Tempter’s Wiles

Lest Satan should get an advantage of us: for we are not ignorant of his devices.
~ 2 Corinthians 2:11

Christian In Complete Armour, by William Gurnall. ‘The Tempter’s Wiles.”

The second main design in which Satan appears such a subtle enemy is as a troubler and an accuser for sin, molesting the saint’s peace, and disquieting the saint’s spirit. As the Holy Spirit’s work is not only to be a sanctifier, but also a comforter, whose fruits are righteousness and peace, so the evil spirit Satan is both a seducer unto sin, and an accuser for sin, a tempter and a troubler, and indeed in the same order. As the Holy Ghost is first a sanctifier, and then a comforter, so Satan [is] first a tempter, then a troubler. Joseph’s mistress first tries to draw him to gratify her lust, [but] that string breaking, she hath another to trounce him and charge him, and, for a plea, she hath his coat to cover her malice; nor is it hard for Satan to pick some hole in the saint’s coat, when he walks most circumspectly. The proper seat of sin is the will, of comfort the conscience. Satan hath not absolute knowledge of or power over these, [they] being locked up from any other but God, and therefore what he doth, either in defiling temptations, or disquieting, is by wiles more than by open force; and he is not inferior in troubling, to himself in tempting. Satan hath, as the serpent, a way by himself. Other beasts [have] their motion direct, right on, but the serpent goes askew, as we say, winding and writhing its body; [so] that when you see a serpent creeping along, you can hardly discern which way its tends. Thus Satan in his vexing temptations hath many intricate policies, turning this way and that way, the better to conceal his design from the saint, which will appear in these following methods:

First Wile. He vexeth the Christian by laying his brats at the saint’s door, and charging him with that which is his own creature. And here he hath such a notable art, that many dear saints of God are woefully hampered and dejected, as if they were the vilest blasphemers and veriest atheists in the world: whereas indeed the cup is of his own putting into the sack. But so slyly is it conveyed into the saint’s bosom, that the Christian, though amazed and frighted at the sight of them, yet being jealous of his own heart, and unacquainted with Satan’s tricks of this kind, cannot conceive how such notions should come there, if not bred in, and vomited out by his own naughty heart. So he bears the blame of the sin himself, because he cannot find the right father, mourning as one that is forlorn and cast off by God, or else, saith he, I should never have such vermin of hell creeping in my bosom. And here Satan hath the end he proposeth, for he is not so silly as to hope he should have welcome with such a horrid crew of blasphemous and atheistical thoughts in that soul, where he hath been denied when he came in an enticing way. No, but his design is by way of revenge, because the soul will not prostitute itself to his lust, otherwise therefore to haunt it and scare it with those imps of blasphemy. So he served Luther, to whom he appeared, and when repulsed by him, went away and left a noisome stench behind him in the room. Thus when the Christian hath worsted Satan in his more pleasing temptations, being maddened, he belcheth forth this stench of blasphemous motions to annoy and affright him, that from them the Christian may draw some sad conclusion or other, and indeed the Christian’s sin lies commonly more in the conclusion which he draws from them–as that he is not a child of God–than in the motions themselves. All the counsel therefore I shall give thee in this case, is to do with these motions, as you use to serve those vagrants and rogues that come about the country, whom, though you cannot keep from passing through your town, yet you look they settle not there, but whip them and send them to their own home. Thus give these motions the law, in mourning for them, resisting of them, and they shall not be your charge. Yea, it is like you shall seldomer be troubled with such guests; but if once you come to entertain them, and be Satan’s nurse to them, then the law of God will cast them upon you.

Second Wile. Another wile of Satan as a troubler, is in aggravating the saint’s sins, against which he hath a notable declamatory faculty–not that he hates sin, but the saint. Now in this, his chief subtlety is so to lay his charge, that it may seem to be the act of the Holy Spirit. He knows an arrow out of God’s quiver wounds deep; and therefore, when he accuseth, he comes in God’s name. As suppose a child were conscious to himself of displeasing his father, and one that owes him a spite, to trouble him, should counterfeit a letter from his father, and cun ningly convey it into the son’s hand, who receives it as from his father. Therein he chargeth him with many heavy crimes, disowns him, and threatens he shall never come in his sight, or have penny portion from him; [and] the poor son, conscious to himself of many undutiful carriages, and not knowing the plot, takes on heavily, and can neither eat nor sleep from grief. Here is a real trouble begot from a false and imaginary ground. Thus Satan observes how the squares go between God and his children. Such a saint he sees tardy in his duty, faulty in that service, and he knows the Christian is conscious of this, and that the Spirit of God will also show his distaste for these; both which [reasons] prompt Satan to draw a charge at length, raking up all the aggravations he can think of, and give it into the saint as sent from God. Thus he taught Job’s friends to pick up those infirmities which dropped from him in his distress, and shoot them back in his face, as if indeed they had been sent from God to declare him an hypocrite, and denounce his wrath for the same.

But how shall we know the false accusation of Satan from the rebukes of God and his Spirit?

