remembrances of some excellent Persons, by setting up their Pictures,* 1.70 their Posterity began to worship them as Gods: Pil∣gramages were first set on foot by the respects that Men gave to places that were made famous by Persons and Actions of more than ordinary Holiness: and because the Devil found Men so very apt to please themselves in paying such Devotional Reverences, he wrought upon their Superstitious humour to multiply to themselves the occasions thereof, and by fabulous Traditions

sent them to places no otherwise made memorable than by Dreams and Impostures. Much of this you might see if you would accom∣pany a Caravan from Cairo to Mecca and Medina,* 1.71 where you would see the zealous Pilgrims with a great many Orisons and Prayers compassing Abrahams house; kissing a Stone, which (they are told) fell from Heaven, blessing themselves with a relique of the old Vesture of Abrahams House; washing themselves in the Pond, which (as their Tradition goes) the Angel shewed to Hagar; saluting the Mountain of Pardons; throwing Stones in defiances of the Devil, as (their Legend tells them) Ismael did; their Prayers on the Moun∣tain of Health; their visit to the Prophets Tomb at Medina, &c. The like might you observe among the Papists, in their Pilgrimages to Jerusalem and the Sepulchre, to the Lady of Loretto's Chappel and other places. By such devices as these the unobservant people are transported with a pleasure, insomuch that they not only perswade themselves they are very devout in these Reverences, but they also become unalterably fixed to these Errours that do support these delightful Practices, or as consequences do issue from them.

Sixthly, A more plausible Argument for Errour (than the Learning and Holiness of the Persons that profess it) is that of Inspiration, in which the Devil soars a loft, and pretends the highest divine warrant for his falshoods: for God is Truth, and we know that no lye is of the Truth. Now to make Men believe that God by his Holy Spirit doth in any manner dictate such Opinions, or certainly reveal such things for Truths: is one of the highest Artifices that he can pretend to, and such a confirmation must it be (to those that are so perswaded,) that all disputes and doubtings must neces∣sarily be silenced.

That the Devil can thus transform himself into an Angel of Light, we are assured from Scripture, which hath particularly cautioned us against this cheat. The Apostacy of the later times, 1 Tim. 4. 1. the Apostle foretells should be carried on by the prevalency of this pretence, Some shall depart from the Faith, giving heed to seducing Spirits. That by Spirits there, Doctrines are intended rather than Doctors,* 1.72 is Mr. Medes interpretation: but it will come all to one if we consider that the word Spirit carryes more in it, than either Doctrine or Doctor; for to call either the one or the other a Spirit would be intollerably harsh, if it were not for this, that that Do∣ctor is hereby supposed to pretend an infallability from the Spirit of God, or (which is all one) that he received his Doctrine by some

immediate Revelation of the Spirit; so that by seducing Spirits must be, Men or Doctrines that seduce others to believe them, by the pretence of the Spirit, or Inspiration: and that text of 1 Joh. 4. 1. doth thus explain it, believe not every Spirit, but try the Spirits whether they are of God; which is as much as if he had said, believe not every Man or Doctrine that shall pretend he is sent of God, and hath his Spirit; and the reason there given makes it yet more plain, because many false Prophets are gone out into the World: So that these Spirits are false Prophets, Men that pretend inspiration. And the warning, believe not every Spirit, tell us, that Satan doth with such a dexterity counterfeit the Spirits Inspirations, that holy and good Men are in no small hazard to be deceived thereby. Most full to this purpose is that of 2 Thess. 2. 2. That ye be not soon shaken in Mind, or be troubled, neither by Spirit, nor by Word, nor by Letter as from us, as that the day of Christ is at hand; where the several means of sedu∣ction are particularly reckoned,* 1.73 as distinct from the Doctrine and Doctors, and by Spirit can be meant no other than a pretence of In∣spiration or Revelation.

'Tis evident then that Satan by this Artifice, useth to put a stamp of divine Warrant upon his adulterate Coyn; and if we look into his practice, we shall in all ages find him at this work. Among Heathens he frequently gained a repute to his superstitious Idolatrous worship by this device: The Men of greatest note a∣mong them feigned a spiritual commerce with the Gods. Empedocles endeavoured to make the people believe that there was a kind of Divinity in him, and affecting to be esteemed more than a Man, cast himself into the burnings of Mongebel, that they might sup∣pose him to have been taken up to the Gods. Pythagoras his Fiction of a Journey to Hell was upon the same account. Philostratus and Cedrenus report no less of Apollonius, than that he had familiar con∣verses with their supposed Dieties: and the like did they believe of their Magi and Priests; insomuch that some cunning Politicians (observing how the vulgar were under a deep reverence to such pretences) gave it out that they had received their Laws by divine Inspirations. Numa Pompilius feigned he received his Institutions from the Nymph Aegeria: Lycurgus from Apollo: Minos the Law∣giver of Candy, baosted that Jupiter was his Familiar. Mahomet also speaks as high this way as any, his Alcoran must be no less than a Law received from God, and to that end, he pretends a

strange Journey to Heaven, and frequent converse with the An∣gel Gabriel.

If we trace Satan in the Errours which he hath raised up under the profession of the Scriptures, we may observe the same method, the Valentinians, Gnosticks, Montanists talked as confidently of the Spirit, as Moses or the Prophets could do, and a great deal more; for some of them blasphemously called themselves the Paraclete, or Comforter. Among the Monsters which later Ages produced, we still find the same strain; one saith he is Enoch, another stiles him∣self the great Prophet, another hath raptures, and all immediately inspired. The Papists have as much of this cheat among them as any other, and some of their learned Defenders avouch their Lu∣men Propheticum, and Miraculorum Gloria, Prophesies and Miracles, to be the two eyes, or the Sun and Moon of their Church; nay by a strange transportment of Folly, (to the forfeiture of the repu∣tation of Learning and Reason) they have so multiplied Revelati∣ons, that we have whole Volumns of them, as the Revelations of their Saint Brigit and others; and by wonderful credulity they have not only advanced apparent dreams and dotages to the honour of Inspirations or Visions, but upon this sandy Foundation they have built a great many of their Doctrines, as Purgatory, Transubstantia∣tion, auricular Confession, &c. By such warrants have they institu∣ted Festivals, and founded several Orders; the particulars of these things you may see more at large in Dr. Stillingfleet and others. And that there might be nothing wanting that might make them shamelesly impudent, they are not content to equal their Fooleries with the Scriptures of God, as that the rule of their St. Francis (for I shall only instance in him, omitting others for brevity sake) was not composed by the Wisdom of Man, but by God himself, and inspired by the Holy Ghost; but they advance their Prophets above the Apostles, and above Christ himself. Their St. Benedict (if you will believe them) was rapt up to the third Heavens, where he saw God Face to Face, and heard the choire of Angels; and their St. Francis was a none-such for Miracles and Revelations. Neither may we wonder that Satan should be forward in urging this cheat, when we consider.

First, What a reverence Men naturally carry to Revelations, and how apt they are to be surprised with an hasty credulity. An old Prophecy, pretended to be found in a Wall, or taken out of an old Manuscript (of I know now what uncertain Author,) is usually

more doted on, than the plain and infallible rules of Scripture: this we may observe daily, and Forreiners do much blame the English for a facile belief of such things, but it is a general fault of man∣kind, and we find even wise Men forward in their perswasions upon meaner grounds, than those that gain credit to old Prophe∣cies. For their antiquity and strangeness of discovery, especially at such times wherein the present posture of Affairs seem to favour such predictions with a probadility of such events, are more like∣ly to get credit, than these artificial imitations of the Ways and Garbs of the old Prophets, and the cunning Legerdemain of those that pretend to Inspirations, by seeming Extasies, Raptures, and con∣fident Declarations, &c. nevertheless arrant Cheats, have by these ways deceived no mean Men.* 1.74 Alvarus acknowledgeth that he honoured a Woman as a Saint, that had Visions and Raptures, as if really inspired (and the same apprehensions had the Bishop and Fryars) who was afterward discovered to be a naughty Woman: who shall then think it strange that the unobservant Multitude should be deluded by such an Art?

Secondly, Especially if we consider that God himself took this course to signify his mind to Men;* 1.75 his Prophets were divinely inspi∣red, and the Scriptures were not of any private interpretation: the words that the Pen Men of Scriptures wrote, were not the interpre∣tations of their own private thoughts; for the Prophecy came not in old time by the will of Man, but holy Men of God spake as they were moved by the Holy Ghost, 2 Pet. 1. 20, 21. Now though the Prophecies of Scripture are sealed, and no more is to be added to them upon any pretence whatsoever; yet seeing there are Promises left us, of the giving of the Spirit, of being taught and led by the Spirit; it is an ea∣sy matter for Satan to beguile Men into an expectation of prophe∣tick inspirations, and a belief of what is pretended so to be: for all Men do not, or will not understand, that these promises of the Spirit, have no intendment of new and extraordinary immediate Revelations, but only of the efficacious applications of what is already revealed in Scripture. This kind of Revelation we acknowledg and teach, which is far enough from Enthusiasm, (that is, a pretended Revelation of new Truths) and we have reason to assert,* 1.76 that in∣ternal perswasions without the external word, are to be avoided as Sa∣tan's cozenages. But for all this, when Mens minds are set a gadding, if they meet with such as magnify their own Dreams, and call their Fancies, Visions, the suitableness of this to their hu∣mour,

makes them to reject our interpretations of these Promises as false, and to perswade themselves that they are to be understood of such Inspirations as the Prophets of old had; and then they pre∣sently conclude they are to believe them, lest otherwise they should resist the Holy Ghost.

Thirdly, But the advantage which the Devil hath to work Delu∣sion upon by this pretence, is an high motive to him to practise upon it. For Inspirations, Visions, Voices, Impulses, Dreams, and Revelations are things wherein wicked Impostors may by ma∣ny ways and artifices play the counterfeits undiscovered; 'tis easy to prophesy false Dreams,* 1.77 and to say, thus saith the Lord, when yet they do but lye, and the Lord never sent them, nor commanded them; nay 'tis easy by tricks and illusions, to put that honour and credit upon their designs, which they could not by their bare assertions, backed with all their art of seeming seriousness: the inventions of Men (that have been formerly successful in this deceit) being now laid open to our knowledg, may make us more wary in our trust. Among the Heathens you may find notable ways of deceits of this nature. The Story of Hanno and Psappho is commonly known, they tamed Birds, and learned them to speak, Hanno and Psappho are Gods; and then set them at liberty, that Men hearing such strange voices in the Woods from Birds, might imagine that these Men were declared Gods by special discovery. Mahomets device of making a Dove to come frequently to his Ear, (which he did, by training her up to an use of picking Corn out of it,) served him for an evidence (among the vulgar beholders, who knew not the true cause of it) of his immediate Inspiration by the Angel Gabriel, who (as he told them) whispered in his ear in the shape of a Dove. The like knavery he practised for the confirmation of the truth of his Alcoran, by making a Bull (taught before to come at a call or sign) to come to him, with a Chapiter upon his Horns. Hector Boetius tells us of a like stratagem of a King of Scots, who (to a∣nimate his fainting Subjects against the Picts that had beaten them,) caused a Man clothed in the shining skin of Fishes, and with rotten Wood (which as a Glow-worm in the Night, repre∣sents a faint Light) to come among them in the dark, and through a Reed or hollow Trunk (that the Voice might not appear to be humane) to incite them to a vigorous onset: this they took to be an Angel, bringing them this command from Heaven, and accor∣dingly fought and prevailed. Crafty Benedict, (who was afterward

Pope under the name of Boniface the eighth) made simple Celestine the fifth give over the Popedom, by conveying to him a Voice through a Reed to this purpose: Celestine, Celestine, renounce the Papacy, give it over, if thou wouldst be saved, the burthen is beyond thy Strength, &c. The silly Man taking this for a Revelation from Heaven, quitted his Chair and left it for that crafty Fox Benedict. Not very many years since, the same trick was played in this Country to a Man of Revelations,* 1.78 who called himself David in Spi∣rit, when he had wearied his Entertainer with a long stay, he quitted himself of his Company, (as I was credibly informed) by a Policy which he perceived would well suit with the Man's con∣ceitedness; for through a Reed in the night time he tells him, that he must go into Wales, or some such Country, and there preach the Gospel; the next Morning the Man avouches a Revelation from God to go elsewhere, and so departs. These instances shew you how cunningly a cheating knave may carry on a pretence of Reve∣lation or Vision. And yet this is not all the advantage which the Devil hath in this matter, though it is an advantage which he sometime makes use of when he is fitted with suitable Instruments. But he works most dangerously when he so acts upon Men, that they themselves believe they have Visions, Raptures and Revelations, for some are really perswaded that it is so with them. Neither is it strange, that Men should be deluded into an apprehension that they hear and see what they do not; in Feavers, Frenzies, and Madness, we clearly see it to be so: and who can convince such Per∣sons of their mistakes, when with as high a confidence as may be, they contend that they are not deceived? Shall we think it strange that Satan hath ways of conveying false apprehensions upon Mens minds? no surely, do we not see that the Senses may be cheated, and that the Fancies of Men may be corrupted? is it not easy for him to convey Voices to the Ear, or shapes and representations to the Eye? and in such cases, what can ordinarily hinder a belief that they hear or see such things? but he needs not always work upon the Fancy by the Senses. If he hath the advantage of a cra∣zy distempered Fancy (as commonly he hath in Melancholly Persons) he can so strongly fix his suggestions upon them, and so effectually set the Fancy on work to embrace them, that without any appearance of Madness, they will perswade themselves that they have discove∣ries from God, Impulses by his Spirit, Scriptures set upon their Hearts, and what not? and because they feel the workings of these

things within them, it is impossible to make them so much as sus∣pect that they are deceived. Do but consider the power of any Fancy in a Melancholick Person, and you may easily apprehend how Satan works in such delusions. Melancholy doth strangely per∣vert the imagination, and will beget in Men wonderful misappre∣hensions, and that sometimes doth bewitch them into peremp∣tory uncontroulable belief of their Fancy; 'tis a vehement, confi∣dent humour, what way soever it takes, the imagination thus corrupted hath an enormous strength, so that if it fix upon things never so absurd or irrational, 'tis not reducible by the strongest rea∣sons. If such a Man conceits himself dead, or that he is transfor∣med to a Wolf or Cat, or that he is made of Glass (as many in this Distemper have done;) there is no perswasion to the contrary, that can take place with him. Now if this humour be taken up with Divine matters (as usually it doth, for it hath a natural inclination to religious things) it still acts with fierceness and confidence, and there are many things often concomitant to such actings, that if it mis∣conceit Inspiration or Prophecy, the Parties themselves are not only bound up under that perswasion, but even unwary Spectators are deluded. For sometime a Melancholy imagination is not wholly corrupt, but only in respect of some one or two particulars, whilst in other things it acts regularly, and then neither they nor others (that are unacquainted with such cases) are so apt to suspect that they are mistaken in these things, while they act rationally and so∣berly in other matters. Sometime they have vehement fits of sur∣prisal (for the humour hath its ebbings and flowings) and this gives them occasion to apprehend that someting doth supernaturally act or raise them, and then when the things they speak, are for the matter of them, of religious concern, and odd notions (for the humour flies high, and bounds not it self with ordinary things,) and withal uttered in Scripture Rhetorick and with fervency and ur∣gency of Spirit, when these things concur, there is such an appear∣ance of Inspiration, that the Parties themselves and others rest fully perswaded that it is so.

Seventhly, Pretended and counterfeit Miracles the Devil makes much use of, to countenance Errour, and this is also one of his strong-holds; for he suggests that God himself bears witness by these Signs, Wonders, and Miracles to such erroneous Doctrine, as seems to be concerned by them.

That the Devil cannot work a true Miracle hath been discoursed before,* 1.79 but that he can perform many strange things, and such as may beget admiration, none denies; and that by such unwonted actions, he usually endeavours to justify false Doctrines, and to set them off with the appearance of divine approbation, we are suf∣ficiently forewarned in the Scriptures. Jannes and Jambres resi∣sted Moses by false Miracles. In Deut. 13. 1. God speaks of the Signs and Wonders of false Prophets, who would by that means seek to seduce the People to follow after other Gods. Christ also in Matth. 24. 24. foretells that false Christs and false Prophets shall arise, and shew great Signs and Wonders, insomuch that (if it were possible) they shall deceive the very Elect, and puts a special note of cau∣tion upon it, Behold, I have told you before. And to the same purpose is that of Paul concerning Antichrist, 2 Thes. 2. 9. where he tells us of powerful Signs and Wonders by the working of Satan; who doth all the while only lye and cheat, that he may draw Men to Errour.

If we make enquiry how Satan hath managed this Engine, we shall observe not only his diligence in using it, on all occasions to countenance all kind of Errours both in Paganisme and Christiani∣ty, but also his subtile dexterity by cheating Men with Forgeries and Falshood.

Heathenish Idolatry among other helps for its advancement, wan∣ted not this, the Oracles and responses (which were common be∣fore the coming of Christ) were esteemed as miraculous confirma∣tions of the truth of the Dieties which they worshipped; the move∣ings and speakings of their Statua's were arguments that the ope∣rative presence of some celestial Numen was affixed to such an I∣mage. In some places the solemn Sacrifices are never performed without a seeming Miracle. As in Nova Zembla where the Priests trances,* 1.80 his running a Sword into his Belly, his making his Head and Shoulder fall off his body into a Kettle of hot Water by the drawing of a Line, and then his reviving again perfect and entire without maime or hurt, are all strange astonishing things to the beholders. But besides such things as these which are standing constant Wonders, we read of some that have had as it were a Gift of Miracles, that they might be eminently instrumental to promote and honour Paganisme. All Histories agree that Simon Magus did so many strange things at Rome (as the causing an Image to walk, turning Stones into Bread, transforming himself into

several Shapes, flying in the Air, &c.) that he was esteemed a God. Philostratus and Cedremus report great things of Apollonius, as that he could deliver Cities from Scorpions, Serpents, Earth∣quakes, &c. and that many Miracles were wrought by him; this Man Satan raised up in an extraordinary manner to revive the Ho∣nour of Paganisme, that it might at least vie with Christianity. And though few ever attained to that height which Apollonius and Si∣mon Magus reached unto, yet have we several instances of great things done now and then, by some singular Persons upon a speci∣al occasion,* 1.81 which Satan improved to his advantage. Vespasian cured a Lame and Blind Man. Adrianus cured a blind Woman, and which is more, after he was dead by the touch of his Body, a Man of Pannonia who was born Blind received his Sight.* 1.82 Valerius Maximus tells of many strange things, and particularly of a Vestal Virgin that drew Water into a Sieve. As Livy tells of another (Claudia by name) who with her Girdle drew the Ship to the Shore which carryed the Mother of their Gods,* 1.83 when neither strength of Men nor Oxen could do it.

Errours under profession of Christianity have been supported and propagated by the boast of Miracles. A clear instance for this we have in Popery, that Religion being a perpetual boast of Wonders. To let pass their great Miracle of Transubstantiation (which as one hath lately demonstrated,* 1.84 is a bundle of Miracles, or contradictions rather) because it appears not to the Senses of any Man, and con∣sequently is not capable of being an Argument to prove any of their opinions. We have abundance of strange things related by them, as proofs of some Doctrines of theirs in particular, as Purgatory, In∣vocation of Saints, Transubstantiation, &c. and of their profes∣sion in the general, Devils cast out, Blind and Lame cured, Dead raised, and what not; it would be endless to recite particulars; it would take a long time to tell what their St. Francis hath done, how he fetched Water out of a Rock, how he was homaged by Fowls and Fishes, how he made a Fountain in Marchia run Wine, and how far he exceeded Christ himself in wonderful feats;* 1.85 Christ did nothing which St. Francis did not do, nay he did many more things than Christ did: Christ turned Water into Wine but once but St. Francis did it thrice: Christ was once transfigured, but St. Francis twenty times: he and his Brethren raised above a thousand to Life, cast out more than a thousand Devils, &c. Their Dominious raised three dead Men to Life. Their Zeverius while he was alive did many Mira∣cles,

and after he was dead, his Body lay fifteen Months sweetly smelling, without any taint of corruption. 'Tis irksome to repeat their Stories; abundance of such stuff might be added out of their own Writings: the design of all which is to prove, (to those that are so Prodigal of their Faith as to believe them) that they only are the true Church, and that by this note (among others) they may be known to be so.

But let us turn aside a little to observe Satans cunning in this pretence of Miracles; let things be soberly weighed, and we may see enough of the cheat.* 1.86 This great boast is (as Austin hath it) re∣solved into one of these two, either the figments of lying Men, or the craft of deceitful Spirits.

As to the first of these, 'tis evident, that a great many things, that have been taken by the vulgar for mighty Wonders, were no∣thing but the knaveries of Impostors, who in this matter have used a threefold cunning.

First, By meer jugling and Forgery in confederacies and private contrivances they have set upon the Stage Persons (before instructed to act their parts) or things aforehand prepared, to pretend to be what they were not, that others might seem to do what they did not, and all to amaze those that know not the bottom of the matter. Of this nature was Mahomets Dove and Bull, who were privately trained up to that obedience, and familiarity which they used to him. The Pagan Priests were not altogether to seek in this peice of art. Lucian tells us of one Alexander, who nourished and ta∣med a Serpent, and made the People of Pontus believe that it was the God Aesculapius; and doubtless the Idol Priests improved their private artificial contrivances. As of the movings of their Images (as that of Venus made by Daedalus,* 1.87 which by the means of Quick∣silver inclosed, could stir it self) their eating and drinking (as in the Story of Bel in the Apochryphal adjections to the Book of Daniel) their responses, and several other appearances (as of the Paper Head of Adonis or Osiris) which (as Lucian reports) comes swimming down the River every year from Aegypt to Byblos, &c. these and such like they improved as evidences of the Power, Knowledg, and reality of their Gods. And though in the prevalency of Idola∣try, where there was no considerable party to oppose, their cheats were not always discovered, yet we have no reason to imagine that the Priests of those days were so honest, that they were only deceiv∣ed by the Devils craft, and did not in a villanous design purposely

indeavour the delusion of others. If we had no other grounds for a just suspition in these cases, the famous instances of the abuse of Paulina at the Temple of Isis in Rome, in the Reign of the Empe∣rour Tyberius, by the procurement of Mondus, who corrupted the Priest of Anubis to signify to her the love of their God, and un∣der that coverture gratified the Lust of Mondus,* 1.88 mentioned by Jo∣sephus. And that of Tyrannus Priest of Saturne in Alexandria, who by the like pretence of the love of Saturne,* 1.89 adulterated most of the fairest Dames of the City, mentioned by Ruffinus. These would sufficiently witness that the Priests of those times were apt e∣nough to abuse the people at the rate we have been speaking of. In Popery nothing hath been more ordinary; who knows not the Story of the Holy Maid of Kent, and the Boy of Bilson? How com∣mon is it with them to play tricks with Women troubled with Hysterical Distempers? and to pretend the casting out of Devils, when they have only to deal with a natural Disease? Not very many years since they practised upon a poor young Woman at Durbam, and made great boasts of their Exorcisms, Reliques, and Holy-water against the Devil (with whom they would have all be∣lieve she was possessed) when the event discovered, that her Fits were only the Fits of the Mother. I my self (and some others in this place) have seen those Fits allayed by the Fume of Tobacco blown into her Mouth, to the shame and apparent detection of that Artifice. I might mention the Legerdemain of Antonius of Padua, who made his Horse adore the Host, for the conversion of an Heretick; the finding of the Images of St. Paul and St. Dominick in a Church at Venice with this Inscription for Paul, By this Man you may come to Christ; and this for Dominick, But by this Man you may do it easilier: and the Honour put upon Garnet, by his Image on Straw, found at his Execution, (in all probability) by him that made it and threw it down, or by his Confederate: but these are enough to shew the honesty of these kind of Men.

Secondly, They have also a cunning of ascribing effects to wrong causes, and by that means they make those things Wonders that are none. Mahomet called his Fits of Falling-Sickness, Exta∣sies or Trances. Austin tells us the Heathens were notable at this: the burning Lamp in the Temple of Venus,* 1.90 though only the work of Art, was interpreted to be a constant Miracle of that Deity. The Image which (in another Temple) hung in the Air, by igno∣rant Gazers was accounted a Wonder, when indeed the Loadstone

in the Roof and Pavement (though unseen) was the cause of it.* 1.91 The Sydonians were confirmed in their constant annual Lamenta∣tions of Adoms, by a mock Miracle of the redness of the River Ado∣nis, at one time of the year constantly, they take it to be Blood, when it is nothing else but the colouring of the Water by the dust of red Earth or Minium,* 1.92 which the Winds constantly at that time of the year from Mount Libanus do drive into the Water. Neither are the Papists out in this point; I will only instance in that observa∣tion of Dr. Jenison,* 1.93 to confirm the Doctrine and Practice of Invo∣cation: they take the advantage of Sovereign Baths and Waters, and where they espy any Fountain good against the Stone, or o∣ther Diseases, presently there is the Statue or Image of some Saint or other erected by it, by whose Vertue the Cure and Miracle must seem to be done; or some Chappel is erected to this or that Saint, to whom Prayers before, and thanks after washing, must be of∣fered.

Thirdly, Where the two former fail, Men that devote them∣selves to this kind of Service, imitate their Father the Devil, and fall to plain lying, and devised Fables. Idolatry was mainly under∣propped by fabulous Stories; and no wonder, when they esteemed it a pious fraud, to nourish Piety towards the Gods, in which case (as Polibius saith) though their Writers speak Monsters,* 1.94 and write childish, absurd, and impossible things, yet are they to be pardo∣ned for their good intent. Among the Papists what less can be ex∣pected, when the same principle is entertained among them? Canus,* 1.95 and Ludovicus vives mentioned by him, (as also some few others) do exceedingly blame that blind Piety of coining Lyes for Religion, and feigning Histories for the credit of their opinions; but while they with great freedom and ingenuity do tax the Fa∣bles of their own Party, they do plainly acknowledg that they are too much guilty of feigning, insomuch that not only the Au∣thor of the Golden Legend is branded with the Characters of a Brazen Face, and a Leaden Heart, but also Gregories Dialogues, and Bedes History are blamed by him,* 1.96 as containing Narrations of Miracles taken upon trust from the reports of the vulgar. And in∣deed the Wonders they talk of, are so strange, so unlikely, so ridi∣culous, and absurd some of them, that except a Man offer violence to his Reason, and wilfully shut his Eyes against the clear eviden∣ces of Suspition, he cannot think they are any thing else than Dreams and Fables, no better then Aesops; you may meet with several

Catalogues of them in Protestant Writers.* 1.97 As their St. Swithins making whole a Basket of broken Eggs by the sign of the Cross. Patricius his making the stoln Sheep to bleet in the Thiefs Belly after he had eaten it. Their St. Brigets Bacon which in great Charity she gave to an hungry Dog, was found again in her Kettle; Dionysius after he was beheaded carryed his Head in his Hand three French Miles. St. Dunstan took the Devil by the Nose with his Tongues till he made him roar. Dominicus made him hold the Candle till he burnt his Fingers. St. Lupus imprisoned the De∣vil in a Pot all Night. A Chappel of the Virgin Mary was tran∣slated from Palestine to Loretto. A consecrated Host (being put in∣to a Hive of Bees to cure them of the Murren) was so devoutly en∣tertained, that the Bees built a Chappel in the Hive, with Doors, Windows, Steeple and Bells, erected an Altar, and laid the Host upon it, sung their canonical Houres, and kept their Watches by Night as Monkes used to do in their Cloisters, &c. Who would ever imagine that Men of any seriousness could satisfy themselves with such childish Fopperies? these are the usual ways by which Men of design have raised the noise of Miracles.

The other part of Satans cunning relates to himself and his own actions:* 1.98 when his Agents can go no further in the Trade of Miracle-making, he as a Spirit, doth often make use of his Power, Knowledg, and Agility, by which he can indeed do things in∣credible, and to be wondred at. 'Tis nothing for him by his know∣ledg of affairs at a distance, of the private endeavours, or expres∣sed resolves of Princes, to prognosticate future events: by his power over the bodies of Men, he can with the help of inclinations and advantages do much to bring a Man into a Trance, or take the op∣portunity of a Fit of an Apoplexy, and then like a cunning Jugler, pretend (by I know not what, nor whom) to raise a Man from death. He knows the secret Powers and Vertues of things, and by private applications of them may easily supply Spirits, remove obstructions, and so cure Lameness, Blindness, and many other Distempers, and then give the honour of the Cure to what Person or Occasion may best fit his design; so that either by the officious Lyes of his Vassals, or the exerting of his own Power on suitable Objects at fit times, he hath made a great noise of Signs and Wonders in the World. And this stratagem of his, hath ever been at hand to gain a repute to false doctrine. And the rather doth he insist upon this,

First, Because true Miracles are a Divine Testimony to Truth. As Nichodemus argued Joh. 3. 2. No Man could do these Miracles that thou doest, except God be with him. And there were solemn occasions wherein they were necessary; as when God gave publick discoveries of his mind before the Scriptures were written; and also when he altered the Oeconomy of the Old Testament, and setled that of the New. In these cases it was necessary that God should confirm his Word by Miracles. But now, though these ends of Miracles are ceased, though God hath so setled and fixed the rule of our Obe∣dience and Worship, that no other Gospel or Rule is to be expected, and consequently no need of new Miracles, where the certain ac∣count of the Old Miracles are sufficient attestations of old and unal∣terable Truths; nay though God have expresly told us, Deut. 13. 1. that no Miracle (though it should come to pass, and could not be discovered to be a Lye) should prevail with us to forsake the established truths and ways of Scripture, or to entertain any thing contrary to it; yet doth Satan exercise herein a proud imitation of the Supream Majesty, and withal doth so dazle the minds of the weaker sort of Men, (who are more apt to consider the Won∣der, than to suspect the Design) that (without due heed given to the cautions which God hath laid before us in that particular) they are ready to interpret them to be Gods witness to this or that Doctrine to which they seem to be appendant.

Secondly, Because Satan hath a more than ordinary advantage to feign Miracles, he doth more industriously set himself to pretend them, and to urge them, for the accomplishment of his ends. 'Tis an easy work to prevail with Men that are wholly devoted to their own Interest under the Mask of Religion, to say and do any thing that may further their design; and the business of Mi∣racles is so imitable by Art, through the ignorance and heedlesness of Men, that with a small labour Satan can do it at pleasure. The secret Powers of Nature (such as that of the Loadstone) by a dex∣terous application brought into act, in a fitly contrived Subject, will seem Miraculous to those that see not the secret springs of those actions. There have been artificial contrivances of Motions, which had they been disguised under a religious form, and directed to such an end, might have passed for greater Miracles than ma∣ny which we have mentioned. Such was the Dove of Architas which did fly in the Air,* 1.99 as if it had been a living Creature. Such was the Flie of Regiomontanus, and the Eagle presented to the

Emperour Maximilan, which in the compass of their little Bodies, contained so many Springs and Wheels as were sufficient to give them Motion, and to direct their courses as if they had been anima∣ted. Albertus Magnus his Artificial Man, and the Silver Gally, and Tritons made by a Goldsmith at Paris, were rare peices of Art, their Motions so certain and steady, that they seemed to have Life and Understanding. If Art can do all this, how much more may we suppose can Satan do? how easily can he make Apparitions, pre∣sent strange Sights to the Eye, and Voices to the Ear? and by put∣ting out his Power do a thousand things astonishing and wonder∣ful?

Eightly, Sometime Satan pleads for Errour, from the ease, peace, or other advantages which Men pretend they have received, since they engaged in such a way, or received such a perswasion. This is an Argument from the effect, and frequently used to con∣firm the Minds of Men in their Opinions. Hence they satisfy them∣selves with these reasonings: I was before always under fears and uncertainties, I never was at peace or rest in my Mind, I tryed several courses, followed several Parties, but I never had satisfaction or comfort till now, and by this I know that I am in a right way. Others ar∣gue after the same manner from their abundance and outward prosperity: I met with nothing but crosses and losses before, but now God hath blessed me with an increase of Substance, prospered my Trade and Ʋndertakings, &c. These, though apparently weak and de∣ceitful Grounds, are reputed strong and conclusive, to those that are first resolved upon an Errour. For Men are so willing to justify themselves in what they have undertaken, that they greedily catch at any thing that hath the least appearance of probability to an∣swer their ends.

This plea of satisfaction is commonly from one of these two things.

First, From inward Peace, and contentment of Mind. Satan knows that Peace is the thing to which a Man sacrificeth all his labours and travel; this he seeks, (though often in a wrong way, and by wrong means:) he knows also that true Peace is only the Daughter of Truth, (the ways whereof are pleasantness, and the Paths whereof are Peace;) neither is he ignorant of the delights which a Man hath, by enjoying himself in the sweet repose of a contented Mind, that he may charm the Hearts of the erroneous into a confidence and assurance that they have taken a right course,

he doth all he can to further a false peace in them, and to this pur∣pose he commonly useth this method:

First, He doth all he can to unsettle them from the Foundation of Truth upon which they were bottomed; he labours to render things suspitious, doubtful or uncertain: this some have noted from 2 Thes. chap. 2. ver. 2. where Satans first attempts are to shake their Minds,* 1.100 not only by disquiet, (of which we are next to speak) but by alteration of their judgment, (for Mind is sometimes taken for Sentence, Opinion, Judgment, as 1 Cor. 2. 16. we have the Mind of Christ, and 1 Cor. 1. 10. in the same Mind, and in the same Judg∣ment.

Secondly, His second approach is to raise a storm of restless dis∣quiet upon that uncertainty; and in order to his intended design he usually fills them with the utmost anxiety of Mind, and makes their Thoughts (like a tempestuous Sea) dash one against ano∣ther. * 1.101 This peice of his Art is noted in the forecited place, that ye be not shaken in mind or troubled; the word signifies a great perplexity. And this is an usual method which the false Teachers among the Galatians practised, they first troubled them, and then endea∣voured by the advantage of that trouble to pervert the Gospel of Christ.* 1.102 To effect both these, he doth amuse them with all the objections that can be raised. If he can say any thing of the An∣tiquity of the Errour, the Number, Wisdom, Learning or Autho∣rity of those that embrace it, they are sure to hear of these things to the full; the danger of continuing as they were, and the happi∣ness of the new Doctrine, are represented with all aggravating cir∣cumstances; and these so often, that their thoughts have no rest: and if this restlesness does wound or weaken them, he pursues with an high hand. These ways of disturbing the unsettled mind, are hinted to us in the aforesaid place, Spirit, Word, Letter, any thing that carries a seeming Authority to unsettle, or power to a∣maze and distress. And we may here further note, that where the minds of Men are discomposed with other fears or disquiets, Sa∣tan is ready to improve them to this use, so that commonly when the Word of God begins to work at first upon the consciences of Men, to awaken them to the consideration of their Sin and Dan∣ger, the Adversary is then very busy with them to inveagle them into some Errour or other.

Thirdly, Having throughly prepared the mind with restless fears, he then advanceth forward with the proffers of peace and comfort in

the way of Errour which he proposeth; and in this case Errour will boast much, Come to me, and ye shall find rest for your souls. How grate∣ful and welcome the confident proffers of ease and satisfaction are to a tossed and disquieted mind any Man will easily imagine? 'Tis usually thus, Men that are tired out, will easily embrace any thing for ease. A Man in this case may be wrought upon like Wax to receive any Impression; he will fasten on any thing true or false that doth but promise comfort.

Fourthly, The compleatment of his method is to please the Man in the fruition of the peace promised: and this he labours to do, not only to fix the Man in his delusion, but to make that Man brag of ease to be a snare to others. And 'tis easy for the Devil to do this: for, First, The novelty of a new Opinion doth naturally please, especially if it give any seeming commendation for disco∣very or singularity. We see Men are fond of their own Inventions, and delighted to be lifted up above others. Secondly, Satan can easily allay the storm which he himself raised: he gives over to mo∣lest with anxious thoughts, on the contrary he suggests thoughts of satisfaction. Thirdly, And whatever he can do in a natural way to raise up our passions of joy and delight, he will be sure to do it now, to ravishment and excess if he can; and then he not only makes these Men sure, (for what argument can stand before such a confidence?) but hath an active instrument for the allure∣ment of such as cannot discover these methods.

Secondly, Outward prosperity is the other common plea for Er∣rour. Though successes, plenty and abundance of worldly comforts, argue of themselves neither love nor hatred, truth nor falshood, because the wise Providence of God, for holy ends and reasons (often undiscerned by us) permits often the Tabernacles of Rob∣bers to prosper, and permits those that deal treacherously with the Truths of God, to be planted, to take root, to grow, yea, to bring forth Fruit; nevertheless if in a way of Errour they meet with outward Blessings, they are apt to a scribe all to their Errours, and to say as Israel, Hos. 2. 5. I will go after my Lovers that gave me my Bread and my Water, my Wool and my Flax, mine Oyl and my Drink, with∣out any serious consideration of God's common Bounty, which upon far other accounts, gives them Corn, and Wine, and Oyl, and multiplies their Silver and Gold, which they prepared for Baal, ver. 8. I shall not need to add any thing further for the proof and ex∣planation of this, than what we have in Jer. 44. 17. where the

Jews expresly advance their Idolatrous Worship as the right way, and confirm themselves even to obstinacy in the pursuit of it, upon this reason; We will certainly do whatsoever thing goeth out of our own Mouth, to burn Incense to the Queen of Heaven—for then had we plenty of Victuals, and were well, and saw no evil: but since we left off to burn Incense to the Queen of Heaven, and to pour out our drink-offer∣ings unto her, we have wanted all things, and have been consumed by the Sword, and by the Famine.

Ninthly, Instead of better arguments, Satan usually makes Lyes his refuge: and these respect either the Truth which he would cry down, or the Errour which he would set up.

Those Lyes that are managed against Truth, are of two sorts; mistakes and misrepresentations of its Doctrines, or Calum∣nies against the Persons and Actions of those that take part with it.

Those Lyes that are proper to bespatter a Truth withal, are such as tend to render it unlovely, inconvenient, or dangerous. Satan hath never been awanting to raise up mists and fogs to eclipse the shin∣ing beauty of Truth. Sometime he perswades Men that it is a novelty, and contrary to the tradition of the Fathers: and then if an Errour had been once upon the stage before, and had again been hissed out of the World, when it peeps out again into the World, its former impudency is made an argument for its antiquity, and Truth is decryed as novel. Or, if it be but an Errour of yesterday, and hath only obtained an Age or two, then the Ghosts of our fore∣fathers are conjured up as witnesses, and the plea runs currant, What is become of your Fathers? or, are you wiser than your Fathers? are they all Damned? These were insisted on by the Heathens: the Gods of the Country, and the Worship of their Fathers, they thought should not be forsaken for Christianity, which they judged was but a novelty in comparison of Paganisme. Of the same extract is that old song of the Papists, Where was your Religion before Luther? And to this purpose they talk of the succession of their Bishops and Popes. And other Errours grow a little pert and confident, if they can but find a pattern or sample for themselves among the old Heresies. Sometimes he endeavours to bring Truth into suspiti∣on, by rendering it a dangerous encroachment upon the rights and priviledges of Men, as if it would turn all upside down, and in∣troduce Factions and Confusions. This clamour was raised a∣gainst the Gospel, that it would subvert the Doctrine of Moses and

the Law. Sometimes he cloaths the opinions of Truth with an ugly dress, and misrepresents it to the World, as guilty of strange infe∣rences and absurdities, which only arise from a wrong stating of the questions: and where it doth really differ from Errour, he endea∣vours to widen the differences to an inconvenient distance, so that if it go a Mile from Errour, Satan will have it to go two; if Truth teach Justification by Faith, Errour represents it as denying all care of Holiness and good Works; if Truth say, bare moral Vertues are not sufficient without Grace, Errour presently accuseth it, as de∣nying any necessary use of Morality, or affirming that moral Vertues are obstructions and hinderances to Salvation. It were easie to note abundance of such Instances.

As for calumnies against the Persons and Actions of those that are Assertors of Truth, 'tis well known for an old thread-bare design, by which Satan hath gained not a little. Machiavil bor∣rowed the policy from him, and formed it into a Maxime, for he found by experience that where strong Slanders had set in their Teeth, though never so unjustly, the Wounds were never throughly healed: for some that heard the report of the Slander, never heard the Vindication, and those that did, were not al∣ways so unprejudiced as to free themselves from all suspition, but still something remained usually upon their Spirits for ever after; and that, like a secret venome, poysons all that could be said or done by the Persons, that (wrongfully) fell under their preju∣dice, and did not a little derogate from the authority and power of the Truths which they delivered.

The Friends of Truth have always to their cost found it so. Christ himself escaped not the lyes and censures of Men when he did the greatest Miracles; they raised this calumny against him, That he cast out Devils by Beelzebub the Prince of Devils:* 1.103 when he shewed the most compassionate condescentions, they called him a Man gluttonous, a Wine-bibber, a friend of Publicans and Sinners; and at last upon a misinterpretation of his speeches, (I will de∣stroy this Temple, and in three days I will build it up, Mat. 26. 61.) they arraigned and condemned him for Blasphemy: and his Ser∣vants have (according to what he foretold) drunk of the same Cup; the more eminent in service, the greater draught. Paul, a chosen vessel, met with much of this unjust dealing; he was accused Act. 21. 28. as speaking against the People, the Law, and the Temple; and, Chap. 24. 5. called a pestilent Fellow, a mover of Sedi∣tion,

a prophaner of the Temple. Neither can we wonder at this, that the greatest Innocency, or highest degree of Holiness, is no Armour of proof against the sharp Arrows of a lying Tongue: When we read this as one of Satan's great Characters, that he is the Accuser of the Brethren, and that his Agents are so perfectly instructed in this Art, that they are also branded with the same mark of false Accusers, Jude 10. 'Tis well known how the Primitive Christians were used, they were accounted the filth and off-scouring of all things; there could be nothing that could render them odious or ridiculous but they were aspersed with it, as that they sacrificed Infants, worshipped the Sun, and used promiscuous Ʋncleanness; nay, what ever Plague or disaster befel their Neigh∣bours, they were sure to carry the blame. And we might trace this Stragem down to our own days. Luther in his time was the common Butt for all the poysoned Arrows of the Papists calumny; which so exceeded all bounds of Sobriety and Prudence, that they devised a Romance of his Death, how he was choaked of the Devil; that before he died, he desired his Corps might be carried into the Church, and adored with divine Worship; and that after his Death the excessive stench of his Carcase forced all his Friends to forsake him. All this and more to this purpose they published while he was alive, whose Slanders (worthy only of laughter) he refuted by his own Pen. The like fury they expressed against Calvin, by their Bolsecus, whom they set on work to fill a Book with impudent lyes against him: Neither did Beza, Junius, or any other of note escape without some slander or other. How unjustly the Arrians of old accused Athanasius of Uncleanness, and of bereaving Arsenius of his Arm,* 1.104 is sufficiently known in History.

But the Devils malice doth not always run in the dirty chan∣nel of odious Calumnies, he hath sometimes a more cleanly con∣veyance for his Lyes against holy Men. In prosecution of the same design, 'tis a fair colour for Errour, if he can abuse the name and credit of renowned Champions of Truth, by fathering an Errour upon them which they never owned. By this means he doth not only grace a false Doctrine with the authority of an eminent Person, whose estimation might be a snare to some well-meaning Persons, but weakens the Truth, by bringing a faithful Assertor of it into suspition of holding (at least in some points) dangerous Opi∣nions; by which many are affrighted from entertaining any thing

that they write or preach: For, though they may be confessedly sound in the most weighty Doctrines, yet if it be once buzz'd abroad that they are in any thing unsound, this dead Fly spoils all the precious Ointment: and the matter were yet the less, if there were any just cause for such a prejudice; but such is Satans Art, that if a Man explains the same Truth but in different words and forms of speech, than those that others have been used unto; or if he casts it into a more convenient Mould, that (by laying aside doubtful or flexible expressions) it may be more safely guarded from the exceptions of the Adversaries, especially if he carefully chuse his path betwixt the extreams on either hand; this is enough for Satan to catch at, and presently he bestows upon him the names of the very Errours which he most strenuously opposeth; nay, some∣times if he mention any thing above the reach or acquaintance of those that hear him, 'tis well if he escapes the charge of Heresie, and that he meets not with the lot of Virgilius Bishop of Saltzbury,* 1.105 who was judged no less than heretical, for venting his opinion con∣cerning the Antipodes. I know Men do such things in their zeal, but while they do so, they are concerned to consider how Satan doth abuse their good meaning to the disservice of Truth.

