Satans Temptations in Three Parts

CHAP. X. Of Satan's chief end in this Temptation, his Skill in making the means to Sin plausible. The Reasons of that Policy, with his Art therein. Men's Ignorance his advantage. Of the differences of things propounded to our use.

THe various aims of Satan, and their close dependence one upon another, having contributed to us their several Observations, it remains, that we ask after the main and chief thing that Satan principally intended. And to make way to this, it must be noted, that in grand Temptations especially, the main design of Satan comprehends these two; The chief End, and the chief Means conducing to that End. About these some Authors conjecture variously, whose differences we have no great occasion to mention, seeing the Text gives so great a satisfaction in this matter.

For First, The main End of Satan, we have (not obscurely) expressed to us in these words [If thou be the Son of God:] which if we compare with Matth. 3. 17. This is my beloved Son, in whom I am well pleased, we shall easily apprehend, that here Satan doth but echo to that Voice which came down from Heaven; As he did with Eve; God had said, of the Tree in the midst of the Garden ye shall not eat, Satan (having as it were the sound of this yet in his Ears) in a clear reference to it, saith, Yea, hath God said, ye shall not eat? So here is also an evident respect to God's Testimony concerning, Christ, as if he had said, hath God said, thou art his Son? If thou beest indeed such as he testified, give some proof of it? &c. By which it appears that his design was to undermine this Testimony, or some way or other to defeat it; neither need it pass for an objection against this, that Satan doth not directly mention his doubt or distrust, nor positively suggest to Christ, a questioning or misbelief of his Son-ship, for it was not suitable to his Policy, so to lay open his main End, that must have been expected afterward, as the last in execution (if it had taken effect) though it were first in intention.

Secondly, The chief Means by which he would have brought this End about, may be understood from Christ's Answer to the Temptation: for it cannot but be imagined, that Christ knew the bottom of Satan's Policy, and that his Answer must fully confront the Means by which Satan endeavored to ensnare him. His Answer was, Man lives not by Bread alone, but by every Word that proceedeth out of the Mouth of God. If we can then come to a certain understanding of this Scripture (which is not difficult) we shall evidently know the mind of the Temptation, to which this is a direct Answer.

These words are cited out of Deut. 8. 3. which some interpret to this Sense; as if Christ had said, Man hath not only a Life of the Body (which is mentioned by Bread) to look after, but another life of the Soul, which is of so great concernment; that the bodily life is to be neglected, rather than that of the Soul to be endangered. This is a truth in itself, but is apparently besides the meaning of Deut. 8. Neither doth it afford so full and particular an answer as (doubtless) Christ intended. But let us consider the Text, and we shall find more in it; for Moses first sets down God's dealing with Israel in the Wilderness, in that he suffered them to hunger, and took from them the ordinary means of Life, which (as the latter part of the verse shows) is to be understood of ordinary Bread, and then to supply that want, he fed them by an extraordinary means, (such as they had never heard of before) this was by Manna. Next he makes an Inference from this way of God's proceeding, improving this particular to a general rule, That he might make thee know, that Man lives not by Bread only, but by every Word that proceedeth out of the Mouth of the Lord doth Man live: which is clearly of this Import, that Man lives not by ordinary means only, but that God can provide for his Life in an extraordinary way, by appointing anything to that end, through his mighty and powerful Word, and good Pleasure; So that things never so unusual, or unfit in themselves for nourishment, will become strengthening to us, if he shall give out his command. Christ then applying this, in this Sense, did (as it were) thus say to Satan; Though I want ordinary means of Life, which is Bread, yet I know God can make anything which he pleaseth, to nourish me instead of it. So that I will not cast off a dependence upon the Providence of God in this strait, and without warrant run to an extraordinary course for supply. Hence it is evident that to bring about his main End (which was to Distrust of his Relation to God) he used this means, that by reason of his strait, in the failure of ordinary supply, he should distrust Providence, and without warrant provide for himself. Observe,

That where Satan carries on a main Design and End, he bestows most of his pains and skill in rendering the Means to that End plausible and taking. The End is least in mention, and the Means in their fit contrivance, takes up most of his Art and Care. The Reasons whereof are these:

First, The End is apparently bad, so that it would be a contradiction to his design to mention it, 'tis the snare and trap itself, which his Wisdom and Policy directs him to cover; His ultimate End is the destruction of the Soul, this he dare not openly avouch to the vilest of Men; he doth not say to them destroy your Souls, bring eternal miseries upon yourselves, but only tempts them to that which will bring this misery upon them; and as for those intermediate ends, which are the formal acts of Sin, he useth also a kind of modesty in their concealment; he doth not usually say, go and Murder, or commit Adultery: But rather puts them upon ways or means that will bring them up to those Iniquities, except that he sometime have to deal with those that are so hardened in Sin, that they make a sport to do wickedly, and then he can more freely discover his Ends to such in the Temptation.

Secondly, The Means to such wicked Ends, have not only an Innate, and Natural tendency in themselves, which are apt to Sway and Byas Men that way, but are also capable of Artificial Improvement, to a further enticement to the evils secretly intended, and these require the Art and Skill for the exact suiting and fitting of them. The End cannot be reached without the Means, and Means so ordered (without the aid of Grace) will scarce miss of the End.

Thirdly, The Means are capable of a Varnish and Paint, he can make a shift to set them off, and Colour them over, that the proper drift of them cannot easily be discovered, whereas the Ends to which these lead cannot receive, (at least so easily with some) such fair shows. 'It is far easier to set off Company-keeping, with the pleasurable pretences of Necessity or refreshing divertisement, than to propound direct Drunkenness, (the thing to which Company-keeping tends) under such a dress.

If it be demanded, How and by what Arts he renders the Means so plausible? I shall endeavor a satisfaction to that Quere, by showing the way that Satan took to render the Means he made use of in this Temptation, plausible to Christ, which were these;

First, He represents it, as a harmless or lawful thing in itself; Who can say it had been sinful for the Son of God to have turned Stones into Bread, more than to turn Water into Wine?

Secondly, He gives the Motion a further pretext of advantage or goodness, he insinuated that it might be an useful discovery of his Sonship, and a profitable supply against hunger.

Thirdly, He seems also to put a Necessity upon it, that other ways of help failing, he must be constrained so to do, or to suffer further want.

Fourthly, He forgets not to tell him, that to do this was but suitable to his Condition, and that it was a thing well becoming the Son of God to do a Miracle.

Fifthly, He doth urge it at the rate of a Duty, and that being in hunger and want, it would be a sinful neglect not to do what he could and might for his preservation.

The same way doth he take in other Temptations, in some cases pleading all, in some most of these things, by which the means conducing thereunto may seem plausible. If he presents to Men occasions of sinning, he will tell them ordinarily, that they may lawfully adventure upon them, that they are harmless, nay of advantage, as tending to the recreating of the Spirits, and health of the Body; yea, that 'tis necessary for them to take such a liberty, and that in doing so, they do but what others do that profess Religion. And often he hath such advantage from the Circumstances of the thing, and the Inclination of our heart, that he makes bold to tell us. 'It is no less then Duty, such did the outrage of Demetrius seem to him, when he considered, how much his livelihood did depend upon the Diana of the Ephesians; Paul's Zeal made him confident that persecution of Christians was his Duty: neither is there anything which can pretend to any Zeal, Advantage or colorable Ground, but presently it takes the denomination of Duty.

If any wonder that such poor and shallow pretences are not seen through by all Men, they may know that this happens from a fourfold Ignorance.

First, from an Ignorance of the thing itself: how easily may they be Imposed upon, who know not the nature, or the usual Issues of things? as Children are deluded to put a value upon an useless, or hurtful trifle; so are Men deceived and easily imposed upon in what they do not understand. And for this cause, are Sinners compared to Birds, who are easily enticed with the Bait proposed to their view, as profitable and good for them, because they know not the Snare that lies hid under it: this Ignorance causing the mistake mentioned, is not only a Simple Ignorance, but also that Ignorance which owes its rise to a willful and perverse disposition, (for there are some that are willingly Ignorant) doth often lay those open to a delusion, who through prepossession or idleness, will not be at pains to make full Inquiries.

Secondly, This also comes to pass from an Ignorance of our Spirits: for while we either engage in the things proposed by Satan upon the general warranty of a good Intention, or that we have no evil meaning in it, we are kept from a discovery of the intended design. Hence Paul saw nothing, in his persecuting the Church of God, of what Satan aimed at; or while upon the pretence of a good Intention, our secret corrupt Principles do indeed move us underhand to any undertaking, we are as little apt to see the Ends of Satan in what he propounds to us. Jehu, and the Disciples pretending a Zeal for God, but really carried on by their own furious tempers, did as little, as others see what the Devil was doing with them.

Thirdly, The means of a Temptation are rendered less suspicious, from an Ignorance of the Circumstances, and Concomitants that do attend them.

Fourthly, As also from an Ignorance of our own weakness, and Inclination, while we are confident of greater strength to resist, than indeed we have, of a greater averseness, than is in us, to the evil suspected; we contemn the danger of the means as below us, and so grow bold with the occasions of iniquity, as pretending no hazard or danger to us.

This may teach us a piece of Wisdom, in the Imitation of the Devil; we see his malice appears in the bloody and destructive aims or intendments, which he discovers against us, but his skill and cunning in a suitable disposal and ordering of the Means. So should we learn to employ all our care and watchfulness about those plausible ways or introductions to Sin, that Satan puts in our hand; and as his eager desire of gaining his end, makes him industrious about the offering of means fit to compass it, so our fear of his Design and End should make us jealous of every overture propounded to us. They that from willfulness or neglect shall admit the means of Evil, cannot expect to avoid the Evil to which they lead, or if they may (unexpectedly) be rescued from the end, while they use the Means (by Grace interposing, as between the Cup and the Lip) 'tis no thanks to them, and often they come not off so clear, but that some lameness or other sticks by them.

I may suspect this will be retorted back as an advice scarce practicable: for if all means leading to Sin are to be avoided, then can we use nothing, but rather (as the Apostle saith in another case) we must go out of the World, seeing everything may lead to evil.

I Answer, We are not by any command of God put into any such strait, things that are or may be improvable against us, may be used by us with due Care and Watchfulness; yet all things are not alike neither, for we must look upon things under a threefold Consideration.

First, If that which is propounded or laid before us, as a means to Sin, be in itself sinful, the refusal of both is an undoubted Duty.

Secondly, We must look upon thins under the consideration of the suspiciousness which they carry with them of a further evil; some Circumstances, or postures of an opportunity and occasion offered, are of such a threatening Aspect, that they fairly warn us to hold off. To keep company with a Friend may be admitted, when yet that Society in a suspicious place, as Tavern, or Whore-house, is to be avoided.

Thirdly, We must further consider things as we are free, or engaged to them, and accordingly where there is appearance of danger, or the fear of it, we must keep at a distance, if we are engaged to such things either by the obligation of the Law of Nature, or lawful Calling, or command of God, or unavoidable Providence, or Relation, where these Ties are upon us, we cannot avoid the thing or action, but are the more concerned to take heed of being overreached or overtaken by them.

CHAP. XI. Of the Temptation to distrust upon the failure of Ordinary Means. Of the Power of that Temptation, and the Reasons of its prevalency. Of unwarrantable Attempts for Relief, with the causes thereof. Of waiting on God, and keeping his way. In what Cases a particular Mercy is to be expected.

I Have particularly insisted upon the aims of Satan in this Temptation, in their variety, and also the cunning connexio • and coherences of them: I have also singled out his chief design. I am now in the last place to present you with the suitableness and respects that the subordinate means carry to the Principal, and that proportion which may be found in all these to the end designed by them.

The chief means (in reference to the end designed) was a distrust of Providence; and the subordinate means to bring on that distrust, was the failure of ordinary means of supply: for so he endeavored to improve his hunger, and want in the Wilderness, as a manifest neglect of Providence towards him, for which (as he tacitly suggests) there was no ground to wait or rely upon it any further, but to betake himself to another course. Hence Note,

That the failure of ordinary means of help, is by Satan improved as his special Engine to bring Men to a distrust of Providence, and from thence to an unwarrantable attempt for their relief in an extraordinary way.

That the failure of ordinary and usual supplies hath by the Devils subtlety brought a Distrust of Providence, and run Men beyond all hopes of help, is a thing commonly and notoriously known. When Men are afflicted, and brought unto unusual straits, and the ordinary ways of relief are out of sight, they are soon tempted to distrust God and Man, and to conclude they are cut off, and that their hope is perished, and that their Eye shall no more see Good. David distressed, proclaims all Men Liars: Concludes, that he should at last be cut off. Jonah in the Whales Belly, thought that all hope was gone, and that he was cast out of God's Sight. The Church of Israel in Captivity, forgot Prosperity (notwithstanding the promise of deliverance after seventy years) and thought no less, than that her hope and strength was perished; Lam. 3. 18. And from the Scriptures mentioned, we may also see the strength and prevalency of the Temptation, especially when 'tis reduced to particulars. As,

First, 'It is not a thing altogether of no weight that such a Temptation should prevail against such Persons, as David, and Jonah, and the whole Church of Israel, that the manifold Experiences that some of them have had of God's faithfulness in delivering, and the seasonableness of help at times of greatest hazard, the particular promises that all of them have had, (how dismal and black soever things have seemed) have given the fullest Assurances imaginable, that what he had spoken should certainly be performed; the gracious Qualifications of such Persons as eminently Holy, and skilled in the Duties of Trust, and in the Ways of Providence, and the special Advantage which some of them (as Prophets) have had above others, to enable them to improve that Skill, Experience, Knowledge, and Grace, to a firm adherence to such special Promises, that all these things should not be sufficient to keep them off distrust, (though at present the ways of deliverance were hid from them) seems strange.

Secondly, 'It is also wonderful to what an height such a prevailing Temptation hath carried some of them; David seems to be a little outrageous, and did upon the matter call God a Liar, when he said, all Men are Liars, which (however that some interpret, as if it had been David's Trust in God, and his confident avouchment of his Enemies Prognostications of his ruin, to be but Lyes, and that this he spake from his firm belief of the Promise, I believed, therefore have I spoken) yet the acknowledgment of his haste, (which (compared with Psal. 31. 22.) is declared as his weakness) will force us to conclude it an ingenuous Confession of his distrust at the first: when he was greatly afflicted, (though he recovered himself afterwards to a belief of the promise) and that in that Distemper he plainly reflected upon Samuel, and calls the Promises of God given by him, a very Lye.