1. If they cross any former act or work of the Spirit in thy soul, they are Satan’s, not the Holy Spirit’s. Now you shall observe Satan’s scope in accusing the Christian, and aggravating his sin, is to unsaint him, and persuade him he is but an hypocrite. Oh, saith Satan, now thou hast shown what thou art. See what a foul spot is on thy coat. This is not the spot of a child. Whoever, that was a saint, committed such a sin after such a sort? All thy comforts and confidence which thou hast bragged of, were false, I warrant you. Thus you see Satan at one blow dasheth all in pieces. The whole fabric of grace which God hath been rearing up many years in the soul, must now at one puff of his malicious mouth be blown down, and all the sweet comforts with which the Holy Spirit hath sealed up God’s love, must be defaced with this one blot, which Satan draws over the fair copy of the saint’s evidence. Well, soul, for thy comfort know, if ever the Spirit of God hath begun sanctifying or comforting work, causing thee to hope in his mercy, he never is, will, can be the messenger to bring contrary news to thy soul; His language is not yea and nay, but yea and amen for ever. Indeed, when the saint plays the wanton, he can chide, yea, will frown and tell the soul roundly of its sin, as he did David by Nathan. ‘Thou art the man’ –this thou hast done. He paints out his sin with such bloody colours, as made David’s heart melt, as it were, into so many drops of water. But that shall not serve his turn; he tells him what a rod is steeping for him, that shall smart to purpose–one of his own house, no other than his darling son, shall rise up against him. [This happens in order] that he may the more fully conceive how ill God took the sin of him, a child, a saint, when he shall know what it is to have his beloved child traitorously invade his crown, and unnaturally hunt for his precious life; yet not a word all this while is heard from Nathan teaching David to unsaint himself, and call in question the work of God in his soul. No, he had no such commission from God; he was sent to make him mourn for his sin, not from his sin to question his state which God had so oft put out of doubt.

2. When they asperse the riches of God’s grace, and so charge the Christian, that withal they reflect upon the good name of God, they are not of the Holy Spirit but from Satan. When you find your sins so represented and aggravated to you, as exceeding either the mercy of God’s nature, or the grace of his covenant[10], this comes from that foul liar. The Holy Spir it is Christ’s spokesman to commend him to souls, and to woo sinners to embrace the grace of the gospel; and can such words drop from his sacred lips, as should break the match and sink Christ’s esteem in the thoughts of the creature? You may know where this is mined. When you hear one commend another for a wise or good man, and at last come in with a but that dasheth all, you will easily think he is no friend to the man, but some sly enemy that by seeming to commend, desires to disgrace the more. Thus you find God represented to you as merciful and gracious, but not to such a great sinner as you. to have power and strength, but not able to save thee; you may say, Avaunt, Satan, thy speech bewrayeth thee.

Third Wile. Another wile of Satan lies in cavilling at the Christian’s duties and performances, by which he puts him to much toil and trouble. He is at church as soon as thou canst be, Christian, for thy heart; yea, he stands under thy closet-window, and hears what thou sayest to God in secret, all the while studying how he may commence a suit against thee from thy duty. [He is] like those who come to sermons to carp and catch at what the preacher saith, that they make him an offender for some word or other misplaced; or like a cunning opponent in the schools, while his adversary is busy in reading his position, he is studying to confute it. And truly Satan hath such an art as this, that he is able to take our duties in pieces, and so disfigure them that they shall appear formal, though never so zealous; hypocritical, though enriched with much sincerity. When thou hast done thy duty, Christian, then stands up this sophist to ravel out thy work; there, will he say, thou playedst the hypocrite, zealous, but serving thyself, here wandering, there nodding, a little further puffed up with pride. And what wages canst thou hope for at God’s hands, now thou hast spoiled his work, and cut it all out into chips? Thus he makes many poor souls lead a weary life; nothing they do but he hath a fling at, that they know not whether [it be] best to pray or not, to hear or not; and when they have prayed and heard, whether it be to any purpose or not. Thus their souls hang in doubt, and their days pass in sorrow; while their enemy stands in a corner, and laughs at the cheat he hath put upon them; as one, who by putting a counterfeit spider into the dish, makes those that sit at table either out of conceit with the meat, that they dare not eat, or afraid of themselves if they have eaten, lest they should be poisoned with their meat.

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

Answer 1. Let this make thee more accurate in all thou doest. It is the very end God aims at in suffering Satan thus to watch you, that you his chil dren might be the more circumspect, because you have one [who] overlooks you, that will be sure to tell tales of you to God, and accuse thee to thy own self. Doth it not behove thee to write thy copy fair, when such a critic reads and scans it over? Doth it not con cern thee to know thy heart well, to turn over the Scriptures diligently, that thou mayest know the state of thy soul-controversy in all the cases of conscience thereof, when thou hast such a subtle opponent to reply upon thee?

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

Answer 3. Observe the fallacy of Satan’s argument, which discovered, will help thee to answer his cavil. The fallacy is double.

(1.) He will persuade thee that thy duty and thyself are hypocritical, proud, formal, &c., because something of these sins are to be found in thy duty. Now, Christian, learn to distinguish between pride in a duty, and a proud duty; hypocrisy in a person, and a hypocrite; wine in a man, and a man in wine. The best of saints have the stirrings of such corruptions in them and in their services. These birds will light on an Abraham’s sacrifice, but comfort thyself with this, that if thou findest a party within thy bosom pleading for God, and entering its protest against thee, thou and thy services are evangelically perfect. God beholds these as the weaknesses of thy sickly state here below, and pities thee, as thou wouldst do thy lame child. How odious is he to us that mocks one for natural defects, a blear eye, or a stammering tongue! such are these in thy new nature. Observable is that in Christ’s prayer against Satan, ‘And the Lord said unto Satan, Zech. 3:2, The Lord rebuke thee, O Satan; is not this a brand plucked out of the fire,’. As if Christ had said, Lord, wilt thou suffer this envious spirit to twit thy poor child with, and charge him for, those infirmities that cleave to his perfect state? He is but new plucked out of the fire. No wonder there are some sparks unquenched, some corruptions un mortified, some disorders unreformed in his place and calling; and what Christ did for Joshua, he doth incessantly for all his saints, for apologizing for their infirmities with his Father.

