Satans Temptations in Three Parts

CHAP. VIII. Of Satan's Cunning and Craft in the general. Several Demonstrations proving Satan to be Deceitful; And of the Reasons why he makes use of his Cunning.

WE have taken a survey of our Adversaries Strength, and this will open the way to a clearer discovery of his Subtilty and Craft, which is his great Engine by which he works all his Tyranny and Cruelty in the World, to the ruin or prejudice of the souls of Men; of which the Apostle (in 2 Cor. 2. 11.) speaks, as a thing known by the common experience of all discerning Persons; his way is to over-reach and take Advantages, and for this end he useth Devices, and Stratagems, which is a thing so ordinary with him, that none can be ignorant of the truth of it; We are not ignorant of his Devices.

This (before I come to the particulars) I shall prove and illustrate in the general, by the gradual procedure of these few following Considerations.

First, All the Malice, Power, Cruelty, and Diligence of which we have spoken, with all the advantages of Multitude, Order and Knowledge, by which these cruel Qualifications are heightened. These are but his Furniture and Accomplishment which fit him for his subtle Contrivances of Delusion, and make him able to deceive, neither hath he any use of his Power and Knowledge but in reference to Deceit, in Eph. 6. 11, 12. (which is a place wherein the Apostle doth of purpose present Satan in his way of dealing with Men) his whose practice is set forth under the term and notion of Arts and Wiles; that you may be able to stand against the Wiles of the Devil. This is the whole work of Satan, against which the furniture of that Spiritual Armor is requisite; and lest any should think that his Power or Wickedness are other distinct things in him, which are to be provided against by other means of help, he presently adds, that these are no otherwise used by him but in order to his Wiles and Cunning, and therefore not to be looked upon as distinct, though indeed to be considered in conjunction with his Subtilty and Cunning, as things that make his Wiles the more dangerous and hazardous; For we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the Darkness of this World, against Spiritual Wickedness in high places; which words do but strengthen the Apostles Warning and Caution about the forementioned Wiles, which are therefore the more carefully to be observed and watched against, because his Power is so great that he can contrive Snares with the greatest Skill and Art imaginable; and his Wickedness is so great, that we cannot expect either Honesty or Modesty should restrain him from making the vilest and most disingenuous Proposals, nor from attesting a conveniency or goodness in his Motions, with the highest confidence of most notorious Lying.

Secondly, The Subtilty that the Scriptures do attribute to Sin, or to the Heart, is mostly and chiefly intended to reflect upon Satan as the Author and Contriver of these Deceits. In Heb. 3. 13. there is mention of the deceitfulness of Sin, but 'tis evident that something else (besides Sin) is intended, to which Deceitfulness must be properly ascribed; for Sin being (as most conclude) formally a Privation, or if we should grant it a Positive Being, (as some contend,) yet seeing the highest notion we can arrive at this way, (excluding but the figment of Flacius Illiricus, who seems to make Original Sin indistinct from the very Essence of the Soul) is but to call it an Act. Deceitfulness cannot be properly attributed to it, but with reference to him who orders that Act in a way of Deceitfulness and Delusion, which ultimately will bring it to Satan's door: if here the deceitfulness of Sin be devolved upon the Subject, then it runs into the same sense with Jer. 17. 9. The Heart is deceitful above all things: But why is the deceitfulness fixed upon the Heart? The ground of that we have in the next words, it is deceitful, because it is wicked, desperately wicked. But who then inflames and stirs up the Heart to this Wickedness? Is it not Satan? Who then is the proper Author of Deceit but he? 'It is true indeed, that our Hearts are proper Fountains of Sin, (and so may be accused possibly in some cases where Satan cannot be justly blamed;) yet if we consider Deceitfulness as a Companion of every Sin, though our Hearts be to be blamed for the Sin, Satan will be found guilty of the deceitfulness. It may be said a Man complyes with those things which are intended for his delusion, and so improperly by his negligence may fall under blame of self-deception, but 'tis unimaginable that he can properly and formally intend to deceive himself. Deceit then not being from Sin, nor our selves properly, can find out no other Parent for itself than Satan. Besides this, that these Texts, upon a rational Enquiry do charge Satan with the deceitfulness of Sin: they do over and above point at the known and constant way of Satan, working so commonly by Delusion, that Deceitfulness is a close Companion of every Sin. The deceitfulness of Sin, is as much as the deceitfulness of every sin. Nay further, that Text of Jer. 17. shows this Deceitfulness not to be an ordinary Sleight, but the greatest of all Deceits above measure, and of an unsearchable depth or Mystery, who can know it?

Thirdly, All Acts of Sin (some way or other) come thorough Satan's Fingers. I do not say that all Sin is Satan's proper offspring, for we have a cursed stock of our own; and it may be said of us, (as elsewhere of Satan,) sometime we sin out of our own Inclination and Disposition; yet in every Sin, whether it arise from us, or the World, Satan blows the sparks, and manageth all. As David said to the Woman of Tekoah, Is not the hand of Joab with thee in all this? So may we say, is not the hand of Satan with thee in every Sin thou committest? This is so eminently true, that the Scripture indifferently ascribes the Sin sometimes to us, sometimes to the Devil. It was Peter 's sin to tempt Christ to decline Suffering, yet Christ repelling it with this Rebuke, Get thee behind me Satan, doth plainly accuse both Peter and Satan. 'It is the personal sin of a Man to be angry, yet in such acts he gives place to the Devil, both Man and Satan concur in it. Paul's Thorn in the Flesh (what ever Sin it was) he calls Satan's Messenger: he that submits not to God, doth in that comply with Satan; as on the contrary, he that doth submit himself to God, doth resist the Devil.

Neither doth that expression of the Apostle, Jam. 1. 14. Every man is tempted when he is drawn away of his own lust, &c. give any contradiction to this; 'tis not the Apostle's design to exclude Satan, but to include Man as justly culpable, notwithstanding Satan's Temptations; and that which he asserts is this, that there is Sin and a Temptation truly prevalent when there is the least consent of our lust or desire, and that it is that brings the blame upon us; so that his purpose is not to excuse Satan, or to deny him to have a hand in drawing or tempting us on to Sin, but to show that 'tis our own act that makes the Sin to become ours.

Fourthly, Such is the constitution of the Soul of Man, that it's sinning cannot be conceived without some Deception or Delusion: for granting that the Soul of Man is made up of Desires, and that the Soul were nothing else, but as it were, one willing or lusting Power diversified by several Objects; and that this Power, or these Faculties, are depraved by the Fall, and corrupted; and that Man in every action doth consult with his Desires; and that they have so great an influence upon him, that they are the Law of the Members, and give out their Commands accordingly for Obedience; Yet still these three things are firm and unshaken Principles,

First, That Desires cannot be set upon any Object but as 'tis apprehended (truly or apparently) good: 'tis incompatible to a rational Soul to desire evil as evil.

Secondly, The Will doth not resolvedly embrace any Object, till the light of the Understanding hath made out (some way or other) the goodness or conveniency of the Object.

Thirdly, There is no Man that hath not a competent Light for discovery of the goodness or evil of an Object presented. Unregenerate Men have (1.) The Light of Nature. (2.) Some have an additional Light from Scripture discovery. (3.) Some have yet more from common Convictions, which beget sensible stirrings and awful Impressions upon them. (4.) To those God sometimes adds Corrections and Punishments, which are of force to make that Light burn more clear, and to stir up care and caution in Men for the due entertainment of these Notices that God affords them. Regenerate Men have all this Light, and besides that, they have (1.) The Light of their own Experience, of the vileness and odiousness of Sin; they know what an evil and bitter thing it is. (2.) They have a more full discovery of God, which will make them abhor themselves in dust and ashes. (3.) They have the advantage of a new Heart, the Law of the Spirit of Life, making them free from the Law of Sin and Death. (4.) They have also the help and assistance of the Spirit, in its Motions, Suggestions and Teachings. (5.) They fortify themselves with the strongest Resolutions not to give way to Sin.

Notwithstanding all these, 'It is too true, that both Regenerate and Unregenerate Men do sin. The reason whereof cannot be given from any other account than what we have asserted; to wit, they are some way or other deluded or deceived; some Curtain is drawn 'twixt them and the Light: some Fallacy or other is put upon the Understanding some way or other; the Will is bribed or biased, there is treachery in the case, for 'tis unimaginable that a Man in any act of Sin should offer a plain open and direct violence to his own Nature and Faculties; so that the whole business is here, Evil is presented under the notion of God; and to make this out, some considerations of pleasure or profit do bribe the Will, and give false light to the Understanding: Hence is it, that in every act of Sin, Men (by compliance with Satan) are said to deceive, or to put tricks and fallacies upon themselves.

Fifthly, All kinds of Subtilty are in Scripture directly charged upon Satan, and in the highest degrees. Sometime under the notion of Logical fallacies; those sleights which Disputants in arguing put upon their Antagonists. Of this import is that expression, 2 Cor. 2. 11. We are not ignorant of his Devices, where the word in the Original is borrowed from the Sophistical reasonings of Disputants. Sometime 'tis expressed in the similitude of Political deceits; as the Scripture gives him the title of a Prince, so doth it mark out his Policies in the management of his Kingdom, Rev. 12. 7. expressly calling them Deceits, and comparing him to a Dragon or Serpent for his subtlety. Sometime he is represented as a Warriour, Rev. 12. 17. The Dragon was wroth, and went to make War, &c. and here are his Warlike Stratagems pointed at. Mention is made (2 Tim. 2. 26.) of his Snares, and the taking of Men alive, or Captive, directly alluding to Warlike proceedings. The subtle proceedings of Arts and Craft are charged on him and his Instruments: Men are said to be enticed, Jam. 1. as Fish, or Fowl, by a Bait: Others deluded, as by Cheaters in false Gaming, Eph. 4. 14. By the sleight of Men, and the cunning craft of those that lie in wait to deceive: The over-reaching of Merchants or crafty Tradesmen, is alluded to in 2 Cor. 2. 11. All these sleights are in Satan, in their highest perfection and accomplishment: He can transform himself into an Angel of Light, 2 Cor. 11. 14. where he hath an occasion for it. In a word, all deceiveableness of unrighteousness is in him, 2 Thess. 2. 10. So that a general 〈 in non-Latin alphabet 〉 , a dexterity and ability for all kind of subtle Contrivances is ascribed to him, 2 Cor. 11. 3. and that in his very first essay upon Eve, when the Serpent deceived her thorough subtlety; so that whatsoever Malice can suggest, or Wit and Art contrive for Delusion, or whatsoever Diligence can practice, or Cruelty execute, all that must be imagined to be in Satan.

Sixthly, All this might be futher proved by Instances: What Temptation can be named wherein Satan hath not acted as a Serpent? who can imagine the cunning that Satan used with David in the matter of Uriah? How easily he got him to the roof of the house in order to the Object to be presented to him? How he directs his Eye, wrought upon his Passions, suggested the Thought, contrived the Conveniencies? What Art must there be to bring a darkness into David 's mind, a forgetfulness of God's Law, a fearlesness of his displeasure, and a neglect of his own danger; surely it was no small matter that could blind David 's Eye, or besot his Heart to so great a Wickedness? But above all Instances, let us take into consideration that of Eve, in the first transgression, wherein many things may be observed: as first, That he chose the Serpent for his Instrument, wherein though we are ignorant of the depth of his design, yet that he had a design in it of subtlety, in reference to what he was about to suggest, is plain from the Text, Now the Serpent was more subtle then any Beast of the field; it had been needless and impertinent to have noted the Serpents subtlety as Satan's Agent, if he had not chosen it upon that score, as advantageous for his purpose. (2.) He set upon the weaker Vessel, the Woman, and yet such (as once gained,) he knew was likely enough to prevail with the Man, which fell out accordingly. (3.) Some think he took the advantage of her Husbands absence, which is probable, if we consider that 'tis unlikely, that Adam should not interpose in the discourse if he had been present. (4.) He took the advantage of the Object. It appears she was within sight of the Tree, She saw that it was good for food, and pleasant to the Eyes: thus he made the Object plead for him. (5.) He falls not directly upon what he intended, (lest that should have scared her off,) but fetcheth a compass and enters upon the business by an enquiry of the affairs, as if he intended not hurt. (6.) He so enquires of the matter, [Hath God said, ye shall not eat of every tree of the Garden,] as if he made a question of the reality of the Command; and his words were so ordered, that they might cast some doubt hereof into her mind. (7.) He under a pretence of asserting God's Liberality, secretly undermines the threatening, as if he had said, Is it possible that so bountiful a Creator should deny the liberty of eating of any tree? to what purpose was it made, if it might not be tasted? (8.) When he finds that by these Arts he had gained a little ground, and brought her to some kind of questioning of the reality of the threatening, (for she seems to extenuate it, in saying, lest we die,) he grows more bold to speak out his mind, and plainly to annihilate the threatening, Ye shall not die; this he durst not do, till he had gained in her mind a wavering suspicion, that possibly God was not in good earnest in that prohibition. (9.) Then he begins to urge the conveniency and excellency of the Fruit, by equivocating upon the name of the Tree, which he tells her, could make them knowing as God's. (10.) He reflects upon God as prohibiting this, out of envy and ill-will to them. (11.) In all this there is not a word of the danger, but impunity and advantage promised. (12.) This deadly advice he covers with a pretence of greater kindness and care than God had for them. See in this, as in a clear Glass, Satan's way of Policy; after this rate he proceeds in all his Temptations.

If any inquire, why so mighty and potent a Prince useth rather the Fox's Skin than the Lyon's Paw, these reasons may satify.

First, There is a necessity upon him so to do: He must use his craft, because he cannot compel: He must have God's leave before he can overcome: He cannot winnow Peter before he sue out a Commission, nor deceive Ahab till he get a License; neither can he prevail against us without our own consent. The Scripture indeed useth some words that signify a force in tempting, as, that he put it into the heart of Judas, filled the heart of Annanias, provoked David, rules in the hearts of the Children of disobedience, and leads them captive at his will, &c. yet all these and the like expressions intend no more than this, that he useth forcible Importunities, frames strong Delusions, and joins sometime his Power to his Temptations; as sometime Fowlers show themselves to the Birds they intend to ensnare, that so they may be affrighted into an awe and amazement to give a better opportunity to spread their Nets over them.

Secondly, If he could compel, yet his way of craft and subtlety is generally the most prevalent and successful. Force stirs up an opposition, it usually alarms to caution and avoidance, and frights to an utter averseness in any design; so that where Force should gain its thousands, Subtilty will gain its ten thousands.

Thirdly, His Strength is not useless to him: For besides, that it enables him to deceive with higher advantage than otherwise he could do, (as hath been said,) he hath times and occasions to show his Strength and Cruelty, when his cunning hath prevailed so far as to give him possession. What was said of Pope Boniface, that he entered like a Fox, and ruled like a Lion, may be applied to him, he insinuates himself by subtlety as a Fox or Serpent, and then rules with rigor as a Lion.

CHAP. IX. Of Satan's Deceits in particular. What Temptation is. Of tempting to Sin. His first general Rule. The Consideration of our Condition. His second Rule. Of providing suitable Temptations. In what cases he tempts us to things unsuitable to our Inclinations. His third Rule. The cautious Proposal of the Temptation, and the several ways thereof. His fourth Rule is to entice. The way thereof in the general, by bringing a darkness upon the Mind through lust.

OUr next business is to inquire after these ways of Deceit in particular, in which I shall first speak of such as are of more general and universal concernment. Such are his Temptations to Sin, his Deceits against Duty, his cunning in promoting Error, his attempts against the Peace and Comfort of the Saints, &c. and then I shall come to some ways of Deceits that relate to Cases more special.

