Satans Temptations in Three Parts

CHAP. XVII. Of Satan's subtlety in urging that of Psal. 91. 11, 12. to Christ. Of his imitating the Spirit of God in various ways of Teaching. Of his pretending Scripture to further Temptation. The Reasons of such Pretendings, and the ends to which he doth abuse it. Of Satan's unfaithfulness in managing of Scriptures. Cautions against that Deceit. The ways by which it may be discovered.

THe ways of Satan (hitherto insisted on) to engage Christ in this act of Presumption, were secret insinuations, and underhand contrivances: but that which he openly and expressly urged to this purpose, was an Argument drawn from the promise of God, (though sadly abused and misrepresented) He shall give his Angels charge concerning thee, &c. This we are next to consider, in which (as cited by him) we may easily see, (1.) That Satan affected an Imitation of Christ, in the way of his resistance; Christ had urged Scripture before, and now Satan endeavors to manage the same weapon against him. (2.) 'It is observable that Scripture is the Weapon that Satan doth desire to wield against him; in his other ways of dealing he was shy, and did but lay them in Christ's way, offering only the occasion, and leaving him to take them up; but in this he is more con • ident, and industriously pleads it, as a thing which he could better stand to and more confidently avouch. (3.) The care of his subtlety herein, lay in the misrepresentation and abuse of it, as may be seen in these particulars: (1.) In that he urged this promise to promote a sinful thing, contrary to the general end of all Scripture, which was therefore written that we sin not. (2.) But more especially in his clipping and mutilating of it; he industriously leaves out that part of it, which doth limit and confine the promise of protection to lawful undertakings, (such as this was not) and renders it as a general promise of absolute safety, be the action what it will. It is a Citation from Psal. 91. 11. 12. which there runs thus, He shall give his Angels charge over thee, to keep thee in all thy ways; these last words, [in all thy ways,] which doth direct to a true understanding of God's intention in that promise, he deceitfully leaves out, as if they were needless and unnecessary parts of the promise, when indeed they were on purpose put there by the Spirit of God, to give a description of those Persons and Actions, unto whom in such cases the accomplishment of the promise might be expected: (for albeit the word in the original which is translated [ways,] doth signify any kind of way or action in the general, yet in this place it doth not; for then God were engaged to an absolute protection of Men, not only when they unnecessarily thrust themselves into dangers, but in the most abominably sinful actions whatsoever; which would have been a direct contradiction to those many Scriptures wherein God threatens to withdraw his Hand, and leave Sinners to the danger of their Iniquities: But 'tis evident that the Sense of it is no more than this, God is with you, while you are with him. We have a Paraphrase of this Text to this purpose, in Prov. 3. 23. Then shalt thou walk in thy way safely, and thy Foot shall not stumble: where the condition of this safety (pointed to in the word [then,] which leads the promise) is expressly mentioned in the foregoing verses, My Son, let them (that is, the precepts of Wisdom) not depart from thine Eyes—Then (not upon other terms) shalt thou walk in thy way safely. The ways then in this promise, (cited by Satan) are the ways of duty, or the ways of our lawful Callings. The fallacy of Satan in this dealing with Scripture is obvious, and Christ might have given this answer, (as Bernard hath it) that God promiseth to keep him in his ways, but not in self-created dangers, for that was not his way but his ruin; or, if a way, it was Satan's way, but not his. (3.) To these two some add another abuse, in a subtle concealment of the following verse, in the 91. Psal. Thou shalt tread upon the Lyon and Adder. This concerned Satan, whose cruelty and poisonous deceits, were fitly represented by the Lyon and the Adder, and there the Promise is also explained to have a respect to Satan's Temptations; that is, God would so manage his protection, that his Children should not be led into a snare.

Hence Observe, That Satan sometimes imitates the Spirit of God by an officious pretence of teaching the mind of God to Men.

This our Adversary doth not always appear in one shape: sometime he acts as a Lyon or Dragon in ways of Cruelty and fierceness; sometimes as a filthy Swine, in Temptations to bestial uncleanness, and sensual Lusts: sometime he puts on the Garb of Holiness, and makes as if he were not a Spiritual Adversary, but a Spiritual Friend and Counselor; that this is frequent with him, the Apostle tells us 2 Cor. 11. Satan himself is transformed into an Angel of Light. Angels of Light are those Blessed Spirits, sent forth to minister for the good of the Elect, whose Ministry God useth not only for our Preservation from bodily hurts, but also for prevention of Sin, and furtherance of Duty. Satan, (as wicked as he is) doth counterfeit that Employment, and takes upon him to give advice for our Good, pretending to teach us in the Truth, or to direct and further us in our endeavors.

That he designs an Imitation of God and his Spirit, may be discovered, by expressing a great many particulars of God's ways and appointments, wherein Satan (as God's Ape) partly out of Mockery and Scorn, partly upon other grounds of advantage to his intendments, doth counterfeit the currant Coin of the Lord's establishments by a very close imitation. But I shall here confine myself to the point of Teaching and Instruction, wherein how he proceeds, we shall the better understand by considering how many ways God hath of old, and now still doth use, in declaring his mind to his People; the Sum of all we have, Heb. 1. 12. Heretofore he signified his mind in divers manners by the Prophets, and in these last days by his Son, in all which we shall trace the steps of Satan.

First, God revealed himself sometime by Voice, as to Abraham, Moses and others: the Devil hath dared to imitate this. There want not instances of it in the Temptation, which is now under explanation, he did so; and his confessing Christ, I know thee who thou art, &c. doth show that he is ready enough to do it at any time for advantage. Sprengar tells us a Story of the Devils Preaching to a Congregation in the Habit and Likeness of a Priest, wherein he reproved Sin, and urged Truth, and seemed no way culpable for false Doctrine, but I suspect this for a fabulous tale: however it is undeniable that he sometime hath appeared to Men with Godly Exhortations in his Mouth, of living justly, and doing no Man wrong, &c. Except we resolve to discredit all History, and the Narrations of Persons (and some such are known to some in this Auditory) who solemnly affirm, they have met with such dealing from him.

Secondly, God hath sometime revealed himself to Men in Extasies and Trances: such as was that of Paul, Acts 22. 17. I was in an Extasy or Trance. This also hath the Devil imitated. Mahomet made this advantage of his Disease, (the Epilepsy, or Falling-Sickness) pretending that at such times, he was in an Extasy, and had converse with the Angel Gabriel. But what he only in knavery pretended, others have really felt: the Stories of Familists, and deluded Quakers are full of such things; they frequently have fallen down, and have lain as in a Swoon, and when they have awaked, told wonderful Stories of what they have heard and seen.

Thirdly, Visions and Dreams were usual things in the Old Testament, and famous ways of Divine Revelation: but Satan was not behind in this matter, his Instruments had their Visions too: in Ezek. 13. 7. we have mention of Vain-Visions, and Lying-Divinations; and such Satanical Dreams are also noted, Deut. 13. 1. If there arise among you a Dreamer of Dreams. Those days of confusion, that are not yet out of memory, afforded store of these: while unstable giddy-headed People began to dote on Novelties and Questions in Religion, they gave opportunity to Satan to beguile them; for he taking advantage of their nauseating of old Truths, and their expectation of sublime discoveries, (which had sufficiently prepared them for any Impression) did so over-work their Fancies, that they easily conceited themselves, to have had Divine Revelations; and nothing was more ordinary than to hear Stories of Visions and Dreams. And this spread further by a kind of Infection, for it grew into a Religious Fashion; and he was not esteemed, that had not something of this nature to Experience. And though the Folly and Impertinencies of such things generally (and sometime the apparent wickedness of them, as contradicting Truth, and the Divine rules of Holiness) were sufficient discoveries, that Satan's hand was in them: yet until Time, Experience, and the Power of God had cooled the intemperate heat of this raving Humor, it continued in the good liking and admiration of the more inconsiderate Vulgar. And sometime those from whom more seriousness and consideration might have been expected, fell into a reverence for these pretences in others, and helped forward this Spiritual Witchcraft by their countenance and arguings, often abusing that Text in Acts 2. 17. Your Young Men shall see Visions, and your old Men shall dream Dreams, by applying it to a justification of these apparently foolish dotages. And indeed the effect hath discovered they were no better: for many of those things which with great confidence were avouched as certain, were by time proved to be false; many things were useless, vain, ridiculous, and some were brought to lament and confess their folly after they proceeded far in these ways; and at last, (when the former opportunities are worn out) Satan grew weary of that design, (as being no longer proper to be insisted on) there is now a great calm, so that 'tis but seldom that we hear of such things talked of; it were needless to give particular instances, when you may at your leisure fetch them from hundreds of Pamphlets commonly known.

Fourthly, One of the most noted ways by which God discovered his Mind was that of inspiration, by which some eminent Persons, (called therefore Prophets) spake the Will of God, as they were moved or acted by the Spirit of God. The Devil had also his false Prophets, such are frequently taxed in the Old Testament, and foretold in the New. False Christ's; and false Prophets shall arise, Mat. 24. 24. There were false Prophets among the People, as there shall be false Teachers among you, 2 Pet. 2. 1. Many false Teachers are gone out into the World. Such an one was Montanus in Tertullian's time, David George, John of Leyden, Hacket our Country-Man were such, and a great many such there have been in all ages; 'tis notoriously known that Satan hath thus inspired poor possessed wretches who have uttered threatenings against Sin, and woe to Sinners. The sayings of such possessed Creatures have not long since been gathered into a Volume and published, as containing very persuasive Arguments to Repentance, and amendment of Life. Besides these, our own times afford too many examples of this kind, many have put on the Guise of the old Prophets in a foolish (though adventurous) imitation of their Actions and Prophecies. Some have in our Streets resembled Jonah in Nineveh, Yet forty days, &c. Some fancied to walk naked like Isaiah; others have come with their Earthen Pitchers and broken them: imitating these and other Types by which God in his true Prophets foresignifyed his judgments to come; in all which Actions and Garbs with much earnestness, and in an Affected Tone they have called out for Repentance, in a confident denunciation of Woes and Miseries, with a bold limiting of the time of forty days (that the same might carry a Parallel to Jonah's Prophecy) and sometime giving (which is the surest way) an unlimited uncertain time. How the Devil acts in these matters, and by what ways he seduceth them to believe they are inspired of God, or have real Visions and Revelations, 'tis not my business now to inquire, only let those that think such things strange, consider that the Devil hath the advantage of deep fanciful apprehensions, and a working Melancholy in such Persons, by which he can easily work them to conceit anything, and confidently to believe what they have conceited.

Fifthly, Sometime God notifyed his Mind by Signs and Miracles. Satan hath also his Lying Signs and Wonders; a Power God hath permitted him this way, which is very great, and the delusions wrought thereby are strong, hazarding the deception of the Elect. This Power of doing Wonders the Devil usually applies to false Doctrines, to strengthen and countenance Errors; the Apostle testifies 2 Thess. 2. 9. that Satan shall employ this power for the advancement of the Man of Sin, whose coming shall be with Signs and lying Wonders. The Beast arising out of the Earth, Rev. 13. 14. he shall deceive by the means of those Miracles which he hath Power to do. And accordingly the Popish Legends are full of Stories of Miracles, whereof (though most be Lyes, Forgeries, and the false contrivements of those who sought to bring the People to receive their Doctrines, the credit and advancement of which they sought by such ways;) some notwithstanding (though not true Miracles) yet were truly acted, to countenance those Errors which are pretended to be established by them.