(2.) His other fallacy is in arguing from the sin that is in our duty, to the non-acceptance of them. Will God, saith he, thinkest thou, take such broken groats at thy hand? Is he not a holy God? Now here, Christian, learn to distinguish and answer Satan. There is a double acceptance. There is an acceptance of a thing by way of payment of a debt, and there is an acceptance of a thing offered as a token of love and testimony of gratitude. He that will not accept of broken money, or half the sum for payment of a debt; the same man, if his friend sends him through but a bent sixpence, in token of his love, will take it kindly. It is true, Christian, the debt thou owest to God must be paid in good and lawful money, but for thy comfort, here Christ is thy paymaster. Send Satan to him, bid him bring his charge against Christ, who is ready at God’s right hand to clear his accounts, and show his discharge for the whole debt. But now thy performances and obedience come under another no tion, as tokens of thy love and thankfulness to God, and such is the gracious disposition of thy heavenly Father, that he accepts thy mite. Love refuseth nothing that love sends. It is not the weight or worth of the gift, but ‘the desire of a man in his kindness,’ Prov. 19:22.

Fourth Wile. A fourth wile of Satan as a troubler, is to draw the saint into the depths of despair, under a specious pretence of not being humbled enough for sin. This we find singled out by the apostle for one of the devil’s fetches. ‘We are not ignorant,’ saith he, ‘of his devices,’ II Cor. 2.11, his sophistical reasonings. Satan sets much by this sleight; no weapon [is] oftener in his hand. Where is the Christian that hath not met him at this door? Here Satan finds the Christian easy to be wrought on –the humours being stirred to his hand–while the Christian of his own accord complains of the hardness of his heart, and is very prone to believe any who comply with his musing thoughts; yea, thinks every flatters him that would persuade him otherwise. It is easier to dye that soul into black, which is of a sad colour already, than to make such a one take the lightsome tincture of joy and comfort.

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

Answer. I answer as to the former, Labour to spy the fallacy of his argument, and his mouth is soon stopped.

Argument 1. Satan argues thus. There ought to be a proportion between sin and sorrow. But there is no proportion between thy sins and thy sorrow. Therefore thou art not humbled enough. What a plausible argument is here at first blush? For the ma jor, that there ought to be a proportion between sin and sorrow, this Satan will show you scripture for. Manasseh was a great sinner, and an ordinary sorrow will not serve his turn; ‘He humbled himself greatly before the Lord,’ II Chron. 33.12. Now, saith Satan, weigh thy sin the balance with thy sorrow; art thou as great a mourner as thou hast been a sinner? So many years thou hast waged war against the Almighty, making havoc of his laws,, loading his patience till it groaned again, raking in the sides of Christ with thy bloody dagger–while thou didst grieve his Spirit, and reject his grace–and dost [thou] think a little remorse, like a rolling cloud letting fall a few drops of sorrow, will be accepted? No, thou must steep in sorrow as thou hast soaked in sin. Now to show you the fallacy, we must distinguish of a twofold proportion of sorrow.

(1.) An exact proportion of sorrow to the inherent nature and demerit of sin.

(2.) There is a proportion to the law and rule of the gospel. Now the first is not a thing feasible, be cause the injury done in the least sin is infinite, because done to an infinite God. And if it could be feasible, yet according to the tenor of the first coven ant it would not be acceptable, because it had no clause to give any hope for an after-game by repentance: but the other, which is a gospel sorrow, is indeed repentance unto life, both given by the Spirit of the gospel, and to be tried by the rule of the gospel. This is given for thy relief. As you see some times in the highway, where the waters are too deep for travellers, you have a foot-bridge or causey, by which they may escape the flood, and safely pass on; so that none but such as have not eyes, or are drunk, will venture to go through the waters, when they may avoid the danger. Thou art a dead man if thou think to answer thy sin with proportionable sorrow; thou wilt soon be above thy depth, and quackle[12] thyself with thy own tears, but never get over the least sin thou committedst. Go not on therefore as thou lov est thy life, but turn aside to this gospel path, and thou escapest the danger. O you tempted souls, when Satan saith you are not humbled enough, see where you may be relieved. I am a Roman, saith Paul, I appeal to Caesar. I am a Christian, say, I appeal to Christ’s law. And what is the law of the gospel concerning this? Heart-sorrow is gospel sorrow: ‘they were pricked in their heart,’ Acts 2:37. And Peter, like an honest chirugeon[13], will not keep these bleeding patients longer in pain with their wounds open, but presently claps on the healing plas ter of the gospel–‘Believe on the Lord Jesus.’ Now a prick to the heart is more than a wound to the con science. The heart is the seat of life. Sin wounded there lies a dying. To do anything from the heart makes it acceptable, Eph. 6:6; II Cor. 5:11. Now, poor soul, hadst thou sat thus long in the devil’s stocks if thou hadst understood this aright? Doth thy heart clear or condemn thee, when in secret thou art be moaning thy sin before God? If thy heart be false, I cannot help you, no, not the gospel itself; but if sincere, thou hast boldness with God, I John 3:21.

