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Satani, yet as those acts do pass thro' and appear, and are put forth in the body and corporeal organs, either outward. jy in action, or jawardly in the images of the fancy, or in the pallions, la they may be discerned and known by Sata.
2. Whether Sataa gan shut the door, that good thoughts may not enter? I answer, in datural men, as yet unrege. Derate, he way shut the common gate of the fancy, that Do good thoughts shall enter in that way; and the reason is, because the devil (fo to speak) hath the keys in his own haads of all the rooms, next to the privy chamber; he rules there, and locks or uglocks at his pleasure. For the better understanding of this, we must kaow chat withia men are several rooms or chambers ; the fancy, the affec. tions, the heart or soul, which consists of the understand, ing and will; the under ftanding is joined to the fancy, as the next room to it; and the will is joined to the affecti. ons, as the next room to it; hence the fancy brings in ta the understanding, and the affections briog in to the will: And on the other side, the understanding imprints much upon the tancy what it conceives, and the will impriots much upon the affections what it commands: Now for the utter rooms, as Saran cao discern them intuitively, so he can work upon them at his pleasure ; in the fancy he can make such compositions, as the understanding may present ly take off, and read what is written there, and in the fensitive paffions, such as love, hatred, anger, concupisceace, he can fo move and humour the spirits in which they foal, that the will is apt to choose and command accordingly as the paffions are moved there ; but for the most inner room or privy chamber, wherein we place the understanding and will, as Satan cannot intuitively or immediately difcera it, fo. neither can he imperioully or efficaciously work upon it. Indeed, faith Mr. Burges, in his treatise of original fin, to speak ftrictly, the devil hath no efficient power over the rational part of a man, he cannot change the will, he caosat alter the heart of a man, neither dath he know the thoughts of a man, so that the utmost he can do in tempting of a man to fin, is by fuafion and suggestion onlyi bac then how doth the devil do thiş ? cyen by work
ipg upon the imagination ; learned men think this to be his method, That he observeth the tesoper and bodily constitution of a man, and thereupon suggests to his fancy, god jojects bis fiery darts thereinto, by which the mind and will come to be wrought upon : For it is Aristotle's rule, that phantafmata movent intelle&tum, ficut fenfibilia fenfum, The phantasms and imagination move the unders Itapding, as the objects of fenle being present do presently move the fepse; the devil then, tho'he bath eo imperious efficacy over the understanding and will, yet because he can ftir aod' move the imagination, it follows, that any fip in the imagination, tho' but in the outward works of the foul, yet doth it quickly lay hold on all. Well iben, if Sacan be lord of the outer works, and if thro' those doors and chambers every good thought must usually enter before it comes into the privy chamber; if, as the schoolmeo say, the understanding receives things by the mediation first of the external senses, then of the fancy, of which the memory is the treasure, so that all comes to us in ordinary no way but that; how eagly may we conclude, that Satan will bar, and lock, and laut those doors in men toregenerate, that no good thought shall enter is that way: Nor doth this at all trench on that prerogative of God, who is faid alone to be the heart-searcher, the underftaad. ing's light, the will's determiner; for he knows either immediately how to speak to the foul, or he can countermand the devil's power, and speak by the seoses and fancy, in spite of the malice of Satan and all his power.
3. Whether Satan can at his pleasure inject ligful thoughts and set on the soul to embrace them, or to tamper with them? I answer: As he hath a power to hinder good thoughts, fo he hath a power to suggest evil thoughts. I is clearly and exprefly said of Judas, that the devil put it in his heart to betray Christ, John xiii. 2. The devil being a spirit, had access to his fpirit, and so instilled his fuggef. tions into him. As the Lord Chrift did breathe upon
his disciples, and so they received the Holy Ghost, and were illed with the Spirit; fo Sataa breathes filthy suggestions into the spirits of wicked men, and fills them with all man. der of wickedness, malice, uprighteousness, he fills them
with the spirit of hell; Why hath Sacao filled thine heart, said Peter to Adanias? Ads v. 3. Satan had filled his heart to lie to the Holy Ghoft. I koow the devil tempts feveral ways; as fometimes he presents, and holds up an object, and fo he dealt with Jesus Christ, presenting the world's glory to him in a map, or landscape: Add usually objects are first reprefented, which he caufth to dwell opot the fancy, till the heart be insnared: But fometimes, yea oftentimes the devil tempts through the immitħop of thoughts, which he doth also by the help of faocy, for o therwise how could the devil tempt to difpais, or to bialphemy, or to spiritual, fios? or how fhopld he blind the mind by caroal imagioations, and conceits, and obftipate prejudices against the truch? : And these thoughts once immitted, may be continued in a difcourse, till at last the fout both tampers with them, and yields unto them. I have done with these questions, and now we fee how Satas alfaults by himself.