Sixthly, God doth teach and lead his People by Impulses. Christ was thus led of the Spirit into the Wilderness; and Paul was bound in Spirit to go to Jerusalem. 'It is common for Satan to imitate such Impulses. We have clear Instances of Diabolical Impulses to Sin in Scripture; a strong Impulse was on Ananias, Satan filled his heart; a strong Impulse on Judas, Satan entered into his Heart; and what then more easy to apprehend, than that Satan can counterfeit better Impulses, and violently stir up the Hearts of Men to actions seemingly good or indifferent. Some Hypocrites are moved strongly to Pray or Preach, (Satan therein aiming at an increase of Pride or Presumption in them;) and they know no other, but that it is the Spirit of God. God's Children may have Impulses from Satan, upon pretences of Zeal as the Disciples had, when they called for Fire from Heaven. In these Impulses Satan doth not so act the Heart of Man as the Spirit of God doth, whose Commands in this case are irresistible, but he only works by altering the disposition of our Bodies in a Natural way; and then having sitted us all he can for an Impression, he endeavors to set it on by strong persuasions. Some memorable instances of these Impulses might profitably illustrate this. Math. Parisiensis takes notice of a Boy, in Anno. 1213. (of whom also Fuller makes mention) who (after some loss which the Christians had received in the War against the Turks) went up and down, Singing this Rithme.

And by this means he gathered a Multitude of Boys together, who could not by the severest Menaces of their Parents be hindered from following him, to their own ruin. Another instance of a strange Impulse, we have in Josephus; one Jesus the Son of Ananus, about four years before the Destruction of Jerusalem, at the Feast of Tabernacles, begins to cry out Woe, Woe, to the East and West, to Man and Woman, &c. And could by no means be restrained Night or Day; and when his Flesh was beaten off his Bones, he begged no pity nor ease, but still continued his usual crying.

Seventhly, God doth also by his Spirit teach his People in bringing things to their remembrance. Satan also in imitation of this, can put into the Minds of Men (with great readiness and dexterity) Promises, or Sentences of Scripture, insomuch that they conclude that all such actings are from the Spirit of God, who (as they conclude) set such a Scripture upon their Heart: thus dealt Satan with Christ, he urgeth the Promise upon him, wherein upon the matter he doth as much, as when he secretly suggests such things to the Heart without an audible Voice. In this way of craft Satan doth very much resemble the true work of the Spirit, (1.) In the readiness and quickness of suggesting; (2.) In seeming exact suiting Scripture suggested, with the present occasion; and (3.) In the earnestness of his urging it upon the Fancies of Men. Yet when all this is done, they that shall seriously consider all ends, Matter and Circumstances, will easily observe it is but the cunning work of a Tempter, and not from the Holy Spirit.

Observe also, That whatever be the various ways of Satan's imitation, yet the matter which he works and practiseth upon, is still Scripture: to this he confines himself;

First, Because the Scriptures are generally (among Christians) received as the undoubted Oracles of God, the Rule of our Lives and Duties, and the Grounds of our hope. It would be a vain and bootless labor to impose upon those that retain this belief, the sayings of the Turkish Alcoran, the Precepts of Heathen Philosophers, or any other thing that may carry a visible estrangement from or contradiction to Scripture, he could not then possibly pretend to a Divine Instruction, nor could he so transform himself into an Angel of Light: but by using this covert of Divine Command, Promise, or Discovery, he can more easily beget a belief, that God hath said it, and that there is neither Sin nor Danger in the thing propounded, but Duty and Advantage to be expected; and this is the very thing that makes way for an easy entertainment of such delusions. Poor Creatures believe that is all from God, and that they are acted by his Spirit, and that with such confidence that they contemn and decry those (as ignorant of Divine Mysteries, and of the Power of God) who are not so besotted as themselves.

Secondly, The Scriptures have a Glorious irresistible Majesty in them peculiar to themselves, which cannot be found in all that Art or Eloquence can contribute to other Authors. 'It is not Play-Book Language, nor Scraps of Romances that Satan can effect these cheats withal; and therefore we may observe that in the highest delusions Men have had pretences of Scripture, and their strong persuasions of extraordinary discoveries, have stricken Men into a reverence of their profession, because of the Scripture Words and Phrases, with which their boldest follies are woven up: for let but Men inquire into the reason of the prevalency of Familism of old, upon so vast a number of People as were carried away with it, and they shall find, that the great Artifice lay in the Words they used, a language abstracted from Scripture, to signify such conceits as the Scripture never intended. Hence were their expressions always high, soaring, and relating to a more excellent and mystical interpretation of those Divine Writings. This may be observed in David George, Hen. Nicholas and others, who usually talk of being consubstantiated with God, taken up into his Love, of the Angelical Life, and a great deal more of the same kind. The Ranters at first had the like Language, and the Quakers after them, affected such a c • nting Expression. And we may be the more certain of the truth of this observation, that such a kind of speaking (which borrows its Majesty from the Style of the Scripture) is of moment to Satan's design; because we find the Scripture itself gives particular notice of it; the false Teachers in 2 Pet. 2. 18. are described (among other things) by their swelling words of Vanity, which the Syriac rendrs to be a proud and lofty way of speaking, the original signifies no less, they were words swelled like Bladders, though being pricked, they be found to be empty Sounds, and no Substance: There are indeed swelling words of Atheistical contempt of those, who as the Psalmist speaks, set their Mouths against Heaven, but this passage of Peter, as also the like in Jude ver. 16. signify big Swoln words from high pretensions and fancies of knowing the mind of God more perfectly, for they that use them pretend themselves Prophets of God ver. 1. and as to their height in profession, are compared to Clouds highly soaring; and in 2 Cor. 11. 14. they are said to be transformed into the Apostles of Christ, and to the Garb of the Ministers of Righteousness. And that which is more, this particular design of Satan, is noted as the rise of all; No marvel, for Satan himself is transformed into an Angel of Light.

Having seen the reasons why Satan chooseth Scripture, as his Tool to work by, I shall next show to what base designs he makes it subserve.

First, He useth this Artifice, to beget and propagate erroneous Doctrines. Hence no opinion is so vile, but pretends to Scripture as its Patron. The Arians pretend Scripture against the Divinity of Christ. The Socinians, Pelagians, Papists, yea and those that pretend to Inspirations for their Rule, and disclaim the binding force of those antiquated declarations of the Saints conditions (as they call them) yet conform all their sayings to the Scripture expression, and endeavor to prove their mistakes by its Authority.

Secondly, He makes abused Scripture to encourage sinful Actions; he can cite passages of God's Patience and longsuffering, of his pardoning Grace, and readiness to forgive, and a thousand more upon no other design, than the turning of the Grace of God into wantonness. When Professors turn loose and negligent, when they adventure too far upon sinful pleasures, they lick themselves whole, by an overforward grasping at such passages of Scripture, which Satan will, with great readiness, set upon their hearts, and then they pretend to themselves that their peace is made up with God, and that they have no less than a sealed Pardon in their Bosomes; which notwithstanding may be known to have only Satan's Hand and Seal at it, by their overly and formal sorrow for such miscarriages, and their readiness to return to the same follies again.

Thirdly, By this imitation of the Commands and Promises of God, he doth strangely engage such as he can thus delude, unto desperate undertakings. The Familists of Germany were persuaded by this delusion, to expose themselves unarmed to the greatest hazards, upon vain pretences of Promises set home upon them, as that God would fight for them, that they must stand still and see the Salvation of God. Some of later times have paid their lives for their bold misapplication of that Promise, One shall chase a thousand. Judas of Galilee, and Theudas were prompted by Satan to gather Multitudes together, (though to their own ruin) upon a vain persuasion that they were raised up of God, and that God would be with them.

Fourthly, He sometimes procures groundless Peace and Assurance in the hearts of careless ones, by Scripture misapplied. Many you may meet with, who will roundly tell you a long Story, how they were cast down, and comforted by such a Scritpure brought to their minds, when (it may be much feared) they are but deceived, and that as yet God hath not spoken peace to them.

Lastly, This way of Satan's setting home Scriptures, proves sadly effectual to beget or heighten the inward distresses and fears of the Children of God. 'It is a wonder to hear some dispute against themselves, so nimble they be to object a Scripture against their Peace, (above their reading or ability) that you would easily conclude there is one at hand that prompts them, and suggests these things to their own prejudice. And sometimes a Scripture will be set so Cross or edge-way to their Good and Comfort, that many Pleadings, much time, Prayers, and Discourses cannot remove it. I have known some that have seriously professed, Scriptures have been thrown into their Hearts like Arrows, and have with such Violence fixed a false apprehension upon their Minds, (as that God had cut them off, that they were reprobate, damned, &c.) that they have born the tedious restless affrightments of it for many days, and yet the thing itself, as well as the issue of it, doth declare that this was not the Fruit of the Spirit of God, which is a Spirit of Truth, and cannot suggest a falseshood) but of Satan, who hath been a Liar from the Beginning.

Observe lastly, Though Satan useth Scripture in these deceitful workings, yet he never doth it faithfully.

First, Because it is against his Nature, as 'tis now corrupted by his Fall, there is no truth in him: When he speaketh a Lye, he speaketh of his own; for he is a Liar, not that he cannot spake a Truth, but that he usually is a Lyar, and that he never speaks Truth but with a purpose to deceive.

Secondly, To deal faithfully, in urging Scriptures upon the Consciences of Men, is also contrary to his Interest; he hath a Kingdom which he endeavors to uphold. This Kingdom being directly contrary to that of Christ's, (which is a Kingdom of Light) is therefore called a Kingdom of Darkness, being maintained and propagated only by Lies and Deceits. He cannot then be supposed to use Scripture faithfully, because that is the true Scepter of Christ's Kingdom, for then should Satan (as Christ argues Mat. 12. 26.) cast out Satan, and be divided against himself.

This unfaithful dealing with Scripture is threefold.

First, The unfaithfulness of his Design, though he speaks what is true, yet he doth it with an evil Mind, aiming at one of these three things.

First, To Deceive and Delude. If he applies Promises, or insists upon the Privileges of God's Children, it is to make them Proud or Presumptuous; if he urge Threatenings, or stir up the Conscience to accuse for Sin, 'tis to bring them to dispair; if he object the Law, 'tis to enrage Lust; and that Sin by the Commandment might become exceeding sinful.

Secondly, His Design is sometime to bring the Scripture under Suspition or Contempt; he puts some weak Christians upon unseasonable or Imprudent use of Scripture, and then tempts others to laugh at them, and to dispisen in their Hearts those ways of Religion, which some Zealots with too much weakness do manage. Men are apt enough to scoffat the most serious and weighty Duties of Holiness, even when performed in a most serious manner. If David put on Sackcloth, and afflict himself with Fasting, it is presently turned to his reproach, and the Drunkards make a Song of it; but much more advantage hath the Devil to raise up scorn and loathing in the Minds of debauched Persons, by the affected and unskillful use of Scripture. Some by a narrow confinement of the words Brother and Sister to those of their own Fellowship, (as if none else were to be owned by them) have occasioned the scoff of Holy Brethren, (a Phrase notwithstanding used with a grave seriousness by the Apostle) in the usual Discourses of those, who wait all occasions to harden themselves against the Power of Religion. The like Observations they make of other ways and forms of speaking, which some have accustomed themselves unto, in a conscientious conformity to Scripture phrase: in all which the Devil observing the weakness and injudiciousness of some on the one hand, and the scornful Pride of others on the other hand; is willing to provide matter for their Atheistical jears, by putting all the Obligations he can upon the Consciences of the weak, to continue in the use of these Expressions. For some proof of this matter, we may note the secret Deceit of Satan, in that liberal profession of Christ to be the Son of God, Mark 1. 24. Luke 4. 34. I know thee who thou art, the Holy One of God: here was Truth spoken by him, and (one would have thought) with great Ingenuity, but yet he cunningly insinuated into the Minds of the Hearers a ground of Suspition, that he was not the Son of God; and for that end calls him Jesus of Nazareth, as if Christ had been born there; he knew well that the Jews expected no Messiah from Nazareth and therefore on set purpose used he that Expression, that he might draw him into contempt. And accordingly we find this very mistake (that Christ was born at Nazareth) became an Argument against him, Joh. 7. 41. while some were convinced and said, This is the Christ, others said, shall Christ come out of Galilee?