As Satan's design in bespattering the Actions and Doctrines of good Men, is to bring the Truth they profess into a suspition of falshood, and to advance the contrary Errours to the place and credit of Truth; so doth he use a skill proportionable to his de∣sign. And though he be so impudent that he will not blush at the contrivance of the most gross and malicious lye, yet withall he is so cunning, that he studiously endeavours some probable rise for his slanders, and commonly he takes this course:

First, He doth all he can to corrupt the Professors of Truth; if Riches or Honours will tempt them to be Proud, High-minded, Contentions, or Extravagant, he plyes them with these Weapons; if the pleasures of the Flesh and World be more likely to besot them, or to make them sensual, earthly or loose, he incessantly lays those Baits before them; if Fears and Persecutions can affright them out of duty; if Injuries and Provocations may prejudice them into a forward or wayward temper, he will certainly urge them by such occasions, and when he hath prevailed in any mea∣sure, he is sure to aggravate every circumstance to its utmost height, and upon that advantage to make additions of a great many things beyond what they can be justly accused of. This old

device Paul, in Rom. 2. 24. takes notice of concerning the Jews, whose breach of the Law so dishonoured God, that the Name of God was blasphemed among the Gentiles through them. The Jews lived wickedly, and their wicked lives was a currant argument among the Gentiles to confirm them in Paganism; for they judged the Law of God could not approve it self to be better than their own, when the Professors of it were so naught. To prevent this mischief,* 1.106 we are seriously warned to be carefully strict in all our stations,* 1.107 that the Name of God and his Doctrine be not blasphemed.

Secondly, Whatever miscarriages any Professor of Truth is guilty of, Satan takes care that it be presently charged upon all the Profes∣sion. If any one offend, it is matter of publick blame; much more if any Company or Party shall run into extravagancies, or do acti∣ons strange and unjustifyable, those that agree with them in the general name of their Profession (though they differ as far from their wild Opinions and Practices as their enemies do) shall still be upbraided with their Follies. We see this practised daily by differing Parties, according to what was foretold, in 2 Pet. 2. 2. False Prophets seduce a great number of Christians to follow their pernicious ways, and by reason of their wild ungodly behaviour, the whole way of Truth was evil spoken of.

Thirdly, The least slip or infirmity of the Children of Truth the Devil is ready to bring upon the Stage; and they that will not charge themselves as offenders for very great evils, will yet ob∣ject to the disparagement of Truth the smallest mistakes of others; a mote in the eye of the lovers of Truth shall be espyed, when a beam in the eye of falshood shall pass for nothing.

Fourthly, Slanderous Aspersions are sometimes raised from a simple mistake of Actions, and their grounds or manner of perfor∣mance, and sometimes from a malicious Misrepresentation. The Devil seldom acts from a simple mistake, but he will either suborn the passionate Opposers to a wilful perverting of the true management of things, or will by a false account of things take the advantage of their prejudice, to make Men believe that such things have been said or done, which indeed never were. The Christians in the Primitive times were reported to be bloody Men, and that they did kill Men in Sacrifice, and did eat their Flesh and drink their Blood; and this was only occasioned by their Doctrine and use of the Sacrament of the Body and Blood of Christ. They were accused for promiscuous uncleanness with one another,

and this only because they taught that there was no distinction of Male and Female in respect of Justication, and that they were all Brethren and Sisters in Christ.* 1.108 This account Tertullian gives of the Calumnies of those times, and others have noted the like occa∣sions of other abuses of them. They were reported to worship the Sun, because they in times of persecution were forced to meet early in the Fields, and were often seen undispersed at Sun∣rising. They were reported to worship Bacchus and Ceres, be∣cause of the Elements of Bread and Wine in the Lords Supper. If they met in private places, and in the night, it was enough to occasion surmises of Conspiracy and Rebellion: so ready is Satan to take occasion where none is given.

Fifthly, But if none of these are at hand, then a downright Lye must do the turn, according to that of Jer. 18. 18. Come and let us devise devices against Jeremiah: and when once the lye is coyned, Satan hath officious Instruments to spread it; Jer. 20. 10. Report, say they, and we will report it.

These were the Lyes raised against Truth; but besides this en∣deavour, he useth the same Art of lying to inhance the credit of Errour. Lying Inspirations, Lying Signs and Wonders we have spoken of, I shall only mention another sort of Lying, which is that of Forgery, an Art which Errour hath commonly made use of. Sometimes Books and Writings erroneous have been made to carry the names of Men that never knew or saw them. The Apostles themselves escaped not these abuses; you read of the counterfeit Gospels of Thomas and Bartholomew, the Acts of Peter and Andrew, the Apostolical Constitutions, and a great many more. Later Writers have by the like hard usage been forced to father the Brats of other Mens Brians.* 1.109 I might be large in these, but they that please may see more of this in Authors, that have of purpose discovered the frauds of spurious, suppositious Books; the design is obvious; Errour would by this means adorn it self with the excel∣lent names of Men of renown, that so it might pass for good Doctrine with the unwary.

CHAP. IV. Of Satan's second way of improving his Advantages, which is by working upon the Understanding indirectly by the Affections. This he doth (1.) By a silent insensible in∣troduction of Errour. His method herein. (2.) By en∣tangling the Affections with the external garb of Errour, a gorgeous dress, or affected plainness. (3.) By fabulous imitations of Truth. The design thereof. (4.) By accom∣modating Truth to a complyance with Parties that differ from it. Various instances hereof. (5.) By driving to a contray extream. (6.) By bribing the Affections with Rewards, or forcing them by Fears. (7.) By enga∣ging Pride and Anger. (8.) By adorning Errour with the Ornaments of Truth.

THe usual Arguments by which Satan doth directly blind the Understanding to a perswasion to accept Darkness for Light, we have now considered. It remains that some account be given of the second way of prevailing upon the Understanding, and that is by swaying it through the power and prevalency of the Affecti∣ons. In order to this he hath many Devices, the principal where∣of are these:

First, By silent and insensible procedure he labours to introduce Errours; and lest Men should startle at a sudden and full present∣ment of the whole, he thinks it policy to insinuate into the Af∣fections, by offering it in parcels. Thus he prevents wonderment and surprisal, (lest Men should boggle and turn away,) and doth by degrees familiarize them to that, which at first would have been rejected with abhorrency. We read in the Parable of the Tares, that the envious Man which sowed them (who was Satan) took his opportunity while Men slept, and then went away in the dark; insomuch that the discovery was not made at the sowing,

but at their coming up. In pursuance of this policy, we find the principal Instruments of Satan have followed the footsteps of their Master; they creep in unawares, Jude 4. they privily bring in damnable Heresies, 2 Pet. 2. 1. and as if they were guilty of some modest shamefastness, they creep into houses, 2 Tim. 3. 6. The steps by which the Devil creeps into the bosoms of Men to plant Errour in the Heart, are these:

First, He endeavours to gain the Heart by the ingenious sweet and delightful society of those that are corrupted already. Errour hath a peculiar Art to woo the good-will before it disclose it self; it first steals the Ear and Affections to the Person, and thence insen∣sibly derives it to the Opinion. Truth is Masculine, and perswades by teaching, but Errour doth often teach by perswading. 'Tis very difficult to affect the Person, and not to bestow upon the Errour better thoughts than it deserves. Those therefore that are cun∣ning in the Art of Seduction, make extraordinary pretences of affectionate kindness, and (as the Apostle noted concerning the Seducers of his time, Gal. 4. 17.) they zealously affect (those whom they would delude) but not well: Their Art doth also teach them not to be over-hasty in propounding their Opinions, nor so much as to touch upon them till they perceive they have gained a firm perswasion of their aimity, and of the reality of those kindnesses which they have made shew of: but when they have once gained this point of advantage, they take opportunity more freely to propound and press their Doctrines. Thus are Men at last be∣guiled with enticing words.

'Tis also part of the same Design, that Satan sometimes makes use of Women Seducers: For, (1.) They are more apt to be de∣luded themselves; silly Women are soon led captive. (2.) Being deceived, they are most earnestly forward in the heat of zeal to propagate their Opinions. (3.) And by the advantage of their Nature they are most engaging, their affectionate Perswasions usually have a peculiar prevalency. The daughters of Moab (through Balaam's counsel) were made choice of, as the fittest Instruments to seduce Israel to Idolatry. Solomon, though a wise Man, was prevailed with by the importunity of his Wives, against his former practice and knowledg, to favour false Worship. The Woman Jezabel, Rev. 2. 20. was Satan's under-Agent, to teach and seduce God's Servants to commit Fornication, and to eat things sacrificed to Idols. (4.) Besides, they have a greater influ∣ence

upon their Children, to leaven them with their own Opi∣nions.

Secondly, Satan also observes a gradual motion in fixing any particular Errour. If he attempt it immediately without an exter∣nal Agent, he first puts Men upon the reading or consideration of some dark Passages that seem to look favourably upon his design; then he starts the Notion or Objection; then begets a scruple or questioning: Having once proceeded thus far, he follows his Design with probable Reasons, till he have formed it into an Opi∣nion: When 'tis come to this, a little more begets a perswasion, that perswasion he ripens into a resoluteness and obstinacy, and then at last fires it with zeal for the deluding of others. Having thus laid the foundation by one Errour, he next endeavours to multiply it, and then brings in the Inferences that unavoidably follow: for as one Wedg makes way for another, so from one Falshood, another will easily force it self, and from two or three, who knows how many? And though the consequences are usual∣ly more absurd than the principles, yet are they with a small la∣bour brought into favour, where the principles are first confidently believed; so that those Errours, which because of their ugly look, Satan durst not at first propound, lest he should scare Men off from their reception, he can now with an undaunted boldness recom∣mend. It cannot be imagined that ever Men would at first have entertained Opinions of contempt of Ordinances and Libertinism, and therefore we may observe they usually come in the rear of other Opinions, which by a long tract of Art prepare their way.

Yet may we note, that though Satan usually is forced to wait the leasure of some Mens timerousness and bashfulness, and there∣fore cannot ripen Errour to an hasty birth as he desires, (hence is it, that one Man often doth no more for his time, but only brew it, or it may be makes only the rude draught of it, and ano∣ther vents and adorns it: for so it was betwixt Laelius and Faustus Socinus, betwixt David George and his Successors:) And though he be so confined to the first principles of Errour, which he hath instilled, that he cannot at present enlarge them beyond their own just consequences; yet there are some choice principles of his, which if he can but fasten upon the Mind, they presently open the gap to all kind of Errours imaginable; they are like the firing a Train of Gunpowder, which in a Moment blows up the whole Fabrick of Truth: such are the delusions of Enthusiasm, Inspirati∣ons

and Prophetick Raptures; let these be once fixed, and then there is nothing so Inhumane, Irreligious, Mad, or Ridiculous, but Satan can with ease perswade Men to it, and also under the highest pretences of Religion and Certainty; the experience of all Ages, hath made any further proof of this altogether needless.

This is his way when he acts alone. But if he use Instruments, though he is also gradual in his procedure, yet 'tis in a different method: for there he sometimes proceeds from the abuse of some∣thing innocent and lawful (by the help of a long tract of time) to introduce the grossest Falshood. Thus may we conceive he brought Idolatry to its height: first Men admired the wisdom or famous acts of their Progenitors, or Benefactors; next, they erected Pillars, or Images of such Persons, to perpetuate the Names, Honour and Memory of them and their Actions. Another Age being at a greater distance from the things done, and consequently greater Strangers to the true ends and reasons of such practices, which being (as it usually falls out in such cases) abused by false re∣ports or misrepresentations of things, (for Time covers things of this nature with so thick a Mist, that 'tis difficult to discover the true Metal of an original Constitution) they in a devout ignorance gave the Images a greater respect than was at first intended; then did they slide into a conceit they were not of the ordinary rank of Mortals, or at least they were exalted to a condition which ordi∣nary Mortals were not capable of; thus they supposed them Deities, and gave them worship of Prayers and Sacrifices: hence they went further, and multiplied Gods, and that of several sorts, according to the natures of things that were good or hurtful to them; and then at last consulting how mean their offerings were, and how unlikely to please their Godships, they concluded Hu∣mane sacrifices most sutable, especially to expiate greater provoca∣tions, and in times of great calamity.

The burthensom heap of ceremonious Superstitions in Popery was the work of several Ages, they were not brought in all at once. One in a devotional heat fancied such a Ceremony as a fit testimony of Zeal, or a proper incitement of his Affections; Ano∣ther deviseth a second, and so all along; as the minds of Men were best pleased with their own inventions, and had so much credit or authority to recommend them to others, they encreased the sum by new additions, till at last they are become a burthen not to be born; and still as they receeded from the primitive purity,

and became more careless and corrupt in their lives, (for from good Bishops they declined to but tollerable Arch-Bishops,* 1.110 till at last they are become incurable Babylonians,) so they departed gradual∣ly from the simplicity of the Gospel, and abounded in contrivances of Ceremonies.

Thirdly, In corrupting established Truths. Satan's proceedings are not by sudden and observable leaps, but by lingring and slow mo∣tions; as Flowers and Plants grow insensibly, and as Men gra∣dually wax old and feeble. Violent and hasty alterations he knows would beget Observation, Dislike, and Opposition; neither will he make such attempts, but where he is sure of a strong prevalent Party, which by force and power is able to carry all before it: In this case he is willing to enforce Errour by Fire and Sword. Thus he propagated Mahumetism at first, and still continueth to do so by the conquering Arms of the Turks; but where he hath not this advantage, he betakes himself to another course, and studieth to do his work so that he may not be observed. The pos∣sibility of such a change, with the manner of effecting it, we may observe in many Churches, that have declined from the Doctrine which they at first received, but most of all in the Church at Rome, which at first was a pure Church, as the Apostle testifieth, but now so changed from the Truths upon which they were bottomed in their first Constitution, as if she had not been the same Church. They boast indeed that as they were at first, so they are now; but nothing is more evident than the contrary: and the possibility of their insensible corruption is as demonstrable as the alteration of Doctrine in any other Church. The manifold ways that Satan takes in this matter in the abuse of Scripture, by raising perverse Interpretations, and unnatural Inferences, and the advan∣tages of a long succession in Authority; of the negligence and ignorance of the common People; of the crafty subtilty of the Teachers, especially when Religion began to be abused to secular Interest,* 1.111 is described by Acontius and others. If we should single out any of their noted Errours, and follow up the History of it to its first original, we shall find, that whatever strong current it hath now gotten, it was very small and inconsiderable in the Fountain. The Invocation of Saints, though it be now an established Article among them, yet its first rise was from the unwary Prosopopoea's of of the Ancients, and the liberty of their Oratorical declamatory stile; these gave occasion to some private Opinions, these Opinions

to some private devotional liberty in Practice, and from private Opinions and Practices, at last it obtained so strong a Party, that it procured a publick Injunction. The like method was used for the Doctrine of Transubstantiation, whose beginning was from the abuse of such Sentences as this in ancient Writers, That after Con∣secration it was no more Bread and Wine, but the Body and Blood of Christ; by which expression the Authors intended no more than this, that the Bread and Wine in the Sacrament were relatively altered, and were more than ordinary Bread and Wine, because they were representatives of the Body and Blood of Christ: however, this gave them courage to interprect literally and strictly these words of Christ, This is my Body: and thus by degrees from the Opinion of a few it became the judgment of many, and from the to∣leration of a private Opinion of some Doctors and unimposed, it ob∣tained at last a Canon to make it Authentick, Publick Doctrine.

Fourthly, This insensible proceeding is in nothing more evi∣dent than in the power of Custom and Education; Custom doth by degrees take off the startling of Conscience: and those Opinions or Practices which at first look affright it, are by a little familia∣rity made more smooth and tollerable. The dissents of Men by frequent seeing and hearing, become tame and gentle; but the force of Education is incomparably great, for this makes an Errour to become as it were natural; they suck it in with their Milk, and draw it in with their Air. This general advantage the Devil hath over all the Children of erroneous Parents, especially where Countreys or Nations are of the same Perswasion; insomuch that Turks have as great belief of their Alcoran as we of the Bible, and think as reverently of Mahomet as Christians do of Christ. The Children of Idolatrous Pagans have as great a confidence of the truth of their way of Heathenish Worship, as we have of God's Ordinances and Institutions.

Fifthly, We may see something of this Stratagem of silent in∣tanglement in Satan's Surprisals; for sometimes he inveagles Men at unawares, and engageth them in Errour while they know not what they are doing. Weak heads cannot see the far end of a smooth-fac'd Doctrine; and they usually embrace it by whole-sale, for some particular that strikes upon their fancy, or gratifies their humour. If they read a Book that hath some good things in it, or is affectionate, for the sake of these they swallow all the rest (though never so dangerous Doctrine) without further exami∣nation.

The like advantage he hath from Actions that are bad or tollerable, according to the various respects which they have to the ends or consequences that ly before them, for he frequent∣ly doth interest Men in an erroneous consequence, by concerning them in actions that lead that way; and having thus beguiled them into an evil mistake, instead of drawing their Foot out of the Snare, he pusheth them forward to maintain their ground, and to justify their proceedings. This was the case of some of the Corinthians, when the Heathens had offered Sacrifice to an Idol, part of the Sacrifice was reserved, and either sold at the Shambles, or used in a Feast, to which the Heathens sometimes invited their Christian Acquaintance or Relations. Those that went, (knowing that an Idol was nothing) eat what was set before them, without any regard to the Idol, and making no question for Conscience sake: by their example, other that had not that knowledg, 1 Cor. 8. 7. were emboldned, not only to eat against their scruples and doubts of Conscience, (which is all that many Interpreters think to be intended in that place) but also (as the words make probable) with some positive regard to the Idol; so that by the examples of those that sate in the Idols Temple, eating what was set before them as common Meat, others misinterpreting their Actions, pro∣ceeded to eat with a Conscience of the Idol, as if the Idol had been something indeed, and deserving a conscientious regard. Not un∣like to this was that Art of Julian, mentioned by Sozomen, whereby he endeavoured to twist something of Paganism with Actions and things that were lawful or necessary:* 1.112 He caused the Images of Mars and Mercury to be placed by his own, so that the respects that were payed to the Emperours Picture, seemed to carry a concomitancy of reverence to those Idols: He also (in pro∣secution of the same policy) caused their Meats and Drinks to be sprinkled or mixed with the lustral Water, that so every one that used them, might be inured to give some regard to his Idols; and that some, at least, might be engaged to a justification of that and such other practices.

All these are but Instances of Satans silent insinuation, by which he secretly steals the Affections, and through these, taints the Judgment. Next follows,

A second Plot upon the Affections, which is an endeavour to entangle them by the external garb of Errour. In this he works

by two contrary extreams, that he may the better prevail with Mens different dispositions.

First, He sometimes cloaths a false Doctrine with the most pompous, gorgeous, delightful Attire, that like Solomons Harlot it may entice those that are pleased with the highest gratifications of the senses, I have decked my Bed with Coverings of Tapestry, with fine Linnen of Egypt, &c. Most Men that are given up to an Animal life, cannot be pleased with any Religion but such as may most please the senses; they so disrelish the simplicity of the Gospel (which is, notwithstanding, its particular mark and honour, 2 Cor. 11. 3.) that they cannot perswade themselves they do any thing in religious Worship, except they abound in costly ceremonious observances.* 1.113 Thus do some interpret that fear of the Heathens, which first put them upon Images and outward repre∣sentations of their Gods; they were affraid they should not have any Religion to their own satisfaction, except they proceeded in such a course as might make their senses sure that they were doing something: the Devil knowing well the force of external beauties in Religion, prepared the way to Idolatry by it. They had their costly Temples, some of them admirable for Antiquity and Magni∣ficence, enriched with Gifts and Offerings, excellent for Matter and Workmanship, adorned with Images, Lamps, Beds, and Tables of Gold, beautified by Art, and natural pleasantness of Scituation; they had also their Groves in the most pleasant and delightful Places, as that of the Daphne besides Antiochia, which was invironed with tall Cypress Trees, ten Miles about, and within adorned with the sumptuous Temples of Apollo and Diana's Sanctuary; in these places they had their Musick and solemn Festivals, which were sometimes extraordinary, for cost and con∣tinuance. Antiochus at Daphne continued an incredible solemnity, with a vast train and costly preparation for thirty days together; and that nothing might be wanting, they had their Annual Feasts, Sacrifices, Rites, the Adornments of their Priests, their white Garments, their Coats of divers Colours, their Miters, &c. in a word, nothing was lacking that might please the Eye or Ear. And doubtless the Devil found this course very successful to win the Affections of Men to Gentilism. And if it were not for this consideration, it might be admired that the Jews (who were instructed in the true Worship of God) should, notwithstanding, be so prone to Idolatry, and so hardly drawn from it: but, surely

their strong inclinations that way proceeded from a natural de∣light that Men have in a sensual Religion, which by a powerful Witchcraft doth inchant them to an excess of love. The same method the Devil takes in Popery, the chief inticement lies in its glorious external appearance; all their religious places are dressed up in the highest bravery, they are beautified with Images and Pictures, with Lights and costly Adornments; they abound in Rites, Ceremonies, Gestures, and Observances, and all this is but to dazle the Eyes, and to win a reverence in Men to their Worship; and accordingly, they practise in these exteriour things on purpose to ravish Mens Affections; their Children are brought up to a confirmed delight and resolution for Popery, by pleasing them with Shews, Pictures, Representations, Processions, and grateful Observances. If a Stranger of another Religion come among them, then as their first essay, they shew them all their Play-things, that their Affections may be tickled with the out∣ward pomp and ornament of their way, for they know by expe∣rience, that a glitering out-side, and a great deal ado of bodily la∣bour, is the All of most Mens Religion; if it have but Body enough, they never enquire whether it have Spirit or Life within: a dead Carcass in Robes, that may put them to the exercise of their Po∣stures, and ceremonious Complements, doth make up a more grate∣ful Religion for a carnal Man, than a living, spiritual Service, that necessarily will put them upon inward care and watchfulness in the constant exercise of holy Spiritual Graces, without affording any considerable gratification to the Senses: Hence is it truly more difficult, (and yet inwardly more beautiful and glorious) to pray in Faith and Humility, even in short breathings after God, than to say a thousand Ave Maria's, or to perform a task of ordi∣nary Penance. But as those that have no Children of their own, delight themselves in playing with a Monkey or Baboon, so those that know not how to worship God in Spirit and Truth, seek to satisfie themselves in the performance of external Gesture and Cere∣mony.

Secondly, On the other hand; he sometimes is willing that an Errour should affect an excess of plainness and simplicity. In this he takes advantage of those expressions in Scripture, wherein the Gospel is commended for its simplicity, and the inventions of Men under the pretences of Wisdom, Humility, and neglecting of the Body are condemned. Upon this ground, he runs Men upon

such an excess of dotage, that they never think the things of God are rightly managed but when they are brought down to a contemptible silliness. By this means he arms conceited ignorant Men with exceptions against Learning, and the necessary decencies of languague in Preaching; and with them they are the only Preachers, and most likely to be inspired that use least study and preparation for their work. 'Tis indeed very true, that the affected fooleries of a bombast Stile, or startcht Discourse, and needless citations of Sentences for ostentation, without any true advantage to the matter in hand, are things very pedantick, and exceedingly unsuitable to the gravity of the Work of the Ministry, and renders it very ungrateful to a pious Mind: but this contrary folly makes the solemn Ordinances of God so nauseous and contemptible, that it often makes way (by Satan's cunning improvement of the Temptation) to an Atheistical rejection of all Worship. In the mean time 'tis wonderful to observe, how some Persons please themselves with this conceit, that their way of Worship is plain, and that they speak what immediately comes into their Mind; and though it be Non-sense or Contradictions (which sufficiently evidenceth that 'tis nothing of kin to the Spirits Inspiration) which they utter, yet 'tis argument enough to them, that their opinions and ways are right, because they proceed in a designed neglect of all necessary order, and under pretence of the simpli∣city of the Gospel, they reduce all they do to childish silliness. Neither is this all the mischief which the Devil raiseth out of this conceit, for the contempt and disuse of the Sacraments, may in great part be ascribed to it. Those erroneous ways of Worship that are most noted for decrying those Institutions of Christ, have this for their Plea, that the Worship which God is best pleased with, is spiritual, and that all bodily services and ex∣ternal observations are things that God stands not upon, such as profit little, and were no further in use, but to recommend an in∣ternal spiritual communion with God; so that the more they reject these things, they perswade themselves they have a more true understanding of the design of God in Religion. Either of these ways Satan makes use of for the befooling of Men into an humour of pleasing themselves with Errour. But,

Thirdly, He hath of old endeavoured to cloud and enervate the Doctrine of the Bible by traditionary Fables. We meet with many passages to this purpose: sometimes he sets up unwritten

Traditions, not only of equal authority to the written Word, but as completions and perfections of it. This he practised among the Jews with such success, that the Traditions of the Elders were of greater force with them than the Commands of God, as Christ himself noted of them, Matth. 15. 13. Of these unwritten Tra∣ditions (which they called the Law by the word of Mouth, feigned by them to be given to Moses when he was in the Mount, and so delivered from hand to hand) the Apostles gave many warn∣ings, and signified the hazards that Truth stood in by them, through the cunning of Satan, as Col. 2. 8. Beware lest any man spoil you—through the Traditions of Men. 1 Tim. 1. 4. Neither give heed to Fables, and endless Genealogies. Tit. 1. 14. Not giving heed to Jewish Fables, and Commandments of Men.—2 Tim. 4. 4. And they shall turn away their Ears from the Truth, and shall be turned unto Fables.

The Papists at this day give the same entertainment to this device that the Jews did of old, they boast as high of their Tra∣ditions, and are every whit as fabulous and foolish in them as they were. Satan in his attempts upon the Gentiles to confirm them in their false Worship, though he kept up the substance of this de∣sign, yet he was necessitated to alter the scene a little, that he might more handsomly accommodate it to their condition; and therefore he set up amongst them fabulous imitations of the Truths and Ordinances of the Scripture, insomuch that there is scarce any grand Mystery, or remarkable History, or Ordinance men∣tioned in the Scripture, but we may find something among the Heathens in Tradition or Practice that doth allude to it. What traditionary imitations had they of the Creation recorded in the Book of Genesis? That of Ovid concerning the Chaos and first be∣ginning of things, is known to every School-Boy. The Phoenicians in their Theology give an odd account of it,* 1.114 from their Taautus, to this purpose, That the first beginnings of all things were a dark disordered Chaos, and the spirit of the dark Air; hence proceeded Moth, that is Mire, from thence issued the Seeds and Generation of all Crea∣tures in Earth and Heaven, &c. The wickedness of Men before the Flood, (mentioned Gen. 6. 1, 2.) is fabulously related in an ancient Book,* 1.115 (falsly ascribed to Enoch) wherein the Watchmen or Angels are reported to take them Wives of the Daughters of Men, and that from thence was the race of Giants. For the description of Paradise, the Heathens had the Poetical Fiction of the Elyzian

Fields, as they had the Story of Deucalion, instead of Noahs Ark and the Deluge. The Story of Lots Wife was abused by the Fiction of Orpheus his Wife, suddenly snatched from him for look∣ing back. The History of Sampson was turned into their Story of Hercules and his ten labours. From the Sun standing still in Joshua and Hezekiahs time, came that Fiction of Jupiters doubling the night, that he might enjoy Alemena. In some of these dis∣guises of sacred Story, they go so near in name and circumstances that 'tis past doubt they imitated the true History, which they corrupted:* 1.116 for instance, Herodotus relates, that Sethon King of Egypt and Priest of Vulcan, was helped by his God from Heaven against Senacherib, which plainly relates to Hezekiah King of Juda, and the wonders that God did for him. So in imitation of Ʋriahs Letters to Joab for his own destruction, we have in Homer and others the Story of Praetus, sending Letters to Jobatas by Bellerophon, wherein his death was commanded; the near affinity of the names Joab and Jobatas, shews with what Heifer the Devil plowed. The History of Abraham's offering up Isaac, is by Por∣phiry applied to Saturn, who saith, he was by the Phaenicians called Israel, he had by Anobreth one only Son, called Jeud (an evident allusion (saith Godwin, Antiq. lib. 4. cap. 3.) to Gen. 22. 2. where Isaac is in the Hebrew called Jechid, that is an only begotten) him he offered up on an Altar purposely prepared; here not only the matter, but the names do clearly shew, that Abraham's Story is imitated in this. The like imitation I might shew to have been among the Heathen, of doctrinal Truths, as of the sacred Mystery of the Trinity.* 1.117 In Peru they worship the Father, Son, and Brother; as also their Tangatauga, which they say was one in three, and three in one. But their imitation of Ordi∣nances is every where remarkable, so that I need say nothing of their Temples, Priests, Sacrifices, and other Religious Rites; only the Devil's imitation of the Sacraments of the New Testa∣ment deserves particular observation: Instances of an Apish imi∣tation of Baptism are every where obvious, and that of the Lords Supper or Christian Communion was frequently resembled in the chief Peruvian Feasts,* 1.118 where they carried small Loaves of Bread in great Platters of Gold, of which all present received, and eat little pieces, and this as a sign of honour and profession of obedience to their Gods, and the Ingua. Not unlike to this were those morsels of Paste, which the Mexicans used in their Religious

Feasts, which they laid at their Idols Feet, consecrating them by Singing and other Ceremonies, and then they called there the Flesh and Bones of their God Vitziliputzli, (alluding directly to that of our Saviour, This is my Body, &c. insomuch that Acosta thought the Devil mocked their Transubstantiation by it;)* 1.119 this was distributed among all, and was eaten with a great deal of reverence, fear, and devotion.

We may see by those instances, that in these fabulous imagi∣nations of Truth, the Devil hath industriously traded, and that which he aimed at in this design may easily be conjectured to be,

1. The despiting and discrediting of Truth; he renders it (by this means) suspitious of some Forgery, as if the Scripture were no better than an uncertain Tradition, as if (at the best) it were doubtful, whether Scripture or these traditionary Fables had better authority.

2. He further intends the intanglement of the Affections to Errour by this Device;* 1.120 for he doth, as it were, take the spoils of the Tabernacle to adorn his Dagon withal, and without doubt the Heathens were very much hardned in Gentilism by these tradi∣tionary Stories; hence, one observes, the Devil imitated the History of the Miracle done in favour of Hezekiah, that the Scrip∣tures might lose their credit and authority, and that the glory of such a wonder might be transferred to their Idols; and the consequence of both these, is

3. To deprive the Truth of its convincing power upon the con∣sciences of Men. The principles of Scripture convince by the evidence of their Truth: If that Truth be questioned by the substitu∣tion of another Competitor, it presently loseth its force, and the commands thereof are disregarded, upon a supposition of its un∣certainty.

4. Another of his ways to betray the understanding by the Affections, is by putting Men upon an accommodation of Truth, to a complyance with Parties differing from it. And this hath been so much the more successful, because it hath begun, and been carried on upon the most specious pretences. The avoiding of Offences; the smoothing of the way of Religion, for the gaining of the contrary minded; the preservation of Peace and Unity, are Pleas very plausible; and really upon the account of these things, the Scripture (both by its Precepts and Examples) hath re∣commended to us condescentions and Brotherly forbearances. The

Jews (who were dissatisfied at the first publication of the li∣berty from the Yoke of Mosaical Ceremonies, purchased for us by Christ) were indulged in the use of Circumcision, and observance of the difference of Meats for a long time, till they might be the better satisfied in the Truth. These pretences the Devil makes use of to undermine Truth. And pleasing his Agents with the honour of a pious design, (and it may be at first really so intended by them) he prevails with them, not only for a pre∣sent condescention to Men of contrary practice, but to cast the prin∣ciples of Truth into such a fixed Mould that they may carry a more near resemblance to those Opinions which they do most di∣rectly oppose. The appearance of sanctity, peaceableness, prudence, and successfulness in such an undertaking, doth exceedingly ani∣mate the well-meaning designers, which Satan, in the mean time, carries them beyond all bounds, and so dangerously fixeth an unnatural representation of Truth, that it loseth its own splendor, and settles at last upon unsafe notions. Thus by the continuance of such a complyance, Errour begins to recruit its Forces, and is as likely to draw over Truth wholly to its side, (by the argument of resemblance, and the consequences following thereupon) as Truth is wholly to extirpate and conquer Errour; and if it do not that, succeeding Ages (that minded not the first design) find∣ing things so continued to them in deep reverence to their Prede∣cessors, form their prudential condescentions into perverse opinions.

If we follow the tract of Time from the first preaching of the Gospel, we may find Satan's footsteps all along. In the Apostles times, when the believing Jews were tollerated necessarily (till time and experience might fully convince them) in their obser∣vation of the Law of Moses, (which was certainly given of God, and so might very easily occasion an opinion of the continuance of it, Act. 15. 1, 5.) though the Apostles did not at all accommo∣date the standing precepts of the New Testament to carry a perpe∣tual resemblance of that Opinion, neither did they still countenance that practice, but did seasonably and fully declare against it, ex∣horting Christians to stand in the liberty wherewith Christ hath made them free, Gal. 5. 1, 2. yet Satan was busie to take advantage of the present forbearances, which the Holy Ghost had directed them unto; insomuch that instead of convincing all the dissenters by that lenity, some dissenters waxed bold to perswade the Chri∣stians to another Gospel: But after their days the Devil pursued

this design with greater scope; for instance, in Constantines time, when the Gentiles flocked into the Church with dirty Feet, and in their old Rags, they were tollerated in some old customs of Gentilism, and upon a design to win them, they made bold to bend the Doctrine of the Gospel toward their former usages: they thought indeed it was best to wink at things, and not to bear too hard upon them at first, but that tollerating a lesser evil, they might avoid a greater inconvenience; and withall they deemed they had done great service to the Church and Christian Reli∣gion, if they could any way divert the Heathen from Worship∣ping their Idols: And to effect this the easilier, they seemed to cherish their customs and rites of Worship, as consonant in the general, to the Principles of Christianity, only they excepted against the Object of their Worship as unlawful, so that upon the matter they did no more than change the name. The manifold incon∣veniences that followed this kind of dealing, they did not discover at first; but besides the infecting the simplicity of Christian Reli∣gion with the dirt and dregs of Paganism, (which they might easily have seen) Time hath since discovered, that here the Devil secretly laid the chief foundations of Popery.

Whosoever shall impartially compare the Rites, Customs, Usages and Garbs of Popery, with those of Paganism, will, to his admiration, find such an exact agreement and consonancy, that he must necessarily conclude that either Paganism imitated Popery, or Popery imitated Paganism; but the latter is true, and that these corruptions in Religion by Popery came in by a designment of con∣forming Christianity to Heathenism, (though it may be upon pious intentions at first) is no difficult thing to evince; for (besides that the Rites of Paganism were more ancient, and so could not be borrowed from Popery which came long after) the Scripture did foretel a great defection from Truth, which should be in the last days, and this under a profession of Religion; and the things par∣ticularized, are such, as shew that the defection should carry an imitation of Paganism; for no less seems to be signified by 1 Tim. 4. 1. The Spirit speaketh expressly, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits, and Doctrines of Devils;* 1.121 that is, as Mr. Mede (whose interpretation I follow) doth prove, Doctrines concerning Devils or Daemons (as in Heb. 6. 2. we have the phrase of Doctrines of Baptisms, which must needs signify Doctrines concerning Baptisms) the Gentile Theology of

Daemons is the thing which Paul prophesies should be introduced into Christianity. How clearly this relates to Popery may be evi∣dent to any that doth not wilfully blind himself by prejudice. Their Doctrine of Daemons was this: they supposed two sorts of Gods, supream and inferiour; the supream they supposed did dwell in the Heavenly Lights, Sun, Moon, and Stars, with∣out change of place; these they judged were so sublime and pure, that they might not be prophaned with the approach of earthly things, and that immediate approaches to them were derogatory to their Soveraignty. The inferiour order of Gods they imagined were of a middle sort, betwixt the supream Beings and Men, as participating of both: these they called Mediators and Agents, and supposed their business was to carry up Mens Prayers to God, and to bring down Blessings from God upon Men;* 1.122 these were in Scrip∣ture called Baalim, and by the Greeks Daemons: to this purpose Austin and others speak.

Now these Daemons, they supposed, were the souls of dead Men that had been more than ordinarily famous in their genera∣tion. Thus Ninus made an Image to his Father Belus after he was dead, and caused him to be worshipped. Hermes confesseth that Aesculapius Grand-father to Asclepius,* 1.123 and Mercury his own Grand-father, were worshipped as Gods of this order. Abun∣dance of instances I might produce to this purpose; but to go on, these Daemons, because to them was committed the care of Terrestrial affairs,* 1.124 (as Celsus argues against Origen,) and be∣cause of the help and advantage that Men might receive from them, they supposed it gratitude and duty to worship them, and this worship they performed at their Images Sepulchres and Reliques.* 1.125 To this purpose Plutareb tells us of Theseus his Bones, and Plato of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Shrines of their Daemons.

How evident is it that the Papists in their Doctrine and Pra∣ctice about the Invocation of Saints and Angels, have writ after this Copy, and that they are the Men that have introduced this Doctrine of Daemons, the thing it self declares without further evidence? Had the Heathens their dead Hero's for Agents 'twixt the supream Gods and Men? so have the Papists their dead Saints to offer up their Prayers. Did the Heathen expect more particular aids from some of these Daemons in several cases than from others? so do the Papists: instead of Diana for Women in labour, and Aesculapius for the diseased, they have their St. Margaret and

St. Mary for Travelling; Sebastian and Roch against the Pestilence; Apollonia against the Toothach; St. Nicholas against Tempests, &c. Did the Heathen pray to these Daemons for their aid? so do the Papists to their Saints, as their Breviaries, Rosaries, and Ladies Psalters testify. Had the Heathen their Feasts, their Statas ferias to their Daemons? so have the Papists. Had they their Febru∣alia & Proserpinilia with Torches and Lights? so have the Papists their Candlemas with Lights. Did the Heathen erect Images and Pillars, or keep the Ashes and Shrines of their Daemons? so do the Papists: the one had Processions and Adorations, so have the other; and a great many more things there are wherein Popery keeps a correspondence with Heathenism. To this purpose you may read enough in Monsieur de Croy, of the three Conformities.

To make it yet more clear that the corruptions in Religion by Popery came in by the design of suiting Christian Religion to Pa∣ganism, I shall in a testimony or two shew you that they professedly avouched the design. Gregory the Great writes chidingly to Se∣renus Bishop of Marseilles (who it seems was no forward Man in this matter) to this purpose,* 1.126 Thou shouldest have considered that thou didst converse chiefly with the Gentiles, to whom Pictures are instead of Reading, to the end that no offence be given them under colour of law∣ful zeal wherewith thou art not cunningly endued.* 1.127 And in another Epistle to Mellitus, he adviseth, That the Honours and Offerings which the Heathens gave to their Daemons, should be transferred to the Martyrs,* 1.128 and their Relickes, and gives this reason for it, it is impossible (saith he) to cut off all at once from stubborn minds. Eusebius also endeavours to perswade to Christianity by this Ar∣gument, that the Christians custom of honouring the memories of the Martyrs,* 1.129 and solemnly assembling at their Sepulchres, did agree with the custom of the Gentiles of doing the like honour to their Daemons, and having mentioned what Hesiod speaks, concerning Plato's Opinion,* 1.130 that their Champions became Daemons after death, Helpers and Protectors of Men; for which cause they were wor∣shipped at their Sepulchres as God; he adds to this purpose, that if these honours had been given to the Favorites of God, and Champions of true Religion, it had been well enough: and for this shews the example and custom of Christians then to go to the Tombs of Martyrs, there to pray in honour of their blessed Spirits. And although at first they might be more modest in honouring the Martyrs than now they are, according to that of Austin, These

Observances at the Tombs of Martyrs (saith he) are only Ornaments of their Memories,* 1.131 not Sacrifices to them as to Gods.* 1.132 Yet this soon slid into greater Abuse, insomuch that Lud. Vives, in his Notes on that Chapter, blames those of his own time for worshipping Saints as Gods, and tells us he cannot see the Difference betwixt the Opinion concerning Saints (as generally practised) and that of the Heathens concerning their Gods.* 1.133 I might add the positive acknow∣ledgment of Beatus Rhenanus, Jacobus de Voragine, concerning the burning of Candles to the Virgin Mary, which Custom they con∣fest was borrowed from the Heathens, with a respect to the froward∣ness of Paganism, and a design not to exasperate them, that they might gain them.

I might also shew, that the Mischeif of this Design, of accomo∣dating Truth to a compliance with different Parties, hath not only shewn it self in introducing strange Actions and Ceremonies; but hath also discovered it self in leavening Mens Judgments in refe∣rence to Opinion.* 1.134 Calvin conjectures that those confident Asser∣tions of the Powers of Nature,* 1.135 were first occasioned by an over-officious willingness to reconcile the Doctrine of the Scripture with the Opinions of Philosophy; and that Men, being unwilling to run the hazard of the Scorn which they might meet with in con∣tradicting the general received Principles of Philosophers, were willing to form the Doctrine of Truth relating to Human Ability accordingly. Abundance of Instances of this kind may be given. Whence came the Doctrine of Purgatory, but from hence? 'Tis but* 1.136 Plato's Philosophy Christianized by the Roman Synagouge. He divided all Men into three Ranks; the Virtuous, who are pla∣ced by him in the Elysian Feilds; the desperate Ʋngodly, these he adjudgeth to everlasting Fire; and a third sort, betwixt the per∣fectly Virtuous and he desperately Wicked, he sendeth to Ache∣ron, to be purged by Punishment. All this† 1.137 Eusebius makes men∣tion of at large. That the Papists derived their Purgatory from hence, is generally affirmed by Protestants, nay not only in these Cases, but in very many more, Corruptions have entred into Christianity, by an over eager endeavour to make the Doctrine of the Scriptures to run even with the Sayings and Assertions of the Schools of Philosophers;* 1.138 a thing complained of old by Ter∣tullian, who plainly affirmed the Philosophers to be the Patriarchs of the Hereticks. To which agrees that Observation of Dr. Owen, That those who either apologized for Christians, or refuted the

Objections of the Heathens against Christianity, frequently cited the Opinions or Sentences of the Philosophers, and accommodated them to their purpose, that so they might beget in their Adversa∣ries more friendly Perswasions towards the Christian Religion, by evidencing, that the Mysteries thereof were not absurd, nor disso∣nant from Reason, seeing they might be justified by the Sayings of their own Philosophers.* 1.139 And here was laid, in this Design and its Prosecution, (and surely it pleased its Ʋndertakers not a little) the Foundation of that Evil which Religion hath since groaned under, that Men made bold with the tremendous Mysteries of Christianity, to accom∣modate them unwarily to the Notions of the Gentiles. And this the A∣postle Paul foresaw in that Caution he gave Col. 2. 8. Beware lest any Man spoil you through Philosophy, and vain Deceit, after the Tra∣dition of Men, after the Rudiments of the World, and not after Christ. Certainly the Snare is neither unusual, nor weak, where the Cau∣tion is so serious. 'Tis a thing naturally pleasing, to be the In∣venter of any new thing, or to make new Discoveries in Religion, to raise new Hypotheses, or to adventure in unbeaten Paths, for a Reconcilement of Religion to any Notion, or Practice, famous for its Antiquity, or pretence to Beauty and Decency. Men hug them∣selves when they can make several things to hit right, and an exact suiting of Parallels is instead of Demonstration. By this foolish delight the Devil makes Men bold to make Essays; and what doth answer their humour, passeth currant for undoubted Truth.

5. He doth sometime blind the Understanding, by working up the Affections to such an earnest Opposition to some Error, that in a forward haste they cast the Mind upon a contrary Extreme: so that through an hasty violent avoidance of one Error, they are cast upon a contrary, and (it may be) as dangerous as that they fly from. And this the Devil doth with great ease, having the plausible pretence of Zeal, and Care to Truth, wherein the Affections be∣ing highly ingaged, the Mind in a careless Confidence doth easily overshoot the Truth, (which commonly lies in the middle) and thinks it doth well enough, if it gives the greatest Contradiction to the Error now to be abominated. Men in this Case, having their eyes only fixed upon what they would avoid, consider not so much whither they are going, as from what they go. So that seeking (as Men in a fright) to avoid the Pit that is before them, they run backward into another behind them.

This is such a noted Stratagem of Satan, that all Men take notice of it the general, though all Men do not improve the Discovery for their own particular Caution. The wisest of Men are often so befooled by their violent resistance of an Ʋntruth, that they readily overshoot themselves and miss the Mark. The Fa∣thers in the heat of dispute said many things so inconveniently, that those who come after, do see and lament these hasty Oversights; and have no other way to salve their Credit, but by giving this Observation in excuse for them. And it may be observed that some Errors which have risen from this Root at first, have so strongly fixed themselves, that they have grown up to the great annoyance of the Truth; while the contrary Errors that did oc∣casion them are forgotten, and their memories are perished. I shall but instance in one instead of many, and that shall be Arria∣nism; how sadly prevalent that hath been in its time, all Men know that know any thing of Church History; the Christian World once groaned under it. But that which gave the first occa∣sion to Arrius to fix himself in that Error, was the Doctrine of Alexander, who discoursing of the Ʋnity in the Trinity too nice∣ly, seemed to justify the Error of Sabellius, who had taught (as also Noetus before) that there was but one Person in the Trinity, called by divers Names of Father, Son, and Spirit, according to different occasions; the Trinity (according to his Doctrine) being not of Persons, but of Names and Functions. While Arrius was dissatisfied with this account of the Trinity, he ran to a con∣trary Extreme; and that he might give the highest proof of a Tri∣nity of Persons,* 1.140 he affirmed that Jesus Christ had a beginning, and that there was a time when he was not, &c. Thus Socrates speaks of the Rise of that Heresy.