SECT. IV. of the Several Mediate Affaults that Satan at frp doth
make, E assaults mediately, and by his aids. He likes not
that the foul should have any thoughts of leaving bim, or of coming to Christ: The very fiel sneditation gives all the legions of hell an alarm, as it were; they are as much troubled at it as Herod and Jerusalem were whea they heard the news chat Christ was born: And therefore they call in all their aids, and command them to life those holy thoughts and considerations.
These aids are either the world or the flesh. : 1. By the world I understand impious, caroal, and ugbelieving men, with all their baits and caticements ople vanity; and all their discouragements, achi&tions and miferies, wherewith they bioder God's children in travelling the path of righteousness, which leads to heaven. This wicked world asfaults us on both hdes; on the right-hand it offers us the bait of pleafure, horours, riches, that thereby it may alture us to swallow the hook of fin: It casts before us golden apples, that by stopping down to gather then, we may be kindred in punning the Chriftian
race, and so lose the goal and garland of everlafting glory.' On the left hand, it encounters us with threats, miseries, afflictions, poverty, ignomiay; all which being terrible in the eyes of Aesh and blood, so far prevail with some, that they move them to make shipwreck of faith and a good confcience,
Methinks I imagine the world speaking to the soul in 'uch a language as this: What strangers are there that difsturb our dwelling? Have not wc pofleft this heart to many years and must we now be gone, and give up our room to foreigners that invade ? Come, take up other thoughts of the sweet and pleasure of this world; here foul, we offer thee wealth; or if that will not allore, thou salt have hodour; or if that will not prevail, chou shalt have pleafure. As Balak dealt with Balaam, who first fent under-messengers, and they pat prevailing, he get de gain feat princes, more, and more honourable than they : and they came to Balaam, and said to him, Thus faith * Balak the son of Zippor, let nothing I pray thee, hinder
thee from coming uato me, for I will promote thee unto very great honour, Numb. xxi. 15, 16. 80 faith the world, Let nothing I pray thee, divorce thee and me: for I will promote thee uato very great honour. or, if these allurements do not divert thy foul, but Itill it confiders; Oh, what will become of me in the other world! Thea doth the world frown, and threaten, and boast of his great strength, then he marcheth against the soul with all his forces, sometimes hiding his troops in the ambushe meats of worldly vanities; and sometimes drawing out his forces in open view: 9.d. Come afflictions! come perfecu tions! and set on this soul with force and violence! will it Deeds run away from us in the ways of godliness? be you like briars in the way to hold it from going forwards; or be you like thoras under its feet to vex and torment ita that it may be weary in its paffage. And, Oh the vexatis ons, griefs
, fears, and torments, which the frowning world darts into the soul at such a time!
2. By the field, I mean not the body and the fel thereof, but that corruption of nature, which hath defile ed the body and soul, being spread and mixt with every
part of both, even as the light is mixt with darkness in the
Now as this is another of Satan's aids, so methinks I
the old man, thy anrient acquaintance? See here a legion of lufts attending on thee; come, let us greet, and embrace, and throw out these pious thoughts that seem to disturb us in our dalliances. And thus we see how Sacan assaults us by his aids.
assaults, Jet fouls practise respectively. As, 1. To Satan's immediate asfaults use these repulses.
1. Give entertainments to pious thoughts, hear what they say, what if they are strangers to thy unregenerate