Thirdly, Another part of his Design in the use of Scriptures, is to put a Varnish upon Hypocrisy. He is ready to serve Men by putting Scripture Expressions in their Mouths, and inuring them to a constant use of the phrases of those Divine Writings, that they may less suspect themselves of the Pride, Formality and secret wickedness of their Hearts; and to help on their mistakes concerning their Spiritual Condition, he can urge upon their Consciences those Scriptures that serve to engage them in external Observances of Religion. It may appear by the Pharisees boast of Fasting twice a Week, of paying Tythes, of giving Alms, that their Consciences were some way concerned in these things, so that though they were left without check of Conscience, to devour Widows Houses, yet were they urged to make long Prayers. Suitable to this is that which Solomon speaks of the Harlot, who to color over her Wickedness, had her Offerings and Vows, and when her Conscience is appeased with these performances, she can excuse herself in her way of sinning, She eats and wipes her Mouth, and saith, I have done no wickedness, Prov. 30. 20. Satan doth but hereby help to paint a Sepulcher, or guild a Potsheard, and to furnish Men with Excuses and Pretexts in their way of sinning. Not unlike to this was that Service which the Devil with great readiness performed (as I was informed from some of good credit) to a young Student, who had fallen upon some Books of Magic in a College -Library, into which having stolen privately one Night in pursuit of that Study, was almost surprised by the President; who seeing a Candle there at an unseasonable time, suddenly opens the Door to know who was up so late, in which strait the Devil (to gratify his Pupil with a ready excuse) snatcheth away his Book, and in a moment lays Montanus his Bible before him, that he might pretend that for his employment.

Secondly, Another point of Satan's unfaithful dealing with Scripture, is his falsecitation of it; 'tis nothing with him to alter, change, or leave out such a part as may make against him. If he urge Promises upon Men, in order to their Security and Negligence, he conceals the Condition of them, and bannisheth the Threatning far from their Minds, representing the Mercy of God in a false Glass, as if he had promised to save and bring to Heaven every Man upon the common and easy terms of being called a Christian. If it be his purpose to disquiet the Hearts of God's Children, to promote their fears, or to lead them to dispair, then he sets home the Commands and Threatenings, but hides the Promises that might relieve them, and (which is remarkable) he hath so puzzled some, by setting on their Hearts a piece of Scripture, that when the next words, or next verse, might have eased them of their Fears, and answered the sad Objections which they raised against themselves from thence; (as if their Eyes had been holden, or as if a mist had been cast over them) they have not for a long time been able to consider the relief which they might have had. This hiding of Scripture from their Eyes, (setting aside what God may do for the just chastisement of his Children's Folly) is effected, by the strong Impression which Satan sets upon their Hearts, and by holding their Minds down to a fixed Meditation of the dreadful inferences which he presents to them from thence, not suffering them to divert their Thoughts by his incessant Clamours against them.

Thirdly, He unfaithfully handleth Scriptures, by wresting the true Import and Sense of them. We read of some, 2 Pet. 3. 16. who wrest the Scripture, the word in the Original signifies a racking or torturing of it, as Men upon a Rack are stretched beyond their due length, to a dislocation of their joints, and sometimes forced to spake what they never did nor intended; so are the Scriptures used. Those that do so are Satan's Scholars, and taught of him, (though in regard of the Spirits true teaching, they are called unlearned) which is sufficient to show Satan's deceitful dealing: he often lays his dead and corrupt Sense (as the Harlot did with her dead Child in the room of the living Infant) in the place of the living meaning of the Scripture: this may be seen evidently,

First, In Heresies or Errors, these are Satan's Brood, and there are none so vile (that pretend to Christian Religion) but they claima kindred to Scripture, and are confident on its Authority for them. Now seeing Truth is but one, and these Errors not only contradictory to Truth, but to each other, Satan could never spin out such conclusions from the Divine Oracles, but by wresting them from their true intendments; and he that would contemplate the great Subtilty of Satan in this his Art, need but consider what different strange and monstrous shapes are put upon the Scripture, by the several Heresies which march under its Colours. The Quakers in their way represent it like an old Almanac out of date, and withal in the use they make of it, they render it as a piece of nonsensical furious roving. The Socinians take down the sublime Mysteries of Christ's satisfaction, and Justification by Faith, with External Rewards and Punishments, to a strain as low as the Turkish Alcoran. The Papists make it like a few leaves of an imperfect Book, wanting Beginning and End, and so not fit to be set up as a sufficient Rule. The Ranters make it seem rather like Language from Hell, than the Commands of the Pure and Holy God. Some will have it to countenance most ridiculous inventions in Worship, others will have it to discharge all outward observations and Ordinances, as Childish Rudiments. Some raise it all to the pitch of Aenigmatical unintelligible Mysteries; Others can find no more in the precepts of it than in Aristotle's Ethics. Thus by distorting and wresting, Satan hath learned these unskillful Ones to make it serve their vilest Lusts and Humours.

Secondly, The same Art of wresting Scripture is observable in his secret Suggestions. If he would encourage any in Sin, he can Wrest Scripture for that, and tell him that God is Merciful, that Christ died for Sinners, that there is hope of Pardon, that Saints have done the like; things very true in themselves, but perverted by him to another sense than ever they were intended to by God, who hath spoken these things that we sin not. If he would discourage a Saint, he can tell him when he finds him doubting his estate, that the fearful and unbelieving have their part in the Lake which burns with Fire and Brimstone; when he finds him under a known Sin, he tells that of the Apostle, If we sin willfully after we have received the knowldg of the Truth, there remains no more Sacrifice for Sins. When he observes them discomposed and wandering in Duty, then he objects, They draw nigh me with their Lips, but their Heart is far from me. If he sees them dull and without Consolation at the Lord's Supper, then to be sure they hear of him; he that eats and drinks unworthily, eateth and drinketh Damnation to himself. If he find him bemoaning that he is not so apprehensive of Mercies or Judgments, as he would be, then he sets home some such Scripture as this, This Peoples Heart is waxed gross, and their Ears are dull of hearing, &c. These Scriptures are frequently perverted by Satan from the true and proper meaning of them. I have had complaints from several dejected Christians, of these very Scriptures urged upon them to their great trouble, when yet it was evident, that none of these were truly applied by Satan's Temptation against them.

These things give us warning not to take anything of this Nature upon trust. If Satan can so imitate the Spirit of God in applications of Scripture, and bringing it to our remembrance, we have great reason to beware lest we be imposed upon by Satan's Design clothed in Scripture Phrase; not that I would have Men esteem the secret setting of Scripture upon their Minds, to be in all cases a delusion, and to be disregarded as such. Some indeed there are that so severely remark the weaknesses of Professors of Religion, that they raise up a scorn to that which is of most necessary and serious use: because the Devil prevails with some Hypocrites to guild themselves with Scripture phrase, and others through imprudent inadvertency, are (unknown to themselves) beguiled by Satan, to misapplications of Scripture to their own estate, or to other things; they therefore decry all the inward workings of the Heart, as Fancy, or affected singularity: these do but the Devils work. But that the Spirit of God (whom Satan treacherously endeavors to imitate) doth set home Scripture Commands, Threatenings and Promises upon the Hearts of his People, is not only attested by the Experience of all that are inwardly acquainted with the ways of God, but is one of the great Promises which Christ hath given for the comfort of his People in his absence. Joh. 14. 26. But the Comforter which is the Holy Ghost, whom the Father shall send in my Name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you. This then being granted as a firm unshaken Truth, our care must be in discovering and avoiding Satan's counterfeit using of Scripture, and in this we should be more wary;

First, Because we are not so apt to suspect what we meet with in such a way, when 'tis brought to us in the Language of Scripture.

Secondly, And those that are not exercised in the Scripture, will he at a sad loss as not knowing how to extricate themselves from such difficulties, as may arise to them from Satan's Sophistry.

Thirdly, Wariness is also more necessary, because we are inclinable to believe what suits our Desires, and Conscience awakened is averse to the rejecting of that which answers its fears.

You may say, What is there of direction for us in this Case?

The Answer is ready; Two things are given us in Charge. (1.) That we be wisely suspicious. A facile hasty credulity is treacherous. Christ forbids, (when he foretells the rising of false Christ's, Math. 24. 26.) the forwardness of a sudden belief, taxing thereby those that are presently taken with every new appearance. 'It is childish to be carried with every Wind, we are warned also of this, 1 Joh. 4. 1. Believe not every Spirit. (2.) We are commanded to bring all Pretences whatsoever to Trial, though immediate Revelation or Vision be pretended, or extraordinary Commission, yet must all be brought to the Touch-Stone, we must prove all things 1 Thes. 5. 21. and try those that say they are Apostles, Rev. 2. 2. Nay, the Spirits are to be tried whether they be of God, 1 Joh. 4. 1.

You will say, How must we try?

I Answer, God hath given a Public, Sufficient and Certain rule, which is the Scripture, and all must be tried by that: so that if there be Impulses, or Discoveries, or Remembrances of Scripture upon any, it must not be taken for granted that they are of God, because they pretend so high, (for so we shall make Satan Judge in his own Cause) but lay all to the Line and Plummet of the written Word, and if it answer not that, call it confidently a delusion, and reject it as accursed, though it might seem (in other regards) to have been suggested by an Angel from Heaven.

But it will be said, Satan pretends to this Rule, and it is Scripture that is urged by him?

I Answer, though it be so, yet he useth not Scripture in its own Intendment, and Sense, for the discovery of his unfaithful dealing.

First, Compare the Inference of the suggestion with other Scriptures. If it be from a dark Scripture, compare it with those that are more plain, and in every case, see whether the general Current of the Scriptures speak the same thing: for if it be from Satan, he either plays with the Words and Phrases, from doubtful and equivalent terms making his conclusion; or his citation will be found Impertinent, or (which is most usual) contrary to Truth or Holiness; if any of these appear, by a true examination of the Import of the Scripture which he seeks to abuse, or by comparing it with the Scope and Genius of other Scriptures, you may certainly pronounce that it is not of God, but Satan's deceit.

Secondly, Consider the tendency of such Suggestions: Let no Man say that this will come too late, or that it is an after game: I do not mean that we should stay so long, as to see the Effects; (though this is also a certain discovery of Satan's knavery in his highest pretences; the Fanatic Furies of the German Enthusiasts do now appear plain to all the World to have been Delusions, by their End, Fruits, and Issue) But that while these Conclusions are obtruded upon us, we should observe to what they tend: which we shall the better know, if all Circumstances round about be considered. Sometimes Satan doth covertly hint his Mind, and send it along with the suggestion; sometimes our condition will enough declare it, and there is no case but it will afford something of discovery if seriously pondered. If he either prompt us to Pride, Vain-Glory, or Presumption, or that our condition sway us that way, it will be sufficient ground of Suspition that 'tis Satan that then urgeth Promises or Privileges upon us. If we are of a wounded Spirit inclined to Distrust, or if we be put on to despair, it is past denial, that 'tis Satan that urgeth the Threatenings, and presseth the Accusations of the Law against us. He that gathers Stones, Timber, Lime, and such Materials together, as are usually employed in Building, doth discover his intention, before he actually Build his House, and thus may Satan's End be known by his Preparations compared, with the sway and Inclination of our present Temper.

Thirdly, It must be remembered that with these endeavors, we often seek the Face of the Lord for help and Counsel; and that we apply ourselves to such of the Servants of God, as being more knowing than ourselves, and less prepossessed in their Judgments (because not concerned) are better able to see into the Nature of our Straits, and to help us by their Advices.

CHAP. XVIII. The manner ef Satan's showing the Kingdoms of the World, Of Satan's Preparations before the Motion of Sin. Of his confronting the Almighty by presumptuous imitation; and in what cases he doth so. Of his beautifying the Object of a Temptation, and how he doth it. His way of engaging the Affections by the Senses. Of his seeming shiness.

THis is the Preparation to the third Temptation; in which we have, (1.) The Place where it was Acted. (2.) The Object set before him there.