We might further follow the footsteps of this Device, and trace it in most Opinions; where we might find the humour of running to a contrary Extreme, hath still either set up a contrary Error, or at least leavened the Truth with harsh and unjustifiable Ex∣pressions and Explanations. The Disputes betwixt Faith and Works, have been thus occasioned and aggravated. Some speak so of Faith, as if they slighted Works; others so urge a necessity of Works, as if they intended to make Faith useless. Some talk of Grace to an utter Contempt of Morality; others on the contrary magnify Morality to the annihilating of Grace. Some in their practice acquiesce in the outward Performance of Ordinances: if

they pray or receive the Sacraments, (though never so formally) they are at peace, supposing they have done all that is required; others observing the Mistake, and knowing that God looks more to the performance of the Soul and Spirit, than to the Act of the Body, upon a pretence of worshipping God in Spirit, throw off the observation of his Ordinances altogether. Neither is there any thing that doth more generally and apparently undoe us in the present Dissentions, (as many have complained) than Mens violent Over-doing, and running to contrary Extremes.

6. Satan makes use of Rewards, or Punishments, on the one hand to bribe, or on the other to force the Affections, and they be∣ing strongly possessed, easily prevail with the Understanding to give Sentence accordingly. Men are soon perswaded to take that for Truth which they see will be advantageous to them. Some Men indeed take up with a Profession of Truth, which yet their Hearts approve not; but the Advantages they have by their Pro∣fession, do silence their dissatisfactions; these are said to use the Profession of Truth as a Cloak of Covetousness, 2 Thes. 2. 5. But others go further, and are really brought to an Approbation of that Doctrine or Way that makes most for their Profit, their Minds be∣ing really corrupted by a self-seeking Principle; they perswade themselves, (where there is any Contest about Doctrines) that that Doctrine is true which is gainful, and will accordingly dispute for it. Hence that Expression in 1 Tim. 6. 5. supposing that Gain is Godliness.

To this may be added, that the Affections are quickly sensible of the Ease, and sensual Gratifications of any Doctrine, and these are usually thrown into the same Scale to make more weight. Men have naturally a good liking to that Doctrine that promiseth fair for Ease, Liberty, Gain, and Honour; and this hath made it an usual piece of Satans business in all Ages to gild an Error with outward Advantages, and to corrupt the Mind by secret Promises of Advancement.

On the other side, he labours as much to prejudice Truth, by representing it as hazardous and troublesom to the Professors of it. And this not only affrights some from an open Confession of the Truth they believe; but also by the help of the Affections doth perswade some to believe that to be an Error, which unavoid∣ably brings Persecution with it: By this Engine are the Minds of Men turned about to think well or ill of a Doctrine presented

to them. This is so well known, that I shall forbear a further Prosecution of this Head, and go to the next Course than Satan takes to corrupt the Judgment by the Affections; Which he doth,

7. By stirring up some particular Passions, which in Opinions do usually more influence the Ʋnderstanding. And here I shall only insist upon these two, Pride, and Anger; with the pe∣culiar means that Satan hath to engage them in his Service.

That Pride and Anger are the two usual Firebrands of Con∣tention, and Fountains of Error, all Ages have acknowledged and bewailed. These two Companions in Evil do so darken the Mind, that the miserable Captive, in whom they domineer, is carryed blindfold he knows not whither, nor how. Pride usually begins, and Anger follows with all its forces to justify what Pride hath undertaken. Hence the Apostle in 1 Tim. 6. 4. rakes up all the concomitant Filth of Error, as Envy, Strife, Railings, evil Surmisings, and perverse Disputings of Men, and lays them at the Door of Pride; He is proud, knowing nothing.

For the ingaging of these two Thieves, that rob the Understan∣ding of its Light, Satan hath many Artifices in readiness. Pride (which is forward enough of it self) is soon excited, by laying before it an Opportunity of a seeming rare Discovery, or of advan∣cing the Glory of Knowledge above the common Pitch, of being seen and admired as more excellent than others, &c. (for upon such unworthy Grounds have some dared to adventure upon strange Notions) yet there is nothing that doth more firmly in∣gage it, than Contention or Dispute: for though the proper end of Disputation be the sifting out of Truth; yet such is Mans Pride, and Satans Advantage by it, that it seldom attains its true end in those that are ingaged. By-standers, that keep their Minds calm, and unbyassed, may receive more satisfaction than the Contenders themselves; and there needs no other evidence of this, than the common Experience which Men have of our frequent Contenti∣ons, where we have Confutations, Answers and Replies, and yet still all Parties continue in their Opinions without Conviction. So that they that would unfeignedly feels Truth, (in my Mind) take not the best Course in their Pursuit, that presently engage themselves in a publick Dispute, for the usual Heats that are be∣got in a Contention alienate their Minds from a just Impartiality, and the dust they raise blinds their Eyes, that they discern not

truly. Let us look into this Artifice of engaging Pride by Dispu∣tation, and by it the Judgment. First we find, that when an humor of contending is raised, certain Truths are neglected, as to their improvement and Practice; For so much of the Strength of the Soul is laid out upon disputable Questions, that little is left for more weighty matters. Secondly, In Disputes Mens Credit is so concerned, that 'tis a most difficult thing to preserve a faithful regard to Verity, especially where they are managed with Affronts and Contumelies. They that by calm handling might be induced to acknowledge a Mistake, will scarce come near that Point of Inge∣nuity, when they must be called Fool, Knave, or Ass for their labour. Hence ordinarily (though they profess otherwise) Men seek rather Victory than Truth. Thirdly, in Disputes Pride and Passion are usually heightned, and the stronger the Passions are, the weaker is the Judgment. Eager Altercations bring a Confusion, both upon the matter of which they dispute, and upon the Un∣derstanding that should judge. Fourthly, in the heart of Dispu∣tation, when the Mind is inflamed, Men usually behave themselves like those in a Fray, where they snatch and throw any thing that comes to hand, and never mind where it hits; they will affirm or deny any thing that may seem any way to bring them off. Fifthly, these Assertions being once affirmed, must be maintained, and so Errors and Contentions increase without end. Disputes fix a Man in his Perswasion, and do as it were tye him to the Stake, so that right or wrong he will go through with it. Sixthly, Some dis∣pute in jest against their present Judgment, and yet at last dispute themselves into a belief of what they wantonly at first affirmed;* 1.141 as some tell Lies so long, that at length they believe them to be true. Seventhly, A sadder Mischief often follows a disputing Humor, which is an hazard of the loss of all Truth; Men dispute so long till they suspect all things, and after a long Trade of Scepticism, turn Atheists.

After the same manner doth the Devil engage Anger in all Dis∣putes and Controversies, for it keeps company with Pride, wherever there is a Provocation. And besides this, Anger stirring up Injuries and Wrongs,* 1.142 hath often engaged Men (as it were in revenge) to change their Opinion, and to take up another Way or Doctrine. Nay often that simple Mixture of Pride and Anger which we call Emulation, hath privately tainted the Integrity of Mind, and prepared it for the next fair opportunity of Error.

This is noted of Arrius,* 1.143 by Theodoret, that when Alexander was chosen Bishop of Alexandria, he envied him the preferency, and from thence sought occasions of Contention, which after a little while the Devil brought to his hand, as we have heard.

So great is the power of these two Passions over the Under∣standing, that we have cause to wonder at their success: seldom or never can if be shown that any Ring-leader in Errour was not visibly tainted with Pride, or not apparently sowred with Discon∣tents and Emulation.

8. To these ways of blinding the Understanding by the Affe∣ctions, I shall add but one more, which is this: Satan endea∣vours mainly to adorn an Errour with Truths clothing; he takes its Ornaments and Jewels to dress up a false Doctrine, that it may look more lovely and dutiful; I mean, that he designs (where Errours are capable of such an imitation) to put them into the way, method, garb and manner which Truth doth naturally use: If Truth be adorned with Zeal, Order, Strictness, or have advan∣tageous ways of managing it self, Errour must straight-way imitate it in all these things; and though he that looks near, may easily dis∣cern that 'tis not the natural complexion of Errour, but an artificial varnish, and such as doth no more become it than a Court-dress doth become a course, clownish Country Person, (for you may at first look usually discover the Wolf under Sheeps clothing, and un∣der the garb of the Apostles of Christ you may see the Ministers of Satan) yet are the credulous usually affected with these appea∣rances; if they find a professed strictness, a seeming severity, an imitation of the ways of Truth, or of the fruits thereof, they commonly seek no further, but judg that to be Truth which doth the things that Truth doth; and if Errour can handsomly stand in competition with Truth, upon a pretence of being as effectual in good works, and doing things of themselves lovely, and of good report, it doth much gain upon the good liking of those whose consideration leads them not much further than fair ap∣pearances. I shall only exemplify this by the Art and policy which Julian used to set up Paganism, and to ruine Christianity, (and those who have observed the ways which he took to gain his end, will readily acknowledg he was as well skill'd in ad∣vancing Errour and suppressing Truth as any whosoever, and knew exactly to suit his designs to Mens inclinations) he ob∣serving that Christian Religion had some particular things in its

practice and way, which made it's face to shine, as that it had Persons solemnly set apart by Ordination for teaching the Mysteries of the Gospel, and for managing the publick Worship of God; that these Persons were to be grave in their carriage, and exem∣plary in a strict holy conversation; that the Constitutions of Re∣ligion appointed certain necessary and effectual ways of Discipline, for Punishment, and restoring of Offenders, and bringing them to Repentance; that it took care of the comfortable maintenance of those that had given up themselves to the Ministry of the Word and Prayer; that it also enjoyned a relief of the Poor and Stran∣gers, &c. Taking notice (I say) of these Excellencies in Christia∣nity, and how lovely they were in the eyes of their enemies; He appointed the like Constitutions for Paganism, and ordained that the Idol Temples should be suited in conveniency and comli∣ness to Christian Churches; That there should be Seats and Desks for the chief Doctors and Readers of Gentilism, who at set-times were to exhort the Peoples, and pray with them; and that Colledges and Monasteries should be erected for them, and for the relief of the Poor and Strangers; he commanded Discipline and Penances for the chastisement of Offenders; he required that their Priests should seriously give up themselves to the Worship of God, as also their Families; that they should not frequent Shews and Taverns, nor practise any infamous Trade and Art.* 1.144 Thus Sozomen reports him, and gives us a Copy of his Letter to Arsacius high Priest of Galatia to this purpose; and all this he did to bring Gentilism into credit with the Vulgar, whom he had observed to be affected to Christianity for its Order, Strictness and Government.

Yet is not this the only instance that may be given in this kind: for observe but any Errour that by Schism sets up for it self in a distinct party, and you shall see that though it departs from the Truth of the Church, and from its Communion, yet still (as the Israelites did with the Egyptians) it carries away with it these Jewels of the Church, and keeps to some considerable part of the Churches way, (though modified according to its own bent) that it might have a lustre with it, to make it taking with others.

These eight particulars are the most remarkable ways of Satan, whereby the Affections are gained to a good liking of Errour, and by them the judgment secondarily corrupted to call it Truth.

CHAP. V. Satan's Attempts against the Peace of God's Children, evi∣denced, (1.) By his Malice; (2.) From the con∣cernment of Peace to God's Children. What these Con∣cerns are, explained. (3.) From the Advantages which he hath against them by disquieting their Minds. 1. Confusion of Mind. 2. Unfitness for Duty, and how. 3. Rejection of Duty. 4. A stumbling block to others. 5. Preparation of the Mind to entertain venemous Im∣pressions, and what they are. 6. Bodily Weakness. 7. Our Miseries Satan's contentment.

WE have viewed the ways of Satan by which he 〈◊〉〈◊〉 all 〈…〉〈…〉 to Sin, by which he withdraws Men from Duty and Ser∣vice, by which he corrupts the Mind through Errour; it only now remains that something be spoken of his attempts against the Peace and Comfort of the Children of God.

That 'tis also one of Satans chief designs to cheat us of our Spiritual Peace, may be fully evinced by a consideration of his Malice, the great concern of inward Comfort to us, and the many Advantages which he hath against us by the disquiet of our Minds.

First, whosoever shall seriously consider the Devil's implacable Malice, will easily believe, that he so envies our Happiness that he will industriously rise up against all our Comforts. 'Tis his in∣ward fret and indignation that Man hath any interest in that Happiness from which he irrecoverably fell, and that the Spirit of God should produce in the hearts of his People any spiritual joy or satisfaction in the belief and expectation of that Felicity, and therefore must it be expected that his Malice (heightned by the torment of his own guilt, which (as some think) are those Chains of darkness in which he is reserved at present, to the judg∣ment of the great day) will not, cannot leave this part of our

Happiness unattempted. He endeavours to supplant us of our Birth∣right, of our Blessing, of our Salvation, and the comfortable hopes thereof. From his common imployment in this matter, the Scripture hath given him names, importing an opposition to Christ and his Spirit, in the ways they take for our Comfort and Satisfaction. Christ is our Advocate that pleads for us, Satan is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Calumniator. The Spirit interceds for us, Satan is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.145 the Accuser of the Brethren, who accuseth them before God night and day. The Spirit is our Comforter, Satan is our Disturber, a Beelzebub who is ever raking in our Wounds, as Flyes upon Sores. The Apostle Paul had his Eye upon this, when he was advising the Corinthians to receive again the peni∣tent incestuous Person, his caution was most serious, 2 Cor. 2. 11. lest Satan get advantage of us, lest he deceive and circumvent us, (for his expression relates to Men,* 1.146 cunningly deceitful in Trade, that do over-reach and defraud the unskilful): and the reason of this caution was, the known and commonly experienced sub∣tilty of Satan, for we are not ignorant of his devices, implying that he will, and frequently doth ly at catch to take all advantages again 〈◊〉〈◊〉. Some indeed restrain these advantages to Vers. 10. as ild 〈◊〉〈◊〉 only meant,* 1.147 that Satan was designing to fix the Co∣rinthians upon an Opinion, that Backsliders into great Sins were not to be received again, or that he laid in wait to raise a Schism in the Church upon the account of this Corinthian.* 1.148 Others restrain this advantage which he waited for, to Vers. 7. where the Apostle expresseth his fear, lest the excommunicated Person should be swallowed up of too much sorrow; but the caution being not expressly bound up to any one of these, seems to point at them all, and to tell us that Satan drives on many designs at once, and that in this Mans case Satan would endeavour to put the Corinthians upon a Pharisaical rigour, or to rend the Church by a division about him, and to oppress the Penitent by bereaving him of his due comfort; so that it appears still, that it is one of his designs to hinder the Comfort, and molest the Hearts of God's Children.

Secondly, Of such concern is inward spiritual Peace to us, that 'tis but an easie conjecture to conclude from thence, that so great an Adversary will make it his design to rob us of such a Jewel: For,

1. Spiritual Comfort is the sweet Fruit of Holiness, by which God adorns and beautifies the ways of Religious Service, to ren∣der

them amiable and pleasant to the Undertakers. Her ways are ways of pleasantness, and all her paths are peace, Prov. 3. 17. and this is the present rest and refreshment of God's faithful Ser∣vants under all their toil, that when they have tribulation from the World, yet they have peace in him, Joh. 16. 33. and that being justified by Faith, they have peace with God, and sometimes joy un∣speakable and full of glory, 1 Pet. 1. 8. and this they may the more confidently expect, because the fruits of the Spirit are Love, Joy, Peace, &c. Gal. 5. 22.

2. Spiritual Comfort is not only our satisfaction, but our in∣ward Strength and Activity, for all holy Services doth depend upon it. By this doth God strengthen our Heart, and gird up our Loyns to run the ways of his Commandments; it doth also strengthen the soul to undergo Afflictions, to glory in Tribulations, to triumph in Persecutions; the outward Man is also corroborated by the inward peace of the Mind; A merry Heart doth good like a Medicine, but a broken Spirit drieth the Bones, Prov. 17. 22. all which are intended by that expression, Neh. 8. 10. The joy of the Lord is your strength; 'tis strength to the Body, to the Mind, and that both for service and suffering; the reason whereof the Apostle doth hint to us, Phil. 4. 7. The peace of God which passeth all under∣standing, shall keep your Hearts and Minds; that is, Peace doth so guard us as with a Garison,* 1.149 (for so much the word imports) that our Affections (our Hearts) being entertained with divine satis∣factions, are not easily enticed by baser proffers of worldly delights, and our Reasonings (our Minds) being kept steady upon so noble an object, are not so easily perverted to a treacherous recommenda∣tion of vanities.

3. Joy and Peace are propounded to our careful endeavours, for Attainment and Preservation, as a necessary duty of great im∣portance to us. Rejoycings are not only recommended as seemly for the Ʋpright, but injoined as Service, and that in the constant practice, Rejoyce evermore, In every thing give thanks, 1 Thess. 5. 16, 18. Rejoyce in the Lord alway; and again I say, rejoyce, Phil. 4. 4. In the Old Testament God commanded the observation of several Feasts to the Jews, these though they had their several respective grounds from God's appointment, yet the general design of all seems to have been this, that they might rejoyce before the Lord their God, Lev. 23. 40. as if God did thereby tell them that it was the comely complexion of Religion, and that which was very acceptable

to himself, that his Children might always serve him in chearful∣ness of Heart, seeing such have more cause to rejoyce than all the World besides. They are then much mistaken, that think moun∣ful Eyes and sad Hearts be the gretest Ornaments of Religion, or that none are serious in the Profession of it, that have a chear∣ful Countenance and a rejoycing frame of Spirit. 'Tis true, there is a Joy that is devilish, and in Mirth which is madness, to which Christ hath denounced a Wo, Wo be to them that laugh now, for they shall mourn and weep; but this is a Joy of another nature, a carnal delight in Vanity and Sin, by which Men fatten their hearts to ruine; and whatsoever is said against this, can be no prejudice to Spiritual, holy Joy in God, his Favour and Ways.

4. Spiritual Comfort is also a badg of our Heavenly Father's kindness. As Joseph (the Son of his Fathers affections) had a special testimony thereof in his party-coloured Coat; so have Gods Favourites a peculiar token of his good Will to them, when he gives them the Garments of Praise for the Spirit of Heaviness; if Spiritual Comfort be so advantagious to us, it will be no wonder to see Satan so much rage against it; it would be a satisfaction to him to tear these Robes off us, to impede so needful a Duty, to rob us of so much Strength, and to bereave us of the sweet fruits of our Labours.

Thirdly, It further appears that Satan's design is against the Comforts of God's Children, by the many advantages he hath against them, from the trouble and disquiet of their Hearts: I shall reckon up the chief of them; As,

1. From the Trouble of the Spirit, he raiseth confusions and di∣stractions of Mind: For, 1. 'Tis as natural to Trouble, to raise up a swarm of muddy Thoughts, as to a troubled Sea to cast up Mire and Dirt: and hence is that comparison, Isa. 57. 20. a thousand fearful Surmises, evil Cogitations, Resolves, and Counsels, im∣mediatly offer themselves. This disorder of Thoughts Christ took notice of in his Disciples when they were in danger, Why do thoughts arise in your hearts? Luk. 24. 38. And David conside∣red it as matter of great anxiety, which called for speedy help, Psal. 94. 19. In the multitude of my thoughts within me, thy com∣forts delight my soul. Sometimes one fear is suggested, then pre∣sently another; now this doubt perplexeth, then another que∣stion is begot by the former; they think to take this course, then by and by they are off that, and resolve upon another, and

as quickly change again to a third, and so onward, one Thought succeeding another, as Vapours from a boyling Pot. 2. Such Thoughts are vexatious and distracting, the very Thoughts them∣selves (being the poysonous steams of their running Sores) are sadly afflictive, and not unfitly called Cogitationes onerosae, burdensom Thoughts. But as they wrap up a Man in Clouds and Darkness, as they puzzle him in his Resolves, non-plus him in his Underta∣kings, distract him in his Counsels, disturb and hinder him in his Endeavours, &c. so do they bring the Mind into a labyrinth of confusion. What advantage the Devil hath against a Child of God when his heart is thus divided and broken into Shivers, 'tis easie to imagine. And David seems to be very sensible of it, when he put up that request, Psal. 86. 11. Ʋnite my heart to fear thy Name.

2. By disquiet of Heart the Devil unfits Men for Duty or Ser∣vice. Fitness for Duty lies in the orderly temper of Body and Mind, making a Man willing to undertake, and able to finish his work with comfortable satisfaction; if either the Body or Mind be distempered, a Man is unfit for such an undertaking, both must be in a suitable frame, (like a well-tun'd Instrument) else there will be no melody: Hence, when David prepared himself for Praises and Worship, he tells us, his Heart was ready and fixed, and then his Tongue was ready also,* 1.150 so was his Hand with Psal∣tery and Harp, all these were awakened into a suitable posture. That a Man is or hath been in a fit order for Service, may be concluded from, 1. His Alacrity to undertake a Duty. 2. His Activity in the prosecution. 3. His Satisfaction afterward, right Grounds and Principles in these things being still presupposed. This being laid as a foundation, we shall easily perceive how the trou∣bles of the Spirit do unfit us for Duty: For,

1. These do take away all Alacrity and forwardness of the Mind, partly by diverting it from Duty. Sorrows when they prevail, do so fix the Mind upon the present Trouble, that it can think of nothing but its Burthen, they confine the Thoughts to the pain and smart, and make a Man forget all other things; as David in his trouble forget to eat his Bread; and sick Persons willingly discourse only of their Diseases, partly by indisposing for action. Joy and Hope are active Principles, but Sorrow is sullen and sluggish. As the Mind (in trouble) is wholly imployed in a contemplation of its Misery, rather than in finding out a way to

avoid it, so if it be at leisure at any time to entertain thoughts of using means for recovery, yet 'tis so tired out with its Burden, so disheartned by its own Fears, so discouraged with Opposition and Disappointment, that it hath no list to undertake any thing; by this means the Devil brings the soul into a spiritual Catoche, so congealing the Spirits, that it is made stiff and deprived of motion.

2. Disquiets of Heart unfit us for Duty, by hindering our activity in prosecution of Duty. The whole Heart, Soul, and Strength should be engaged in all religious Services, but these Troubles are as Clogs and Weights to hinder motion. Joy is the dilatation of the Soul, and widens it for any thing which it un∣dertakes; but Grief contracts the Heart, and narrows all the fa∣culties: hence doth David beg an enlarged heart, as the principle of Activity, Psal. 119. 32. I will run the way of thy Command∣ments, when thou shalt enlarge my Heart: for what can else be ex∣pected, when the Mind is so distracted with Fear and Sorrow, but that it should be uneven, tottering, weak, and confused? so that if it do set it self to any thing, it acts troublesomly, drives on heavily, and doth very little with a great deal ado; and yet were the unfitness the less, if that little which it can do, were well done, but the Mind is so interrupted in its endeavours, that sometimes in Prayer the Man begins, and then is presently at a stand, and dare not proceed, his words are swallowed up, he is so troubled that he cannot speak, Psal. 77. 4. Sometimes the Mind is kept so imployed and fixed on Trouble that it cannot attend in Hearing or Praying, but presently the Thoughts are called off, and become wandring.

3. Troubles hinder our satisfaction in Duty, and by that means unfit us to present Duties, and indispose us to future Services of of that kind. Our satisfaction in Duty ariseth, 1. Sometimes from its own lustre and sweetness, the conviction we have of its pleasantness and the spiritual advantages to be had thereby; these render it alluring and attractive, and by such considerations are we invited to their performance, as Isa. 2. 3. Come ye let us go up to the Mountain of the Lord,—and he will teach us of his ways, and we will walk in his paths. Hos. 6. 1. Come, and let us return unto the Lord: for he hath torn, and he will heal us: he hath smitten, and he will bind us up; but trouble of Spirit draws a black Cur∣tain over the excellencies of Duty, and presents us with frightful

thoughts about it, so that we judg of it according to our fears, and make it frightful to our selves, as if it would be to no purpose, rather a mischief than an advantage. 2. Sometime our satisfa∣ction ariseth from some special token of Favour which our indulgent Father lets fall upon us, while we are in his work. As when he gives us more than ordinary assistance, or puts Joy and Comfort in∣to our Hearts. And this he often doth to make us come again, and to engage afresh in the same, or other services, as having ta∣sted and seen that the Lord is gracious, and that there is a blessedness in waiting for him. As in our Bodies he so orders it, that the con∣cocted juices become a successive Ferment to those that succeed from our daily Meat and Drink: So from Duties performed, doth he beget and continue Spiritual Appetite to new undertakings. But O how sadly is all this hindered by the disquiet of the Heart? The Graces, of Faith and Love, are usually obstructed, if not in their Exercise yet in their delightful Fruits, and if God offer a kindness, inward sorrow hinders the perception: As when Moses told the Israelites of their deliverance, they hearkned not for hard bon∣dage. If a message of Peace present it self in a Promise, or some consideration of Gods merciful disposition, yet usually this is not credited. Job confesseth so much of himself, Job 19. 16. If I had called and he had answered me, yet would I not believe that he had hearkened unto my Voice. David also doth the like, Psal. 77. 2, 3. My Soul refuseth to be comforted: I remember God, and was troubled. Matter of greatest comfort is often so far from giving ease, that it augments the trouble. However the Heart is so hurried with its fears, and discomposed with grief, that it cannot hearken to nor consider, nor believe any kind offer made to it.

By all these ways doth the Devil, through the disquiet of Mind, unfit the Lord's People for Duty; and what a sad advantage this is against us cannot easily be told. By this means he may widen the distance betwixt God and us, keep our Wounds open, make us a reproach to Religion: And what not? But

3. By these disquiets he pusheth us on to reject all duties, for when he hath tyred us out by wearisom endeavours, under so great indispositions and unfitness, he hath a fair advantage to tempt us to lay all aside. Our present posture doth furnish him with ar∣guments, he forgeth his Javelings upon our Anvil, and they are commonly these three: 1. That duties are difficult. And this is easily proved from our own experience, while we are broken or

bowed down with sorrows: we make many attempts for duty, and are oft beat off with loss: our greatest toil helps us but to very inconsiderable performances, hence he infers, 'Tis foolishness to attempt that which is above our strength, better sit still then toil for nothing. 2. That they are unfruitful, and this is our own complaint, for troubled Spirits have commonly great expectations from duties at first, and they run to them (as the impotent and sick people, to the Pool of Bethesda) with thoughts of immediate ease as soon as they shall step into them; but when they have tryed, and wait∣ed a while, siretching themselves upon duty (as Elisha's Servant laid the Staff upon the Face of the Shunamites Son) and yet there is no voice nor hearing, no answer from God, no peace, then are they presently disatisfied, reflecting on the Promises of God, and the Counsels of good Men, with this, Where is all the pleasantness you speak of? what advantage is it that we have thus run, and laboured, when we have got nothing? and then 'tis easy for the Devil to add, And why do you wait on the Lord any longer? 3. His last and most dangerous argument is, that they are sinful. Unfitness for Duty produceth many distractions, much deadness, wandering thoughts, great interruptions, and pittiful performances. Hence the troubled Soul comes off from duty, wounded and halting, more distressed when he hath done, than when he began: upon these considera∣tions, that all his service was sin, a mocking of God, a taking his name in vain, nay a very blasphemous affront to a divine Majesty. Upon this the Devil starts the question to his Heart, whether it be not bet∣ter to forbear all Duty, and to do nothing? Thus doth Satan improve the trouble of the mind, and often with the designed success. For a dejected Spirit doth not only afford the materials of these Wea∣pons which the Devil frames against it, but is much prepared to receive them into its own Bowels. The grounds of these Arguments it grants and the inferences are commonly consented to, so that ordi∣narily duty is neglected, either, 1. Through sottishness of Heart, or 2. Through frightful fears: Or 3. Through desperateness: bringing a Man to the very precipice of that Atheistical determina∣tion, I have cleansed my hands in vain.

4. Satan makes use of the troubles of Gods Children as a stum∣bling-block to others. 'Tis no small advantage to him, that he hath hereby an occasion to render the ways of God unlovely to those that are beginning to look Heaven-ward, he sets before them, the Sighs, Groans, Complaints, and restless Out-cries of the wound∣ed

in Spirit, to scare them off from all seriousness in Religion, and whispers this to them; Will you chuse a Life of Bitterness and Sorrow? can you eat Ashes for Bread, and mingle your Drink with Tears? will you exchange the comforts and contents of Life, for a me∣lancholly Heart, and a dejected countenance? how like you to go Mourn∣ing all the day, and at night to be scared with Dreams and terrified with Visions? will you chuse a Life that is worse than Death? and a condition which will make you a terrour to your selves, and a burthen to others? can you be in love with an heart loaden with grief, and perpetu∣al fears almost to distraction? while you see others in the mean time en∣joy themselves in a contented peace? Thus he follows young begin∣ners with his suggestions, making them believe that they can∣not be serious in Religion, but at last they will be brought to this, and that 'tis a very dangerous thing to be religious overmuch, and the high way to dispair: So that if they must have a Religion, he readily directs them to use no more of it, than may consist with the pleasures of Sin and the World, and to make an easy business of it, not to let Sin lye over-near their Heart, lest it disquiet them, nor over-much to concern themselves with Study, Reading, Pray∣er, or hearing of threatning awakening Sermons, lest it make them Mad, nor to affect the sublimities of Communion with God, ex∣ercises of Faith and Divine Love, lest it discompose them, and dash their worldly Jollities out of Countenance. A Counsel that is readi∣ly enough embraced by those that are almost perswaded to be Christians; and the more to confirm them in it, he sticks not sometime to asperse the poor troubled Soul with Dissimulation (where that accusation is proper, for the Devil cares not how in∣consistent he be to himself, so that he may but gain his end) af∣firming all his seriousness to be nothing but whining Hypocrisy. So that whether they judg these troubles to be real or feigned, his conclusion is the same, and he perswades Men thereby to hold off from all religious strictness, holy diligence, and careful watchful∣ness.

5. A further use which the Devil makes of these troubles of Spi∣rit, is to prepare the Hearts of Men thereby, to give entertainment to his venomous impressions. Distress of Heart usually opens the Door to Satan, and lays a Man naked, without Armour or De∣fence as a fair Mark for all his poysoned Arrows, and 'tis a hun∣dred to one but some of them do hit. I shall chuse out some of the most remarkable, and they are these:

1. After long acquaintance with grief he labours to fix them in it.* 1.151 In some cases custome doth alleviate higher griefs, and Men take an odd kind of delight in them, 'tis some pleasure to complain, and Men settle themselves in such a course, their Finger is ever up∣on their Soar, and they go about telling their Sorrows to all they converse with, though to some this is a necessity, (for real Sor∣rows if they be not too great for vent, will constrain them to speak,) yet in some that have been formerly acquainted with grief, it de∣generates at last into a formality of complaining; and because they formerly had cause so to do, they think they must always do so. But besides this, Satan doth endeavour to chain Men to their mourning upon two higher Accounts,* 1.152 1. By a delusive contentment in sorrow, as if our tears paid some part of our debt to God, and made amends for the injuries done to him. 2. By an obstinate sul∣lenness and desperate resolvedness, they harden themselves in sorrow, and say as Job 7. 11. I will not refrain my Mouth, I will speak in the anguish of my Spirit, I will complain in the bitterness of my Soul. Am I a Sea, or a Whale, that thou settest a Watch over me?

2. Another impression that Mens Hearts are apt to take, is un∣thankfulness, for the favours formerly bestowed upon them; their present troubles blot out the memory of old kindnesses; they conclude they have nothing at all, because they have not peace; though God heretofore hath sent down from on high, and taken them out of the great Waters, or out of the Mire and Clay where they were ready to sink; though he hath sent them many tokens of Love, conferred on them many Blessings: yet all these are no more to them, so long as their sorrows continue, than Haman's Wealth and Honour was to him, so long as Mordecai the Jew sate at the Kings Gate. Thus the Devil oft prevails with God's Chil∣dren, to deal with God, as some unthankful Persons deal with their Benefactors; who if they be not humour'd in every request, deny the reality of their Love, and dispise with great ingratitude all that was done for them before.

3. By inward griefs, the Heart of the afflicted are prepared to entertain the worst interpretation that the Devil can put upon the Providences of God. The various Instances of Scripture, and the gracious Promises made to those that walk in Darkness and see no Light, do abundantly forewarn Men from making bad conclusi∣ons of God's dealings, and do tell us that God in design, for our tryal, and for our profit doth often hide his Face for a moment, when

yet his purpose is to bind us up with everlasting compassions. Now the Devil labours to improve the sorrows of the Mind to give a quite contrary construction: if they are afflicted, instead of saying, Sorrow may endure for a Night, but Joy will come in the Morning, or that for a little while God hath hidden himself, he puts them to say, this Darkness shall never pass away. If the grief be little, he drives them on to a fearful expectation of worse; as he did with Heze∣kiah, Esa. 38. 13. I reckoned till Morning, that as a Lyon, so will be break all my Bones, from Day even to Night wilt thou make an end of me. If God purpose to teach us by inward Sorrows, our Pride of Heart, carelessness, neglect of dependance upon him, the bit∣terness of Sin, or the like: the Devil will make us believe (and we are too ready to subscribe to him) that God proclaims open War against us, and resolves never to own us more. So did Job, chap. 19. 6. Know now that God hath overthrown me, and com∣passed me with his Net: how often complained he, thou hast made me as thy mark, thou hast broken me asunder, thou hast taken me by my Neck and shaken me to peices? So also Heman, Psal. 88. 14. Why castest thou off my Soul? why hidest thou thy Face from me?

4. Upon this occasion the Devil is ready to envenome the Soul with sinful wishes and execrations against itself. Eminent Saints have been tempted in their trouble to say too much this way, Job solemnly cursed his Day; Job 3. 3. Let the Day perish wherein I was born, and the Night in which it was said, there is a Manchild concei∣ved, &c. So also Jeremiah, chap. 20. 14. Cursed be the Day where∣in I was Born, let not the Day wherein my Mother bare me, be Blessed; Cursed be the Man who brought tydings to my Father, saying a Man∣child is Born unto thee; and let that Man be as the Cities which God overthrew, and repented not. Strange rashness! what had the Day deserved? or wherein was the Messenger to be blam∣ed? Violent Passions hurried him beyond all bounds of reason and moderation. When troubles within are violent, a small push sets Men forward; and when once they begin, they are carried headlong beyond what they first intend∣ed.

5. On this advantage the Devil sometimes imboldens them to quarrel God himself directly. When Job and Jeremiah cursed their day, it was a contumely against God indirectly, but they durst not make bold with God at so high a rate as to quarrel him to his Face.

Yet even this are Men brought to often, when their sorrows are long-lasting and deep. The Devil suggests, Can God be faithful, and never keep Promise for help? can he be merciful when he turns away his ears from the cry of the miserable? where is his pity when he multiplies his wounds without cause? Though at first these cursed intimations do a little startle Men, yet when by frequent inculcating they grow more familiar to the Heart, the distressed break out in their rage, with those exclamations, Where is the faithfulness of God? where are his Promises? hath he not forgotten to be gracious? are not his Mer∣cies clean gone? And at last it may be Satan leads them a step higher, that is,

6. To a desparing desperateness. For when all Passages of relief are stop up, and the burthen becomes great, Men are apt to be drawn into rage and fury, when they think their burthen is greater than they can bear, and see no hope of ease, in a kind of revenge they ex∣press their anger against the hand that wounded them. The Devil is officiously ready with his advice of Curse God and die, and they being full of anguish, are quickly made to comply with it.

7. When 'tis at this height, the Devil hath but one Stage more, and that is the suggesting of irregular means for ease. Rage against God doth not quench the inward burning; Blasphemies a∣gainst Heaven easeth not the Pain, the Soar runs still and ceaseth not, the trouble continues, the Man cannot endure it longer, all Patience and Hope is gone, what shall he do in this case? The De∣vil offers his Service, he will be the Physician, and commonly he prescribes one of these two things: 1. That 'tis best to endeavour to break through all this trouble into a resolved prophaneness; not to stand in awe of Laws, nor to believe that there is a God that go∣verns in the Earth, but that this is only the bitter fruit of melan∣choly, and unnecessary seriousness, and therefore 'tis best; to eat, drink and be merry. If a Man can thus escape out of his trouble, the Devil needs no more; but oft he cannot, the wounds of Consci∣ence will not be thus healed. Then, 2. He hath another remedy which will not fail, as he tells them, that is, to destroy themselves, to end their troubles with their lives. How open are the Breasts of troubled Creatures to all these Darts? and were it not that God secretly steps in, and holds the afflicted with his right hand, 'tis scarce imaginable but that wounded Consciences should by Sa∣tan's

subtile improvement of so fair an advantage, be brought to all this misery.

8. Satan can afflict the Body, by the Mind. For these two are so closely bound together, that their good and bad estate is shared betwixt them. If the Heart be merry, the Countenance is chear∣ful, the Strength is renewed, the Bones do flourish like an Herb. If the Heart be troubled, the Health is impaired, the Strength is dryed up, the Marrow of the Bones wasted, &c. Grief in the Heart, is like a Moth in the Garment, it insensibly consumeth the Body, and disordereth it. This advantage of weakening the Bo∣dy falls into Satans hands by necessary consequence, as the Pro∣phets ripe Figs, that fell into the Mouth of the Eater. And surely he is well pleased with it, as he is an Enemy both to Body and Soul: But 'tis a greater satisfaction to him, in that as he can make the Sorrows of the Mind, produce the Weakness and Sick∣ness of the Body: So can he make the Distemper of the Body (by a reciprocal requital) to augment the trouble of the Mind. How lit∣tle can a sickly Body do? it disables a Man for all Services, he cannot oft Pray, nor Read, nor Hear. Sickness takes away the Sweetness and Comfort of Religious Exercises; this gives occa∣sion for them to think the worse of themselves; they think the Soul is weary of the ways of God, when the Body cannot hold out. All failures which weariness and faintness produce, are ascrib∣ed presently to the bad dispostion of the Mind, and this is like Oyl cast upon the Flame. Thus the Devil makes a double gain out of Spiritual trouble.

9. Let it be also reckoned among the advantages which Satan hath against Men from trouble of Spirit, that 'tis a contentment to him to see them in their Miseries; 'tis a sport to him to see them (as Job speaks) take their Flesh in their Teeth, and cry out in the bitterness of their Souls; their groanings are his Musick: when they wallow in Ashes, drown themselves in Tears, roar till their Throat is dry, spread out their Hands for help, then he gluts his Heart in looking upon their woes. When they fall upon God with their unjust Surmises, evil Interpretations of Providence, questioning his Favour, denying his Grace, whishing they had ne∣ver been Born, then he claps his Hands and shouts a Victory. The pleasantest sight to him, is to see God hiding himself from his Child, and that Child broken with fears, torn in peices with griefs, made a Brother to Dragons, a Companion to Owls, under restless

Anxities, perpetual Lamentations, feeble and sore broken, their Strength dryed like a Potsheard, their Throat dry, their Tongue cleaving to their Jaws, their Bowels boyling, their Bones burnt with Heat, their Skin black upon them, their Flesh consumed, their Bones sticking out, chastened with strong pain upon their Bed. This is one of Satan's delightful Spectacles, and for these ends doth he all he can, to bereave them of their Comfort, which we may the more certainly perswade our selves to be true, when we consider the grounds forementioned, his malicious nature, the advantages of Spiritual Peace, and the disadvantages of Spiritual trouble.

CHAP. VI. Of the various Ways by which he hinders Peace. 1. Way by discomposures of Spirit. These Discomposures ex∣plained, by shewing, 1. What advantage he takes from our natural Temper; and what Tempers give him this advantage. 2. By what occasions he works upon our natural Tempers. 3. With what success. (1.) These Occasions suited to natural Inclinations, raise great di∣sturbance. (2.) They have a tendency to Spiritual Trouble. The thing proved, and the manner how, discovered. (3.) These Disturbances much in his Pow∣er. General and Particular Considerations about that Power.

HAving evidenced that one of Satan's principal designs is a∣gainst the Peace and Comfort of God's Children; I shall next endeavour a discovery of the various ways by which he doth undermine them herein. All inward troubles are not of the same kind in themselves, neither doth Satan always produce the same effects out of all. Some being in their own nature disquiets, that do not so directly, and immediately overthrow the Peace and Joy of believing, and the Comforts of assurance of Divine Favour, as others do. Yet seeing that by all, he hath no small advantage against us, as to Sin and Trouble, and that any of them at the long-run, may lead us to question our interest in Grace, and the Love of God, and may accordingly afflict us, I shall speak of them all; which that I may do the more distinctly, I shall rank these trou∣bles into several heads, under peculiar names, (it may be not alto∣gether so proper, but that the curious may find matter of excepti∣on to them) that by them and their explanation, the differen∣ces may the better appear. I distinguish therefore of a fourfold trouble, that the Devil doth endeavour to work up upon the

Hearts of Men. They are, 1. Discomposures. 2. Affrightments. 3. Dejections of Sadness. 4. Distresses of Horrour. Of all which I shall speak in their order. And

1. Of Discomposures of Soul. These are Molestations and Di∣sturbances by which the Mind is put out of order and made un∣quiet; the calm (in which it should enjoy it self, and by which it should be composed to a regular and steady acting) being di∣sturbed by a Storm of Commotion; and in which the Conscience or the peace of it is not presently concerned.* 1.153 This distinction of the trouble of Soul from the trouble of Conscience is not new, others have observed it before, and do thus explain it, Trouble of Soul is larger than trouble of Conscience; every troubled Conscience is a troubled Soul, but every troubled Soul is not a troubled Consci∣ence: for the Soul may be troubled from Causes Natural, Civil, and Spiritual, according to variety of Occasions and Provoca∣tions, when yet a Man's inward peace with God is firm; and in some cases (as in Infants and in Men distracted with Feavers, &c.) there may be passions and disturbances of Soul, when the Consci∣ence is not capable of exercising its office; nay the Soul of Christ was troubled (Joh. 12. 27. Now is my Soul troubled) when it was not possible that Sin or Despair should have the least ••ooting in him.

For the opening of these discomposures of Soul, I shall, 1. Shew upon what advantage of Natural Temper the Devil is encouraged to molest Men. 2. By what occasions he doth work upon our Na∣tural Inclinations. 3. And with what success of disturbance to the Soul.

1. As to our Natural Dispositions, Satan (as hath formerly been noted) takes his usual indications of working from thence; these guide him in his enterprises; his Temptations being suited to Mens Tempers, proceed more smoothly and successfully. Some are of so serene and calm a disposition, that he doth not much design their discomposure; but others there are, whose Passions are more stirring, (sit matter for him to work upon:) and these are,

1. The angry Disposition. How great an advantage this gives to Satan to disturb the Heart, may be easily conceiv'd, by consi∣dering the various workings of it in several Men, according to their different Humors; 'tis a Passion that acts not alike in all, and for the differences (so far as we need to be concerned,) I shall not trouble the Schools of Philosophers, but content my

self with what we have in Eph. 4. 31. where the Apostle ex∣presseth it by three words, (not that they differ essentially) de∣claring thereby the various ways of Angers working; the first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.154 which we translate Bitterness. This is a displeasure smothe∣red: for some when they are angry cover it, and give it no vent, partly for that they are sometimes ashamed to mention the ground as trivial or unjust, partly from sullenness of disposition, and oft from a natural reservedness: while the flame is thus kept down, it burns inwardly, and Men resolve in their Minds many trouble∣some vexatious thoughts. The second word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wrath: this is a fierce impetuous anger. Some are soon moved, but so violent, that they are presently transported into Rage and Frenzy, or are so peevishly waspish that they cannot be spoken to. The third is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated here Anger, but signifies such a displea∣sure as is deep, entertaining thoughts of Revenge and Pursuit, setling it self at last into hatred. Any of these is enough to be∣reave the heart of its rest, and to alarm it with disturbances.

2. Others have an envious Nature, always maligning and re∣pining at other Mens felicity; an evil Eye, that cannot look on anothers better condition without vexation. This turns a Man into a Devil, 'tis the Devil's proper sin, and the fury that doth unquiet him, and he the better knows of what avail it would be to help on our trouble.

3. Some are of proud Tempers, always overvaluing themselves with the scorn and contempt of others. This humor is trouble∣som to all about them, but all this trouble doth at last redound to themselves; these think all others should observe them, and take notice of their supposed excellencies, which if Men do not, then it pines them, or stirs up their Choler to Indignation. Solo∣mon, Prov. 30. 21. mentioning those things that are greatly dis∣quieting in the Earth, instanceth in a Servant when he reigneth, and the Hand-maid that is Heir to her Mistris, intending thereby the proud imperious insolency of those that are unexpectedly raised from a low estate to Wealth or Honour: He that is of a proud Heart stirreth up Strife, Prov. 28. 25. and as he is trouble∣some to others, so doth he create trouble to himself; for he not only molests himself by the working of his disdainful thoughts, while he exerciseth his scorn towards others, (Prov. 21. 24. The haughty Scorner deals in proud wrath) but this occasions the af∣fronts

and contempt of others again, which beget new griefs to his restless Mind.

4. Some have a Natural exorbitancy of Desire, an evil coveting; they are passionately carried forth toward what they have not, and have no contentment or satisfaction in what they do enjoy. Such Humors are seldom at ease, their desires are painfully violent, and when they obtain what they longed for, they soon grow weary of it, and then another object takes up their wishes, so that these Daughters of the Horsleech are ever crying, Give, give, Prov. 30. 15.