Thirdly, 'It is strange also, that present Instances of God's Providences working out unexpected Deliverances should not relieve the hearts of his Saints from the power of such distrust, that when they see God is not unmindful of them, but doth hear them in what they feared, they should still retain in their minds the impression of an unbelieving apprehension; and not rather free themselves from their expectations of future ruin, by concluding, that he that hath, and doth deliver, will also yet deliver. David had this thought in his heart, that he should one day perish by the hand of Saul, even then when God had so remarkably rescued him from Saul, and forced Saul not only to acknowledge his Sin in prosecuting him, but also to declare his belief of the Promise concerning David. One would have expected, that this should have been such a Demonstration of the Truth of what had been promised, that he should have cast out all fear; and yet contrariwise, this pledge of God's purpose to him, is received by a heart strongly prepossessed with misgiving thoughts, and he continues to think, that for all this, Saul would one day destroy him.

Fourthly, The pangs of this Distrust are also so remarkable, that after they have been delivered, and have found that the Event hath not answered their fears, they have in the review of their carriage under such fears, recounted this their weakness among other remarkable things, thereby showing the unreasonableness of their unbelief, and their wonder that God should pass by so great a Provocation, and notwithstanding so unexpectedly deliver them. David in the places before cited, was upon a thankful acknowledgment of God's Love and wonderful Kindness, which he thought he could not perform, without leaving a record of his strange and unworthy distrust; as if he had said, So greatly did I sin, and so unsuitably did I behave myself, that I then gave off, and concluded all was lost.

To open this a little further, I shall add the Reasons why Satan strikes in with such an occasion as the want of means, to tempt to distrust, which are these:

First, Such a condition doth usually transport Men besides themselves, puts them as it were into an Extacy, and by a sudden rapture of of Astonishment and Fear, forceth them beyond their settled thoughts and purposes. This David notes as the ground of his inconsiderate rash speaking; It was my haste, I was transported, &c. Now as Passion doth not only make Men speak what otherwise they would not, but also to put bad Interpretations upon actions and things beyond what they will bear, and hasten Men to Resolves exceedingly unreasonable: So doth this state of the Heart (under an amazement and surprise of Fear) give opportunity to Satan to put Men to injurious and unrighteous thoughts of the Providence of God, and by such ways to alienate their Minds from the trust which they owe him.

Secondly, Sense is a great help to Faith. Faith then must needs be much hazarded, when Sense is at a loss, or contradicted, as usually it is, in straits.

That Faith doth receive an advantage by Sense, cannot be denied. To believe what we see, is easier than to believe what we see not; and that in our state of Weakness and Infirmity, God doth so far indulge us, that by his allowance we may take the help of our Senses, is evident by his appointment of the two Sacraments, where by outward visible Signs our Faith may be quickened to apprehend the Spiritual benefits offered. Thomas, resolving to suspend his belief till he were satisfied that Christ was risen, by the utmost trial that Sense could give, (determining not to credit the Testimony of the rest of the Disciples, till by putting his Finger into his Side he had made himself more certain) Christ not only condescended to him, but also pronounceth his approbation of his belief, accepting it, that he had believed because he had seen. But when outward usual helps fail us, our Sense (being not able to see afar off) is wholly puzzled and overthrown, the very disappearing of probabilities gives so great a shake to our Faith, that it commonly staggers at it; and therefore was it given as the great commendation of Abraham's Faith, that he (notwithstanding the unlikelihood of the thing) staggered not at the Promise; noting thereby how extraordinary it was in him at that time, to keep up against the contradiction of Sense, and how usual it is with others to be beaten off all Trust by it. 'It is no wonder to see that Faith (which usually called Sense for a Supporter) to fail when tis deprived of its Crutch. And he that would a little understand what disadvantage this might prove to a good Man, when Sense altogether fails his expectation, he may consider with himself in what a case Thomas might have been, if Christ had refused to let him see his Side, and to thrust his Finger into the print of the Nails, in all appearance had it been so, he had gone away confirmed in his unbelief.

Thirdly, Though Faith can act above Sense, and is employed about things not seen, yet every Saint at all times doth not act his Faith so high. Christ tells us, that to believe where a Man hath not had the help of Sight and Sense, is Noble and Blessed. Joh. 20. 29. yet withal, he hints it to be rare and difficult; he that hath not seen, and yet hath believed, implies, that 'tis but one amongst many that doth so, and that 'tis the Conquest of a more than ordinary difficulty. Hence it is, that to love God when he kills, to believe when means fail, are reckoned among the high actings of Christianity.

Fourthly, When Sense is non-plust, and Faith fails, the Soul of Man is at a great loss: having nothing to bear it up, it must needs sink; but having something to throw it down, besides its own propensity downward to distrust, it hath the force of so great a disappointment to push it forward; and such bitterness of Spirit heightened by the malignant Influence of Satan, that with a violence (like the Angels throwing a Milstone into the Sea) it is cast into the bottom of such depths of unbelief, that the knowledge of former Power and extraordinary Providences cannot keep it from an absolute denial of the like for the future. Israel in the Wilderness when they came to the want of Bread, though they acknowledged he clave the Rock, and gave them Water in the like strait, yet so far did their Hearts fail of that due Trust in the Power and Mercy of God, which might have been expected; that though they confessed the one, they as distrustfully question, and deny the other. He clave the Rock, but can he provide Flesh? can • e give Bread? Strange unbelief! that sees and acknowledgeth Omnipotency in one thing, and yet denies it in another.

Fifthly, Providence hath been an old Question; 'tis an Atheism that some have been guilty of, to deny that God ordereth all affairs relating to his Children here below, who yet have not so fully extinguished their natural Impressions, as to dare to deny the being of God. That God is, they confess, but withal they think that he walketh in the Circuit of Heaven, and as to the smaller concerns of Men, neither doth good nor evil. This being an old Error, to which most are but too inclinable, (and the more, because such things are permitted (as the punishment of his Children, and their Trials, (while others have all their heart can wish) as seem scarce consistent with that love and care, which Men look for from him to his Servants) they are apt enough to renew the thoughts of that persuasion upon their Minds (for which the failure of ordinary ways of help, seems to be an high probability) that he keeps himself unconcerned, and therefore there seems to be no such cause of reliance upon him. The Psalmist so expresseth that Truth, [Men shall say, Verily there is a God that judgeth in the Earth,] that it is discovered to be a special retrivement of it, (by many and signal convincing Evidences) from that distrust of God, and his Providences that Men usually slide into upon their Observation of the many seeming failures of outward means of help.

Secondly, The other Branch of the Observation, That from a distrust of Providence, he endeavors to draw them to an unwarrantable attempt for their relief, is as clear as the former. Sarai being under a distrust of the promise for a Son, because of her Age, gave her Hand-maid to Abraham, that in that way (the Promise seeming to fail) she might obtain Children by her. David because of the many and violent pursuits of Saul, not only distrusted the Promise, thinking he might one day perish by him, but resolves to provide for his own safety, by a speedy escape into the Land of the Philistines; a course which (as appears by the Temptations and evils he met with there) was altogether unwarrantable. That from a distrust, Men are next put upon unwarrantable Attempts, is clear from the following Reasons:

First, The affrightment which is bred by such distrusts of Providences, will not suffer Men to be idle. Fear is active, and strongly prompts that something is to be done.

Secondly, Yet such is the confusion of Men's minds in such a case, that though many things are propounded, in that hurry of thoughts they are deprived usually of a true Judgment and deliberation, so that they are oppressed with a multitude of thoughts (as David on the like occasion takes notice, in the Multitude of my thoughts within me, &c.) and (as he expresseth the case of Sea-men in a Storm) they are at their wits end.

Thirdly, The despairing grievance of Spirit, makes them take that which comes next to hand; as a drowning Man, that grasps a Twig or Straw, though to no purpose.

Fourthly, Being once turned off their Rock, and the true stay of the Promise of God for help, whatever other course they take must needs be unwarrantable; If they once be out of the right way, they must needs wander, and every step they take, must of necessity be wrong.

Fifthly, Satan is so Officious in an evil thing, that seeing any in this condition, he will not fail to proffer his help, and in place of God's Providence, to set some unlawful Shift before them.

Sixthly, And so much the rather do Men close in with such overtures, because a sudden fit of passionate fury doth drive them, and out of a bitter kind of despite and crossness, (as if they meditated a revenge against God for their disappointment) they take up an hasty willful resolve to go that way that seems most agreeable to their passion, saying with King Joram, What wait we upon the Lord any longer for? We will take such a course, let come on us what will.

The Service which the Observation (well digested) may perform for us, is very fully contained in an advice which David gives on the like occasion, Psal. 37. 34. which is this, Wait on the Lord, and keep his way. Failures of ordinary means should not fill us with distrust, neither then should we run out of God's way for help. He that would practice this, must have these three things which are comprehended in it.

First, He must have full persuasions of the Power and Promise of God. I do not mean, the bare hear-say, that God hath promised to help, and that he is able to deliver, but these Truths must be wrought upon the heart to a full Assurance of them, and then we must keep our Eye upon them: for if ever we lose the Sight of this, when troubles beset us, our Heart will fail us, and we shall do no otherwise than Hagar, who, when her Bottle of Water was spent, and she saw no way of supply, sat down, gave up her Son, and self for lost, and so falls a weeping over her helpless condition. This was that Sight of God (in regard of his Power, Goodness, Faithfulness, and Truth, which are things Invisible,) which kept up the Heart of Moses, that it sunk not under the pressure of his fears, when all things threatened his ruin.

Secondly, He that would thus wait upon God, had need to have an equal Ballance of Spirit, in reference to second causes; Despise or Neglect them he may not, when he may have them, for that were intolerable presumption, and so to center our Hopes and Expectations upon them, as if our welfare did certainly depend upon them, is an high affront to God's Omnipotency, and no less than a sinful idolizing of the Creature; but the engagements of our Duty must keep carefully to the first, and the consideration of an Independency of an Almighty Power, as to any subordinate means or causes, must help us against the other miscarriage. When all means visible fail us, we must look to live upon Omnipotent Faithfulness and Goodness, which is not tied to anything, but that without all means, and contrary to the Powers of second Causes, can do what he hath promised, or sees fit.

Thirdly, There is no waiting upon God and keeping his way, without a particular trust in God, to this we are not only warranted by frequent Commands, Trust in the Lord, I say, Trust in the Lord; but highly encouraged to it, under the greatest Assurances of help. Psal. 37. 5. Trust in him, and he shall bring it to pass. Trust in the Lord and do Good, and verily thou shalt be fed. ver. 3. The Lord shall help and deliver them, because they trust in him. And this we are to do at all times, and in the greatest Hazards, and with the highest Security. I laid me down and slept, I will not be afraid of ten thousands of People, that have set themselves against me round about.

But some (possibly) may say, Is it our Duty to sit still in such a case? when all the usual ways of supply fail us, must nothing be attempted?

I Answer, First, At such times greater Care and Diligence is necessary in outward things; that what one lawful course cannot help, another lawful course may; and as to spiritual Diligence, it should be extraordinary, we should be more earnest and frequent in Prayer, Fastings, Meditations, and the exercise of Graces.

Secondly, While we are in the pursuit of Duty, and where the Substance of it may be preserved entire, if our Straits and Wants unavoidably put us out of the way, we may be satisfied to go on, though some Circumstances be necessarily waved and hindered. Phineas might kill Zimri and Cozbi upon the Command of Moses. Numb. 25. 5. And consequently in Prosecution of Duty, though (other Circumstances considered) it was in some respects extraordinary.

Thirdly, But let the Strait be what it will, we must not forsake Duty; for so we go out of God's way, and do contradict that Trust and Hope which we are to keep up to Godward.

But (it may be further urged) must we when all Means fail, positively Trust in God for those very things which we might expect in an ordinary way?

In some cases, our Duty is submission to his Will, and the particular Mercy neither positively to be expected, nor yet distrusted. Thus did David behave himself, when he fled from Jerusalem upon Absalom 's Rebellion; Let him do what seemeth him good.

But there are other Cases wherein 'tis our Duty to six our Trust upon the particular Mercy or help. I shall name four, and possibly a great many more may be added. As,

First, When Mercies are expressly and particularly promised; as when the Kingdom was promised to David. When a Son was promised to Abraham. Whatever had been the Improbabilities of their obtaining the thing promised, it was their duty positively to believe. This is indeed not a general Case.

Secondly, When God leads us into straits by engaging us in his Service, as when Israel followed the Lord into the Wilderness, in order to an enjoyment of a further Mercy, which was the Possession of the Land of Canaan; when they had no Water to drink, nor Food to eat, and saw no natural possibility of supply in that Wilderness, they ought positively to have expected supplies from God in an Extraordinary Way, and it is reckoned up against them as their Sin that they did not believe. This was the very case of Christ under this Temptation, the Spirit led him into the Wilderness upon the prosecution of a further design; when there was no Bread there to satisfy his Hunger, he refuseth to work a Miracle for his supply, but leans upon an Extraordinary Providence.

Thirdly, When the things we want are common universal Blessings, and such as we cannot subsist without: if we have nothing to eat, and nothing to put on, yet seeing the Body cannot live without both, we must positively expect such supplies from Providence, though we see not the Way whence they should arise to us. This kind of Distrust (which reflects upon the general necessary Providence of God, by which he is engaged to preserve his Creatures in their Stations, To clothe the Grass of the Field, to feed the Birds of the Air, &c.) Christ doth severely challenge, Shall he not much more clothe you, O ye of little Faith? He hath little or no Faith, (and in that regard a very Prodigy of Distrust) that will not believe for Necessaries. Hence Heb. 3. 17. the Prophet resolves upon a rejoicing Confidence in God, when neither Tree, nor Field, nor Flock would yield any hope in an ordinary way.

Fourthly, When God is eminently engaged for our help, and his Honor lies at Stake in that very matter; so that whether God will help or no, or whether he is able, is become the Controversy, upon which Religion in its Truth, or the Honor of God is to be tried; then are we engaged to a certain belief of help. The three Children upon this ground did not only assert, that God was able to deliver them, or that their Death and Martyrdom they could bear (which is all that most Martyrs are able to arise up to) but they asserted positively, that God would deliver them, and that the Fire should not burn them: they saw evidently that the Contest, whether the Lord was God, was managed at so high a rate, that God was more concerned to Vindicate his Honor by their preservation, than to Vindicate their Grace and Patience by their Constancy in Suffering. Another Instance we have in Matth. 8. 26. where Christ rebukes his Disciples for unbelief, in their fears of Shipwrack in a great Storm (not that every Seaman ordinarily lies under that charge, that gives himself up to the apprehensions of Danger:) the ground of which charge was this, that Christ was with them, and consequently it had unavoidably contradicted his Design, and reflected upon his Honor, if he had suffered his Disciples at that time to be drowned: their not minding how far Christ was engaged with them, and not supporting themselves against their Fears by that Consideration, made Christ tax them for their little Faith.

CHAP. XII. Of Satan's proceeding to infer Distrust of Sonship from Distrust of Providences. Instances of the probability of such a Design. The Reasons of this undertaking. Of Satan's endeavor to weaken the Assurance and Hopes of God's Children. His general Method to that purpose.