As an Introduction to the first, I shall speak a word of Temptation in the general. This in its general notion, is a Trial or Experiment made of a thing: the word that signifies to tempt, comes from a word that signifies to pierce, or bore thorough, implying such a Trial as goes to the very heart, and inwards of a thing. In this sense 'tis attributed to God, who is said to have tempted Abraham, and to put our Faith upon trial; and sometime to Satan who is said to have tempted Christ, though he could not expect to prevail: But though God and Satan do make these trials, yet is there a vast difference betwixt them, and that not only in their Intentions, (the one designing only a discovery to Men of what is in them, and that for most holy ends, the other intending ruin and destruction;) but also in the way of their Proceedings. God by providence presents Objects and Occasions; Satan doth not only do that, but farther inclineth and positively persuadeth to evil. Hence is it, that Temptations are distinguished into Trials merely, and Seducements; suitable to that of Tertullian, Diabolus tentat, Deus probat, the Devil tempts, God only trys. We speak of Temptation as 'tis from Satan, and so 'tis described, to be a drawing or moving Men to sin under color of some reason. By which we may observe, that in every such Temptation there is the Object to which the Temptation tends, the endeavor of Satan to incline our hearts and draw on our consent, and the Instrument by which is some pretence of reason; not that a real and solid reason can be given for Sin, but that Satan offers some considerations to us to prevail with us, which if they do, we take them to be reasons. This may a little help us to understand Satan's method in tempting to sin, &c. of which I am first to speak.

In temptations to Sin, we may observe Satan walks by four general Rules.

First, He considers and acquaints himself with the condition of every Man, and for that end he studies Man. God's question concerning Job, Hast thou considered my Servant Job? doth imply, not only his diligent enquiry into Job 's state, (for the Original expresseth it, by Satan's putting his heart upon Job, or laying him to his heart) but that this is usual with Satan so to do; as if God had said, 'It is thy way to pry narrowly into every Man; hast thou done this to Job? hast thou considered him as thou usest to do? and indeed Satan owns this as his business and employment in his answer to God, I come from going to and fro in the Earth, from walking up and down in it. This cannot be properly said of him who is a Spirit; Bodies go up and down, but not Spirits: so that his meaning is, he had been at his work of enquiring and searching. And so Broughton translates it, from searching to and fro in the Earth; as 'tis said of the Eyes of God, that they run to and fro, which intends his Intelligence, Search, and Knowledge of things; 'tis such a going to and fro, as that in Dan. 12. 4. which is plainly there expressed to be for the increase of Knowledge.

The matter of his enquiry, or particulars of his study, are such as these: (1.) Man's State, he considers and guesseth whether a Man be Regenerate or Unregenerate. (2.) The Degree of his State; if Unregenerate, how near or far off he is the Kingdom of God; if Regenerate, he takes the compass of his Knowledge, of his Gifts, of his Graces. (3.) He enquires into his Constitution and Temper, he observes what Disposition he is off. (4.) His Place, Calling and Relation, his Trade, Employment, Enjoyments, Riches or Wants. (5.) His Sex. (6.) His Age, &c.

The way by which he knows these things is plain and easy, most of these things are open to common observation; and what is intricate or dark, that he beats out, either by comparing us with our selves, and considering a long tract of actions and carriage; or by comparing us with others, whose ways he had formerly noted and observed.

The end of this search is to give him light and instruction in point of advantage; hence he knows where to raise his Batteries, and how to level his Shot against us. This Christ plainly discovers to be the design of all his study, Joh. 14. 30. where he tells his Disciples, he expected yet another onset from Satan, and that near at hand, for the Prince of the World was then upon his motion, he was a coming; but withal, he tells them of his security against his assaults, in that there was nothing in Christ of advantage in any of these forementioned ways to foot a Temptation upon. It appears then that he looks for such advantages, and that without these he hath little expectancy of prevailing.

Secondly, Satan having acquainted himself with our condition, makes it his next care to provide suitable Temptations, and to strike in the right Vein; for he loves to have his work easy and feasible; he loves not go against the Stream. Thus he considered Judas as a covetous Person, and accordingly provided a Temptation of gain for him. He did the like with Achan; and hence was it, that he had the Sabaeans so ready for the plunder of Job; he had observed them a People given to rapine and spoil; and accordingly Job 's Goods being propounded to them as a good and easy Booty, he straightway prevailed with them. It was easy for him to draw Absalom into an open Rebellion against his Father, he had taken notice of his ambitious and aspiring Humor, and of the grudges and dissatisfactions under which he labored; so that providing him a fit opportunity, he engaged him immediately, according to this rule, where he observes Men of shallow Heads and low Parts, he the more freely imposeth upon them in things palpably absurd; where he takes notice of a fearful Temper, there he tempts them with Terrors and affrightful Suggestions; he hath Temptations proper for the Sanguine complexion, and for the Melancholy; he hath his methods of dealing with the Lustful and Wanton; with the Passionate and Revengeful; he hath Novelties at hand for the itching Ear, and Suggestions proper for those that are Atheistically inclined.

To this may be objected, That experience tells us, Satan doth not always walk in this Road, nor confine himself to this Rule; sometime he tempts to things which are cross to our Tempers and Inclinations, &c.

'It is true he doth so; but yet the general Rule is not prejudiced by this exception, especially if we consider,

First, That Satan being still under the commands and restraint of the Almighty, he cannot always tempt what he would, but according to a superior order and command. Of this nature I suppose was that Temptation, of which Paul complained so much, he kept down his Body, upon this very design, that he might have it in subjection, and yet is he buffeted with a Temptation, which expected an advantage usually from the temper and frames of our Bodies; (for so much I suppose, that Phrase, a Thorn in the Flesh will unavoidably imply, (though it still leave us at uncertainties) what the Temptation was in particular.) Here Satan tempts at a disadvantage and contrary to this Rule; but then we must know, that he was not the Master of his own Game; God expressly ordering such a Temptation as was disagreeing with the Apostles disposition, that it might the less prevail or hazard him, and yet be more available to keep him low, lest he should be exalted above measure, which was God's design in the matter.

Secondly, Sometimes our Temper alters: as the tempers of our Bodies in a Sickness may in a fit be so changed, that they may desire at that time what they could not endure at another. A special occasion or concurrence of circumstances may alter for the time our Constitution, and so an unusual Temptation may at that time agree with this design.

Thirdly, Sometime by one Temptation Satan intends but to lay the foundation of another, and then of purpose he begins with a strange suggestion, either to keep us at the gaze while he covertly doth something else against us, or to move us to a contrary extreme by an over-hasty rashness.

Fourthly, Sometime he tempts when his main design is only to trouble and disquiet us, and in such cases the most unnatural Temptations backed with a violent impetuousness do his work the best.

Satan's next work is the proposal of the Temptation: In the two former he provided Materials and laid the Trains, in this he gives Fire, by propounding his design; and this also he doth with caution, these several ways.

First, He makes the Object speak for him, and in many he is scarce put to any further trouble; the Object before them speaks Satan's mind, and gains their consent immediately, yet is there no small cunning used in fitting the Object and Occasion, and bringing things about to answer the very nick of time which he takes to be advantageous for him.

Secondly, Sometime he appoints a Proxy to speak for him; not that he is shame-faced in Temptation, and not always at leisure for his own work, but this way he insinuates himself the more dangerously into our Affections, and with less suspicion using our Friends, Relations or intimate Acquaintance to intercede for a wicked design. He did not speak himself to Eve, but chose a Serpent; he thought Eve would sooner prevail upon Adam than the Serpent could. He tempted Job by the tongue of his Wife, as if he had hoped, that what so near a Relation had counseled, would easily be hearkened to. He tempted Christ to avoid suffering by Peter, under a pretence of highest love and care, Master, spare thyself; yet our Savior forbears not to note Satan's Temptation closely twisted with Peter 's kindness. At this rate are we often tempted where we little suspect danger.

Thirdly, If he finds the two first ways unhopeful or unsuitable, then he injects the motion, and so plainly speaks to us inwardly himself, Do this act, take this advantage for pleasure or profit, &c. He thought it not enough to tempt Judas by the object of Gain, but he brake his mind in direct terms, and put it into his heart, Joh. 13. 2. He did the like to Ananias, whose heart he filled with a large motion for that lie, and backed it with many considerations of the necessity and expediency of it, Acts 5. 3. There is no question to be made of this; Dr. Goodwin gives clear proofs of it, and so do several others. When we consider, that thoughts are sometime cast upon the minds of Men which are above their knowledge, and that they say and do things sometime which are far beyond any of their Accomplishments and Parts, and yet in the nature of it wicked, we must be forced to run so high as to charge it upon Satan. Saul 's prophesying, 1 Sam. 18. 10. was by the influence of the evil Spirit; and this (as Junius, Tirinus, and others interpret) must of necessity be understood of such a kind of action and speaking, as the true Prophets of the Lord usually expressed under the Influences of the blessed Spirit; for from the likeness of the action in both, must the name be borrowed. The experience that we have of inward Disputings, the bandying of Arguments and Answers in several Cases, is a proof of this beyond exception. Wounded Consciences express an admirable dexterity in breaking all Arguments urged for their peace and establishment; as also in framing Objections against themselves, so far above the usual measure of common Capacities, that we cannot ascribe it to any other than Satan's private aid this way.

Fourthly, The motion being made (if there be need) he doth irritate and stir up the mind to the embracement of it: and this he doth two ways,

First, By an earnestness of Sollicitation; when he urgeth the thing over and over, and gives no rest; when he joins with this, an importunity of begging and entreating with the repeated motion; when he draws together and advantageously doth order a multitude of considerations to that end; and when in all this he doth hold down the mind and thoughts, and keep them upon a contemplation of the Object, Motions, and Reasons. Thus he provoked David, 1 Chron. 21. 1. And this kind of dealing occasioned the Apostle to name his Temptations, and our resistance, by the name of wrestlings, in which usually there appears many endeavors, and often repeated, to throw down the Antagonist.

Secondly, He doth irritate by a secret power and force that he hath upon our Fancies and Passions. When Men are said to be carried and led by Satan, it implies (in the judgment of some) more than importunity; and that though he cannot force the spring of the Will, yet he may considerably act upon it, by pulling at the Weights and Plummets, that is, by moving and acting our Imaginations and Affections.

The motion being thus made, notwithstanding all his importunity, often finds resistance: in which case he comes to the practice of a fourth Rule, which is to draw away and entice the heart to consent; as 'tis expressed, Jam. 1. 14. Everyman is tempted, when he is drawn away and enticed. I shall avoid here the variety of the apprehensions which some declare at large about the meaning of the words, satisfying myself with this, that the Apostle points at those Artifices of Satan by which he draws and allures the will of Man to a compliance with his motions; which when he effects in any degree, then may a Man be said to be prevailed upon by the Temptation. But then here is the wonder how he should so far prevail against that Reason and Knowledge which God hath placed in Man, to fence and guard him against a thing so absurd and unreasonable as every sin is? The Solution of this knot we have in 2 Cor. 4. 4. The God of this World blinds the eyes of Men, draws a curtain over this Knowledge, and raiseth a darkness upon them: which darkness though we cannot fully apprehend, yet that it is a very great and strange darkness may be discovered; (1.) Partly by considering the subject of it, Man, a rational Creature, in whom God hath placed a Conscience, which is both a Law, and Witness, and Judge. It cannot be supposed an easy matter to cloud or obliterate that Law, to silence or pervert that Witness, or to corrupt that Judge; but it will rise higher in the wonder of it, if we consider this in a godly Man, one that sets God before him, and is wont to have his fear in his heart; such a man as David was, that in so plain a case, in so high a manner, so long a time, with so little sense and apprehension of the evil and danger, Satan should so quickly prevail, 'tis an astonishment: neither will it be less strange if we consider (2.) The issue and effect of this blindness: Some rise up against this Law of Conscience, arguing it false and erroneous, and making conclusions directly contrary, as Deut. 29. 19. I shall have peace, though I walk on in the imaginations of my heart. I have fellowship with him, though I walk in darkness, 1 Joh. 1. 6. We will not hearken unto thee, but will certainly do whatsoever thing goeth out of our own mouth, Jer. 45. 16, 17. in which cases, the 〈 in non-Latin alphabet 〉 , or principles of Conscience are quite overthrown. Some are hardened, and as to any application of their acts to this Rule, quite dead and senseless; though they rise not up against the light, yet are they willingly ignorant, without any consideration of what they are doing; here the 〈 in non-Latin alphabet 〉 , or witnessing and excusing power of Conscience is idle and asleep. Some though they know the Law, and in some measure see their actions are sinful, yet they pass no judgment, apprehend no danger; No man smites upon his thigh, saying, what have I done? Jer. 8. 6. Nay, some are so far from this, that they presumptuously justify themselves, though they see their own blame and ruin before them, I do well to be angry, and that to the death, saith Jonah, when Satan had spread a darkness upon him.

What shall we say of these things? here is darkness to be felt, Egyptian darkness: to explain the way of it fully is impossible for us, to do it in any tolerable way is difficult. To make some discovery herein I shall, (1.) Shew that the Devil doth entice to sin, by stirring up our lust. (2.) That by the power and prevalency of our lust, he brings on the blindness spoken of.

CHAP. X. That Satan enticeth by our Lust. The several ways by which he doth it. Of the power and danger of the violence of Affections.

THe way then by which he doth entice, is by stirring up our lust. By lust, I mean those general desirings of our minds after any unlawful object, which are forbidden in the tenth Commandment; thus we read of worldly lusts, of the lusts of the flesh, of lustings to envy, and in a world, we read of divers lusts, the whole attempt and striving of corrupt Nature against the Spirit, being set forth by this expression, of lusting against the Spirit.

That Satan takes advantage of our own lusts, and so plows with our Heifer, turning our own Weapons against ourselves, is evident by the general vote of Scripture. The Apostle James 1. 14. tells us, that every Temptation prevails only by the power and working of our own lusts: Satan is the Tempter, but our lusts are the advantages by which he draws and enticeth; the corrupt principle within us, is called flesh, but the way whereby it works, either in its own proper motion, or as stirred up by the Devil, is that of lust and affection; and therefore he that would stop that issue, must look to mortify it in its affections and lusts, Gal. 5. 24. We are further told by John, 1 Epist. 2. 16. that all those snares that are in the World, are only hazardous, and prevailing by our Lusts. More generally the Apostle Peter speaks; the whole bundle of actual Sins that have ever been in the World came in at this door, The corruption that is in the World is through Lust. In the stirring up our Lusts, Satan useth no small Art and Subtilty, and ordinarily he worketh by some of these following ways.

First, He useth his skill to dress up an Object of Lust that it may be taking and alluring; he doth not content himself with a simple proposal of the Object, but doth as it were paint and varnish it, to make it seem beautiful and lovely; besides all lthat wooing and importunity which he useth to the Soul by private and unseen Suggestions, he hath (no doubt) a care to gather together all possible concurring Circumstances, by which the seeming goodness or conveniency of the Object is much heightened and enlarged. We see those that have skill to work upon the Humors of Men, place a great part of it in the right circumstantiating a motion, and in taking the Tempers and Inclinations of Men at a right time. And they observe, that the missing of the right season is the hazard of the design, even there where the Object and Inclination ordinarily are suitable. There is much in placing a Picture in a right position, to give it its proper grace and luster in the Eyes of the Beholders. When a man is out of humor, he nauseats his usual delights, and grows sullen to things of frequent practice. 'It is likely Eve was not a Stranger to the Tree of Knowledge before the Temptation, but when the Serpent suggests the goodness of the Fruit, the Fruit itself seems more beautiful and desirable, good for Food, and pleasant to the Eyes. Though we are not able to find out the way of Satan's beautifying an Object, that it may affect with more piercing and powerful delights; yet he that shall consider, that not only Prudence (in an advantageous management of things) adds an additional beauty to Objects proposed; but also that Art by placing things in a right posture, may derive a radiancy and beam of Beauty and Light upon them, (as an ordinary piece of Glass, may be so posited to the Sun beams, that it may reflect a sparkling light as if it were a Diamond:) He that shall consider this (I say) will not think it strange for the Devil to use some Arts of this kind for the adorning and setting off an Object to the Eye of our Lusts.