Argument 2. A second argument Satan useth, is this, He whose sorrow falls short of theirs that never truly repented, he is not humbled enough. But, soul, thy sorrow falls short of some that never truly repented; ergo. Well, the first proposition is true, but how will Satan prove his minor? Thus: Ahab, he took for his sin, and went in sackcloth. Judas, he made bitter complaint. O, says Satan, didst thou not know such a one that lay under terror of conscience, walking in a sad mournful condition so many months, and every one took him for the greatest convert [in] the country? And yet he at last fell foully, and proved an apostate. But thou never didst feel such smart, pass so many weary nights and days in mourning and bitter lamentation as he hath done, [and] therefore thou fallest short of one that fell short of repentance. And truly this is a sad stumbling-block to a soul in an hour of temptation. Like a ship sunk in the mouth of the harbour, which is more dangerous to others than if it had perished in the open sea; there is less scandal by the sins of the wicked, who sink, as it were, in the broad sea of profaneness, than in those who are convinced of sin, troubled in conscience, and miscarry so near the harbour, within sight, as it were, of saving grace. Tempted souls can hardly get over these without dashing. Am I better than such a one that proved nought at last? Now to help thee a little to find out the fallacy of this argument, we must distinguish between the terrors that accompany sor row, and the intrinsical nature of this grace. The first, which are accessory, may be separated from the other, as the raging of the sea, which is caused by the wind, from the sea when the wind is down. From this distinction take two conclusions.

(1.) One may fall short of an hypocrite in the terrors that sometimes accompany sorrow, and yet have the truth of this grace, which the other with all his terrors wants. Christians run into many mistakes, by judging rather according to that which is accessory, than that which is essential to the nature of duties and graces. Sometimes thou hearest one pray with a moving expression, while thou canst hardly get out a few broken words in duty, and thou art ready to accuse thyself and to admire him, as if the gilt of the key made it open the door the better. Thou seest another abound with joy which thou wantest, and art ready to conclude his grace more, and thine less; whereas thou mayest have more real grace, only thou wantest a light to show thee where it lies. Take heed of judging by accessories. Perhaps thou hast not heard so much of the rattling chains of hell, nor in thy conscience the outcries of the damned to make thy flesh tremble; but hast not seen that in a bleeding Christ which hath made thy heart melt and mourn, yea, loathe and hate thy lusts more than the devil himself? Truly, Christian, it is strange to hear a pa tient complain of his physician, when he finds his physic work effectually to the evacuating his distempered humours, and the restoring his health, merely because he was not so sick as some others with the working of it. Soul, thou hast more reason to be bles sing God that the convictions of his Spirit wrought so kindly on thee, to effect that in thee without those errors which have cost others so dear.

)2.) This is so weak an argument, that contrariwise, the more the terrors are, the less the sorrow is for sin while they remain. These are indeed preparatory sometimes to sorrow; they go before this grace as austere John before meek Jesus. But as John went down when Christ went up, his increase was John’s decrease, so as truly godly sorrow goes up, these terrors go down. As the wind gathers the clouds, but those clouds seldom melt into a set rain, until the wind falls that gathered them; so these terrors raise the clouds of our sins in our consciences , but when these sins melt into godly sorrow, this lays the storm presently. Indeed, as the loud winds blow away the rain, so these terrors keep off the soul from this gospel sorrow. While the creature is making an out cry, ‘it is damned, it is damned,’ it is taken up so much with the fear of hell, that sin as sin, which is the proper object of godly sorrow, is little looked on or mourned for. A murderer condemned to die is so possessed with the fear of death and thought of the gallows, that there lies the slain body, it may be, before him, unlamented by him: but when his pardon is brought, then he can bestow his tears freely on his murdered friend. ‘They shall look on him whom they have pierced, and mourn.’ Faith is the eye. This eye, beholding its sin piercing Christ, and Christ pardoning its sin, affects the heart. The heart affected sighs. These inward clouds melt, and run from the eye of faith with in tears; and all this is done when there is no tempest of terror upon the spirit, but a sweet serenity of love and peace; and therefore, Christian, see how Satan abuseth thee, when he would persuade thee thou art not humbled enough, because thy sorrow is not attended with these legal terrors.

[Brief application of Satan’s subtlety as a troubler and accuser for sin.]

Use First. Is Satan so subtle to trouble the saint’s peace? This proves them to be the children of Satan, who show the same art and subtlety in vexing the spirits of the saints, as doth their infernal father; not to speak of bloody persecutors, who are the devil’s slaughter-slaves to butcher the saints, but of those who more slyly trouble and molest the saint’s peace.

1. Such as rake up the saint’s old sins, which God hath forgiven and forgotten, merely to grieve their spirits and bespatter their names. These show their devilish malice indeed, who can take such pains to travel many years back, that they may find a hand ful of dirt to throw on the saint’s face. Thus Shimei twitted David, ‘Come out, thou bloody man,’ II Sam. 16:7. When you that fear God meet with such reproaches, answer them as Beza did the Papists, who for want of other matter charged him for some wanton poems penned by him in his youth.[14]. These men, saith he, grudge me the pardoning mercy of God.