LAstly we are to consider the suitableness of the Means to the End; he had (as we have seen) fitly proportioned the subordinate Means to the chief and principal. The failure of ordinary Means of help, was shrewdly proper to infer a Distrust of Providence. Now let it be noted how fitly he improves this Distrust of Providence, to bring about the End he aimed at, which was a Distrust of his Filial Interest in God, as if he should have thus reasoned; He that in straits is forsaken, as to all the usual supplies that may be expected in an ordinary way, hath no reason to relyon Providence; and he that hath no reason to rely on Providence for the Body, hath less cause to expect Spiritual Blessings and Favors for the Soul. Hence note,

That 'tis Satan's endeavor, to make Men proceed from a Distrust of Providence, to a Distrust of their Spiritual Sonship, or Filial Interest in God. First, I shall evidence that this is Satan's Design, and next, I shall give the Reasons of it. The former I shall make good by these several Considerations.

First, We see it is an usual Inference that others make of Men whose Heart fails them, under an absence or disappearance of all means of help in their Distresses. If Providence doth not appear for them, they conclude God hath forsaken them. Bildad thus concludes against Job chap. 4. 6. Is not this thy fear, thy Confidence, thy Hope, and the uprightness of thy ways? Which must not only be understood as an Ironical Scoss at the weakness of his Confidence and Hope, as not being able to support him against fainting in his trouble, but as a direct accusation of the falseness and Hypocrisy of his supposed Integrity, and all the Hopes and Confidence which was built upon it; and ver. 7. doth evidence, where he plainly declares himself to mean, that Job could not be Innocent or Righteous, it being (in his apprehension) a thing never heard of, that so great Calamities should overtake an upright Man; Whoever perished being Innocent? The ground of which assertion was from ver. 5. It is now come upon thee, and thou faintest. That is, Distresses are upon thee, and thou hast no visible means of help, but despairest ever to see a Providence that will bring thee out; therefore furely thou hast had no real Interest in God, as his Child. Eliphaz also seconds his Friend in this uncharitable Censure; If thou wert pure and upright, he would awake for thee; that is, because he doth thus overlook thee, therefore thou art not pure and upright.

If Men do thus assault the Comforts of God's Children, we have reason enough to think that Satan will; for besides that we may conclude they are set on work by the Devil, (and what he speaks by them, he will also by other ways promote, as being a design that is upon his Heart;) we may be confident, that this being a Surmise so Natural to the Heart of Man, he will not let slip so fair an advantage, for the forming of it in our own Hearts against our selves.

Secondly, The best of God's Children, in such cases, escape it very hardly (if at all;) which declares, not only the depth and Power of that Policy, but also how usual it is with Satan to urge the Servants of God with it. Job, chap. 19. 25. recovered himself to a firm persuasion of Sonship, I know that my Redeemer liveth, &c. but by the way his Foot had well-nigh slipped, when ver. 10, 11. he cries out, He hath destroyed me on ever side, and I am gone; he hath also kindled his Wrath against me, and he counteth me unto him as one of his Enemies. His earnest resolve, not to give up his Trust in God, and the Confidence of his Integrity, is sufficient to discover Satan's • ager Indeavours to have him bereaved of it.

Thirdly, Satan's Success in this Temptation over the Saints of God, (who sometime have actually failed;) shows how much it is his work to cast down their hopes of Interest in God, by overthrowing their Trust in his Providences. If he attempts this, (and that successfully;) on such whose frequent Experiences might discourage the Tempter, and in probability frustrate his undertaking; We have little cause to think, that he will be more sparing and gentle in this Assault upon those that are more weak, and less acquainted with those Clouds and Darknesses, that overshadow the ways of Providence. David, for all the Promises that he had received, and notwithstanding the manifold trials that he had of seasonable and unexpected deliverances, yet when he was distressed, he once and again falls into a fear of his Soul, and a questioning of God's Favor. He complains as one utterly forsaken, Why hast thou forsaken me? In Psal. 69. He expresseth himself, ver. 1. sinking in the deep Mire, as a Man that had no firm ground to stand upon, and that his troubles had brought him to fear the state of his Soul, not only as deprived of God's Favor (and therefore ver. 17. begs that his Face may be no longer hid) but also as suspecting the loss of it, ver. 18. draw nigh unto my Soul, and redeem it, Psal. 77. upon the occasion of outward Troubles. Asaph falls into such a fit of fear, about his Spiritual Condition, that no consideration of former Mercies could relieve him, He remembered God. ver. 3. but was troubled; he considered the days of old, called to remembrance his Songs in the Night. But none of these were effectual to keep him from that sad outcry of Distrust, ver. 7. Will the Lord cast off forever? is his Mercy clean gone forever? hath God forgotten to be Gracious? &c. Which upon the review, in the composing of the Psalm, he acknowledgeth an unbelieving miscarriage; I said, this is mine infirmity.

Fourthly, 'It is also a common and ordinary thing with most, to entertain misapprehensions of their Spiritual Condition, when they meet with disappointments of Providence: Hence the Apostle, Heb. 12. 5, 6. when he would quiet the Hearts of Men under the Lord's Chastening, doth of purpose make use of this encouragement, that God speaks to them in the Rod, as to Children, and such as are under his Care and Love; My Son despise not the Chastening of the Lord: whom the Lord loveth, he chasteneth, &c. Which certainly tells us thus much, that 'tis ordinary for Men to doubt their Son-ship because of their Afflictions. We may conjecture what the Malady is, when we know what is prepared as a Medicine: This would not have been a common Remedy, (that we may be Children, though we be scourged) if the disbelief of this, had not been the usual interpretation of Afflictions, and a common Distemper.

Fifthly, We may further take notice, that those disquiets of Mind, that were only occasioned by outward things, and seem to have no Affinity (either in the nature of the occasion, or present Inclination of the Party) with a Spiritual Trouble; yet if they continue long, do wholly change their Nature; they that at first only troubled themselves, for losses or crosses, forget these Troubles, and take up fears for their Souls.

Sometime this ariseth from a natural softness and timerousness of Spirit, such are apt to misgive upon any occasion, and to say, Surely, If I were his Child, he would not thus forsake me; his fatherly Compassions, would some way or other work towards me?

Sometime this ariseth from Melancholy contracted or heightened by outward Troubles. These when they continue long, and pierce deep, put Men into a Spirit of heaviness, which makes them refuse to be comforted. Here the Devil takes his advantage: Unlawful Sorrows, are as delightfully improved by him, as unlawful pleasures; they are Diab • li Balneum, his Bath in which he sports himself, as the Leviathan in the Waters. When for temporal Losses or Troubles Men fall into Melancholy, if they be not relieved soon, then their grief changeth its Object, and presently they disquiet themselves, as being out of God's Favor, as being estranged from God, as being of the number of the damned; such against whom the Door of Mercy is shut, and so cry out of themselves as hopeless and miserable. The Observations of Physicians afford store of instances of this kind. Felix Platerus gives one, of a Woman at Basil, who first grieved for the Death of her Son, and when by this means she grew Melancholy, that changed into an higher trouble; she mourns, that her Sins would not be pardoned, that God would not have Mercy for her Soul. Another, for some loss of Wheat, first vexeth himself for that, and then at last despairs of the Happiness of his Soul; with a great many more of that kind.

Sometimes a desperate Humor doth (from the same occasion) Distract Men into a Fury; of which Mercennus gives one Instance from his own Knowledge, of a Person who upon the Distresses which he met with, fell into a rage against God, uttering speeches full of Horrour and Blasphemy, not fit to be related.

If there be such an Affinity betwixt distrust of Providence, and distrust of Son-ship, that the one slides into the other naturally. If this be common to all Men under troubles, to suspect their Souls; if the best do here actually miscarry; if those that do not yet hardly escape; and if by-standers commonly give this Judgment of Men in straits, that there is no help for them in their God; we cannot but collect from all this, that it is an advantage which Satan will not neglect, and that he doth very much employ himself to bring it about:

The Reasons of it are these.

First, Distrust of Providence hath in it the very formal nature of distrust of Son-ship. If the Object of distrust were but changed, it would without any further addition work that way. He that trusts Providence acknowledgeth that God knoweth his wants, that he is of a merciful inclination to give what he sees he hath need of; that he hath manifested this by Promise, that he is so faithful that this Promise cannot be neglected, and that he hath Power to do what he hath promised. He that distrusts Providence disbelieves all these, consequentially at least; and he that will not believe that God takes any care of the Body, or that he is of a merciful disposition toward him, or thinks either he hath made no such Promise, or will not keep it, if any such were made; cannot believe (if that doubt were but once started) that God is his Father, or that he hath interest in the Priviledg of a Son, Seeing it is impossible to believe a Sonship, while his Care, Mercy, Promises, and Power are distrusted. In this then Satan's work is very easy, it is but his moving the Question about the Lord's Mercy to the Soul, and presently (as when new Matter is ministered to a raging Flame;) it takes hold upon it, and with equal, (nay greater) force it carries the Soul to distrust Spiritual Mercies, as before it disbelieved Temporal Kindnesses.

Secondly, The same Reasons, which any Man doth gather from the seeming neglect or Opposition of Providence; upon which he grounds his distrust of the Lord's Kindness in reference to outward things, will also serve as Arguments for a distrust of Spiritual Favors. The distresses of Men seem to argue, (1.) That there is Sin and Provocation on their part, (2.) And that there is a manifestation of Anger on God's part, (3.) And from these apprehensions ariseth Bitterness, Anxiety, Fear, and Dejection of Spirit, which intercepts all the Help and Consolation which might arise from other considerations of the Lord's Promise, or Mercy, for the quieting of the Heart, and fortifying it against such apprehensions; these same grounds, with the prevailing fears and perplexities, arising from them, are enough to make us suspect, that we are not yet under any such peculiar Favors, as may bespeak us his Children by Adoption; so that from the same premises Satan will conclude, that as he hath no care for our Bodies, so no love to our Souls; that we neither love God nor are beloved of him, betwixt the one conclusion and the other there is but a step, and with a small labor he can cut the Channel, and let in that very Distrust, to run with all its force against our Spiritual Interest in God.

Thirdly, To trust God for the Soul is an higher act, than to trust him for the Body, the Soul being of greater excellency than the Body; and the Mercy necessary for the happiness of it, being more precious, and less visible, it must require an higher Confidence in God, to assure of this, then satisfy us in the other; 'tis more easy to believe a lesser kindness from a Friend, than a singular or extraordinary Favor; he then that cannot trust God for temporal Mercies, shall be more unable to believe Eternal Blessings; If we run with Foot-men, and they have wearried us, shall we be able to contend with Horse-men? If the Shallow Brooks be too strong for us, what shall we do in the swellings of Jordan?

Fourthly, When Faith is weakened as to one Object, 'tis so tainted and discouraged, that it is generally weakened as to all other; if the hand be so weakened that it cannot hold a Ring, it will be less able to Grasp a Crown; when we are baffled in our trust for temporal Mercies, if Satan then put us to it not to believe for spiritual Blessings, how can we expect but to be much more at a loss in them? So that he is sure of the Victory before he Fights, and he that is so sedulous to take advantage against us, will not lose so considerable a Conquest for want of pursuit. There is indeed one thing that may seem fit to be objected against this, which is, that Men may retain their Faith in one thing, when yet they distrust in another, as the Israelites distrusted the Power and Goodness of God for Bread, and Flesh in the Wilderness, when yet they believed that as he had given Water out of the Rock, so he could do it again if there were need. Psal. 78. 20. He smote the Rock, and the Waters gushed out, but can he give Bread: as if they had said, we believe he can give Water, but 'tis impossible he should provide Bread. But they that would thus object, may consider, that the reason of Men's Confidence in one thing, (while distrust is in other things prevailing) is not from any real strength of their Faith, but a present want of a Temptation; if such a confidence were put to it, it would quickly be seen that it were truly nothing. As confident as the Israelites were, that they could believe for a supply of Water, we find, that neither that experience, nor the other of supplying them with Manna and Quails were sufficient to keep up their trust in God, but that at the next strait all was to seek, verse 32. For all this they sinned still, and believed not for his wondrous works.

Fifthly, Besides all the forementioned Advantages that Satan hath in raising this Temptation, of distrusting Son-ship out of a distrust to Providence, we may suppose him the more earnest in this matter, because 'tis so provoking to God to distrust his Providence; that he often, (as a just chastisement of that evil) punisheth it; by giving them up to distrust him for their Souls; the height of the provocation may be measured by this, that 'tis not only a denial of God that is above, but usually a vesting some mean and contemptible thing, with those Attributes which only suit a God Infinite and Eternal. As Israel did not only forsake the Almighty by their distrust, but place their hopes upon Ashur, upon their own Horses and Warlike Preparations, and at last, upon the works of their hands, which they called their God's. How offensive this is to the Lord, we may observe by that notable check which the Prophet gave Ahaz. Isaiah 7. 8, 13. notwithstanding his complement of refusing a Sign, (which God offered him for the strengthening of his hope) upon a pretence that he would trust without it, (though indeed he absolutely distrusted him, as appears by 2 Chron. 28. 20.) that it was a weaning and tyring out the Patience of a longsuffering God; Is it a small thing for you to weary Men, but will you weary my God also? God is so active and jealous of all encroachments of this kind, that they may expect he will give up such Offenders to be punished by the terrors of an higher distrust. He that is not owned as a God in his Providences, will not be owned as a Father for Spiritual Mercies; they that will not own him for the Body, shall not be able to lay hold upon him or his strength, to be at peace with him for their Souls, and by this piece of just discipline he often cures the distrust of Providence in his Children, who when they see themselves plunged into terrors and fears about their everlasting Welfare, do not only call God Just, and accept of the punishment of their Iniquity, in distrusting him for smaller matters, but now wish with all their hearts, that they might have no greater thing to trouble them than what relates to the Body, or this Life.

To Sum up all these reasons in one word; Satan hath from the forementioned considerations, a certain expectation of prevalency. For not only in this case doth God (as it were) fight for him, by giving them up, to distrust their Filial Interest, that have provoked him by a distrust of Providence; and our Faith is also so weakened by the former overthrow, that 'tis not able to maintain its ground in an higher matter, but also this distrust carries that in the nature and grounds of it; that will of itself work up to a disbelief of spiritual Mercies. He knows then that this piece of the Victory is an easy Consequence of the former, and we may say of it, as the Prophet Nahum, chap. 3. 12. of the Strong-holds of Nineveh, 'tis like a Fig-tree with the first ripe Figs, if they be shaken, they shall even fall into the mouth of the eater. This Temptation of distrusting our Son-ship falls into Satan's Mouth with a little Labor, when once he hath prevailed so far, as to make us distrust the Providence of God in outward matters.