5. Others have a soft effeminate Temper, a weakness of Soul that makes them unfit to bear any burthen, or endure any hard∣ness. These if they meet with Pains or Troubles, (and who can challenge an exemption from them?) they are presently im∣patient, vexing themselves by a vain reluctancy to what they can∣not avoid; not but that extraordinary Burthens will make the strongest Spirit to stoop, but these cry out for the smallest matters, which a stout Mind would bear with some competent chearful∣ness.

6. And there are other Dispositions that are tender, to an ex∣cess of Sympathy, so that they immoderatly affect and afflict them∣selves with other Mens sorrows. Though this be a temper more commendable than any of the former, yet Satan can take advan∣tage of this, as also of the forenamed Dispositions, to discompose us, especially by suiting them with fit occasions which readily work upon these Tempers: And this was

2. The second things to be explained, which shall be performed by a brief enumeration of them, the chief whereof are these,

1. Contempt or Disestimation. When a Man's Person, Parts, or Opinion are slighted, his Anger, Envy, Pride and Impatience are awakened, and these make him swell and restless within. Even good Men have been sadly disturbed this way. Job, as holy a Man as he was, and who had enough of greater matters to trouble his Mind, yet among other griefs, complains of this more than once, Job. 12. 4. I am as one mocked of his Neighbour: the just upright Man is laughed to scorn. Job 19. 15. They that dwell in mine House, and my Maids count me for a Stranger.—I called my Servant, and he gave me no answer;—Yea, young Children de∣spised me, I rose up and they spake against me. Thus he bemoans himself, and (which is more) speaks of it again with some smartness of indignation, Job 30. 1. Now they that are younger

than I, have me in derision, whose Fathers I would have disdained to have set with the Dogs of my Flock. David also who had a stout heart under troubles, complains that he could not bear reproaches, Psal. 69. Reproach hath broken mine Heart, I am full of heaviness. What these reproaches were, and how he was staggered with them, he tells us, Vers. 10. I chastned my soul with fasting, that was to my reproach. I made Sackcloth my Garment, and I became a Proverb to them. They that sit in the Gate, speak against me; and I was the Song of the Drunkards. With these he was so stounded, that if he had not catch'd hold on God by Prayer, (as he speaks, ver. 13.) he had faln; But as for me, my Prayer is unto thee, O Lord, &c. and he afterward speaks of his support under Reproaches, as a won∣der of Divine assistance, Psal. 119. 51. The Proud have had me in derision, yet have I not declined from thy Law.

2. Injury is another occasion by which the Devil works upon our Tempers to disquiet us. Wrongs of Injustice and Oppression are hard to bear, this is a common ground of trouble, good Men cannot always acquit themselves in this case as they ought. Jere∣miah when smitten by Pashur, and put in the Stocks, Jer. 20. 2, 7. falls into a sad passion, I am a derision daily, every one mocketh me, I cried out, I cried violence and spoil, imitating the passionate af∣frightments of those that cry, Murther, Murther, &c. No wonder seeing Solomon gives it as an axiom built upon manifold experi∣ence, Eccl. 7. 7. Oppression doth not only make a Man unquiet, but Mad in his unquietness; and not only those that are foolish and hasty, but the most considerate and sedate Persons; Op∣pression makes a wise Man mad.

3. Another occasion of Mens discomposure, is the prosperity of the Wicked: their abundance, their advancements to Honours and Dignity hath always been a grudge to those whose condition is below them, and yet suppose themselves to have better grounds to expect preferment than they. This astonished Job even to trembling, Job 21. 7. When I remember, I am afraid, and trembling taketh hold on my flesh, and the matter was but this; Wherefore do the Wicked live, become old, yea, and mighty in power? &c. The trou∣ble that seizeth on Mens hearts on this occasion, is called fretting, a vexation that wears out the strength of the Soul, as two hard Bodies waste by mutual attrition or rubbing. And it takes its ad∣vantage from our envy chiefly, though other distempers come in to help it forward, Psal. 37. 1. Fret not thy self because of evil Doers,

neither be thou envious against the workers of Iniquity. David confes∣seth, that he was apt to fall into this trouble, Psal. 73. 3. I was envious at the Foolish, when I saw the prosperity of the Wicked. Against this disquiet we have frequent cautions, Prov. 24. 1, 19. and Psal. 49. 16. Be not afraid when one is made rich, when the glory of his house is increased. All which shew our proneness to this disease.

4. Crosses and Afflictions give Satan an opportunity to work upon our Passions. As disappointments of Expectations, loss of Friends, of Estate, Persecutions and Sufferings for Conscience sake, &c. none of these in their own nature are joyous, but grievous: and what use they have been of to the Devil to discompose the minds of the Sufferers, is evidenced by common experience. The Tears, sad Countenances, and doleful Lamentations of Men are true Witnesses of the disquiet of their hearts; every one being pressed with the sense of his own smart, is ready to cry out, Is there any sorrow like my sorrow? I am poor, and comfortless, my Lovers and my Friends have forsaken me, and there is none to help. Some grow faint under their Burthen, while their Eyes fail in looking for redress, especially when new unexpected troubles overwhelm their hopes, When I looked for good, then evil came; and when I waited for light, there came darkness, Job 30. 26. Why hast thou smitten us, and there is no healing for us? We looked for peace, and there is no good; and for the time of healing, and behold trouble, Jer. 14. 19. and here they sink, concluding there is no hope. Others that bear up better in a blessed expectation of spiritual profit, having that of David in their Eye, Blessed is the Man whom thou afflictest, and teachest in thy Law: yet they cannot forbear their complaints even to God, Psal. 25. 17. The troubles of mine heart are enlarged, O bring thou me out of my distresses, look upon mine afflicti∣on and my pain. May those that have had the highest advantages of heavenly support, whose hearts have been kept in peace, counting it all joy that they have fallen into these trials, (and God doth more this way, for those that suffer for the Gospels sake, than ordinarily for others) yet have not these been under a Stoical senslessness of their trouble; though they were not distressed, they were troubled on every side, though not in despair, yet they were perplexed, 2 Cor. 4. 8. though their Afflictions were light, yet were they Afflictions still.

5. To those may be added the pain or anguish of Sickness, and bodily Distemper. Though there are various degrees of pain, and

that some Sicknesses are less afflictive than others, yet none of them forbear to pierce the Mind. The whole Man is discompo∣sed; he that is exercised with strong pains upon his Bed, cryes out in the bitterness of his Soul, and he that by insensible degrees lan∣guisheth, grows ordinarily peevish, and his mind bleeds by an in∣ward wound, so that he spends his days in sighing, and his years in mourning. And others there are, who being before acquainted with bodily pains, grow very impatient in Sickness, and are able to bear nothing: and besides the present sence of pain, the ex∣pectation of Death puts some into great commotion, the fears of it, (for it is naturally dreadful) fills them with disquiet thoughts, and those that approach to the Grave, by slow steps, under Con∣sumption or languishing Sicknesses, they are habituated to sad∣ness, and can think of nothing chearfully, (except they have great assurance of Salvation, and have well learned to dye) be∣cause the Coffin, Grave, and Winding-sheet are still presented to them: these though they be very suitable Objects for Meditation, and (well improved) of great advantage for preparation to Death, yet doth Satan thereby (when it is for his purpose) en∣deavour to keep Men under grief, and to bereave them of their Peace.

6. Satan takes an advantage of trouble, from the Miseries of others. Sympathy is a Christian Grace; and to bear one anothers Burthens, to mourn with those that mourn, shews us to be fel∣low-feeling Members of the same Body, for if one Member suffer, all the Members suffer with it. Yet are some Men naturally of so tender a Constitution, that Satan overdrives them herein, every common occasion will wound them: the usual effects of God's ordinary Providence on the Poor, Lame, or Sick, are deeply laid to Heart by them; and instead of being not unsensible of other Mens Miseri∣es, they are not sensible of any thing else, neither do they enjoy their own Mercies. And here, as Satan can every moment, pre∣sent them with objects of pitty, ordinary or extraordinary: so upon a religious pretence of merciful consideration, they are made cruel to themselves, refusing their own peace, because other Men are not at ease.

3. The third particular, promised to be explained for the dis∣covery of these discomposures of Soul, was this; That by a con∣currance of these and such like occasions, to such tempers, the Hearts of Men are disturbed, and their inward peace broken. This I shall

evidence by these three things: 1. That these occasions meeting with such dispositions, do naturally raise great disturbances in their present working. 2. That they have a tendency to further trouble. 3. That Satan doth design, and hath it ordinarily in his power to discompose the Hearts of Men hereby.

1. That these occasions, meeting with such dispositions, do naturally raise great disturbances. This is evident from what hath been said already: for (1.) All these dispositions carry as much Fire in their own Bosomes, as is sufficient to burn up the stand∣ing Corn of any Man's peace. What is anger, but an inward burning, a restless confusion of the Spirits, sometime a Phrensy, a Distraction, a troubled Sea full of Rage, a wild Beast let loose? Envy, that is a fretful peevishness, a vexatious repining, needing no other Tormentors but its own furies, recoiling upon him that bred it, because it cannot wreak its spite upon its Objects. An envious Person is a Self-murtherer by the verdict of Eliphaz, Job 5. 2. Wrath killeth the foolish Man, and envy slayeth the foolish one. This is not barely to be understood of its provoking the Judge of all the Earth to send down its deserved destruction, but also (if not chiefly) of its own corroding temper, which by long continuance wasts the Strength, and consumes the Body. Pride is a perpetual vexation, creating its troubles from its own Fancy: irregular co∣vetings, keep a Man still upon the Rack, they make a Man like the Tantalus of the Poets, they give a Man a caninus Appetitus, a strong Appetite with excessive greediness, and restless pursuit, and constant dissatisfactions, he is ever gaping and never enjoying. Im∣patience is a wearisome conflict with a burthen which it can nei∣ther bear, nor yet shake off; where all the Fruit of the vain la∣bour amounts to no better account than this, that the Impatient makes his burthen the greater, the bands that tye it on the stron∣ger, and the Strength that should bear it the weaker. Lastly, an ex∣cess of Pity, multiplies wounds without cause, it hinders a Man to be happy, so long as there are any that are miserable: he is always (in reference to his quiet) at the Mercy of other Men, the afflicted can torment him at a distance; and, by a kind of Magick, make him feel the torments that are inflicted upon his Image. Who can deny, but that Men that are ridden by such vexatious dispo∣sitions, must lead an unquiet Life, and always be tossed with in∣ward Tempests. Especially (2) when we consider, how fit the forementioned occasions are, to draw out these humours to their tu∣multuary

extravagancies: a lighted Match and Gun-Powder, are not more exactly suited to raise a shaking Blast, than those occa∣sions and tempers are to breed an inward annoyance. Some of these humours are so troublesome, that rather than they will want work, they will fight with their own Shadows, and by a per∣versness of prejudicated Fancy, will create their own troubles, and the best of them, which seem sometime to take truce, and com∣pose themselves to rest, while occasions are out of the way: yet they are quickly awakened, like sleeping Dogs that are roused with the least noise; what work then may we expect they will make when they are summoned to give their appearance upon a solemn occasion? But (3) if we should deal by instances, and bring upon the Stage the effects that have been brought forth by these concurring causes, it will appear that they make disturban∣ces in good earnest: let us either view the furious fits, that have been like sudden Flashes, soonest gone; or their more lasting im∣pressions, and we shall find it true. As to violent Fits, raised by such occasions and dispositions, examples are infinite. What ra∣ges, outrages, Madnesses, and extravagances have Men run in∣to? Some upon provocations, have furiously acted savage cruel∣ties, and for small matters have been carried to the most desperate revenges. Others have been brought to such violent commotions within themselves, that the frame of nature hath been thereby weakened, and overthrown. As Scilla, who in a strong passion, vomited Choler till he dyed. Some in their fury, have acted that which hath been matter of sorrow to them all their dayes. But (omitting the examples of Heathens and wicked Men) let us consider the wonderful transports of holy Men. Moses a Man emi∣nent, beyond comparison, in Meekness; was so astonished with a sudden surprize of trouble, at the Sight of the Golden Calf, that he threw down the Tables of the Law, and brake them. Some indeed observe from thence, a significancy of Israels breaking the Law, and forfeiting God's Protection, as his peculiar People, but this is more to be ascribed to the designment of Divine Providence, that so ordered it, than to the intendment of Moses, who no doubt, did not this from a sedate and calm deliberation, as purposing by this act to tell Israel so much; but was hurried by his grief (as not considering well what he did) to break them. Asa a good Man, when he was reproved by the Prophet, (instead of thankful ac∣ceptance of the reproof) grows angry, falls into a rage, and

throws the Prophet into Prison. Elias, discomposed with Je∣zebels Persecution, desires that God would take away his Life. Jonah, in his anger, falls out with God, and justifies it when he hath done: surely such Fits as these proceeded from great in∣ward combustion. Would Wise, Sober, holy Men have said or done such things, if they had not been transported beyond themselves? and though in such cases, the fits are soon over, yet we observe that some are apt to fall into such Fits often, and are so easily irritated, that (like the epileptick Person possessed by the De∣vil) upon every occasion, they are by him, cast into the Fire or in∣to the Water, and by the frequent return of their Distemper are never at rest.

As to others, whose tempers are more apt to retain a trouble∣some Impression, 'tis very obvious that their discomposures have as much in length and breadth, as the other had in height. You may view Haman tormented under his secret discontent, which his Pride and Envy formed in him, for the want of Mordicai's Obeysance: the Kings Favour, a great Estate, high Honour, and what else a Man could wish to make him content, are all swal∣lowed up in this Gulph, and become nothing to him. You see Amnon vexed and sick, for his Sister Tamer, waxing lean from day to day. You see Ahab (though a King, who had enough to satisfie his Mind) in the same condition for Naboth's Vineyard. If you say these were wicked Men, who rid their Lusts without a Bridle, and used the Spur: look then upon better Men, and you will see too much. Rachel so grieves and mourns for want of Children, that she professeth her Life inconsistent with her disap∣pointment, Give me Children, else I die. Hanna upon the same oc∣casion weeps and eats not, and prays in the bitterness of her Soul, and the abundance of her complaint and grief. Jeremiah (being pressed with discouragements from the contradiction of evil Men) calls himself a Man of strife and contention to the whole Earth, Jer. 15. 10. his sorrows thence arising, had so imbittered his Life, that he puts a woe upon his Birth, Wo is me, my Mother, that thou hast born me a Man of Strife. Paul had a noble courage under mani∣fold afflictions, he could glory in the Cross, and rejoice in per∣secutions: nevertheless, the greatness of his work, the froward perversness and unsteadiness of Professors,* 1.155 (which put him un∣der fears,* 1.156 jealousies, and new travel) the Miseries of Christians, and the care he had for the concerns of the Gospel, (which was a

constant load upon his Mind, his Heart (like old Eli's) trembling still for the Ark of God) made him complain as one worn out by the troubles of his Heart; 2 Cor. 11. 27. In weariness, and pain∣fulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things that are without, that which cometh upon me daily, the care of all the Churches. Who is weak, and I am not weak? &c. For the Jews he had great heaviness and continu∣al sorrow in his Heart;* 1.157 and for the Gentiles he had perpetual fears. Now though he had a great share of divine Comforts intermixed, and a more than ordinary assistance of the Spirit, to keep him from sinful discomposure of Spirit (at least to such an height, as it ordinarily prevails upon others) yet was he very sensible of his burthen, and doubtless the Devil laboured to improve these occasi∣ons to weary out his strength. For by these, and such like things, he frequently vexeth the righteous Souls of the faithful Ministers of the Gospel from day to day: so that their hearts have no rest, and their hands grow often feeble, and they cry out, O the bur∣then! O the care! being ready to say as Jeremiah, chap. 20. 7. O Lord, thou hast deceived me, and I was decieved; I am a derision daily, every one mocketh me. Thus say they, Did we ever think to meet with such disappointments such Griefs, from the Wilfulness, Pride, Weakness, Ignorance, Pettishness, Inconstancy, Negligence, and Scandals of Friends? and such Hatred, Contradictions, Scorns, and Injuries from Enemies? Were we free, what Calling would we not rather chuse? what place would we not rather go to, where we might spend the remainder of our dayes in some rest and ease? Were it not better to work with our hands for a Morsel of Bread, for so might our Sleep be sweet to us at Night, and we should not see these sorrows? At this rate are good Men some∣time disturbed, and the anguish of their Spirit makes their Life a burthen.

2. Yet is not this all the disturbance that the Devil works upon our hearts by these things, (though these are bad enough) but they have a tendency to further trouble. Discomposures of Spirit, if they continue long, turn at last into troubles of Conscience. Though there is no affinity betwixt simple discomposure of Soul, and troubles of Conscience in their own nature; the objects of the for∣mer being things external, no way relating to the Souls Interest in God and Salvation, which are the objects of the latter: yet the effects produced by the prevalency of these disturbances, are a fit

Stock for the ingrafting of doubts and questionings about our Spi∣ritual condition. As Saul's Father first troubled himself for the loss of his Asses, and sent his Son to seek them; but when he stay∣ed long, he forgat his trouble, and took up a new grief for his Son, whom he feared he had lost in pursuit of the Asses. So is it sometime with Men, who after they have long vexed them∣selves for injuries or afflictions, &c. upon a serious considerati∣on of the working, and power of these Passions, leave their for∣mer pursuit, and begin to bethink themselves in what a condition their Souls are, that abound with so much Murmuring, Rage, Pride, or Impatience, and then the Scene is altered, and they begin to fear they have lost their Souls, and are now perplexed about their Spiritual estate. To make this plain I will give some instances, and then add some reasons which will evidence that it is so, and also how it comes to be so.

For Instances, though I might produce a sufficient number to this purpose, from those that have written of Melancholy, yet I shall only insist upon two or three from Scripture.

Hezekiah when God smote him with Sickness, at first was dis∣composed upon the apprehension of Death, that he should so soon be deprived of the residue of his years, and behold Man no more with the inhabitants of the World, as he himself expresseth it, Esay 38. 10. afterward his trouble grew greater, He chattered as a Crane or Swallow, and mourned as a Dove, he was in great bitterness, ver. 17. and sadly oppressed therewith, ver. 14. That which thus distressed him was not simply the fear of Death, we cannot imagine so pious a Person would so very much disquiet himself upon that single ac∣count; but by the expressions which he let fall in his complain∣ings, we may understand, that some such thoughts as these did shake him, that he apprehended God was angry with him, that the present stroke signified so much to him,* 1.158 all circumstances con∣sidered, (for he was yet in his strength, and Jerusalem in great di∣stress, being at that time besieged by Sennacheribs Army, and for him to be doomed to death by a sudden message, at such a time, seemed to carry much in it) and that surely there was great provo∣cation on his part; and it seems upon search, he charged himself so deeply with his sinfulness, that his apprehensions were no less, than that if God should restore him, yet in the sence of his vile∣ness he should never be able to look up; I shall go softly all my years in the bitterness of my Soul, ver. 15. (which expression im∣plies

a supposition of his Recovery, and a deep sense of Iniquity) and accordingly when he was recovered, he takes notice chiefly of Gods love to his Soul, and the pardon of his sin, (which evi∣dently discover where the trouble pinched him) Thou hast in love to my soul delivered it from the Pit of Corruption, for thou hast cast all my sins behind thy back, vers. 17.

Job's Troubles were very great, and his case extraordinary: Satan had maliciously stript him of all outward Comforts, this he ••ore with admirable Patience, Job 1. 21. Naked came I out of my Mothers womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. The Devil seeing now himself defeated, obtains a new Commission, wherein Job is wholly put into his hand, (life only excepted, chap. 2. 9.) he sets upon him again, and in his new encounter labours to bring upon him spiritual distresses, and accordingly improves his losses and sufferings to that end, as appears by his endeavours and the success; for as he tempted him by his Wife to a desperate disregard of God, that had so afflicted him, Curse God and die, so he tempted him also by his Friends, to question the state of his Soul, and his Integrity, and all from the consideration of his out∣ward miseries. To that purpose are all their discourses. Eliphaz Chap. 4. 5, 6, 7. from his sufferings and his carriage under them, takes occasion to jear his former Piety, (as being no other than feigned) It is come upon thee, and thou faintest: is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? that is, is all thy Religion come to this? and also concludes him to be wicked, Who ever perished being innocent? and where were the righteous cut off? Bildad, Chap. 8. 6, 13. chargeth him with Hypocrisie upon the same ground, and while he makes his defence, Zophar plainly gives him the lye, Chap. 11. 3. and at this rate they go their round; and all this while Satan (whose design it was to afflict his Conscience with the sense of divine Wrath) secretly strikes in with these Accusations, insomuch, that though Job stoutly defended his Integrity, yet he was wounded with inward Distresses, and concluded, that these dealings of God against him were no less than God's severe observance of his Iniquity; as is plain from his bemoaning himself in Chap. 10. 2. I will say unto God, Do not condemn me; shew me wherefore thou contendest with me. Vers. 16, 17. Thou huntest me as a fierce Lion, thou renewest thy Wit∣nesses against me, &c.

David was a Man that was often exercised with Sickness and Troubles from Enemies, and in all the instances almost that we meet with in the Psalms, of these his Afflictions, we may observe the outward occasions of Trouble brought him under the suspi∣tion of Gods Wrath, and his Iniquity; so that he was seldom sick, or persecuted; but this called on the disquiet of Conscience, and brought his sin to remembrance; as Psal. 6. (which was made on the occasion of his Sickness, as appears from vers. 5.) wherein he expresseth the vexation of his Soul under the appehen∣sion of Gods Anger; all his other griefs running into this Chan∣nel, (as little Brooks losing themselves in a great River) change their name and nature; he that was at first only concerned for his Sickness, is now wholly concerned with sorrow and smart under the fear and hazard of his Souls condition; the like we may see in Psal. 38. and many places more.

Having made good the assertion, That discomposures of Soul upon outward occasions, by long continuance and Satans manage∣ment, do often run up to spiritual distress of Conscience: I shall next for further confirmation and illustration shew how it comes to be so.

1. Discomposures of Spirit do obstruct, and at last extinguish the inward comforts of the Soul: so that if we suppose the dis∣composed Person at first (before he be thus disordered) to have had a good measure of spiritual joy in Gods favour, and delight in his ways; yet the disturbances, 1. Divert his thoughts from feeding upon these Comforts, or from the enjoyment of himself in them. The Soul cannot naturally be highly intent upon two different things at once, but whatsoever doth strongly engage the Thoughts and Affections, that carries the whole Stream with it, be it good or bad, and other things give way at present. When the heart is vehemently moved on outward Considerations, it lays by the thoughts of its sweetness which it hath had in the enjoyment of God; they are so contrary and inconsistent, that either our Comforts will chase out of our Thoughts our Discom∣posures, or our Discomposures will chase away our Comforts. I believe the Comforts of Elias (when he lay down under his grief, and desired to die); and of Jeremiah (when he cried out of violence) run very low in those fits of Discontent, and their Spirits were far from an actual rejoycing in God; but this is not the worst, we may not so easily imagine that upon the going

away of the fit, the wonted Comforts return to their former course: For, 2. The Mind being distracted with its Burthen, is left impotent and unable to return to its former exercise; the warmth which the Heart had, being smothered and suspended in its excercise, is not so quickly revived, and the thoughts which were busied with disturbance (like the distempered humors of the Body) are not reduced suddainly to that evenness of compo∣sure as may make them fit for their old imployment. And 3. If God should offer the Influences of joyful support, a discomposed Spirit is not in a capacity to receive them, no more than it can re∣ceive those counsels that by any careful hand are interposed for its relief and settlement. Comforts are not heard in the midst of noise and clamour; the calmness of the Souls faculties are praesup∣posed as a necessary qualification towards its reception of a message of Peace. Phineas his Wife being overcome of grief for the Arks captivity and her Husbands death, could not be affected with the joyful news of a Son. But 4. Sinful discomposures hinder these gracious and comfortable offers, if we could possibly (which we cannot ordinarily) receive them, yet we cannot expect that God will give them. The Spirit of Consolation loves to take up his lodging in a meek and quiet Spirit, and nothing more grieves him than Bitterness, Wrath, Anger, Clamour, and Malice, which made the Apostle, Eph. 4. 30, 31. subjoyn his direction of putting these away from us, with his advice of not grieving the Spirit by which we are sealed unto the day of Redemption. And then 5. The former stock of Comfort, which Persons distempered with discom∣posures might be supposed to have, will soon be wasted, for our Comforts are not like the Oil in the Cruse, or Meal in the Barrel, which had (as it were) their Spring in themselves; we are comforted and supported by daily communication of Divine Aid, so that if the Spring head be stopped, the Stream will quickly grow dry. 'Tis evident then, that inward Consolations in God will not ripen under these Shadows, nor grow under these conti∣nual droppings, seeing a discomposed Spirit is not capable to receive more, nor able to keep what comfort it had at first; we may ea∣sily see how it comes to pass that these disturbances may in time bring on spiritual troubles: for if our Comforts be once lost, Trouble of Conscience easily follows. Where there is nothing to fortify the Heart, the poyson of malicious suggestions will un∣avoidably prevail.

2. Discomposures of Soul afford the Devil fit matter to work upon. They furnish him with strong objections against sincerity of Holiness, by which the peace of Conscience being strongly as∣saulted, is at last overthrown. The usual Weapons by which Sa∣tan fights against the assurance of Gods Children, are the guilt of sins committed, and the neglect of Duty, and the disturbed Soul affords enough of both these to make a Charge against it self: For,

1. Where there is much Discomposure there is much Sin. If in the multitude of words there wants not Iniquity, then much more in the multitude of unruly thoughts. A disturbed Spirit is like troubled Water, all the Mud that lay at the bottom is raised up and mixeth it self with the Thoughts: If any injury or loss do trouble the Mind, all the Thoughts are tinctured with Anger, Pride, Impatience, or whatsoever root of bitterness was in the Heart before; we view them not singly as the issue of wise Providence, but ordinarily we consider them as done by such Instru∣ments, and against our selves as malicious, spiteful, causless, in∣grateful wrongs, and then we give too great a liberty to our selves to rage, to meditate revenge, to threaten, to reproach, and what not? and if our Disposition have not so strong a natu∣ral inclination to these Distempers, yet the Thoughts by discom∣posure are quickly leavened (it is the comparison used by the Apostle, 1 Cor. 5. 8. to express the power of Malice, (which is an usual attendant in this service) to infect all the Imaginations) with a sharpness, which makes them swell into exorbitancy and excess; hence proceed Revilings, Quarrelings, &c. When the Tongue is thus fermented, it is a Fire, a World of Iniquity, (pro∣ducing more sins than can be reckoned) it defileth the whole Body, (engaging all the faculties in heady pursuit,) Jam. 3. 6.

2. Discomposures obstruct Duties. This is the inconvenience which the Apostle (1 Pet. 3. 7.) tells us doth arise from disturbances among Relations; if the Wife or Husband do not carry well, so that discontents or differences arise, their Prayers are hindered. Duties then are obstructed, 1. In the Act. When the Heart is out of frame, Prayer is out of season, and there is an aversness to it; partly because all good things are (in such confusions) burthen∣some to the Humor that then prevails, which eats out all desire and delight to spiritual things: and partly because they dare not come into Gods presence; conscience of their own guilt, and

awe of God hindring such approaches. 2. They obstruct the right manner of Performance, straitning the Heart, and contracting the Spirit, that if any thing be attempted, 'tis poorly and weakly performed. 3. And also the success of Duty is obstructed by dis∣composure. God will not accept such Services, and therefore Christ adviseth to leave the Gift before the Altar, (though ready for offering) where the Spirit is overcharged with Offences, or angry Thoughts, and first to go and be reconciled to our Brother, and then to come and offer the Gift, it being lost labour to do it before. From these sins of Omission and Commission, Satan can (and often doth) frame a dreadful charge against those that are thus concern'd, endeavouring to prove by these evidences, that they are yet (notwithstanding pretence of Conversion) in the gall of Bitterness, and bond of Iniquity, whereby the peace of Con∣science is much shaken; and the more, because also

3. These discomposures of Soul give Satan a fit season for the management of his Accusation: Strong Accusations do often ef∣fect nothing, when the season is unsutable. Many a time he hath as much to say against the Comforts of Men, when yet they shake all off (as Paul did the Viper off his hand) and fell no harm. But that which prepares the Conscience to receive the Indictment, is a particular disposition which it is wrought into, by suspicious cre∣dulity and fearfulness: These make the Heart (as Wax to the Seal) ready to take any impression that Satan will stamp upon it: Now by long disturbances he works the Heart into this Mould very of∣ten, and upon a double account he gains himself a fit opportunity to charge home his exceptions. 1. In that he sets upon the Conscience with his Accusations, after the Heart hath been long molested and confused with its other Troubles; for then the Heart is weakned and unable to make resistance as at other times. An Assault with a fresh Party after a long conflict, disorders its Forces and puts all to flight. 2. In that long and great discomposures of Mind, bring on a distemper of Melancholy; for 'tis notoriously known by common experience, that those acid Humors (pro∣ducing this distemper) which have their rise from the Blood, may be occasioned by their violent Passions of Mind, the Animal Spirits becoming inordinate (by long discomposures of Sad∣ness, Envy, Terrour, and fretful Cares) and the motion of the Blood being retarded, it by degrees departs from its tempera∣ment, and is infected with an acidity, so that Persons no way in∣clined

naturally to Melancholy may yet become so, by the disquiets of their troubled Mind.

Both these ways, but chiefly Melancholy, the Devil hath his advantage for disturbing the Conscience. Melancholy (most naturally) inclines Men to be solicitous for their Souls welfare; but withall disposeth them so strongly to suspect the worst, (for 'tis a credulous suspitious humour in things hurtful) and afflicts so heavily with sadness for what it doth respect, that when Sa∣tan lays before Men of that humour their Miscarriages under their discontents, their Impatience, Unthankfulness, Anger, rash Thoughts and Speeches against God or Men, &c. withall suggesting that such an Heart cannot be right with God, after serious thoughts upon Satan's frequently repeated Charge, they cry out, Guilty, guilty, and then begins a new trouble for their Unregenerate Estate, and their supposed lost Souls.

4. In this case usually Satan hath greater liberty to accuse, and by his Accusations to molest the Conscience, in that Men of dis∣composed Spirits by the manifold evils arising thence provoke God to desert them, and to leave them in Satans hand to be brought into an hour of Temptation. Satan's Commission is occasioned by our Provocations, and the Temptations arising from such a Commission, are usually dreadful; they are solemn Temptations, and called so after a singular manner; for of these I take those Scriptures to be meant, Watch and pray, that ye enter not into Temp∣tation, Mat. 26. 41. And lead us not into Temptation, Mat. 6. 13. Such Temptations are not common Temptations, and are of un∣known force and hazard to the Soul, which way soever they are designed, either for Sin or Terror. For several things do concur in a solemn Temptation: As, 1. Satan doth in a special manner challenge a Man to the Combate, or rather he challenges God to give him such a Man to fight with him, as he did concerning Job. This Christ tells us of, Luk. 22. 31. Simon, Satan hath desired to have you;* 1.159 the word signifies a challenging or daring, and it seems the Devil is oft daring God to give us into his hand, when we little know of it. 2. There is also a special sutableness of Occasion, and Snare, to the temper and state of Men. Thus he took Peter at an advantage in the High Priests Hall, and in the case we now speak of he takes advantage of Mens Provoca∣tions and Melancholy. 3. There is always a violent prosecution, which our Saviour expresseth under the comparison of sifting,

which is a restless agitation of the Corn, bringing that which was at the bottom to the top, and shuffling the top to the bottom, so that the Chaff or Dirt is always uppermost. 4. And to all this there is divine permission, Satan let loose and we left to our ordi∣nary strength; as is implied in that expression, He hath desired to have you, that he might sift you. Now then if the Devil have such ground to give God a challenge concerning such Men, and if God do (as he justly may) leave such Men (whose bitterness of Spirit hath been as a smoak in his Nostrils all the day) in Satans hand, he will so shake them, that their Consciences shall have no rest. And this he can yet the more easily effect, because

5. Discomposures of Spirit have a particular tendency to incline our thoughts to severity and harshness, so that those who have had long and great disturbances upon any outward occasions, of Loss, Affliction, or Disappointment, &c. do naturally think (after a solemn review of such troubles) harshly of God, and of themselves; they are ready to conclude that God is surely angry with them, in that he doth afflict them, or that they have unsanctified hearts, in that their thoughts are so fretful and unruly upon every incon∣siderable petty occasion. 'Tis so ordinary for Men under the weight of their Trouble, or under the sense of their Sin, to be sadly ap∣prehensive of Gods Wrath, and their Souls hazard, that it were needless to offer Instances; let Davids case be instead of all. That his troubles begot such imaginations frequently, may be seen throughout the Book of the Psalms; we never read his complaints against persecuting Enemies, or for other Afflictions, but still his heart is affraid that God is calling Sin to remembrance; in Psa. 38. He is under great distress, and tells how low his Thoughts were; he was troubled, greatly bowed down, he went mourning all the day long; he expresseth his thoughts to have been, that God had for∣saken him, ver. 21. and his hopes (though they afterward revived) were almost gone; he cryes out of his sins, as having gone over his Head, and become a Burthen too heavy for him, ver. 4. and therefore sets himself to confess them, ver. 18. He trembles at Gods Anger, and feels the Arrows of God sticking fast in him, ver. 2. But what occasioned all this? the Psalm informs us, God had vi∣sited him with Sickness, ver. 7. besides that (for one trouble sel∣dom comes alone) his Friends were perfidious, ver. 11. his Enemies also were busie, laying Snares for his life, ver. 12. Now, his thoughts were to this purpose, that surely he had some way

or other greatly provoked God by his Sins, and therefore he fears wrath in every rebuke, and displeasure in every chastisement, ver. 1. The like you may see in Psal. 102. where the Prophet upon the occasion of Sickness, ver. 3. and 23. and the reproach of Enemies, ver. 8. is under great trouble, and ready to fail except speedy relief prevent, ver. 2. the reason whereof was this, that he con∣cluded these troubles were evident tokens of God's indignation and wrath, because of thine indignation and thy wrath, ver. 10. From these five particulars we may be satisfied that it cannot be other∣wise, and also how it comes to be so, that sometime trouble of Conscience is brought on, by other discomposing troubles of the Mind. For if these take away the Comforts, which supported the Soul, and afford also arguments to the Devil to prove a wicked Heart, and withal a fit season to urge them to a deep impression, God in the mean time standing at a distance, and the thoughts na∣turally inclined to conclude Gods Wrath from these troubles; how impossible is it that Satan should miss of disquieting the Con∣science, by his strong vehement suggestions of wickedness and desertion?

In our enquiries after Satan's success in working these discom∣posures of mind, we have discovered, 1. That the disturbances thence arising are great; 2. That they have a tendency to trou∣ble of Conscience. There is but one particular more to be spo∣ken of relating to his success in this design, and that is,

3. These disturbances are much in Satan's Power. Ordinarily he can do it at pleasure, except when God restrains him from ap∣plying sit occasions, or when (notwithstanding these occasions) he extraordinarily suspends the effect, which he frequently doth when Men are enraged under suffering, upon the account of the Gospel and Conscience; for then though they be bound up under Af∣fliction and Iron, yet the Iron enters not into the Soul; though they are troubled, they are not distressed. These Extraordinaries excep∣ted, he can as easily discompose the Spirits of Men, as he can by Temptation, draw them into other Sins, which may be evidenced by these considerations:

1. We may observe, that those, whose passionate tempers do u∣sually transport them into greater vehemencies, are never out of trouble. Their fits frequently return, they are never out of the Fire, and this is, because Satan is still provided of occasions suit∣able to their inclinations.

2. Though God, out of his common bounty to mankind, hath allowed him a comfortable being in the World, yet we find that generally the Sons of Men under their various Occupations and Studies, are wearied out with vexations of Spirit; this Solomon in Ecclesiastes discovers at large in various imployments of Men, not exempting the pursuit of Wisdom and Knowledg, (chap. 1. 18. In much Wisdom is much grief, and he that increaseth Knowledg increaseth sorrow) nor Pleasures, nor Riches, for by all these he shews that a Man is obnoxious to disquiets: so that the general account of Man's Life is but this, Eccles. 2. 23. All his days are sorrows, and his travel grief, yea his heart taketh not rest in the night. That it is so, is testified by common experience past denyal; but how it comes to be so, is the enquiry: 'tis either from God, or from Sa∣tan, working by occasions upon our tempers. That 'tis not from God is evident: for though sorrow be a part of that Curse, which Man was justly doomed unto, yet hath he appointed ways and means by which it might be so mitigated, that it might be tolle∣rable, without discomposure of Spirit; and therefore Solomon, de∣signing, in his Ecclesiastes, to set forth the chief good, shews that felicity consists not in the common abuse of outward things, (be∣cause that brings only vexation) but in the fear of God leading to future happiness, and in the mean time, in a thankful, comforta∣ble use of things present without anxiety of Mind. Hence doth he fix his conclusion (as the result of his experience) and often repeats it; There is nothing better for a Man, than that he should Eat and Drink, and that he should make his Soul enjoy good in his Labour. Eccles. 2. 24. & 3. 12, 13. & 5. 18, 19. Not that Solomon plays the Epicure, giving advice to eat and drink, for to morrow we die; nor that he speaks deridingly to those that seek their felicity in this life, as if he should say, If ye do terminate your desires upon a terrene felicity, there is nothing better then to eat and drink, &c. But he gives a serious positive advice, of enjoying the things of this life with cheerfulness, which he affirms proceeds from the sole bounty of God, as his singular gift; It is the gift of God, Eccles. 3. 13. 'tis our portion, that is, our allowance, Eccles. 5. 19.) for these two expres∣sions [our Portion, and God's gift] they are of the same significati∣on with Solomon here) and when a Man hath power to enjoy this allowance in comfort, 'tis God that answereth him in the joy of his heart, ver. 20. 'Tis plain then, that God sows good Seed in his Field; the springing up therefore of these Tares of vexation, which

so generally afflict the Sons of Men, must be ascribed to this, the Enemy hath done it.

3. 'Tis also a considerable ground of suspition that Satan can do much in discomposures of Spirit, in that sometimes those whose tempers are most cool and calm, and whose singular depen∣dance upon, and communion with God, must needs more strengthen them against these passionate vexations, are notwithstanding pre∣cipitated into violent commotions. Moses was naturally meek, above the common disposition of Men, and his very business was converse with God, whose presence kept his Heart under a blessed awe; yet upon the Peoples murmuring, he was so transported, with fullenness and unbelief at the waters of Meribah, Numbers 20. 10, 12. that it went ill with him: which David thus expres∣seth, Psal. 106. 33. they provoked his Spirit, so that he spake unadvi∣sedly with his Lips. Who can suppose less in this matter, than that Satan, having him at advantage, hurried him to this rashness? specially seeing such vehemencies were not usual with Moses, and that his natural temper led him to the contrary. This hath some affinity with the next consideration, Which is,

4. That when Men most foresee the occasions of their trouble, and do most fear the trouble that might thence arise, and most firmly design to keep their hearts quiet, yet are they oft forced (a∣gainst all care and resolution) upon extravagant heats. David re∣solved, and strenuously endeavoured, to possess his Soul in Sere∣nity and Patience, (for what could be more, than solemn en∣gagement? Psal. 39. 1. I said I will look to my ways, and what endeavours could be more severe, than to keep himself as with Bit and Bridle? what care could be more hopeful to succeed, than to be dumb with silence?) yet for all this, he could not keep his Heart calm, nor restrain his Tongue, ver. 3. My Heart waxed hot within me, while I was musing, the Fire burned, then spake I with my Tongue. Who suspects not the hand of Satan in this?

5. 'Tis also remarkable, that when we have least reason to give way to discomposure, when we have most cause to avoid all provo∣cations, yet then we have most occasions set before us. When we would most retire from the noise of the World for private devoti∣on, when we would most carefully prepare our selves for a solemn Ordinance, if we be not very watchful, we shall be diverted by bu∣siness, disturbed with noises, or some special occasion of vexation shall importune us to disquiet our selves: when yet we shall ob∣serve,

if we have not these solemn affairs to wait upon; we shall have fewer of these occasions of vexation to attend us. This can∣not be attributed to meer contingency of occasions, nor yet to our tempers solely; for why they should be most apt to give us trouble, when they are most engaged to calmness, cannot well be account∣ed for; 'tis evidently then Satan, that maliciously directs these occasions (for they have not a malicious ingeniousness to prepare themselves, without some other chief mover) at such times as he knows would be most to our prejudice.

These general considerations amount to more than a suspition that it is much in Satan's power to give disturbances to the Minds of Men; yet for the clearer manifestation of the matter I shall shew, that he can do much to bring about occasions of dis∣composure, and also to stir up the Passions of Men upon these occasions.

1. That occasions are much in his hand, I shall easily demon∣strate. For 1. There being so many occasions of vexation to a weak crasy Mind, we may well imagine, that one or other is still occuring, and while they thus offer themselves Satan needs not be idle for want of an opportunity. 2. But if common occasions do not so exactly suit his design, he can prepare occasions; for such is his foresight and contrivance, that he can put some Men (with∣out their privity to his intentions, or any evil design of their own) upon such actions as may (through the strength of prejudice, misinterpretation, or evil inclination) be an offence to others; and in like manner, can invite those to be in the way of these offences. I am ready to think, there was a contrivance of Satan (if we well consider all circumstances) to bring David and the Object of his Lust together; while Bathshebah was Bathing, he might use his Art in private motions to get David up to the Roof of his House. But more especially can the Devil prepare occasions that do de∣pend upon the wickedness of his Slaves; these are Servants under his command, he can say to one, God, and he goes; and to another, Come, and he comes. If contempt, or injury, affronts or scorns, &c. be necessary for his present work against any, whom he undertakes to disturb, he can easily put his Vassals upon that part of the Ser∣vice; and if he have higher imployment for them, he ever finds them forward. And hence was it that when Satan designed to plunder Job, he could quickly perform it, because he had the Chaldeans and Sabeans ready at a call. 3. If both these should

fail him, he can easily awaken in us, the memory of old occasions that have been heretofore a trouble to us: these being raised out of their Graves, will renew old disturbances, working afresh the same disquiets, which the things themselves gave us at first.

If Satan's power were bounded here, and that he could do no more than set before Men occasions of vexation, yet we might justly, on that single account, call him the troubler of the Spirits of Men; considering, that naturally the thoughts of Men are rest∣less, and their imaginations ever rowling. If Men sequester themselves from all business, if they shut themselves up from com∣merce with Men; turn Eremites, (as Jerom did) on purpose to avoid disquiet, yet their thoughts would hurry them from place to place, sometimes to the Court, sometimes to the Market, some∣times to Shews and Pastimes, sometimes to quarrellings, sometimes they view Fields, Buildings and Countries, sometimes they fancy Dignities, Promotions and Honours, they are ever working up∣on one object or other, real or supposed; and according to the object, such will the affections be, high or low, joyful or sorrowful: so that if the utmost of what Satan could do, were no more than to provide occasions, discomposures would follow naturally. The evil dispositions of Men would thereby be set a working, though Satan stood by as an Idle Spectator. The Serpent (in our Breasts, as Solomon tells us Eccles. 10. 11.) would bite without in∣chantment, that is, except it were charmed. But Satan can do more than tempt objectively, when he hath provided the Fewel he can al∣so bring Fire: For,

2. He can also set our passions on work, and incense them to great∣er fury than otherwise they would arrive at. We see persons that are distempered with passion, may be whetted up to an higher pitch of rage, by any officious Flatterer, that will indulge the hu∣mor, and aggravate the Provocation. Much more then can Sa∣tan do it by whispering such things to our Minds as he knows will increase the Flame; and therefore is it, that where the Scripture doth caution us against anger, (as the proper product of our own corruption, calling it our wrath, Eph. 4. 26, 27.) There also it warns us against the Devil, as the incendiary, that endeavours to heighten it. And where it tells us of the disorders of the tongue (which, though a little Member, can of it self do great mischief, Jam. 3. 6.) there it also tells us, that the Devil brings it an additional

Fire from Hell; It is set on Fire of Hell. And there are several ways by which Satan can irritate the Passions. As,

1. By presenting the occasions worse than they are, or were ever intended, unjustly aggravating all circumstances. By this means he makes the object of the passions the more displeasing, and hateful; this must of necessity provoke to an higher de∣gree.

