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Luk. 4. 13.

Luk. 22. 53.

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 diftracting our Reason, which is Satan's fourth way of blinding Men. His deceits therein. Satan's fifth way of blinding Men. bring Men to that.

Of precipitancy, Several deceits to

"Hirdly, Satan blinds the Sons of Men by diverting and with

drawing their Reafon, and taking it off from the pursuit of its difcovery or apprehenfions. For fometime it cannot be induced to go fo 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 fuit his defign, he endeavours to turn the ftream of our thoughts either wholly another way, or to ftill them by turning them into a dead Sea,or by fome trick to beguile the Understanding with fome new dreẞ of the Temptation. So that we may obferve in Satan a threefold policy in a fubferviency to this defign: for,

Firft, Satan fometime ceafeth his purfuit and lets the matter fall, and thinks it better to change the Temptation than to continue a follicitation at fo great a difadvantage. When he tempted Chrift and could not prevail, he departed for a feafon with a purpose to return at fome fitter time, which Chrift himself was in expectation of, knowing it to be his manner to ly in wait for advantages, and accordingly when his fuffering 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 Jefus prevailed not, yet he fhewed his Art and Skill in the fufpending of his Temptation to a more futable time. And the fuccefs of this against us is fadly remarkable:

remarkable, for however we refist, and at present stand out, yet his folicitations 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 Lufts prepared to raise greater clouds upon our Mind. Many there are that refift ftrongly at present that which they eafily flide into, when Satan hath given them time to breath; that fay Fwill not, and yet do it afterwards.

Secondly, He fometimes withdraws their confiderations, by -buffing them up with a confidence that they are above the Temptation: As a conqueft 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 firft on-fet with courage and refolution. Chrift forewarned Peter of his denyal, he ftoutly defies it, and not improving this Advertifement to Fear and Watchfulness, Satan who then was upon a defign to fift him, took him at that advantage of security, and by a contemptible inftrument overthrew him. Thus while we grow ftrong in our apprehenfions by a denyal of a Sin, and undervalue it as below us, our Confidence makes us careless, and this lets in our ruine.

-Thirdly, If these ways of Policy fail him, he seemingly complies with us, and is content we judge the matter finful, but then he proffers bis fervice to bring us off by distinctions; and here the Sophister useth his skill to further our understanding in framing excuses, coyning evafions, and fo doth out-shoot us in our own Bow. The Corinthi ans had learned to diftinguish betwixt eating of Meat in an Idols Temple in honour to the Idol, and as a common Feaft in civility and refpect to their Friends that invited them: this presently withdrew their confideration, and fo quieted them in that course, that the Apostle was forced to difcover the fallacy of it. The Ifraelites curfed him that gave a Wife to any of the Tribe of Benjamin: but when they turned to them in compaffion, they fatished themselves with this poor diftinction, that they would not give them Wives, but were willing to suffer them to take them. 'Tis Judg. 21. 18, a common fnare in matters of Promife, or Oath, where Confci- 20. ence is startled at a direct violation thereof, by fome pitiful falvo, or filly evafion, 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 obferve, that Satan doth sometimes fet afide thefe Deccits aforementioned, and trys his ftrength for the withdrawing

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Rcm. 1. 18.
2 Pet. 3. 5.

withdrawing of our confideration from the danger of Sin, in a more plain and direct manner, that is, by continuing the prospect of the fweets and pleasures of Sin under our Eye, and withal, urging us by repeated follicitations to caft the thoughts of the danger behind our back: In which he fo far prevails fometimes, that Men are charged with a deep forgetfulness of God, his Law, and of themselves, yet ufually it arifeth to this by degrees: As

Firft, When a Temptation is before us, and our conscience relucts it, if there be any inclination to recede from a conviction, the motion is refifted with a fecret regret and forrow. As the young Man was faid to go away forrowful, when Chrift propounded fuch 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 wifh that it might be lawful to commit fuch a Sin, or that there were no danger in it; nay, often our wishes contradict our prayers, and while we defire to be delivered from the Temptation, our private wifhes beg a denyal to thofe fupplications.

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

Thirdly, If a plain difiniffion ferve not to repel thefe thoughts, we begin to imprifon the Truth in Unrighteoufnefs, and by a more peremptory refufal to ftifle it, and to keep it under, and become at laft willingly ignorant.