This must warn and caution us against any unbeseeming unbelieving entertainment of jealousy against the Lord's Providence; we are but too apt in our straits to take a greater liberty to question his Mercy and Power, not foreseeing how closely this borders upon a greater evil; we may say of it, as the Apostle speaks of babbling in Controversies, that they lead to more ungodliness, and that such words eat as a Canker, so doth this distrust usually carry us further, and when we fall out with God for small matters, he will be angry in earnest, and withdraw from us our Consolations in greater. In the depth of your distresses when your fears are round about you, and God seems to compass you about with his Net; when Lover and Friend forsakes, and when there is no appearance of help, endeavor (for the keeping hold of your Interest in God) to behave yourselves according to the following directions.

First, Look upon the Providences of God to be as a great deep, the bottom of whose ways and designs you cannot reach; think of them as of a Mystery, which indeed you must study, but not throw away, because you cannot at first understand it. Providences are not to be dealt with as Alexander did by Gordius his knot, who when he could not loose it, he cut it. If you see not the end of the Lord, or cannot meet with a door of hope in it, yet lay your Hand upon your Mouth, speak not, think not evil of things, you know not, but wait till the time of their bringing forth.

Secondly, You must keep up in your hearts high and honorable thoughts of God, yea, of his Mercy and Goodness, and where you cannot see your way, or God's way before you, yet (as it were by a kind of implicit Faith) must you believe that he is Holy and Good in all his ways.

Thirdly, Though you may read your Sins, or God's displeasure in them, and accordingly endeavor to humble yourselves, and call yourselves vile, yet must it be always remembered, that Eternal Love or Hatred is not to be measured by them.

Fourthly, Restrain complainings. 'It is indeed an ease to complain; I will speak (saith Job) that I may be refreshed, notwithstanding a vent being given, 'tis difficult to keep within bounds. Our complainings entice us to distrust, as may appear in Job, who took a boldness this way, more than was fit; as Chap. 10. 3. Is it good unto thee that thou shouldest oppress? and that thou shouldest despise the work of thine hands?

All this hath been said in the opening of the Temptation itself, now must I consider the motive that Satan used to bring on the Temptation by; If thou be the Son of God, &c.

The Question that is here moved by some, is, whether Satan really knew, or truly doubted Christ to be the Son of God. Several Learned Men think that he was in doubt, and the reasons are variously conjectured. Cyprian conceives that the unity of the two Natures in one Person did blind him, he knew it to be impossible that the Divine Nature should hunger, and might think it strange that the Human Nature should fast so long. Cornelius a Lapide thinks that Satan knew that there should be two Natures united in one Person, and that this occasioned Satan's Fall, while he proudly stomacked the exaltation of the Human Nature, but he imagines Satan's doubt arose from a doubtful Sence of that phrase, This is my beloved Son, as not knowing whether Christ were the Natural, or an Adopted Son of God.

But notwithstanding these apprehensions, others conceive that Satan knew very well who Christ was, and that being privy to so many things relating to him, as the Promises which went before and directly pointed out the time, the Angels Salutation of Mary at his Conception, the Star that conducted the Wise Men to him, the Testimony from Heaven concerning him, with a great many things more, he could not possibly be ignorant that he was the Messias, and the Son of God by Nature; Neither doth that expression, If thou be the Son of God, imply any doubting, seeing that that is usually expressive of the greatest certainty and assurance, as in the speech of Lamech, If Cain shall be avenged seven-fold, that is, as certainly he shall be avenged; so Satan might use it to this Sense, If, or seeing thou art the Son of God. Now whereas it may seem strange, that he should set upon Christ, if he knew who he was, I have answered that before, and shall here only add, that though Satan did believe Christ to be the Son of God, yet so strongly did the power of Malice work in him, that he would have had him to have doubted that he was not so. From all this, we have this Observation,

That the great design of Satan is to weaken the Assurance and Hopes of the Children of God, in their Adoption.

This is the Master-piece of his design, the very Center in which most of his Devices meet; we may say of him, as Esau said of Jacob, is he not rightly called Jacob, a supplanter; he first stole away our Birth-right at the Creation, and now he seeks to take away our blessing in Christ the Redeemer.

The reasons of this undertaking I shall not here insist on; 'tis sufficiently obvious, that the greatest perplexity and sorrow ariseth to the Children of God from hence, and that a troop of other Spiritual evils (as Impatience, Fury, Blasphemy, and many more) doth follow it at the Heels, besides all that inability for Service, and at last, plain neglect of all Duty. All I shall further do at this time, shall be to show in a few particulars, (from Satan's carriage to Christ in this Temptation) how and after what manner he doth manage that design, in which note.

First, That 'tis his design to sever us from the Promise, and to weaken our Faith in that; when Eve was tempted, this was that he aimed at, that she should question the good earnest of the prohibition, Hath God said so? Was he real in that command, that you should not Eat at all, &c. the like he doth to Christ, Is it true? or can it be so as that Voice declared, that thou art the Son of God?

Secondly, Though this be his design, yet his way to come to it, is not at first to deny it, but to question and inquire, yet after such a manner, as may imply and withal suggest a doubting or suspicion that it is not so; he doth not come to Christ thus, Thou art not the Son of God; or, that Voice that gave thee that Testimony, was but a lie or a delusion: but he rather proceeds by questioning, which might seem to grant, that he was so, yet withal might possibly beget a doubt in his mind.

Thirdly, Next he more plainly suggests something that may seem to argue the contrary; for thus he aggravates Christ's present condition of want, Can it be that God would leave thee to these oppressing straits, if thou wert his Son? At this rate he deals with us, improving the failure of outward means of help, the permission of Temptation, the want of Comfort, the continuance of Affliction, notwithstanding Prayers, &c. as probabilities that we belong not to God.

Fourthly, After this, he urgeth Christ to a sinful miscarriage, to distrust Providence, and to rely no longer on the Care of his Father; if Christ had been prevailed with in this, he would have made use of it, as an Argument to prove that he was not the Son of God indeed. 'It is usual in his disputings with us about adoption, to put us upon something, which may be as an Argument out of our own Mouths against us. Christ might have answered him in this, as the Man answered Joah, If I should do so, then thou thyself wouldst set thy self against me.

Fifthly, When at last, he hath gradually ascended to that Confidence as to deny our Adoption, then (at a very great disadvantage) he puts us upon the proof, in which he puts by the ordinary evidences, and insists on extraordinary proofs as necessary. The Servants of the Lord that are under this exercise, do find that in this case, the ordinary evidences of Repentance, Mortification, Love to the Brethren, &c. do nothing for them: Satan puts their Spirit upon clamouring for higher evidences; nothing will serve except they may view the Records of Eternity, and read their Names enrolled in the everlasting Decrees, or except God will speak from Heaven in an extraordinary way, to testify of them, as Thomas resolved, that no less should satisfy his doubt than the feeling and seeing of the print of the Nails; To this purpose some stand upon no less than a Miracle for proof of Son-ship. Of which we have two Instances of later years, the one Mrs. Honywood, the other Mrs. Sarah Wight, who in their distresses for their Souls were tempted by Satan to make an hasty Experiment, the one by throwing a Venice Glass, the other by throwing a Cup against the Wall with this or the like expression, If I must be saved, then let not this Glass break: a desperate Temptation! their manner of desiring satisfaction is so provoking, that it cannot be expected God will give an answer by it, but rather the contrary; and if he should not condescend, as he is not bound, (though he strangely preserved the Cup and Glass forementioned from breaking) what a dangerous conclusion would Satan draw from it? Of this nature and design was that proposal of Satan's to Christ, Command that these Stones be made Bread, that is, do it as a proof of thy Son-ship.

By this we must learn this skill, not too easily to give up our hopes, or to be Prodigal of our Interest in Christ, so as to part with it slenderly. If Satan would chiefly rob us of this, we may learn thence, to put a price upon these Jewels, and to account that precious, and of singular concernment, which he useth so much cunning to bereave us of. Many of the Lord's Servants may justly blame themselves for their lavish unthriftiness in this matter, who (as if it were a necessary piece of humility or modesty) will readily conclude against themselves, that they are not God's Children, that they are not yet converted, &c. Thus at unawares, they give up to Satan without a stroke all that he seeks for.

But you will say, Must all Men be confident of Adoption?

No, I mean not so, yet all Men must be wary how they cast away their hopes: particularly,

First, Though it be a dangerous arrogancy for a sinful wicked Creature to bear himself up in a belief, that he is converted and actually instated into the Adoption of Sons; yet 'tis as dangerous on the other hand, for that Man to cast off all hope, and to say he is reprobated, and such an one as cannot expect Pardon and Grace.

Secondly, Those that are converted, though they may and ought to humble themselves deeply for their sinful miscarriage, and sincerely acknowledge that they deserve not to be called his Children, yet must they be careful not to renounce their Filial Interest. They may say they are Prodigal, yet keep to this, that they are Sons; though they are wandering Sheep, yet must they stick here, that they are Sheep still, and that God is still a Father though a provoked Father, otherwise their folly will give more, then all his fury could get, at least so quickly and easily.

CHAP. XIII. The preparation to the second Temptation. Of his Nimbleness to catch Advantages from our Answers to Temptation. That Satan carried Christ in the Air. Of his Power to molest the Bodies of God's Children. How little the supposed Holiness of places priviledgeth us from Satan. Of Satan's Policy in seeming to countenance imaginary Defences. Of his pretended Flight in such cases, with the reasons of that Policy. Of his improving a Temptation to serve several ends.

I Omit Christ's Answer to the first Temptation at present (purposing to handle his Answers to all the Temptations together.) And now the second Temptation is before us, in which, first, I shall observe a few things in Satan's preparation to the Temptation, which takes in (1.) the time, (2.) the manner of his carrying him, (3.) the Place where he acted it.

First, for the Time, That is noted in the word [then:] which (1.) points at the immediate Succession of this to the former Assault. The Evangelist Luke puts this Temptation last, but he only had respect to the substance of the Temptation, in his Narration; not regarding the order of them, which Matthew hath punctually observed, as appears by his close connecting of them, with the Particles, Then and Again, ver. 5, 8. Besides, whosoever shall consider, that in the first, Satan tempted Christ to distrust, (which he repelled, by telling him that it was his duty (in the failure of outward means) to rely upon Divine Providence, seeing Man lives not by Bread alone, &c.) he will see so much of connection in the matter of the Temptations, that he will easily persuade himself that the second place belongs to this, for this is but (as it were) a fit and pertinent reply to Christ's refusal; as if Satan had said, Since thou wilt rely upon the Help and Providence of God, in an extraordinary way of working, give an Experiment of that, by casting thyself down, which thou mayst with greater confidence do, because he hath promised an extraordinary help, and hath given his Angels charge concerning thee, &c. Hence Observe,

That Satan is not discouraged easily, nor doth he always desist upon the first repulse, but frequently renews the Assault, when he is strongly and resolutely resisted.

This word [then] doth also (2.) tell us of Satan's Nimbleness, in catching a present advantage for a new Temptation from Christ's Answer, he declared his trust in Providence, this he presently lays hold on, as a fit opportunity to tempt him to presumption. Here note,

That when Satan is upon any design, if an occasional advantage occur, from our way of refusal, he will not let it slip, but improves it to what it may lead to, though it be contrary to that which he was first laboring for.

This was the Policy which Benhadad's Servants used in their address to Ahab, 1 Kings 20. 33. the Men did diligently observe whether anything would come from him, and did hastily catch it: If anything come from us, we are under his Temptation, he is diligent to observe it, and prosecutes it accordingly; which may serve to satisfy the wonder that some have, concerning the contrariety in the Temptations to which they are urged. They admire how it comes to pass that their Temptations should so suddenly alter, that when Satan seems to be so intent upon one design, he should so quickly change, and urge them presently to a different, or contrary thing; but they may know that the Devil watcheth the Wind, and spreads his Sayl according to the advantage which ariseth from our answer or repulse. So that if we would but plow with our own Heifer, and observe our frame of Spirit, we should easily find out this Riddle. For as it is in disputings and arguings of Men, Replies beget new matter for Answer, and so do they multiply one another; thus are Temptations altered and multiplied, and out of the Ashes of one assault repelled, another doth quickly spring up.

The second Circumstance of preparation is, Satan's taking him up, and setting him on the Temple. That this was not a visionary or an imaginary thing hath been proved before. Yet granting it to have been real, (as in truth it seems to have been) it is disputed what was the Modus, the way and manner of it. Some think this was no more than Christ's voluntary following of Satan, who guided and conducted the way; partly because the words, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are in Scripture accomodated to a Mans taking of any as a Companion under his guide, and conduct of the way, and to a disposal of them in any kind of station. Thus, where 'tis said, Joseph took Mary, and the young Child to go to Egypt, the same word is used: and when Christ tells his Disciples, that they shall bring the Ass and the Colt which they should find tied; the same word which expresseth Christ's being set on the Temple, is there used. Partly also, they think it below the Dignity of Christ to be thus violently hurried.

Others think that Satan, was permitted to take up the Body of Christ, and by his Power to have conveyed him in the Air. And indeed the whole series of the Narration, with all the Circumstances thereof are evident for it. The distances of places, the quickness and speediness of the removals, the more proper applications of the words, taking and setting, to Satan as the actor, and the declaration of his Power therein, as able to do great things; these make the matter so clear, that it seems to be an unnatural forcing of the Text, to give it any other Interpretation. Besides, the former opinion of Satan's taking of Christ, as a Manuductor or Guide, seems every way unreasonable: for if Christ only followed Satan, then it must have been either by a Land Journey on foot, or in the Air. This latter it could not be; for if Christ had supported himself in the Air by his own Power, he had anticipated the Temptation, and it would have been folly and madness for Satan to have urged him to fly in the Air, after such an evidence of his Power; and who can imagine that Christ followed Satan on Foot from the Wilderness to the Temple, or that his access to the roof of the Temple was so easy, in such a way when the Temple was always so strictly Guarded? Note hence,

That Satan is sometime permitted to exercise his Power upon the Bodies of those that are dear to God. That he hath Power to carry the Bodies of Men in the Air, is sufficiently confirmed by what he doth frequently to Witches, who are usually carried (if we can give any credit to the Stories that are writ of them) in the Air, to places far remote from their dwellings. And that this Power is permitted him upon others, than such as are in compact with him, is as evident from what is testified of those, whose forward curiosity hath led to imitate Witches in their Anointings, who have thereupon been conveyed after them to their Assemblies, and when the Company hath been suddenly dismissed, they have been found many Miles distant from their dwellings; such instances we have in Bodin, and among other things, that of Domina Rossa mentioned by him, whom Satan would sometime bind to a Tree, sometime to a Table, or to a Beds-foot, or to a Manger; sometime one hand bound to another, the Devil thus molested her from eight years old, a long time. This Power of conveying Persons in the Air, is not usual, yet there are some in this place, that have known one frequently molested by Satan at this rate. However, if we take notice of his Power, to abuse the bodies of Holy Persons more generally, we shall find it frequent. Mary Magdelen was possessed, Christ mentions a Daughter of Abraham bowed down by him many years; Job was filled with Botches and Sores; and there are many Diseases wherein Satan hath a greater hand, than is commonly imagined. Physicians frequently conclude so much, while they observe some Distempers to clude such Remedies, as are usually successful upon other Persons under the same Diseases.