2. Such as watch for the saints’ halting, and catch at every infirmity to make them odious, and themselves merry. It is a dreadful curse such bring upon themselves, though they think little of it; no less than Amalek’s, the remembrance of whose name God threatened to blot out from under heaven, Deut. 25:19. Why what had Amalek done to deserve this? They smote the hindermost, those that were feeble, and could not march with the rest. And was it so great a cruelty to do this? Much more to smite with the edge of a mocking tongue the feeble in grace.

3. Such who father their sins upon the saints. Thus Ahab calls the prophet the troubler of Israel, when it was himself and his father’s house. What a grief was it, think you, to Moses’ spirit, for the Israelites to lay the blood of those that died in the wilderness at his door? Whereas, God knows, he was their constant bail, when at any time God’s hand is up to destroy them. And this was the charge which the best of God’s servants in this crooked generation of ours lie under. We may thank them, say the profane, for all our late miseries in the nation; we were well enough till they would reform us. O for shame, blame not the good physic that was administered, but the corrupt body of the nation that could not bear it.

4. Such as will themselves sin, merely to trouble the saint’s spirit. Thus Rabshakeh blasphemed, and when desired to speak in another language, he goes on the more to grieve them. Sometimes you shall have a profane wretch, knowing one to be conscientious, and cannot brook to hear the name of God taken in vain, or the ways of God flouted, will on pur pose fall upon such discourse as shall grate his chaste ears and trouble his gracious spirit. Such a one strikes father and child in one blow; [he] thinks it not enough to dishonour God, except the saint stands by to see and hear the wrong done to his heavenly Father.

Use Second. This may afford matter of admiration and thankfulness to any of you, O ye saints who are not at this day under Satan’s hatches. Is he so subtle to disquiet, and hast thou any peace in thy conscience? To whom art thou beholden for that serenity that is on thy spirit? To none but thy God, under whose wing thou sittest so warm and safe. Is there not combustible matter enough in thy conscience for his sparks to kindle? Perhaps thou hast not committed such bloody sins as others. That is not the reason for thy peace, for the least is big enough to damn, much more to trouble thee. Thou hast not grossly fallen, may be, since conversion, that is rare, if thou beest of long standing, yet the ghosts of thy unregenerate sins might walk in thy conscience. Thou hast had many testimonies of God’s favour, hast thou not? Who more than David? Ps. 77. Yet he [was] at a loss, sometimes learning to spell his evidences, as if he could never have read them. The sense of God’s love comes and goes with the present taste. He that is in the dark, while there, sees not the more for former light. O bless God for that light which shines in at thy window; Satan is plotting to undermine thy comfort every day. This thief sees thy pleasant fruits as they hang, and his teeth water at them, but the wall is too high for him to climb; thy God keeps this serpent out of thy paradise. It is not the grace of God in thee, but the favour of God, as a shield about thee, [that] defends thee from the wicked one.

Use Third. Let Satan’s subtlety to molest your peace, make thee, O Christian, more wise and wary. Thou hast no a fool to deal with, but one that hath wit enough to spill thy comfort and spoil thy joy, if not narrowly watched. This is the dainty bit he gapes for. It is not harder to keep the flies out of your cupboards in summer from tainting your provision, than Satan out of your consciences. Many a sweet meal hath he robbed the saints of, and sent them supperless to bed; take heed, therefore, that he roams not thine away also.

[Directions tending to entrench and fortify the Christian against the assaults of Satan, as a troubler and accuser.]

Question. How shall I stand in a defensive posture, may the Christian say, against these wiles of Satan as a troubler?

Answer First. If thou wouldst be guarded from him as a troubler, take heed of him as a seducer. The haft of Satan’s hatchet, with which he lies chopping at the root of the Christian’s comfort, is commonly made of the Christian’s wood. First he tempts to sin, and then for it. Satan is but a creature, and cannot work without tools; he can indeed make much of a little, but not anything of nothing, as we see in his assaulting of Christ, where he troubled himself to little purpose, because he came and found nothing in him, John 14:30. Though the devil throws the stone, yet it is the mud in us which royles our comforts. It is in vain for the Philistines to fall on Samson till his lock was cut. Take heed, therefore, of yielding to his enticing motions. These are the stumbling-blocks at which he hopes thou [wilt] break thy shins, bruise thy conscience; which once done, let him alone to spin out the cure. Indeed, a saint’s flesh heals not so easily as others: drink not of the devil’s wassel[15]; there is poison in the cup, his wine is a mocker; look not on it as it sparkles in the temptation. What thou drinkest down with sweetness, thou wilt be sure to bring up again as gall and wormwood. Above all sins, take heed of presumptuous ones; thou art not out of the danger of such. Sad stories we have of saints’ falls, and what follows then? Ps. 19:13. Take him, jailor, saith God, deliver such a one unto Satan. And if a saint be the prisoner, and the devil the keeper, you may guess how he shall be used. O how he will tear and rend thy conscience! Though that dreadful ordinance is not used as it should be in the church, yet God’s court sits, and if he excommunicate a soul from his presence, he falls presently into Satan’s clutches. Well, if through his subtlety thou hast been overtaken, take heed thou art yet not in the devil’s quarters. Shake the viper off thy hand; ply thee to thy chirurgeon. Green wounds cure best. If thou neglectest and the wind get to it, thy conscience will soon fester. Ahab, we read, was wounded in battle, and was loath to yield to it; it is said, he was held up in his chariot, but he died for it, I Kings 22:35. When a soul hath received a wound–committed a sin –Satan labours to bolster him up with flattering hopes, holds him up, as it were, in his chariot against God. What, yield for this! Afraid for a little scratch, and lose the spoil of thy future, pleasure for this? O take heed of listening to such counsel; the sooner thou yieldest, the fairer quarter thou shalt have. Every step in this way gets thee further from thy peace. A rent garment is catched by every nail, and the rent made wider. Renew therefore thy repentance speedily, whereby this breach may be made up, and worse prevented, which else will befall thee.