First, The Place was an exceeding high Mountain. What Mountain it was, Nebo, Pisgah, or any other, 'tis needless to inquire. 'It is of more use to ask after the Reasons of Satan's choice of such a Place. The Text doth clearly imply one that was the commodiousness of Prospect; Satan intending to give him a view of the Kingdoms of the World, chooseth a Mountain as fittest for that end. But that this was not all the Reason, is not only intimated by some, but positively affirmed by others, who think that Satan in this imitated the like in God to Moses, who was called up to Mount Neho to view the Land which God promised to Israel. Whether these Circumstances of the Mountain, and the view of the Kingdoms of the World, were of purpose contrived to affront God by such an Imitation, I will not be Positive in it: but we may with greater Evidence affirm, that in offering the Kingdoms of the World, as things altogether in his disposal, he doth directly out-brave God by an insolent Comparison of his Power with that of the Almighty's, whose is the Earth and the fullness of it, and to whom the Sovereignty of the disposal of it doth belong.

Secondly, That which Satan showeth Christ from the Mountain, is said to be the Kingdoms of the Word, and the Glory of them. Here some busy themselves to conjecture what Kingdoms were thus pointed at, some keep so strictly to the word [all,] that they are forced to take up with that Opinion, that all these Temptations were only in Vision; for they consider that no one Mountain in the World, can give a Prospect over one whole Hemisphere, or if it could, yet no Eye would be able to discern at so great a distance. But the inconveniencies of this Surmise have been pointed at before, and 'tis enough to show that the Text may admit of an Interpretation which shall not be encumbered with this supposed impossibility.

Others restrain this to the Land of Canaan, as if Satan only shown this as a famous Instance of the Glory of all Kingdoms. Some think the Roman Empire (which was then most flourishing, and lifted up its Head above other Kingdoms) was the great Bait laid before Christ, as if he had a Design to divert Christ from the business of his Office, by offering him the Seat and Power of Antichrist: But the Text runs not so favourably for any of these Opinions, as to constrain us to stay upon them. [Kingdoms of the World] seem to intend more than Canaan, or the Roman Empire, the Word 〈 in non-Latin alphabet 〉 , used here, and 〈 in non-Latin alphabet 〉 in Luke, which we translate the World, do so apply to one another in a mutual accommodation, that we cannot stretch the World to the largest Sense of the whole Globe of the Earth, because 'tis expressed in Luke by 〈 in non-Latin alphabet 〉 , which signifies such a part of the World which is more cultivated and honored by Inhabitants; nor can we so restrain it to the Roman Empire (though when they spake their apprehensions of their own Empire, they seem to engross all, Luke 2. 1.) because Matthew useth the word 〈 in non-Latin alphabet 〉 , a word of greater freedom. It seems then that many Kingdoms, or the most considerable Kingdoms of the then known World were here exposed to his Sight. But then the difficulty still remains how the Devil could show them to his Eye. That it was not a visionary discovery to his Mind hath been said; Some think he shown these partly by Ocular Prospect of those Cities, Castles, Towns, Vineyards, and Fields that were near, as a Compend of the whole; and partly by a Discourse of the Glory, Power, and Extent of other Kingdoms that were out of the reach of the Eye: but because the Expression which Luke adds, [in a moment of time,] intimates that the way which Satan took, was different from common prospecting or beholding; others are not satisfied with that Solution of the difficulty, but fly to this Supposition, that Satan used only Jugling and Delusion, by framing an airy Horizon before the Eyes of Christ; showing not the Kingdoms themselves, but a Phantasm of his own making. But seeing this might have been done in any Place, and that an high Mountain was chosen for furthering the Prospect, I think 'tis safest to conclude that the Prospect was Ocular, and not Phantastical but real, only helped and assisted by Satan's Skill and Art, as a great Naturalist, and as a Prince of the Power of the Air, by which means, in reflections, or extraordinary Prospectives, he might discover things at vast distances: which we may the rather fix upon, because we know what helps for Prospect, Art hath discovered by Glasses and Telescopes, by which the Bodies of the Sun, Moon, and Planets (at such unspakeable distance from us) have in this latter Age been discovered to us, beyond ordinary belief. And we have Reason to think that Satan's Skill this way far exceeds anything that we have come to the knowledge of, and so might make real discoveries of Countrys far remote, more than we can well imagine.

These things thus explained, I shall note several Observations.

First, If we consider this great Preparation that Satan makes, as Introductory to the Temptation to follow, we may observe, That where Satan hath a special Design, he Projects and makes ready all things relating to the Temptation before he plainly utter his Mind: He provides his Materials, before he builds, and lays his Train before he gives fire. What is his Method we may learn from the practice of those that are trained up in his Service. They in Rom. 13. ult. are said to make provision for the Flash, to fore-contrive their Sins, and to Project all Circumstances of Time, Place, Occasion, and Advantage for their accomplishment. This is not to be understood of all Sins, for in some that are inward in the Mind, (as vain, Thoughts, Pride of Heart, &c.) there needs not such Provisions; we may say of them, their times are always, and in many cases the House is swept and garnished to his Hand, he finds all things ready, by the forwardness of those who are Free in his Service, and the sudden accidental Concurrance of things. But where the Temptation is solemn, and where the thing designed (in the perfecting of it) relates to Exteriour Acts, there he useth this Policy, to have all in readiness (though it cost him the labor of compassing Sea and Land for it) before he expressly speak his purposes. His Reasons are these;

First, If things necessary for the Encouragment and Accomplishment of a Temptation, lay out of the way, and were not at hand, his Suggestions would perish as soon as they were born, and would be rejected as impossible or inconvenient. To tempt a Man to steal, when he knows not where, nor how, or to revenge when he hath no Enemy, nor Provocation; seem to be no other than if they should be commanded to remove a Mountain, or to fly in the Air; which would quickly be declined, as Motions affording no ground of entertainment. And therefore that his Temptations may not bring a Reason of refusal with them, as being unseasonable; he takes care to fit his Servants with all things requisite for the work he puts them upon.

Secondly, As Temptations (of this kind) would be no Temptations, (because not feasible,) without their Preparations; so must we not think that it is the bare Suggestion of Satan that makes a Temptation to pierce. The Reason of its Prevalency, is not barely because Satan breaks such a Motion to us, but because such a Motion comes accomplished with all suitable Preparations. When it prevails, it is the sinful Motion that wounds, but Preparations are as the Feathers that wing his Arrows, without which they would neither fly nor pierce.

Let this, First, renew our Caution and Suspition in everything, and every place, that Satan is at work against us, though we see no visible snare.

Let it put us upon such a watchful carefulness in every of our ways, that we may resolve to undertake nothing for which we have not a good and warantable Reason at hand, that if our Conscience say to us, What dost thou here? we may be able to give a good Account.

Secondly, If we mind the behavior of Satan in these Preparations and Offers, we see him act after the Pattern of highest Sovereignty, disposing of Earthly Kingdoms at such a rate, as if all Power were in his Hand Hence we may observe, That when Satan tempts to Sin of highest Contempt and Insolency against God, he then thinks it concerns him to bear himself out, by confronting the Almighty, in imitating his Authority and Power.

This carriage of Satan is not to be found in all his Temptations: For in most cases he acts with greatest secresy; and as a Thief that is afraid of Discovery, he useth all ways possible for Concealment; but when he sets up himself as the God of the World, and stands in Competition with the Lord, claming an Interest in the Fear and Devotion of Men, then he boldly avoucheth himself, and labors to out-vie God in point of greatness, that he might possess them with a belief that he only ought to be feared. This Arrogancy of Satan against God, may be seen in three things:

First, In imitating Divine Ordinances, and Institutions. There is not any part of Divine Worship the Observation whereof God hath enjoined to Men, but Satan hath set up something like it for himself. As God appointed his Temple, Priests, Altars, Sacrifices, Offerings, Tithes, Sanctuaries, Sacrament, &c. So hath Satan had his Temples, Priests, Altars, Sacrifices, Offerings, Sanctuaries, Sacraments, &c. This is sufficiently known to any that read his Histories; and I could give a full Account of it from Heathen Authors, but that I have done already when I spoke of Satan Subtilty in promoting Idolatry in the World. I shall only add here that which Varro relates of the Books of Numa Pompilius, which were casually cast up by the Plough of one Terentius, coming too near the Sepulcher of Numa, where these Books had been Buried. This Numa was the second King of the Romans, who instituted the Rites and Ceremonies of Pagan Worship for his Subjects, and in these Books (which he thought fit to conceal, by burying them with him) he had laid open the Bottom of these Devilish Mysteries, so that when they were brought to the Senate, they (judging them unfit to be known) adjudged them to the Fire. Which is a clear ground of Suspition that he had there discovered so much of the Causes of these Rites, or of the way whereby he came to be instructed in them, that the public Knowledge thereof, consisted not with the Interest of their Heathenish Religion. This conjecture Austin hath of the Matter, who also notes that Numa pretended familiar Converse with the Nymph Aegeria, as a plausible cover to that devilish Art of Hydromantia, by which he was instructed in ordering the Ceremonies of Idolatry, which he established.

Secondly, Satan with no less Arrogancy, takes upon him to Imitate God, in his Acts of Power for the countenancing of his Worship in the World. He had his Miracles frequently, of which I have spoken elsewhere, so had he his Oracles, as at Delphi, and other places. Here it shall suffice to note, that as the sending the Lord Jesus into the World, furnished with such Power of doing Miracles for the Confirmation of that Office and Authority, which he had received from God, for the Redemption of Man; was the highest Instance that can be given of the Mighty Power, Wisdom, and Goodness of God; so Satan set himself with greatest Industry to Imitate that. Christ was almost no sooner ascended to the Father, but we hear of Simon Magus; Acts. 8. 9. who was cried up as an Instance of the great Power of God; and after that at Rome he gave out that he was God, confirming the People in such a belief, by the strange things which he there did among them, that a Statue was erected for his Honor, with this Inscription, To Simon a Great God. Long after this, the Devil raised up Apollonius Tyanaeus, a Man of an Abstemious and Commendable Life; him the Devil did design to match Christ in his Miracles, which were so many and so strange, that Philostratus doth not only compare him to Christ, but prefer him as the more Honorable Person. Christ himself foretold this Stratagem of Satan, that he should raise up false Christ's with lying Signs and Wonders. And to omit Instances of former days, it is not beyond the Memory of most of you, That the Devil renewed this Policy in James Nayler, who in a blasphemous Imitation of Christ's riding to Jerusalem, rode to Bristol with a great Company before him, Crying, Holy, Holy, and Hosanna to the Son of David, and strewing the way with Branches of Trees: The Authority that was then, taking notice of this and other Blasphemous outrages, sentenced him to exemplary Punishment: but here also the Devil renewed his Mockery, for a certain Citizen of London of good note, being overcome with Delusion, Printed a Book of Naylers Sufferings, wherein the Devil had opportunity to vent his Malice more fully, for he compared all the parts of his Punishment, to the Sufferings of Christ; his Whipping he said was, that it might be fulfilled which was spoken by Matthew, And Pilate delivered him to be Scourged; His Stigmatizing he said, was that it might be fulfilled which was spoken by the Prophet, his Visage was marred more than any Mans; the Boring of his Tongue with an hot Iron, he said was the fulfilling of that, and they Crucified him: and after other particulars of Comparison, (in all which he equalled him to Christ) he at last takes notice that the multitude of Spectators held off their Hats, while his Tongue was bored thorough, (a thing common in a Croud to give opportunity of Sight to those that are behind) and to this act he applies that of the Evangelists, The Vail of the Temple was rent from the top to the bottom.