2. He can in a natural way move (as it were) the Wheels, and set the passions a going, if they were of themselves more dull and sluggish: for he hath a nearer access to our Passions than every one is aware of. I will make it evident thus: our Passions, in their workings,* 1.160 do depend upon the fluctuations, excursions and re∣cursions of the Blood, and animal Spirits, as Naturalists do de∣termines: Now that Satan can make his approaches to the Blood, Spirits and Humors, and can make alterations upon them, cannot be denied, by those that consider what the Scripture speaks in Jobs case, and in the cases of those, that were by possession of the Devil,* 1.161 made Dumb, Deaf or, Epileptick: for if he could afflict Job with grievous Boils, 'tis plain he disordered and vitiated his Blood and Humors, which made them apt to produce such Boils or Ulcers; and if he could produce an Epilepsy, 'tis evident that he could infect the Lympha with such a sharpness, as by vellicating the Nerves, might cause a Convulsion: and these were much more than the disorderly Motions of Blood, Spirits or Humors which raise the passions of Men. If any object to this, That then (con∣sidering Satan's malicious diligence) we must expect the Passi∣ons of Men would never be at rest. 'Tis answered, that this power of Satan is not unlimited, but oft God prohibits him such approaches, (and without his leave he can do nothing); and also grace in God's Children, working calmness, submission and pati∣ence, doth ballance Satan's contrary endeavour. For as hurtful and vexatious occasions, being represented by the Sence to the imagination; are apt to move the Blood and Spirits: so on the contrary, the Ballast of Patience and other Grace, doth so settle the Mind, that the Blood and Spirits are kept steady in their usu∣al course.

3. When the Passions are up, Satan can by his suggestions make them more h••ady and violent. He can suggest to the Mind Motives and Arguments to forward it, and can stir up our natural cor∣ruption

with all its powers to strike in with the opportunity. Thus he not only kindles the Fire, but blows the Flame.

4. And he can further fix the Mind upon these thoughts, and keep them still upon the Hearts of Men. And then they eat in the deeper, and like Poyson, diffuse their malignity the further. We see that Men, who are at first but in an ordinary fret, if they continue to meditate upon their Provocation, they increase their vexation, and if they give themselves to vent their Passions by their Tongues, though they begin in some moderation, yet as motion causeth heat, so their own words whet their rage, according to Eccles. 10. 13. The beginning of the words of his Mouth is foolishness, but the latter end of his talk is mischievous madness. The same ad∣vantage hath Satan against Men by holding down their thoughts to these occasions of discomposure.

If occasions be so much in Satan's power, and he have also so great an hand over Mens Passions, 'tis too evident that he can do very much to discompose the Spirits of Men, that are naturally obnoxious to these troubles, except God restrain him, and Grace oppose him. Thus have I spoken my thoughts of the first sort of troubles, by which Satan doth undermine the peace of Mens Hearts.

CHAP. VII. Of the second way to hinder Peace. Affrightments, the general Nature and Burthen of them, in several Parti∣culars. What are the Ways by which he affrights. 1. A∣theistical Injections. Observations of his proceeding in them. 2. Blasphemous Thoughts. 3. Affrightful Sug∣gestions of R••probation. Observations of his proceedings in that course. 4. Frightful Motions to S••n. 5. Strong immediate impressions of Fear. 6. Affrightful scrupu∣losity of Conscience.

THe next rank of troubles, by which the Devil doth endeavour to molest us, I call Affrightments. It is usual for those that speak of Temptations, to distinguish them thus: Some are (say they) Enticements,* 1.162 some are Affrightments; but then they ex∣tend these Affrightments further than I intend, comprehending under them, all those Temptations of sadness and terror, of which I am next to speak; but by Affrightments, I mean only these per∣plexities of Spirit into which Satan casts Men, by overacting their fears, or astonishing their minds, by injecting unusual and horrid thoughts a∣gainst their consents. Some there are that have thought those Temptations, of which the Apostle complains 2 Cor. 12. 7. (there was given me a Thorn in the Flesh, the Messenger of Satan to buf∣fet me) were of this kind, that is, horrid injections frequently repeated,* 1.163 as Men deal their blows in fighting. Gerson speaking of these, tells us they sometime come from the sole suggestion of Sa∣tan, troubling the fancy; and saying, deny God, Curse God, and then adds, such was the Thorn in the Flesh given to the Apostle. But whether this was the trouble of the Apostle, or some other thing (for several things are conjectured, and nothing can be po∣sitively proved) we are sure (from the sad experience of many) that such troubles he doth often give; which I shall first explain

in the general, and then give a particular of these frightful inje∣ctions.

1. To explain the nature and burthen of this kind of trouble, I shall present you with a few observations about them. As,

1. These astonishing thoughts, are purely injections, such as Satan casts into the Mind, and not what the Mind of it self doth produce, as one expresseth it, they are more darting than reflecting. Not but that our natural corruption could of it self beget Blas∣phemous or Atheistical Thoughts, but when they have their rise from our selves solely, they do not so startle us, having some share (at least) of our consent going along with them, they appear not so strange. But in this case in hand, Satan is the Agent, and Men are the Sufferers, their Understandings and Souls being busied all the while to repel them, with the utmost of their reluctances. And to those that do thus strive against them, making resistance with all their strength, with Tears and Prayers, they are only their Afflictions, but not their Sins. For the Thoughts are not polluted by the simple apprehension of a sinful Object, no more than the Eye is defiled by beholding loathsome and filthy things: for then should the Mind of Christ have been defiled, when Satan propounded himself, blasphemously, as the Object of his Worship, his Mind as truly apprehended the meaning of that saying [fall down and wor∣ship me] as ours can do, when he casts such a thing immediately into our Thoughts. Which is a consideration to be observed di∣ligently, by those that meet with such sad exercise; if they do truly apprehend that they are but their sufferings, and that God will not charge the Sin upon them, they will more easily bear and overcome the trouble.

These injections are commonly impetuous and sudden, frequent∣ly compared to Lightning: and this is usually made a note of di∣stinction, betwixt wicked blasphemous thoughts rising from our natural corruption, and darted in by Satan; the former being more leasurely, orderly, and moderate according to the usual course of the procedure of humane thoughts, the latter usually accompa∣nied with an hasty violence, subtilly, and incoherently shooting in∣to our Understandings, as Lightning into an House. So that all the Strength we have, can neither prevent them nor expel them, nor so much as mitigate the violence of them.

3. They are also for the most part incessant, and constant Trou∣bl••••s, where they once begin. Though Satan hath variety, in

regard of the matter of these amazing injections, (for sometimes he affrights one Man with blasphemous Thoughts, another, with Atheistical Thoughts, a third with grievous unusual Temptations to Sin, as Murther, &c.) yet, usually, he fixeth his Foot upon what he first undertakes. And as cunning Huntsmen, do not change their Game that they first rouse, that they may sooner speed in catching the Prey; so what frightful thought Satan be∣gins the trouble with, that he persists in, and is withal so vehe∣ment in his pursuit, that he gives little intermission. He makes these unwelcom thoughts haunt them like Ghosts, whithersoever they go, whatsoever they do; he will give solemn onset it may be twenty or forty times in a day: and at this rate he continues, it may be for some considerable time, so that they are not quit of the trouble for several Months, or it may be Years.

4. The matter of these Affrightments, are things most contrary to the Impressions of Nature, or Grace, and therefore most odious and troublesome. When he is upon this design, things that are most contrary to the belief and inclination of Men are best for his purpose. As Men that intend to affright others, chuse the most ugly visors, the strangest garbs and postures, and make the most un∣couth inhumane noises; and the more monstrous they appear, the better they succeed in their purposes. Yet Satan doth not always chuse the very worst, for then most of the troubles of this kind, would be about the same thing, but he considers the strength of our perswasions, our establishment in Truths, the probability or im∣probability of an after-game with us; and accordingly sometimes refuseth to trouble us with injections, contrary to what we are most firmly rooted in, chusing rather that which (though contra∣ry to our thoughts and resolves) we have not been fixed in, without a great deal of labour, and which (if there be occasion) might most fitly be charged upon us as our own, so that (where∣as other Suggestions would be slighted, as apparent Malice, and Scarecrows) these are most afflicting, (as being an assault against such a Fort which costs us much to rear, and which we are most afraid to lose,) and most lyable to his accusation after a long continuance, as being the issue of our own unsetledness.

5. The first and most obvious effects of these injections, are the utmost abhorrency of the Mind, (which presently startles at the appearance of such odious things,) and the trembling of the Body, sometimes to an agony and fainting. The invasion of one single

injection, hath put some into such an heart-breaking affright∣ment, that they have not recovered themselves in a whole days time. This trembling of the Body, and agony of the Mind, are the usual consequences of any thing that is surprising, strange and fearful: and therefore is trembling of the Body made, by Divines, a mark to discover, that these hideous blasphemous thoughts are cast in by Satan,* 1.164 and have not their rise from our own hearts; for the horror of the mind is usually so great, when it is spoken to in this language, that it cannot bear up under its astonishment and trouble. Yea those very Men that are otherwise prophane, and can with boldness commit great iniquities; cannot but shake, and inwardly concieve an unspeakable hatred at these monstrous sug∣gestions.

6. These Affrightments are more common than Men are usually aware of; they are by some thought to be rare and extraordinary; but this mistake ariseth from the concealment of these kind of Troubles, those that are thus afflicted, are often ashamed to speak to others what they find in their own hearts: but if all would be so ingenuous as to declare openly what fearful imaginations are obtruded upon them, it would appear that Satan very frequently endeavour to trouble Men this way.

7. These are very grievous Bruthens, and hard to be born upon many accounts. (1.) Who can well express the inward torture and molestation of the Mind, when it is forced against its own natural bent and inclination, to harbour such Monsters within it self? how would nature reluct and abominate the drinking down of noisome pudled Water, or the swallowing of Toads and Ser∣pents? (and hence was it that Persecutors in their devilish con∣trivances invented such kind of Tortures) and what less doth the Devil do, when he forceth Blasphemies upon their Thoughts? and commits a rape by a malicious violence upon their Imagina∣tions? David under these Temptations, Psal. 73. 21. crys out, Thus my heart was grieved, and I was pricked in my reins: and it can∣not be otherwise, for the reason already mentioned. Nature ab∣hors to be forced to what is most contrary to it self, and so doth Grace. Now the things by which Satan works these Affright∣ments are contrary to Nature or Grace, or both together; and as they will strive to the utmost of their ability to cast out what is so opposite to them, so must the Devil to the utmost of his ability (if he would carry his design) strength himself in

his force, and from hence (as when Fire and Water are com∣mitted together) ariseth a most troublesome conflict; and in∣deed if there were a compliance of our consent, there would be no Affrightment; neither can this kind of Temptation be managed, except there be the utmost dissent of the Mind. If any think there is no great ground for these Temptations, because some of the particulars by which he is said to affright Men are natural to us, as (for instance) Atheistical Thoughts (which are by some called the Master-vein of our original Corruption, and by others, said to be in the heart of every Man naturally) and then consequent∣ly not so troublesome as is imagined, &c. I answer, That when Divines call these, or blasphemous Thoughts, natural, they do not mean that they are natural impressions engraven on us by Creation (for they assert the contrary) that 'tis a natural and unextinguish∣able impression upon every Man that there is a God,* 1.165 &c. and usually give in this for proof, that the greatest Atheists in fear and extremi∣ty will manifest a secret belief of a Deity, by calling out, O God, &c. or by some other posture, (as Caligula by hiding himself when it thundered) but they mean only, that our natural corruption may produce these Thoughts, and that they are the natural issues thereof; and therefore Perkins in answer to a question of this nature,* 1.166 tells us, that these two Thoughts [there is a God] and [there is no God] may be, and are both in the same heart. Now as this will give us the reason why Satan doth make choice of these Thoughts to trouble us withall, which may also rise from our selves, (which I have hinted before, and shall presently again touch upon:) so it tells us still, that whether these Thoughts arise from our own Corruption, or from Satan, our natural impressions are strong against them, and withall that they cannot be so affrightful but when Satan doth manage them, and when the contrary impressions of Nature are awakened to give strong resistance, and then that strug∣ling must be as the tearing of our Bowels, and still the worse in that we are incessantly pursued: Satan still casting back (with unwearied labour) the same Thoughts as they are repulsed and rejected; as Souldiers that besiege Cities use to cast over the Walls their fir'd Granado's. (2.) These are also grievous, as they set the Mind upon the Rack, and stretch it under laborious and doubtful enquiries after the grounds or causes of this kind of trouble, for the Heart astonished with such cursed Guests against his Will, presently reflects upon God and it self, What have I done? and

wherefore am I thus disquieted with Monsters? why doth the Righteous Lord suffer Satan to break open my Heart, and fill me with such fear∣ful Thoughts? but when Mens enquiries are not so high, but de∣tained in a consideration of the nature of the trouble and manner of its working, without looking up to the Providence of God, then are their troubles increased. (3.) As these Injections neces∣sitate Men in their own defence, to oppose, and every way to resist, 'tis an increase of the Burthen: What Pleadings are they put to? what Defiances? what endeavours to call off the thoughts? and all to little purpose; while the trouble continues, they are forced to ly in their Armour, and to be constantly in their Ward. (4.) And yet are they further troublesome in the After-Game that Satan plays by these Thoughts. 'Tis not all of his design to affright Men, but he usually hath another Temptation to come in the rear of this, and that is to turn these Affrightments into Accusati∣ons, and by urging them long upon the hearts of Men, to make them believe that they are their own Thoughts, the issues of their own natural Corruption, and after Men are by continual Assaults weakned, their Senses and Memory dulled, their Understanding confounded, &c. they easily conclude against themselves; The Tempter imputes all the horrid Blaspemy to them, boldly calls them guilty of all; and because their Thoughts have dwelt long upon such a Subject, and withall knowing that corrupt Na∣ture of it self will lead Men to such horrid Blasphemies or Vil∣lanies (which makes it probable that it might be their own fault, and for this reason Satan makes choice of such Injections as may in the Accusation seem most likely to be true) being strongly charged as guilty,* 1.167 they yield; and then begins another trouble more fearful than the former: Oh! what sad thoughts have they then of themselves? as the most vile blasphemous Wretches! some∣times they think, that 'tis impossible that other Mens Hearts should en∣tertain such intollerable things within them as theirs; and that none was ever so bad as they: sometimes they think, that if Men knew what vile imaginations and monstrous things are in their Minds, they would in very Zeal to God and Religion stone them, or at least exclude them from all commerce with Men; sometimes they think their Sin to be the Sin against the Holy Ghost; sometimes they think God is engaged in point of Honour to shew upon them some remarkable Judgment, and they verily look for some fearful stroke to confound them, and live under such a fright∣ful expectation. These and many more to this purpose are their

thoughts, so that these Temptations are every way troublesome both in their first and second effects.

Thus I have in the general expressed the nature of these affright∣ments; what the particular injections are by which he studies to affright Men, I shall next declare. They are principally six:

1. Atheistical Thoughts. By injecting these into the Mind, he doth exceedingly affright Men, and frequently for that end doth he suggest, that there is no God, and that the Scriptures are but delusive contrivances, &c. Concerning these I shall note a few things. As,

1. Though there be an observable difference betwixt Atheisti∣cal injections, and Temptations to Atheisme, not only in the design, (Satan chiefly intending seduction in the latter, and affrightment by the former) but also in the manner of proceeding: (for when he designs chiefly to tempt to Atheism, he first prepares his way by de∣bauching the Conscience with vitious or negligent living. Accord∣ing to Psal. 14. 1. that which makes Men say in their Hearts there is no God, is this, that they are corrupt, and have done abominable works; and in this method was famous Junius tempted to Athe∣ism. But when he chiefly intends to affright, he sets upon Men, that by a watchful and strict conversation cut off from him that advantage) yet he doth so manage himself, that he can turn his course either way, as he finds probability of success after tryal; for he presseth on upon Men most, where he finds them most to yeild, so that those who were but at first affrighted, may at last be solemn∣ly perswaded and urged to believe the suggestion to be true, if they give him any incouragement for such a procedure.

2. Contemplative Heads and great Searchers are usually most troubled in this manner, partly because they see more difficulties than other Men, and are more sensible of Humane inability to resolve them, and partly because God (who will not suffer his Children to be tempted above what they are able) doth not permit Satan to molest the weaker sort of Christians with such dangerous assaults.

3. Persons of eminent and singular Holiness may be (and often are) troubled with Atheistical thoughts, and have sad conflicts about them, Satan labouring (where he cannot prevail for a po∣sitive entertainment of Atheism) at least to disquiet their Minds by haunting them with his Injections, if not to weaken their assent

to these Fundamental Truths, in which he sometimes so prevails, that good Men have publickly professed, that they have found it an harder matter to believe that there is a God, than most do imagine.

4. Satan lies at the catch in this design, and usually takes Men at the advantage, suddenly setting upon them, either in the height of their Meditations and Enquiries into Fundamental Truths, (for when they soar aloft, and puzzle themselves with a difficulty, then is he at hand to advise them to cut the knot which they cannot unloose) or in the depth of their Troubles, (for when Men cannot reconcile the daily Afflictions and Sufferings which they undergo, with the love and care of God toward his Chil∣dren, then 'tis Satans season to tell them that there is no supream Disposer of things); in both these cases the Devil leaps upon them unawares (like a Robber out of a Thicket) who if he do not wound them by the Dart of Atheistical Injection, at least he is sure to astonish them, and to confound them with amazement. For,

5. Sometimes he pursues with wonderful violence, and will di∣spute with admirable subtilty, urging the inequality of Providence, the seeming contradictions of Scripture, the unsuitableness of Ordi∣nances to an infinite Wisdom and Goodness, with many more Arguments of like kind; and this with such unexpected acuteness, and seeming demonstration, that the most holy Hearts and wisest Heads shall not readily know what to answer, but shall be forced to betake themselves to their Knees, and to beg of God that he would rebuke Satan, and uphold them that their Faith fail not: Nay, he doth not only dispute, but by urging, and (with un∣speakable earnestness) threaping the Conclusion upon Men, doth almost force them to a Perswasion, so that they are almost carried off their Feet whether they will or no. Which was the very case of David (when the Devil pursued him with Atheistical thoughts on the occasion of the prosperity of wicked Men, and his daily Troubles,) Psal. 73. 2. My Feet were almost gone, my Steps had well-nigh slipt.

6. Yet for all this, he sometimes lays aside his Sophistical Sub∣tilty, and betakes himself to an Impudent Importunity; for some∣times he insists only on one Argument, not changing that which he first took up, nor strengthening his Suggestion with variety of Arguments, but by frequent repetition of the same Reason, per∣sists

to urge his injected Atheism. This gives no discovery of any deep reach if he designed to perswade, (for 'tis scarce rational to imagine, that serious Men, who by many Arguments are fully perswaded there is a God, should readily lose their hold upon the appearance of one Objection,) but it shews that he purposeth only to molest. And this appears more evidently, when he con∣tents himself with weak and trivial Arguments, which the afflicted Party can answer fully, and yet cannot for all that quit them∣selves of the trouble: for instance, 'Tis not very many years since a serious and pious Person came to me, and complained, that he could not be at rest for Atheistical thoughts that perpetually haunted him, and upon a particular enquiry into the cause and manner of his Trouble, he told me the first rise of it was from his Observation, that I had interpreted some Scriptures otherwise than he had heard some others to have done; but withall, he added, that he knew the reason of his perplexity was but silly, and that which he could easily answer: This being no just charge against the Scripture, (whose sense and truth might for all that be one, and uniform to it self) but only an implication of Hu∣mane weakness appearing in the different apprehensions of Expo∣sitors; yet notwithstanding, he affirmed he could not shake off the trouble, and that his thoughts were ever urged with the same thing for a long time together; nay, such is his impudency in this kind of trouble, that those who know 'tis the best way not to dispute Fundamentals with Satan, but with abhorrency to re∣ject him (after the example of Christ) with a Get thee behind me Satan, and accordingly do with their utmost strength reject them, yet they find that he doth not readily desist.

How sad is this Trouble? how are pious Persons affrighted to see the Face of their Thoughts made abominably ugly and de∣formed by these violent and unavoidable Injections? 'tis not only wearisome to those that know it to be solely Satans malice, but it often proves to be an astonishing surprisal: like that of a Traveller, who while he passeth on his way without foresight or thought of danger, is suddenly brought to the top of a great Precipice, where when he looks down to the vast deep below, his Head swims, his Heart pants, his Knees tremble, and the very fear of the sudden danger so confounds him that he is (through excessive dread) ready to fall into that which he would avoid: so are these amazed at so great hazards before them. Satan could not by all his Art

prevail with them to abandon the holy ways of God in exchange for the pleasures of Sin, and now they seem to be in danger to lose all at once, and yet 'tis more affrightful by far to those that charge (though Satans cunning) all this Atheism upon them∣selves.

2. Another affrightful Injection; is that of blasphemous Thoughts, as that God is not just, not compassionate, that Scriptures and Ordinances are but low and sorry things, &c.

That Satan doth delight to force such Thoughts upon Men, is evident, (1.) From his Nature. He is a blasphemous Spirit, and withal so malicious, that whatsoever is in his cursed Mind, he will be ready to vent upon all occasions. (2.) From his Practice: for where he can obtain the rule over Mens Imaginations, (as in some distracted Persons, and those that are distempered with Feavers,) he usually makes them vomit for•• Oaths, Cursings, and Blasphemies, and this he doth to some that (while they have had the use of their Reason) have not been observed to give their Tongue the liberty of swearing, or cursed speaking. (3.) From his professed Design in the case of Job, concerning whom he boasted to God himself, that he would make him curse him to his face, and accordingly tempted him by his Wife to curse God and die. (4.) From the sad experience of those that have suffered under this sad Affliction; for many have complained of blasphemous Thoughts, and those whom he cannot conquer, he will thus trouble. Neither need we think it strange that the Devil can im∣press Blasphemies upon the Imaginations of Men against their wills, when we consider that he could make Saul (in his fits) to be∣have himself like an inspired Person, and cause him to utter things beyond, and unsutable to his disposition, (after the rate and manner of those raptures which Idolatrous Priests used to be tran∣sported withal:)* 1.168 this in 1 Sam. 18. 10. is called Sauls prophesy∣ing, when the evil Spirit from the Lord vexed him; and is the same with that which is spoken concerning Baal's Priests, 1 King. 18. 29. They prophesied until the time of the offering of the Evening Sacrifice; that is, they were exercised with Trances and rapturous Furies, in which they uttered strange Sounds and Speeches. How easily then may Satan possess the Fancies of Men with Blasphemies? so that the unwilling may be troubled with them, and those that are deprived of the benefit of Reason, may (from the power of the

impression upon their imagination) vent them with a kind of unwilligness.

Melancholy Persons do very frequently meet with this kind of Trouble, Satan having a great power upon their Imagination, and great advantages from the darkness of that Humor, to make the fear arising from such thoughts the more astonishing, and to delude them into an apprehension that they are guilty of all that passeth through their thoughts, and also to work this perplexity to more dismal effects. In these kind of Men he doth play the Tyrant with such Injections, abusing them to such an height, as if they were his Vassals and Slaves, whose Thoughts and Tongues were in his (and not their own) keeping; and so strongly doth he possess them with this perplexity sometimes, that all the counsels, reasonings, or advice of others, cannot in the least satisfie or relieve them; yet notwithstanding I have known several under this Affliction, who (when by Physick, the state of their Bodies hath been altered) have found themselves at ease immediately, the Trouble gradually and insensibly ceasing of it self.

Others there are that have great vexation from these Thoughts, and these are commonly such as by some long and grievous Pain, Sickness or other Crosses, have their Spirits fretted and imbittered; then is Satan ready to suggest, that God is cruel, or regardless of his People; and these Thoughts are the more dreadful, be∣cause fretting and murmuring Spirits have a natural tendency to to think harshly of God; so that Satan in this case doth with the more boldness obtrude these Suggestions upon them, finding so great a forwardness toward such Imaginations, and also with greater severity he doth reflect upon them, as being in some likeli∣hood compliant and consenting.

When other Persons (not so concerned as these two sorts of Men above mentioned) are assaulted with blasphemous thoughts, the fits are less permanent, and (because they easily discover the de∣sign, and Author of them) not highly affrightful, though still troublesome.

The burthen of these injections are much like the former, ve∣ry sadly afflicting. For who can easily bear the noise of Satan while he shouts continually into their Ears odious Calumnies, and Blasphemous Indignities against God? David could not hear wick∣ed Men blaspheme God, but it was as a Sword in his Bones, ex∣ceeding painful: the impressions of Nature, (that teach us to re∣vere

and honour God) the power of Education (that con∣firms these impressions) the perswasion of Faith (that assures us of the reality and infinite Excellency of a Godhead) and the force of Love (that makes us more sensibly apprehensive of any In∣jury, or Dishonour done to him whom we love above all): all these do suffer by these violent Incursions of Satan, and the Suf∣ferer finds himself to be pained and tortured in these noble parts. How grievous must it be to a Child of God, to have his Ear chain∣ed to these intollerable ingrateful Reproaches? Especially when we consider that the Devil will in this case, utter the most dreadful Blasphemies he can devise, which will still add to the Affliction, (for even those Men that through habit, can well bear ordinary petty Oaths, will yet startle at outragious prodigious Swearing) and therefore what ever Covert and consequential Blasphemies may be to some Men, these impudent hideous abuses of the Holy and Just God, must needs sadly trouble those that are forced to hear them. And the more constant the greater trouble. Who would not be weary of their Lives, that must be forced to un∣dergo this Vexation still without intermission? And yet, the De∣vil can advance the trouble a little higher by the Apparatus, or Artificial Dread, which he puts upon the Temptation in the man∣ner of the injection. As the Roaring of the Lion increaseth terrour in the Beasts of the Field, who without that, would tremble at his presence; and as the Thundering and Lightning at the giving of the Law, increased the fear of Israel; So when Satan is up∣on this design, he shakes as it were the House, and makes a noise that the fright may be increased.

3. Suspicious fears of being excluded out of Gods eternal De∣cree of Election, is another of his affrightments. This is, when Satan boldly takes upon him to determine God's secret Counsel concerning any Man; peremptorily asserting, that he is none of Gods Elect. In which case he often doth only inject the suspicion confidently, without offer of Proof; or if he use Arguments, they never amount to a proof of his Assertion, (neither is it possible they should, for these are among God's secrets, and out of Satans reach) though possibly they may prove the Person to be not Con∣verted at present. So that this kind of trouble differs exceeding∣ly, from those disquiets of Temptation, which frequently Men suffer about their state of Regeneration. And indeed, the Que∣stion should not be confounded, it being of great concern to Men,

when their Peace is assaulted, to be able to observe the difference betwixt these two Assertions, Thou art not Elected: And, Thou art not yet Regenerated. Seeing the latter being granted, there yet remains a hope of the Probability, or Possibility of that Mans Con∣version afterwards: (the suspitions of Non-conversion are more common, and not so dangerous); Nay, in Unregenerate Per∣sons, the fears of their being yet in that condition (being joyned with diligence and care to avoid the danger) are necessary, and advantagious; but) the former being granted, all hopes are, to∣gether with that concession, laid off, which must needs make the affrightment intollerable. In this we may observe,

1. That Satan for the better management of this Design, doth not only inject these suspitions in the most dreadful Lan∣guage, (as Thou art a lost and damned Wret••h, hopelesly miserable to all Eternity: God hath not Elected thee to Life, but prepared for thee (as a Vessel of wrath) the Lake of fire and Brimstone for ever, &c.) But also he doth assert them with the highest Peremptoriness ima∣ginable, as if he had Authority from God to pronounce a Sentence of Condemnation against a Man: This must needs amaze the Af∣flicted unspeakably.

2. In this he also observe his Advantages: For there are some Men so sadly suited to this Design, that Satan comes better to speed upon them, than others. Usually he fixeth his Eyes, 1. Upon young Persons at their first serious attendances upon, and considerations of Scripture Truths. Their hearts are then tender, (Youth hath a natural tender-heartedness; we find them coupled together in Rehoboam's Character, 2 Chron. 13. 7. When Rehoboam was young, and tender-hearted) and they are apt to receive strong impressions. When those who were formerly mindless of their Spiritual concern, begin to be serious, they can no sooner fall upon a Consideration of those weighty Do∣ctrines: That there are Sheep and Goats, some Saved, and some Damned; that the Blessed are few, in comparison of the many that take the Broad-way to destruction, and that these were from Eternity ordained unto Life, and these only, &c. No sooner (I say) begin they to ponder these things, but Satan is ready with this suspition, And what dost thou know, but thou art one of these excluded Wretches? If but few are saved, a thousand to one thou art none of them? For why should God look upon thee more than another? These are his first Assays with Young-Men, beginning to be se∣rious,

in which afterward he proceeds with greater boldness, as he seeth occasion. 2. He also doth this to Persons that are some way quickned to a devotional fear of God, and care of their Souls, but withal are ignorant, and not able distinctly to apprehend, and orderly to range the Doctrines of the Scriptures into a due consi∣stency with one another. Their careful fears make them en∣quire into what God hath said concerning the everlasting state of Men; and before they can be able to digest the Principles of Re∣ligion, Satan sets some Truths edg-ways against them, which put them into great affrightment, while (through their ignorance) other Truths (appointed and declared for the satisfaction of the minds of those that hunger and thirst after Righteousness) can∣not come in to their relief. How startling must the truths of Gods Election be, when they stand forth alone, and are not ac∣companied with the Invitations of the Gospel, that promise Pardon and Acceptance to all that will come in and submit to Christ? Satan usually holds such kind of Men, to the considera∣tion of those Truths, that have the most dismal Aspect, and while they are stopt there, they can draw forth no other conclusions than these, That they are in hazard, and for ought they know, ut∣terly lost. 3. Satan hath also this Plot against those that by some grievous iniquity, or long continuance in sin, have highly provo∣ked the Lord. Here he useth Arguments from the heinousness of their Iniquity; thou art a Reprobate, because thou hast com∣mitted these great evils, these are marks of Damnation, &c. Which Arguments, though they be of no value, and no way proving that for which they are brought, yet Satan injecting suspitions, and their own Consciences in the mean time justly accusing, they so sink under their fear, that they suffer Satan to make what conclusion he will, and then they subscribe to it. 4. Above all, Melancholy Persons give the Devil the greatest advantage to raise affrightments. That Distemper naturally fills Men with sad thoughts, and is credulous of the worst evil that can be objected against him that hath it. Of it self, it can create the blackest Conceits, and saddest Surmises, and then believes its own fancy. When Satan strikes in with this Humour,* 1.169 they are the more con∣firmed in their Suspitions, and the Fright is the greater, because they are as Incredulous of what is good (if it be told them) as they are apt to believe what is evil,* 1.170 and to believe it, because they fear it; though no other reason were offered: But much more

when Satan in a Prophetick manner foretels their misery, and as∣sures them they must never be happy.

3. The suspitions which the Devil hath by these advantages raised up, he doth endeavour to increase, and to root them deep∣ly in the minds of them, upon whom he hath thus begun: And indeed, by frequent inculcating the same thing with his continued peremptoriness of asserting the certainty of their Non-election, he at last brings up very many to a full per∣swasion that it is so; and besides other Arts that he may have, or exercise in this particular, he commonly practiseth upon Men, by perverting the true Intendment and use of the Doctrine of Ele∣ction. That there is such a thing as Election, and that of a de∣terminate number, are Truths undeniable; and the end of their discovery in the Gospel, is the comfort and confirmation of the Con∣verted. Here they may see Gods unchangeable love to them, how much they stand engaged for the freeness of Grace, and that the Foundation of God is sure, &c. For to this purpose doth our Savi∣our improve these Doctrines, John 17. 6, 7, 9, 12, 15, 16. But nothing of this is spoken to discourage any Man from his endea∣vours, neither can any Man, prove that he, or any other, is excluded out of the decree of Election, (except in case of the sin against the Holy Ghost); neither is it possible for the Devil to prove any such thing against any Man; neither ought any to suppose himself not Elect: But on the contrary, if he is willing to forsake sin, and de∣sirous to be reconciled to God, he ought to apprehend a probability, that he is Elected, because the proffer of Christ is made to all that will recieve him. And therefore should Men stop their ears against such Suggestions, and not dispute that with Satan, but rather hearken to the Commands, Exhortations, and Promises of Scripture, it being most certain that these secret things belong to God, Deut. 29. 29. and are no Mans rule to walk by, seeing re∣vealed things only belong to us. All this the Devil perverts, for he endeavours to make Election the immediate Object of our Faith, and our Rule to walk by; as if it were necessary that every Man knew Gods eternal purpose concerning him, before he begin his en∣deavours. And as he argues some Men into a perverse carelessness upon the ground of Election, making them to conclude, that If they are ordained to Life, they shall be saved, though they live wickedly; if they be not, they shall be damned, though they endeavour never so much to the contrary. So he also argues some, from this Doctrine,

into terrible fears of Damnation, because they cannot be assured aforehand, that their names are written in Heaven. And these dreadful suspitions he doth labour to strengthen, by some Mens unwary handling of the Doctrine of Non-election; when some Preachers unskilfully urge the dangerous signs of Reprobation, or speak severely of God's Decrees, without due caution and promise of Mercy to all penitent Sinners. Or when some, unskilful in the methods of comforting the distressed in Conscience, because they are not able to shew the Afflicted their Condition, or to speak a word in season to quiet their Minds, and to direct them what course to take, do usually refer them to God's Decree, and tell them, If God have decreed them to Salvation, they shall be saved. Satan doth industriously hold them there, by this means he leads them from the Promises and their Duty, and keeps them musing and poring upon Election, till they are bewildred, and can∣not find the way out. Thus have several continued under their Affrightments for many Years.

4. We may observe, That when Satan hath brought them into this snare, he doth tyrannically domineer over them. He doth deride them under their trouble, and mock at them when their fear comes upon them. And because now the very thought, or hearing of Election is as a Daggar to the heart, and a dreadful sound in their Ears, he delights to repeat it to them; for the very naming of the word, becomes as dreadful, as the sentence of Condemnation to a Malefactor, being always accompanied with this Reflection; Oh how miserable am I, that have no part nor portion in it! Besides, he doth busie their minds with imaginary representations of Hell, and sets before them as in a Scheme, the day of Judgment, the terrours of the Damned, the sentence against the Goats on the Left-hand, the intollerable pains of everlasting Burnings, and (that which is the misery of all these Miseries) the Eternity of all. Thus he forceth their Meditations, but still with Applica∣tion to themselves; neither doth he suffer them to rest in the Night, but they are terrified with sad Dreams, and the Visions of the Night do disquiet them.

5. How grievous this Affrightment is, I should next observe, but that is partly expressed in the aforegoing Particulars, and may yet more fully appear by a consideration of these 3 things. 1. That a Man hath nothing dearer to him than his Soul: Alas, that cannot be counterballanced by the gaining of the whole

World, and to have no hope or expectancy of its Salvation, must needs be terribly affrightful. 2. These suspitions of Non-electi∣on prevailing, all Promises and Comforts are urged in vain, and they commonly return them back again to those that offered them, with this reply: They are true, and useful to those unto whom they appertain, but they belong not unto me. Nay, all means are rejected as useless. If such be advised to Pray, or Read, they will in their fit of Affrightment refuse all; upon this reason, that they are not Elected. And then to what purpose (say they) is Prayer, or any endeavours? For who can alter his Decree? And indeed, if their Affrightments continued at an height without intermission, they would never do any thing; but this is their help, that some se∣cret under-ground hopes which they espy not, do revive at least sometimes, and put them upon endeavours, which (through Gods blessing) become means of better information. 3. Though Satans injections of Non-election be altogether unproveable, and withal so terrifying, that it might be supposed Men should not be forward in their belief of so great an unhappiness: Yet can he prevail so far, that the Persons above named (especially the Melancholy) are made to believe him, and this chiefly by possessing their imaginations, with his frequent confident Affirma∣tions. Wee see it is a common practice to teach Birds Musical Notes and Sounds, which is only by constant repetition, till a strong Impression is made upon their Fancy: And thus may one Man impose upon the imagination of another with his Songs, or Sayings: for what we hear often, we cannot forbear to repeat in our thoughts, being strongly fixed upon our Fancy. No wonder then, if Satan by often repeating, Thou art not Elected, thou art Damned, &c. do form so strong an impression upon the imagina∣tion, that poor amazed Creatures learn to say after him, and then take the Ecchoes of their Fancy, to be the voice of Conscience condem∣ning them. Now then, if the unhappiness (suspected) be the greatest beyond all comparison, if these suspitions entertained cut off all succours of Comfort that may arise from the Promises of God, and the endeavours of Man, if Satan can prevail with Men to entertain them with any perswasion (as we see he can) how dreadfully will these perswasions recoil upon a Man? And thus will his thoughts run, I am perswaded I am not Elected; and if not Elected, then Comforts and Prayers are all in vain; and if these be in vain, there is no possibility of Salvation, nor the least hope of a who

knows, or a peradventure; and if that, Oh unspeakably miserable? Under these astonishing thoughts doth Satan exercise their hearts by suspitions of Non-election. But

4. Sometimes he takes another Course to affright Men, and that is by injecting Motions of some abominable Sin, or evil into their minds, to the commission whereof he seems strongly to sol∣licite; yet not with any full intention, or expectation of preva∣lency, but with a purpose to molest and disquiet. And for that end, he commonly chuseth such sins as are most vile in their own Nature, and most opposite to the Dispositions of Men: Thus he injects thoughts of Uncleanness to a chast Person; thoughts of injustice and wrong to a Just Man; thoughts of revenge and cru∣elty to a Week Man; thoughts of rejoycing in the loss and misery of others to the Merciful Man. Or else he injects motions to such sins, wherein formerly Men have been overtaken, but have been made bitter by deep repentance; the very thoughts whereof are now become most loathsome. And sometimes he pursues Men with thoughts of Self-Murther, even while there is nothing of dis∣content or trouble in their Minds, to second such a Temptation. By this manner of proceeding, he creates great Affrightments to the Hearts of men. For

1. These are strange Surprisals; and Persons under this kind of Trouble, cannot but be amazed to find such thoughts within them, which are most contrary to their Dispositions, or their most serious Resolves. The chast Person tempted to Uncleanness, or the just man to Revenge; the humble Person urged to the same Sin that cost him so dear, &c. They wonder at their own Hearts, and while they mistake these Temptations, by judging them to be the issues of their own Inclination, with astonishment they cry out, Oh I had thought that I had mortified these Lusts, but what a strange Heart have I? I see sin is a strong in me as ever? And I have cause to fear my self, &c.

2. And this is yet a greater trouble, because usually Satan takes them at some advantage of an offered occasion, or opportu∣nity, then he gives them a sudden push, and with importunity urgeth them to take the time; this often affrights them into Trem∣bling, and their Fears do so weaken their purposes, that their ha∣zards are the greater, in that they are astonished into an Inactivity. So that in this case, the Men of Might do not readily find their Hands.

3. Neither are these motions sudden and transient glances, which perish as soon as they are born, (though it be a very fre∣quent thing with Satan to cast in motions into the Heart for trial sake, without further prosecution) but he (in this case) pur∣sues with frequent Repetitions, following hard after them, to the increase of the Affrightment. So that for a long time together Men may be afflicted with these Messengers of Satan to buffet them; and though they may Pray earnestly against them that they may be removed, yet they find the motions continue upon them. Which must needs be an hateful annoyance to an upright Heart, that doth know it to be only Satans design to affright, much more must it afflict those that do not perceive the Contriver and end of such motions, but judg them to be the natural workings of their own evil Heart.

4. Satan can also affright Men by immediate impressions of Fear upon their minds. He can do much with the imagination, espe∣cially when Persons are distempered with Melancholy; for such are naturally fearful, and any impressions upon them have the deepest, most piercing operation. They are always framing to themselves dismal things, and abound with black and dark Con∣ceits; surmising still the worst, and always incredulous of what is good. Hence it is that sometimes Men are seized upon by Fear∣fulness and Trembling, when yet they cannot give any tollerable account of a cause, or reason, why it should be so with them. And others are excessively astonished with the shadows of their own thoughts, upon the meanest pretences imaginable.

That this is the work of Satan, doth appear by unquestiona∣ble evidence. This was that evil Spirit which God sent between Abimelech, and the Men of Sechem, Judg. 9. 23. God permitted Satan (for the Punishment of them both) to raise Fears and Jea∣lousies in the Heart of Abimelech, against the Men of Sechem, and in the Hearts of the Men of Sechem against Abimelech. They were mutually afraid of one another, and these Fears wrought so far, that they were (for the prevention of a supposed danger) engaged in Treacherous Conspiracies, to the real Ruine of them both. The evil Spirit that vexed Saul, 1 Sam. 16. 14. was nothing else but sudden and vehement fits of Terrour, and inward fear which the Devil raised by the working up of his Melancholy. For we may observe these Fits were allayed by Musick; and also we might see by his disposition out of his fits, and by his carriage in them,

that inward fears were his tormentors: for 1 Sam. 18. 9. 'tis noted, that Saul eyed David, that is, his jealous fears began to work con∣cerning David, of whom 'tis said expresly, ver. 12. that he was afraid because the Lord was with him; and when the evil Spirit came upon him, his heart was exercised with these fears, and accor∣dingly he behaved himself when he cast the Javelin at David with a purpose to slay him. Upon any occasion, of trouble especially, the Devil was at hand to heighten his affrightment, insomuch that when the supposed Samuel told him of his Death, 1 Sam. 28. 20. he was afraid to such an height, that he fell straightway all a∣long on the Earth and there was no strength in him. Neither must we suppose that Satan in this kind of working, is confined only to wicked Men: for there is nothing in this manner of affrightment, which is inconsistent with the condition of a Child of God, es∣pecially when God gives him up to tryal, or correction. Nay, many of Gods Servants suffer under Satans hand in this very man∣ner. Let us consider the troubles of Job, and we shall find that though Satan endeavoured to destroy his peace by discomposure of Spirit, by questioning his integrity, by frightful injections of blasphemous thoughts, yet all these he vanquished with an un∣daunted courage, the Blasphemy he rejected with abhorrency, his integrity he resolved he would not deny so long as he lived, his losses he digested easily with a sober composed mind, blessed God that gives and takes at pleasure, and yet he complains of his fears, and his frequent surprisals thereby, insomuch that his friends take notice that most of his trouble arose from thence; Job 22. 10. a sudden fear troubleth thee, and he himself confesseth as much, Job 9. 34. let not his fear terrify me,—but it is not so with me. So that it ap∣pears that Job's inward distress, was mostly from strong impres∣sions of affrighting fears.

These fears impressed upon the Mind, must needs be an unex∣pressible trouble, there is nothing that doth more loosen the Sinews and Joynts of the Soul, to the weakening and utter enfeebling of it in all its endeavours, than fears; it scatters the strength in a moment. And besides the present burthen, which will bow down the backs of the strongest, these fears have a special kind of envi∣ous magnanimity in them: For 1. they come by fits, and have times of more fierce and cruel assaults, yet in their intervals they leave the Heart in a trembling fainting posture, (for the Devil gives not over the present sit, till he hath rent them sore, and left them

(as he did the Mans Son in Mark 9. 26.) as one dead): So that 'tis no more to be reckoned compassion, and gentleness in Satan to∣ward the afflicted that their fits are not constant, than it can be ac∣counted tenderness or kindness in a Tyrant, who when he hath racked or tormented a Man as much as strength will bear without killing out of hand, gives over for a time, that the party might be reserved for new torments. 2. These fits usually return at such times as the Party afflicted seems to promise himself some little ease, being designed to give the greater disappointment, in inter∣cepting his expected comforts. Sleep and Meat are the two great refreshments of the distressed, these times Satan watcheth for his new onsets. Job found it so in both cases, his Meal-times were times of trouble; Job 3. 24. My sighing cometh (that is the fits of sighing return) before I eat, and my roarings are poured out like the Waters; and his Sleeping times were no better, Job 7. 13. When I say my Bed shall comfort me, my Couch shall ease my complaint: then thou scarest me with Dreams, and terrifiest me through Visions, so that my Soul chuseth strangling and Death, rather than Life.—3. These fears do make them feel the weight, not only of real present evils, but of all others which the imagination can represent to them. So that the sight or hearing of any sad thing, afflicts them with sur∣mises, that this will be their case. Hence are they full of misgi∣ving thoughts; sometimes they fear that they shall at last fall off from God, into some scandalous Sin, to the dishonour of God and Religion, as that they shall be Apostates, and turn openly prophane, some times they fear they shall meet with some signal devouring Judgment, by which they shall one day perish; as Da∣vid said in the like case, I shall one day perish by the hand of Saul: thus are they crucified betwixt their present burthen, and future expectations of evil.

6. The last (and indeed the meanest) Engine for the working of affrightment, is scrupulosity of Conscience. Satan vexeth the Conscience and distracteth the Mind, by raising up needless, ground∣less fears concerning a Mans Practice. Where the ignorance of Men, or their timerous dispositions do encourage Satan to this enterprize, there he multiplies scruples upon them, so that though they as∣sent to the doing of any thing as good or lawful, yet are they constantly affrighted from it, by a suspitious fear that it may be otherwise.

This kind of trouble takes in almost all kind of actions, it

extends to the way of a Mans Calling, the way of his management of it, the rates he takes, and the prices he gives for his Commodi∣ties; our every natural actions of Sleeping, Eating, Drinking, Company, Recreation, are not unconcerned. In all which the Devil affrights the timerous Conscience that (it may be) he hath offended: if he buys or sells, he is disquieted with [a may be] that he hath sold too dear, or bought too cheap; if he eats or sleeps, he fears he hath been excessive, a Sluggard or a Glutton: thus are some Men molested in every thing they do.