Answer Second. Study that grand gospel truth of a soul’s justification before God. Acquaint thyself with this in all its causes; the moving cause, the free mercy of God, being justified freely by his grace; the meritorious, which is the blood of Christ; and the ins trumental, faith; with all the sweet privileges that flow from it, Rom. 3:24. An effectual door once opened to let the soul into this truth, would not only spoil the pope’s market, as Gardner said, but the devil’s also. When Satan comes to disquiet the Christian’s peace, for want of a right understanding here, he is soon worsted by his enemy; as the silly hare which might escape the dogs in some covert or burrow that is at hand, but trusting to her heels is by the print of her own feet and scent, which she leaves behind, followed, till at last, weary and spent, she falls into the mouth of them. In all that a Christian doth, there is a print of sinful infirmity, and a scent by which Satan is enabled to trace and pursue him over hedge and ditch; this grace and that duty, till the soul, not able to stand before the accusation of Satan, is ready to fall down in despair at his feet. Whereas, here is a hiding place whither the enemy durst not come, ‘the clefts of the rock,’ the hole ‘of the stairs,’ which this truth leads unto. When Satan chargeth thee for a sinner, perhaps thou interposest thy repentance and reformation, but soon art beaten out of those works, when thou art shown the sinful mix tures that are in them: whereas this truth would choke all his bullets, that thou believest on him who hath said, Not unto him that worketh, but unto him that believeth on him that justifieth the ungodly, his faith is imputed for righteousness, Rom. 4:5. Get therefore into this tower of the gospel covenant, and roll this truth (as she that stone on the head of Abimelech) on the head of Satan.

Answer Third. Be sure, Christian, thou keep est the plains. Take heed that Satan coop thee not up in some straits, where thou canst neither well fight nor fly. Such a trap the Egyptians hoped they had the Israelites in, when they cried, They are entangled, they are entangled. There are three kinds of straits wherein he labours to entrap the Christian –nice questions, obscure scriptures, and dark providences.

1. He labours to puzzle him with nice and scrupulous questions, on purpose to retard the work, and clog him in his notion, that meeting with such intricacies in his Christian course, which he cannot easily resolve, thereby he may be made either to give over, or go on heavily. Therefore we have particular charge not to trouble the weak heads of young converts with ‘doubtful disputations,’ Rom. 14:1. Sometimes Satan will be asking the soul, How it knows its election. And where he finds one not so fully resolved, as to dare to own the same, he frames his argument against such a one’s closing with Christ and the promise, as if it were presumption to assume that, which is the only portion of the elect, before we know ourselves of that number. Now, Christian, keep the plains and thou art safe. It is plain, we are not to make election a ground for our faith, but our faith and calling a medium or argument to prove our election. Election indeed is first in order of divine acting, God chooseth before we believe; yet faith is first in our acting. We must believe before we can know we are elected, yea, by believing we know it. The husbandman knows it is spring by the sprouting of the grass, though he hath no astrology to know the position of the heavens. Thou mayest know thou art elect, as surely by a work of grace in thee, as if thou hadst stood by God’s elbow when he writ thy name in the book of life. It had been presumption for David to have thought he should have been king, till Sam uel anointed him, but then none at all. When thou believest first, and closest with Christ, then is the Spirit of God sent to anoint thee to the kingdom of heaven; this is that holy oil which is poured upon none but heirs of glory; and it is no presumption to read what God’s gracious purpose was towards thee of old, when prints those his thoughts, and makes them legible in thy effectual calling. Here thou dost not go up to heaven, and pry into God’s secrets, but heaven comes down to thee, and reveals them. Again, he will ask the Christian what was the time of his conversion. Art thou a Christian, will he say, and dost thou not know when thou commencedst? Now keep the plains, and content thyself with this, that thou seest the streams of grace, though the time of thy conversion be like the head of Nylus, not to be found. God oft betimes, before gross sins have de flowered the soul, and steals into the creature’s bosom without much noise. In such a case Satan doth but abuse thee when he sends thee in this errand; you may know the sun is up, though you did not observe when it rose. Again, what will become of thee, saith Satan, if God should bring thee into such an affliction or trial, when thou must burn or turn, or when all thy outward estate shall be rent from thee, no meal in the barrel, no money in the purse? Darest thou have so good an opinion of thyself, as to think that thy faith will hold out in such an hour of temptation? If thou hast but half an eye, Christian, thou mayest see what Satan drives at. This is an ensnaring question; by the fear of future troubles he labours to bring thee into a neglect of thy duty, and indispose thee also for such a state whenever it falls. If a man hath much business to do on the morrow, it is his wisdom to discharge his mind thereof, when composing to sleep, lest the thoughts thereof break his rest, and make him the more unfit in the morning. The less rest the soul hath in God and his promise concerning future events, the less strength it will find to bear them when the pinch comes. When therefore thou art molested with such fears, pacify thy heart with these three plain conclusions.

(1.) Every event is the product of God’s providence; not a sparrow, much less a saint, falls to the ground by poverty, sickness, persecution, &c., but the hand of God is in it.