Thirdly, In acts of Empire and Sovereignty he Imitates God: that is, as God propounds himself as the only Lord God, and enjoins himself to be worshipped accordingly, by Promises of Advantage in case of Obedience, and threatenings of Miseries and Plagues in case of Disobedience; so doth Satan set up himself in the World as God to be adored and worshipped, and him do all Idolaters worship, as God testifies, Deut. 32. 17. They sacrificed unto Devils, not to God. Psal. 106. 37. They sacrificed their Sons and Daughters unto Devils. 1 Cor. 10. 20. The things which the Gentiles sacrifice, they sacrifice to Devils, and not to God. And though it be true, that many of these blind Worshippers did not formally worship the Devil, but thought they had worshipped God, yet by such cunning did he engage them to take up with ways of Worship of his prescribing, that it was in reality a Service done to him. But besides this, in those places of the World, where he hath greater Power, he formally propounds himself to be worshipped, and doth accordingly often appear to them in a Visible Shape; so that many of these blind Heathens acknowledge two God's, one Good, and another Cruel and hurtful, which latter they say they must worship, lest he destroy, or harm them. By this Satan contests with God for an Empire in the World, and to promote it the more, he sometimes deals by fair Promises, of Riches, Advancement, Pleasure, and such other Baits, to allure Men to his Professed Service; thus are Witches drawn to a Compact with him. Thus Sylvester the second gave up himself to the Devil for the Popedom, and so did several others. When this is not enough to prevail, he adds Menacings, and breaths forth cruel Threatenings, by which means many Heathens are kept in awe by him, and worship him, ne noceat, for no other reason but to preserve themselves from hurt by him. In this Temptation he propounds himself to Christ as the Object of Divine Worship, and boasts of the Kingdoms of the World as things of his disposal; by which he seeks to draw him to fall down before him.

This course Satan takes for these Reasons.

First, As this Proud and Malicious Ostentation of his Power, is some kind of satisfaction to his revengeful Humour against God: So Secondly, He doth hereby raise up himself and his wicked institutions of Idolatry, into Credit and Esteem with Men. Thirdly, As this is a Mockery to true Religion, and a scorn cast upon the ways of God's Service, to bring it into disgrace and discredit: So, Fourthly, By this means he hardens the Hearts of Men against God. This was the Consideration by which Pharaoh hardened his Heart, when Moses turned his Rod into a Serpent, changed Waters to Blood, and did so many Signs before him; his Magicians did the like: upon which the King might thus reason with himself, that Moses had no other Power, but what his Magicians had, though he might think him a more skillful Magician, and therefore there was no reason to believe his Message as being from God, seeing his Miracles might be no other than the Effect of his Art, to countenance a pretended command from Heaven.

This Insolency of Satan, may inform us; First, of the great Patience of God that sees these outrageous mockings, and yet doth not by a strong hand put a stop to them. Secondly, Of the great Power and Pride of Satan, that he both can (though not without permission from God) and dare attempt things of this Nature. Thirdly, The great Power of Delusion, that can so blind Men, that they not only are drawn to act a part in such Designs, but believe confidently a Divine Impulse and Heavenly warrant for their so doing. Fourthly, The miserable Slavery of such Vassals of Satan, that are thus led by him, who are therefore sadly to be pitied and lamented, as being under such strong Chains of Captivity.

Thirdly, We cannot pass by the Art which the Devil here useth to set off the Temptation, and to make it plausible; he sets before him the World in all its Glory. Here Observe, That Satan in his Temptations to Worldly Pleasures, doth usually paint the Object with all its utmost Beauty.

When I have sometime observed a Mountebank upon a Stage, giving excessive Commendations of a trivial Medicine, asserting it good almost for every Disease, and with a great many Lyes and Boastings, enforcing it upon the credulous Multitude: It hath put me in mind of this Spiritual Mountebankery of the Devil; how doth he gull and delude the Foolish, by laying out the Pleasures of Sin? and no otherwise doth he keep them at a gazing Admiration of Worldly Pomp, Delights and Satisfaction, which he promiseth them from Iniquity, than the Serpent Scytale doth with Passengers, whom she stays, by amazing them with her beautiful Colours, till she have stung them. The Art of Satan in this matter lies in four things.

First, If there be anything that can be called a Delight, or may any way conduce to a Satisfaction in any Sin, he will be sure to speak of it in its highest Praises; he not only streacheth his Rhetoric to the height in giving Commendations to the most noted Pleasures that Men propound to themselves: but he seeks out the hidden things of Delight, and raiseth in Men an Itch of desire after the improvement of Delight, by the contrivances of Wit or Art. Thus he tells them of Jollity, ravishing Mirth, high Satisfaction, and (if they will believe him) of unspeakable Delight to be had by giving themselves up to the World, and the Course of it. Nay he hides nothing that will bear any Praise, the least Advantage, the smallest Gratification that any Sin can afford to Human Desire, he will be sure to speak of it.

Secondly, He carries on this Design by Lying, he promiseth more than ever Sin can give, and he sends his Proselytes out after Sin under the highest Expectations, and when they come to enjoy it, they often find the Pleasure falls short of his Boast; he whispers Honors, Preferments, and Riches, in the Ear of their Hearts, and often pays them with Poverty and Disgraces, and gives them pro thesauro carbones, Stones for Bread, a Serpent for a Fish. Witches give frequent Accounts of Satan's lying Promises, he tells them of Feasts, of Gold, of Riches, but they find themselves deluded; he sends them oft hungry away from those Banquets, so that they have no more than when a Man Dreams he Eats. He gives that which seems Gold in Appearance, but at last they find it to be Slaits or Shells. We find in this Temptation he is liberal and large in his Offers to Christ, and what he requires he will have in present Payment, but the reward for the Service is future: 'It is his business to engage Men in Sin, by his Promise of Advantage, but being once engaged, he takes not himself concerned in Honor or Ingenuity for Performance. Hence doth the Scripture fitly call the Pleasures of Sin, lying Vanities, a vain Shew, a Dream, thereby warning Men from a forward Belief of Satan's Promises, in that they find by Experience they shall be at last but Lyes and Disappointments.

Thirdly, To make his Bait more taking, he conceals all the inconveniencies that may attend these Worldly Delights. He Offers here the Kingdoms of the World to Christ, as if all were made up of Pleasure; these Cares, Troubles, and Vexations, that attend Greatness and Rule he mentions not; their Burthen, Hazard, and Disquiet he passeth over. Thus in common Temptations, he is careful to hide from Men the Miseries that follow these empty Pleasures; So that often Men do not consider the Mischief, till a Dart strike through their Liver, Prov. 7. 23. and till a dear-bought Experience doth inform them of their Mistakes.

Fourthly, His Power and work upon the Fancies of Men, is none of the least of his ways, whereby he advanceth the Pleasures of Sin. That he hath such a Power hath been discoursed before, and that a Fancy raised to a great Expectation, makes things appear otherwise than what they are, is evident from common Experience; the value of most things depends rather upon Fancy than the Internal worth of them, and Men are more engaged to a pursuit of things by the Estimation which Fancy hath begat in their Minds, than by certain Principles of Knowledge. Children by Fancy have a value of their Toys, and are so powerfully swayed by it, that things of far greater price cannot stay their Designs, nor divert their Course. Satan knows that the best of Men are sometimes childish, apt to be led about by their conceits, and apt in their conceits to apprehend things far otherwise than what they are in Truth. Hence is it (as one observes) that of thousands of Men that return from Jerusalem, or from Mount Zion, or from the River Jordan, scarce can we find one, which brings back the Admiration which he had conceived before he had seen them. Fancy doth preoccupate the Mind with an high opinion of things, and these exorbitant Imaginations pass to such an excess, that Men think to find a satisfaction beyond the Nature of these Pleasures they aim at, which hath these two inconveniencies, the one, that this Effects and draws as powerfully, as if they were all as real and high as they are conceited to be; the other, that Sight and Fruition takes away the Estimation, and by a disappointment, doth deaden and dull the Affections to what may be really found there. Thus Satan by one deceit makes Men believe that Sin hath Pleasure, which indeed it hath not, and by that belief leads them on powerfully to endeavor an embracement of them, and at last urgeth them with a delusion.

In opposition to this deceit of the Devil, we must learn to esteem Worldly Delights as low as he would value them high. And to this purpose the Scripture speaks of them, in undervaluing Language, calling Worldly Pomp, an Opinion, a Phantasy, a Fashion, or Figure, an Imagination rather then a reality; and further enjoins us not to admire these things in others, not to envy them that enjoyment of them, nor to fret at our want of them, much less to be transported with any angry Passion about them, nor to concern ourselves in any earnest pursuit of them.

Fourthly, Satan in this Temptation did not bravely speak of these things, nor only make an offer in Discourse, but he thought it most conduceable to his Design, to present them to his Sight; he knew full well, that the Heart is more affected by sensible Discoveries, than by rational Discourses.

Note here, That Satan in Temptations of Worldly Pleasure, endeavors to engage the Affections by the Sences.

That 'tis Satan's great business to work upon the Affections, I have shown at large. Here he endeavored to prepare the Affections of Christ, that so the motion (when it came) might not die, as a Spark falling upon wet Tinder, but that the Affections being stirred up, might cherish the Offer, and that the Offer by a mutual warmth, might more enflame the Affections that were heated before.

To this End he works by the Senses, and would have Christ's Eye to raise his Affections of Love, Desire, Hope, and whatever else might wing his Soul to Activity. There is a great connection betwixt the Senses and the Affection, the Senses bring Intelligence unavoidably, and are apt to stir up our Powers to Action: as the Jaccall is said to hunt the Prey for the Lyon, so do the Senses for the Affections, and both for Satan.

It is also remarkable that Satan endeavoring to make the Eyes of Christ Traitors to his Affections, and that he thinking it necessary to give him a view of what he proffered him, should not give him time to take a full Survey of these Kingdoms, but should huddle it up in such an hast, that all (as Luke tell us) was done in a moment of time: was Satan in haste? or was he unwilling to part with what he so liberally proffered? Surely no, but this transient view was his Subtilty, to entice him the more, and to enflame his Heart with greater desires. Observe then, That where Satan is most liberal in his Proffers, he there manageth his Overtures of Advantage with a seeming shyness. And this he doth, First, To heighten the worth of them in our Estimation, as if they were Jewels not to be gazed at, or curious Peices, not fit to be exposed to common view. Secondly, By this Art he makes Men more eager in the pursuit. Our natural Curiosity presseth us with great earnestness after things of difficult access, and we have also strange desires kindled in us from a prohibition, so that what we list not to choose if we have a liberty of Enjoyment; when we are forbidden, we are troubled with Impatient Longings for it, and cannot be at quiet till we do enjoy it.

When Satan makes nice with Men, offering the Pleasures of the World, and yet hedging up the way with difficulties: they should make no other construction of it, but that Satan doth (so far as he is concerned) more strongly entice them. He Plays at Peep with them, that he may make them more earnest to follow him, and to bid high for the Possession of these Delights.

CHAP. XIX. Satan's ends in tempting Christ to fall down and worship him. Of Blasphemous Injections. What Blasphemy is. The Ways of Satan in that Temptation, with the Advantages he takes therein, and the Reason of urging Blasphemies upon Men. Consolations to such as are concerned in such Temptations. Advice to such as are so afflicted.

THese Observations, which the Preparation to the Temptation hath afforded us, being dispatched, the Temptation itself follows, which is this, fall down and worship me.

This motion from such an one as Satan, to such an one as Christ, who was Holy and Undefiled, God and Man, seems to be an incredible piece of Arrogancy, Pride and Malice: for to propound himself as the Object of Divine Worship, was certainly a desperate Assault. It includes (1.) the highest Blasphemy, (2.) the grossest Idolatry imaginable (both these are frequently noted as the design of this Temptation:) But (3.) the comprehension of this motion takes in the whole withdrawing of the mind from God and Religion, or the care of the Soul and Eternal Life; in which sense Satan doth frequently practice this Temptation upon Men by the motive of Worldly Pleasures. I shall consider the Temptation first as Blasphemous, and so it will give us this Observation,

That the best of God's Children may be troubled with most vile and hideous blasphemous Injections.

Blasphemy in the largest sense, is anything spoken or done, by which the Honor and Fame of God may be wounded or prejudiced; but the formality of Blasphemy lies in the purpose or intendment of reproaching God. Such was the Blasphemy of the Israelitish Woman's Son recorded in Levite. 24. 11. where Blaspheming is explained by the addition of the word Cursing, which in the Original comes from a word that signifies to set light by one. So that hence, and from the Circumstances of the Story, we may safely conjecture, that this Man having an Egyptian to his Father (which probably might in scorn be objected to him by his contending Adversary) he more readily might be drawn out to vilify the true God: but (be it what it will) it was certainly more than that Blasphemy which the Rabbins fancy to be in the repetition of naming the word Jehovah (which in reverence they either leave out (as when they say, the Arm of the Almighty) or change it into some other, as Adonai or the like:) and accordingly we may observe, that Reproaching God, and Blaspheming God are joined together, as Psal. 44. 16. Esa. 37. 23.