Secondly, We have reason to suspect that he may have ways of Deceit and Imposture upon our Senses. The deceits of the Senses are so much noted, that some Philosophers will scarce allow any credit to be given them; not that they are always deceitful, but that they are often so, and there • fore always suspicious. The Soul hath no intelligence but by the Senses: 'tis then a business of easy belief, that Satan may not altogether slight this advantage, but that when he sees it fit for his purpose, he may impose upon us by the deception of our Eyes and Ears; we little know how oft our Senses have disguised things to us. In a pleasing Object, our Eyes may be as a magnifying or multiplying Glass. In the first Temptation Satan seems to have wrought both upon the Object, and also upon the Senses, She saw it was good for Food, and pleasant; who can question but that she saw the Fruit before? but this was another kind of sight, of more power and attraction. An instance of Satan's Cunning in both the forementioned particulars, we have from Austin, relating the Story of his Friend Alipius, who by the importunity of his Acquaintance consented to go to the Theatre, yet with a resolve, not to open his Eyes, lest the sight of these Spectacles should entice his Heart; but being there, the noise and sudden shouting of the multitude prevailed so far with him, that he forgot his resolution; takes the liberty to see what occasioned the shouting, and once seeing, is now so inflamed with delight, that he shouts as the rest do, and becomes a frequenter of the Theatre as others: What was there to be seen and heard he knew before, by the relation of others; but now being present, his Eyes and Ears were by Satan so heightened in their offices, that those bloody Objects seemed pleasant, beyond all that had been reported of them, and the lust of his Heart drawn out by Satan's cunning disposal of the Object and Senses.

Thirdly, There is no small enticement arising from the fitness and suitableness of Occasion. An Occasion exactly fitted, is more than half a Temptation; This often makes a Thief, an Adulterer, &c. Where the acts of these Sins have their rise from a sudden fit of humor, (which occasion puts them in,) rather than from design or premeditation. Cunningly contrived Occasions are like the danger of a Precipice; if a Man be so foolish as to take up a stand there, a small push will throw him over, though a far greater might not harm him if he were upon a Level. 'It is Satan's Cunning to draw a Man within the reach of an Occasion. All the resolves of Alipius were not safe-guard to him when once he was brought within hearing and sight of the Temptation: If he had staid at home, the hazard of Satan's Suggestions (though earnest) had not been so much as the hearing of his Ears, and sight of his Eyes. In 2 Cor. 2. 11. Paul 's fears of Satan's taking advantage against the Corinthians did manifestly arise from the present posture of their Church affairs: for if the excommunicated Person should not be received again into the Church, an ordinary push of Temptation might either have renewed or confirmed their Contentions, or precipated them into an opinion of too much severity against an offending Brother; and that their present frame, made them more than ordinarily obnoxious to these Snares, is evident from the Apostle's caution inserted here in this Discourse, so abruptly, that any Man may observe the necessity of the Matter, and the earnestness of his Affections did lead his Pen. The Souls of Men have their general Discrasia 's, and Disaffections, as our Bodies have, from a lingering distemperature of the Blood and Humors; in which case, a small occasion (like a particular error of Diet, &c. in a declining Body) will easily form that Inclination into particular acts of Sin.

Fourthly, Satan hath yet a further reach in his Enticements, by the power which he hath upon our Fancies and Imaginations: That he hath such a power was discovered before. This being then supposed, how serviceable it is for his end, 'tis now to be considered. Our Fancy is as a Glass which with admirable celerity and quickness of motion, can present before us all kinds of Objects; it can in a moment run from one end of the Earth to the other; and besides this, it hath a power of creating Objects, and casting them into what forms and shapes it pleaseth, all which our understanding cannot avoid the sight of. Now the power of Imagination is acknowledged by all to be very great, not only as working upon a Melancholy and distempered Spirit, (of which Authors give us large accounts) but also upon Minds more remote from such peremptory Delusions; as may be daily observed in the prejudices and prepossessions of Men, who by reason of the impressions of Imagination, are not (without difficulty) drawn over to the acknowledgment of the truth of things, and the true understanding of Matters; neither is the Understanding only liable to a more than ordinary heat and rapture by it, but the Will is also quickened and sharpened in its desires by this means: Hence is it (as one of the fore-cited Authors observes) that Fancy doth often more toward a Perswasion by its insinuations, than a cogent Argument, or rational Demonstration.

This is no less a powerful Instrument in Satan's hand, than commonly and frequently made use of; who amongst us doth not find and feel him dealing with us at this Weapon? When he propounds an Object to our Lust, he doth not usually expose it naked under the hazard of dying out for want of prosecution, but but presently calls in our Fancy to his aid, and there raiseth a Theatre, on which he acts before our Minds, the Sin in all its ways and postures. If he put us upon Revenge, or upon Lusts of Uncleanness, or Covetousness, or Ambition, we are sure (if we prevent it not) to have our Imagination presenting these things to us, as in lively Pictures and Resemblances, by which our desires may be enflamed and prepared for consent.

Fifthly, Sometime he shows his Art in preparing and fitting our Bodies to his designs, or in fitting Temptations to our Bodies, and the Inclinations thereof. The Soul though it be a noble Being, yet is it limited by the Body, and incommodated by the crazyness and indispositions thereof, so that it can no more act strenuously or evenly to its Principles in a disordered Body, than it can rightly manage any Member of it (in its natural motions) where the Bones are disjointed. Hence, Sickness or other bodily Weaknesses do alter the Scene, and add another kind of bias to the Soul than that it had before. This Satan takes notice of, and either follows his advantage of the present Indisposition, or (if he hath some special design) endeavors to cast our Body into such a disorder as may best suit his Intention. Asa was more easily drawn to be overseen in peevishness and rash anger in his latter days, when his Body grew diseased. Satan had his advantage against Solomon to draw him to Idolatry when old age, and uxoriousness had made him more ductile to the solicitations of his Wives; When Solomon was old, his Wives turned away his Heart, 1 King. 11. 4. The Devil, when he took upon him to foretell Job 's blaspheming God to his Face, yet he attempted not the main design till he thought he had thoroughly prepared him for it, by the anguish and smart of a distempered Body and Mind; and though he failed in the great business of his Boast, yet he left us an experiment in Job, that the likeliest way to prevail upon the Mind in hideous and desperate Temptations, is to mould the Body to a suitable frame: He prevailed not against Job to cause him curse God, yet he prevailed far, he cursed the day of his birth, and spake many things by the force of that distress, which he professeth himself ashamed of afterwards. The Body then will be in danger (when 'tis disordered) to give a tincture to every action, as a distempered Palat communicates a bitterness to everything it takes down.

Sixthly, Evil Company is a general preparatory to all kinds of Temptation: He enticeth strongly that way. For (1.) Evil Society doth insensibly dead the Heart, and quench the heat of the Affections to the things of God; it hath a kind of bewitching power to eat out the fear of the Lord in our hearts, and to take off the weight and power of religious duty; it not only stops our Tongues, and retards them in speaking of good things, but influenceth the very Heart, and poisons it into a kind of deadness and lethargy, so that our thoughts run low, and we begin to think that severe watchfulness of Thoughts, and the guard of our Minds to be a needless and melancholy Self-imposition. (2.) Example hath a strange insinuating force to instamp a Resemblance, and to beget Imitation. Joseph living where his Ears were frequently beaten with Oaths, finds it an easy thing (upon a feigned occasion) to swear by the Life of Pharaoh. Evil Company is Sins Nursery, and Satan's Academy, by which he trains up those whose knowledge and hopeful beginnings had made them shy of his Temptations; and if he can prevail with Men to take such Companions, he will with a little labor presently bring them to any Iniquity.

Seventhly, But his highest project in order to the enticing of Men, is to engage their Affections to an height and passionateness. The Scripture doth distinguish betwixt the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the Affections and Lusts; clearly implying, that the way to procure fixed desires and actual lustings, is to procure those passionate workings of the Mind.

How powerful a part of his Design this is, will appear from the nature of these Passions: which are,

First, Violent Motions of the Heart, the very Wings and Sails of the Soul, and every Passion in its own working doth express a violence. Choler is an earnest Rage; Voluptuousness is nothing less; Fear is a desperate hurry of the Soul; Love strong as Death; Jealousy cruel as the Grave: each of them striving which should excel in violence, so that 'tis a question yet undertermined which Passion may challenge the superiority.

Secondly, Their Fury is dangerous and unbridled, like so many wild Horses let loose, hurrying their Rider which way they please: They move not upon the command of Reason, but oft prevent it in their sudden rise; neither do they take Reasons advice for their course proportionable to the occasion, for often their humor, rather than the matter of the provocation, gives them Spurs; and when they have evaporated their heat, they cease, not as following the command of Reason, but as weakened by their own violence.

Thirdly, They are not easily conquered, not only because they renew their strength and onset after a Defeat, and like so many Hydra 's heads spring up as fast as cut off, but they are ourselves, we can neither run from them, nor from the love of them.

Fourthly, And consequently highly advantageous in Satan's Design and Enticement, when they are driven up to a Fury and Passionateness; for besides their inward rage (which the Scripture calls burning) by which Men are pricked and goaded on without rest or ease, to make provisions for the Flesh, and to enjoy or act what their unbridled violence will elad to in the execution of their desires: They carry all on before them, and engage the whole Man with the highest eagerness to fulfil every Lust, to go up to the highest degrees, and with an insatiable greediness to yield themselves servants of Iniquity unto Iniquity.

CHAP. XI. That Lust darkens the Mind. Evidences thereof. The five ways by which it doth blind Men. (1.) By preventing the exercise of Reason. The ways of that prevention. (1.) Secresy in tempting, Satan's subtlety therein. (2.) Surprisal. (3.) Gradual Intanglements.

THat Satan doth entice us by stirring up our Lust, hath been discovered; it remains that I next speak to the second thing propounded which was,

That by this power of Lust he blinds and darkens our Mind. That the Lusts of Men are the great principle upon which Satan proceeds in drawing on so great a blindness, (as we have spoken of) I shall briefly evince from these few Observations.

First, From the unreasonableness and absurdity of some Actions in Men otherwise sufficiently rational. He that considers the acts of Alexander in murthering Calisthenes, for no other crime than defending the cause of the God's, and affirming that Temples could not be built to a King, without provoking a Deity; and yet this so smoothed, (if Quintus-Curtius represent him right) that he seemed to flatter Alexander with an opinion of Delfication after his death: Whosoever (I say) shall consider this cruelty, will condemn Alexander as blind and irrational in this matter, and yet no other cause can be assigned hereof, but that his lust after Glory and Honor darkened his Reason. The like may be said of his killing Ephestion 's Physician, because he died. The brutal fury of that Consul, that made a Slave to be eaten up with Lampreys, for no other fault than the breaking of a Glass, can be ascribed to nothing else but the boiling over of his Passion. A sadder instance of this we have in Theodosius senior, who for an affront given to some of his Officers in Thessalonica, commanded the destruction of the City, and the slaughter of the Citizens to the number of 7000, without any distinction of nocent and innocent: This blind rage the Historian notes, as the fruit of violent and unbridled Lust in a Man, otherwise just and gracious. Thousands of Instances of this nature might be added. But,

Secondly, If we consider the known and visible hazards to Life and Estate, and (that which is more,) to that part of them which is Immortal; upon all which, Men do desperately adventure, upon no other ground or motive than the gratifications of their Lusts: We may easily conclude that there is a strange force and power in their Passions to blind and besot them; and this notwithstanding, is the common practice of all Men, where Grace (as the only Eye-salve) doth not restore the sight. The Heathens in all these practices of Filthiness and Folly, recorded Rom. 1. 29. They had so far a discovery of the danger (if they had not imprisoned that Truth and Light in Unrighteousness, verse. 18.) that they knew the judgment of God, that they which commit such things are worthy of death, verse. 32. Yet notwithstanding, the vanity of their Imaginations (influenced by Lust) darkened their heart so much, that they did not only do these things (of so great vileness and unspeakable hazard,) but had pleasure in those that did them.

Thirdly, The blinding power of Lust is yet more remarkable: When we see Men glorying in their Shame, and mounting their triumphal Chariots to expose themselves a Spectacle to all, in that garb of deformity which their Lusts have put them in. 'It is a blindness to do any act against the rules of Reason, but 'tis a far great blindness for Men to pride themselves in them. What have the issues of most Wars been, but burnings of Cities, devastations of flourishing Kingdoms, spilling the blood of Millions, besides all the Famine and other miseries that follow; yet these actions (that better beseem Tigars, Lions and savage Bruits, than Men of Reason) are honored with the great triumphant names of Virtue, Manhood, Courage, Magnanimity, Conquest, &c. If the power and humor of their Lusts of vain-glory and revenge had not quite muffled their understandings, these things would have been called by their proper names, of Murder, Cruelty, Robbery, &c. and the Actors of such Tragedies, instead of triumphal Arches and acclamations of Praise, would have been buried under heaps of Ignominy and perpetual Disgraces, as Prodigies of Nature, Monsters of Men, and Haters of Mankind.

Fourthly, But there is yet one Evidence more plain and convincing. When our Lusts are up, though Reason offer its aids to allay the Storm, yet the wisest of Men (otherwise composed and calm) are so far from taking the advantage of its guidance, that oftentimes they trample upon it and despise it; and as if Lusts (by some secret Incantation) had made them impenetrable, they are not capable of its light and conduct, and can make no more use of it, than a blind Man can do of a Candle. To this purpose, let us observe the carriage of Disputants; if Men do any way publicly engage themselves in a Contest of this nature, though Truth can be but on the one side, yet both Parties give Arguments, and answer Objections with equal confidence of victory, and a contempt of the reasons and strength of each others discourses: and this proves so fatal to him that maintains the mistake or untruth, that not one of a thousand hath the benefit and advantage for the finding of Truth, which free and unprejudiced Bystanders may have; so true is that, Omne perit judicium cum res transit in affectum, When Affections are engaged, Judgment is darkened. 'It is a thing of common observation, that when Men are discoursed into Anger and Heat, they presently grow absurd; are disabled for speaking or understanding Reason, and are oft hurried to such inconveniences and miscarriages, that they are ashamed of themselves; when they cool and the fit is over, Impedit ira animum, &c. To all this might be added, the power of Lust in Persons voluptuous, who dedicate themselves to the pleasures of the Flesh. Those that serve divers Lusts and Pleasures, their slavish Estate, their base Drudgery, do clearly evince that Lust unmans them, and puts out their Eyes. Mark-Antony by this means became a Slave to Cleopatra; never did a poor Captive strive more to obtain the good will of his Lord than he to please this Woman, insomuch that besotted with his Lust, he seemed to want that common foresight of his danger, which the smallest measure of Reason might have afforded to any, and so dallied himself into his ruin. From all these Considerations and Instances, it appears our Lusts afford such Vapours and Mists, that our Reason is darkened by them, or rather, they are like a Dose of Opium that strongly stupifies and binds up the Senses. But yet it remains that the various ways by which our Lusts do blind us be particularly opened, and they are five. (1.) Our Lusts blind us by preventing the use and exercise of Reason. (2.) By perverting it. (3.) By withdrawing the Mind from it. (4.) By disturbing it in its operation. And (5.) By a desperate precipitancy. All which I shall more fully explain.

First, Our Lusts blind us by preventing and intercepting the exercise of Light and Reason, and Satan in this case useth these deceits.

First, He endeavors so to stir up our Lust, as yet to conceal his design. Secresie is one of his main Engines, he doth not (in this case) show his Weapon before he strikes; and indeed his Policy herein is great, For (1.) By this means he takes us at unawares, secure, and unprepared for resistance. (2.) We are often ensnared without noise, and before our consideration of things can come in to rescue us. (3.) If he get not his whole design upon us this way, yet he oft makes an half victory; by this means he procures an half consent, or inclination to sin before we discover that we are under a Temptation; for when the Foundation of a Temptation is laid unespyed, then we awaken with the Sin in our hand, as sleeping Men awake sometime with the word in their mouths. If any question, how can these things be? how can he steal a Temptation upon us with such secrecy? I answer, he can do it these three ways.

First, He sometimes after a careless manner, and as it were by the by, drops in a Suggestion into our hearts, and that without noise or importunity, giving it (as it were this charge,) stir not up, nor awaken him; and then he sits by to observe the issue, and to see if the Tinder will take fire of itself. Thus many a motion thrown into our hearts, as it were accidently, or ever we are aware, begets a sudden flame.