Neither is this kind of affrightment to be despised: for though often 'tis a groundless fear, and so appears to be to discerning Christians; yet those that are under this molestation think it bad enough: Though it be not as a Rack that afflicts with violent pains, yet 'tis as those kinds of punishments which at first are nothing, but by continuance do tire Men out with little-ease, and so at last be∣come intollerable. Besides this is a multiplying trouble; for one scruple begets another, and by continuance of scrupling, the Con∣science grows so weak and unsteady, that every thing is scrupled, and the Man brought to a continual affrightment of doing wrong in every action. Neither can all Men make use of the remedy that is prescribed for the cure of this Distemper, which is, That when such scruples cannot be removed by Reason, then either Men should forbear the thinking upon such things from whence scru∣ples are apt to arise, or they should break them down by violence, and go over the Belly of their scruple to the performance of their action. I deny not but that something may be done and endea∣voured this way; But any may see that 'tis not easy for every one to do either of these: so that this is also a troublesome evil, from which 'tis not easy to be discharged.

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

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

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

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

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

That the Conscience may be in such a Distemper, that it will not witness for a Man,* 1.171 when yet it cannot witness against him, is the observation of those that have treated of the nature of Con∣science: Sometimes it will not make application of God's Pro∣mises, though it will believe, that he that forsakes Sin is rege∣nerate, that he that truly repents shall be pardoned, yet it will

not affirm for a Man, that he forsakes Sin or repents, though he really do so; or if it cannot deny that, yet it will sometimes re∣fuse to make that conclusion which one would think would fol∣low of it self, by natural consequence, and so refuseth to judge the Person regenerate or pardoned, though it cannot deny but that he forsakes Sin and repents. The greatness of the Blessing, the remainders of Unbelief, the deep sense of Unworthiness, with other considerations, do keep off the Heart from making (as I may say) so bold with the Promises; but all this while the Devil is doing his utmost to aggravate these considerations, afrighting the Conscience from that just absolution which it ought to give.

2. Another degree of Trouble arising from an evil Conscience, is when the condition of a Regenerate Person is determined by Conscience (but falsly) to be very bad.* 1.172 I must here (as some others have done) for want of better terms distinguish betwixt the state of Regeneracy, and a Mans condition in that state, though the words [state and condition] are used promiscuously the one for another. A Man may be in a Regenerate state, and yet his condition in that state may be very bad and blame-worthy, as not walking worthy of so holy a Calling; as a Person may be a Man, and yet unhealthy or languishing. Thus many of the Asian Churches were true Churches, and yet in a bad condition; some lukewarm; some had a name to live, and yet were comparatively dead, because their works were not full or perfect before God; and others had left their first love. To this purpose is that of the Apostle, 2 Cor. 13. 5. Know ye not your own selves,* 1.173 how that Jesus Christ is in you, except ye be Reproabates? where the word Reprobate is not to be taken in the strict severe sense for one not elected, but for one whose con∣versation is not so sound and approved as it should be: for this relates not to their being in Christ, but to their assurance of being in that state, which the Apostle affirms they might know, except the fault lay in their negligent careless conversation.

This kind of Trouble then is of this nature: the Conscience doth not accuse a Man to be Ʋnregenerate, yet it condemns him for a carriage unsuitable to the Gospel; and this sometimes when his Actions are not absolutely evil, but partly good, partly bad: When the Conscience condemns the Actions as altogether sinful, because of some mixture of Infirmities, in which case we should imitate the Apostle, in Rom. 7. who when by reason of the re∣mainders of Sin in him, he could not do the good he would, that

is in such a manner and degree as he desired, nor avoid the evil which he would so clearly and fully as he wished, some imper∣fections in his best endeavours still cleaving to him: yet his Con∣science took a right course, he was humbled for his imperfections, but withal acquits himself in point of integrity, his Conscience testified, ver. 16. that he consented to the Law as good, and ver. 22. that he delighted in the Law of God after the inward Man. But in this case of Spiritual trouble, the Conscience takes all in the worst sence, it only fixeth upon the imperfections, and makes them to serve for proofs against the Sincerity. Thus if a Man in praying be troubled with wandering thoughts, then a distempered Consci∣ence condemns that Prayer as a sinful prophanation of the name of God: if the great concern of God's Glory run along in such a way, as is also advantagious to the Person in outward things, then will such a Conscience condemn the Man for self-seeking, though his main design were truly the honour of God. In all actions where there is infirmity appearing with the most serious endeavours, or where God's Glory and Man's Good are twisted together, the disor∣dered Conscience will be apt to take part with Satan, accusing and condemning the action. Yea very often when the actions are very good, no way justly reprovable, the Conscience shall condemn: if he have had peace, he shall be judged for security; if he have Faith in God's promises, it will call it presumption; if he have a zeal for God, it will be misinterpreted for carnal rigour; if he have joy, it shall be misjudged to be natural chearfulness, or delusion; in a word, all his Graces shall be esteemed no better than moral Vertues. At this rate are the Children of God put to great trouble, losing (as I may say) the things they have wrought, sadly bemoaning their hardness of heart, or want of Faith and Love, when in their carriage and complainings, they give very high proofs of all. In this also Satan is busy to nourish the Conscience in its Jealousies, and doth suggest many objections to confirm it in its Distemper. The Conscience is not always of a peevish or perverse humour; for sometimes it will smite a Man for a miscarriage (as it did to David when he cut off the lap of Saul's Garment) and yet not break his peace: which is a sufficient evidence that it is put (in this case) far out of order; which advantage Satan works upon to disquiet the heart, to make Men unthankful for the Mercies they have received, and to incapacitate them for more. This for distinction sake, we may call the trouble of a grieved or

dejected Conscience, according to that of Psal. 42. 5, 11. Why art thou cast down, O my Soul? and why art thou disquieted within me? Though such Men are under God's Favour, yet they misdeem it, and think God is angry with them, their Heart pants, their Soul thirsts, their Tears are their Meat, they are ready to say unto God, My rock, why hast thou forsaken me? And though they have some hopes for the future, that God will command his loving kindness, and that they shall yet praise him; yet their present apprehension of their Spiritual wants and weaknesses, and of the displeasure of God, which they suppose they are under, makes them go mourn∣ing all the Day.

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

Some make enquiry what may be the difference betwixt a wound∣ed Spirit, in the Regenerate and the Reprobate? To which it may be answered, 1. That in the Parties apprehension there is no diffe∣rence at all: both of them may be compassed about with the Sor∣rows of Death, and suppose themselves to be in the Belly of Hell. 2. Neither is there any difference in the degree of the trouble, a Child of God may be handled with as much seeming Severity, as he whom God intends for a future Tophet. 3. Neither is there any such remarkable difference in the working of the Spirits of the one and other, that they themselves at present, or others that are

by-standers, can easily observe. Yet a formal difference there is, for Grace being in the Heart of the one, will in some breathing or Pulse discover its Life. And though sometimes it acts so low, or confusedly, that God only can distinguish; yet often those that are experienced observes will discover some real Breathings after God, and true loathing of Sin, and other traces of Faith and Love, that are not so discernible to the Parties themselves. 4. But in God's design the difference is very great: the wicked lye under his Lash as Malefactors, but the regenerate are as Patients under Cure, or Children under Discipline. 5. And accordingly the Issue doth determine, that Gods intention in wounding their Spirits were not alike to both; the one at last, coming out of the Furnace as Gold, the other still remaining as reprobate Silver, or being con∣sumed as dross. Thus have ye seen the nature and degree of Spi∣ritual Sadness.

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

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

2. The provisions which God hath made in his Word for such, is an evidence that such Distempers are frequent. He that in a Ci∣ty shall observe the Shops of the Apothecaries, and there take no∣tice of the great variety of Medicines, Pots and Glasses full of Mixtures, Confection and Cordials: may from thence rationally conclude, that 'tis a frequent thing for Men to be Sick, though he should not converse with any Sick Person for his information. Thus may we be satisfied from the Declarations, Directions, and Consolations of Scripture, that 'tis a common case for the Chil∣dren of God to stand in need of Spiritual Physitians, and Spiri∣tual Remedies to help them, when they are wounded and fainting.

Solomon's exclamination, a wounded Spirit who can bare? shews that the Spirit is sometimes wounded. The Prophets direction, he that walks in darkness and sees no Light, let him trust in the Lord, clearly implies that some there are that walk in darkness. God's creating the fruit of the Lips, Peace, peace; his promises of restoring Comforts to Mourners; his commands to others to comfort them; do all inform us, that 'tis a common things for his Children to be under such Sadnesses of Spirit, that all this is necessary for their re∣lief.

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

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

2. The many advantages which Satan hath against us. For the effecting of this, we cannot imagine that one so malicious as he is, will suffer his Malice to sleep, when so many fair opportunities of putting it in practice do offer themselves. For 1. The Questions to be determined for setling the peace of the Soul, are very in∣tricate, and often of greater difficulty than Doctrinal Contro∣versies. How hard is it to conclude, what is the Minimum quod sic; the lowest degrees of true Grace? Or the Maximum quod sic; the highest degree of sin, consistant with true Grace? To distin∣guish betwixt a Child of God at the lowest, and an Hypocrite, or Temporary Believer at the highest, is difficult. In mixt actions, to be able to shew how the Soul doth manage its respect to God, when the Man hath also a respect to himself, especially when it is under any confusion, is not easie. And in th••se Actions where the difference from others of like kind, lies only in the grounds and motives of the undertaking, or where the prevailing degree must distinguish the Act, in reference to different Objects that are subor∣dinate to one another (as our loving God above the World, or our selves, our fearin•• God above Men, &c.) 'tis not every one that can give a satisfactory determination. 2. As the intricacies of the Doubts to be resolved, give the Devil an advantage to puzzle us; so is the advantage heightned exceedingly by the great injudi∣ciousness,

and unskilfulness of the greatest part of Christians. These Questions are in their notion difficult, more difficult in their application to particular Persons, (where the ablest Christian may easily be non-plust) but most difficult to the weak Christians: These Satan can baffle with every poor Objection, and impose what he will upon them. 3. Especially having the advantage of the working guilt of Conscience, which he can readily stir up, to present to a Mans remembrance all his failings and miscarriages, of what nature soever. And when Guilt rageth in an unskilful Heart, it must needs create great disquiet. 4. But most of all when our natural fears are awakened: As when a Man hath been under any great Conviction, though he be cured of his Trouble, yet it usually leaves a weakness in the part, (as Bru••ses and Maims do in any Member of the Body) which at the change of Wea∣ther, or other accidental hurt, will renew their old Trouble; and then, when fresh Guilt begins to press hard upon the Consci∣ence, not only do the broken Bones ake, by the reviving of for∣mer fears: But the impressions of his old suspitions, bad conceit of himself, and jealousies of the deceitfulness of his Heart, which had then fixed themselves by a deep rooting, do now make him most fearful of entertaining any good thought of himself. So that if any consideration tending to his support be offered, he dare not come near it, suspecting his greatest danger to lie on that hand. These advantages considered, we should not think it strange that any Child of God is driven to Spiritual Sad∣ness (as some do) but may rather wonder that this is not the common condition of all Christians.

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

1. Those who at their Conversion, are either Ignorant, Melan∣choly, or were grosly Scandalous, are usually brought through with

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

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

3. There is another sort of Men, to whom God vouchsafes, but seldom and short fits of Spiritual Joy, as breathing times, be∣twixt sharp fits of Soul-trouble, for necessary refreshment and recovery of strength; but the constant course which God holds with them, is to exercise them under fears while he hides his Face from them, and suffers Satan to vex them, by urging his Objections against their holiness and integrity. Heman was one of this Rank, and the great Instance which God hath given in his Word, for the support of others that may be in the same case. For he testifies Psal. 88. that he suffered the Terrours of God almost to destracti∣on, and this from his Youth up. 'Tis not fit for us too narrowly to question, why God doth thus to his Children, seeing his Judg∣ments are unsearchable, and his ways past finding out; but we may be sute, that God sees this dealing to be most fit for those that are exercised therewith; it may be, to keep Pride from them, or to prevent them from falling into some greater inconvenience or

sin: Unto which, he takes notice of a more than ordinary prone∣ness in their disposition, or for the benefit of others who may thereby take notice, what an evil and bitter thing it is to sin against God, and what a malicious Adversary they have to deal with. Whoso shall consider these reasons of Spiritual Sadness, must needs confess, that (seeing the advantages which Men give to a malicious Devil to vex their Consciences are so many and great, and the weakness of Gods Children so hazardous, for the preven∣tion whereof, a wise careful Father will necessarily be engaged to exercise his Discipline) it cannot be expected, but that Spi∣ritual Troubles should be very frequent among the Servants of God.

Here it is requisite that I give satisfaction to this Quaery.* 1.174 See∣ing that God doth sometime wound the Consciences of his Chil∣dren, and that Satan also wounds them, what are the differences betwixt God and Satan, in inflicting these Wounds?

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

1. That it is a truth, that God doth sometimes wound the Con∣sciences of his Children; and this, 1. Before Conversion: but in order to it, as preparatory to that change, Men are then in their sins, walking in the vanity of their minds. To translate them from this estate, he awakens the Conscience, shews them their Iniqui∣ties, and the danger of them, that at present they are in their Blood, Children of wrath, as well as others, and that without Christ they are miserable; the effect of this must needs be serious Consideration, deep thoughts of Heart, with some trouble, only as to the measure and degree there is great difference: God doth not in the particular application of these things to the Conscience, tie up himself exactly to the same manner and measure of proceeding, though he keep still to his general Method. Hence is it, that some (in regard of Gods gentle leasurely dealing, and the frequent interposure of Incouragements) are (if compared with the case of others) said to be allured, and drawn with Cords of Love: But others have a remarkable measure of trouble, sharp fits of Fear and Anguish; and those most commonly are such, whose Conversion is more quick, and the Change visible from one ex∣tream to another, (as Paul, when Converted in the midst of his Persecuting rage) or those whose Ignorance, or Melancholy, makes their Hopes and Comforts inaccessible for the present. These

troubles God owns to be the Work of his Spirit: the same Spirit which is a Spirit of Adoption to the Converted, is a Spirit of Bon∣dage to these, Rom. 8. 16. And accordingly we find, it was so to the Converts, in Acts 2. Who being pricked in their hearts by Peter's Sermon, cried out, Men and Brethren, what shall we do? The like did the Jaylor. And the Promise which God makes of calling the Jews, Zach. 12. 10. doth express God's purpose of dealing with them in this very Method; They shall look upon him whom they have pierced, and shall mourn for him as one that mourneth for his only Son, and shall be in bitterness for him,—in that day shall be a great mourning. 2. God also sometimes wounds the Conscience of his Children after Conversion, and this he doth to convince and humble them for some Miscarriage, which they become guilty of.* 1.175 As when they grow secure, carnally confident of the conti∣nuance of their Peace, when they are carelesly negligent of Duty, and the exercises of their Graces, when they fall into gross and scandalous sins, or wilfully desert the ways of Truth; and in many more cases of like kind. When his Children make them∣selves thus obnoxious to Divine Displeasure, then God hides his Face from them, takes away his Spirit, signifies his Anger to their Consciences, threatens them with the danger of that Condition; from whence follows grief and fear in the Hearts of his People. In this manner God expressed his Displeasure to David, as his Complaints in Psal. 51. do testifie: Make me to hear joy and glad∣ness, that the Bones which thou hast broken may rejoyce, hide thy Face from my sins.—Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy Salvation, &c.

2. Notwithstanding all this, there is a great difference betwixt God and Satan in this matter, which mainly appears in two things. 1. God doth limit himself in all the Trouble which he gives his Children, to his great end of doing them Good, and Healing them, and consequently stints himself in the measure and manner of his Work to such a proportion, as his Wisdom sees will exactly suit with his End. So that his Anger is not like the brawlings of malicious Persons that know no bounds; he will not al∣ways Chide; his Debates are in measure, and this, lest the Spirit should fail before him, Isa. 57. 16. So that when he wounds the Conscience before Conversion, 'tis but to bring them to Christ, and to pre∣vent their taking such Courses, as might through Delusion, make

them take up their stand short of him. So much of Mourning and Fear as is requisite for the true effecting of this, he appoints for them, and no more. When he wounds after Conversion, 'tis but to let them feel that it is an evil and bitter thing to sin against him, that their Godly sorrow may work Repentance suitable to the Offence; and that they may be sufficiently cautioned for the time to come, to sin no more, lest a worse thing befal them. He that afflicts not willingly, will put no more Grief upon them, than is necessary to bring them to this. But Satan when he is admitted (and God doth ofter permit him in subservience to his design) to wound the Conscience, he proceeds according to the boundless fury of his malice, and plainly manifests that his desire is to destroy, and to tread them down, that they may never rise again: This though he cannot effect, (for God will not suffer him to proceed further, than the bringing about his holy and gra∣cious Purpose) yet it hinders not, but that still his envious thoughts boil up in his Breast, and he acts according to his own Inclination. For it is with Satan, as 'tis with wicked Men; if God imploy them for the Chastisement of his Children, they con∣sider not who sets them on work, nor what Measures probably God would have them observe; but they propose to themselves more work than ever God cut out for them. As Assyria, when imployed against Jerusalem, Isa. 10. 7. had designs more large and cruel than was in Gods Commission. God had stinted him in his holy Purpose; yet the Assyrian meant not so, neither did his heart think so, but it was in his heart to destroy and cut off Nations not a few. So that when God is a little displeased (as he speaks, Zach. 1. 15.) they do all that lies in them, to help forward the Affliction. Thus doth the Devil endeavour to make all things worse to God's Children, than ever God intended. Here is one difference betwixt God and Satan, in the wounding of Consci∣ences. But, 2. They are yet further differenced, in that all that God doth in this Work, is still according to Truth. For if he signifie to the Unconverted that they are in a state of Nature, liable to the Damnation of Hell, unless they accept of Christ for Salvation upon his Terms; this is no more than what is true, God doth not misrepresent their Case to them at that time. Again, if he express his displeasure to any of his Converted Children, that have grieved his Spirit by their Follies, by setting before them the Threatnings of his Word, or the Examples of his

Wrath; he doth but truly tell them that he is angry with them, and that de jure, according to the Rigour of the Law, and the demerit of their Offence, he might justly cast them off: But he doth not positively say, that de eventu, it shall infallibly be so with them. But Satan in both these cases, goes a great way further. He plainly affirms to those that are in the way to Conversion, that God will not pardon their Iniquities, that there is no hope for them, that Christ will not accept them; that he never intended the benefit of his Sufferings for them. And when the Converted do provoke God, he sticks not to say, the Breach cannot be heal∣ed, and that they are not yet Converted. All which are most false assertions. And though God can make use of Satans malice, when he abuseth his Children with his falshoods to their great fear, to carry on his own ends by it, and to give a greater impression to what he truly witnesseth against them: Yet is not God the proper Author of Satans lying, for he doth it of his own wicked inclina∣tion. The effect of these desperate false Conclusions (which is the putting his Children into a fear, in order to his end) may be ascribed to God; but the falshood of these Conclusions are for∣mally Satan's work, and not God's. For he makes use of so much of Satan's wrath as may be to his Praise, and the remainder of his wrath he doth restrain.

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

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

1. The time of Conversion: He delights to set on them when they are in the straits of a new Birth, for then the Conscience is awakned, the danger of Sin truly represented, fear and sorrow (in some degree) necessary and unavoidable. At this time he can easily overdrive them. Where the Convictions are deep and sharp, ready to weigh them down, a few Grains more cast into the Scale, will make the Trouble (as Job speaks) heavier than the Sand; and where they are more easie, or gentle, yet the Soul being unsetled, the thoughts in commotion, they are disposed to re∣ceive a strong impression, and to be turned (as Wax to the Seal) into a mould of Hopelessness and Desperation. That this is one of

Satans special occasions, we need no other evidence for satisfacti∣on, than the common experience of Converts; many of them do hardly escape the danger, and after their difficult Conquest of the troubles of their Heart (which at that time are extraordina∣rily enlarged) do witness, that they are assaulted with desperate fears, that their sins were unpardonable, and sad conclusions against any expectation of favour from the Lord their God. These thoughts we are sure, the Spirit of God will not bear witness un∣to because false, and therefore we must leave them at Satans door.

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

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

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

5. Another spiritual occasion for Spiritual Trouble, is Melan∣choly; few Persons distempered therewith, do escape Satans hands, at one time or other, he casts his Net over them, and seeks to stab them with his Weapon. Melancholy indeed affords so many advantages to him, and those so answerable to his design, that it is no wonder if he make much of it.* 1.176 For, 1. Melancho∣ly affects both Head and Heart, it affords both Fear and Sadness, and deformed, mishapen, delirous imaginations to work upon; than which, nothing can be more for his purpose. For where the Heart trembles, and the Head is darkned, there every Object is misrepresented; the Ideas of the Brain are monstrous appearances, reflected from opake and dark Spirits, so that Satan hath no more to do, but to suggest the new matter of Fear. For that Question, Whether the Man be Converted, &c. being once started, to a mind already distempered with Fear, must of it self (it being a business of so high a nature) without Satan's further pursuit, summon the utmost powers of sadness and misreprehension, to raise a Storm. 2. Besides, the impressions of Melancholy are always strong, it is

strong in its fears, (or else Men would never be tempted to de∣stroy themselves); it is strong in its mistakes (or else they could never perswade themselves of the truth of foolish, absurd, and impossible Fancies); as that of Nebuchadnezzar, who by a delu∣sive apprehension, believing himself to be a Beast, forsook the company of Men, and betook to the Fields to eat Grass with Oxen. The imaginations of the Melancholick are never idle, and yet straightned, or confined to a few things; and then the Brain being weakned as to a true and regular apprehension, it frames nothing but Bugbears, and yet with the highest confi∣dence of certainty. 3. These impressions are usually lasting, not vanishing as an early Dew, but they continue for Months and Years. 4. And yet they have only so much understanding left them, as serves to nourish their fears. If their understanding had been quite gone, their fears would vanish with them: As the Flame is extinguished for want of Air:* 1.177 but they have only know∣ledg to let them see their misery, and sence to make them appre∣hensive of their pain. And therefore will they pray with floods of Tears, unexpressible Groanings, deepest Sighing, and trembling Joynts, to be delivered from their fears. 5. They are also apt after ease of their troubles, to have frequent returns: What disposition (all these things being considered) can be more exactly shaped to serve Satans turn? If he would have Men to believe the worst of themselves, he hath such imaginations to work upon, as are already misshapen into a deformity of evil surmising. Would he terrifie by Fears, or distress by Sadness? he hath that already; and 'tis but altering the Object (which oftentimes needs not, for naturally the serious Melancholick imploys all his Griefs upon his supposed miserable estate of Soul) and then he hath Spiritual distress. Would he continue them long under their sorrows, or take them upon all occasions at his pleasure, or act them to a greater height than ordinary? Still the Melancholick temper suits him. This is sufficient for caution, that we take special care of our Bodies for the preventing, or abating of that Humour, by all lawful means, if we would not have the Devil to abuse us at his will.

6. Sickness, or Death-Bed, is another solemn occasion, which the Devil seldom misseth with his will. Death is a serious thing, it represents the Soul and Eternity to the Life. While they are at a distance, Men look slightly upon these, but when they ap∣proach near to them, Men usually have such a sight of them, as

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

these: If I have so many fears in Health, how shall I be able to go through the valley of the shadow of Death?

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

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

1. Scripture abused, and perverted. His way is not only to sug∣gest that they are Unregenerate, or under an evil frame of Heart, but to offer proof that these Accusations are true. And because he ha••h to do with them that profess a belief of Scriptures, as the Oracles of God, he will fetch his proofs from thence; telling them that he will evidence what he saith from Scripture. Thus sometimes he assaults the weaker unskilful sort of Christians, Thou art not a Child of God: for they that are so, are Enlightned, translated

from Darkness, they are the Children of the Light; but thou art a poor, ignorant, dark blind Creature, and therefore no Child of God. Sometimes he labours to conclude the like, from the Infirmities of God's Children, abusing to this purpose, that of 1 John 3. 9. He that is born of God, doth not commit sin. And, He cannot sin, because he is born of God. Thus he urgeth it, Can any thing be more plainly and fully asserted? Is not this Scripture? Canst thou deny this? Then he pursues, But thou sinnest often, that is thine own complaint against thy self, thy Conscience also bearing witness to the truth of this Accusation; therefore thou canst be no Child of God. Sometimes he plays upon words that are used in divers senses, (a fit Engine for the Devil to work by) for what is true in one sense, will be false in another; and his arguing is from that which is true, to that which is false. I remember one that was long racked with that of Rev. 21. 8. The fearful and unbelieving, &c. shall have their part in the Lake, which burns with Fire and Brimstone. From whence the Party thus argued: The proposion is true, be∣cause 'tis Scripture, and I cannot deny the Assumption. Fearful I am, because I am doubtful of Salvation; and unbelieving I am, for I cannot believe that I am Regenerate, or in a state of Grace, and therefore I cannot avoid the Conclusion. To the same purpose he dis∣putes against some, from 1 John 4. 18. There is no fear in love, but perfect love casteth out fear; but, thou art full of fears, therefore thou lovest not God. Sometimes he makes use of those Scriptures, that make the prevailing degree of our love and respects to God, above the World, and the things of this Life, to be the Characters of true Grace; as that of John, If any Man love the World, the love of the Father is not in him: And that of Christ, If a Man love any thing more than Me, he is not worthy of Me: he that forsakes not all for Me, cannot be my Disciple, &c. Then he urgeth upon them their love of the World, and unwillingness to part with their Estates; and so brings the Conclusion upon them. Instances might be infinite, but by these you may judg of the rest. Let us now cast our Eye upon his subtilty, in managing his Arguments against men. 1. He grounds his Arguments on Scripture, because that hath authority with it, and the very troubled Conscience hath a reverence to it. 2. He always suits his Scriptures, which he thus cites, to that wherein the Conscience is most tender: if there be any thing that affords matter of suspition, or fear, he will be sure to chuse such an Arrow out of the Quiver of Scriptures, as will directly hit

the Mark. 3. Though in the citation of Scripture, he always urgeth a sense which the Holy Ghost never intended: Yet there will be always something in those Scriptures which he makes use of, which in words at least, seem to favour his Conclusion; as ap∣pears in the Instances now given. For when he would conclude a Man not to be a Child of God because of his Ignorance, some∣thing of his Argument is true; it may be the Man is sensible that his knowledg is but little; compared with the measures which some others have; or that he is at a loss, or confused in many Doctrinal points of Religion; or hath but little experience in many Practical cases, &c. This, as it is true, so is it his trouble; and whilst he is poring upon his defect, Satan claps an Arrest upon him, of a far greater Debt than God chargeth upon him, and from Scriptures that speak of a total ignorance of the Fundamen∣tals of Religion, (as that there is a God, that Christ Jesus is God and Man, the Redeemer of Mankind by a satisfaction to Divine Justice, &c.) Or of a wilful ignorance of the worth of the prof∣fer of the Gospel, or its reality (which is discovered in the refusal of the terms thereof) he concludes him to be in a state of Dark∣ness: whereas the Ignorance which the Man complains of, is not the Ignorance which those Scriptures intend. So in the next Instance, the sins which a Child of God complains of, are those of daily Incursion, which he labours and strives against; but that commit∣ting sin mentioned in the Text, hath respect to the Gnosticks, who taught a liberty in sinning, and fancied a Righteousness con∣sistant with the avowed practice of Iniquity: Hence doth John, 1 John 3. 7. directly face their Opinion, in these terms, Little Children, let no Man deceive you; he that doth Righteousness is righteous. And, He that is born of God neither doth, nor can, avouch a liber∣ty of sinning, it being contrary to the Principles of the New Na∣ture. So that the miscarriages of Infirmity which the Child of God laments in himself, are not the same with that of the Text, upon which Satan grounds the Accusation. The like may be said of the third Instance, from Rev. 21. 18. The threatning there is against such a fear to lose the comforts of the World, that they dare not believe the Gospel to be true, and accept it ac∣cordingly: which is nothing to those fears and doubtings that may be in a Child of God, in reference to his Happiness. Thus in all the rest, the Fallacy lies in misapplying the Scripture (to suit them to that wherein the Conscience is tender) under a sense

which was never intended by them; yet in another sense, the thing charged upon the Conscience is true. 4. Yet is Satan so subtile, that when he disputes by such Fallacious Arguments, he chiefly endeavours to draw off the Defendants Eye and conside∣ration, from that part of the Argument wherein its weakness lies (which in this case, is always in the abuse of the Scripture to a wrong sense); this he doth, partly from the advantage which he hath from the reverence that they carry to Scripture, they be∣lieve it to be true, and are not willing to suspect the sense; and many are so weak, that if they should, Satan is so cunning that he can easily baffle them in any distinction that they can make. And partly from the sense they have of that whereof they are ac∣cused, they feel themselves so sore in that place, (and for that very end doth Satan direct his Scripture to hit it) that they rea∣dily take it for granted, that the hinge of the Controversie turns upon it, and that the whole Dispute rests upon it. Now Sa∣tan having these fair advantages, by a further improvement of them, hides the weakness of his Argument. For, 1. He takes that sense of the Scripture (in which he misapplies it) for grant∣ed, and that with great confidence, making as if there were no doubt there. 2. He turns always that part of the Argument to them, which they can least answer, pressing them eagerly with the matter of charge (which they are as ready to confess, as he is to accuse them of) and aggravating it very busily. And because the unskilful have no other direction for the finding the Knot of the Controversie, than Satan's busle, (though he, like the Lap∣wing, makes the greatest noise when he is furthest from his Nest, on purpose to draw them into a greater mistake) they look no fur∣ther; and then not being able to answer, they are soon cast, and striking in with the conclusion against themselves, they multi∣ply their Sorrows, and cry out of themselves as miserable.

2. Another piece of his Sophistry, is the improving certain false Notions (which Christians of the weaker sort have recei∣ved) as proofs of their Unregeneracy, or bad Condition. As there are Vulgar Errors concerning Natural things, so there are Popular Errors concerning Spiritual things. These mistakes, in a great part, have their Original from the Fancies, or Misappre∣hensions of unskilful Men. Some indeed have (it may be) been preached and taught as Truths, others have risen (without a Teacher) from meer Ignorance, being the conclusions and sur∣mises

which weak Heads have framed to themselves, from the Sayings, or Practices of Men, which have not been either so cleared from the danger of mistake, or not so distinctly apprehend∣ed as was necessary. These false Inferences once set on foot, are traditionally handed down to others, and in time they gain (among the simple) the opinion of undoubted Truths. Now where ever Satan finds any of these that are fit for his purpose (for to be sure whatever mistake we entertain, he will at one time or other cast it in our way) he will make it the foundation of an Argu∣ment against him that hath received it, and that with very great advantage. For a falshood in the Premises, will usually produce a falshood in the Conclusion. And these falshoods being taken for granted, the Devil is not put to the trouble to prove them, if then he can but exactly fit them to something in the party which he cannot deny, he forthwith carries the cause, and condemns him by his own concessions, as out of his own mouth.

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

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

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

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

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

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

6. Of like nature are some mistaken signs of true Grace, as that true Grace fears God only for his Goodness. And then if there be any apprehension of Divine Displeasure impressed upon the Heart,

though upon the necessary occasion of miscarriage, they through the Devils instigation, conclude, that they are under a spirit of Bondage, and their supposed Grace not true, or not genuine at least; according to that disposition which the New-Testament will furnish a Man withal. 'Tis also another mistaken sign of Grace: That it doth direct a Man to love God singly for himself, with∣out the least regard to his own Salvation; for that, they think, is but Self-love. Now when a Child of God doth not see his love to God so distinct, but that his own salvation is twisted with it, Satan gets advantage of him, and forceth him to cast away his love as adulterate and selfish. Like to this mistake (but of an higher strain) is that of some, That where Grace is true, 'tis so carried forth to honour God, that the Man that hath it, can de∣sire God may be honoured, though he should be damned. God doth not put us to such Questions as these, but upon supposition that this is true; the grace of most Men will be shaken by the Obje∣ction that Satan will make from thence; he can and will presently put the mistaken to it, Canst thou say thou art willing to go to Hell, that God may be glorified? If not, where is thy Grace? From such mistakes as these, he disputes against the holiness of the Children of God; and 'tis impossible but that he should carry the Cause, against those who grant these things to be true. Satan can unde∣niably shew them, that their Hearts will not answer such a de∣scription of a Convert, or gracious Heart, as these false Notions will make. So long then as they hold these Notions, they have no relief against Satan's Conclusions; no comfort can be admi∣nistred, till they be convinced that they have embraced Mistakes for Truths. And how difficult that will be in this case (where the confidence of the Notion is great, and the suspition strong, that the defect is only in the Heart) hath been determined by fre∣quent experience already.

3. The third piece of Satan's Sophistry, from whence he rai∣seth false Conclusions, is his misrepresentation of God. In this he directly crosseth the design of the Scriptures, where God in his Nature, and Dealings is so set forth, that the Weakest, the most Afflicted and Tossed, may receive incouragement of Acceptance, and of his Fatherly Care over them in their saddest Tryals. Yet withal, lest Men should turn his Grace into Wantonness, and embolden themselves in sin because of his Clemency, the Scrip∣tures sometimes give us lively descriptions of his Anger against

those that wickedly presume upon his Goodness, and continue so to do. Both these Descriptions of God should be taken toge∣ther, as affording the only true Representation of him. He is so gentle to the humbled sensible Sinner, that He will not break their bruised Reed, nor quench their smoking Flax. And so careful of Health, that (for their recovery) he will not leave them altoge∣ther unpunished; nor suffer them to ruine themselves by a Surfeit upon worldly Comforts; yet with the froward he will shew himself froward, Psal. 18. 26. And, As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of Iniquity, Psal. 125. 5. He will put out the Candle of the wicked, for he sets them in slippery places: So that they are cast down into Destruction, and brought into Desolation as in a moment; they are consumed with Terrours. Now Satan will sometimes argue against the Children of God, and endeavour to break their hopes, by turning that part of the Description of God against them; which is intended for the dismounting of the confidence of the Wicked, and the bring∣ing down of high looks. By this means he wrests the Descrip∣tion of God to a contrary end, and misrepresents God to a trem∣bling afflicted Soul. This he doth,

1. By misrepresenting his Nature: Here he reads a solemn Le∣cture of the Holiness and Justice of God, but always with reflection upon the vileness and unworthiness of the Person against whom he intends his Dart. And thus he Argues: Lift up thine eyes to the Heavens, behold the brightness of God's Glory: Consider his unspotted Holiness, his infinite Justice. The Heavens are not clean in his sight, how much more abominable and filthy then art thou? His Eyes are pure, he cannot wink at, nor approve of the least sin: How canst thou then imagine (except thou be intolerably impudent) that he hath ta∣ken such an unclean wretch into his favour? He is a jealous God, and will by no means acquit the guilty; Canst thou then with any shew of reason, conclude thy self to be his Child? He beholds the wicked afar off; he shuts out their Prayer; he laughs at their Calamity; he mocks when their Fear comes; and therefore thou hast no cause to think that he will hearthy cry, though thou shouldest make many Prayers. It can∣not be supposed that he will incline his Ear. 'Tis his express Deter∣mination, that if any Man regard iniquity in his Heart, the Lord will not hear his Prayer. This, and a great deal more will he say. And while Satan speaks but at this rate we may call him modest, because his Allegations are in themselves true, if they were ap∣lied

rightly. Sometimes he will go further, and plainly belye God, speaking incredible falshoods of him: but because these properly appertain to an higher sort of Troubles, of which I am next to speak, I shall not hear mention them. However, if he stops here, he saith enough against any Servant of God, that car∣ries an high sense of his unworthiness. For being thus brought to the view of these astonishing Attributes, he is dashed out of Countenance, and can think no other, but that 'tis very unlike∣ly, that so unworthy a Sinner should have any interest in so Holy a God. Thus the Devil affrights him off, turning the wrong side of the Description of God to him; and in the mean time hiding that part of it that speaks God's wonderful Condescensions, infi∣finite Compassions, unspeakable readiness to accept the humble broken-hearted, Weary, heavy-laden Sinner, that is prostrate at his Foot-stool for Pardon. All which are on purpose declared in the Description of God's Nature, to obviate this Temptation, and to encourage the Weak.

2. He misrepresents God in his Providence. If God chastise his Children by any Affliction, Satan perversly wrests it to a bad Construction, especially if the Affliction be sharp, or seem to be above their strength, or frequent, and most of all if it seem to cross their Hopes and Prayers; for then he argues, These are not the chastisements of Sons: God indeed will visit their Transgressions with Rods, but his dealing with thee is plainly of another nature, for he breaketh thee with his Tempests. And whereas he corrects his Sons that serve him in measure, thou art bowed down with thy trouble to distress and dis∣pair: but he will lay no more upon his Sons than they are able to bear, he will not always chide his Servants; but thou art afflicted every Morning. And besides, if thou wert pure and upright, surely now he would awake for thee, and make the habitation of thy Righteousness prosperous: for to his Sons he saith, Call upon me in the day of trouble, I will deliver thee; and thou shalt glorifyme. Psal. 50. 15. Hence comes the complaint of many; that they are not regenerated, because they think God deals not with them as with others. Oh! say they, we know God chastiseth every Son whom he receiveth: but our case is every way different from theirs, our troubles are Plagues, not Rods; our cry is not heard, our Prayers disregarded, our strength faileth us, our Hearts fret against the Lord, so that not only the nature and quality of our Affections, but the frame of our heart under them, in not enduring the burthen (which is, the great Character of the chastisement of Sons, Heb. 12. 7.) plainly

evinceth that we are under Gods hatred, and are not his Children. This Objection, though it might seem easy to be answered by those that are not at present concerned, yet it will prove a diffi∣cult business to those that are under the smart of Afflictions. How much a holy and wise Man may be gravell••d by it, you may see in Psal. 73. where the Prophet is put to a grievous plunge upon this very objection, ver. 14. all the day long have I been plagued, and cha∣stised every Morning.

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

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

3. He also misrepresents God in the works of his Spirit; if God withdraw his countenance, or by his Spirit signifies his displea∣sure

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

Thus doth Satan frame his Arguments from misrepresentati∣ons of God, which (though a right view of God would easily an∣swer them, yet) how difficult it is for a Person in an hour of Temptation to dispel, by a right apprehension of the ways of the Holy God, doth abundantly appear from Psal. 77. where the case of Asaph (or whoever else he was) doth inform us 1. That 'tis usual for Satan, for the disquieting of the Hearts of Gods Children, to offer a false Prospect of God. 2. That this overwhelms their Hearts with grief, ver. 3. 3. That the more they persist in the prosecution of this method, under the Mists of Pre∣judice,

they see the less, being apt to misconstrue every thing in God to their disadvantage, ver. 3. I remembred God, and was trou∣bled. 4. The reason of all that trouble lies in this, that they can only conclude wrath and desertion from God's carriage toward them. 5. That till they look upon God in another method, and take up better thoughts of him and his Providences, even while they carry the appearance of Severity, they can expect no ease to their complainings. For before the Prophet quitted himself of his trouble, he was forced to acknowledge his mistake (ver. 10.) in the misconstruction he made of his dealings, and to betake him∣self to a resolve of entertaining better thoughts of God, ver. 7. His Interrogation, Will the Lord cast off for ever, &c? shews indeed what he did once think, being misled by Satan, but withal that he would never do so again, Will the Lord cast off for ever? Is not here the Voice of a despairing Man? but of one that through bet∣ter information hath rectified his Judgment, and now is resolved strongly to hold the contrary to what he thought before, as if he should say, 'Tis not possible that it should be so, he will not cast off for ever, and I will never entertain such perverse thoughts of God any more. 6. But before they can come to this, it will cost them some pains and serious thoughts; 'tis not easy to break these Fetters, to answer this Argument; but they that will do so, must appeal from their present sence, to a consideration of the issues of these dealings upon other Persons, or upon themselves at other times: for the Pro∣phet, ver. 5. considered the days of old, and the years of ancient times; and ver. 6, he also made use of his own experience, calling to re∣membrance, that after such dealings as these, God by his return of favour gave him Songs in the Night.

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

1. That with a kind of feigned ingenuity, he will grant a diffe∣rence betwixt Sin and Sin, betwixt Sins reigning, and not reign∣ing; Sins mortified, and not mortified: betwixt the Sins of the Converted, and the Unconverted: and upon this supposition he usually proceeds. He doth not always (except in case of great Sins) argue want of Regeneration from one Sin for that Argu∣ment;

This is a Sin, therefore thou art not a Convert, would be ea∣sily answered, by one that knows the Saints have their imperfe∣ctions but he thus deals with Men: These Sins whereof thou art guilty, are reigning Sins, such as are inconsistent with a converted estate, and therefore thou art yet unregenerated.

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

3. This is always a very difficult case; 'tis not easy to answer the objections that he will urge from hence: for 1. if there be the real guilt of any grievous or remarkable scandal which he ob∣jects, the accused Party (though never so knowing, or (former∣ly) never so holy) will be hardly put to it to determine any thing in favour of his estate. 1. The Fact cannot be denyed. 2. The Scripture nominates particularly such offences, as render a Man unfit for the Kingdom of God. 3. Whether in such cases, Grace be not wholly lost, is a question in which all are not agreed. 4. How∣ever it will be very doubtful whether such had ever any Grace. The Scripture hath given no note of difference, to distinguish betwixt a Regenerate and Unregenerate Person, In the acts of Murther, A∣dultery, Fornication, &c. It doth not say the Regenerate commits an act of gross Iniquity in this manner, the Unregenerate in that, and that there is a visible distinction betwixt the one and the o∣thar, relating to these very Acts. And whatever may be suppo∣sed to be the inward workings of Grace in the Soul, while 'tis re∣duced to so narrow a compass, as a spark of Fire raked up in Ashes, yet the weight of present guilt upon the Soul (when 'tis charged home) will always poise it toward the worst apprehensions that can be made concerning its state. Former acts of Holiness will be disowned under the notion of Hypocrisy; or if yet owned to be true, they will be apt to think that true Grace may be utterly lost. Present acts of Grace they can see none, so that only the after-acts of Repentance can discover that there is yet a being and life of Grace in them, and till then they can never answer Satans Argument from great Sins. But, 2. In the usual infirmities of God's Children

the case is not so easy. For the Scriptures give instances of some, whose Conversations could not be taxed with any notorious e∣vils; who though they were not far from the Kingdom of God, yet were not of the Kingdom of God: a freedom then from great Sins. is not pleadable, as an undoubted mark of Grace. And if others that are not converted, may have no greater infirmites than some that are, the difference betwixt the one and the other must de∣pend upon the secret Powers of Grace, giving check to these infir∣mities, and striving to mortify them: And this will be an intri∣cate question. The Apostle, Rom. 7. 15. notes indeed three diffe∣rences betwixt the Regenerate and Unregenerate, in this case of Sins of Infirmity. 1. Hatred of the Sin before the commission of it; What I hate, that do I. 2. Reluctancy in the Act: what I would, that do I not. 3. Disallowance after the Act: that which I do, I allow not. Yet seeing natural Light will afford some appearances of dis∣allowance, and reluctancy, it will still admit of further debate, Whether the Principles, Motives, Degrees and Success of these stri∣vings, be such as may discover the Being and Power of real Grace.

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

1. From the nature of the Sin committed, and the manner of its commission: and this he chiefly labours, because his Arguments from hence are more probable, especially considering what he fix∣eth upon usually, is that which may most favour his Conclusion. A 1. If any have faln into a great Sin, which a Child of God doth but rarely commit, then he argues against him, thus: They that are in Christ, do mortify the Flesh with the Affections and Lusts, they cast a∣way the works of Darkness: and these works of the Flesh are manifest, Gal. 5. 19. Adultery, Fornication, Ʋncleanness, Lasciviousness, Idola∣try, Witchcraft, Hatred, Variance, Emulations, &c. Because of these things cometh the Wrath of God upon the Children of Disobedience. Be not therefore partakers with them, have no fellowship with the unfruit∣ful

works of Darkness, Eph. 5. 6, 11. But thou hast not put these away, nor mortified them, as thy present Sin doth testify, therefore thou art no Child of God. 2. If any do more than once or twice relapse into the same Sin, (suppose it be not so highly scandalous as the for∣mer) then he pleads from thence, that they are back-sliders in Heart, that they have broken their Covenant with God, that they are in bondage to Sin. Here he urgeth, it may be, that of 2 Pet. 2. 19, 20. Of whom a Man is overcome, of the same is he brought in bondage;— The Dog is returned to his Vomit. 3. Or if any have by any offence, more remarkably gone against their Knowledg, or violated their Con∣science, then he tells them, that they sin wilfully, that they reject the Counsel of the Lord, that they are the Servants of Sin; for his Servants ye are to whom ye obey. Rom. 6. 16. And that where there is Grace, though they may fall, yet it is still against their wills, &c. 4. If he have not so clear ground to manage any of the former charges against them, then he argues from the frequency of their various miscarria∣ges. Here he sets their Sins in order before them, rakes them alto∣gether, that he may oppress them by a multitude, when he cannot prevail by an accusation from one or two acts: and his pleading here is, Thou art nothing but Sin, thy thoughts are evil continually▪ thy words are vain and unprofitable, thy actions foolish and wicked, and this in all thy imployments, in all relations, at all times. What duty is there that is not neglected or defiled? what Sin that is not some way or other committed? &c. Can such an Heart as thine be the Temple of the Holy Ghost? For the Temple of the Lord is Holy, and his People are washed and cleansed, &c.