In Blasphemy, (as the matter) there must be Thoughts, Words or Actions that may aptly express a contempt or reproach of God; so also (as to the Form of it) there must be an intendment of reproaching. Now though this be a Sin which the Heart of a Servant of God would most abhor, yet Satan doth sometimes trouble the best with it. We have an Instance in Job, his Design was to bring him to Curse God, for so he professeth in express terms; Chap. 1. 11. & 2. 5. Lay thine Hand upon him, and he will Curse thee to thy Face. And in Prosecution of this his Boast, he breaks the matter plainly to him, by his Wife, chap. 2. 9. Curse God and die. Whatever may be spoken of the Word, as signifying Blessing (though some affirm the Word 〈 in non-Latin alphabet 〉 in the proper Idiom of that Language, (and not by an Antiphrasis or Euphemismus, as some think) signifies as properly to Curse as to Bless, and is determinable to its signification either way by the Circumstances of the Place) or whatever Men endeavor to excuse his Wife, 'tis plain not only by Jobs Answer that it was evil Counsel, but also by Satan's avowed Design that it was directly for Cursing God. Besides this Instance, if we consider the Expression of fiery Darts, Eph. 6. we shall find that this Temptation is more common to all sorts of Christians than we would imagine; 'tis plain that these words allude to the poisoned Arrows, which Scythians and others used; these not only wounded but poisoned, and the Venom inflamed with a fiery Heat the Part or Member pierced. By this Similitude it must be granted, that not common Temptations are hereby understood, but such as were more than ordinarily hurtful, vexing and dangerous: it may be Persecutions are one of these Darts, but all reckon Temptations of Spiritual Terrors, and Blasphemy to be undoubtedly pointed at.

The ways of Satan in this Temptation are three.

First, He endeavors to bring Men to Blaspheme, by secret and subtle ways of ensnaring them, and this is most what practiced in Consequential and Covert Blasphemies. When though Men do not directly intend an open out-rage against God, yet Satan brings them to that which might be so Interpreted. This seems to have been the Case of Jobs Sons, according to his Jealousy of them, It may be my Sons have sinned, and cursed God in their Heart; not that they were open Blasphemers, for they were surely better educated, neither doth Job express such a Fear of them; but that in their Mirth their Hearts might have been so loosened from the Fear of God, that they might be tempted to undue Thoughts of God, slighting his Threatenings or Goodness. To this purpose Broughton translates, They have little Blessed God in their Hearts. The same thing we may observe in Joh himself, when the Devil could not prevail with him to charge God foolishly, yet he pressed him so hard by his Miseries, that he hoped at last to bring him to utter the anguish of his Mind in impatient and reflecting Expressions, and so far prevailed, that he bitterly Curseth the Day wherein he was Born, and wisheth that he had given up the Ghost when he came out of the Belly: which though it came far short of what Satan had boasted of in his Atchievement against him, yet it had such an unwarrantable tendency that way, that when his Friend Eliphaz took notice of his Expressions, as savouring of too much Distrust, he is forced to make Apology for himself, and to excuse it by the desperateness of his Condition; Job 6. 26. Do you imagine to reprove Words, and the Speeches of one that is desperate. In such cases the Devil provokes Men beyond their intentions to speak in their haste so inconsiderately, that they know not, or mind not the just Consequence of their Speeches. It was a degree of Blasphemy in David, to say (though in his haste) that all Men were Liars; it was an unbelieving Reflection on the Promise given him by Samuel. In Mal. 3. 13. the People did not believe that they had spoken so much against God, when yet their Words had been stout against him.

Secondly, Satan endeavors this by violent Injections of Blasphemous thoughts that are directly such. In this I shall note to you,

First, That the vilest Thoughts of God, of his Ways and Providences, of Scripture, and of Christ, are frequently suggested; things of greatest out-rage against Heaven, and Contempt of the Almighty, as Bernard expresseth it, terribilia de Fide, horribilia de Divinitate; as that there is no God, or that he is not Just, or not Faithful to his Promises; or that Christ was but an Impostor: he sticks at nothing in this kind, though never so contrary to the Hope and Perswasion of those whom he thus molests.

Secondly, These are frequently reiterated upon them, and their minds so troubled by them, that they cannot free themselves from such thoughts, but he follows on, and clamours in their Ears (as Gerson observes) Nega Deum, Meledic Deo, Deny God, Curse God.

Thirdly, And this with so great a force and Impetuosity, that they are compelled to form these thoughts in their Minds, and to speak contrary to what they would; as if their Thoughts and Tongues were not under their own Government, the Devil not satisfying himself to bear in these Thoughts upon them, but he endeavors as it were, to make them say after him, and to cast his Suggestions into their own Mould, that so they might seem properly to be their own: and this they are forced to whether they will or no, even then when their Minds are filled with Horrour, their Heart with Grief, and their Body with Trembling. I have discoursed with some who have bitterly complained that their Tongues and their Thoughts seemed not to be their own, but that Satan ruled them at his Pleasure; and that when in opposition to the Temptation they would have formed their Tongues to speak, Blessing of God, they have spoken Cursing instead of Blessing; and that when a blasphemous Thought had been cast into their Mind, they could not be at rest till they had thought it again.

Fourthly, These troublesome Temptations are oft of long continuance. Joannes Climacus tells us of a Monk that was troubled with blasphemous Thoughts for twenty years together, and could not quit himself of them, though he had macerated his Body with Watchings and Fastings. Some have them going away, and returning again by fits, according as the prevalency and ferment of their Melancholy gives Satan the advantage of dealing thus with them. For if we inquire why it is thus, especially with the Children of God, we must partly resolve it into the unsearchable Wisdom of God, who for Holy Ends of Teaching and Disciplining his Servants, permits Satan thus to molest them; and partly into those particular advantages which Satan hath against them according to the variety of their Conditions, which usually are these.

First, He takes advantage of such Bodily Distempers as do deprive Men of the use of their Reason, as Fevers, Frenzies, Madness, in these he oft forms the Tongues of Men to horrid blasphemous Speeches.

Secondly, a Pressure of outward Afflictions gives him his desired opportunity, and this he knows to be generally so successful, that he promised himself by this means a Victory over Job. Ordinarily Straits and Miseries do produce Blaspheming. Esa. 8. 21. the Prophet notes, that when the People should be hardly bestead and hungry, they should fret themselves, and curse their King and their God, and look upward, as avouching what they had done.

Thirdly, Worldly Plenty, Fulness, and Pleasure lay often Foundations of this Temptation: when their Cups are full, and their Hearts high, Satan can easily make them set their Mouth against Heaven. A Proud Heart will readily say, our Tongue is our own, or who is the Lord? This was the Engine which the Devil managed (if it were as Job suspected) against the Sons and Daughters of Job to make them Curse God in their Hearts; and by this did he seek to prevail upon Christ in this blasphemous Temptation.

Fourthly, A Melancholy Distemper doth usually invite Satan to give blasphemous Suggestions; the disturbed and pliable Fancies of such are the advantages which he improves against them.

Fifthly, Inward Terrors and Distress of Conscience are also an occasion to Satan to move them (as by a desperate Humor) to utter hard things of God, and against themselves.

But there is yet a third way by which Satan tempts Men to Blaspheming, by sudden Glances of blasphemous Imaginations, which like Lightnings do astonish the Heart and then suddenly Vanish, these are very common, and the best of Men observe them frequently. Satan seems as it were rather to Frolick and Sport himself in these Suggestions, than to intend a serious Temptation; their danger is not so much, yet are they not to be despised, lest these often visits (carelessly entertained, and not dismissed with just abhorrency) do secretly envenom the Soul, and prepare it for stronger Assaults.

I shall next inquire into the Reasons of this trouble which Satan gives the Children of God.

First, These Temptations are very affrighting though they prevail not, yet they are full of perplexing annoyance. Corrupt Nature startles at them, and receives them not without dread and horror, 'tis sadly troublesome to hear others Blaspheme God. The reproaches of those that reproached thee (saith David) fell upon me: It was as a Sword in his Bones, to hear the blasphemous Scoffs of the wicked, when they said to him, where is thy God? And if it were confusion and shame to him to hear the Enemy Reproach and Blaspheme, (as he professeth it was, Psal. 44. 15, 16.) how sadly afflicting would it be for any Child of God to observe such things in his own Imaginations? If there were no more in its than this, it is enough to put Satan upon that Design, because 'tis a troublesome kind of Martyrdom.

Secondly, This is also a spiteful revenge against God, all he can do is to blaspheme and rage; and 'tis a kind of Delight, to put this force upon those that carry his own Image: he would do all he can to make his own Children to vilify and reproach their Heavenly Father, and to render Cursing for Blessing.

Thirdly, This Temptation, though it have not the Consent or Complyance of God's Children, yet it opens a way to many other Sins, as Murmuring, Distrust, Despair, weariness of God's Ways and Services. When we find Satan thus to run upon us, it is apt to breed strange thoughts of God, that thus permits Satan to take us by the Throat, or to make us judge of ourselves as rejected of God, and given up to Satan's Power; and if it do this, his labor is not in vain: we are (as one observe) more to fear his Subtilty in bringing us by this into other snares, than the violence of the Adversary in this Suggestion.

Fourthly, This is a Stratagem, for laying the Foundation of direful Accusations, the Devil in this, doth as the Russians are reported to do: they when they have a spite against any of their Neighbors, hide secretly some of their Goods in their Houses, and then accuse them of Theft. When blasphemous Thoughts are injected, and Men refuse to consent, then Satan raiseth an accusation against them (as Josephs Mistress did) as if they were guilty of all that Blasphemy that he tempted them unto; and 'tis a difficult task to persuade them, that these things should be in their Minds, and that they should not be the proper Issues of their own Heart. And very often doth he from hence accuse them of sinning against the Holy Ghost, because of the hideous Blasphemies which he had first suggested to them.

First, This will give us considerations of Consolation, and that (1.) In regard of others: We observe often our sick Friends speak, what we would not willingly hear, and it cannot choose but be sadly afflictive, to hear their Curses and blasphemous Speeches: but when we consider the advantage that Satan takes of their Distemper, (if their lives heretofore have been Pious and Religous) we comfort ourselves in this, that it is more his Malice, than their own Inclinations; neither should we suffer our Hope or Charity to be distressed on their behalf. (2.) It is the like ground of Consolation for ourselves or others that are violently afflicted with blasphemous Thoughts. For,

First, If we call to mind that our Lord and Master suffered such things, we that are of his Household need not think we receive a strange or unusual Measure, in that we are molested as he was. Secondly, If we consider that Christ was tempted without Sin on his part, then may we fetch this conclusion from it, That it is possible that such thoughts should be cast upon us, and yet that we may not be chargeable with them as our Iniquities. Thirdly, We may hence see, that such Temptations are more frightful than hurtful; these (as one observes) seldom take, they carry with them so much horror (to those that believe and love the true God) that it keeps them from a participation with Satan in the Sin itself, nay it fills them with fear and striving against it; they rather, as Bugbears, scare and disquiet them, than produce the real Effects of compliance with them.

Secondly, The consideration of this kind of Temptation may fill the Hearts and Mouths of those of us, as have not hitherto been troubled with it, with Praise for so Merciful a Preservation. If we have not been under this kind of Exercise, it is not from any good Will that Satan hath to us, but because our God withholds a Commission from him. A poor weak Christian wonders that Satan hath not made him a Mark for this Arrow, that he hath not broken him with this Tempest. To answer that Wonder, he may know that the same tenderness in God, that will not put new Wine into old crazy Bottles, nor a new stiff piece of Cloth in to an old tender Garment, nor that will oppress the weak and infirm with strong Exercise or Burthens, that same tenderness of a Compassionate Father, doth keep off such Trials, because he will not suffer them to be tempted above what they are able.