Secondly, He sometimes fetcheth a compass, and makes a thing far different to be a Preamble or Introduction to his intended design. Thus by Objects, Employments, Discourse, or Company, that show not any direct tendency to evil, doth he insensibly occasion Pride, Passion or Lust. How slyly and secretly doth he put us upon what he intends as a further snare? how unawares, while we think of no such thing, are we carried sometime upon the borders of Sin, and into the enemies quarters? Satan in this acts like a Fowler, who useth a stalking Horse, as if he were upon some other employment, when yet his design is the destruction of the Bird.

Thirdly, Another way of Secresie is his raising a crowd of other thoughts in the Mind, and while these are mixed and confusedly floating in the Understanding or Fancy, then doth he thrust in among them the intended Suggestion, and then suffering the rest to vanish, he by little and little singles this out as a more special object of consideration, so that we cast a sudden glance upon this, and we are often taken with it before we consider the danger. In this Satan doth as Soldiers, who take the advantage of a Mist to make a nearer approach to their Enemies, and to surprise them before discovery of the danger: This he doth with us while we are in a Musing fit, or a Melancholy dream.

A second Deceit for the preventing of a serious consideration, is sudden Surprisal. In the former he endeavored to conceal the Temptation while he is at work with us, but in this he shows 〈◊〉 Temptation plainly, only he sets upon us without giving of us warning of the onset; but then he backs it with all the violent importunity he can, and by this he hinders the recollecting of our selves and the aid of Reason. This course Satan only takes with those whose Passions are apt to be very stirring and boisterous; or such as being his Slaves and Vassals are more subject to his commands. Thus a sudden provocation to an angry Man, gives him not time to consider, but carries him headlong. A surprise of Occasion and Opportunity, is frequently a conquest to those that have any earnestness of Hope, Desire, or Revenge: Surely David was taken at this advantage in the matter of Bathsheba. And here we may note, that good Men upon such a sudden motion, do yield (without any blow or struggling) to that, which at other times they could not be drawn to by many reasons.

Thirdly, Consideration is prevented by gradual Intanglements. Satan so orders the matter that Sin creeps on upon us as Sleep, by insensible degrees: For this end sometimes he dissembles his Strength and sets upon us with lower Temptations, and with less force than otherwise he could: He knows we are not moved to extremes, but by steps and habits, are not confirmed, but by gradual proceedings; to take too great strides, may sometime prevail at present, but the suddenness and greatness of the alteration begetting a strangeness on the Soul, may occasion after-thoughts and recoiling: Therefore he tempts first to thoughts, then to a delight in these thoughts, then to the continuation of them, then to resolve, and so on to practice. And in like manner, he tempts some to make bold with a small matter, which shall scarce come under the notion of wrong; then to a greater, and so gradually to higher things, and thus he insensibly brings on a thievish Inclination and Practice. For the same end sometimes he shows his skill in the management of Occasions, he imperceptibly hooks Men into Sin, by drawing them first to be bold with Occasions; he tells them they may sit at the Ale-house, and yet not be drunk; that they may keep Familiarity, and yet not be lewd; that they may look upon a Commodity, and yet not steal: and when the Occasions are by this means made familiar to them, then he puts them on a stop further, but by such slow motions, that the progress is scarce discerned till they be in the Snare.

CHAP. XII. Of Satan's perverting our Reason. His second way of blinding. The possibility of this, and the manner of accomplishing it directly, several ways; and indirectly, by the delights of Sin, and by Sophistical Arguments; with an account of them.

THe second way by which Satan blinds us through the power of Lust, is by preverting and corrupting our Reason, drawing it to approve of that, which it first disapproved. That our Lusts have such a power upon the Understanding to make such an alteration, need not seem strange to those that shall consider, that the Scripture propounding the knowledge of the highest Mysteries, doth positively require (as a necessary prerequisite to these things) that we lay aside all filthiness and superfluity of naughtiness (in these terms, noting the loathsome defilement of our Lusts) that so we may receive the engrafted Word; strongly implying that our Lusts have a power to elude and evade the strongest reasons, and to hinder their entertainment: Which our Savior notes, to have been also the cause of the Jews blindness, How can ye believe which receive honor one of another? their lusts of Honor stood in their Light, and perverted their Reason.

But because this may seem to some almost impossible that Lusts should turn our Sun into darkness, I shall a little explain it.

The Understanding doth usually, (if practice of Sin have not put out its light) at the first faithfully represent to our Mind the nature, of Good and Evil in matters of Temptation and Duty; yet its power in this case is only directive and suasive to the Will, not absolutely imparative; the Will must follow the Understandings dictate, but is not under any necessity of following its first advice; 'tis the ultimum dictamen, the last dictate that it is engaged to follow: However the Will (in the case last mentioned) be dependant upon the Understanding, yet the Understanding doth also quoad exercitium, depend upon the Will, and as to the act of consideration, is under its command; so that after the Understanding hath faithfully represented the evil of a Sin, the Will can command it to another consideration, and force it to new thoughts and consultations about it; in which case, the Will doth prompt the Understanding, tells it what verdict it would have it to bring in, and so doth really solicit and beg for a compliance.

The Understanding is ductile and capable of being bribed, and therefore suffers its right Eye to be put out by the Will, and as a false Witness or a partial Judge gives sentence as the Will would have it; and thus (as one observes) the Understanding and Will, are like Simeon and Levi, Brethren in evil, mutually complying with, and gratifying each other.

The possibility of Lusts perverting our Understanding being discovered, the way and manner how Lust doth thus corrupt it, is needful to be opened.

Lust exerciseth this power under the management of Satan, directly and indirectly.

First, Our Reason is directly perverted, when it is so far wrought upon as to call that Good, which is indeed plainly and apparently Evil. So great a corruption is not common and ordinary, neither can the heart of Man be easily drawn to go so paipably against clear light and evidence: 'It is therefore only in some Cases, and in some Persons, either of weaker Faculties, or of extraordinarily debauched Principles that Satan can work up Lust to give so great a darkness: However 'tis evident that Satan useth these deceits in this thing.

First, He strives (where the matter will bear it) to put the name of Virtue or Good upon Actions and things that are not so. This Temptation doth most appear in those things that are of a doubtful and disputable nature, or in those Actions which in their appearance or pretensions may seem to be virtuous. Whatever Sin is capable of any Paint or Varnish, that he takes the advantage of. Saul 's Sacrificing was a great iniquity, and yet the pretence of the general Goodness of the action (being in itself commanded) and the supposed Necessity of Saul 's doing it, because Samuel came not, were considerations upon which his Understanding warranted to him that undertaking. Paul 's Persecution, (though a real gratification of his envious lustings) by his blinded Understanding was judged duty: What more common than for Worldlymindedness and Covetousness, to be called a faithful and dutiful care for the provision of our Families? Lukewarmness is often justified under the notion of Moderation and Prudence; and any thing that can but pretend any kindred to, or resemblance of Good, our Lusts presently prevail for an approbation and vindication of it.

Secondly, Satan useth the advantage of Extreams, for the corrupting of our Understandings. To this purpose he doth all he can to make such an Extream odious and displeasing, that so we may run upon the contrary, as matter of duty. Many there are whose heads are so weak, that if they see the danger of one Extream, they never think themselves in safety till they fly to a contrary Excess, and then they think the Extream they embrace needs no other justification, than the apparent Evil of what they have avoided. Satan knowing this, like the Lapwing, makes the greatest noise when he is furthest from his Nest, and in much seeming earnestness, tempts us to something that is most cross to our Temper or present Inclination; or endeavors to render something so to us, not with any hopes to prevail with us there, but to make us run as far from it as we can into another Snare, and also to make us believe that we have done well and avoided a Temptation, when indeed we have but exchanged it.

Thirdly, He directly blinds our Understandings in sinful Practices, by engaging us to corrupt Opinions which lead to wicked or careless Courses. Satan with great ease can put Men upon Sin, when once he hath prevailed with them to receive an error, which directly leads to it. Corrupt Principles do naturally corrupt Practices, and both these may be observed to meet in those deluded ones, whom the Scripture mentions, that denied the only Lord God, and Jesus Christ, turning also the grace of God into lasciviousness; false-Teachers that brought in damnable Heresies, counted it pleasure to riot, had eyes full of Adultery, and could not cease from Sin. With what confidence and security will Sin be practiced when an Opinion signs a Warrant, and pleads a Justification for it?

Fourthly, In Actions, whose goodness or badness is principally discoverable by the ends upon which they are undertaken, 'tis no great difficulty for Satan, to impose upon Men a Belief that they act by ends and respects, which do not indeed move them at all; and in this case Men are so blinded, that they do not, or will not know or acknowledge they do evil; the matter of the Action being warrantable, and the end being out of the reach of common discovery, they readily believe the best of themselves; and looking more at the warrantableness of the nature of the act in the general, than at their grounds and intentions, they think not that they do evil. This was a fault which Christ observed in the Disciples when they called for fire from Heaven upon the Samaritans: the thing itself Elias had done before, and Christ might have done it then, but they wanted the spirit of Elias; and therefore Christ rejects their motion as unlawful in them, who considered not that a Spirit of Passion and Revenge did altogether influence them, and instead of showing a just displeasure against the Samaritans, he shows that Satan had blinded them by their Lust, and that the thing they urged was so far from being good, that it was apparently evil, in that they were acted by another Spirit than they imagined. This way of deceit is very common. How often may we observe Christians pretending conscientious dissatisfactions about the actions of others, when the private spring that animates them is some secret grudge that lies at the bottom; and yet because the thing wherein they are dissatisfied may truly deserve blame, they are not apt to condemn themselves but think they do well.

Secondly, Lusts also pervert our Reason and Knowledge indirectly: and this is, when we are not so far blinded, as to believe the thing unto which we are tempted, to be good absolutely; yet notwithstanding, we are persuaded of some considerable goodness in it, and such as may for the present be embraced. For this purpose Satan hath ready these two Engines:

First, He sets before us the Pleasures, Profits and other delights of Sin: These he heightens with all his Art and Skill, that he may fix in our Minds this conclusion, that however it be forbidden; yet it would conduce much to our satisfaction or advantage if it were practiced; and here he promiseth such golden ends and fruits of Sin, as indeed it can never lead unto, inviting us in the words of the Harlot, I have decked my Bed with coverings of Tapestry, with carved Works, with fine Linnen of Egypt. I have perfumed it with Myrrh, Aloes and Cinnamon. Come, let us take our fill of these delights. Thus he set upon Eve, Taste this Fruit, and ye shall be as God's. Thus he attempted Christ himself, All these will I give thee, proffering the Kingdoms of the World, and the Glory of them. The pleasures of Sin are Satan's great Bait, and these strongly invite and stir up our Lusts; yet because the fear of the danger may stick in the Heart, 'It is pleasant, but O I dare not, saith the Sinner, I fear the hazard or the evil that may fellow: Therefore Satan hath his other Engine at hand to blind us, and to carry our Minds from such considerations, and that is,

Secondly, His Sophistical Arguments, by which the danger may be lessened; of these his Quiver is full. As,

First, He urgeth that the Sin tempted to is little. But a little one, 'tis not (saith he) so great a matter as you make it, there are other Sins far greater, and these also practiced by Men that profess as much as you. Thus he would shame us (as it were) out of our fear, by calling it severity, nicenss, or an unnecessary preciseness. If this prevail not,

Secondly, He hath then another Argument. Oh (saith he) be it so, that it is a little more than ordinary, yet it is but once; taste or try it, you need not engage yourselves to frequent practice; you may retreat at pleasure. But if the fear of the danger prevail against this, then,

Thirdly, He labors to put us under a kind of necessity of sinning, and this he pleads as a justification of the evil. 'It is not altogether right, but you cannot well avoid it. This plea of necessity is large, occasion, example, command of others, strength of inclination, custom, and what not, are pleaded by him in this case; some particularly reckon them up: and rather than some Men will acknowledge the evil, they will blame God's decree, as if they were necessitated by it, or his providence, as Adam, The Woman that thou gavest me, she gave me of the Tree: David 's bloody resolve against the house of Nabal seems to be justified by him, from Nabal 's great ingratitude, In vain have I kept all that this Fellow hath in the Wilderness, &c. and as one engaged by a necessity of repaying such wrongs and affronts, doth he determine to cut them off. Aaron (when he was taxed by Moses about the golden Calf) excuseth the matter by a pretended necessity of doing what he did upon the violent importunity of such an heady People; and that when Moses was not to be found, Thou knewest the People, that they are set on mischief. This that he urged to Moses, Satan no doubt had urged to him, and he had acquiesced in it, as something that he thought would excuse, or at least mitigate the offense. Yet if the Sinner break through this Snare,

Fourthly, He comes on with a softer plea of infirmity; and endeavors to persuade Men that they may yield under pretence of being forced, and that their strivings and reluctancies will lessen the evil to an apparent sin of infirmity; and thus he bespeaks them, Have not God's Children infirmities? they sin, though with reluctancy, and doest not thou resist? doth not the fear that is in thy heart show an unwillingness; mayest thou not plead, the evil that I would not do, that do I? if thou yield, will not God account it a rape upon thine integrity? If this Arrow stick not,

Fifthly, Then he extenuates the offense, by propounding some smaller good or convenience that may follow that evil. And this, though it be a way of arguing, directly contrary to that rule, Do not evil that good may come, yet it oft proves too successful; and 'tis like that common stratagem of War when by the proposal of a small booty in view, the Enemies are drawn out of their Hold into a fore-contrived Danger. Thus Satan pleads, This one act of Sin may put you into a capacity of honoring God the more. Some have admitted advancements and dignities against Conscience, upon no better ground, but that they might keep out Knaves, and that they might be in a condition to be helpful to good Men. Surely the Devil prevailed with Lot by this Weapon, when he offered the prostitution of his Daughters to the lusts of the Sodomites, that the Strangers (as he thought them) might be preserved; by this evil (thinks he) a greater may be avoided. Herod 's Conscience could not at first consent to the cutting off the head of John Baptist, but when Satan suggests the obligation of his Oath, he concludes, that in the killing of John he should escape the violation of the Oath; Thus a pretended good to come, becomes a pander to a present certain iniquity. Now if after all these arguings the Conscience carrieth an apprehension of danger, then

Sixthly, He plainly disputeth the possibility of the escape of danger, though the sin be committed. All the insinuations of pleasure and advantage by which Eve was tempted, could not at first blot out her fears of the conscquence of that transgression, it did stick in her mind still, lest we die; then Satan plainly denieth the danger she feared, Ye shall not surely die, the threatening (saith he) it may be was but for trial, or without a strict and positive purpose in God to execute it, there is no certainty that God was in good earnest when he spake so. The Devil usually urgeth the Mercy of God, the Merits of Christ, his Promises of Pardon, the Infirmities of the Saints, their Sins, and Repentances, &c. From all these drawing this conclusion, that we may venture upon the Temptation without any apparent hazard. 'It is but repenting (saith he) and that is an easy work to a gracious Soul, God is ready to be reconciled, even to a Prodigal Son; he is not so cruel as to cast away any for a small matter, he that waits to be gracious will not lie at catch for opportunities and occasions to destroy us, he that delights not in the death of a Sinner will not delight to take strict exceptions against every failing.

If Satan can prevail with us to extenuate the Sin, to slight the hazard, or any way to lessen it upon any of the forementioned accounts; then having possessed us before with high apprehensions of delights and satisfactions in the Sin, he quickly persuades to accept the motion, as having a conveniency and advantage in it not to be despised: and thus doth he indirectly pervert our Reason, which is the second way by which he blinds us, through the working of our Lust.

CHAP. XIII. Of Satan's diverting our Reason, being the third way of blinding Men. His policies for diverting our Thoughts. His attempts to that purpose in a more direct manner; with the degrees of that procedure. Of disturbing or distracting our Reason, which is Satan's fourth way of blinding Men. His deceits therein. Of precipitancy, Satan's fifth way of blinding Men. Several deceits to bring Men to that.