(2.) God hath put in caution he ‘will never leave thee, nor forsake thee,’ Heb. 13:5. He that enables thee in one condition, will in another. God learns his servants their whole trade. Grace is a universal prin ciple. At the first moment of thy spiritual life, suffering grace was infused as well as praying grace.

(3.) God is wise to conceal the succours he intends in the several changes of thy life, that so he may draw thy heart into an entire dependence on his faithful promise. Thus to try the metal of Abraham’s faith, he let him go on, till his hand was stretched forth, and then he comes to the rescue. Christ sends his disciples to sea, but stays behind himself, on a design to try their faith, and show his love. Comfort thyself therefore with this, though thou seest not thy God in the way, yet thou shalt find him in the end.

2. Satan perplexeth the tender consciences of doubting Christians, with obscure scriptures, whose sense lies too deep for their weak and distempered judgements readily to find out, and with these he hampers poor souls exceedingly. Indeed as melancholy men delight in melancholy walks, so doubting souls most frequent such places of Scripture in their musing thoughts, as increase their doubts. How many have I known that have looked so long on those difficult places, Heb. 6:6; 10:26, which pass the understanding, as a swift stream the eye, so that the sense is not perceived without great observation, till their heads have turned round, and they at last, not able to untie the difficulties, have fallen down in despairing thoughts and words of their own condition, crying out, O they have sinned against knowledge of the truth, and therefore no mercy remains for them. [Now] if they have refreshed their under standings by looking off these places, whose engraving is too curious to be long pored on by a weak eye, they might have found that in other scriptures plainly expressed, which would have enabled them, as through a glass, more safely to have viewed these. Therefore, Christian, keep the plains; thou mayest be sure it is thine enemy that gives thee such stones to break thy teeth, when thy condition calls rather for bread and wine–such scriptures, I mean, as are most apt to nourish thy faith, and cheer thy drooping spirit. When thou meetest such plain scriptures which speak to thy case, go over where it is fordable, and do not venture beyond thy depth. Art thou afraid because thou hast sinned since the knowledge of truth, and [that] therefore no sacrifice remains for thee? See David and Peter’s case, how it patterns thine, and [is] left upon record that their recovery may be a key in thine hand to open such places as these. Mayest thou not safely conclude from these, [that] this is not their meaning, that none can be saved the sin after knowledge? Indeed in both these places, it is neither meant of the falls of such as ever had true grace, nor of a falling away in some particular acts of sin, but of a total universal falling away from the faith, the doctrine as well as seeming practice of it. Now if the root of the matter were ever in thee, other scriptures will first comfort thee against those particular apostasies into which thou hast re lapsed, by sweet promises inviting such to return, and [giving] precedents of saints, who have had peace spoken to them after such folly, and also they will satisfy thee against the other, by giving full security to thy faith, that thy little grace shall not die, being immortal, though not in its proper essence, because but a creature, yet by covenant, as it is a child of promise.

3. Dark providences. From these Satan disputes against God’s love to, and grace in, a soul. First, he got a commission to plunder Job of his temporal estate, and bereave him of his children, and then labours to make him question his spiritual estate and sonship. His wife would have him entertain hard thoughts of God, saying, ‘Curse God and die;’ and his friends as hard thoughts of himself, as if he were an hypocrite; and both upon the same mistake, as if such an afflicted condition and a gracious state were incon sistent. Now, Christian, keep the plains, and neither from this, charge God foolishly for thine enemy, nor thyself as his. Read the saddest providence with the comment of the Word, and thou canst not make such a harsh interpretation. As God can make a straight line with a crooked stick, be righteous when he useth wicked instruments; so also gracious when he dispen seth harsh providences. Joseph kept his love, when he spake roughly to his brethren. I do not wonder that the wicked think they have God’s blessing, be cause they are in the warm sun. Alas! they are strangers to God’s counsels, void of his Spirit, and sensual, judging of God and his providence, by the report their present feeling makes of them like little children, who think every one loves them that gives them plums. But it is strange that a saint should be at a loss for his afflicted state, when he hath a key to decipher God’s character. Christian, hath not God secretly instructed thee by his Spirit from the Word, how to read the shorthand of his providence? Dost not thou know that the saint’s afflictions stand for blessings? Every son whom he loves he corrects; and prosperity in a wicked state, must it not be read a curse? Doth not God damn such to be rich, honourable, victorious in this world, as well as to be tormented in another world? God gives them more of these than they seem to desire sometimes, and all to bind them faster up in a deep sleep of security, as Jael served Sisera: he shall have milk though he asked but water, that she might nail him surer to the ground–milk having a property, as some write, to incline to sleep, Jud. 5:25.

Answer Fourth. Be careful to keep thy old re ceipts which thou hast had from God for the pardon of thy sins. There are some gaudy days, and jubilee-like festivals, when God comes forth clothed with the robes of his mercy, and holds forth the sceptre of his grace more familiarly to his children than ordinary, bearing witness to their faith, sincerity, &c., and then the firmament is clear, not a cloud to be seen to darken the Christian’s comfort. Love and joy are the soul’s repast and pastime, while this feast lasts. Now when God withdraws, and this cheer is taken off, Satan’s work is how he may deface and wear off the remembrance of this testimony, which the soul so triumphs in for its spiritual standing, that he may not have it as an evidence when he shall bring about the suit again, and put the soul to produce his writings for his spiritual state, or renounce his claim. It be hoves thee therefore to lay them safely; such a testimony may serve to nonsuit thy accuser many years hence; one affirmative from God’s mouth for thy pardoned state, carries more weight, though of old date, than a thousand negatives from Satan’s. David’s songs of old spring in with a light to his soul in his midnight sorrows.