Thirdly, This Temptation calls for advice to those that are under it, to whom I shall direct a few things:

First, When any are troubled with blasphemous thoughts, let it be considered in what state and temper their Body is: if it be distempered with Melancholy (as is most usual) then the Prescription of an able Physician is necessary in the first place, without which he that would spiritually advise or counsel, shall but beat the Air, and his words be so far from the fastness of Nails, that they shall be as Wind. I have known many under great complaints and fears by reason hereof, that have been cured by Physic alone: for when (in this Case) the Fuel is withdrawn, the Fire goes out; correct the Melancholy Temper that gives the Devil this advantage, and the Trouble will cease.

Secondly, It is of great Consequence to understand the Nature of these Temptations: if the tempted could see these to be their Sufferings, rather than their Sins, they would with greater ease bear it as an Affliction. And to those that complain, abhor, resist and pray against them they are not Sins, no more than when an Harlot layeth her Child at an Honest Woman's Door, that Child is to be reckoned as the Fruit of her Wickedness. A Giant may dash the Son against his Father, but so far will the Father be from imputing it as rebellious Insolence in his Child, that he will pity him the more, as suffering by a double Injury; for 'tis not only against his natural Affection and Reverence to his Parent, but 'tis a bodily hurt beside: thus will God much more pity his Children under these Sufferings.

Thirdly, We must not suffer such thoughts to lodge in us, but before they settle (if possible) we must repel them: as Abraham drove away the Fowls that came down upon his Sacrifice. I know the Tempted will say, this advice is not Practicable, they find these thoughts swarm about them as Bees, and when one is driven back, another straight comes in its place. But to them I Answer, that blasphemous thoughts are repelled two ways: (1.) By stout and resolute resistance. This though it do not extinguish them, nor free us of the trouble, yet it keeps them from settling upon us, and us from the Guilt of them. (2.) By Diversion, which the work of a lawful Employment, or good Society, and other Discourses may do; this may give some ease from the Molestation, and the other preserves us innocent.

Fourthly, In Temptations to Blasphemy, confident Refusals do better then Disputings; here we are to resist with Courage, and a Holy Contempt of Satan: if we be too timorous and fearful, he insults suits the more upon us: as Dogs when they are observed, follow the Passenger with greater eagerness and noise. Abhorrencies and positive Discharges (like that of Christ in the same Case, Get thee hence Satan) do more for us, than to debate the matter with him.

CHAP. XX. The Nature of Idolatry. Satan's Design to corrupt the Worship of God. The Evidences thereof, with the Reasons of such endeavors. His general Design of withdrawing the Hearts of Men from God to his Service. The Proof that this is his Design, upon whom he prevails. That Professions and Confidences are no Evidences to the contrary. His deceit of propounding Sin as a small Matter. The Evidences of that Method, and the Reason thereof.

THus have I considered the Temptation as Blasphemous. I proceed next to consider it as Idolatrous, the words 〈 in non-Latin alphabet 〉 , if thou wilt fall down and worship, do give us the true Notion of Idolatry. The Word which we call Worship comes from 〈 in non-Latin alphabet 〉 , which signifies to kiss, or from 〈 in non-Latin alphabet 〉 which signifies a Dog, both being to the same purpose, and signifying any action of reverence by which we signify the respect of our Minds: to kiss the Hand, or to Fawn as a Dog, are Gestures which express the Honor we would give, and being applied to Divine Worship before, or with respect unto an undue Object, is Idolatry; and as such, doth Christ reject it in his Answer, Thou shalt worship the Lord thy God, and him only shalt thou serve. We worship God, when in Ways and Actions commanded or prescribed, we testify our belief and resentment of his incommunicable Attributes. It is Idolatry, when either we use the same Actions of prescribed Worship to that which is not God, or when we testify our respects to the true God in an undue way of our own devising. Here might I take occasion to show the Vanity of the Popish Subterfuges, their distinction of Latria and Dulia is (as Dr. Moore observes) hereby overthrown: Satan doth not here set himself up as the Omnipotent God, for he acknowledgeth one Superior to himself, in that he confesseth that the Power he had of the Kingdoms of the World was given to him, Luke 4. 6. and therefore not the Latria, but the Dulia is required of him; and yet this Christ denies him as being Idolatry, in that no Religious Worship (for that must needs be the sense of his Answer) is due to any but God alone. Their other distinction of worshipping an Idol, (Saint, Angel, Cross, &c.) and before such a Creature, is also hereby crushed (as is commonly observed;) for what the Evangelist Matthew expresseth by 〈 in non-Latin alphabet 〉 , Luke calls 〈 in non-Latin alphabet 〉 , before me: so that the Scripture makes no difference betwixt these two, showing it to be Idolatry to use religious Worship to that which is not God, or before it, but these things I shall not prosecute, keeping therefore to my design I shall observe.

That it is one of Satan's great designs to corrupt the Worship of God. That this is so, will appear,

First, If we consider what varieties of Worship hath been in the World. God gave a fixed and stable Law, and yet this so little prevailed, that Men were upon new Inventions presently. I shall not need to reckon up the (almost numberless) varieties of this kind among the Heathen. The Instance is plain enough, in those that professed the name of the true God, they were still changing for new Fashions in Religon, borrowing Patterns from their neighbors, so that if there were but a new Altar at Damascus, or a new Idol in any strange City, they must presently have the like, till (as the Prophet tells them) according to their Cities so were their God's. He that will call to mind, that the Husbandman did first sow good Seed in his Field, and that there is such Varieity of Tares and false Worship, notwithstanding the plain and positive Command of God, fixing and determining his Worship, must needs conclude that an Enemy, Satan hath done it.

Secondly, If we call to mind, how in all Ages there hath been a constancy in this inconstant Variety, we hear of it among the Heathens. We read enough of it among the Jews, and when they were out of the humor of more shameful Idolatries, they yet corrupted the Worship of God by their Traditions; and of these they were so fond, that they caused the Law of God itself to give place to them, and made it void by them. The times of the Gospel were not free; though Christ came to seek such Worshippers, as should worship him in Spirit and in Truth, yet before the Apostles Deaths, while yet they were persuading to the contrary, there arose up some that corrupted the Worship, by leading the People back again to the Jewish Ceremonies, and others labored to bring in worshipping of Angels, and at last to eat things offered to Idols with greater defilements. Since the Apostles days the same Design hath been carried on in the Churches. Rome hath patched together a great deal of Jewish and Heathenish Ceremonies; and when the Man of Sin shall be revealed, yet an higher Flood of such Abominations is to be expected. Who hath wrought all this but Satan? this is still the same design, and though the work be not in all parts like itself, yet the whole of it evidenceth the working of the same Spirit in all.

Thirdly, Let us observe how early this began. We cannot say, but that in the days of Adam, (who doubtless had received particular Commands from God, in which he would not fail to instruct his Children;) they were seeking to themselves many Inventions. Gen. 4. 26. At the Birth of Enos (as some conjecture) there were such defilements brought into use in Worship, that Seth had respect to it when he called his Son Enos Sorrowful, as lamenting that Prophanation which was then begun in calling upon the Name of the Lord, for so do many interpret that Passage, which in our English we read thus, Then began Men to call upon the Name of the Lord, the word in the Original is 〈 in non-Latin alphabet 〉 , which signifieth both to profane, and to begin, and may be as properly translated, then profaned they in calling upon the Name of the Lord. And there are several reasons that move learned Men to fix upon this Translation: As (1.) That it is not probable that Men began then to call upon God, or publicly to do so (as some would interpret) and not before, as the present English would imply. (2.) That Age was noted as corrupt, and therefore it is noted (as a rarity) that Enoch walked with God. (3.) The Rabbins generally translate 〈 in non-Latin alphabet 〉 to Profane; but if we should grant the present English, Then began Men to call upon the Name of the Lord, It would imply that the Worship practiced by Adam and Abel had been corrupted, and now it was restored again and reformed, which will make the Corruption of Worship to be yet more early. And after that we read of corruption crept into the Family of Seth (as well as now in the Family of Cain) so that the Worship of God stood not long in its Honor, though Adam and Seth were alive to instruct them; which shows that it was a rebellious departure from the way, fomented and brought on by the malignant Spirit Satan.

Fourthly, But to make all sure, the Scripture lays all these kinds of corruption of Worship at Satan's Door. The defilements of Worship taught in Thyatira by Jezebel, are called the depths of Satan; the Corruptions introduced by Antichrist, are from the workings of Satan. What was promoted by false Apostles to that purpose they had it from their great Teacher Satan, who transforms himself for such ends into an Angel of Light: so that nothing can be more plain than that this is an old and constant Design of Satan.

The particular ways by which Satan effects this Design I shall not now touch, but shall in lieu of that give you the reasons of his endeavors this way.

First, He knows that this is a Sin of an high provocation. Worship is the proper Tribute that is due to God, and 'tis peculiarly his Prerogative to prescribe the way and manner of it; neither of these Honors will he give to any other, but will express his jealousy when any invasion is made upon these his sole Prerogatives. Now his Worship cannot be corrupted, but one of these at least will in some degree or other be touched. If we set up another Object of Worship, we deny him to be God: if we worship him in a way of our own invention, we deny his Wisdom, and set up ourselves above him, as if we could order his Worship better than he hath done in his Word.

Secondly, If the Worship be corrupted, all the Exercise of the Affections of the Heart, and all the Service itself is lost, and become unacceptable; he knows that such Worshippers shall meet with this Answer, who hath required this at your hands?

Thirdly, Corruption in Worship, Satan by long experience knows to have been the ground of those hatreds, quarrels, persecutions and troubles under which the Church hath groaned in all ages, every difference imposing their way and persuasion upon all dissenters, to the disturbance of Peace, breach and decay of Love, hindrance of the growth of Piety, to the biting and devouring of one another.

Fourthly, Besides God is provoked by this to leave his Sanctuary, to remove his Glory and his Candlestick; to make his Vineyard a desolation, and his Churches as Shilob.

Fifthly, Satan is the more industrious in this, because his ways are capable of many advantages to further his design, and many specious pretences to cover it. In Col. 2. 8. he made use of Philosophy to corrupt Religion, and by unsound Principles of some Heathens famous for that Learning, introduced worshipping of Angels; what that could not effect he labored to perform by the Traditions of Men, and where that came short, the rudiments of the World (the Mosaical Ceremonies were so called here, and in the Epistle to the Hebrews) were his Engine by which he battered the plain Worship of the New Testament. And as to pretences the Apostle doth there, and elsewhere note, that Deceny and Order, Humility, Wisdom, and Self-denial, are things very taking, and yet usually pretended for such bold Innovations as may corrupt the pure streams of the Sanctuary.

Hence may I leave with you a few Memorials.

First, This may make us jealous of any alterations in the way of God's Worship. We have reason under the most plausible pretexts to suspect the hand of Satan, because 'tis one of his main businesses to corrupt the Worship.

Secondly, This may justify those that out of a conscientious fear of complying with Satan's design, dare not admit of a Pin in the Tabornacle beside what God hath prescribed, nor leave behind a Shoe Latchet of what he hath enjoined.

Thirdly, This will tell us that that Worship is best and safest that hath least of Mixture of human Invention. We cannot offend in keeping close to the Rule, though the Worship thereby become more plain, and not so gorgeous in outward appearance. We may soon overdo it by the least addition, and cannot be so certain of God's acceptation, as we are of pleasing the Senses of Men by such introducements.

This motion of Satan, Fall down and worship me, is now in the last place to be considered as a particular instance of Satan's general design, of drawing the hearts of Men from God, his Service and ways, to the pleasures of Sin: as if he should say to him, follow my advice, give up thyself to my Service, and thou shalt be gratified with all the delights that the World can give thee: to this doth the bait here offered most fitly agree. Hence Observe,

That it is Satan's general design to withdraw the hearts of Men from God, that they may be enslaved to him in the Service of Sin.