THirdly, Satan blinds the Sons of Men by diverting and withdrawing their Reason, and taking it off from the pursuit of its discovery or apprehensions. For sometime it cannot be induced to go so contrary to its Light, as to call evil good, either directly or indirectly: Then is Satan put to a new piece of Policy; and if the frame of the Heart and the matter of the Temptation suit his design, he endeavors to turn the stream of our thoughts either wholly another way, or to still them by turning them into a dead Sea, or by some trick to beguile the Understanding with some new dress of the Temptation. So that we may observe in Satan a threefold policy in a subserviency to this design: for,

First, Satan sometime ceaseth his pursuit and lets the matter fall, and thinks it better to change the Temptation than to continue a solicitation at so great a disadvantage. When he tempted Christ and could not prevail, he departed for a season with a purpose to return at some fitter time, which Christ himself was in expectation of, knowing it to be his manner to lie in wait for advantages, and accordingly when his suffering drew nigh, which (as he speaks to the Jews,) was their hour and power of darkness, he foretold his return upon him, Now the Prince of this World cometh: however, this attempt of his against the Lord Jesus prevailed not, yet he shown his Art and Skill in the suspending of his Temptation to a more suitable time. And the success of this against us is sadly remarkable, for however we resist, and at present stand out, yet his solicitations are often like leaven, which while 'tis hid in our thoughts, doth not a little ferment and change them, so that at his return, he often finds our Lusts prepared to raise greater clouds upon our Mind. Many there are that resist strongly at present that which they easily slide into, when Satan hath given them time to breath; that say I will not, and yet do it afterwards.

Secondly, He sometimes withdraws their considerations, by huffing them up with a confidence that they are above the Temptation: As a conquest in a small skirmish, begetting an opinion of victory, makes way for a total overthrow over a careless and secure Army. We are too apt to triumph over Temptations, because we give the first on-set with courage and resolution. Christ forewarned Peter of his denial, he stoutly de • ies it, and not improving this Advertisement to Fear and Watchfulness, Satan who then was upon a design to sift him, took him at that advantage of security, and by a contemptible instrument overthrew him. Thus while we grow strong in our apprehensions by a denial of a Sin, and undervalue it as below us, our Confidence makes us careless, and this lets in our ruin.

Thirdly, If these ways of Policy fail him, he seemingly complies with us, and is content we judge the matter sinful, but then he proffers his service to bring us off by distinctions; and here the Sophister useth his skill to further our Understanding in framing excuses, coining evasions, and so doth out-shoot us in our own Bow. The Corinthians had learned to distinguish betwixt eating of Meat in an Idols Temple in honor to the Idol, and as a common Feast in civility and respect to their Friends that invited them: this presently withdrew their consideration, and so quieted them in that course, that the Apostle was forced to discover the fallacy of it. The Israelites cursed him that gave a Wife to any of the Tribe of Benjamin: but when they turned to them in compassion, they satisfied themselves with this poor distinction, that they would not give them Wives, but were willing to suffer them to take them. 'It is a common snare in matters of Promise, or Oath, where Conscience is startled at a direct violation thereof, by some pitiful salvo, or silly evasion, to blind the Eyes; and when they dare not break the Hedge, to leap over it by the help of a broken Reed.

But I must here further observe, that Satan doth sometimes set aside these Deceits aforementioned, and trys his strength for the withdrawing of our consideration from the danger of Sin, in a more plain and direct manner, that is, by continuing the prospect of the sweets and pleasures of Sin under our Eye, and withal, urging us by repeated solicitations to cast the thoughts of the danger behind our back: In which he so far prevails sometimes, that Men are charged with a deep forgetfulness of God, his Law, and of themselves, yet usually it ariseth to this by degrees: As

First, When a Temptation is before us, and our conscience relucts it, if there be any inclination to recede from a conviction, the motion is resisted with a secret regret and sorrow. As the young Man was said to go away sorrowful, when Christ propounded such terms for Eternal Life as he was not willing to hear of: So do we, our Heart is divided betwixt Judgment and Affection, and we begin to wish that it might be lawful to commit such a Sin, or that there were no danger in it; nay, often our wishes contradict our prayers, and while we desire to be delivered from the Temptation, our private wishes beg a denial to those supplications.

Secondly, If we come thus far, we usually proceed to the next step, which is, to give a dismission to those thoughts that oppose the Sin: We say to them, as Felix to Paul, Go thy way for this time, and when I have a convenient opportunity I will send for thee.

Thirdly, If a plain dismission serve not to repel these thoughts, we begin to imprison the Truth in Unrighteousness, and by a more peremptory refusal to stifle it, and to keep it under, and become at last willingly ignorant.

Fourthly, By this means at last the Heart grows sottish and forgetful: The heart is taken away, as the Prophet speaks, and then do these thoughts of conviction and warning at present perish together. This withdrawing of our consideration is Satan's third way of blinding us. Follows next

The fourth way by which our Lust prevails in Satan's hand to blind Knowledge, and that is by distracting and disturbing it in its work. This piece of subtlety Satan the rather useth, because 'tis attended with a double advantage, and like a two-edged sword will cut either way. For (1.) A confusion and distraction in the Understanding, will hinder the even and clear apprehensions of things, so that those principles of Knowledge cannot reach so deep, nor be so firm and full in their application: For as the Senses, if any way distracted or hindered, though never so intent, must needs suffer prejudice in their operations; a thick Air or Mist not only hinders the sight of the Eye, but also conduceth to a misrepresentation of Objects: Thus is the Understanding hindered by confusion. But (2.) If this succeed not, yet by this he hinders the peace and comfort of God's Children: 'It is a trouble to be haunted with evil thoughts. To work this distraction.

First, Satan useth a clamorous importunity, and doth so follow us with Suggestions, that what way soever we turn they follow us; we can think nothing else, or hear nothing else, they are ever before us.

Secondly, He worketh this disturbance in our thoughts by levying a legion of Temptations against us; many at once, and of several kinds, from within, from without, on every side, he gathers all from the Dan to the Bersheba of his Empire to oppress us with a multitude; so that while our thoughts are divided about many things, they are less fixed and observant in any particular.

Thirdly, He sometimes endeavors to weary us out with long Sollicitations. As those that besiege a City, when they cannot storm, endeavor to waste their Strength and Provisions by a long Siege: His design in this is to come upon us (as Ahithophel counseled Absalom) when we are weary and weak-handed by watching and long resistance.

Fourthly, But his chief design is to take the advantage of any trouble inward or outward, and by the help of this he dangerously discomposeth and distracts our Counsels and Resolves. If any have a Spirit distempered, only under the apprehensions of Wrath, 'tis easy for him to confound and amaze such, that they shall scarce know what they do, or what they think. The like advantage he hath from outward Afflictions, and these opportunities he the rather takes, for these Reasons.

First, Usually inward or outward troubles leaves some stamp of murmuring and fullenness upon our Hearts, and of themselves distemper our Spirits with a sad inclination, to speak in our haste, or to act unadvisedly. Job 's affliction imbittered his Spirit, and Satan misseth not the advantage; then he comes upon him with Temptations, and prevailed so far, that he spake many things in his anguish, of which he was ashamed afterward, and hides his face for it; Once have I spoken, but I will not answer: yea, twice, but I will proceed no further.

Secondly, By reason of our Burthen we are l • ss weildy, and more unapt to make any resistance. God himself expresseth the condition of such, under the similitude of those that are great with young, who because they cannot be driven fast, he gently leads them: But Satan knows a small matter will discompose them, and herein he deals with us, as Simeon and Levi dealt with the Shechemites who set upon them when they were sore by circumcision.

Thirdly, Troubles of themselves occasion Confusion, multitudes of Thoughts, Distractions and Inadvertencies. If Men see a hazard before them they are presently at their wits end, they are puzzled, they know not what to do, thoughts are divided, now resolving this, then presently changing to a contrary purpose. 'It is seldom but as in a multitude of words there is much folly, so in a distraction of Thoughts there are many Miscarriages, and Satan with a little labor can improve them to more; here he works unseen, in these troubled Waters he loves to angle, because his Baits are not discerned.

Fifthly, Our Considerations and Reasonings against Sin are hindered by a bold forward precipitancy. When Men are hasted and pressed to the committing of Sin, and like the deaf Addar stop their Ears against the voice of the Charmer: in this case the rebellious Will is like a furious Horse, that takes the Bridle in his Teeth, and instead of submitting to the government of his Rider, he carries him violently whither he would not. Thus do Men rush into Sin as the Horse into the Battle. The devices by which Satan doth forward this, we may observe to be these among others.

First, He endeavors to affright Men into an hopelesness of prevailing against him, and so intimidates Men that they throw down their Weapons, and yield up themselves to the Temptation; they conclude there is no hope by all their resistance to stand it out against him, and then they are easily persuaded to comply with him. To help this forward, Satan useth the Policy of Soldiers, who usually boast high of their strength and resolutions, that the hearts and courage of their Adversaries failing, the Victory may fall to them without stroke. The Devil expresseth a disdain and scorn of our weak opposition, as Goliath did of David, Am I a Dog, that thou comest to me with Staves? doest thou think to stand it out against me? 'tis in vain to buckle on thine Armor, and therefore better were it to save the trouble of striving than to fight to no purpose. With such like arguings as these, are Men sometimes prevailed with to throw down their Weapons, and to over-run their Reason through fear and hopelesness.

Secondly, Sometimes he is more subtle, and by threaping Men down, that they have consented already, he puts them upon desperate adventures of going forward. This is usually where Satan hath used many solicitations before, after our hearts have been urged strongly with a Temptation; when he sees he cannot win us over to him, then he triumphs and boasts we are conquered already, and that our thoughts could not have dwelt so long upon such a subject, but that we had a liking to it, and thence would persuade us to go on and enjoy the fullness of that delight which we have already stolen privately, over Shooes, over Boots. Now though his arguings here be very weak, (for though it be granted, that by the stay of the Temptation on our thoughts he hath a little entangled us, it cannot hence be inferred that it is our wisdom to entangle our selves further,) yet are many overcome herewith, and give up themselves as already conquered, and so give a stop to any further consideration.

Thirdly, When Men will not be trapanned into the Snare by the former delusions, he attempts to work them up to a sudden and hasty resolve of sinning; he prepares all the materials of the Sin, puts everything in order, and then carries us (as he did Christ) into the Mountain, to give us a prospect of their beauty and glory: All these (saith he) will I give thee; do but consent, and all are thine. Now, albeit there are arguments at hand, and serious considerations to deter us from practice, yet how are all laid aside by a quick resolve? Satan urgeth us by violent hurry, (as Christ said to Judas) what thou hast to do, do it quickly; the Soul persuaded with this puts on a sudden boldness and resolution, and when Reason doth offer to interpose, it holds fast the door, because the sound of its Masters feet is behind it; doth it not say to itself, Come, we will not consider, let us do it quickly before these lively considerations come in to hinder us; 'tis loath to be restrained, and conceiteth, that if it can be done before Conscience awaken and make a noise, all is well; as if Sin ceased to be sinful, because we by a violent haste endeavored to prevent the admonition of Conscience. Thus they enjoy their Sin (as the Israelites eat their Passover) in haste, and with their staves in their hands.

Fourthly, When Opportunities and Occasions will well suit it, He takes the advantages of a passionate and sullen Humor, and by this means he turns us clearly out of our Bias: Reason is trampled under-foot, and Passion quite over-runs it. At this disadvantage the Devil takes Jonah, and hardens him to a strange resolve of quarrelling God, and justifying himself in that Insolency. The Humor that Satan wrought upon, was his fretful sullenness raised up to a great height by the disappointment of his expectation, and this makes him break out into a Cholerick resolution, I do well to be angry. Had he been composed in his Spirit, had his Mind been calm and sedate, the Devil (surely) could not by any arguments have drawn him up to it; but when the Spirit is in a rage, a little matter will bind Reason in Chains, and push a Man upon a desperate carelessness of any danger that may follow; suitable to that expression of Job, chap. 13. 13. Let me alone that I may speak, and let come on me what will.

Fifthly, All these are but small in comparison of those deliberate determinations which are to be found with most Sinners, who are therefore said to sin with an high hand, presumptuously, willfully, against Conscience, against Knowledge, and this ordinarily to be found only among those whom a custom of Sin hath hardened and confirmed into a boldness of a wicked way and course. When the spirits of Men are thus harnessed and prepared, Satan can at pleasure almost form them into a deliberate resolve, to cast the commandment behind their back, and to refuse to hearken. When any Temptation is offered them, if God say, Ask for the old paths, and walk therein, (as Jer. 6. 16.) they will readily answer, We will not walk therein: If God say, Hearken to the sound of the Trumpet: they will reply, We will not hearken. When the People by a course of sinning had made themselves like the wild Ass used to the Wilderness, then did they peremptorily set up their Will against all the Reason and Consideration that could come in to deter them, though they were told the inconveniences, (Jer. 2. 25.) that this did unshoo their Foot, and afflicted them with Thirst and Want, yet was the advice slighted, there is no hope (said they,) there is no expectation that we will take any notice of these pleadings, for we have fixed our resolve, We have loved Strangers, and after them will we go. So Jer. 44. 16. As for the word that thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee, but we will certainly do whatsoever thing goeth out of our own Mouth. A plain and full resolve of Will dischargeth all the powers of Reason, and commands it silence. And that this is most ordinary among Men, may appear by these frequent expressions of Scripture, wherein God lays the blame of all that madness which their lives bring forth upon their Will, Ye would not obey, ye will not come to me; their heart is set to do evil, &c. It may indeed seem strange that Satan should proceed so far with the generality of Men, and that they should do that that should seem so inconsistent with those Principles which they retain, and the Light which must result from thence: But we must remember, that these wills and shalls of wicked Men, are for the most part God's interpretation of their Acts and Carriage, which speaks as much, though it may be their Minds and Hearts do not so formally mould up their Thoughts into such open and brazen-faced assertions. And yet we ought also further to consider, that when the Spirit of God chargeth Man with willfulness, there is surely more of a formal willfulness in the heart of Man than lieth open to our view. And this will be less strange to us when we call to mind,

Sixthly, That through the working of Satan the Minds of Men are darkened, and the light thereof put out by the prevalency of Atheistical Principles. Something of Atheism is by most Divines concluded to be in every Sin, and according to the height of it in its various degrees, is Reason and Consideration overturned: There are, it may be, few that are professed Atheists in Opinion, and Dogmatically so, but all wicked Men are so in Practice; though they profess God, yet the Fool saith in his heart, there is no God, and in their works they deny him. This is a Principle that directly strikes at the root: for if there be no God, no Hell or Punishment, who will be scared from taking his delight in Sin by any such consideration? The Devil therefore strives to instill this Poison with his Temptation. When he enticed Eve by secret insinuations, he first questions the truth of the threatening, and then proceeds to an open denial of it, ye shall not surely die; and 'tis plain, she was induced to the Sin upon a secret disbelief of the danger; she reckons up the advantages, good for Food, pleasant to the Eye, to be desired to make one wise; wherein 'tis evident she believed what Satan had affirmed, that they should be as God, and then it was not to be feared that they should die. This kind of Atheism is common; Men may not disbelieve a Godhead, nay they may believe there is a God, and yet question the truth of his threatenings. Those conceits that Men have of God, whereby they mould and frame him in their fancies, suitable to their humors (which is a thinking that he is such an one as ourselves) are Streams and Vapours from this Pit, and the Hearts of the Sons of Men are desperately set within them to do evil, upon these grounds; much more when they arise so high as in some who say, Doth God know? Is there knowledge in the most High? If Men give way to this, what reason can be imagined to stand before them? All the comminations of Scripture are derided as so many Theological scare-Crows, and undervalued as so many pitiful contrivances to keep Men in awe.

CHAP. XIV. Of Satan's maintaining his Possession. His first Engine for that purpose, is his finishing of Sin, in its reiteration and aggravation. His Policies herein.

HAving explained the five ways by which Satan through the power of Lust causeth blindness of Mind in tempting to Sin, I shall next lay open Satan's Devices for the keeping and maintaining his Possession, which are these:

First, He endeavors (after he hath prevailed with any Man to commit an Iniquity) to finish Sin, Jam. 1. 15. After 'tis conceived and brought forth, then 'tis finished; which notes its growth and increase. This compriseth these two things, its Reiteration, and its Aggravation.