From this we may infer (1.) the great Power of Satan; who can tell the extent of it? doubtless (if he were permitted) 〈◊〉 should see sad instances hereof daily. (2.) This discovers the wonderful Care and Providence of God over us in our preservation from his fury. (3.) We may further note, that the abuse of the bodies of Men by Satan, will be no evidence, that therefore God doth disregard them, or that they are not precious to him. Christ did undergo this abuse, to give such as shall be so molested, some comfort in his example.

The third Circumstance, which is that of place, is set down first in general, The Holy City, that is Jerusalem, for so Luke speaks expressly. Jerusalem was so called, because of God's Worship there established, and his peculiar presence there; but that it should be called so, at this time may seem strange, seeing it might now be lamented as of old, How is the Faithful City become an Harlot? Righteousness lodged in it, but now Murderers. In answer to this, we must know, that God having not yet given her a Bill of Divorce, He is pleased to continue her Title and Priviledg. This might be profitably improved; but I will not suffer myself to be diverted from the matter of Temptation, which is the only thing I propound to prosecute from hence. I shall here only Observe.

That the Holiness or Sanctity of a Place, will be no Priviledg against Temptations. He is not so fearful (as many imagine) as that he dares not approach a Church-yard or a Church, neither Place, nor Duty can keep him off. I do not believe the Popish Fiction of their St. Bennets Vision, wherein they tell of his seeing but one Devil in a Market, and ten in a Monastery; yet I question not the truth of this, that the Devil is as busy at a Sermon, or Prayer, as at any other Employment.

But to search a little further into this matter. It seems undeniable, that Satan had a design in reference to the place, (of which afterward;) and I see no reason to exclude our suspicion of a design from the Name and Title which the Evangelist here gives to Jerusalem. 'It is an expression which (to my remembrance) we meet not with oft in the New-Testament. At the Suffering of Christ, when the bodies of the Saints arose out of their Graves, 'tis said, they went into the Holy City; but 'tis evident, that it is there so styled upon special design, as if the Evangelist would by that point at the staining of their Glory, and that in a little time their boast of the Temple and Holy City should cease, and that all should be polluted with the Carcasses of the Slain; and by the same reason may we suppose, that Satan (intending for Christ a Temptation of presumption, and backing it with the Promise of a Guard of Angels) had in his Eye the usual Confidence that the Jews had of that City, as a place where the presence of Angels might be more expected than elsewhere. So that it seems, Satan intended to impose upon Christ a Confidence, in order to presumption. From the privilege of the Place, here observe,

That Satan is willing to gratify us with Nominal and Imaginary Privileges and Defences against himself; he will willingly allow us such defences, as are altogether insignificant and delusive, and his Policy here is centred upon these two things:

First, He doth industriously prompt us to self-devised inventions, such as were never appointed or blessed of God to any such use, but only found out by the bold superstitions of Men. Of this we have an instance in Balak, who carried Balaam from place to place in his prosecution of his design of cursing Israel; neither can we imagine that a commodious prospect of Israel was all he aimed at, seeing he discovers his mind in this variation of places, Peradventure it will please God that thou mayest curse them from thence; clearly implying, that he had a confidence that the place might contribute something to his design, and that there was some inherent virtue in those consecrated places, and therefore did he begin with the high Places of Baal, and then to the Field of Zophim, and then to the top of Peor. Among the Papists we find too much of this, what Power they Attribute to Holy-Water, Blessed-Salt, Sign of the Cross, Hallowed-Earth, Consecratrd Places, Relics, Baptized-Bells, Exorcisms, and abundance of such Stuff, may be seen in many of their Writings, too tedious to be related.

Secondly, He is also willing that Men use those real defences and helps which God hath commanded, so that they use them in a formal manner, which indeed deprives them of all the Life and Efficacy, that might be expected from an instituted means; thus he readily permits ignorant Persons without any disturbance or molestation, to use the repetition of the Lord's-Prayer, Ten-Commandments and Creed, or any other Prayer, while they persuade themselves, that the very saying of the words, is a sufficient defense against the Devil all that day.

The reasons of Satan's Policy in such Gratifications are these:

First, While we are kept doing with these, we are diverted from that which might be really helpful; he puts a broken Reed into our hand, that we might be deprived of a Staff. Experience confirms this, those that with greatest devotion use these empty Inventions, are usually careless in the use of God's own Appointments.

Secondly, Besides that he thus betrays them by these lying helps, he doth by this means cast them on a further iniquity, of idolizing these foolish Calves of their own invention. In this case Men have a presumptuous expectation from such usages, of that which God never promised to do by them, neither ever entered into his heart so to do; seeing he answers them all with this, Who hath required these things at your hands? And accordingly their Consciences are more concerned for the Omission of one of these Fooleries, than for the neglect of the greater things of the Law; such are more troubled for the neglect of the Sign of the Cross or Holy-Water, than for their constant carelessness, and want of Faith, by which their Hearts should be guarded against their Enemy.

Thirdly, In the mean time, he makes work for his own Triumph over them, that dote upon these sottish Inventions. If we can suppose Satan to have Pleasure or Mirth at anything, we may be sure he will laugh at such preparations, for a Spiritual Welfare; it being as truly ridiculous for any Man to go out with these Weapons against Satan, as for a Combatant to assail a Giant, with a Paper-Helmet, a Wicker-Shield, and a Wooden-Daggar. And indeed when Satan counterfeits a Flight, or fear of such matters, (as for his advantage he sometimes doth, it is but in design to beget or confirm in Men a confidence of a Virtue or strength in these usages against his Power; that so they may fix upon them to the neglect of God's own Institutions, which he most dreads. Thus we read, that he cunningly ceased his Oracle at Daphne, upon a pretence of the silencing Power of the Bones of the Martyr Babilas, which were buried near the place; on purpose to lead unwary Christians to the adoration of Saints and their Relics. Many such instances we have in Sprenger of the Devils feigned Flight at the Sign of the Cross, the sprinkling of Holy-Water, the Angelical Salutation, St. Bernard's Staff, or certain Words and Verses hung about the Neck, and a great deal of such stuff we may meet with in most of their Writers; all which are but cunning contrivances of Satan, to advance a belief of the virtue of these things, and so to stop Men there, to the neglect of those Spiritual Weapons, which the Scripture recommends.

These we have observed from the place in general, the Holy City: Let us go on to the place in particular, where Satan acted all this; the Pinacle of the Temple. Various are the conjectures of Men about this, whether it were some Fane, or the top of some Spire, or the place whence the Apostle James was thrown down, or the top of the Kings Porch, which was erected to a great height, over a deep Valley, or some Battlement, &c. But we are not concerned in such inquiries, only here I shall take notice of Scultetus, who supposing the place to be the top of a Fane or Spire, and reading in Josephus, that the points of such Broaches were so sharp, that a Bird could not rest upon them, without piercing its Foot; was therefore willing to conclude, that these Temptations were not really, and historically acted, but in Vision only; all this ariseth from a wrong interpretation of 〈 in non-Latin alphabet 〉 , which our English renders Pinacle, whereas it properly signifies any Battlement, or Angular prominency, jutting out over the rest like a Wing, which would afford a sufficient footing and support.

'It is more profitable to inquire after Satan's Reason for the choice of such a place; no question but it was upon design; for else he might with equal convenience, have tempted Christ to cast himself down from some Tree or Precipice in the Wilderness; but then what that design was, is not so easy to determine, it seems plain, that he might suppose that Christ might be the rather animated to the undertaking of flying in the Air, by the hopes of Glory, which might be expected from such a performance, before so many Spectators. But some think that he had a design also upon the Men of Jerusalem, and intended some delusion to the Jews, which I am not unwilling to close with, partly because the Experiences that we have of his devices, assure us that in one Temptation, his ends are oft manifold, and I cannot but think that Satan would make all things sure, and provide (in his projecting Mind) against allevents; for if Christ should have yielded and evidenced so great a Power in the sight of all the People, it might have been a conviction general, that he was the Messias, about that time universally expected; and partly I am ready to think so, because (in case Christ had done so) it lay so fair, to confirm the Jews in a misapprehension of the personal coming of Elias, of whom they understood the Prophecy of Mal. 3. 1. Behold, I will send my Messenger, and he shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his Temple, even the Messenger of the Covenant. If the Jews expected Elias to come from Heaven to the Temple, how strongly would they have been confirmed in this opinion, if they had seen a Man fly from the Temple in the Air, and by this means John the Baptist (who was the Elias that was to come) should have been neglected, and Christ himself (though honored as Elias) not owned for the Messias.

Observe then, That Satan's designs are large, and that he projects the ensnaring or deluding of others, by such Temptations, as seem only to concern those that are under the immediate trouble of them. He tempts Christ to cast himself down, and also by it (at least) intends a delusion to the Jews, he tempts one Man upon the back of another, one is tempted to Error, another by that Mans Temptation, is tempted to Atheism, and rejecting of all Religion. One Man is tempted to Profaneness, another is tempted by that to an uncharitable disrespect of him; 'tis Easy to multiply Instances of this.

CHAP. XIV. That presumption was the chief design of this Temptation. Of tempting to extremes. What presumption is. The several ways of presuming. The frequency of this Temptation, in the generality of Professors, in Hypocrises, despairing Persons, and in the Children of God. The reasons of Satan's Industry in this Design. His deceitful contrivance in bringing about this Sin. Preservatives against it.

NExt to the preparation which Satan made for the second conflict, (already explained) the Temptation intended offers it self to our view, which is this: Cast they self down. What Satan chiefly intended by it, we may collect from Christ's answer, as well as from the thing itself, for he thus replys; It is written, thou shalt not tempt the Lord thy God. Christ doth not use this Scripture to any such sense as this, that he should hereby prohibit Satan to tempt him, because he was Satan's Lord and God, but he mentions this Scripture as a rule of Obedience, as if he should say, I may not cast myself down, and so rely on extraordinary help, seeing I can go down another way, for the neglect of ordinary means, when we have them, is a tempting of God, which may not be done. So that it appears by this, that Satan here tempted Christ to presumption. There is only this objection in our way; that Deut. 16. 16. (the place by Christ cited) refers to the Temptation of the Israelites in Massah, mentioned Exod. 17. 2. where they chide with Moses for Water; and there it would seem their tempting the Lord, was rather in despairing of his power and help, than presuming in the neglect of the ordinary means. I Answer, though the occasion and matter of that Temptation be different from this of Christ's, yet the presumptuous Experiment that they there made of God's Presence and Power was the same with this which Satan designed: for ver. 7. (where the account of that tempting is given) 'tis said, because they tempted the Lord, saying, Is the Lord among us or not? they put it to this issue, that the Being and Power of God should be tried by the giving or not giving of Water. The manner then of that Temptation being so agreeable to this, Christ very pertinently applies that command to it, presumption being the thing which Christ was tempted to. It might occasion some wonder in us to see Satan take such strange steps: He was before tempting him to despair, now to presumption, but 'tis no Argument of his lightness or uncertain roving in his way of tempting, but rather of his depth and subtlety. Note then,

That 'tis Satan's Policy in tempting, to run from one extreme to another. The Corinthians were first tempted to a sinful compliance with the adulterous Person, and were averse to his Excommunication; afterwards they were tempted to the contrary severity, and were as backward to receive him again. The same Men that have been overcome by Prodigality and Excess; when they begin to see the Evil of that, are oft tempted to Worldiness or Covetousness, the contrary disposition. Reasons of this Policy are,

First, The avoiding of one Extream gives the Soul such a swing, (if care be not used to prevent it) that they are cast more than half way upon the other. Peter in an Extream of Modesty, refused the washing of his Feet by Christ, but when he understood the danger, then he runs as far wrong another way, Not my Feet only, but my Hands and my Head. Thus some are so for purity of Churches that they exclude the Weak; others so for Unity, that they admit the open Scandalous and Profane.

Secondly, While Men avoid one Extream by running into another, they carry with them such strong Impressions of the Evil they would avoid, and such fierce Prejudices, that 'tis not an ordinary conviction will bring them right, but they are apt to be confident of the Goodness of the way they take, and so are the more bold and fixed in their miscarriage.

Presumption being the great Design of Satan in this Temptation, we may further observe,

That as Distrust on the one hand, so Presumption on the other, is one of his grand Designs. Of these two, we may say as it was said of the Sword of Hazael and Jehu, that of all those that are slain by the Devil, whosoever hath escaped the Sword of Distrust and despair, the Sword of Presumption hath slain. To explain this I shall,

First, Shew what Presumption is. 'It is in the General, a Confidence without a Ground. First 'tis made up of Audacity, (which is a bold and daring undertaking of a thing) and Security.

Secondly, The Ground of it is an Error of Judgment, (a blind or a misled Judgment doth always nourish it;) and this is either a mistake of the Nature of such means on which we rely for Assistance, (as when a Man lays as much stress upon a Thred as upon a Cable, or expects as much Nourishment from a Stone as from Bread;) or a mistake of the Will of others, from whom we expect aid and help, without a warrant for such a Confidence.

Thirdly, In its way of working, 'tis directly opposite to Distrust, and is a kind of excessive (though irregular) Hope, not that in this case a Man believes or hopes over-much, (for there can be no excess properly in the exercise of Divine Graces) but that he hopes too rashly or lightly, without a solid Foundation or Reason. Hope hath for its Object that which is Good, under the considerations of futurity, possibility, and difficulty; on the one side desperation looks upon that good as future, but under so great a difficulty, that it forgets the possibility of it, and thereupon surceaseth all endeavors: Presumption on the other hand is so keenly apprehensive of the possibility, that it never regards the difficulty, and so thrusts forward into irregular endeavors or expectations. The Nature of this will be better understood when the particular Instances of Presumption are before us.

First, Then 'tis Presumption, when from External or Subordinate Means, Men expect that for which they were never designed nor appointed of God. To expect Grapes of Thorns, or Figs of Thistles, would be a Presumption, because God never designed them for such Fruits; and no less is it, when in any other case Men look for high and extraordinary things, from any created Good, above what God hath put into it, by the Law of Creation.