These are all of them strong objections, and frequently made use of by Satan, as the complaints of the Servants of God do testify, who are made thus to except against themselves; If our Sins were but the usual failings of the converted, we might comfort our selves, but they are great, they are back-slidings, they are against Conscience, they are many; what can we judge, but that we have hitherto deceived our selves, and that the work of conversion is yet to do? The Objections that are from great Sins, or from recidivation, or wilful violation of Conscience, do usually prevail for some time, against the best that are chargable with them; they cannot determine that they are con∣verted (though they might be so,) so long as they cannot deny the matter of Fact upon which the accusation is grounded; till their true repentance give them some light of better information, they are in the dark and cannot answer the Argument. Jonah being im∣prisoned

in the Whales Belly, for his stubborn rebellion, at first concluded himself a Cast-away: Jon. 2. 4. Then I said I amccast out of thy Sight: Neither could he think better of himself, till upon his Repentance, he recovered his Faith and Hope of Pardon, Yet will I look again toward thy Holy Temple. Yea those objections that are rai∣sed from the multitude and frequency of lesser failings, though they may be answered by a Child of God, while his Heart is not over∣shadowed with the Mists and Clouds of Temptation, yet when he is confused with violent commotions within, his Heart will fail him, and till he can bring himself to some composure of Spirit, he hath not the boldness to assert his integrity. David was gravelled with this Objection, Psal. 40. 12. Innumerable evils have compassed me about, mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the Hairs on my Head, therefore my Heart faileth me.

2. He aggravates the sinfulness of our condition, from the fre∣quency and violence of his own Temptations. 'Tis an usual thing for him to give a young Converts, incessant onsets of Temptation to Sin: most commonly he works upon their natural constitution, he blows the Coals that are not yet quite extinguished, and that have grea∣ter forwardness from their own inclination to kindle again; as Lust and Passion. The first motions of the one, (though it go no further, than those offers and risings up in the Heart, and is there damped, and kept down by the opposing principle of Grace) and the occasional out-breakings of the other, (which he provokes by a diligent preparation of occasion from without, and violent incitati∣ons from within) furnish him with sufficient matter for his inten∣ded accusations; and sometimes (being as it were wholly neg∣ligent of the advantages which our tempers give him, or not be∣ing able to find any such forwardness to these evils in our Consti∣tution, as may more eminently serve his ends) he satisfies himself to molest us with earnest motions to any Sins indifferently; and all this to make us believe, that Sin is not crucified in us. Which some are more apt to believe, because they observe their Tempta∣tions to these Sins, to importune them more, and with greater ve∣hemency than they were wont to do before: and this doth yet the more astonish them, because they had high expectations that after their conversion, Satan would fall before them, and their Tempta∣tions abate; that their natures should be altered, and their natural inclinations to these Sins wholly cease: but now finding the con∣trary,

they are ready to cry out, (especially when Satan violently buffets them with this objection) We are yet in our Sins, and under the dominion thereof; neither can it be that we are converted, because we find Sin more active and stirring than formerly; 'tis not then surely mor∣tified in us, but lively and strong. Though in this case it be very plain that Temptations are only strong, and Sin weak, and that Grace is faithfully acting its part against the Flesh, arguing, not that Grace is so very weak, but that Satan is more busy than ordi∣nary; the Sins are not more than formerly, but the Light that dis∣covers them more is greater, and the Conscience that resents the Temptation is more tender. Yet all this doth not at first give ease to the fears that are now raised up in the Mind; they find Sin working in them, their expectations of attaining a greater conquest on a sudden, and with greater ease, are disappointed, (and the desire of having much, makes a Man think himself poor); and withal they commonly labour under so much Ignorance, or perverse cre∣dulity, that they conclude they consent to every thing which they are tempted to, insomuch that 'tis long before these Clouds do va∣nish, and the afflicted brought to a right understanding of them∣selves.

3. From some remarkable appearances of God, doth Satan aggra∣vate our sinful condition. If God shew any notable act of Power, he makes the Beams of that act reflect upon our unworthiness with a dazling Light. When Peter saw the Power of Christ in sending a great multitude of Fishes into his Net, (having laboured all Night before and caught nothing) it gave so deep an impression to the conviction of his vileness, that he was ready to put Christ from him as being altogether unfit for his Blessed Society, Depart (saith he) from me, for I am a sinful Man. If God discover the Glorious Splendor of his Holiness, 'tis enough to make the holiest Saints (such as Job and Isaiah) to cry out they are undone, being Men of unclean Lips,* 1.178 and to abhor themselves in Dust and Ashes. The like may be said of any discovery of the rest of the Glorious Attri∣butes of God.* 1.179 Of all which Satan makes this advantage, that the Parties tempted should have so deep a consideration of their unworthiness, as might induce them to believe, (as if it were by a Voice from Heaven) that God prohibits them any approaches to him, and that they have nothing to do to take Gods Name with∣in their Mouths. And though these remarkable discoveries of God (either by his acts of Power and Providence, or by imme∣diate

impressions upon the Soul, in the height of contemplation) have ordinarily great effects upon the Hearts of his Children, but not of long continuance: yet where they strike in with other Ar∣guments by which they were already staggered as to their Interest in God, they mightily strengthen them, and are taken for no less than Gods own determination of the question against them.

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

4. To make full measure, Satan doth sometimes aggravate the miscarriages of those whom he intends to accuse, by compa∣ring their lives and actions with the holy Lives of some eminent Servants of God, especially such as they have only heard of, and

not known personally. For so they have only their Vertues re∣presented, without their failings. Here Satan takes a liberty of declaming against them: and though he could never spare a Saint a good word out of respect; yet, that others might be put out of heart and hope, he will commend the holiness, strictness, care, constancy of dead Saints to the Skies. And then he Queries, Art thou such an one? Canst thou say thou art any thing like them, for a hea∣venly Heart, a holy Life, a contempt of the World, a zeal for God, for good Works, for patient Suffering? &c. (All this while not a word of their Weaknesses). These (saith he) were the Servants of the Most High: their Examples thou shouldst follow, if thou expectest their Crown. Had they any more Holiness than they needed? And if thouhast not so much, thou art nothing. What can Humility, Modesty, and sense of Guilt, speak in such a case? They go away mourning, their Fears increase upon them; and what God hath set before them (in the Examples of his Servants) for the increase of their diligence, they take to be as a Witness against them, to prove them Uncon∣verted.

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

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

1. As to the first part of his Design, he hath many ways by which he aggravates Grace in the Notion. We may be sure if it lie in his way, he will not stick to give false definitions of Grace;

and to tell Men that it is, what indeed it is not. He is a Lyar, and in any case whatsoever he will lie for his advantage, if he have hope his Lye may pass for current; but he cannot always use a palpable Cheat in this matter, where the nature of any Grace is positively determined in Scripture, except it be with the Igno∣rant, or where the nature of Grace is made a business of Contro∣versie among Men. I will not make Conjectures what Satan may possibly say, in belying the nature of Grace, to make it seem to be quite another thing than it is; but shall rather shew you the more usual plausible ways of Deceit which herein he exerci∣seth; and they are these that follow.

1. As the same Graces have different Degrees in several Per∣sons, and these different Degrees have Operations suitable; some Acts being stronger, some weaker, some more perfected and ri∣pened, others more imperfect, and immature: So when Satan comes to describe Grace, he sets it forth in its highest Excellencies, and most glorious Attainments. You shall never observe him to speak of Graces at their lowest pitch, (except where he is car∣rying on a design for Presumption, and then he tells Men that any Wishing, or Woulding is Grace; and every formal [Lord forgive me] is true Repentance): but on the contrary he offers the high∣est reach of it, that any Saint on Earth ever arrived at, as essen∣tially necessary to constitute its Being; and tells them if they have not that, they have nothing. Let us see it in the Particulars. 1. Grace sometimes hath its Extraordinaries; (as I may call them.) We have both Precept and Example of that nature in Scripture, which are propounded not as the common Standard by which the Being and Reality of Grace is to be measured, but as Patterns for imitation, to provoke us to Emulation; and to quic∣ken us in pressing forward. Of this nature I reckon to be the Example of Moses, desiring to be blotted out of God's Book (whatever he meant by it) in his love to the People; and the like of the Apostle Paul, wishing himself to be accursed from Christ for his Brethrens sake. Of this nature also we have many Precepts; as rejoyce evermore, of waiting and longing for the Appearance of Christ, of rejoycing when we fall into divers Temptations; and ma∣ny more to this purpose, All which are heights of Grace that do rarely appear among the Servants of God, at any time. 2. Grace hath sometimes its special Assistances; this is when the occasion is extraordinary, but the Grace befitting that occasion is

promised in ordinary, and ordinarily recieved. When God calls any to such occasions, though compared with that measure of Grace, which usually is acted by the Children of God upon ordi∣nary occasions; it is a special assistance of the Spirit. Of this na∣ture, is that Boldness which the Servants of Christ receive, to confess Christ before Men in times of Persecution, and to Die for the Truth, with Constancy, Courage, and Joy. 3. There are also singular Eminencies of Grace, which some diligent, careful, and choice Servants of God attain unto, far above what the ordi∣nary sort arrive at. Enoch had his Conversation so much in Hea∣ven, that he was said to walk with God. David's Soul was often full of delight in God. Some in the height of Assurance, rejoyce in God, with joy unspeakable, and full of Glory. Moses was emi∣nent in Meekness; Job in Patience; the Apostle Paul in Zeal, for promoting the Gospel, &c. Now Satan, when he comes to que∣stion the Graces of Men, he presents them with these Measures; and if they fall short, (as ordinarily they do) he concludes them altogether Graceless.

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

3. He hath a Policy in heightning those Attainments and work∣ings of Soul, in things relating to God and Religion, which are to be found in Temporary Believers; which because they sometimes appear in the Unconverted, as well as in the Converted, (though

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

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

1. He compares the present state of any one, with whom he deals, to the highest attainments and excellencies of Grace; al∣lowing nothing to be Grace, but what will answer these Descrip∣tions he had already given. Here the Tempter doth apparently make use of a false Ballance, and a Bag of deceitful Weights. For thus he puts them to it: Thou sayest thou hast Grace, but thou dost altogether deceive thy self, for indeed thou hast none at all. Compare thy self with others, that were in Scripture noted, as undoubtedly

Gracious, and thou wilt see that in the Ballance, thou art lighter than Vanity. Abraham had Faith, but he believed above hope. Moses and Paul had love, but they manifested it by preferring their Brethrens happiness before their own. David was a Saint, but he had a Heart ravished with God. The Martyrs spoken of in Heb. 11. they could do Wonders; they were above fears of Men, above the love of the World; they loved not their Lives to the Death: How joyfully took they the spoyl∣ing of their Goods? How couragiously did they suffer the sharpest Tor∣ments? Besides (saith he) all the Children of God are described is San∣ctified throughout, abounding with all fruits of Righteousness; their Faith is Working; their Love still Laborious; their Hope produceth constant Pa∣tience: What art thou to these? That in thee which thou callest Faith, or Love, or Patience, &c. 'tis not fit to be named with these: Thy fears may tell thee, that thou hast no Faith, and so may thy Works; thy murmurings under God's Hand is evidence sufficient, that thou hast no Patience. The little that thou dost for God, or especially wouldst do, if it were not for thy own advantage, may convince thee that thou hast no love to him; thy weariness of Services and Duties thy confessed unprofitableness under all, do proclaim thou hast no delight in God, nor in his Ways. He further adds, for the confirmation of all this: Consider how far Temporaries may go, that shall never go to Heaven. Thou art far short of them; thy Gifts, thy Works, thy Vertues, thy Illumination, thy Conversation, thy Conscientiousness are nothing like theirs: How is it possible then that such as one as thou (a pittiful con∣temptible Creature) shouldst have any thing of true Grace in thee? Thus he makes the Application of all the Discovery of Grace, which he presented to them. Though he needs not urge all these things to every one, any one of these particulars frequently serves the turn. When a trembling Heart compares it self with these Instances, it turns its Back, yields the Argument, and is ashamed of its former Hopes, as those are of their former Confidence, who flee from Battel. Hence then do we hear of these various Com∣plaints: One saith, Alas! I have no Grace, because I live not as other Saints have done in all exactness. Another saith, I have no Faith, because I cannot believe above Reason, and contrary to Sense, as Abra∣ham did. A third crys out, He hath no Love to God, because he cannot find his Soul ravished with desire after him. Another thinks, He hath a hard Heart, because he cannot weep for Sin. Another concludes against himself, because He finds not a present chearful resolve (while he is not under any question for Religion) to suffer Torments for

Christ. Some fear themselves, Because Temporaries in some particu∣lars, have much out-gone them. You see how Complaints may upon this score, be multiplied without end; and yet all this is but Fal∣lacy. Satan tells them what Grace is at the highest, but not a word of what it is at lowest: And so unskilful is a tossed, weak Christian, that he in examining his Condition, looks after the highest Degrees of Grace (as affording clearer Evidence) and not after the Sincerity of it; which is the safest way for Trial, where Graces are weak. In a word, this kind of Arguing is no better than that of Children, who cannot conclude themselves to be Men, because their present stature is little, and they are not as tall as the Adult.

2. Another part of his cunning in lessening the real Graces of God's Children, is to take them at an advantage, when their Graces are weakest, and themselves most out of order. He that will chuse to measure a Man's Stature while he is upon his Knees, seems not to design to give a faithful account of his Height. No more doth Satan, who, when he will make Comparisons, always takes the Servants of God at the worst. And indeed, many ad∣vantages do the Children of God give him, insomuch that it is no wonder that he doth so oft Baffle them, but rather a wonder that they at any time return to their Comforts. 1. Sometimes he takes them to task while they are yet young and tender, when they are but newly converted, before their Graces are grown up, or have had time to put forth any considerable Fruit. 2. Or when their Graces are tired out, by long or grievous assaults of Temptation; for then they are not what they are at other times. 3. When their Hearts are discomposed, or muddied with fear; for then their sight is bad, and they can so little judg of things that differ, that Satan can impose almost any thing upon them. 4. Sometimes he comes upon them, when some Grace acts his part but poorly (as not having its perfect work) and is scarce able to get through, sticking as it were in the Birth. 5. Or when the progress of Grace is small and imperceptible. 6. Or while in the absence of the Sun (which produceth Flowers, and Fragrancy, and is the time of the singing of Birds, Cant. 2. 11, 12.) it is forced to cast off its Summer Fruits of Joy, and sensible Delights; and only produceth Winter Fruits, of Lamenting after God, Longing and Panting after him, justifying of God in his Dealings, and Con∣demning it self; all this while sowing in Tears, for a more plea∣sing

Crop. 7. Or while Expectations are more than Enjoyments, the Man it may be promised himself large incomes of greater measures of Comforts, Ease, or Strength, under some particular Ordinances, or Helps which he hath lately attained to; and not finding things presently to answer what he hoped for, is now su∣spitious of his case, and thinks he hath attained nothing, because he hath not what he would. 8. Sometimes Satan shews them his Face in this Glass, when 'tis foulest, through the spots of some Miscarriage. 9. Or he takes advantage of some Natural Defects, as want of Tears, which might be more usual in former times, but are now dried up; or from the Ebbings and uncertainty of his A••••ections, which are never sure rules of Trials. 10. Or in such acts that are of a mixed nature in the Principles and Motives, where it may seem to be uncertain to which the Act must be ascri∣bed, as to the true Parent. The Heart of a gracious Person be∣ing challenged upon any of these Points, and under so great a Disadvantage, being called out to give a proof of himself, espe∣cially in the view of Grace set forth in all its Excellency and Glo∣ry, shall have little to plead, but will rather own the Accusati∣on. And the rather, because

3. It is another part of Satan's cunning, to urge them (whilst they are thus at a stand) with a Possibility, nay, a Probability of their mistaking themselves, by passing too favourable an opinion formerly of their Actions. To confirm them in this apprehen∣sion: 1. He lays before them the consideration of the deceitful∣ness of the Heart,* 1.180 which (being so, above all things, and despe∣rately wicked, beyond ordinary discovery) makes a fair way for the entertainment of a suspition of Self-delusion in all the former hopes which a Man hath had of himself. Satan will plainly speak it: Thou hast had some thoughts and workings of Mind towards God, but seeing they carry so great a disproportion to Rule and Examp∣le, and come so far short of Common Graces; 'tis more than probable, that such poor, weak, confused appearances are nothing. How know∣est thou that thine adherence to, and practice of the Command and Ser∣vices of God are any more, than from the power of Education, the pre∣valency of Custom, or the impressions of Moral swasion? How dost thou know that thy desires after God, and thy delight in him, are any more than the products of Natural Principles, influenced by an Historical faith of Scripture Doctrine? 'Tis oftentimes enough for Satan to hint this: A suspitious Heart (as it were greedy of its own mi∣sery)

catcheth at all things that make against it: and hence complains; That it hath no Grace because it sees not any visible Fruits, or makes not a sufficient appearance at all times, when opposed, or resisted; or because it wants sensible progress, or gives not the Summer Fruits of Praises, Rejoycings, and Delights in God; or because it seems not to meet with remarkable im∣provements in Ordinances; or because it cannot produce Tears, and raise the Affections; and because the Party doth not know but his Heart might decieve him, in all that he hath done. Which the Devil yet further endeavoureth to confirm, 2. By a conside∣ration of the seeming Holiness and Graces of such, as believed themselves to be the Children of God, and were generally by others reputed so to be; who yet, after a glorious profession, turned Apostates. This being so great and undeniable an In∣stance of the Hearts deceitfulness, makes the poor tempted Party conclude, that he is certainly no true Convert.

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

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

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

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

3. These Fears make all Satan's suggestions strike the deeper, they point all his Arrows, and make them pierce (as it were) the Joynts and Marrow; they poyson and envenom them to the great increase of the Torment, and hinderance of the Cure; they bind the Objections upon them, and confirm them in a certain be∣lief that they are all true. We have now viewed Satan's Engines and Batteries against the Servants of the Lord, for the destuction of their Joy and Peace, by Spiritual Troubles; but these are but

the beginnings of sorrows, if compared with those distresses of Soul, which he sometimes brings upon them. Of which next.

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

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

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

1. As to the Ingredients, there are several things that do con∣cur for the begetting of these violent Distresses. As, 1. There is usually a Complication of several kinds of Troubles. Sometimes there are outward Troubles, and inward discomposures of Spirit arising from thence; sometimes Affrightments of blasphemous thoughts long continued, and usually Spiritual Troubles (in

which their State or Condition have been called to question) have gone before. Heman (who is as famous an Instance in this case, as any we meet withal in Scripture) in Psal. 88. seems not obscurely to tell us so much; his Soul was full of troubles, ver. 3. And in ver. 7. he complains that God had afflicted him with all his Waves: And that these were not all of the same kind (though all concurred to the same end) he himself Explains, ver. 8, 18. where he bemoans himself for the unkindness of his Friends: Thou hast put away mine Acquaintance; Lover and Friend hast thou put far from me. 2. These Troubles drive at a further end than any of the former; for their design was only against the present Quietness and Peace of God's Children, but these design the ruine of their hopes for the future; they are troubled, not for that they are not Converted, but for that they expect never to be Converted. This is a trouble of an high nature, making them believe that they are eternally Reprobated, cut off from God for ever, and under an im∣possibility of Salvation. 3. These troubles have the consent and belief of the Party. In some other troubles Satan disquieted the Lords Servants, by imposing upon them his own cursed suggesti∣ons, violently bearing in upon them temptations to Sin and Blas∣phemy, or objections against their state of Regeneration, while in the mean time they opposed and refused to give consent; but in these Satan prevails with them, to believe that their case is really such as their Fears represent it to be. 4. They are Troubles of a far higher degree than the former, the deepest Sorrows, the sharpest Fears, the greatest Agonies. Heman, Psal. 88. ver. 15, 16. calls them Terrours even to distraction: While I suffer thy Terrours, I am distracted; thy fierce Wrath goeth over me, thy Terrours have cut me off. 5. There is also God's deserting of them in a greater mea∣sure than ordinary,* 1.181 by withdrawing his Aids and Comforts. And (as Mr. Perkins notes) If the withdrawing of Grace be joyned with the feeling of God's Anger, thence ariseth the bitterest Conflict, that the Soul of a poor Creature undergoes.

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

1. Some are desperate Terrours, of cursed Reprobates under desperation. These terrours in them, are in the greatest Extre∣mity, the very Pit of Misery, of the same nature with those of the Damned in Hell,* 1.182 where the Worm that never dies, is nothing else but the dreadful vexation and torment of an accusing Consci∣ence. They are commonly accompanied with Blaspheming of God, and an utter rejection of all means for Remedy; and though they sometimes turn to a kind of secure desperation, (by which (when they see it will be no better) they harden themselves in their Misery, and seek to divert their Thoughts) as Cain did, betaking himself to the Building of Cities. And Esau, when he had sold his Birth-right, despised it, and gave himself up to the pursuit of a Worldly interest; yet sometimes these Terrours end in Self-Murther, as in Judas, who being smitten with dread of Conscience, went and hanged himself. We have many sad Instances of these desperate Terrours. Cain is the first we read of, and though the account the Scriptures give of him be but short, yet 'tis sufficient to let us see what his condition was, Gen. 4. 11. to 16. First, He was cursed from the Earth. Of this part of his Curse, there were two Branches; 1. That his labour and toyl in Tillage should be great, and greatly unsuccessful; for thus God himself explains it, ver. 12. When thou tillest the Ground, it shall not henceforth yield unto thee her strength. The Earth was cursed with Barrenness before to Adam, but now to Cain it hath a double Curse. 2. That he should be a Man of uncertain abode in any place; A Fugitive and a Vagabond shalt thou be in the Earth: Not being able to stay long in a place, by reason of the terrours of his Concience. His own interpretation of it, ver. 14. shews, that herein lay a great part of his Misery; Thou hast dri∣ven me out this day from the face of the Earth. By which it ap∣pears, that he was to be as one that was chased out of all Society, and as one that thought himself safe in no place. Secondly, He was hid from the Face of God; that is, he was doomed to carry the inward feeling of God's Wrath, without any expecta∣tion of Mercy. Thirdly, His mind being terrified under the apprehension of that Wrath, he crys out, That his Sin was greater than it could be pardoned;* 1.183 or that his Punishment was greater than he could bear. (For the word in the Original, signifies both Sin, and Punishment.) Take it which way you will, it expresseth a deep horrour of Heart. If in the former sense, then it signi∣fies

a Conviction of the greatness of his sin to Desperation; if in the latter sense, then 'tis no less than a blasphemous Reflection upon God, as unjustly Cruel. Fourthly, This horrour was so great, that he was afraid of all he met with, suspecting every thing to be armed with Divine Vengeance against him; every one that findeth me, shall slay me. Or if that speech was a desire, that any one that found him might Kill him,* 1.184 (as some interpret) it shews that he preferred Death before that life of Misery. It seems then, that God smote him with such Terrour and Con∣sternation of Mind, and with such affrightful Trembling of Bo∣dy, for his bloody Fact, that he was weary of himself, and afraid of all Men, and could not stay long in a Place. By these Tokens (or some other way) God sets his Mark upon him, as upon a cursed Miscreant, to be noted and abhorred of all. Such ano∣ther Instance was Lamech, of whom the same Chapter speaks. 1. The sting of Conscience was so great, that he is forced to con∣fess his fault: (The interpretations of those, that take it Inter∣rogatively; Have I slain? Or, If I have, what is that to you? &c. are upon many accounts improper; much more are those so, that take it Negatively). Which, whether it were the abo∣mination of Poligamy, (as some think) by which Example he had destroyed more than Cain did; or if it were Murther in a proper sense (as the Words and Context plainly carry it) 'tis not very material to our purpose; however God smote him with Horrour, that he might be a witness against himself. 2. He accuseth himself for a more grievous Sinner, and more desperate Wretch by far than Cain: If Cain (ver. 24.) shall be avenged seven-fold, truly Lamech seventy and seven-fold. Which is as much as to say, that there was as much difference 'twixt his Sin and Cain's, as betwixt seven, and seventy seven. 3. It seems also by his Dis∣course to his Wives, that he was grievously perplexed with in∣ward fears; suspecting (it may be) his very Wives (as well as others) might have private Combinations against him, for the prevention whereof, he tells them by Cain's example of God's avenging him. These two early examples of Desperation the be∣ginning of the World affords, and there have been many more since, as Esau and Judas. Of late Years we have the Memora∣ble Instance of Francis Spira, one of the clearest and most re∣markable Examples of Spiritual Horrour, that the latter Ages of the World were ever acquainted with; yet I shall not dare to

be confident of his Reprobation, as of Cain's and Judas's, because the Scripture hath determined their case, but we have no such certain authority to determine his.

2. There are also Distresses from Melancholy, which may be further differenced according to the intenseness, or remisness of the Distemper upon which they depend. For sometimes the Imagination is so exceedingly depraved, the fears of Heart so great, and the sorrows so deep, that the Melancholy Person cry∣ing out of himself, that he is Damned, under the Curse of God, &c. appears to be wholly besides himself; and his Anguish to be no∣thing else, but a delirous irrational disturbance. There are too ma∣ny sad Instances of this: Some I have known, that for many Years together, have laboured under such apprehensions of Hell and Damnation, that they have at last proceeded to Curse, and Blaspheme God in a most dreadful manner; so that they have been a Terrour to all their Friends and Acquaintance. And though sometimes they would fall into fits of obstinate silence, yet being urged to speak, they would amaze all that were about them, with the confident averment of their Damnation; with horrible out-crys of their supposed Misery and Torments, and with ter∣rible rage against Heaven. Some in this Distemper, will fancy themselves to be in Hell already, and will discourse as if they saw the Devils about them, and felt their Torture. Such as these give plain discovery by their whole Carriage under their Trouble, and some concomitant false Imaginations about other things, (as when they fancy themselves to be in Prison, or Sentenced to Death, and that Torments, or Fire, are provided for them by the Magistrate, &c.) that 'tis only Melancholy (perverting their understanding) that is the cause of all their Sorrow. Others there are, who are not altogether Irrational, because in most other things their understanding is right; yet being driven into Melancho∣ly upon the occasion of Crosses, or other outward Afflictions, they at last six all their thoughts upon their Souls, and now their fan∣cy becoming Irregular in part, the whole of the Irregularity ap∣pears only in that, wherein they chiefly concern themselves. Hence they misjudg themselves, and condemn themselves to everlasting Destruction; sometimes without any apparent cause, and sometimes they accuse themselves of such things as they never did; they fear and cry out they are Damned, but they cannot give a particular rea∣son, why they should entertain these fears, neither can they shew

any cause why they should refuse the Comforts of the Promises that are offered, but they say, they know, or are perswaded it is so; up∣on no better account than this, It is so, because it is so. Or if they give reasons of their Imagination, they are commonly either feigned, or frivolous, and yet in all other matters they are Rational, and speak or act like Men in their right Minds. Of both these kinds of De∣speration I shall speak nothing further; 'tis enough to have noted that such there are, because the Cure of the former is impossible, and the Cure of the latter doth wholly depend upon Physick.

Some may possibly question,* 1.185 Whether all extraordinary Agonies of Soul, upon the apprehension of eternal Damnation, be not the fruits of Melancholy? and if not, then what may the difference be betwixt those that proceed from Melancholy, and those that are properly the Terrours of Conscience?

As to the first part of the Question,* 1.186 I answer, 1. That all Spi∣ritual Distresses, are not to be ascribed to Melancholy. For, 1. There are some Melancholy Persons who are never more free from Spiritual Troubles (though frequently accustomed to them at other times) than when (upon the occasion of some special Trouble, or Sickness, threatning Death) there is greatest cause to fear such onsets upon the increase of Melancholy; some such I have known. 2. Sometimes these Distresses come suddenly, their Conscience smiting them in the very act of Sin; and these Per∣sons sometime such, as are not of a Melancholick Constitution. Spira was suddenly thunder-struck with Terrours of Conscience, upon his Recantation of some Truths which he held; and so were some of the Martyrs. Sometimes Terrours that have continued long, and have been very fierce, are removed in a moment. Now, 'tis not rational to say, that Melancholy only occasioned all such Troubles, where in Bodies that are not naturally of that Com∣plexion, (and some such have been surprised with terrours of Conscience): if we will take a liberty to suppose an accidental Me∣lancholy, we must of necessity allow some time; and (usually) some precedaneous occasion, to mould them into such a Distemper. Neither do the fears of Melancholy cease on a sudden, but abate gradually, according to the gradual abatement of the Humour. To say that Cain's, or Judas's dispair were the invasions of strong Melancholy, is not only beyond all Proof, but also Proba∣bility. Neither is it likely that David (whose ruddy Counte∣nance, and Inclination to Musick, are tokens of a Sanguine Com∣plexion)

was always Melancholick under his frequent complaints of Spiritual Trouble.

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

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

2. I answer, That it is not to be denied, but that God may make use of that Humour as his Instrument, for the increase and continuance of Terrours upon the Consciences of those, whom he thinks fit to Punish (for any provocation) with Spiritual Desertion. As he made use of that Distemper to punish Saul and Nebuchadnezzar.* 1.187 I speak not here of those Distresses which are nothing else but Melancholy, (such as those before mentioned, of which Physicians have given us frequent Histories) though in this case, the secret ways of God's Providences are to be adored with humble silence; but of those Terrours of Conscience which have a mixture of Melancholy to help them forward, yet so, as that the Judgment and Reason are not thereby perverted. Spira, when his Case was hastily concluded, by an injudicious Friend, to be a strong Melancholy, made this reply: Well, be it so, seeing you will needs have it so; for thus also is God's Wrath manifested against me.— Which shews, 1. That he believed, God doth sometimes manifest his Wrath against Man by Melancholy. And, 2. That he denied this to be his condition: For he still concluded, that God sent the Terrours of his Wrath immediately upon his Conscience, as the Sentence of his just Condemnation, for denying Christ. Now when God doth make use of Melancholy, as his Instrument in Satan's hand, to make the Soul of Man more apprehensive of his sin and God's Wrath, (though he doth not always make use of this means, as hath been said) while he still preserves the Under∣standing from false Imaginations. The Distress is still Rational, and we have no cause to make any great difference betwixt these Troubles that have such a mixture of Melancholy, and such as have not. Neither must we say, That then 'tis in the power of

the Physician to remove, or mitigate such Spiritual Distresses. For if God see it fit to make use of Melancholy for such a purpose, he can suspend the power of Physick, so that it shall not do its work till God hath performed all his Purpose. And the unsuc∣cessfulness of Remedies in this Distemper, (while it seems to be wonderfully stubborn, in resisting all that can be done for Cure) is more to be ascribed (in some cases) to God's Design, than every Physician doth imagine.

As to the latter part of the Question. How the Terrours of Melancholy, and those of Conscience are to be distinguished, I shall only say this: That (as I said) we are not much concerned to make any distinction, where the Distressed Party acts rationally. 'Tis true, something may be observed from these mixtures of Me∣lancholy; and thence may some Indications be taken by the Friends of the Distressed, which may be of use to the Afflicted Party. Physick in this case is not to be neglected, because (though God may permit that Distemper in order to the Terrour of the Conscience) we are not of God's Counsel, to know how high he would have it to go, nor how long to continue; but 'tis our du∣ty (with submission to him) to use all means for help. How∣ever, seeing the Physician is the only proper Judg of the Bodily Distemper, it were improper to speak of the Signs of Melancho∣ly in these mixt cases, to those that cannot make use of them. And as for these Distresses of Melancholy that are Irrational, they are of themselves so notorious, that I need not give any account of them. There is usually a Constitution inclining that way, and often the Parents, or Friends of the Party, have been handled in the same manner before; or if their Natural Temper do not lead them that way, there is usually some Cross, Trouble, Disappoint∣ment, or the like outward Affliction that hath first pressed them heavily, and by degrees hath wrought them into Melancholy, and then afterward they come to concern themselves for their Souls.* 1.188 (As that Woman in Platers Observations, who being long grieved with Jealousie upon Grounds too just, at last fell in∣to grievous dispair, crying out; That God would not Pardon her; that she was Damned; that she felt Hell already, and the Torments of it, &c.) Or there are some Concomitant Delirium's, imagi∣nations apparently absurd, or false, &c. all which give plain dis∣coveries of Irrational Distresses. And if there remained any doubt concerning them, the consideration of all Circumstances

together, by such as are Sober and Judicious, would easily afford a satisfaction.

3. Having now confined the Discourse to the Spiritual Distresses of God's Children, that are not so oppressed with Melancholy, as to be misled with false Imaginations; I must next, concern∣ing these Distresses, offer another observable Distinction, which is this: That they are either made up of all the five forementioned Ingredients, or only of some of them, and so may be called Total, or Partial; though in each of these there may be great diffe∣rences of Degrees. 1. Sometimes then the Children of God may be brought into Total Distresses of Conscience, even with Desperation, and (that which is more hideous) with Blasphemy. If Mr. Perkins his Observation hold true,* 1.189 who tells us, That they may be so over-charged with Sorrow, as to cry out they are dam∣ned, and to blaspheme God. And we have no reason to contra∣dict it, when we observe how far David went in his haste, more than once. And whatever may be the private differences betwixt these and the Reprobates, in their Agonies (as differences there are, both in God's Design, and their Hearts, though not visible) yet if we compare the Fears, Troubles, and Speeches of the one and the other together, there appears little or no difference which By-standers can certainly fix upon. If it seems harsh to any, that so horrid a thing as Despair should be charged upon the Elect of God, in the worst of their Distresses, it will readily be answered; 1. That if we suppose not this, we must suppose that which is worse. If we like not to say, that God's Children may fall into Despair; we must conclude (very uncharitably) that they that fall into Despair, are not God's Children. 2. 'Tis easie to imagine a difference betwixt Partial and Total Dispair, betwixt Imaginary and Real. The Children of God, under strong perturbation of Spirit, may imagine themselves to do what they do not, and so may bear false Witness against themselves; professing that all their hope of Salvation is lost, when yet the Root of their hope may still remain in their Hearts undiscovered. The habit may be there, when all visible Acts of it are at present suspended, or so disguised in a croud of confused Expressions, that they cannot be known. Or, if they have real distrust of their Salvation, yet every fit of real Diffidence,* 1.190 is not utter Desperateness; neither will it denominate a Man to be totally desperate, any more than every Error, even about Fundamentals, will denominate a Man an Heretick. For as

it must be a pertinacious Error in Fundamentals that makes an He∣retick, so it must be a pertinacious Diffidence that makes a Man truly desperate. 3. But sometimes the Children of God have only Partial Distresses. That is, they may have a great measure of some of the Ingredients, without mixture of the rest. Particu∣larly, they may have a great measure of the sense of Divine Wrath and Desertion, without Desperation. The possibility of this is evident, beyond exception, in the Example of our Blessed Savi∣our, when he cry'd out, My God, my God, why hast thou forsaken me? None can ascribe Desperation to him, without Blasphemy; and if they should, the very words, My God, my God, (expres∣sing his full and certain hope) do expresly contradict them. Such an instance, of Spiritual Distress without Desperation, I take Heman to be. How high his Troubles were, is abundantly testified in Psal. 88. and yet that his hope was not lost, appears not only by his Prayer for relief in the general; (for Hope is not utterly de∣stroyed, where the appointed means for help are carefully used,) but by the particular avouchment of his Hope in God, in the first verses of that Psalm, O Lord God of my Salvation, I have cried day and night before thee.

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

The more fixed Distresses, as they are of longer continuance, so they are often accompanied with the very worst Symptomes: For

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

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

1. As to the Occasions: He follows much the same Course which hath been described before in Spiritual Troubles; so that I need not say much, only I shall note two things. 1. That it makes much for Satan's purpose, if the Party against whom he designs, have faln into some grievous sins. Sins of common Mag∣nitude,

do not lay a foundation suitable to the Superstructure which he intends; he cannot plausibly argue Reprobation, or Dam∣nation from every ordinary sin; but if he finds them guilty of some∣thing extraordinary, then he falls to work with his Accusations. The most usual sins which he takes advantage from, are (as Mr. Perkins observes) those against the Third, Sixth, and Seventh Command; sometimes those against the Ninth. Murther, Adul∣tery, Perjury, and the wilful denial of Truth against Conscience, are the Crimes upon which he grounds his Charge, but most usually the last. Upon this the distressed Spira, and some of the Martyrs. As for the other, the more private they are, Satan hath oft the more advantage against them, because God's secret and just Judgment, will by this means bring to Light the hidden things of Darkness; and force their Consciences to accuse them, of that which no Man could lay to their Charge, that he might manifest himself to be the searcher of the Hearts, and trier of the Reins. Thus have many been forced to disclose private Murthers, secret Adul∣teries, and to Vomit up (though with much pain and torture) that which they have by Perjury, or Guile, extorted from others. 2. Where Satan hath not these particular Advantages, he doth endeavour to prepare Men for Distresses, by other Troubles long continued. All men that are brought to dispair of their Happi∣ness, must not be supposed to be greater Sinners than others; some are distressed with fears of Eternal Damnation, that are in a good measure able to make Job's protestation in these cases: That their Heart hath not been deceived by a Woman:* 1.191 That they have not laid wait at their Neighbours door: That they have not lift up their hand against the Fatherless, when they saw their help in the Gate; that their Land doth not cry against them, nor the Furrows thereof com∣plain; that when they saw the Sun when it shined, or the Moon walk∣ing in brightness, their Heart hath not been secretly enticed, nor their Mouth kissed their Hand; that they rejoyced not in the destruction of him that hated them, nor lift up themselves when evil found him, &c. Notwithstanding all which their Fears are upon, and prevail against them. But then before Satan can bring them to consent to such dismal Conclusions against themselves, they must be ex∣traordinarily fitted to take the Impression; either tired out under great Afflictions, or long exercised with Fears about their Spiri∣tual Estates, without intermixture of Comfort, or Ease, or their Faculties broken and weakned by Melancholy. Any of these give

him an advantage equivalent to that of great Sins. For though he cannot say to these, your sins are so Enormous, that they are (considered themselves together with their Circumstances) sad signs or Reprobation; yet he will plead that God's carriage to∣wards them, doth plainly discover that he hath wholly cast them off, and left them to themselves, without hope of Mercy.

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

1. From Scriptures wrested, or misapplied. His choice of Scriptures for this purpose, is of such places as either seem to speak most sadly the dangerous and fearful Estate of Men, ac∣cording to the first view and literal representation of them, through the unskilfulness of those that are to be concerned; Or of such places as do really signifie the miserable Unhappiness of some Persons, who through their own fault, have been cut off from all hope, and the possibility of the like to some others for the future. So that in framing Arguments from Scripture, the Devil useth a twofold cunning. 1. There are some Scriptures which have the word Damnation in them, applied to some parti∣cular Acts and Miscarriages of Men; when yet their intendment is not such as the word seems to sound, or as he would make them to believe. Now, when he catcheth a Child of God in such acts as are there specified, (if he finds that his Ignorance, or Ti∣merousness is such, as may render the Temptation feazible) he presently applies Damnation to them by the authority of those Texts. For instance, that Text of Rom. 14. 23. hath been fre∣quently abused to that end; He that doubteth, is Damned if he eat.—The word Damned there, strikes deep with a weak trou∣bled Christian, that is not skilful in the Word of Righteousness. For whether Satan apply it to Sacramental eating (as sometimes he doth to the Ignorant, though contrary to the purpose of the Text,) or to Doubting in the general, he makes this conclusion out of it: Thou doubtest, or thou hast eaten the Sacrament doubtingly, therefore there is no hope for thee; thou art Damned. Whereas all this while, the Devil doth but play the Sophister in the abuse of the signification of words. For that Scripture evidently relates

to the difference that then was in the Church, about eating those Meats that were unclean by Moses's Law: In which case the Apo∣stle doth positively declare, that the difference betwixt clean and unclean Meats, is taken away; so that a Christian might with all freedom imaginable, eat those Meats that were formerly unclean, with this Proviso, that he were fully perswaded in his own mind. The necessity of which satisfaction, he proves from this, That otherwise he should offend his own Conscience, which in that case must needs Condemn him (and that's the Damnation that is there spoken of); as is more evident by comparing this Verse with the next foregoing; Happy is he that Condemneth not himself. But he that doubteth, doth Condemn himself, because he eats not of Faith; that is, from full perswasion of the lawfulness of the thing. This Scripture then hath nothing at all in it, to the purpose for which Satan brings it; It doth not speak of any finall sentence of Condemnation passed upon a Man for such an Act; all, and the utmost that it saith, is only this, That it is a sin to go against the perswasion of Conscience, and consequently it puts no Man further off Salvation, than any other sin may do; for which, upon repentance, the Sinner may be pardoned.

Another Text which Satan hath frequently abused, to the ve∣ry great prejudice of many, is that of 1 Cor. 11. 29. He that eat∣eth and drinketh unworthily, eateth and drinketh Damnation to him∣self. With this Scripture he insults over the humble fearful Chri∣stian, who is sensible of his unworthiness of so great a Privi∣ledg. Sometimes he keeps him off long from the Sacrament of the Lord's Supper, upon this very score; That such an unwor∣thy Wretch ought not to make such near and familiar approaches to Christ. And if at last he is perswaded to partake of this Or∣dinance, then (taking the advantage of the Parties Conscious∣ness of his great Vileness, and the very low thoughts which he entertains of himself) he endeavours to perswade him, that now he hath destroyed himself for ever, and run upon his own irreco∣verable Damnation. Thus he pleads it; Can any thing be more plain, than that thou hast eaten and drunken unworthily? Thy own Conscience tells thee so: and can any thing be more positively asserted than this, that he that doth so, eateth and drinketh Damnation to him∣self? What then canst thou think of thy self, but that thou art a damned Wretch? Neither do I speak barely, what may be suppo∣sed Satan would say in this matter, but what may be proved by

many Instances he hath said and urged upon the Consciences of the Weak, who have from hence concluded (to the great di∣stress of their Souls) that by unworthy receiving of the Sacra∣ment, they have sealed up their own Condemnation; and all this by abusing and perverting the sense of this Text. For the unworthy receiving, doth relate to the Miscarriages which he had taxed before, and it implies a careless, prophane eating; such as might plainly express the small, or unworthy esteem that they had in their Hearts for that Ordinance. And the Damnation there threatned, is not finall and irrecoverable Damnation, but Tempo∣ral Judgment; as the Apostle himself doth explain it, in the next Verses: For this cause many are sickly.—And if we would judg our selves, we should not be judged.—That is (as he further explains it) we should not be thus Chastned, or Afflicted; and the word translated Damnation,* 1.192 doth signifie Judgment. At the furthest, if we should take it for the Condemnation of Hell, all that is threatned would be no more than this; That such have deserved, and God in Justice might inflict the Condemnation of Hell for such an offence: Which is not only true of this sin, but of all others, which still do admit of the exception of Repentance. All this while this is nothing to the poor humbled Sinner, that judgeth himself unworthy in his most serious Examination, and greatest Diligence. Satan here plays upon the unexactness of the Translation, and the ignorance of the Party in Criticisms; for 'tis not every one that can readily answer such Captious Argu∣ments. 2. But he hath another piece of Cunning, which is this: He doth by a sigular kind of Art, threap upon Men some Scripture that really speaks of Eternal Condemnation, without any suffi∣cient evidence in matter of Fact for the due application of them, only because they cannot prove the contrary. His proceeding herein is to this purpose: First, (After he hath prepared his way, by forming their minds to a fearful suspition of their Estate) he sets before them such Scriptures as these; God hardned the heart of Pharaoh: He hath prepared Vessels of Wrath, fitted for Destruction. Christ prayed not for the World: And that concern∣ing the Jews, He hath blinded their eyes, and hardned their hearts, Secondly, He confidently affirms, that they are such. Thirdly, He puts them to prove the contrary, and herein he sends them to the search of God's Eternal Decrees; in which Art, Satan (like an Ignis fatuus) leads them out of the way. And though he can∣not

possibly determine what he affirms, he shifts off the positive proof from himself, and leaves it upon them to make out, that they are not thus determined of by God's unchangeable purpose. And because the tempted (under so great a Cloud) have no such perswasion of their present Graces, as may enable them to make sure their Election, by the Fruits of their Vocation, they are beaten off from their hold and are brought to believe that the Argu∣ment is unanswerable: Because they cannot say they are Converted, they conclude they must be Damned; overlooking the true An∣swer that they might make, by keeping close to the Possibility, or Probability that they may be Converted, and so escape the Dam∣nation of Hell. This general hope being of such high concern to the distressed, (for 'tis the first thing that must relieve them, till better Evidence come in) it is Satan's great policy to Cheat them of it, which he often doth by this Method now de∣clared.