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

The fourth way by which our Luft prevails in Satan's hand to blind Knowledg, and that is by distracting and disturbing it in its work. This piece of fubtilty Satan the rather ufeth, becaufe 'tis attended with a double advantage, and like a two-edged Sword will cut either way. For (1.) A confufion and distraction in the Understanding, will hinder the even and clear apprehenfions of things, fo that thofe principles of Knowledg cannot reach fo deep, nor be fo firm and full in their application: For as the Senfes, if any way diftracted or hindred, though never fo intent, muft needs fuffer prejudice in their operations a thick Air or Mift not only

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hinders the fight of the Eye, but alfo conduceth to a misreprefentation of Objects: Thus is the understanding hindred by confufion. But (2.) If this fucceed not, yet by this he hinders the peace and comfort of God's Children: 'Tis a trouble to be haunted with evil thoughts. To work this diftraction,

First, Satan ufeth a clamorous importunity, and doth fo follow us with Suggestions, that what way foever we turn they follow us; we can think nothing elfe, or hear nothing elfe, 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 feveral kinds, from within, from without, on every fide, he gathers all from the Dan to the Berfheba of his Empire to opprefs us with a multitude; fo that while our thoughts are divided about many things, they are leẞ fixed and obfervant in any particular.

Thirdly, He fometimes endeavours to weary us out with long Sollicitations. As those that befiege a City, when they cannot ftorm, endeavour to wafte their Strength and Provisions by a long Siege! His defign in this is to come upon us (as Ahitophel counselled Abfolom) when we are weary and weak-handed by watching and long refiftance..

Fourthly, But his chief defign is to take the advantage of any trouble inward or outward, and by the help of this he dangeroufly difcompofeth and diftracts our Counfels and Refolves. If any have a Spirit diftemper'd,or ly under the apprehenfions of Wrath,'tis cafie for him to confound and amaze fuch, that they fhall 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 thefe Reasons.

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First, ufually inward or outward troubles leaves fome ftamp of murmuring and fullennefs upon our Hearts, and of themselves diftemper our Spirits with a fad inclination to fpeak in our hafte, or to act unadvisedly. Feb's affliction imbittered his Spirit, and Satan miffeth not the advantage; then he comes upon him with Temptations, and prevailed fo far, that he spake many things in his anguish, of which he was afhamed afterward, and hides his face for it; Once have I spoken, but I will not answer: yea, twice, but I Job 40. 5.、 will proceed no further.

Secondly, By reafon of our Burthen we are leß weildy, and more unapt to make any resistance. God himself expreffeth the

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condition of fuch, under the fimilitude of those that are great with young, who because they cannot be driven faft, he gently leads them: But Satan knows a fmall matter will difcompofe them, and herein he deals with us, as Simeon and Levi dealt with the Sechemites who fet upon them when they were fore by circumcifion.

Thirldly, Troubles of themselves occafion Confufion, multitudes of Thoughts, Diftractions and Inadvertencies. If Men fee a hazard before them they are prefently at their wits end, they are puzled, they know not what to do, thoughts are divided, now refolving this, then presently changing to a contrary purpose. 'Tis feldom but as in a multitude of words there is much folly, fo in a distraction of Thoughts there are many Miscarriages, and Satan with a little labour can improve them to more; here he works unseen, in these troubled Waters he loves to angle, because his Baits are not difcerned.

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Fifthly, Our Confiderations and Reasonings against Sin are hindred by a bold forward precipitancy. When Men are hafted and preffed to the committing of Sin, and like the deaf Addar ftop their Ears against the voice of the Charmer: in this case the rebellious Will is like a furious Horfe, that takes the Bridle in his Teeth, and instead of fubmitting to the government of his Rider, he carries him violently whither he would not. Thus do Men rush into Sin as the Horfe into the Battel. The devices by which Satan doth forward this, we may obferve to be these among others.

Firft,He endeavours to affright Men into an hopelesne of prevailing against him, and fo intimidates Men that they throw down their Weapons, and yield up themselves to the Temptation; they conclude there is no hope by all their refiftance to ftand it out against him, and then they are cafily perfwaded to comply with him. To help this forward, Satan ufeth the Policy of Souldiers, who usually boaft high of their strength and refolutions, that the hearts and courage of their Adverfaries failing, the Victory may fall to them without ftroke. The Devil expreffeth a difdain and scorn of our weak oppofition, as Goliah did of David, Am I a Dog, that thou comeft to me with Staves? doeft thou think to stand it out against me? 'tis in vain to buckle on thine Armour, and therefore better were it to Save the trouble of striving than to fight to no purpose. With fuch like arguings as thefe, are Men fometimes prevailed with to throw down their. Weapons, and to over-run their Reason through fear. and hopelesness.

Secondly,

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