Secondly, When Men do expect those Fruits and Effects from anything, unto which it is appointed, in neglect or opposition to the Supreme Cause, without whose concurrent Influence they cannot reach their proper ends. That is, our hopes are wholly centered upon means, when in the mean time our Eye is not upon God. Thus, to make Gold our hope, Job. 31. 24. to make Flesh our Arm, Jer. 17. 5. to make Ashur a Savior, Hos. 14. 3. or to trust to any Creatures whatsoever, is in Scripture condemned as a presumptuous reliance, and (in regard of the necessary disappointment) a trusting in a Lye; in which Sence, 'tis said that every Man is a Liar, Psal. 62. 9. The like Presumption it is, when we boast great things of ourselves, and (as Peter) make confident engagements, (in our own strength) that we will avoid such a Sin, or perform such a Duty: for we are but frail, and all our sufficiency is from the Lord, so that it can be no less than intolerable arrogance, to promise anything of ourselves without him; neither can Men promise to themselves the continuance of that Good or Advantage, which they have already received from second Causes (if their confidence builds itself upon that sole consideration) without a just blame. Job had said he should die in his Nest, and David that he should never be moved, but both of them afterward noted these confidences to have been no other than deceitful Presumptions.

Thirdly, 'It is a Presumption to expect things above the reach of our present state and condition; as for a mean Man, to beg of God Authority, and Rule, or to expect to be set with Princes; or for ordinary Christians to look for Miracles, Signs from Heaven, Visions, Revelations, extraordinary Answers to Prayers, and the like, all which expectations are groundless, and the issue of a presumptuous Pride.

Fourthly, When Men expect things contrary to the Rules that God hath set for his dispensations of Mercy, they boldly presume upon his Will. God hath promised preservation to his Children, while they are in God's way, but if any shall go out of that way, and sinfully put himself into dangers and hazards, it would be Presumption in him to expect a Preservation. 'It is the same in Spiritual things. God promiseth Eternal Life, and the Blessings of his Covenant to such as give up themselves to him, and his Laws; will it not be intolerable Presumption for Men to bless themselves in their heart with expectations of reigning with him in Glory, while in the mean time they contradict his own Rule, and neglect his Order, walking in profaneness, and living to themselves? This is an high Presumption of Mercy against his express Will. Hence are such courses, called presumptuous Sins, Psal. 19. and such Sinners transgress with an high-hand.

Fifthly, 'It is also a Presumption to expect any Mercy, though common and usual, without the ordinary means, by which God in Providence hath settled the usual dispensations of such Favors; as when Men look for his aid and help, for supply of corporal wants, while they throw off all care, and refuse their own endeavors, which are the ways of God's appointment, in the conscientious use whereof such Mercies are to be expected. The Heathen (upon the consideration of the necessary connection of Means and the End) have usually judged such sluggish expectations, to be no better than solemn mockings of a Diety. In Spiritual things 'tis no less presumptuous, to expect Conversion and an Interest in Christ and Heaven, while they refuse the careful use of his Ordinances, and therefore we are commanded to pray for such Blessings, to cry after Knowledge, and to lift up the Voice for understanding, and to second these Prayers with our own utmost endeavors; to seek for it as for Silver, and to search for it as for hid Treasures, and in so doing to expect the finding of the Knowledge of God.

Sixthly, When ordinary or extraordinary Mercies are expected for an unlawful End, as when the Israelites at Massa called for Water (which they ought to believe God would supply them withal, their condition considered) but for a Test and Proof of the Being of God, for they said, is God among us or not? Exod. 17. 7. 'It is by James made a piece of Spiritual unfaithfulness, and Adultery, to ask anything of God with a design to spend it upon a Lust. Ahaz his refusing a Sign when God offered it, (however he made a show of Modesty and believing) argued no other thing, but that he was conscious to himself, that (in case he had accepted it) he should have abused that Favor to an unlawful end, and have tempted God by it, as putting it upon this Experiment whether there was a God or not. This is also another act of Presumption; when a Man becomes guilty of any of these miscarriages, he is presumptuous.

Secondly, I further add to this discovery of the nature and kinds of Presumption, that this is one of Satan's grand Engines: which I prove by two Demonstrations.

First, By Satan's common practice in this kind upon all sorts of Men, in most occasions: That which is his frequent practice upon most Men, and on most occasions, must of necessity be understood to be chiefly designed. Some Men may possibly be free from the trouble of some particular Temptations, (as Hieronimus Wallerus saith of Luther his Master, that he heard him often report of himself, that he had been assaulted and vexed with all kind of Temptations, saving only that of Covetousness) but none can say they have not been assaulted with this. I shall make it out by an induction of particulars.

First, The generality of Men that live in the Profession of Religion, are Presumptuous; nay the greatest part of the blind World are so; they presume of Mercy and Salvation, the Devil preacheth nothing else, but all hope, no fear, and in these Golden dreams they slide down to Hell: If we look into their way of sinning, and then into their hopes we can judge no less of them, they stick not at the most grievous abominations, the works of the Flesh, and in these they continue; 'tis their Trade, their Life, they make provisions for them, they cannot sleep except they do wickedly, he that reproveth is derided by them; they make but a mock and sport of those things, which, as the shame and reproach of Mankind, should rather fly the Light, and hide themselves, as things of darkness; these things they practice without regret or sorrow of Heart, without smiting upon the Thigh, and in all this they have the confidence to say, is not the Lord among us? They can call themselves Christians, and have as bold expectations of Eternal Happiness, as if the committing of these evils were made by God the necessary qualifications to everlasting Happiness; what is more common? and yet what more presumptuous? For (1.) These Men audaciously hope and expect Mercy, expressly contrary to the peremptory threatenings of God. God saith, there is no peace to the wicked, they say, we shall have peace. (2.) These run upon the greatest hazards of ruin and woe, with the least fear, in the contempt of all danger, as the Horse rusheth into the Battle, who mocketh at fear, and is not affrighted, neither turneth his Back from the Sword. (3.) They dare God to do his worst, they provoke God to jealousy, and that to his Face; hence was it that Nimrod was said to be a mighty Hunter before the Lord. And Er the Son of Judah, that he was wicked before the Lord: Because such audacious Sinners will not (as we may say) go behind his Back to sin.

Secondly, Hypocrites whose carriage is more smooth, they also are presumptuous: for while they hide their Sin, they do against dictates of Conscience presume, that he that made the Eye doth not see; and that there is a possibility to cheat God as well as Men; besides their boastings and hopes have a special mark set upon them in Scripture, as audaciously false, the hope of the Hypocrite shall be cut off, their confidence of the Temple of the Lord is but a lie, and so termed expressly by the Prophet.

Thirdly, Even despairing Persons are not always free of Presumption. The act of Self-murder, is a terrible presuming upon infinite Justice. Spira's desire to know the worst, was of the same kind. These are indeed extraordinary, but there are some other kinds of despair that come nearer to Presumption, as that sensual despair, which ariseth out of an excessive love of carnal delights, and a secure contempt of Spiritual things: for when sensuality prompts them to Eat and Drink while they may, despairing and hopeless of a future Happiness, for tomorrow they shall die, and their pleasure cease, they highly presume against the Patience and Goodness of God.

Fourthly, The best of Men are too frequently overcome by it; (1.) Not only while they are overtaken with Sins more grievous, and above the rate of Sins of Infirmity, to which how liable the holiest Saint may be, (upon Temptation) may be gathered from David's Prayer, Keep thy Servant from presumptuous Sins, that they have not dominion over me; (2.) But by their earnest prosecutions of their own Wills, when contradicted by Providence. 'It is by the Prophet Esa. 9. 9. called a pride and stoutness of Heart, to contend with Providence, to attempt to build with hewn Stone, when the Bricks are fallen, or to strive for Cedars, when Divine Wrath hath cut down the Sycamores. (3.) How frequently are they guilty of presuming upon their Privileges, their Strength, their Graces, and upon that score venture themselves upon occasions of Sin, or bear high above others upon a conceit of their higher attainments, or when they boldly put themselves upon Suffering, or upon doing while they want that due Humility and care that should balance them. (4.) There is also a Presumptuous Rashness, upon which the Zeal and good Intentions of holy Men may sometimes precipitate them. Such was Uzzahs putting forth his hand to hold the Ark, for which the Lord smote him. All these instances put together, will sufficiently demonstrate that Presumption is one of Satan's Master-Designs.

The Second Demonstration of this Truth is from the general subserviency of other things to this. Most of Satan's endeavors and Temptations aim at this point, and this is the result and consequence of most Sins; that must needs be chief to which so many things do but serve and minister. In this Center do most of the lines of his Policy meet, Pride, Vain-Glory, Conceited-Privileges, Supposed-Advantages, and many things more were but Under-Agents to this Temptation, which the Devil attempted upon Christ, as hath in part, and presently shall be further evidenced.

Thirdly, Having thus proved that Presumption is one of the great things he aims at, I shall next discover the Reasons of his earnestness and industry in his Design, which are these.

First, 'It is a Sin very Natural, in which he hath the advantage of our own readness and inclination. However that some from a melancholy temper, are inclinable to fears and distrust at some time, when these black apprehensions are exalted, yet (these excepted) hopes are more predominant than Fears; and Self-love, which provides fuel to these hopes, is a Natural Principle in all; when so many things give him such Advantages, and promise him a success, we may well suppose he will not miss such an opportunity.

Secondly, As 'tis easy for Satan's attempt, so 'tis remote from conviction, and not rooted out without great difficulty: 'tis a Sin that is covered with a pretext of an higher degree of hope: Men in many ways of this iniquity are under persuasions of Duty, and by reason of that confidence, Fear (which is the Souls Centinel) is asleep, hence do they not lie so fairly open to Counsel or Reproof. The Israelites, Deut. 1. 27, 28. being under discouragement, refuse to go up to Canaan, when they were upon the border of the Land; but being convinced of their Sin, in distrusting the Arm of the Lord, by God's declared Wrath and threatening against them, they fall upon the contrary extreme of presumption, and then ver. 41. they would go up and Fight: and the conviction of their former Sin, made them so confident that this was their present duty, (for thus they argue, we have sinned against the Lord, we will go up and sight, according to all that the Lord our God commanded us;) that though they were expressly forbidden from God, ver. 42. Go not up, neither fight, for I am not among you; yet were they so strangely carried by their former persuasion, that they refused to be convinced, and went presumptuously into the Hill. By which instance we see, what great pretences lead on Presumption, and how difficulty they are removed: which two things do no less than tempt Satan to lay out himself to the uttermost in that design.

Thirdly, the Greatness of the Sin when 'tis committed, is another reason of his diligence in the pursuit of it; 'tis not only from a simple Error or Mistake, but that Error ariseth from intolerable Pride; they say and do such things from the Pride and Stoutness of their Heart. He that is Presumptuous, is Self-willed, 2 Pet. 2. 10. Hence these Sins, which we translate Presumptuous, are in the original, called Pride's or Arrogancies. Besides, they are contradictions to God's Order, separating those things that God hath joined together, as the Means from the End, or the End from the Means, as if the Earth should be turned out of its place for us. And in some cases, 'tis no less than the open affronting of God, by abusing his own Favors against himself; for thus they deal with him, who are opinionated in Sin because of his Mercy, concluding, by an irrational Consequence, that they ought to be wicked because God is Good, or that they may freely offend because he doth not punish.

Fourthly, The dangerous Issues and Consequences of this way of sinning, do not a little animate Satan to tempt to it. In some cases it was to be punished by Death, Deut. 17. 12. The Man that doth presumptuously,—Even that Man shall die: and most usually it is plagued with sad disappointments, by a severe engagement of God's displeasure against it. The Hypocrites hope shall perish, it shall be as the giving up of the Ghost. And generally, He that thus blesseth himself in his Heart, when he heareth the Words of the Curse, Deut. 29. 19, 20. the Lord will not spare him, but then the Anger of the Lord and his jealousy shall smoke against that Man, and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Heaven.

Fourthly, and lastly; I shall lay before you, the deceitful contrivance of Satan in bringing this Sin about, by showing the particulars of his craft against Christ herein. As,

First, He takes advantage from his Resolve to rely upon Providence, contrary to the former Temptation of turning Stones to Bread; Christ had refused that, telling him it was duty to trust him, who not only by the ordinary means of Bread could feed him, but also by any other appointment. To this Satan rejoyns, by offering an irregular opportunity of such a trust, in casting himself from the Pinacle of the Temple; as if he should say, If thou wilt thus rely upon Providence, do it in this. Wherein we may note, that from an obediential dependence, he would draw Christ to an irregular Presumption. He retorts Christ's Argument back again upon him thus, If God is to be relied upon by a certain trust for Food, by the like trust he is to be relied upon for Preservation; if the belief of supply of Bread, can consist with a neglect or refusal of ordinary means for the procurement thereof, then may the belief of Preservation in casting thy self from the Pinacle of the Temple consist also with a neglect of the ordinary Means. Thus like a cunning Sophister he endeavors to conclude Sin from Duty, from a seeming parity betwixt them, though indeed the cases were vastly different. For though it be duty to depend upon Providence, when God (in the pursuit of Service and Duty) brings us out of the sight and hopes of outward means, yet it can be no less than sinful Presumption, for us to make such Experiments of Providences, when we need not, and when ordinary means are at hand. After the same manner doth he endeavor to put Fallacies upon us, and to cheat us into Presumptuous undertakings, by arguing from a necessary trust, in some cases, a necessity of presuming in others, upon a seeming likeness and proportion.

Secondly, It was no small piece of Satan's craft to take this advantage, while the Impression of Trust, in the want of outward means was warm upon the Heart of Christ, he hoped thereby the more easily to draw him to an excess. For he knows that a Zealous earnestness to avoid a Sin, and to keep to a Duty, doth often too much incline us to an extreme, and he well hoped, that when Christ had declared himself so positively to depend upon God, he might have prevailed to have stretched that dependence beyond its due bounds, taking the opportunity of his sway that way, which (as a Ship before Wind and Tide) might soon be overdriven. And this was the design of his Haste in this second Temptation, because he would strike while the Iron was hot, and closely pursue his advantage, while the strength and forwardness of these resolves were upon him.

Thirdly, He endeavors to animate him to this Presumption by popular Applause, and to tickle him into an humor of affecting the Glory and Admiration, which by such a strange undertaking might be raised in the minds of the Spectators, and therefore did he bring him to the most conspicuous place of a great and populous City, not thinking the matter so feasible if he had tempted him to it in a solitary Desert.

Fourthly, He propounds to him a plausible End, and a seeming advantage, viz. the clear and undoubted discovery of his Divine Nature and near Interest in God; urging this as a necessary Duty, for his own satisfaction, and the manifestation of his Son-ship to others.

Fifthly, To drive out of his Mind those fears of miscarrying in his attempt, which otherwise might have been a Block in his way: he is officious in strengthening his confidence, by propounding treacherous helps and preservatives, suggesting a safety to him from the Priviledg of the place where this was to be acted, an Holy City and Temple, producing more of a Divine Presence for his safety than other places.

Sixthly, To make all sure, he backs all this with a Promise of Preservation; that nothing might be wanting to his Security.

By this Method applied to other things and Cases, he endeavors to bring us to Presumption.