First, Its Reiteration, is when by frequent acts it is strengthened, and confirmed into an habit. There are various steps by which Men ascend into the seat of the Scornful, Nemo repent • turpissimus, 'It is not one act that doth denominate Men wise to do evil. In Psal. 1. David shows there are gradations and degrees of Sin, some walk in the counsel of the Ungodly; some by progress and continuance of Sin stand in the way of Sinners; some by a hardness of Heart and fixedness in wicked Purposes, sit in the seat of the Scornful. To this height doth he labor to bring his Proselytes, yet he further designs,

Secondly, That Sin may have its utmost accomplishments in all the aggravations whereof it may be capable. He strives to put Men upon such a course of sinning as may be most scandalous to the Gospel, most ensnaring and offensive to others, most hardening and desperate to ourselves, most offensive and provoking to God; in this he imitates the counsel of Ahithophel to Absalom, when he advised him to go in unto his Fathers Concubines in the sight of all Israel, that so the breach betwixt him and his Father might be widned to an impossibility of reconciliation. Thus he labors that Sinners should act at such a rate of open defiance against Heaven, as if they resolved to lie down in their iniquity, and were purposed never to think of returning and making up their peace with God. That Sin may be finished in both these respects, he useth these Policies;

First, After Sin is once committed, he renews his Motions and Sollicitations to act it again, and then again, and so onward till they be perfect and habituated to it. In this case he acts over again the former method by which he first ensnared them, only with such alterations as the present case doth necessitate him unto; before he urged for the committing of it but once, (how little is he to be trusted in these promises,) now he urgeth them by the very act they have already done, Is it not a pleasant or profitable sin to thy very experience? hast thou not tasted and seen? hast thou not already consented? taste and try again, and yet further, withdraw not thy hand. A little Temptation served before, but a less serves now; for by yielding to the first Temptation, our hearts are secretly inclined to the Sin, and we carry a greater affection to it than before: for this is the stain and defilement of Sin, that when once committed, it leaves impressions of delight and love behind, which are still the more augmented by a further progress and frequent commission, till at last by a strong power of fascination it bewitches Men that they cannot forbear; all the entreaties of Friends, all their own Promises, all their Resolves and Purposes, though never so strong and serious (except God strike in to rescue by an omnipotent hand) can no more restrain them than fetters of Straw can hold a Giant. God himself owns it as a natural impossibility, Can the Ethiopian change his skin? no more can ye do good; and the reason of that impossibility is from hence, that they are accustomed to do evil. Such strong and powerful inclinations to the same sin again are begot in us by a sin already committed, that sometime one act of sin fills some Men with as vehement and passionate desires for a further enjoyment, as custom and continuance doth others. Austin reports that Alipius when once he gave way to the Temptation of beholding the Gladiators, was bewitched with such a delight, that he not only desired to come again with others, but also before others. Neither is it any great wonder it should be so, when (besides the Inclinations that are begot in us by any act of Sin ro recommit it) Sin puts us out of God's protection, debilitates and weakens our Graces, strengthens Satan's Arm, and often procures him further power and commission against us.

Secondly, Satan endeavors to make one Sin an engagement to another, and to force Men to draw Iniquity with cords of Vanity. Agur notes a concatenation in Sins, lest I steal and take the Name of God in vain. Adam sinning in the forbidden Fruit, and proclaimed guilty by his Conscience, runs into another sin for the excuse of the former, the Woman that thou gavest me, &c. David affords a sad instance of this, the sin with Bathsheba being committed, and she with Child upon it, David to hide the shame of his offense (1) Hypocritically pretends great kindness to Uriah. (2.) When that served not, next he makes him drunk, and it may be he involved many others in that sin as Accessories. (3.) When this course failed, his heart conceives a purpose and resolution to murder him. (4.) He cruelly makes him the Messenger of his own destruction. (5.) He engageth Joab in it. (6.) And the death of many of his Soldiers. (7.) By this puts the whole Army upon an hazard. (8.) Excuseth the bloody contrivance, by Providence. (9.) In all using still the height of dissimulation. Satan knows how natural it is for Men to hide the shame of their iniquity, and accordingly provides occasions, and provocations to drive them on to a kind of necessity.

Thirdly, By a perverse representation of the state of godly and wicked Men, he draws on Sin to an higher compleatment. How often doth he set before us the Misery, Affliction, Contempt, Crosses, and Sadnesses of the one, and the Jollity, Delights, Plenty, Peace, Honors, and Power of the other? It was a Temptation that had almost brought David to an Atheistical resolve against all religious duty, and that which he observed had prevailed altogether with many Professors, Psal. 73. When they observed they were not in trouble like other Men, and that their Mouth and Tongue had been insolent against God, without any rebuke or check from him; when in the mean time, the Godly were plagued all the day, and chastened every morning: some (that were in profession, or estimation at least, God's People) returned to take up these thoughts, and to resolve upon such practices, verse. 10. as if God who sets all these with so much silence, must be supposed knowingly to give some countenance to such actions. This indeed (when 'tis prosecuted upon our hearts in its full strength with those ugly surmises, jealousies, and misapprehensions that are wont to accompany it) is a sad step to a desperate neglect of duty and a carelessness in sinning, in that it insensibly introduceth Atheistical impressions upon the hearts of Men, and such are apt to catch hold, even upon good Men, who are but too ready to say, as David, I have cleansed my hands in vain.

Fourthly, Satan hath yet another piece of Policy for the multiplication and aggravation of Sin, which is the enmity and opposition of the Law. Of this the Apostle Paul sadly complains from his own experience, Rom. 7. 8. Sin taking occasion by the Commandment, wrought in me all manner of concupiscence. What he laments is this, that such is the perverseness of our natures, that the Law instead of restraining us doth the more enrage us, so that accidentally the Law doth multiply Sin: for when the restraint of the Law is before us, Lust burns not only more inwardly, but when it cannot be kept in and smothered, then it breaks out with greater violence, Let us break their bonds asunder, &c. When the Law condemns our Lusts, they grow surly and desperate, Let us eat and drink, for tomorrow we die, &c. If any wonder that the Law (which was given of purpose to repress Sin, and which is of so great use in its authority to kill it in us, and to hinder Temptations,) should thus be used by Satan to increase and enrage it, they may consider that 'tis but still an accidental occasion, and not a cause, and Sin takes this occasion without any fault of the Law. Satan to this end watcheth the time when our hearts are most earnestly set upon our Lusts, when our desires are most highly engaged, and then by a subtle Art so opposeth the Law (letting in it's contradictions in way and measure suitable) that our hearts conceive a grudge at restraint, which together with its earnestness to satisfy the Flesh, ariseth up to a furious madness, and violent striving to maintain a liberty and freedom to do according to the desires of their heart; whereas this same Law, if it be applied to the heart when 'tis more cooled and not so highly engaged upon a design of Lust, will break, terrify, and restrain the heart, and put such a damp upon Temptations that they shall not be able to stand before it. So great a difference is there in the various seasons of the application of this Law; in which Art, for the enflaming of the heart to iniquity, Satan shows a wonderful dexterity.

CHAP. XV. Of Satan's keeping all in quiet, which is his second Engine for keeping his Possession, and for that purpose his keeping us from going to the Light by several subtleties; also of making us rise up against the Light, and by what ways he doth that.

SAtan's next Engine, for the maintaining his Possession, is to keep all in quiet: which our Savior notes, Luk. 11. 21. When a strong man armed keepeth his palace, his goods are in peace. He urgeth this against those that objected to him, that he cast out Devils by Belzebub, which calumny he confuteth, by showing the inconsistency of that, with Satan's Principles and Design; it being a thing sufficiently known and universally practiced, that no man will disturb or dispute against his own peaceable Possession; neither can it be supposed Satan will do it, because he acts by this common Rule of keeping down and hindering anything that may disquiet breach of Peace, is hazardous to a Possession; an uneasy Government occasions mutinies and revolts of Subjects: yet we might think that (the wages of Sin, the light and power of Conscience considered,) it were no easy task for the Devil to rule his Slaves with so much quiet as 'tis observed he doth; his skill in this particular, and the way of managing his interest for such an end, we may clearly see, in Jo. 3. 20. Everyone that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. From which place we may observe: (1) The great thing that doth disquiet Satan's Possession, is Light. (2) The reason of that disquietment is, the discovery that Light makes, and the shame that follows that discovery. (3) The way to prevent that Light, and the reproof of it, is to avoid coming to it; and where it cannot be avoided, to hate it. 'It is Satan's business then for keeping all in peace (1) To keep us from the Light; or if that cannot be, then (2) To make us rise up against it. I shall make enquiry after both these projects of the Devil.

To keep us from coming to the Light, he useth a great many subtleties: as,

First, for his own part, he forbears to do anything that might discompose or affright entangled Souls: at other times, and in other cases he loves to torment and affright them, to cause their Wounds to stink and corrupt; but in this case he takes a contrary course, he keeps off (as much as may be) all reflections of Conscience; he conceals the evil and danger of Sin, he sings them asleep in their folly, till a dart strike through their liver, and hastens them to the snare, as a bird that knoweth not that it is for his life. They that shall consider, that the heart of a sinner is hardened through the deceitfulness of Sin; and that the greatest part of the affrightment that molests the consciences of such, is from Satan's fury and malice; they will easily conceive how much his single forbearance to molest, may contribute to the peace and ease of those that are settled upon their lees: but besides his forbearance, we may expect that what ever clouds or darkness he can raise to exclude the Light, or to muffle the eyes, he will not be negligent in the use of that power whatever he can positively do in the raising up the confidence of presumption or security in the Minds of Men; what ever he can do to make them sottish or careless, that shall not be wanting.

Secondly, he shows no less skill, and diligence by secret contrivances to hinder occasions of reproof; and discovery; how much he can practice upon others, that out of pity and compassion to the Souls of Men, are ready to draw a sinner from the error of his way, and to save a Soul from death. We can scarce imagine what ways he hath to divert and hinder them, by what private discouragements he doth defer them, who can tell? He that could dispute with the Angel about the body of Moses to prevent the secret interment of it: he that could give a stop of One and twenty days to the Angel that was to bring the comfortable Message to Daniel, of the hearing of his Prayers, may more easily obstruct and oppose the designs of a faithful reprover. Some time he doth this by visible means and instruments, stirring up the Spirits of wicked men to give opposition to such as seek to deliver their Souls from the blood of men, by faithful warnings or exhortations: The Devil was so careful to keep Jeroboam quiet in his sinful course of Idolatry, that he stirs up Amaziah to banish Amos from the Court, lest his plain dealing should startle or awaken the Conscience of the King; Amos 7. 12, 13. Go, flee thee away into the land of Judah, &c. but Prophesy not anymore at Bethel, for it is the Kings Chapel, it is the Kings Court.

Thirdly, In order to the keeping out the Light from the consciences of Men, he insinuates himself as a lying Spirit, into the mouths of some of his mercenaries; and they speak smooth things and deceit to Satan's Captives; telling them, that they are in a good condition; Christians good enough, and may go to Heaven as well as the precisest: 'tis a fault in unfaithful Ministers, they do the Devil this service, God highly complains of it. Jer. 6. 14. They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace. Ezek. 13. 10. They have seduced my people, saying, Peace, and there was no peace: and one built up a Wall and others daubed it with untempered mortar. Besides, this Stratagem is the more likely to prevail, because it takes the advantage of the humors, and inclinations of Men, who naturally think the best of themselves, and delight that others should speak what they would have them; so that when Men by the Devil's instigation prophesy deceit to sinful Men, 'tis most likely they should be heard, seeing they desire such Prophets, and love to have it so.

Fourthly, Satan keeps off the Light, by catching away the Word after it is sown. This policy of his, Christ expressly discovers, Math. 13. 19. When anyone heareth the Word of the Kingdom and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: such opportunities the Devil doth narrowly watch; to be sure he will be present at a Sermon, or good discourse, and if he perceive anything spoken that may endanger his peaceable Possession, how busy is he to withdraw the heart, sometime by the sight of the Eyes, sometimes by vain thoughts of business, occasions, delights, and what not; and if this come not up to his end, then he endeavors, after Men have heard, to justle all out by impertinent Discourses, urgencies of Employment, and a thousand such divertisements, that so Men may not lay the warning to heart, nor by serious meditation to apply it to their Consciences.

Fifthly, He sometimes snuffs out the Light by Persecution. Those hearers Mat. 13. 20, 21. that had received the Word with some workings of affections and joy, are presently offended when Persecution, because of the Word, ariseth. By this, he threatens Men into an acquiescency in their present condition, that if they depart from iniquity, they shall make themselves a prey: Bonds, Imprisonments, and Hatreds (he suggests) shall abide them, and by this means he scares Men from the Light.

Sixthly, He sometimes smothers and chokes it with the Cares of the World. As those that received Seed among Thorns; by earnest engagements in business, all that time, strength and affection which should have been laid out in the prosecution of Heavenly things, are wholly taken up and spent on outward things; by this means that Light that shines into the hearts of Men, is neglected and put by.

Seventhly, He staves off Men from coming to the Light, by putting them upon misapprehensions of their Estate, in judging themselves by the common opinion. Satan hath so far prevailed with Men, that they are become confident of this conceit, That Men may take a moderate liberty in Sinning, and yet nevertheless be in a good condition; that Sin is not so great a matter in God's esteem, as in the judgment of some rigorous precisian, that he will not be so extreme to mark what we do amiss, as some strict Professors are. What can be of greater hindrance to that ingenuous search, strict examination, and impartial judging, or shaming ourselves for our iniquities, (which the Light of Scripture would engage us unto) than such a conceit as this? and yet that this opinion is not only common, but ancient, is manifest by those warnings and cautions given by the Apostle to the contrary. Gal. 6. 7. Be not deceived, God is not mocked; whatsoever a Man soweth, that shall he also reap. Eph. 5. 6. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience. If it had not been usual for Men to live in Uncleanness, Covetousness and such like offenses (which he calls sowing to the flesh) and yet in the midst of these, to think they were not under the hazard of Wrath; or if Men had not professedly and avowedly maintained such an opinion, it had been superfluous for the Apostle to have warned us with so much earnestness, Be not deceived, let no man deceive you with such vain words.

Eighthly, 'It is usual for Satan to still and quiet the stirring thoughts of Sinners with hopes and assurances of secrecy. As children are quieted and pleased with toys and rattles, so are Sinners put off, and diverted from prosecuting the discoveries that the Light would make in them, by this confidence, that though they have done amiss, yet their miscarriages shall not be laid open, or manifested before Men. 'It is incredible how much the hopes of concealment doth satisfy and delight those that have some sense of Guilt. Sometime Men are Impudent, that they declare their Sin as Sodom, they hide it not: But before they arrive at so great an Impudency, they usually seek deep to hide their counsel from the Lord, and their works are in the dark; and they say, who seeth us? and who knoweth us? Isa. 29. 15. Like those foolish Creatures that think themselves sufficiently concealed by hiding their heads in a Bush, though all their bodies be exposed to open view. Isa. 28. 15. Those that made lies their refuge, and under falsehood hid themselves, became as confident of their security, as if they had made a covenant with death, and were at an agreement with hell; and when they have continued in this course for some time with impunity, the Light is so banished, that they carry it so, as if God observed their Actions done in the dark, as little as Men do. How doth God know? (say they) can he judge through the dark clouds? thick clouds are a covering to him that he seeth not; and hence proceed they to promise themselves a safety from judgments, When the overflowing scourge shall pass through, it shall not come nigh unto us, for we have made lies our refuge, &c.

Ninthly, Satan keeps them from going to the Light by demurrs and delays. If the Light begin to break in upon their Consciences, then he tells them, that there is time enough afterward: Oh (saith he) thou art young and hast many days before thee, 'tis time enough to repent when you begin to be old: or, thou art a Servant, an Apprentice under command, thou wantest fit opportunities and conveniencies for serious consideration defer till thou becomest free, and at thine own disposal. That this is one of Satan's deceits to hinder us from making use of the Light; (besides what common experience may teach every Man) may be clearly gathered from the exhortations of Scripture, which do not only show us, the way wherein we ought to walk, but also press us to a present embracement of that Counsel; To day, today, while it is called today, harden not your hearts. Now is the accepted time; Now is the day of Salvation. Remember thy Creator in the days of thy youth before the evil day comes: if ye will inquire, inquire, yea return, come. This hasty urgency to close with the offered occasions, plainly accuse us of delays, and that it is usual with us to adjourn those thoughts to a fitter opportunity, which we are not willing to comply with for the present.