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

1. He represents God as a Cruel Tyrant, of a rigorous unmer∣ciful Disposition, that delights himself in the Ruine and Misery of Men. To this purpose he rakes together the harshest passages of the Scripture, that speak of God's just Severity against the wilful obstinate Sinners, that stubbornly contemn his offers of Grace. God indeed hath cleared himself of this Aspersion, by Solemn Oath, Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the Wicked, but that the Wicked turn from his way and live. Yet the Tempted will sooner believe Satan's

Suggestion than God's Oath; partly because the sense of their Vile∣ness doth secretly sway them to think, there is Reason that he should be so; partly because their Fears incline them to suspect the worst; and partly the uneasie ••ossings of their Mind long continu∣ed, reviveth the natural frowardness of the spirit against God. Which, how apt it is (when fretted with Vexation) to enter∣tain harsh thoughts of God? May be seen in the answer of the slothful Servant to his Lord, who returned his Talent back again unimproved, with a Reflection: Importing that his Master was such as none could please; so Severe, that he was discouraged from making any attempt of serving him acceptably, Mat. 25. 24. He said, Lord, I know thee that thou art an hard Man•• reaping where thou hast not sown, and gathering where thou hast not strawed.

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

This must be observed here, That these misrepresentations of God, are none of Satan's primary Arguments; he useth them only as fresh Reserves to second others. For where he finds any Wing of his Batalions ready to be beaten, he comes up with these Supplies to relieve them. For indeed, these Considerations of

God's Severity in the General, or of his special Resolve against any in Particular, are not of force sufficient to Attaque a Soul, that is within the Trenches of present Peace; they are not of themselves proper Mediums to produce such a Conclusion. Though we suppose God severe, (except we should imagine him to be an hater of Mankind universally) we cannot thence infer the final Ruine of this, or that individual Person. And besides, (that these are unjustifiable Falshoods) they cannot make the final Damnation of any one so much as probable, till the Heart be first weakned in its hopes, by Fears, or Doubtings, raised up in it up∣on other Grounds. Then indeed Men are staggered, either by the deep sense of their Unworthiness, or some sad continuing Calamity, and the seeming neglect of their Prayers. If Satan then tell them of God's Severity, or that (all his Providences considered) he hath set them up as a Mark for the Arrows of his Indignation, they are ready to believe his Report, it being so suit∣able to their present sence and feeling.

3. Satan also fetcheth Arguments from the Sins of God's Children, but his great Art in this is by unjust aggravations to make them look like those Offences; which by special exception in Scripture, are excluded from Pardon. The Apostle, 1 John 5. 16. tells us of a Sin that is unto Death; that is, a sin which if a Man commits, he cannot escape Eternal Death, and therefore he would not have such a Sinner prayed for.* 1.193 (That the Popish di∣stinction of Venial and Mortal Sins is not here intended, some of the Papists themselves do confess). What he means by that sin he doth not tell us, it being a thing known sufficiently from other Scriptures. The note of unpardonableness, is indeed affixed to sins under several Denominations; the sin against the Holy Ghost, Christ pronounceth unpardonable, Mat. 12, 31. Total Apostacy from the Truth of the Gospel, hath no less said of it by the Apo∣stle, when he calls it a drawing back to Perdition, Heb. 10. 39. Whether these be all one, or whether there is any other Species of sin irremissible, besides that against the Holy Ghost, 'tis not to our purpose to make enquiry. What-ever they are in them∣selves, Satan in this matter, makes use of the Texts that speak of them distinctly; as we shall presently see. But besides these, the Scriptures speak of some, that were given up to vile Affections, and to a reprobate Mind, Rom. 1. 26, 28. And of others that were given up to hardness of Heart, Mat. 13. 14. Acts 28. 26.

Now, whosoever they are of whom these things may be justly affirmed, they are certainly miserable, hopeless Wretches. Here then is Satans cunning, if he can make any Child of God be∣lieve that he hath done any such Act, or Acts of Sin, as may bring him within the compass of these Scriptures, then he insults over them, and tells them over and over again, that they are cut off for ever.

To this purpose he aggravates all their sins. And, 1. If he find them guilty of any great Iniquity, he fixeth upon that, and labours all he can to make it look most desperately, that so he may call it the Sin against the Holy Ghost; and in this he hath a mighty advantage, that most Men are in the Dark about that sin: All Men being not yet agreed whether it be a distinct Species of Sin, or an higher degree of wilfulness relating to any particular Sin. Upon this score, Satan can lay the Charge of this sin, upon those that Apostatize from the Truth, and through Weakness have Re∣canted it. (Thus he dealt with Spira, with Bilney, with Bain∣ham, and several others.) There is so near a resemblance in these sins of denying Truths, to what is said of the Unpardon∣able Sin, that these Men though they were Scholars, and Men of good Abilities, yet they were not able to answer the Argument that the Devil urged against them, but it prevailed to di∣stress them. Upon others also, hath Satan the advantage to fix this Accusation: For let the Species of the sin be what it will, if they have any thing of that Notion, that the Sin against the Holy Ghost, is a presumptuous Act of Sin, under Temptation, they will call any notorious Crime, the Sin against the Holy Ghost, because of the more remarkable aggravating Circumstances that have accompanied such a Fact. 2. He aggravates the Sins of God's Children from the Wilfulness of their sinning. 'Tis a thing often too true, that a Child of God may be carried by a violent Impetus, or strong inclination of Affection to some parti∣cular Iniquity, where the forwardness of desires that way, by a sudden haste, do stifle those Reluctancies of Mind, which may be expected from one endowed with the Spirit of God; whose power upon them, doth ordinarily sway them, to lust against the Flesh. But it is more ordinary to find a Temptation to prevail, notwithstanding that an enlightned Mind doth make some Resi∣stance; which (because 'tis too feeble) is easily born down by the strong importunities of Satan, working upon the inclinations

of the Flesh. Both these Cases are improved against them, over whom Satan hath got any advantage of doubting of their Estate. If they have resisted but ineffectually, or not resisted at all, he char∣geth them with the highest Wilfulness, and will so aggravate the matter that they shall be put in fear, not only that there can be no Grace (where Sin hath so much power as either to controul so much light and endeavours, or hath so subjected the Heart to its do∣minion, that it can command without a contradiction) but that they can have no Hope; that they that sin with so high an hand, should ever enter into God's Rest. And to this purpose he com∣monly sets before them, that Text of Heb. 10. 26. If we sin wil∣fully after that we have received the knowledg of the Truth, there re∣maineth no more Sacrifice for sins. Or that of Heb. 6. 4. It is im∣possible for those who were once enlightned—if they fall away, to renew them again to Repentance. Both which places speak indeed, at least, such a difficulty, as in common use of speech, is called an impossibility, if not an utter absolute impossibility of Repen∣tance and Pardon. But then the sinning wilfully, or falling away, there mentioned, is only that of Total Apostacy; when Men that have embraced the Gospel, and by it have met with such impres∣sions of Power, and delight upon their Hearts, which we usually call Common Grace, do notwithstanding, reject that Gospel as false and fabulous, and so rise up against it, with Scorn and ut∣most Contempt; as Julian the Apostate did. If now the true intendment of those Scriptures were considered, by those that are distressed with them, they might presently see, that they were put into fear, where no such cause of fear was. But all Men have not this knowledg, nor do they so duely attend to the matter of the Apostles Discourse, as to be able to put a right In∣terpretation upon it; upon such Satan imposeth his deceitful gloss, and tells them: Wilful sinners cannot be restored to Repen∣tance, but you have sinned wilfully; when sin was before you, you rushed into it without any consideration; as the Horse into the Battel: or when God stood in your way with Commands, and advice to the contrary; when your Consciences warned you not to do so great wicked∣ness, yet you would do it. You were as those that break the Yoke, and burst the Bonds. Upon this supposition, that these Texts speak of wilful sinning in the General; How little can be said against Satan's Argument? How many have I known, that have been tortured with these Texts, judging their Estate fearful, because

of their wilfulness in sinning? Who upon the breaking of the snare of Satan's misrepresentation, have escaped as a Bird unto the Hill. 3. When either of the two former Ways will not serve the turn, (that is, when he meets with such against whom he hath nothing of notorious wickedness to object, or such as have a bet∣ter discerning of Scripture, than so to be imposed upon,) he la∣bours to make a Charge against them, from the number of their Miscarriages. Here he takes up all the filth he can, and lays it upon one heap at their Door. 'Tis indeed an easie thing for Sa∣tan to set the Sins of a Child of God in order before him, and to bring to mind innumerable Evils, especially to one that is already awakened with a true discovery of the Corruption of Nature, and the Vileness of Sin. In which case, the more a Man consi∣ders, the more he will discover; and Sins thus set in Battel Ar∣ray, (though they be not more than ordinary hainous, yet be∣ing many) have a very dismal appearance. Satan's design in this, is to bring Men under the Affrightments which seem most pro∣per to be raised from a perverse Aspect of the third Rank of Scrip∣tures; which a little before I pointed at. For the Word of God speaking of the Final Estate of Men, doth not only discover the hopeless condition of some as to Eternal Life from some particu∣lar Acts of Sin, but also the sad Estate of others from the manner, degrees, and frequency of sinning. The Heathens, because they improved not the Knowledg of God, which they had from the Works of Creation, neither making those Inferences, in matters relating to his Worship, which those Discoveries did direct them unto; nor behaving themselves in full compliance to those Rules of vertuous Conversation, which they might have drawn from these Principles, and unto which in point of Gratitude, they were ob∣liged, Rom. 1. 21. They glorified him not as God, neither were thank∣ful; therefore God gave them up to a Reprobate mind. And ge∣nerally, concerning all others, the Scripture teacheth us, that a return to a prophane fleshly Life, after some Reformation, hath a greater hazard in it than ordinary; as appears by the Parable, in Mat. 12. 45. Seven more wicked Spirits re-enter; where one that was cast out, is received again; and, the last state of that Man, is worst than the first. So also, 2 Pet. 2. 20. To this purpose is that of Soloman, concerning the danger of continuance in sin, after many Reproofs, Prov. 29. 1. He that being often reproved, hardneth his Neck, shall suddenly be destroyed, and that without remedy.

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These and many such like Scriptures, Satan hath in readiness, which he plies home upon the Consciences of those that are trou∣bled with the sense of Sin; telling them, That their Hearts and Ways being continually evil, notwithstanding all the Courses that God hath taken to reclaim them; that they having so long neglected so great Sal∣vation; or that after having seemed to entertain it, became more sinful than before. (Which they will easily believe, because they are now more sensible of Sin, and more observant of their Miscarriages than formerly.) There can be no question, but they are given up to vile Affections; and like the Ground that bears nothing but Briers and Thorns, they are rejected, and nigh unto Cursing, whose end is to be Burned. The Wound that is made with this Weapon, is not so easily healed, as some others already mentioned; because (though Satan do unduly wrest these Passages, to such failures in the Children of God, as have little or no affinity with them, for they only speak, of falling into open prophaneness with contumacy, yet) they that have deep Convictions, accompanied with great Fears, do usually think that there are none worse than they are. And though they will grant, that some others have more flagitious lives, yet they think they have Hearts so desperately wicked, that they must needs be under as great hazards, as those whose Lives seem to be worse.

4. There is but one Argument more, that carries any proba∣bility of proof for everlasting Condemnation, and that is from an hard and impenitent Heart. How Satan will manage himself to make a Child of God believe, that he hath such an Heart; is our last observation relating to his Sophistry. And it is this, He unjustly aggravates the discomposures of the spirits of those that are troubled for Sin, and from thence draws his Arguments of irrecoverable Damnation; pleading that their Hearts are Seared, Hardned, uncapable of Repentance, and consequently of Heaven. That final Impenitency will conclude Damnation, is certain, and that some have been given up to such a judicial hardness long before Death, that they could not Repent; may not only be evidenced from the Threatning of God to that purpose, Mat. 13. Make the Heart of this People fat, &c. but also from the sad Instances of Pharaoh, (of whom 'tis said, that God hardned his Heart) and the Jews who were blinded, Rom. 11. 8. God hath given them the Spirit of slumber, Eyes that they should not see, and Ears that they should not hear. But still the Art lieth in this, How to make a Child of

God believe that it's so with him. For this purpose he must take him at some advantage, he cannot terrifie him with this Argu∣ment at all times. While he is acting Repentance, with an un∣disturbed settled frame of Heart, 'tis not possible to make him be∣lieve he doth not, or cannot Repent; for this were to force him contrary to sense and experience. But he must take him at some season, which may, with some probability, admit of his Plea, and nothing is more proper for that design, than a troubled Heart; so that he hath in this case, two things to do.

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

There are many things that fall out in the case of great anxie∣ty of Mind, that are capable of improvement for the accom∣plishment of this design. As, 1. Distracting troubles bring the Heart under the stupidity of Amazement. Their thoughts are so broken and disjoynted, that they cannot unite them to a compo∣sed, settled resolution in any thing, they can scarce joyn them toge∣ther, to make out so much as might spell out their distinct desires, or endeavours; they scarce know what they are doing, or what they would do. 2. They also poyson the thoughts with harsh ap∣prehensions against God. Great distresses make the thoughts sometimes recoil against the Holy Lord, with unseemly question∣ings of his Goodness and Compassion; and this puts Men into a bad sullen humour of untowardness, from whence (through Satan's improvement) arise the greatest plunges of dispair. 3. Most usually in this case, the greatest endeavours are Fruitless, and Dissatisfactory. Satan (though he be no friend to Duty) doth unseasonably urge them to Repent, and Pray, but 'tis be∣cause they cannot do either with any satisfaction, and then their Failures are matter of Argument against them. For it they re∣solve to put themselves upon a more severe course of Repentance, and accordingly begin to think of their sins, to number them, or to aggravate them, they are usually affrighted from the un∣dertaking, by the hainous appearance of them; they cannot, they dare not think of them, the remotest glimps of them is ter∣rible to an affrighted Conscience: the raising of them up again in the Memory (like the rising of a Ghost from the Grave) is far more astonishing, than the first prospect of them, after Commis∣sion. So true is that of Luther, If a Man could see Sin perfectly, it

would be a perfect Hell. If they set themselves to beg their Pardon by earnest Prayer, they are so distracted and confused in Prayer, that their Prayers please them not; they come off from the Duty more wounded, than when they began. Or if in any measure they overcome these difficulties, so that they do pray, and con∣fess their Iniquities, then they urge and force a sorrow, or com∣punction upon themselves, but still to a greater dissatisfaction: For, it may be (and this usually happens in greater Distresses) they cannot weep, nor force a tear, or if they do, still they judg their sorrow is not deep enough, nor any way suitable to the great∣ness of their sin. 4. To all these Satan sometimes makes a fur∣ther addition of trouble, by injecting blasphemous thoughts: Here he sets the Stock, with an intention to Graff upon it afterward. When all these things are thus in readiness, then comes he to set fire to the Train, and thus he endeavours to blow up the Mine. Is not thy Heart hardned to everlasting destruction? How canst thou deny this? Art thou not grown stupid, and senseless of all the ha∣zards that are before thee? (Here he insists upon the amazement, and confusion of their Spirit; and 'tis very natural for those that are drunk with the Terrours of the Almighty, to think them∣selves stupid, because of the distraction of their thoughts. I have known several that have pleaded that very Argument to that pur∣pose). Satan goes on: What greater evidence can there be of an hardned Heart, than Impenitency? Thou canst not mourn enough? Thou hast not a tear for thy sins, though thou couldst weep enough for∣merly, upon every petty occasion; nay, thou canst not so much as pray for Pardon: Is not this, not only a Heart that doth not, but that can∣not Repent? Besides (saith he) thou knowest the secret thoughts that thy Heart is privy to, do they not boyl up in thy Breast against God? Art thou not ready to tax him for dealing thus with thee? What is this untowardness, but desperate obdurateness? And if with all these there be blaspemous Injections, then he tells him it is a clear case that he is judicially hardned; in that he acts the part of the damned in Hell already. By all, or some of these Deceits, the De∣vil doth often prevail so far with Men, that they conclude their Heart to be so obstinate, so stupid, that 'tis impossible that it should be ever mollified, or brought into a penitential frame, and consequently that there is no hope of their Salvation.

3. There is but one thing more, (besides the occasions which he takes, and the Arguments which he makes use of) relating

to Satan's method for the procurement of Spiritual Distresses, and that is his endeavour to strengthen these Arguments, by the increase of fears in their Hearts.

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

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

2. Men thus possessed with fear, do not only receive into their own Bowels every Weapon which Satan directs on purpose, to the wounding and slaying of their Hopes; but by a strange kind of belief, they imagine every thing to be the Sword of an

Enemy. All they hear, or meet with, turns into Poyson to them, for they think every thing is against them; Promises, as well as Threatnings; Mercies, as well as Judgments; and that by all these (one as well as another). God (as with a Flaming Sword, turning every way) doth hinder their access to the Tree of Life. Bilney the Martyr (as Latimer in his Sermons reports of him) after his denial of the Truth, was under such horrours of Conscience, that his Friends were forced to stay with him Night and Day. No Comforts would serve: If any comfortable place of Scripture was offered to him, it was as if a Man should cut him through with a Sword. Nothing did him good, he thought that all Scriptures made against him, and sounded to his Condemnation. Neither is it so rare a thing for Fears to form the Imagination into such mishapen apprehensions, as that we should think such Instances to be only singular and unusual; but 'tis a common effect of Terrour, which few or none escape that are un∣der Spiritual Distresses. The blackness of their thoughts, make the whole Scripture seem black to them: The unfit medium through which they look, doth discolour every Object. So that the Book of Life (as Mrs. Kath. Bretterge,* 1.194 in the like case, ex∣pressed her self, concerning the Bible) seems to be nothing else but a Book of Death to them.

3. From hence it follows, that no Counsel, or Advice, can take place with them. Excessive Fears do remove their Souls so far from Peace, that they will not believe there is any Hope for them, though it be told them. The most compassionate serious Admonitions of Friends, the strongest Arguments against De∣spair, the clearest discoveries of the Hopes that are before them, &c. effect but little; while they are spoken (it may be) they seem to relieve them a little, but the Comfort abides not with them, 'tis soon gone: Though they cannot answer the Ar∣guments brought for them, yet they cannot believe them; as if their Souls were now deprived of all power to believe any thing for their good. Suitable to that Expression of Spira, in answer to his Friends that laboured to comfort him: I would believe Comfort but cannot, I can believe nothing but what is contrary to my Comfort. Nay, when they are told, that many others have been under the like dreadful apprehensions of everlasting Misery, who have at last been Comforted, (and by manifold Experience, we find, that it is the greatest ease to distressed Souls, to hear (especially

to speak with) some that have been in the like case; for this will oft administer some hope, that they also may at last be comforted, when the most comfortable Promises of the Scripture, are a Terrour to them). Yet this doth not effect the least ease for them sometimes, because some are so wholly possessed with un∣alterable Prejudice against themselves; that they think none are, or ever were like them. They compare themselves to Judas and Cain, and think their Iniquity to be aggravated by many Circumstances, far beyond the pitch of them. Thus Spira judged of himself; I tell you (saith he) my case is mine own, 'tis singular, none like it.

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

5. Fears, by a strange kind of Witchcraft, do not only make them believe that they shall be unhappy, but also will at last perswade them, that they feel and see their Misery already. How astonishingly doth Spira speak to this purpose? I find, he daily more and more hardens me, I feel it. Answerable to this (I remember) was the case of one who was long imprisoned in deep Distresses: He told me, that he verily believed that Scripture of Isa. 66. 24. was fulfilled upon him, From one Sabbath to another, shall all Flesh come to worship before me, and

they shall go forth and look upon the Carcases of the Men that have transgressed against me: For their Worm shall not die, neither shall their Fire be quenched, and they shall be an abhorring to all Flesh. To his own feeling, he had the torments of Conscience, and the sense of Divine Wrath was as a burning Fire within him; and to his apprehension, every look from others, was a gazing upon him as a monster of Misery, abhorred of all flesh.

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

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

1. Those that are wounded with these fiery Darts, do at first usually conceal their Wound, and smother their Grief, be∣ing ashamed to declare it; partly, because some great Trans∣gression (it may be) hath kindled all this Fire in their Bosoms, and this they are unwilling to declare to others. Partly, be∣cause they suspect (though no one remarkable Sin hath oc∣casioned these Troubles) that the discovery of their Case, will expose them to the Wonder and Censures of all that shall hear of them. By this means the Fire burns with greater ve∣hemency: Their Sore runs continually, and having none to speak a word in season for the least Relief, it becomes more painful and dangerous. As Bodily Distempers concealed by a foolish modesty from the Physician, increase the trouble and hazard of the Patient. Here have they many struglings with∣in themselves, many attempts to overcome their Fears, but all in vain; they sit alone and keep silence, they flee the company and society of Men; they labour after solitary Places, where they may weep with freedom, (if their Tears be not yet dried up) or at least where they may pour out their Complaints against themselves, they meditate nothing but their Misery; they can fix their Thoughts upon nothing else; they chatter as a Crane, or Swallow, they mourn as a Dove; they are as a Pelli∣can in the Wilderness, as an Owl in the Desart, but still with∣out ease. They are but as those that are snared in Dens, and Prison-Houses; who the longer they lie there, have the less

Patience to bear the present Unhappiness, and the less Hope to be delivered from it.

2. When they are tired out with private Conflicts, and have no rest or intermission of Trouble, then at last they are forced to Speak; and having once begun to open their Trou∣bles, they care not who knows it. If there be any heinous sin at the bottom, their Consciences are forced to confess it: Wickedness (that was once sweet in his Mouth) is turned in his Bowels,* 1.195 it is the gall of Asps within him. Thus doth God make Men to vomit up what they had swallowed down. Ter∣rours chase away all Shame, they can now freely speak against their Sin, with the highest Aggravations. And if their Con∣sciences have not an heinous Crime to accuse them of in par∣ticular, yet in the general they will judg and condemn them∣selves, as the most stubborn, sinful, or hardned Wretches, just∣ly branded with indelible Characters of the Wrath of God. However the Distress becomes greater, if they truly accuse themselves of any particular Sin, that Vomit is not without a violence offered to Nature, which otherwise would cover its Shame. It cannot be done without Sickness, straining and torture; and when it is done, they take it for granted, that every one passeth the same judgment upon them, which they do upon themselves; And the frequent speaking doth confirm their Minds in their fearful expectations. For what Men do accustom themselves to assert, that they do more con∣fidently believe. If they only complain of themselves in the general, with any intentions of procurement of Pity, (as is usual for the Distressed to do) yet while they cry out to others, Is this nothing to you, all you that pass by? Is there any sorrow like to my sorrow? &c. Still they think their stroak is heavier than their groaning, and their Cry to others, doth strong∣ly fix this apprehension in themselves, that none can be more miserable than they. Thus are they brought to Job's con∣dition, Job 16. 6. Though I speak, my Grief is not asswaged; and though I forbear, what am I eased?

3. All this while they are under an expressible sense of Divine Wrath. Heman speaks his apprehensions of it, under the Similitude of the most hideous, and dismal, comfortless Im∣prisonment, Psal. 88. 6. Thou hast laid me in the lowest Pit, in

Darkness, in the Deeps. David, in Psal. 116. 3. compares it to the sorrows of Death, and (the highest that humane thoughts can reach) the pains of Hell: The sorrows of Death compass me, and the pains of Hell gat hold upon me; I found Trouble and Sorrow. Well might they thus judg, all things considered, for Sin (that then lies heavy upon them) is a great Weight, a Burthen (saith David) greater than I can bear; especially when 'tis pressed on by an heavy Hand, thy Hand presseth me sore. Sin makes the greatest Wound, considering the Conscience, which is wounded by it, is the tenderest part, and of exquisite sense. (Hence the Grief of it is compared to the pain of a running fretting Ulcer, that distempers the whole Body: (My Wounds stink and are corrupted; my Sore ran in the Night and ceased not) Or to the pain of broken and shat∣tered Bones. Psal. 38. 3. There is no soundness in my Flesh, because of thine Anger; neither is there any rest in my Bones, be∣cause of my Sin.) The Instrument also that makes the Wound is sharp, and cuts deep, ('tis sharper than a two-edged Sword) but when the Weapon is poysoned (and Satan hath a way to do that) then it burns, making painful malignant In∣flammations. The Wrath of God expressed to the Conscience, brings the greatest Terrour; Who knows the power of thine An∣ger? Psal. 90. 11. It is impossible for the most trembling Conscience, or most jealous Fears, to go to the utmost bounds of it, neither can we apprehend any Torture greater; the Rack, Tortures, Fire, Gibbets, &c. are all nothing to it. Hence is it that those who were afraid of suffering for Truth, when by this means they were brought under these Distresses, could then be willing to suffer any Torment on the Body; yea, and heartily wish to suffer much more, so that these Tortures might be ended.* 1.196 Thus it was with Bainham Martyr, who in the publick Congregation bewailed his Abjuration of the Truth, and prayed all his Hearers rather to Die by and by, than to do as he had done. But that of Spira, seems almost beyond belief; thus speaks he to Vergerius: If I could conceive but the least spark of Hope of a better Estate hereafter, I would not refuse to endure the most heavy weight of the Wrath of that Great God, yea, for twenty thousand Years, so that I might at length attain to the end of that Misery.—What dreadful Agonies were these,

that put him to these Wishes? But 'tis less wonder, if you observe what Apprehensions he had of his present Trouble, he judged it worse than Hell it self. (And if you would have a lively Exposition of David's expression, The pains of Hell, &c. you may fetch it from this Instance); My present Estate (saith he) I now account worse, than if my Soul (separated from my Body) were with Judas and the rest of the Damned; and therefore I desire rather to be there, than thus to live in the Body. So that if you imagine a Man crusht under the greatest weight, wounded in the most tender parts, and those Wounds pro∣voked by the sharpest Corrosives, his Bones all disjoynted and broken, pined also with hunger and thirst, and in that case put under the highest Tortures; yet you have but a very sha∣dow of Divine Wrath: Add to all these (according to Spira's wish) twenty thousand Years of Hell it self, yet all is nothing to that which a distressed Mind supposeth; while the word Eternity presents the Soul with the total Sum of utmost Mi∣sery all at once. Oh unexpressible burthen of a Distressed Mind! Who can understand it truly, but he that feels it? How terribly is the Mind of Man shaken with Terrours, as the Wilderness by a mighty Wind! which not only produceth violent Motions, but also hideous Noise, Murmur, and Howling.

4. This burthen upon the Mind, forceth the Tongue to vent its Sorrow in the saddest accent of most doleful Out∣crys, their whole language is Lamentation; but when the pangs of their Agonies come upon them, (for their Distresses have their Fits) then they speak in the bitterness of their Souls. Oh! (said Bainham) I would not for all the Worlds good, feel such an Hell in my Conscience again. One (former∣ly mentioned) in these Distresses,* 1.197 crys out; Wo, wo, wo! a woful, a wretched, a forsaken Woman! It would surely have made a Man's Hair to stand upright for dread, to have heard Spira roaring out that terrible Sentence: How dreadful is it to fall into the hands of the Living God? Or to have heard his Re∣ply to him that told of his being at Venice, O cursed Day! (saith he) O cursed Day! O that I had never gone thither, would God I had then died! &c. The like Out-crys had Da∣vid often, Psal. 22. 1. My God, my God, why hast thou forsa∣ken

me? Why art thou so far from helping me, and from the words of my Roaring? And Heman, Psal. 88. 14. Lord, why castest thou off my Soul, why hidest thou thy Face from me? 'Tis true, David's and Heman's words, have a better Com∣plexion than those others last mentioned, but their dis∣quiet of Heart seems (at sometimes) to have urged their Expressions with impetuous violence; as those Passages seem to say, Psal. 38. 8. I have Roared by reason of the dis∣quietness of my Heart. Psal. 32. 3. My Bones waxed old, through my Roaring all the Day long. Job 3. 24. My Roarings are pou∣red out like Water. If their Lamentations were turned into Roarings, and those Roarings were like the breaking in of a Flood, and that Flood of so long continuance, that it dried up the Marrow of the Bones, we may safely imagine, that they were not so much at leasure to order their words, but that their Tongues might speak in that Dialect which is proper to Astonishment, and Distress.

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

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

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

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

Tragedy) being weary of themselves, they seek to put an end to their present Misery, by putting an end to their Lives.

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

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

2. Let none slight, or scoff at these Tremendous Judgments. 'Tis too common with Men, either to ascribe Spiritual Trou∣bles to Melancholy, as if none were ever thus concerned, but such, as by too much seriousness in Religion, are become Mad, (a fair pretence for Carelessness) or to a whining Dissimula∣tion: To the former I have said something before, and as for the latter, I shall only reply in the words of Spira, to one that objected Hypocrisie to him: I am a Cast-away, a Vessel of Wrath, yet dare you call it Dissembling and Frenzy, and can mock

at the formidable example of the heavy Wrath of God, that should teach you Fear and Terrour? But 'tis natural to the Flesh to speak (either out of malice or ignorance) perversly of the Work of God.

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

Notes

• * 1.1

  Deus est pri∣ma veritas es∣sentialis, Ver∣bum Dei pri∣ma veritas normalis. Mac. Distinc. Theol. cap. 1.
• * 1.2

  1 Tim. 3. 15.
• * 1.3

  Joh. 17. 17.
• * 1.4

  1 Sam. 11. 3.
• * 1.5

  Acts 13. 10.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  2 Cor. 4. 4.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ver. 14, 15.
• * 1.10

  De Haeres.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Si Wittenber∣genses admit∣tant universa∣lem gratiam. Huberiani in∣troducent uni∣versalem ele∣ctionem, Puc∣ciani fidem na∣turalem, na∣turalistae ex∣plodent Chri∣stum & Scrip∣turas. Prid. Lect. 3. p. 34.
• * 1.14

  Consid. Th. Soc. Proemial. p. 65.
• * 1.15

  Haec una no∣tula omnem meam doctri∣nam evertit.
• * 1.16

  Judg. 5. 18.
• * 1.17

  2 Tim 4. 24.
• * 1.18

  3 Jo. vers. 10.
• * 1.19

  Excitata a Lu∣thero bestia A∣pocalyptica & non irritata tantum sed sauciata mul∣torum venabu∣lis, ultimum fe∣re omnium bo∣norum judicio, esslasset Spiri∣tum nisi spiri∣tus 〈◊〉〈◊〉 inauspi∣cati tum her••i∣cos distrax∣issent & retar∣dass••nt impe∣tus. Prid. Orat. de Spir. Seduct. pag. 95.
• * 1.20

  Melch. Adam. to vita Theol.
• * 1.21

  Discourse of the Idolatry of the Church of Rome.
• * 1.22

  In persecutione cogit homines negare Chri∣stam, nunc do∣cet.
• * 1.23

  1 Tim. 1. 19.
• * 1.24

  See the Story of Mr. Copp.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  Gal 3. 1.
• * 1.27

  Gal. 3. 1.
• * 1.28

  Fascinatio est Spiritus Impo∣storis vehemen∣tior operatio, qua noxium aliquem Erro∣rem in dogmate vel praxi (Doctrinae sanae contrarium, sed Sophisticis praestigiis depictum) pro veritate inca••tis hominibus obtendit, iisque efficaciter persuadit, ut Errorem eum considenter amplectantur, strenuè defendant, & zelo, non secundum Deum propagant. Dickson Therapeut. Sacra. lib. 3. cap. 7.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grammaticis dictum esse placet quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quo pertinet illud. Verg. Nescio quis tene∣ros, &c. Vid, Piscator in loc. and Leigh. Crit. Sac.
• * 1.30

  Neque tantum quod se decipi passi fuerin•• eos arguit, sed quadam veluti magica incan∣tatione deludi. Calvin in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mente alienati—eo∣rum lapsum magis demen∣tiae esse quam stultitiae, argu∣ens. Calvin.
• * 1.31

  Piscator & Sclator.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.35

  Sclater in loc.
• * 1.36

  Licet ei (Deo concedente) species, imagi∣nes & simula∣cra rerun•• fal∣sarum essinge∣re in imagina∣ria hominum facultate, ita ut falsa pro veris eis demon∣strentur, dein∣de potest in∣cendere at{que} inflammare ap∣petitum eorum ad ea incredi∣bili alacritate praedicanda, &c. Pet. Mar∣tyr. in Loc.
• * 1.37

  Reynolds treat of Passions, Chap. 4. p. 27.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.40

  Ferunt quen∣dam nomine Montanum—Spiritu quo∣dam maligno abripi, & de repente furore & mentis insa∣nia exagita∣tum bacchari: at{que} mox non solum timerè garrire, sed pe∣regrinas quas∣dem voces fun∣dere & Pro∣phetare-Non∣nulli illum tanquam insa∣no Spiritu prae∣ditum, Daemo∣nio agitatum—increpabant ita Christopher interp. Euseb. Histor. Eccles. Lib. 5. Cap. 15.
• * 1.41

  Baxter's con∣fession of Faith pag. 3. In the Margin.
• * 1.42

  See his story called the Quaker shaken
• * 1.43

  Plura nescio quam sci•• Epist. 119. c. 21. Melch. Adam in vita.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  D'Espagne po∣pular Errours. §. 2. Chap. 12.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.48

  D'Espagne po∣pular Errours. §. 2. Chap. 4.
• * 1.49

  Tantum quis∣que vult, quan∣tum intelligit se velle debere.
• * 1.50

  Intellectus se∣quitur volun∣tatem quoad exercitium, non quoad spe∣cificationem.
• * 1.51

  Divinum est scire quam∣plurima.
• * 1.52

  Pluritus ami∣rum est scabies Ecclesiarum.
• * 1.53

  See the Narra∣tion called The false Jew.
• * 1.54

  2 Pet. 3. 16.
• * 1.55

  See the Book ca••led Wonder Working Pro∣vidence for New-England.
• * 1.56

  Savonarola triumph. Cru∣cis. lib. 2. c. 2.
• * 1.57

  As Ibis a sca∣rabeo accipi∣tris pulchritu∣dinem partici∣pat: by which they signified the Moon bor∣rowing its Light from the Sun.
• * 1.58

  Whittaker de••s. lit. sententia adv. Duraeum. lib. 2. p. 88. Parum a docta quadam in∣sania discre∣pat.
• * 1.59

  Vid. Lumen Chymicum. Crollii Basil, Chymic. in prefatione. Glauber de signatura Sali∣um. p. 31. 38.
• * 1.60

  Lud. Cappelli Spec. in Eph. 6. 19.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good words.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fair Specious.
• * 1.63

  Dr. Stilling-fleet Idolatry of the Church of Rome.
• * 1.64

  Dicas cos mera tonitrua sona∣re, nam com∣muni sermone spreto, exoti∣cum nescio quod idioma sibi fingunt, visi sunt suos discipulos su∣pra coelum ra∣pere. Calvin. in Jud. 13.
• * 1.65

  1 Tim. 4. 2.
• * 1.66

  Rev. 13. 11.
• * 1.67

  Acontius Stra∣tagem Satanae. Lib. 8. pag. 406 Oxon.
• * 1.68

  Jerom. Theoph. Lyra. &c.
• * 1.69

  At{que} hac rati∣one seducta est, astu Sat mae, in∣numera homi∣num multitu∣do, quae ut vi∣am vitae ambu∣laret, arctam illam ingressa∣est, quae instin∣ctu Satanae per humanas est ad inventionis in∣ducta, postea∣quam vidit Sa∣tan viam suam quae ad mor∣tem ducit, tra∣duci, eo quòd sit lata, & quod multi per illam ambulent, cae∣pissent{que} qui∣dam arctam & strictam quae∣rere, quae non tereretur à multis, calli∣do consilio effecit, ut pro vera via vitae. arriperetur ea, quae qui∣dem esset stata via verò vitae non esset, &c. Musculus in Mat. 7. 13.
• * 1.70

  Purchas Pilg. Lib. 1. cap. 10. out of Eusebi∣us.
• * 1.71

  Vid. Purchas Pilg. 3. chap. 5.
• * 1.72

  Apostacy of the latter times pag. 7.
• * 1.73

  Prideaux Orat. X. de∣spir. Seducto∣ribus.
• * 1.74

  Lib. 2. cap. 45. p. 87.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.76

  Whitaker de Author. Script. contra Staple∣tonum. lib. 1. cap. 10. p. 121.
• * 1.77

  Jer. 23. 31.
• * 1.78

  Paul Hobson.
• * 1.79

  Miraculum vo∣co, quicquid arduum aut insolitum, su∣pra spem aut facultatem mi∣rantis apparet. Aug. de utili∣tat. cred. con∣tra Manich. cap. 16.
• * 1.80

  Johnsons relat. in Hacluit. Tom. 1.
• * 1.81

  Cornel. Tacit. Histor. lib. 4.
• * 1.82

  Ae••ius spartia∣nus in vit. Adrians.
• * 1.83

  De secundo bello Punico.
• * 1.84

  Mr. Baxter, full and easy satisfaction. cap. 4.
• * 1.85

  Nihil fecit Christus quod Fanciscus non fecit, imò plu∣ra fecit quam Christus. Bar∣thol. de pisis lib conformi∣tat. fol. 1149.
• * 1.86

  Vel figmenta hominum men∣dacium, vel portenta falla∣cium spiritu∣um.
• * 1.87

  Arist lib. 1. de ••••ima.
• * 1.88

  Antiquitat. Judaei. lib. 18. cap. 14.
• * 1.89

  Eccles. Hist. lib. 11. c. 25.
• * 1.90

  De civitat. Dei: lib. 21. c. 6.
• * 1.91

  Purchas Pilg. Asia. lib. 1. cap. 17.
• * 1.92

  Heylin Cos∣mography. pag. 689.
• * 1.93

  Height of Isra∣els Idolatry. c. 12.
• * 1.94

  Hist. lib. 16.
• * 1.95

  Loc. l. 11. c. 6.
• * 1.96

  Vid. Chamier paustra. tom. 5. lib. 2. cap. 15.
• * 1.97

  Prideaux orat. de impost. mendaciis. Romes Try∣umphs. Mr. Baxters safe Religion. p. 168.
• * 1.98

  Portenta falla∣cium spiritu∣um.
• * 1.99

  Heylin Cos∣mography. pag. 399
• * 1.100

  Sclater in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.102

  Gal. 1. 7. & 5. 12.
• * 1.103

  Joh. 8. 48.
• * 1.104

  Theod. Hist. lib. cap. 30.
• * 1.105

  Vid. Harvaei Praefat. in Sang. Circulo. & Heylin Cos∣mogr. p. 399.
• * 1.106

  1 Tim. 6. 1.
• * 1.107

  Tit. 2. 5.
• * 1.108

  Apolog. cap. 7, 8, 9, 39.
• * 1.109

  Coci censura Patrum. Dr. James de corrupt. Scrip. concilior. Prideaux de Pseudo. Epi∣graphis.
• * 1.110

  Matth. Pride∣aux Introduct. to History.
• * 1.111

  Stratagem Sa∣tanae. lib. 4.
• * 1.112

  Sozomeni Eccl. Hist. l. 5. c. 16.
• * 1.113

  Primus in orbe Deos timor fe∣cit.
• * 1.114

  Purchas Pilg. l. 1. c. 17.
• * 1.115

  Vid. Scalagers notas in Euseb. Chron. p. 244.
• * 1.116

  Lib. 2. mentio∣ned also by Josephus An∣tiq. fews. l 10. c. 1.
• * 1.117

  Purchas Pilg. America. l. 9. c. 12.
• * 1.118

  Purchas Ibid.
• * 1.119

  Purchas l. 8. c. 13.
• * 1.120

  Ita Diabolus hoc egit ut di∣vinum miracu∣lum in Judaea editum vilesce∣ret, fidem & authoritatem amitteret, & tanti operis gloria ad tur∣pissima idola rediret. Bu∣cholcer.
• * 1.121

  Apostacy of the latter times.
• * 1.122

  De Civit. Dei. l. 8. c. 14, 18.
• * 1.123

  Vid. Du Ples∣sis of the true∣ness of Chri∣stian Religion, cap. 22.
• * 1.124

  Origen Cont. Cels. lib. 8. p. 416.
• * 1.125

  Plutarch in vita Thesei & Demetrii.
• * 1.126

  Lib. 9. Epist. 9.
• * 1.127

  Lib. 9. Epist. 71.
• * 1.128

  Nam duris mentibus si∣mul omnia ab∣scindere im∣possible est.
• * 1.129

  Vid. Perkins Prepar. to De∣monst. of the Prob. c. 3.
• * 1.130

  Praepar. Evan. l. 13. c. 7.
• * 1.131

  De Civil. Dei. lib 8. cap. 27.
• * 1.132

  Ornamenta sunt memoria∣rum non sacri∣ficia mortuo∣rum.
• * 1.133

  Non video in multis quid sit discrimen in∣ter eorum opi∣nionem de san∣ctis & id quod Gentiles puta∣bant de diis suis.
• * 1.134

  Institut. lib. 2. cap. 2. §. 4.
• * 1.135

  Veteres mihi videntur hoc consilio vires humanas sic extulisse ne si impotentiam diserte essent confessi Phi∣losophorum cachinnos excuterent—Scripturae do∣ctrinam cum Philosophiae dogmatibus dimidiam ex parte concilia∣re seudium il∣lis fuit.
• * 1.136

  Plato lib. 10. de Rep. Dial.
• † 1.137

  De Praepar. Evang. l. 11. cap. ult.
• * 1.138

  Chemnitii Exam. Concil. Trident p. 3. in hist Purgator. c. 1.
• * 1.139

  Hinc prima mali labes, dum coelestia mysteria & tre∣menda Chri∣stianarum sa∣cra Gentilium notionibus & vanis ceremo∣niis attempe∣rare voluerint. Owen Disser. De Verbo. §. 16.
• * 1.140

  Socr. Eccles. Histor. lib. 1. cap. 3.
• * 1.141

  Contentioni∣bus amittitur veritas, & mul∣ti eo adigun∣tur, ut postea nihil constitui posse certi sibi persuadeant, at{que} ita religi∣onis omne stu∣dium abjici∣ant.
• * 1.142

  Acont. Strat. Satanae, lib. 1. p. 23.
• * 1.143

  Theod. Eccles. Hist. l. 1. c. 2.
• * 1.144

  Sozom. Eccl. Hist. l. 5. c. 15.
• * 1.145

  Rev. 12. 10.
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.147

  Piscator in loc.
• * 1.148

  Cal••in in loc.
• * 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.150

  Psal. 45. 1, 2, 108. 1, 2.
• * 1.151

  Est quaedam etiam delendi voluptas.
• * 1.152

  Collius Cor∣dial Part 2. p. 154.
• * 1.153

  Dickson The∣rap. Sacr. l. 1. c. 2. Differunt inter se casus animae aeg••ae & casus conscien∣tiae aegrae, &c.
• * 1.154

  Bains in loc.
• * 1.155

  2 Cor. 11. 2.
• * 1.156

  Gal. 4. 19.
• * 1.157

  Rom. 9. 2.
• * 1.158

  2 Kings 20. 6. Vid. Light••••••t Harm. in 〈◊〉〈◊〉.
• * 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.160

  Vid. Willis de anima Brut. cap. 8. & 9.
• * 1.161

  Job 2. 7.
• * 1.162

  ••ritamenta Terriculamen∣ta.
• * 1.163

  In calce tom. 4. p. 973. Talis 〈◊〉〈◊〉 da••us fuit Apostolo.
• * 1.164

  Horrore sui sic implent ani∣mum, ut tan∣tum n••n pe∣ctus ipsum ex∣pectora••e vide∣antur—ad quor••m praesentiam natura vel de∣pravatissima contremiscit. Arrowsmith Tract. Saer. l. 2. cap. 7. §. 6.
• * 1.165

  Perkins Cases of Conscience. l. 1. cap. 10. § 2.
• * 1.166

  Treatise of I∣maginations. cap. 3.
• * 1.167

  Vid. Dickson T••erap. Sacra. lib. 3. cap. 26. § 7.
• * 1.168

  Ba••chatur Va∣••e▪ Virg.
• * 1.169

  Finguntque, creduntque.
• * 1.170

  Dum timel, cred••t.
• * 1.171

  Ames Case Cense. lib. 1. c. 9
• * 1.172

  Dickson Therap. Sacra. lib. 3. c. 1.
• * 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.174

  Quest.
• * 1.175

  Vid. Goodwin Child of Light.
• * 1.176

  Willis de ani∣ma Brut. cap. 9. de Me∣lancholia.
• * 1.177

  Fael Plateri prox. med. cap. 3. de mentis aliena∣tione.
• * 1.178

  Job 42. 6.
• * 1.179

  Isa. 6. 5.
• * 1.180

  J••r. 17. 6.
• * 1.181

  Treat. of De∣sertions.
• * 1.182

  Ames cases of Consc. lib. 1. cap.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.184

  Lightfoot Harm in loc.
• * 1.185

  Quest.
• * 1.186

  Answ.
• * 1.187

  Vid. Fel. Plateri observ. lib. 1. in men∣tis alienati∣one.
• * 1.188

  Lib. 1. demen∣tis alienati∣one.
• * 1.189

  Treat. of De∣sertions.
• * 1.190

  Ames cases of consc. lib. 4. cap. 9.
• * 1.191

  Job 31. 9 &c.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.193

  Lorinus in loc. Barth. Petrus in loc.
• * 1.194

  Vid. Her Story in Cla••ks Lives.
• * 1.195

  Job 20. 14, 15.
• * 1.196

  Act and Mon. c. 8. p. 938.
• * 1.197

  Mrs. K. B.