The consideration of this should put us upon a special care and watchfulness against Presumption; It is more designed, and hath a greater prevalency, than Men are aware off. Two things I shall only at present propound for our Preservation, out of Psal. 19. 12, 13.

First, He that would be kept from Presumptuous Sins, must make Conscience of Secret Sins, to search for them, to mortify them, to beg pardon for them. With what Face or Hope can we expect from God help against these, when we provoke him to leave us to ourselves, by indulging ourselves in the other?

Secondly, He that would avoid them, must be under the awe and fear of being overcome by them: he that slights and contemns such visible hazards, shall not long be innocent. David here, first shows his Conscience to be concerned with Secret Sins, and then begs to be kept from Presumptuous Sins, and by such earnest begging, he next shows how much he dreaded such miscarriages.

CHAP. XV. Self-Murder another of his Designs in this Temptation. How he tempts to Self-murder directly, and upon what advantage he urgeth it. How he tempts to it indirectly, and the ways thereof. Of necessary Preservatives against this Temptation.

WE have seen and considered the main End of Satan in this Temptation. Let us further consider whether this was the sole End that he propounded to himself: we have little reason to think that he would confine himself to one, when the thing it self doth so clearly suggest another, which might possibly have followed. In most cases, the Ends of the Devil are manyfold: we may therefore easily suppose (and several have noted it) that the Devil (that great Murderer) had herein a secret design against the Life of Christ, and that he tempted him here (indirectly) to Self-Murder. And indeed (supposing that Christ had attempted to fly in the Air, and had failed in the Interprise,) what else could have followed but Death and Ruin? Hence let us Note,

That Satan seeks the ruin of our Bodies, as well as of our Souls, and tempts Men often to Self-Murder. That the Devil goes about seeking how he may destroy Men, by putting them upon attempts against their own Lives, is evident, not only from the Experience and Confessions of such as have suffered under Satan's suggestions to that End, (and it is a Temptation more common, than we think off, because most Men are unwilling to lay open themselves to others in this matter) but also from those many sad Instances of Men over whom Satan so far prevails, that they execute upon themselves this design, by destroying themselves. Yet by the way we may note, That such thoughts are often in the minds of Men, where Satan is not industriously designing their destruction; for he often casts in such thoughts, not only to try how Men take with them, but to affright and disquiet them, and 'tis usually with Men of sad and Melancholy tempers to mistake their own fears of such a Temptation, for Satan's endeavors against them, when indeed their fear and trouble lest they should be so tempted, makes them think they are tempted indeed.

Satan drives on the Design of Self-Murder, two ways.

First, directly, when in plain terms he urgeth Men to destroy themselves. This (because 'tis directly repugnant to the Law of Nature, which vehemently urgeth them to Self-Preservation) he cannot effect, but by the help of some advantages; yet some ways and methods, by experience, he hath found to be so available to such an unnatural resolve, that he frequently puts them in practice. As, first, He works upon the Discontents of Men, and improves the disquiet of their Minds, (upon the occasion of any loss, vexation, disappointment or disgrace,) to as great an height as he can, and when their Lives are made bitter to them, and they are sufficiently prepared by the uneasiness of their condition; then he propounds Death, as the only remedy to set them at quiet; wherein, besides his officiousness to provide them with instruments of cruelty and opportunity for their use, he follows them with Arguments, drawn from the sense of their present Condition; the great intendment whereof is to aggravate their smart, and to make their burden seem intolerable, and then Self-ruin is but a natural Consequence. We may see enough of this in the discontents of good Men, and that they naturally work this way; Job speaks the general apprehensions of Men in trouble, Job 3. 20, 21. The bitter in Soul value not Life, they long for Death, and dig for it more than for bid Treasures; they rejoice exceedingly, and are glad when they can find the Grave. Jonah in his discontent prefers Death before Life, It is better for me to die than to live; Elias doth the like, and Job seems impatient for it. All this is from the power and working of this Temptation, though God held their hand that it did not fully prevail. In Ahithophel, the ground of discontent was more a fancied than a real disgrace; his Counsel was rejected (which was in itself no great dishonor) and this works up such a perplexing resentment in his Mind, that Satan prevails with him to hang himself very deliberately.

Secondly, He most frequently drawn on Men to destroy themselves by terrors and despairing troubles of Conscience; these as they afford greater disquiet and distress of mind than other kind of discontentments, so doth he more prevail by them; for a wounded Spirit is above ordinary strength, and hard to bear: only it may may seem strange, that those who so experimentally feel how fearful a thing it is to fall into the hands of the living God, should entertain such a Temptation, as (to their apprehensions and knowledge) will certainly plung them into the very Ocean of everlasting Vengeance. This no doubt Satan finds to be no small obstruction to his design, but here he useth his skill to open a way for them that would out-run their lives on the one hand, as he labors to pursue them with sense of Wrath and Indignation on the other hand. To this purpose, he tells them, (1.) that all the Hell they are to meet with is in their Consciences, and that Death will free them from all, or at least, that Death will give a present ease, and that till the Resurrection they shall be in quiet. Those that are willing to receive these apprehensions, may easily be prevailed with to hasten their own death, seeing they have already fixed this Conclusion with themselves, that there is no hope nor pardon for them; that they are Reprobates and cut off, for their thoughts can meditate nothing but the terrors of such Conclusions. (2.) He sometimes endeavors to persuade them, that by executing this revenge upon themselves, they may make some kind of satisfaction and amends for the sins they have committed: which though most false, yet 'tis a wonder how far such ungrounded Surmises may possess the Minds of the Desperate. That Judas might have some such thought when he destroyed himself, is conjectured by some: but that must be but a conjecture, seeing none can pretend to know his thoughts; but we may speak with greater freedom of those, who have declared the working of such apprehensions upon their Minds. (3.) A more plausible pretext he useth when he endeavors to persuade them, that they may kill themselves, and yet go to Heaven for all that; to this purpose the subtle Adversary is not backward to tell them, what have been the Charitable Expressions of some Men, who have supposed a possibility of Repentance, inter pontem & fontem, as we say, betwixt the Stroke or Halter, and the Death. Capel is so apprehensive of the mischievous improvement of this Charity, for an encouragement to Self-Murder, that he with great earnestness cautions all Ministers against such liberal Expressions. I have known some, and heard of others that have been so possessed with this Imagination, of being saved, notwithstanding that having purposed to destroy themselves, (though God prevented them that they did it not) they have first by Prayer recommended themselves to God, and so prepared themselves to die. (4.) Sometimes though such afflicted ones, have no such persuasion, but that from Death they go immediately to Hell: yet are they pushed forward, by a certain fearful curiosity of knowing the worst. At that rate did Spira express himself, when he desired to be freed of his Life that he might know the utmost of those torments which he feared; as if the affrightments of his fearful expectations, were worse than the real feeling of them. (5.) But most of all doth he prevail against that objection of greater misery after Death, by running Men up to a desperate destraction in their terrors; their present anguish is made insupportable, so that they hasten out of Life, without care or consideration of what shall follow.

Thirdly, He tempts Men directly to destroy themselves from a Principle of Heroic boldness, and seeming fortitude of Mind: a thing very common among the Romans; who impatient of injuries, and from pride of Heart, not willing to subject themselves to affronts, chose rather to tear their own Bowels, than to live to see themselves abused. Lucretia being forced by Tarquinius, and not willing to outlive her disgrace, stabbed herself. Cato not being able to endure the Victory of Caesar, puts an end to his days. Innumerable instances of this kind Histories do everywhere afford. These though they consulted their own passions, and knew of nothing that prompted them, but their own Generosity or Magnanimity, yet were they not without a Tempter to such cruel actions. Satan (undoubtedly) pleased himself by exercising his cruelty upon them so easily, by the help of such an humor, which passed (among these blind Heathens) for the highest proof of Virtue and Fortitude. To this height it came, insomuch that we find Seneca highly applauding Cato, for procuring his liberty by his own death; and setting forth that Fact as the most delightful Spectacle to the God's. Though indeed (as Augustine notes) it is not Fortitude, but weakness, and a clear evidence of impatience, which cannot bear other Men's Insolencies, or their own hardships. And if we examine the matter to the bottom, though there be audacity in it, to undertake their own death, yet is this led on by no better Principles, than Pride, Impatience and Despair: which may the better be discovered, if we consider such kind of attempts, as they arise from more Ignoble and base occasions. Paterculus tells us of a Tuscan Soothsayer who being carried to Prison with his Friend Fulvius Flaccus, and despairing of pardon, desperately runs his head against the Prison Door and dashed out his Brains; and yet this Man was moved to attempt his destruction, upon the same general Principles by which Cato destroyed himself.

Fourthly, 'It is also sufficiently known that Satan by the force of Custom in several Countries, doth as it were necessitate Men to cut off their own Lives; in some barbarous Places, at the death of the Husband, the Wife in a brutal Affection of the praise of Love and Loyalty, casts herself to be devoured by the same Flame, in which the dead Body of her Husband is consumed. And there are found in other places customs of self-destruction for the avoiding the tedious inconveniencies of old age, where 'tis usual for old Persons, with Joy to prepare their own Funeral Pile, and to make a quick dispatch of their Lives, and rather to die at once, than by piece-meal, as Seneca expresseth it. Calanus an Indian Philosopher, being Dysenterical, obtained leave of Alexander to burn himself for more quick dispatch.

Fifthly, There is yet another way by which Men are tempted sometime (though rarely) to hasten themselves out of the World, and that is by a pretence of an earnest and impatient desire of Happiness to come. That longings for such enjoyments, do become the best of Saints, and is indeed their Excellency, cannot be denied; but to make such a preposterous haste, must be a cheat of Satan. That there is a possibility of this, may appear in the Story of Cleombrotus (mentioned also by Augustine) who reading Plato's Phaedo of the Immortality of the Soul; that he might hasten thither, threw himself Head-long from a Wall, and died. Now though it be hard to find such an Instance among Christians, yet we have reason to believe, that where Satan perceives such a Temptation may take place, he will not be wanting in the prosecution. And if me may conjecture Augustine's thoughts, by that question which he propounds, viz. Whether it be lawful for a Man to kill himself for the avoiding of Sin. (which he solidly confutes;) We may conclude, that such thoughts, were the usual Temptations of good Men in his time, and the rather because in the close of that Chapter, he applies that discourse particularly to the Servants of Christ, that they should not think their Lives a Burthen.

Secondly, Satan promotes the design of Self-Murder, not only Directly, as we have heard, but also by some Indirect ways he undermines the Life of Man: That is, when he doth not formally say to them destroy yourselves, but tempts them to such things, as he knows will let in Death upon them. This way of subtle Malice I shall explain under these heads.

First, Upon highest pretexts of Zeal for God's Glory, he sometimes lays a Snare for our Lives; I cannot believe but Satan had a Hand in that forwardness of Ancient Christians, who by an open Profession of their Faith before persecuting Judicatures, did as it were Court a Martyrdom; And I have the same persuasion of the painful earnestness of many Holy Preachers, who lavish out their Strength in a Prodigality of Pains for the Good of Souls, which (like a Thief in the Candle) wastes them immediately; whereas a better husbanded Strength might be truly more advantageous, as continuing the Light the longer: and yet so sincere are their ends, so pleasant is their work, that they seldom observe, as they ought, that Satan (when he can do no better) is glad of the opportunity to destroy them with their own Weapon; and therefore in this case, they may expect he will do all he can to heighten and forward their Zeal, not only by adding all the Fuel he can to their inward propensity of laboriousness, but also by outward encouragement, of the declared Acceptations, and Expectations, of their Hearers.

Secondly, Upon baser pretences of the full enjoyment of sensual Pleasures, and carnal Delights, he doth unawares push Men forward to Death and Dangers. Thus the Voluptuous, the Glutton, the Drunkard, dig their own Graves, and invite Death to cut them off, before they have lived out half their time. While Satan tempts Men to such excesses of Riot, he labors not only the destruction of the Soul, but also of the Body; not only that they be miserable, but that they may be so with all Expedition.

Thirdly, Besides all these, he hath other subtle ways of contriving the death of Men, by putting them upon ways and actions that are attended with hazard. Thus he sought the death of Christ not directly, but indirectly, by urging him to an action which he thought would unavoidably bring him to Death; for a Fall from so great a Praecipice, would easily have bereaved any Man of Life. And sometimes when Men are besotted with Enthusiastical Delusions, he can more easily beguile them with such Stratagems: That Instance of Stuker is famous, who cut off his Brothers Head, upon a foolish persuasion, that God would magnify his great Power in giving him Life again. If Satan can befool such bewitched Slaves into such absurd and unreasonable apprehensions in regard of others, what hinders but that he may so far impose upon them, that they may be willing to practice upon themselves. I remember something to this purpose, of one whom the Devil had well-nigh prevailed with, to make a hole in his Breast, (which of necessity must have let out his Life;) upon a pretended Promise of giving him Eternal Life, and was accordingly forced to take up a Knife, and to carry it to his Throat. In Anno 1647. in York-shire, a Company of People were seduced to sacrifice certain Creatures to God, among the rest they Sacrificed their aged Mother, persuading her she should rise the third day, and for this they were Executed at York.

This may awaken all to be aware of this Temptation; some are sadly concerned in it, many are the complaints which some of us have met withal about it in private, and the apprehensions of such hazards are sadly disquieting. Through such fears thousands of God's dear Children have passed, and many, too many, have been overcome by this Weapon; those of us that have not yet known Temptations of this nature, do not know how soon we may be assaulted in this kind; 'tis necessary for all to stand upon their Guard, and for that end, it behooves us to have at hand these defences against it.

First, 'It is useful to consider, that this is one of Satan's great Plots; and when we meet with it clothed with never so many pretexts, enforced with never so many seeming necessities, yet must we look upon it as the Counsel of an Enemy, who certainly intends us no kindness, let him pretend what he will; and therefore may we be sure, it will be our sad inconvenience and disadvantage.

Secondly, It must be fixed in our minds, that the thing in it self is an high Iniquity, a most grievous Provocation; no Instance of Self-Murder (properly such) can be met withal in Scripture, as practiced by any Holy Person: the Command is directly against it, Thou shalt not kill. If we may not murder another (as Austin argues) we may not murder ourselves: for he that kills himself kills no other then a Man; nay we may much less lay hand upon our own Life. 'It is a greater violation of the Law of Nature and of Love. Every Man is nearest to himself; and his love to himself, is the Pattern of his love to another. Self-Murder must then be a Sin of higher aggravations by far, than the Murder of another Person. And the wiser Heathens were far from countenancing any such cruelty; If Plato had thought it best for an immediate enjoyment of Immortality, (which is the highest pretence of Self-Murder imaginable) to make an end of Life violently, he would certainly have practiced it himself, or recommended it to others, but he is so far from this, that he speaks against it as a great wickedness.