By these nine devices he keeps the Light from ensnared Sinners, or them from coming to the Light. But if all this cannot draw a curtain before the Sun, if its bright beams breaks through all, so that it cannot be avoided, but there will be a manifestation and discovery of the hidden things of darkness; then Satan useth all his art and cunning to stir up in the hearts of Men their hatred against the Light.

This is his Second grand piece of Policy to keep all in quiet under his command, to which purpose,

First, He endeavors to draw on a hatred against the Light, by raising in the minds of Men a prejudice against the person that brings or offers it: if he that warns or reproves, express himself anything warmly, or cuttingly against his brothers Sin, this the Devil presently makes use of; and those that are concerned think they have a just cause to stop their ears, and harden their necks, because they conceive, that anger, or ill-will, or some such base thing did dictate those (though just) rebukes. The Devil turned the heart of Ahab against the faithful warnings of Micaiah upon a deep prejudice that he had taken up against him; for so he expresseth himself to Jehoshaphat, I hate him, for he never prophesieth good u •• o me. In this case, Men consider not how justy, how truly, how profitably anything is spoken, but (as some Insects that feed upon Sores) they pass by what is sound and good, and fix upon that which is corrupt and putrid, either through he weakness and inobservancy of the reprover, or pretended to be such, by the prejudice of the party which doth altogether disable him to put a right construction upon anything.

Secondly, If this help not, then he seeks to get the advantage of a provoked, passionate, or otherwise distempered fit, and then hatred is easily procured against anything that comes in its way.

Thirdly, Satan endeavors to engage our hatred against the Light, by presenting our interest as shaken, or endangered by it. If Interest can be drawn in, and made a party, 'tis not difficult to put all the Passions of a Man in arms, to give open defiance to any Discovery it can make. That great rage and tumult of Kings and People mentioned in Psal. 2. combining and taking counsel against the Lord, and his Laws, is upon the quarrel of Interest: their suspicions and jealousies that the setting up of Christ upon his Throne would eclipse their power and greatness, makes them (out of a desperate hatred against the Light) fall into resolves of open Rebellion against his Laws: Let us break his bands asunder, and cast away his cords from us. This pretence of Interest strengthened the accusation of Amaziah against Amos, Chap. 7. 10. Amos hath conspired against thee in the midst of the house of Israel: the Land is not able to bear all his words. No wonder then if Jeroboam instead of hearkening to the threatening, banish him out of the Land. We find the like in Asa (a good man) the Devil stirs up his hatred against the Seer, he was wroth with him, and put him in the Prison-house, for he was in a rage against him. The ground of that rage was this; the King's Interest (in his apprehension) was wrapped up in that League with the King of Syria, verse. 2, 3. so that he could not bear so plain a reproof, which directly laid the Axe to the Root of so great an Interest, as the safety of the King and Kingdom, which seemed to depend so much upon that League.

Fourthly, Satan stirs up hatred against the Light from the unavoidable Effects of Light, which are discovery and manifestation. Ephes. 5. 13. All things that are reproved are made manifest: for whatsoever doth make manifest, is Light. Now the issue of this manifestation is shame, which however it be the daughter of Sin and Light, yet would it naturally destroy the Sin that bred it; and therefore Repentance is usually expressed by being ashamed and confounded: but that Satan might avoid this, he turns the edge of shame, against the Light, which should have been employed against Sin. When Men therefore have sinned, and are as a Thief when he is taken, ready to fall into the hands of shame; for the avoiding of that, they rebel against the Light. The ground of this hatred, Christ in Joh. 3. 20 tells us, is, lest their deeds should be reproved, and they forced to bear their shame; to this end they are put upon it to hide themselves from shame, by lies, pretences, excuses, extenuations, or by any fig-leaf that comes first to hand. And as those that live in hotter Regions curse the Sun, because it scorcheth them; so do these curse the Light: and instead of taking its help, raise up an irreconcilable Enmity against it; and so run from it.

CHAP. XVI. Of Satan's third grand Policy for maintaining his Possession; which is his feigned Departure. (1.) By ceasing the prosecution of his design; and the cases in which he doth it. (2.) By abating the eagerness of pursuit; and how he doth that. (3.) By exchanging Temptations; and his Policy therein. The advantage he seeks by seeming to fly. Of his (4.) Stratagem for keeping his Possession, which is his stopping all ways of retreat; and how he doth that.

BEsides the two former Designs (of finishing Sin, and keeping all in quiet) by which the Devil endeavors to maintain his Possession, he hath a third grand subtlety, which is this; He keeps his hold by feigning himself dispossessed and cast out. Of this we have a full account, Luk. 11. 24. When the unclean Spirit is gone out of a Man, he walketh thorough dry places, seeking rest: and finding none, he saith, I will return unto my house whence I came out. Christ had there noted that 'tis Satan's great Principle to do nothing by which his Kingdom may be divided, or undermined. Satan will not be divided against himself, and yet very seasonably he tells us, that for an advantage he will seem to quit his Interest, and upon design he will sometimes so carry himself that he may be deemed and supposed to be gone out of a Man: As those that besiege Forts or walled Towns, do sometimes raise the Siege and feign a departure, intending thereby to take a sudden advantage of the carelessness of the besieged. In the explanation of this Policy, I shall, (1.) Shew how many ways he feigns a departure, (2.) Upon what designs he doth it.

There are three ways whereby Satan seems to forsake his Interest.

First, He frequently ceaseth the prosecution of a Design, which yet he hath in his Eye and Desire, when he perceives that there are some things in his way that render it not feasible, nay he forbears to urge Men to their darling sins, upon the same score: and who would not think Satan cast out in such a case? When a Man spits out the sweet Morsel which heretofore he kept under his Tongue, and sucked a sweetness from it; when Men of noted Iniquities abstain from them, and become smooth and civil, who would not think but that the unclean Spirit were gone? This way and course he puts in practice in several cases.

First, When he perceives some extraordinary occasion puts any of his Subjects into a good mood or humor of Religion. Wicked Men are not ordinarily so highly bent upon evil ways, but that they may be at sometimes softened and relaxed. Pharaoh (who is most eminently noted for a heart judicially hardened) at the appearance of the Plagues upon himself and Egypt, usually relented somewhat, and would confess he had sinned, and that fit would continue upon him for some little time. But very frequently 'tis thus with others, an extraordinary occasion melts and thaws down the natural affections of Men, (as a warm day melts the Snow upon the Mountains,) and then the stream will for a time run high and strong, at which time Satan sees 'tis in vain to urge them. Thus Men that receive an eminent kindness and deliverance from God, what is more common than for such Men to say, Oh! we will never be so wicked as we have been, we will never be drunk more, the World shall see us reformed and new Men: These are indeed good words, and yet though Satan knows that such expressions are not from a good heart, (as that of Deut. 5. 29. implies, They have well said, O that there were such an heart in them,) he nevertheless thinks it not fit then to press them to their usual wickedness at that time: for natural affections raised high in a profession of Religion will withstand Temptations for a fit, and therefore he forbears till the stream run lower. What a fit of affection had the Israelites when their Eyes had seen that miraculous deliverance at the Red Sea? What Songs of rejoicing had they? what resolves never to distrust him again? Psal. 106. 12. Then believed they his words, they sang his praise: Satan doth not presently urge them to murmuring and unbelief, (though that was his design) but he stays till the fit was over, and then he could soon tempt them to forget his works. How like a Convert did Saul look, after David had convinced him of his integrity, and had spared his life in the Cave? he weeps and acknowledgeth his iniquity, justifies David, owns his kindness, and seems to acquiesce in his succession to the Kingdom. The Devil had no question a great spite at David, and 'twas his great design to stir up Saul against him, and yet at that time he could not prevail with him to destroy David, though he might easily have done it; he was then in a good mood, and Satan was forced to give way to necessity, and to seem to go out of Saul for the present.

Secondly, He also ceaseth from his design when he sees he cannot fit his Temptation with a suitable opportunity. What could be more the Devil's design, and Esau 's satisfaction, than to have had Jacob slain? Esau professeth, it was the design of his heart, and yet he resolves to forbear so long as his Father Isaac lived, Gen. 27. 41. The days of my Father's mourning are at hand, then (but not till then) will I slay my Brother Jacob. The Devil often sows his seed, and yet waiteth and hath long patience, not only in watering and fitting the hearts of Men for it, but also in expectancy of fit opportunities; and in the mean time, he forbears to put Men upon that, which time and occasion cannot fitly bring forth to practice. The Prophet, Hosea 7. 4. speaks of that People, as notoriously wicked, they are all adulterers; but withal, he observes that they forbare these enormous abominations for want of fit seasons, their heart was as an Oven heated by the Baker, sufficiently enflamed after their wickedness, and yet the Baker after he had kneaded the dough, prepared all the ground-work of the Temptation, ceased from raising, sleeping all the night till all was leavened; that is, though their hearts were enraged for Sin, yet the Devil doth wait till occasions present themselves, and becomes in the mean time like one asleep. Now while the Devil thus sleeps, the fire that is secretly in the heart, being not seen, Men gain the good opinion of Converts with others, and often with themselves, not knowing what Spirit they are of, because Satan ceaseth (upon the want of occasions) to tempt and provoke them.

Thirdly, Our Adversary is content to forbear, when he percieves that a restraining grace doth lock up the hearts and hands of Men. When a stronger than he cometh, who can expect less but that he should be more quiet? that God doth restrain Men sometime when he doth not change them, needs no proof, that Satan knows of these restraints, cannot be denied; who can give an account of these communings and discourses that are betwixt God and Satan concerning us? his pleadings in reference to Job, were as unknown to Job (till God discovered them) as his pleadings concerning ourselves are to us. Besides, who can tell how much of God's restraining grace may lie in this, of God's limiting and straitening Satan's Commission? Now the Devil hath not so badly improved his observations, but that he knows 'tis in vain to tempt where God doth stop his way, and tie up Men's hands. Abimelech was certainly resolved upon wickedness when he took Sarah from Abraham, Gen. 20. 2. and yet the matter is so carried for some time, (how long we know not,) as if the Devil had been asleep or forgot to hasten Abimelech to his intended wickedness; for when God cautions him, he had not come near her, verse. 4. the ground of all this was neither in the Devil's backwardness, nor Abimelech's modesty, but Satan lets the matter rest; because he knew that God withheld him, and suffered him not to touch her.

Fourthly, When Men are under the awe and fear of such as carry an Authority in their Countenances and Employments, for the discouraging of Sin. Satan (as hopeless to prevail) doth not solicit to scandalous Iniquities. Much of external Sanctity, and Saint-like behavior ariseth from hence; the faces and presence of some Men have such a shining splendor, that Iniquity blusheth and hideth its head before them. Sin dare not do what it would, so great a reverence and esteem of such persons, is kept up in the consciences of some, and so great an awe and fear is thence derived to others, that they will not, or dare not give way to an insolency in evil. The Israelites were generally a wicked People, yet such an awe they had of Joshua, and the Elders that outlived Joshua, who had seen all the great works of the Lord, that Satan seemed to be cast out all their days. Who could have thought Joash had been so much under Satan's power, that had observed his ways all the time of Je oiada the Priest? Then he did that which was right in the sight of the Lord; Satan was content to let him alone, because Jehoiada 's life and authority did overawe him, but after his death Satan returned to his Possession, and the King hearkened to the Princes of Judah, and served Groves and Idols. The like is observed of Uzziah, the reverence that he had for Zechariah, who had understanding in the visions of God, discouraged the Tempter from soliciting him to those evils which afterward he engaged him in: Satan is willing (when he perceives the awe and authority of good Men stands in his way) rather to suspend the prosecution of his design, than by forcing it against so strong a current to hazard the Shipwrack of it.

Fifthly, He also makes as if he were cast out, when he perceives the consciences of Men are scared by threatened or felt judgments; he forbears to urge them against the pricks, when God draws his Sword, and brings forth the glittering Spear. Balaam 's Ass would not run against the Angel that appeared terribly against him in his way. The Devil knows the power of an awakened Conscience, and sees it in vain to strive against such a stream; and when it will be no better, he withdraws. As great a power as the Devil had in Ahab, when he was affrighted and humbled, he gave way, and for that season drave him not on to his wonted practice of wickedness. He also carried thus to the Ninevites, when they were awaked by the preaching of Jonah, then we see them a reforming People, the Devil surceased to carry them into their former provocations. How frequently is this seen among Professors, where the Word hath a searching power and force upon them? Sin is so curbed and kept under that 'tis like a root of bitterness in Winter, lying hid under ground, Satan forbearing to act upon it or to improve it, till the storms and noise of Judgments cease, and then usually it will spring up and trouble them. If Satan hath really lost his hold, he ceaseth not to molest and vex even awakened consciences, with urgent solicitations to Sin; but if he perceive that his Interest in the hearts of Men remains sure to him and unshaken, then (in case of afrightment and fear of wrath) 'tis his policy to conceal himself, and to dissemble a departure.

Sixthly, Satan is also forced to this, by the prevailing power of Knowledge and principles of Light, where the Gospel in profession, and preaching, displays abroad his bright beams, then whatever shift Men make to be wicked in secret, yet the light is as the shadow of death to them, and 'tis even a shame to speak of these things in public. Here Satan cannot rage so freely, but is put to his shifts, and is forced to be silent, whilst the power of the Gospel cuts off half his garments. Men begin to reform, some are clean escaped from error, 2 Pet. 2. 18. others abandon their filthy lusts and scandalous sins, and so escape the pollutions of the World through the knowledge of our Lord and Savior Jesus Christ, ver. 20. Yet under all these great alterations and appearances of amendment, the Devil is but seemingly ejected; for in the place mentioned, when the Light declines, those that were escaped from Error, and those that had fled from sinful Pollutions were both entangled again and carried to the same pitch, (and a great deal further) of that Sin and Error in which they had been formerly engaged.

These are the Six Cases in which Satan ceaseth the Prosecution of his Design; which was his first Policy in feigning himself to be cast out, but he further dissembles a flight, when he thinks it not fit to cease wholly.

By abating his Pursuit, by slacking his Course: and this he doth,

First, When he Tempts still, but yet less than formerly; so great is his cunning and patience, that when he cannot get what he would have, he contents himself with what he can get, rather than lose all. He desires, that Men would give up themselves fully and freely to his service: but if they like not this, he is willing to take them (as one speaks) as retainers, and to suffer them to take a liberty, to come and go at pleasure. He hath two main ends in tempting Men to Sin, one is to avenge himself upon God in open defiance and dishonor of his Name; the other is the ruin and perdition of Souls: if he could, he would have these two ends meet in every Temptation; yet he pleaseth himself with the latter, when he cannot help it, and in that too, he satisfies himself sometimes with as small an Interest as may be, so that his Possession and Interest be but preserved. He knows that one Sin, loved and embraced, brings Death for its Wages. A leak unstopped and neglected may sink the Ship as well as a great Storm; and therefore when he perceives the Consciences of Men shy and nice, he is willing they come to him (as Nicodemus came to Christ) by night in private, and that by stealth they do him service.

Secondly, He sometimes offers Men a Composition, and so keeps his hold privately, by giving them an Indulgence and Tolleration, to comply with Religious duties and observations. Pharaoh condescended, that Israel should go and serve the Lord in the Wilderness, upon condition, that their Wives Children and Substance were left behind: so Satan saith to some, Go and serve the Lord, only let your heart be with me, leave your Affections behind upon the World. That serious warning of Christ, Ye cannot serve two Masters; ye cannot serve God and Mammon, evidently shows, that the Devil useth to conceal his Interest in the hearts of Sinners, by offering such terms; and that Men are so apt to think, that Satan is gone out, when they have shared the heart betwixt God and him; that they stand in need of a full discovery of that Cheat, and earnest caution against it: the Devil was forced to yield, that Herod should do many things at the Preaching of John, yet he maintained his possession of his heart, by fixing him in his resolved Lust, in the matter of Herodias: and this gives just ground of complaint against the generality of Sinners; Ye return, but not to me, not with your whole hearts: have ye fasted to me? have ye mourned to me? they come and sit as my people, but their hearts are after their covetousness.

