It is what is suited unto suggestions on the occasion of our meditations that we inquire after. In them we are not to argue on such principles, but to take the shield of faith to quench these fiery darts. And if on such occasions Satan can divert us into long disputes about the being of God, he hath his end, by carrying us off from the meditation on him which we did design, and after awhile he will prevail to make it a common road and trade, that no sooner shall we begia
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to think of God, but immediately we must dispute about his being.
Therefore the way in this case for liim who is really a be- liever, is to retreat immediately unto his own experience, which will pour shame and contempt on the suggestions of Satan. There is no believer, who hatb knov/ledge and time to exercise the wisdom of faith in the consideration of him- self and of God's dealings with him, but hath a witness in himself of his eternal power and godhead, as also of all those other perfections of his nature which he is pleased to mani- fest and glorify by Jesus Christ. Wherefore, on this sugges- tion of Satan, that there is no God, he will be able to say, that he mi2;ht better tell me that I do not live nor breathe, that I am not fed by my meat, nor warmed by my clothes, that I know not myself nor any thing else ; for I have spi- ritual sense and experience of the contrary : like him of old, who when a cunning sophister would prove unto him by syl- logisms that there was no such thing as motion, he gave no answer unto his arguments, but rose up and walked. How often, will he say, have I had experience of the power and presence of God in prayer ; as though I had not only heard of him by tlie hearing of ear, but also seen him by the seeing of the eye ? How often hath he put forth his power and grace in me by his Spirit and his word with an uncontrolla- ble evidence of his being, goodness, love, and grace ? How often hath he refreshed my conscience with the sense of the pardon of sin, speaking that peace unto my soul, which all the world could not communicate unto me ? In how many afflictions, dangers, troubles, hath he been a present help and relief? what sensible emanations of life and power from him have I obtained in meditation on his grace and glory ? As he who had been blind, answered the Pharisees unto their insnaring and captious questions; be it what it will, ' One thing I know, that whereas I was blind, now I see.' What- ever, saith such a soul, be in this temptation of Satan, one thing I know full well, that 'whereas I was dead, I am alive, whereas I was blind, now I see, and that by the effect of di- vine power.'
This shield of faith, managed in the hand of experience, will quench the fiery darts of Satan ; and he will full under
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a double defeat. 1. His temptations will be repelled by the proper way of resistance, whereon he will not only desist in his attempt, but even fly from you. 'Resist the devil,' saith the apostle, ' and he will fly from you.' He will not only depart and cease to trouble you, but will depart as one defeated and confounded. And it is for want of this re- sistance lively made use of, that many hang so long in the briars of this temptation. 2. Recalling the experiences we have had of God, will lead us unto the exercise of all kind of graces, which is the greatest disappointment of our adversary.
2. In thoughts of the divine being and existence, we are apt to be at a loss, to be as it were overwhelmed in our minds, because the object is too great and glorious for us to contemplate on. Eternity and immensity, every thing under the notion of infinite, take off" the mind from its dis- tinct actings, and reduce it as it were unto nothing. Hereon in some, not able to abide in the strict reasons of things, vain and foolish imaginations are apt to arise, and inquiries how can these things be, which we cannot comprehend? Others are utterly at a loss, and turn away their thoughts from them, as they would do their eyes from the bright beams of the sun. Two things are advisable in this case.
1. That we betake ourselves unto a holy admiration of what we cannot comprehend. In these things we cannot see God and live ; nay, in life eternal itself, they are not ab- solutely to be comprehended, only vvhat is infinite can fully comprehend what is so. Here they are the objects of faith and worship : in them we may find rest and satisfaction, when inquiries and reasonings will disquiet us, and it may be overwhelm us. Infinite glory forbids us any near ap- proach but only by faith. The soul thereby bowing down itself unto God's adorable greatness, and incomprehensible perfections, finding ourselves to be nothing and God to be all, will give us rest and peace in these things ; Rom. xi. 33—36. We have but unsteady thoughts of the greatness of the world, and all the nations and inhabitants of it; yet are both it and these but as 'the dust of the balance, and the drop of the bucket, as vanity, as nothing,' compared with God : what then can our thoughts concerning him issue in, but holy admiration?