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The thoughts of this Lofs could not but infinitely difquiet them, as foon as they perceived the Disappointment of their ambitious Designs; and as they are quick and knowing Spirits, they could not but immediately perceive their Unhappiness, and make a just Estimate of the Greatness of it. The Sense of this indeed could not but make them lament their Folly, and repent also, if a violent Sorrow only for past Miscarriages could be called Repentance. For that the Devils have fuch Sorrow, cannot be denied, fince in this confifts their Torment; but an unfuccefsful Sorrow, a Sorrow without Submiffion to the juft Hand of God, a Sorrow which God will not accept, and which therefore will continuefor ever, heightned by the greatest Aggra. vations, as being the refult of an unspeakable, and which is more, irrecoverable Lofs; not to be ended by Death, nor diverted by a ftupid inconfideration; but placed in a knowing, active, always thinking, and immortal Spirit.

Such a Spirit endued with fuch active Faculties, and tormented with fuch difmal Thoughts of Unhappiness, may well be fuppofed to conceive the utmoft Degree of Rage and Malice. The Disappointment of Pride naturally produceth thofe Effects in Men; which Effects could not but be fo much the ftronger in the fallen Angels, by how much their Faculties were more lively and capaciVOL. II.

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In Men indeed there are many Sins, which they are not capable of, as all thofe which arife from the inordinate Appetite of the Body, as Luft, Intemperance, and Covetoufncfs; but there are others, which are purely immaterial, and take place only in the Soul, as Malice, Hatred, Envy, and Revenge. Thefe, thofe unhappy Spirits poffefs in their full Perfection; which they continually exert either against God, who inflicted that Unhappiness as a Punishment upon them, and altho' he might have annihilated them in their first Attempt, yet continues their Existence to them, and therein their Mifery; or against Man, who by the Favour of God is made capable of attaining that Happiness which they loft; and placed in Dignity above them, who had endeavoured to fet themselves above their fellow Angels, and even equal to God himself.

Infpired with thefe wicked Thoughts, they employ themselves continually in oppofition to the Will of God; and because this Oppofition can take place only in hindring the Happiness of Man designed and defired by God, use their utmost Endeavours to effect it. The Difpofition of all inanimate Bodies, and the Courfe of the material World, God hath determined by fixed and certain Laws of Motion, which it exceeds their Power to reverse or change; but Man, being left to the use of his own Free-will, and not determined by the Power of God to any cer

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tain Actions, admits the interpofition of evil Spirits. It is true, they alleviate not their own Torments, nor gain any real Advantage hereby; yet ought not this to make us believe, that they do not bufy themselves in tempting of us; fince it cannot be denied, that Man reaps no real Profit by their Sins, and yet it is too fad a Truth, that Men do often fin: and that false Satisfaction, which Men receive from gratifying their Lufts, the Devils obtain by ferving their Revenge and Envy.

So then, that the Devils fhould defire to draw us into the fame Unhappiness with themselves, is no wonder. It is only fomewhat difficult to conceive, how they should effect their defires, and have any influence upon our Wills. To fatisfy this Difficulty many have entertained falfeNotions of things, which it will be advifeable to remove, before I enter into the direct Confideration of the Manner whereby evil Spirits tempt us.

And First, It were needlefs to refute the Error of the Manichees or Valentinians, who gave to the Devil an Independent Existence from God and uncontrolable by him; nay, all the Attributes of God, fave that of Goodness: allowed him an infinite Power, whereby he could force the Wills of Men, and bind them to the Obfervation of his wicked Counfels. It is not much to be feared, that any Chriftian would at this time be guilty of fuch an abfurd Herefy. Yet many perhaps

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perhaps, from the frequent Experience of their own yielding to the Temptations of the Devil, may be fo far corrupted in Judgment, as to believe them irrefiftible, or at leaft plead this in excuse of their Impenitence. To fuch it may not be amifs to obferve, that it exceeds the Power of any finite Being to force the Will of Man; for that were to overthrow the very Effence of Man, and thereby change the ordinary Laws of Nature, to which all Creatures, and among them Devils alfo, are fubjected. Add to this the many Exhortations in Scripture to refift their Temptations, which would have been vain, if these had been irresistible; the Promife of God, alfo, that we fhall not be tempted above what we are able to bear; which would not have taken place, if we could not overcome all Temptations; and the Experience of good Chriftians, who daily refift and furmount them. Even the worft of Men might baffle them, if they would use the natural Power of their Souls, affifted with that common Grace, which is denied to none. So that what the Apostle faith of fome Men, 2 Tim. ii. 26. That they are taken captive by him at his Will; is not to be understood without their own Confent, yielding up themselves to his Conduct, and voluntarily following his Suggestions; which alfo appears from the Apostle's Command to Timothy in the precedent Words, of inftructing them,

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That they may recover themselves out of the fuare of the Devil.

A Second Error in this Matter is, that God giveth to the Devil an extraordinary Power of tempting Men; a Mistake, which may be obferved in many of the ancient and even modern Writers, who hence take occafion to magnify the Grace of God, and the Merits. of Mans Obedience; the firft, in that God hath graciously contrived this Impediment of Obedience to Man, that fo his Obedience might become the more meritorious; and the latter, in that Man performs his Duty, notwithstanding fo great Impediments. This Opinion, altho' received, would not int he leaft clear our doubt, fince it would ftill remain to be enquired, in what Manner the Devils exercise this delegated Power; but that it should not be admitted, it is enough to fay, That it is injurious to the Honour of God. If it were his, God might juftly be faid to tempt us, contrary to what the Apostle teacheth; Let no man, when he is tempted, fay, that he is tempted of God. For God tempteth no man.

It is impoffible that fo excellent a Being fhould be guilty of such double Dealing, as to command the Obfervation of his Laws, and at the fame time tempt us to the Violation of them; to allure and enable us to obey him by Promises, by Threats, and by the affistance of his Holy Spirit, and to divert us from it by the interpofition of evil. Spirits

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