Thirdly, Satan hath yet another wile by which he would cheat men into a belief, that he is cast out of the heart; and this is a subtle way that he hath to exchange Temptations. How weak and childish are Sinners that suffer themselves thus to be abused? When they grow sick and weary of a Sin, if the Devil take that from them, and lay in the room of it another as bad, or the same again, only a little changed and altered; they please themselves that they have vomited up the first, but consider not, that they have received into their embracement another as bad, or worse. Concerning this exchange, we may note two things:

First, That sometimes he atteins his end, by exchanging one heinous Sin for another as heinous, only not so much out of fashion. As the customs, and times, and places give laws and rules for Fashions; according to which, the decencies, or indecencies of Garbs and Garments are determined: so is it sometimes with Sin, Men and Countries have their darling Sins; Times and Ages also have their peculiar Iniquities, which (in the judgment of Sinners) do clothe them with a fitness, and suitableness. Sometimes Men grow weary of Sins, because they are everywhere spoken against; because Men point at them with the finger, the Devil in this case is ready to change with them. Drunkenness hath in some Ages and Places carried a brand of Infamy in its forehead; so hath Uncleanness and other Sins: when Sinners cannot practice these with credit and reputation, then they please themselves with an alteration: he that was a Drunkard, is now it may be grown ambitious and boasting: he that was Covetous, is become a prodigal or profuse Waster; the heart is as vain and sottish as before, only their Lusts are let out another way, and run in another channel. Sometimes Lusts are changed also, with the change of Men's condition in the World; Poverty, and Plenty, a private, and a public Station have their peculiar Sins: he that of poor is made rich, leaves his Sins of Distrust, Envy, or Deceitful Dealing, and follows the Byas of his present state to other wickednesses equally remarkable; and yet may be so blinded as to apprehend, that Satan is departed from him.

Secondly, We may observe, that Satan exchangeth Sins with Men, in such a secret private manner, that the change is not easily discovered; and by this shift he casts a greater mist before the Eyes of Men: thus he exchanged open Profaneness, into secret Sins: Filthiness of the flesh, into filthiness of the Spirit. Men seem to reform their gross Impieties, abstaining from Drunkenness, Swearing, Adulteries, and then (it may be) they are taken up with Spiritual pride, and their hearts are puffed up with high conceits of themselves, their gifts and attainments; or they are entangled with error, and spend their time in doting about Questions that engender strife rather than edifying; or they are taken up with Hypocrisies: thus the Pharisees left their open iniquities, washing the outside of the Cup and Platter; and instead of these, endeavored to varnish and paint themselves over; so that in all this change, they were but as Graves that appeared not. Or they acquiess in Formality, and the outwards of Religion; like that proud Boaster, Lord, I thank thee I am not as other Men are, &c. In all these things the Devil seems cast out, and Men reformed, when indeed he may continue his Possession; only he lurks, and hides himself under the stuff. These ways of Sinning are but finer poisons, which, though not so nauseous to the stomach, nor so quick in their dispatch, yet may be as surely and certainly deadly; such fly from the Iron Weapon, and a Bow of Steel strikes them through.

Having thus explained the three ways by which Satan pretends to depart from Men, I must next show his Design in making such a pretence of forsaking his Habitation.

First, That all this is done by him only upon Defign, may be easily concluded from several things hinted to us in the fore-cited place of Luk. 11. As (1) he doth not say, that the Devil is cast out, as if there were a force upon him, but that he goeth out, 'tis of choice, a voluntary departure. (2) That his going out (in this sense) is notwithstanding irksome and troublesome to him. The Heart of Man (as one observes) is a Palace in his estimation, and dispossession (though upon Design) is as a Desert to him that affords him little ease or rest. (3) That his going out, is not a quitting of his Interest, he calls it his House still, I will return to my house, saith he. (4) He takes care in going out to lock the door, that it may not be taken up with better Guests; he keeps it empty and tenantable for himself: he tempts still, though not so visibly, and strives to suppress such good Thoughts and Motions as he fears may quite out him of his Possession. (5) He goes out, cum animo revertendi, with a purpose of returning. (6) His Secession is so dexterously and advantageously managed, that he finds an easy admittance at his return; and his Possession confirmed and enlarged: They enter in, and dwell there.

Secondly, The advantages that he designs by this Policy are these chiefly. (1) By this means Men are dangerously confirmed in their securities. Thus the Pharisee blessed himself, Lord, I thank thee, &c. They please themselves with this supposition, that the Devil is cast out; and upon this, they cease their War and Watchfulness. As Saul when he heard that David had escaped, went not out to seek after him: so these trouble not themselves any further to inquire Satan's haunts in their Hearts; thus he sits securely within, whilst they think he is fled from them. (2) By this means also he fits Men as Instruments to serve his turn in other works of his: he must have in some cases, handsome tools to work withal; all Men are not fit Agents in Persecution, either to credit it, or to carry it through with vigor and zeal: for this end he seems to go out of some, that under a smoother and profession-like behavior, (when they are stirred up to Persecute) the rigor might seem just. Thus devout and honorable Women were stirred up to Persecute Paul and Barnabas; the Devil had gone out so far, that they had gained the reputation of devout, and then their Zeal would easily take fire for Persecution, and withal put a respect and credit upon it: for who would readily suspect that to be Evil, or Satan's Design, which is carried on by such Instruments? Besides, if he at any time intends to blemish the good ways of God by the miscarriages of Professors, he fetcheth his Arrow out of this Quiver usually; if he brings a refined Hypocrite to a scandalous Sin, then doth the Mouth of Wickedness open itself to blaspheme the Generation of the Just, as if none were better: such Agents could not be so commonly at hand for such a Service, if Satan did not in the ways aforementioned seem to go out of Men. (3) 'It is another part of his Design after a pretended departure, to take the advantage of their security, to return with greater strength and force: this Christ particularly notes, Then taketh he seven Spirits worse than himself, &c. Such (as Peter tells us) being again entangled, are totally overcome, and their latter end is worse with them than their beginning. How many might I name, (if it were convenient) that I have known and observed exactly, answering this description of the Apostle, that have for some years left off their wicked ways, and engaged for a profession of Religion; and yet at last have returned like the dog to his own vomit again? The Devil, when he fights after the Parthian manner, is most to be feared; when he turns his back, he shoots most envenomed Arrows, and whom he so wounds, he commonly wounds them to the Death.

The Fourth and last Stratagem of Satan for the keeping his Possession, is to stop the Way; to barracado up all Passages, that there may be no possibility of escape, or retreat: when he perceives that his former ways of Policy are not sufficient, but that his Slaves and Servants are so far enlightened in the discovery of the danger, that they are ready to turn back from him; then he bestirs himself to oppose their revolt: and as God sometimes hedgeth up the way of Sinners with thorns, that they should not follow their old Lovers, so doth Satan; to which purpose,

First, He endeavors to turn them off such resolutions, by threatening to reduce them with a strong hand: here he boasts and vaunts of his Power, and Sinners weakness; as Rabshakeh did against Hezekiah, What is that confidence wherein thou trustest? have the God's of Hamath and Arpad, &c. delivered their Land out of my hand? Have those that have gone before you been able to deliver themselves from me? Have they been able to rescue themselves? Did I not force those that were stronger than you? Did I not make David number the People? Did I not overcome him in the matter of Uriah? Did I not compel Peter to deny his Lord, notwithstanding his solemn profession to the contrary? And can you think to break away from me so easily? By this means he would weaken their heart, and enfeeble their Resolutions, that they might sit down under their Bondage, as hopeless ever to recover themselves from his snare; but if these affrightments hinder not, if notwithstanding these brags, Sinners prepare themselves to turn from Sin to God: then,

Secondly, He improves all he can, that distance which Sin hath made betwixt God and them. Sins of ordinary infirmity and common incursion do not so break the peace of God's Children, as Sins of an higher nature do: even in the Saints themselves, we may observe, after notorious transgression, (1) That the acquaintance and familiarity 'twixt God and them, is immediately broken; what a speedy alteration is made? How suddenly are all things changed? God hides himself; the Sun that shined but now, and did afford a very comfortable and cherishing heat, before we are aware, is now hid in a cloud; our warmth and refreshments are turned into cold and chilness. There is also a change on our part, and that suddenly; as in the Resurrection, we shall be changed in the twinkling of an eye: so here in a moment, our joys flag and decay, our delights grow dull, our activity is impaired, we are bound and frozen up, and 'tis altogether Winter with the Soul. (2) It may be noted, that this begets an estrangement in us, and we so carry it, as if we had resolved not to renew our League with God: for though we are not altogether so desperate as to make formal Resolutions of continuing in Sin, of casting off God, and bidding an everlasting farewell to our former acquaintance; though we do not say, we will now undo ourselves quite, and harden ourselves in our Rebellion; yet Sin hath left us in such a maze, and filled us with so many damps and misgiving thoughts, that we do not think of returning, we are at a stand, and like a mighty man astonished that cannot find his hands: we perceive we have lost so much, and have run into such great unkindnesses, that, like broken Merchants, nothing is more irksome and tedious, than to review our ways, or look into our debt-books; instead of this, we endeavor to divert our thoughts, to cast off care, as if we conceived that time would eat it out, and that then of course we might fall into the old channel of freedom and comfort. (3) When we return at last, oh! with what bashfulness and amazedness do we appear at our next Supplications; what blushing, what damps, what apology? Nay sometimes as the Man without the Wedding Garment, we are speechless; how rightly doth such a Man resemble the Publican Confessing, and the Prodigal supplicating, while consulting what to say for himself, he now begins to feel, with what sense and feeling the Prophets and holy Men of old used to express themselves in their Confessions; We blush, we are ashamed, astonished and confounded. This distance Sin makes betwixt Saints and God sometimes; but betwixt God and the unconverted it is far greater: now, when either an unconverted Sinner, or a fallen Saint puts himself to look to God for Reconciliation, then doth the Devil labor to improve this for their hindrance: that he accuseth us to God, is evident by Satan's standing at Joshua 's right hand; how he accuseth God to us we know. He tells us, 'tis in vain to seek to make up our Peace after so great Provocations; urging, that he is a jealous God, of pure eyes: highly resenting the affronts we have given him, &c. Nay, he goes so high this way, that God is put to it in Scripture (of purpose to furnish us with an Answer to these Objections) to proclaim, that he is slow to anger, not easily provoked: that if Men return from the evil of their ways, he will return to them, accept, and pity them, &c.

Thirdly, If this divert them not, but that they still persist in their resolves, then he follows after them with an high hand; sometimes, (as Pharaoh did with Israel) he grows severe and imperious with them, and redoubles the tale of their bricks; he forceeth them to higher and more frequent iniquities: sometimes (as the same Pharaoh) he musters up all his Chariots and Horse-men to pursue after them, and in the highest diligence imaginable, he brings forth his greatest power, besetting them on all sides with Temptations and Allurements of Pleasures and Delight: Where he perceives his time to be short, and his Power shaken, he comes down in resolves to try his utmost Strength. And hence is it that Converts complain, that when they begin in earnest to look after God, they are most troubled with Temptations. Besides this, what ever he can do to make them drive heavily, shall not be wanting. Sometimes he makes attempts upon their thoughts and affections, which are as their Chariot wheels; and if these can be knocked off any way, it retards them. Sometimes he casts stumbling-blocks in their way; if any prejudice may divert them, if Threatenings or Penalties can hinder; if the frowning of Friends, or anything else can put a stop to their Proceedings, he will have them ready. Sometimes he endeavors to retard them by solicitations of acquaintance, offers of former occasions and opportunities of sinning, or what ever else may be as a remora to their intentions.

Fourthly, But if none of these serve, then as his last shift, he proclaims open War against them, pursues them as Enemies and Rebels: now he begins to accuse them, for that which they did by his Advice and Temptation. Now Sins that were called little are aggravated. Now that day of Repentance, which he was wont to say was long, he tells them 'tis quite spent, that the Sun of their hope is set; nothing now doth he suggest but Hell, Damnation, and Wrath; he makes them (as it were) see it, hear it, and feel it in everything; that interest in their hearts which he dissembled before, now he stands upon and asserts, and will not be beat off, designing in all this, either to make them weary of these new resolves by this unusual disquietment, and hostility, or to precipitate them upon some desperate undertaking, or at least to avenge himself upon them, in venting his Malice and Rage against them; but of this more afterward.

CHAP. XVII. Satan's Deceits against Religious Services and Duties. The Grounds of his displeasure against Religious Duties. His first design against Duties, is to prevent them. His several subtleties for that end, by exernal hindrances, by indispositions, bodily and spiritual, by discouragements; the ways thereof, by dislike; the grounds thereof; by sophistical arguings. His various pleas therein.

OUr next work is to take notice of the spite and methods of the Serpent against the ways of Worship and Service, that these are things against which his heart carries an high fury, and for the overthrow of them employs no small part of his Power and Subtilty: needs no proof, seeing the experience of all the Children of God is an irresistible evidence in this matter. I shall therefore first only set forth the grounds of his displeasure, and earnest undertakings against them (before I come to his particular ways of Deceit) which are these:

First, By this means (if he prevail) he deprives us of our Weapons. This is a stratagem of War which we find the Philistines practiced against Israel, they took away all their Smiths, lest the Hebrews should make them Swords or Spears: hence was it that in the Battle there was neither Sword nor Spear found in the hand of any of the People that were with Saul and Jonathan. The Word of God is expressly called the Sword of the Spirit; Prayer is as a Spear, or rather a general piece of Armor: if the Devil deprive us of these, he robs us of our Ammunition; for by reason of these, the Church is compared to a Tower built for an Armory, wherein hang a thousand Bucklers, all Shields of mighty Men; and the Apostle expressly calls them Weapons of our Warfare, of purpose given us, for the pulling down of strong Holds, and the demolishing of those Forts and Batteries of high Imaginations that Satan rears up in the hearts of Men against their happiness; if these be taken away, our Locks are cut, (as Sampson 's were) our Strength is departed, and we become weak as other Men, we are open to every incursion and inroad that he pleaseth to make against us.

Secondly, If he hinders these, he intercepts our Food and cuts off our Provisions. The Word is called Milk, sincere Milk of the Word; 'tis that by which we are born, nourished, and increase; 'tis our Cordial and Comfort; Christ indeed is the Bread of Life, and the fountain of all our Consolations, but the Word and Prayer are the Conduit Pipes that convey all to us; if these be cut, we fade as a Leaf, we languish, we consume and waste, we become as a Skin, Bottle in the Smoak, our moisture as the drought in Summer, our Soul fainteth, our Heart faileth and we become as those that go down to the Pit; so that if the Devil gain his design in this, he hath all; give him this, and give him the Kingdom also; this is the most compendious way of doing his work, and that which saves him a labor in his Temptations. The strongest Holds (that cannot otherwise be taken) are easily subdued by Famine; and, like Fig-trees with their ripe Figs when they are shaken, even fall into the mouth of the eater: if our Spiritual Food fail us, of our own accord we yield up ourselves to any lust that requires our compliance.

Thirdly, Besides these, there is no design whereby Satan can show more malice and spite against God. He doth all he can to maintain a competition with the Almighty: his Titles, of the God of the World, the Prince of the power of the Air, show what in the pride of his heart he aspires to, as well as what by commission God is pleased to grant him. These duties of Worship and Service are the homage of God's Children, by which they testify the acknowledgments of his Deity; by wresting these out of our hands, Satan robs God of that honor, and makes the allegiance of his Servants to cease; if he could do more against God, doubtless he would: but seeing he hath not an Arm like God, and so cannot pull him out of Heaven, by this means he sets up himself as the God of the World, and enlargeth his Territories, and staves off the Subjects of the God of Heaven from giving him the honor due to his Name; and that the Devil in these endeavors is carried on by a spite against God, as well as by an earnest desire of the ruin of Souls, may be abundantly evidenced, by his way of management of that opposition that he gives to the duties of Service and Worship. I shall only to make this out, instance in three things: (1.) That where the Devil prevails to set up himself as an