Thirdly, 'It is necessary that Men keep in mind, the Danger that follows such an act. Death brings God's unalterable Mittimus, and seals up the Condition of every Man, so that in the same posture he comes to Judgment, it puts an end to all Hopes and endeavors. Suppose then such tempted Creatures to have Fears and Terrors as great as you can imagine them to be, yet there is a possibility that they may be deceived in them, that their case is not so bad as they fear, or (if it be bad enough at present) that it may be better afterwards, (for many that have in their anguish resolved against themselves, have been prevented of the Execution of their resolves, and have lived to see the Lord and his Salvation;) And who is able to determine that secret, that their name is not in the Book of Life? Who can say, he is certainly excluded out of God's Decree? What madness is it then to rush into certain ruin, when our Fears that distress us may be but mistakes. It is not so certain that Men shall be damned, because of what they feel or fear at present, as it may be if they destroy themselves.

Fourthly, To prevent occasions to this Temptation, it must be our care not to give way to discontents for outward things, nor to distressing fears, (such as are despairing and hopeless) for our Spiritual Estate: or if we have a burden either way upon our Mind, we must avoid as much as may be, impatient fretfulness, lest Satan get advantage of us. Discontented Moods, and casting away Hope, are sad occasions for this Temptation. If we find our selves thus burdened, we must look to it betimes, and not suffer it to go too far. And if this Temptation come, we must take heed we keep not the Devils Counsel, but discover the matter to some that are wise and faithful, able to advise and pray for us; remembering still that if only outward things trouble us, we have a better way of ease and Remedy, by submitting to a chastising Providence; if Spiritual Troubles move this way, we should not run from him, but rather resolve to perish at his Foot, as humble Suppliants for Mercy and Pardon.

Fifthly, The Temptation must also be opposed with Fasting and Prayer; if this be sincerely practiced, it will go away at last.

Sixthly, Something may also be said for caution against unnecessary thrusting ourselves (while under such Temptations) into places of Danger, or into a converse with Instruments of Death; this may be too great a daring of the Temptation, and in the consequence a mischief. Yet on the other hand, we must not be so cowardly, as to be afraid of such Places and Things, unto which our Callings and lawful employments do engage us; not to dare to go over a Bridge, or to walk by a River, or a Pit, if it be our necessary way, is but to give an advantage to Satan to keep us under continual affrightments, and therefore I subscribe to Capels advice, We must abide by it, and fight it out by Faith; we must not fly the way, the place, the employment, but go on and look to God, and at last we shall make Satan fly.

But if some object to this, That their weakness is great, and their fears are strong, and Satan never idle, and that therefore they have little ground to expect an escape. I shall desire they would consider seriously, the Instance of Christ in this particular, when he was upon the Pinacle of the Temple, a small push might have overthrown him, and yet it was not in Satan's power to do it himself, though he tempted Christ to cast himself down: which may sufficiently satisfy us, that there is a sure hedge of Providence about us, and that Satan cannot do us the least hurt by pushing us into a Pit or River, or any such danger.

CHAP. XVI. Of Pride, Satan's chief Engine to bring on Presumption. What Pride is, and how it prepares Men for sinning presumptuously. Considerations against Pride. The Remedies for its Cure. Pride kindled by a confidence of Privileges, and Popular Applause.

THe aims of Satan in this Temptation being thus explained, I must now offer to your consideration the Means by which he sought to bring his End about, which we have noted already, was Pride: this he endeavored to raise up in him two ways.

First, By urging to him the Privileges of his Condition, as taking himself to be the Son of God.

Secondly, By offering him the occasion of Popular Applause, to which purpose he brought him into the Holy-City, where he might be sure of many Spectators. I shall hence note,

That Pride is Satan's proper Engine to bring Men on to Presumption.

If we should trace the History of presumptuous Sins, we shall ever find it to have been so. Adam 's first Sin, was an high Presumption against God's express Command, but Pride was the Stair by which he knew they must ascend to it; and therefore he used this Argument, to corrupt the Hearts of our first Parents, Ye shall be as God's. The Presumption of Uzziah in burning Incense upon the Altar, was from his Pride. 2 Chron. 26. 16. His Heart was lifted up, because he was become strong. David's Presumption in numbering the People was from hence; thus might we run through many Instances. But Satan's own case may be instead of all, his first Sin (though we have but conjecture what it was particularly) is concluded by all to have been highly Presumptuous, and the Scripture expressly asserts that it was his Pride that brought him to it. 1 Tim. 3. 6. He that is lifted up with Pride, falls into the Condemnation of the Devil. And in the general we are told by the Prophet, Hab. 2. 4. That the Soul that is lifted up, cannot be so upright as patiently to wait upon God in a way of believing, but it will be presuming to evade a trouble by indirect contrivances.

To explain the Observation, I shall do no more but show what Pride is, and how fit it is to beget Presumption.

Pride is a self-idolizing, an over-valuation or admiration of ourselves, upon a real or supposed excellency, inward or outward, appertaining to us. 'It is in Scripture frequently expressed by the lifting up or exaltation of the Soul. And this is done, upon the consideration of any kind of thing, which we apprehend makes us excel others; so that inward gifts of Mind, as Knowledge, Humility, Courage, &c. or outward gifts of the Body, as Beauty, Strength, Activity, &c. or additional Advantages of Riches, Honor, Authority, &c. or anything well done by us, &c. may all be abused to beget and nourish Pride, and to fill us with high and lofty thoughts concerning ourselves: and being thus blown up, we are fitted for any presumptuous undertaking. For.

First, The Mind thus corrupted, begets to its self apprehensions of a self-sufficiency: and therefore, as it is not apt to remember from what Fountain all those Excellencies come, and to what Ends they are to serve; so it brings them to a contempt of others, and to a confidence of themselves. Thus are Men by degrees so intoxicated by their own humor, that they mount up to irrational and absurd conceits, fancying that they are more than they are, and that they can do far more than is possible for them to accomplish, till at last they become apparently foolish in the pursuit of their imaginations. I need not instance in the follies of Alexander, who being elated in Mind, would be Jupiter's Son, and go like Hercules in a Lions Skin; or in the mad Frenzies of Gaius, who as he would need fancy himself a God, so would he change his Godship when he pleased; today he would wear a Lions skin and Club, and then he must be Hercules; tomorrow in another Garb he conceits himself Apollo; a Caduceus made him Mercury, a Sword and Helmet made him Mars, &c. Or in Xerxes, who would whip the Seas, and fetter Neptune. The Scripture affords enough of this nature, as the Boast of Nebuchadnezzar; Is not this great Babel that I have built? In the Insolency of Nineveh, Zeph. 2. 15. I am, and there is none besides me. The Blasphemy of Tyre, Ezek. 28. 2. who set her Heart, as the Heart of God, saying, I am a God, I sit in the Seat of God. The arrogancy of Sennacherib, Esa. 36. 19, 20. Where are the God's of Hamath— that the Lord should deliver Jerusalem out of my hand? Though all Pride, in all Men ariseth not to so great an height of Madness, yet 'tis the nature of it, and none have any of it, without this humor of conceiting themselves above themselves, which strangely prepares them for any Presumption.

Secondly, He that is Proud, as he looks upon himself in a flattering Glass, and measures himself by the length of his Shadow; so doth he contemn and undervalue things, that lie before his attempts as easy and small, hence doth he put himself upon things that are far beyond him. David notes the working of a proud Heart, Psal. 131. 1. in this particular, Neither do I exercise myself in great matters, or in things too high for me; Showing that 'tis the guize of Pride, to out-bid itself in its attempts.

Thirdly, It is not only forward to attempt, but also desperate to execute, without consideration of hazard. Difficulty and Danger when they stand in the way, should usually deter Men from their enterprize; but Pride hardens the Heart, and in a blind rage engageth it to contemn all inconveniencies; if Sin and the Breach of God's Law, be set before a Person, whose Pride engageth him to an unlawful undertaking, he over-looks it as a thing of naught; Through the Pride of his countenance he will not seek after God, God is not in all his Thoughts, Psal. 10. 4.

Fourthly, Pride ariseth up to a scornful competition with any thing that opposeth it; and the more 'tis opposed, the more it rageth, for the contest is for having its Will. This was the Voice of Pride in Pharaoh, Who is the Lord, that I should serve him? Hence Men are said to despise the Commandments of God, when in the strength of their Pride they are carried on to an open contest for their own ways and desires, against peremptory Commands and Threatenings.

Fifthly, All this is done by a pleasing allurement; 'tis a Witchcraft that strongly holds Men, and they think they are sufficiently rewarded if they be but gratified; though other things go to wrack, yet they apprehend, if Credit and Honor be kept up 'tis enough. Saul (when Samuel had declared that God would forsake him, yet) sought to please himself, by keeping up his Esteem and Authority, Honor me, saith he, before the People.

If all these particulars be weighed, what presumptuous act can be propounded by Satan which Pride may not lead to? He that swells himself to a conceit of absoluteness, that will needs be attempting things too high, that contemneth all hazards, and is made more forward by opposition, and yet pleaseth himself in all, as in a Golden Dream, he is as much prepared for any figure or shape that Satan is ready to impress upon him, as melted Metals for their Mould or Stamp.

Hence must we be warned against Pride, as we would avoid Presumption; if we admit this, we cannot well escape the other. And we are the more concerned to resist Pride,

First, Because 'tis a Natural Sin; it was the first Sin, and our Natures are so deeply tainted with it, that it is a Sin that first shows itself in our Infancy: for Children will express a Pride in their Cloaths very early; and 'tis a general infection, from which none are exempted in some degree or other. The Apostles Phrase 1 Joh. 2. 16. shows that our whole life, and all the concerns thereof, is but the Sphere in which Pride acts and therefore whereas he restrains other lusts; to some particular ends, or peculiar Instruments, he calls this iniquity the Pride of Life, implying how impossible it is to confine it in a narrow compass.

Secondly, It is a subtle Sin, and often lies where 'tis least suspected. Every man sees it, as 'tis expressed in haughty looks, in boasting Speeches, in gorgeous Apparel, in insolent behavior; but often Men are insensibly possessed with this Sin and know not of it: under an affected contempt of Honors and fine Clothes, they secretly hug themselves in their private conceits, and raise up in their own thoughts Imaginary Trophies of Honor and Victory, for despising what others so much dote upon. It was observed of Diogenes that he did intus gloriari, inwardly boast, and with greater Pride contemned Honor, Riches, Plenty, &c. than they were troubled with, that enjoyed them. Some decry Pride in others, vehemently declare against it as a Sin, recommend Humility as an Ornament of great price in the sight of God, and yet are proud that they are above others in a fancied Humility; and in the management of themselves in their Reproofs and Exhortations, express such sad Symptoms of an insulting Humour, that the latent Pride of their Heart doth appear by it. 'It is possible for Men to give Thanks to the Almighty for all they have, and yet to be Proud of what is in them: the Pharisee was Proud, (for so Christ calls him) that he was not as other Men, and yet he could thank God, as ascribing all to him; nay he that is truly sensible of the working of this Pride in himself, and dares not approve it, yet he shall find in his Heart such a delight when he is stroked or praised, and when some Actions (praiseworthy) are not taken notice of, the best shall find that (without great watchfulness) they shall not be able to hold from giving some hints to others as a Memorial to them, of observing their excellency, or from some Insinuations of their own Commendation.

Thirdly, Pride is a Sin no less dangerous then subtle; there are no attempts so strange, unreasonable, monstrous or absurd, but it may prompt to them. It was a strange arrogancy in Herod to deify himself in his own thoughts, and yet the acclamations of the People swelled him into such a blasphemous Imagination, that God thought fit to chastise him, and instruct others by so dreadful a Judgment, as clearly baffled his Insolency, and made him and his Flatterers confess, he was but a poor frail Man. Ordinarily Pride is attended with a Judgment, 'tis the very Prognostick of ruin; Pride goeth before destruction, and an haughty Spirit before a Fall. Prov. 16. 18. But these Judgments have something in them peculiar (which other Judgments for other Sins do not always express) to a manifestation of a special abhorrency in God against Pride; as (1.) he commonly smites the thing for which they are Proud. Staupitius boasted of his Memory, and God smote it: Hezekiah boasted of his Treasure, and for that God designed them for captivity: David Glorifyed in the Multitude of his People, but God lessened them by Pestilence. Nebuchadnezzar is Proud of his Babel, and God drave him from the enjoyment of it. Men are Proud of Children or Relations, and God oft removes them, or makes them a Shame and Sorrow. (2.) He doth not only this, but also orders the Judgment so that it shall bring a shame and contempt upon Men in that thing wherein they prided themselves; he will not only punish, but also stain their Pride: the haughty Daughters of Zion were not only plagued, by removing their Ornaments, Bracelets, and the rest of their Bravery, but over and above he smites with a Scab, the crown of their Head, and discovers their secret parts, and brings a Stink and Baldness upon them instead of a Sweet smell, and wellset Hair, and hurning instead of Beauty.

So sad a Distemper stands in need of a special Care: and for that end we should,

First, In all things we have or do not so much consider what is excellent, or wherein we excel, as what we have not, and wherein we come short. We should be strange to ourselves, and design that the right Hand should not know what the left Hand doth; which must be by having our Eye upon the Imperfections that attend us at the best.

Secondly, It must be our care to be suspicious of the working of Pride in us, and also by an industrious Watchfulness to give a stop or check to thoughts of this nature when they arise.

Thirdly, The Conquest of this cannot be expected without a serious and constant Labor herein. An humble Soul is compared by David to a Weaned Child, Psal. 131. 2. But a Child is not weaned easily, Worm-wood must be laid on the Breast, and time allowed, before the Child will forget it. He only that is content to exercise a Discipline upon himself, and by frequent practices to habituate himself to low and careful Thoughts, is likely to overcome it.

Pride (we have seen) was Satan's great Engine to bring on Presumption, the means by which he endeavoreth to beget Pride (as was before noted:) were,

First, The consideration of Privileges, as being the Son of God. For this expression, [If thou art the Son of God] is now urged in a Sence different from that which it had in the first Temptation; there he propounded it as unlikely that he should be the Son of God, and yet be under such a disregard of Providence. In this sense it notably suited his design of drawing him to a distrust of God's Care, and consequently of his Sonship. Here he is upon a contrary Temptation, and therefore propounds this, as a thing of which Christ was assured, and from that Assurance he thus disputes, Thou believest thou art the Son of God, and dost well depend on his care; therefore needest thou not to distrust thy preservation, if thou castest thyself down.

Secondly, To help his confidence forward to the undertaking, he suggests what Credit and Honor it would be to him, in the Sight of all the People to be so miraculously kept from hurt. Hence note,

That Satan doth usually kindle and nourish Pride, by a perverse confidence of our Privileges.

It is very hard for Christians to carry their Assurance even: not but that Grace in its proper working begets Humility, and a watchful care against Sin and Folly, but such is our Infirmity that we are easily drawn to be Proud of our Mercies, and to persuade ourselves, that we may make