Question. But what counsel would you give me, saith the distressed soul, who cannot fasten on my former comforts, nor dare to vouch those evidences which once I thought true? I find indeed there have been some treaties of old between God and my soul; some hopes I have had, but these are now so defaced and interlined with backslidings, repentances, and falls again, that now I question all my evidences, whether true or counterfeit; what should one in this case do?

Answer First. Renew thy repentance, as if thou hadst never repented. Put forth fresh acts of faith, as if thou hadst never believed. This seriously done, will stop Satan’s mouth with an unexpected answer. Let him object against thy former actions as hypocritical; what can he say against thy present repenting and believing? which, if true, sets thee beyond his shot. It will be harder for Satan to disprove the present workings of God’s gracious Spirit, whilst the impression thereof are fresh, than to pick a hole in thy old deeds and evidences. Acts are transient, and as wicked men look at sins committed many years since as little or none, by reason of that breadth of time which interposeth; so the Christian upon the same account stands at great disadvantage, to take the true aspect of those acts of grace, which so long ago passed between God and him, though sometimes even these are of great use. As God can make a sinner possess the sins of his youth, as if they were newly acted, to his terror in his old age, so God can present the comforts and evidences which of old the saint received, with those very thoughts he had then of them, as if they were fresh and new.

Answer Second. And therefore, if yet he haunts thee with the fears of thy spiritual estate, ply thee to the throne of grace, and beg a new copy of thy old evidence, which thou hast lost. The original is in the pardon office in heaven, whereof Christ is master, [and] if thou beest a saint, thy name is upon record in that court. Make thy moan to God, hear what news from heaven, rather than listen to the tales which are brought by thine enemy from hell. Did such reason less with Satan, and pray over their fears more to God, they might sooner be resolved. Can you expect truth from a liar, and comfort from an enemy? Did he ever prophesy well of believers? Was not Job the devil’s hypocrite, whom God vouched for a non-such in holiness, and proved him so at last? If he knew thou wert a saint, would he tell thee so? If an hypocrite, he would be as loath thou shouldst know it. Turn thy back therefore on him, and go to thy God; fear not, but sooner or later he will give his hand to thy certificate. But look thou dost not rashly pass a censure on thyself, because a satisfactory answer is not presently sent at thy desire; the messenger may stay long, and bring good news at last.

Answer Third. Shun battle with thine enemy while [until] thou art in a fitter posture, and that thou mayest draw into thy trenches, and make an honourable retreat into those fastnesses and strengths which Christ hath provided for his sick and wounded soldiers. Now there are two places of advantage into which deserted souls may retire–the name of God, and the absolute promises of the gos pel. These I may call the fair havens, which are then chiefly of use, when the storm is so great that the ship cannot live at sea. O, saith Satan, dost thou hope to see God? None but the pure in heart shall be blessed with that vision. Thinkest thou to have comfort? That is the portion of the mourners in spirit. Now, soul, though thou canst not say in the hurry of temptation [that] thou art the pure and the mourner in spirit, yet then say thou believest God is able to work these in thee; yea, hath promised such a mercy to poor sinners; it is his covenant [that] he will give a new heart, a clean heart, a soft heart; and here I wait, knowing, as there was nothing in the creature to move the great God to make such promises, so there can be nothing in the creature to hinder the Almighty his performance of them, where and when he pleaseth. This act of faith, accompanied with a longing desire after that grace thou canst not yet find, and an attendance on the means, though it will not fully satisfy all thy doubts, may be, yet will keep thy head above water, that thou despairest not; and such a shore thou needest in this case, or the house falls.

Answer Fourth. If yet Satan dogs thee, call in help, and keep not the devil’s counsel. The very strength of some temptations lies in the concealing of them, and the very revealing of them to some faithful friend, like the opening and pricking of some impost hume[16], gives the soul present ease. Satan knows this too well; and therefore, as some thieves, when they come to rob a house, either gag them in it, or hold a pistol to their breast, frightening them with death, if they cry or speak; thus Satan, that he may more freely rifle the soul of its peace and comfort, overawes it so, that it dares not disclose his temptation. O, saith Satan, if thy brethren or friends know such a thing by thee, they will cast thee off; others will hoot at thee. Thus many a poor soul hath been kept long in its pangs by biting them in. Thou losest, Christian, a double help by keeping the devil’s secret –the counsel and prayers of thy fellow-brethren. And what an invaluable loss is this.

That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
~ Ephesians 4:14

And that ye put on the new man, which after God is created in righteousness and true holiness. ~ Ephesians 4:24

But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.
~ 2 Corinthians 11:3

Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
~ 1 Peter 5:8

But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
~ Romans 13:14

Every word of God is pure: he is a shield unto them that put their trust in him.
~ Proverbs 30:5

And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
~ Isaiah 11:5

I put on righteousness, and it clothed me: my judgment was as a robe and a diadem.
~ Job 29:14

Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.
~ Nahum 1:15

For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.
~ Isa 59:17

Finally, my brethren, be strong in the Lord, and in the power of his might.
Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
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.
Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
And your feet shod with the preparation of the gospel of peace;
Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
~ Ephesians 6:10-18