That the Devil doth level all his endeavors to this, cannot be doubted: For (1.) he hath a Kingdom in this World, from which he is denominated the Prince of this World. And this is not only a rule of Exteriour force, such as Conquerous have over their captivated Slaves, who are compelled to subject their Bodies, while yet their minds are full of hatred against him, who hath thus forced them to subjection; but it is a rule over the Hearts and Affections of Men, working in the Children of Disobedience a love and liking of these ways, and begetting in them the Image of Satan; so that what work he imposeth they are pleased withal, and love to have it so: Therefore he is not only called their Prince, but their God, and their Father; Ye are of your Father the Devil, in that with a kind of inward devotion they will and endeavor to perform the Lusts which he propounds to them.

Secondly, This Kingdom is contrary to God's Spiritual Kingdom; that being of Darkness, this of Light: and it is managed by Satan with an envious competition and Corrivalship to that of God; so that as God invites Men to the Happiness of his Kingdom, and sends his Spirit in his Word and Ordinances to persuade them, Satan doth the like, he sends out his Spirit which the Apostle calls the Spirit of the World, 1 Cor. 2. 12. and employs all his Agents to engage Men for him; he requires the Heart as God doth, he promiseth his rewards of Pleasure, Honor, Riches, if they will fall down and worship him. Now 'tis so natural to prosecute an Interest thus espoused in a way of opposition, especially to any other that set up for themselves in a contradictory Competitorship, that the very natural Laws of Satan's Kingdom will engage him to stand up for it, and to enlarge it all he can.

Those upon whom he prevails are of two sorts.

First, Some are visibly in his Service: these answer the Character which was given of Ahab, 1 Kings 21. 20. Who sold himself to work Wickedness in the sight of the Lord. The first expression shows, that such are wholly in Satan's Power and Disposal, as things sold are in the Possession and Power of the Buyer, they are at Satan's will; if he say to them, Go, they go: and if he say, Come, they come: their Bodies and Spirits are Satan's, they are not their own: and they are his for the ends of Sin, for that employment only, so that they are wholly corrupt and abominable. The latter expression that he did so in the Sight of the Lord, manifests their shameless impudency in Sin, that they declare their Sin as Sodom, and hide it not, that they do not Blush, but openly wear the Devils Livery, and avouch his Service: As the works of the Flesh are manifest, so these in their practice of such works, are manifestly Satan's Subjects. These kind of Men are frequently in the Old Testament styled Sons of Belial, a name very significant, showing either their devoting of themselves to the Devils Service, in that they reject the Yoke of God's Law, in that they break his Bonds, and cast his Cords from them, or their Pride that they will have none above them, not considering that there is a God, or that the most High rules, or their averseness to what is good, being wholly unprofitable, and to every good work reprobate.

Secondly, Some are secretly his Servants, they come to the Devil (as Nicodemus did to Christ) by Night; they will not openly profess him, but yet their hearts are wholly his: such are called by the name of Hypocrites. The Pharisees and Scribes seemed to declare for God, called themselves Abraham's Seed, Fasted, gave Alms, made long Prayers; and yet were a Generation of Vipers, and of their Father the Devil. The secresy of this underhand engagement to Hell is such, that many who are in a league with the Devil, and at an agreement with Death, do neither know nor believe it concerning themselves. For,

First, This private Covenant may be, where there are the greatest seeming desilements of Satan, and high Professions of Service to God. The Pharisees (as have been said) were the Devils Servants, under all the fair show they made of Religion, and zeal for the Law, and yet when Christ plainly told them that they were not Abraham's Seed, but the Devils Seed, they with high indignation and scorn throw back the accusation to Christ, Thou art a Samaritan, and hast a Devil, we are Abraham's Children; so little believed they the truth when it was told them.

Secondly, This may consist with some designment and intention to give God Glory. The Jews though they submitted not to the Righteousness of God, yet (by the Testimony of Paul) they had a Zeal to God. The very Heathens that sacrifice to Devils; had not formal intentions so to do, as appears by their inscription on the Altar at Athens, Acts 17. 23. To the unknown God. The true God, though unknown, they propounded as the Object of their Worship, yet falling into those ways of devotion which the Devil had prescribed, these intentions could not hinder but that they became his Servants.

Thirdly, Men may be Servants to Satan under great assurances and confidences of their Interest in God; many go to Hell that have lived with Lord, Lord in their Mouths; those mentioned in Esa. 48. 2. that had no interest in Truth and Righteousness when they solemnly sware by the name of the Lord, yet they called themselves of the Holy City, and stayed themselves upon the God of Israel.

If it seem strange to any that these Professions, Intentions, and Confidences are not enough to secure Men from this charge, but that they may be secretly Slaves to Hell. I Answer,

First, That those do not necessarily conclude that the Heart of such Men is right with God. Formality, natural Conscience, and the power of Education may do much of this: for though we grant that such are not conscious to themselves of any real design of serving Satan, yet they may either so far miss it in the way of their Service, offering that as well pleasing to God, which indeed he hates (and that through willful and affected Ignorance;) as those of whom Christ speaks, Joh. 16. 2. that should think the killing of God's Children a piece of acceptable Service; Or they may be so mistaken as to the Sincerity of their Hearts, that they may think they have a design to please God in doing of what he requires in order thereunto, when indeed it may not be singly for God, but for themselves that they work, in a self-gratification of their natural Zeal for their way; or their Esteem, Credit, and Advantage may privately influence them, rather than a Spirit of Life and Power.

Secondly, The work which they do, and the Ends they serve, will be evidence against professions and intentions. 'It is a sure rule, that the work shows to whom Men are related as Servants, and it is laid down as a certain Standard to measure the Hearts of Men by, when pretences and persuasions seem to carry all before them. Rom. 6. 16. His Servants ye are to whom you obey. 1 Joh. 3. 8, 10. He that committeth Sin is of the Devil: in this the Children of God are manifest, and the Children of the Devil; that is, when it becomes a question to whom a Man belongs, whose Child and Servant he is, it must be determined by the works he doth: if he engage in the ways of Sin, he is of the Devil, let him profess what he will to the contrary. This same Ballance Christ useth to try the truth of the Jews pretences to God, Joh. 8. 34. Whosoever committeth Sin, is the Servant of Sin; they boasted high, but he shows them that seeing their designs and works were Hatred, Envy, Murder, &c. which are apparently from Satan, it was evident they had learned these of him; and he concludes by this proof, ver. 44. that they were of their Father the Devil. Thus may we say of those that pretend they honor God, they defy the Devil, they intend well, if yet they give themselves up to the pleasing of the Flesh, if worldly minded, if they live in Pride, Strife, Envy, Maliciousness, &c. which are works of the Devil, it is not all their pretences that will entitle them to God; but they are (for all this) the Devils Servants, as doing his works.

This may put Men upon enquiries, who are ye for? whose Servants are ye? There are but two that can lay claim to you, and these two divide the whole World betwixt them, there is no state of Neutrality, you are either God's Servants, or the Devils, ye cannot serve them both; now if the Lord be God, serve him. Satan's Service is Base, Dishonourable, Slavish; the Service of God, Freedom, Honor, Life and Peace: there is indeed no comparison betwixt them. Happy then is that Man that can say the Lord is his Lot and Portion, that can come into God's Presence, and there in his Integrity, avouch the Lord for his God; that can stand upon it, My Soul hath said unto the Lord, thou art my God, and I have none besides thee; other Lord's have had dominion over us, but we will make mention of thy Name only.

This Temptation though it were in itself horrid, and as a Brood of Vipers knotted together, which at once could send out several stings, and make many wounds (as hath been noted;) yet in the way of propounding, Satan seems to insinuate the largeness of his proffer, and the smallness and inconsiderableness of the Service required: as if he should say, See how free I am in my Kindness, I will not stick to give thee the Kingdoms of the World, and the Glory of them, and all this for so small a matter, as bowing before me, or doing me a little Reverence. This gives us to Observe,

That when Satan doth design no less than to enslave Men to his Service, yet he will propound Sin as a small thing, or but one act of Sin, as a thing not valuable, to engage them to him. Not but that he desires to run Men to excess in Wickedness, and delights to see them with both hands earnestly work Iniquity with greediness; yet where he sees the Consciences of Men squemish, and that they cannot bear Temptations to open and common Profaneness without danger of revolt from him, there he seems modest, and requires but some small thing at least at first, till the ways of Sin become more familiar to them, and then when they can better bear it, he doubles the tale of Bricks, and with greater confidence can urge them to things of greater Shame and Enormity. That this is his way, appears,

First, from the common Argument which he useth at first to those whom he would draw off from a more careful Conversation which is this: Do such a thing, it's but for once, and but little, others do the like and demur not; or the best do as great matters as this comes to; 'tis but a small thing, considering the Strait or the Advantage that may accrue. This is his usual Note to candidate Iniquity, as experience of all doth testify.

Secondly, That this is so, is also evident from a Consideration of the several ways and courses of Sinners. Some are tempted and overcome by one kind of Sin, and not at all urged to others. Some go to Hell in a way of Covetousness: Others are pretty unblameable in most of their carriages, but are overcome by a proud Humour: Others are given to Drink, and yet will not Steal nor deal falsely: Others take a more cleanly way to Hell, rely upon their own Righteousness, or are engaged in Error, and their Life otherwise smooth and fair. The Jews in Christ's time were only engaged against Christ, and for their Traditions, but not molested with Temptations to open Idolatry as formerly. Those who are Ignorant, are not troubled with Temptations to despair, or inward Terrors. The Reasons of his dealing thus are these;

First, He sees that one Sin heartily prosecuted, is enough to signify Homage to him, and to give him Possession. As we take Possession of Land by a Turf, or a Twig: so by one Sin admitted with full purpose of Mind, Satan is let into the Heart. As a Penny will be sufficient earnest for a Bargain of a thousand Pound: so may one Sin be a Pledg or earnest for the whole Soul in a League with Hell.

Secondly, He knows that one Sin persisted in may be enough to destroy the Soul; as one Wound may Kill, one Leak may sink a Ship.

Thirdly, He knows that one Sin breaks the Covenant of God, and turns the Heart from him, if Men give up themselves to it.

Fourthly, One Sin willfully pursued, makes a Man guilty of the Breach of the whole Law, it destroys love and respect to God, undervalues his Authority, contemns his Threatenings and Promises.

Fifthly, One Sin is enough to make way for more, where Satan would have more, yet at first he is pleased with it as a hopeful beginning; it makes room enough for the Serpents Head, and then he will afterward easily wind in his whole Body.

This may warn us not to be emboldened to any Sin by the plea of diminution; not to venture because it may seem little, or be but for once. A true Christian should be a perfect Universalist, he should be universally against all Sin, and universally for All Duty.

CHAP. XXI. Of Worldly Pleasure. Proofs that this is Satan's great Engine. What there is in Worldly Delights, that make them so. Counsels and Cautions against that Snare.

I Come now to the Argument which Satan used for all this, All these things will I give thee; he casts a Golden Apple before him, and seeks to entangle him by Worldly Greatness and Delight. I shall not examine how true or false Satan spake, when he called all these things his, and that he could give them to whom he would, 'tis enough for our purpose to take notice of his pretence, so far as might make his Offer probable, and then observe,

That the great Engine which Satan useth to draw away the Heart from God to his Service, is Worldly Pleasures and Delights.

I shall first show, that this is Satan's great Engine, and then explain what is in it, that fits it so much for his purpose. The first of these is evidenced by these particulars.

First, The Scripture doth particularly note to us, a Deceit or Guile to be in Worldly Pleasures. Christ, in Matth. 13. 22. speaks of the deceitfulness of Riches; and that deceit is expressed by such a word as signifies a drawing out of the way, a misleading; so that he means not the uncertainty of these delights (in which sense 'tis said, that Riches take themselves Wings and fly away,) which often disappoint and deceive the expectations of those that do most hug them. Nor can this be understood of Riches in an active sense, as we attribute deceit to Men, who as rational agents can contrive and devise Snares; but it only means that these are so Objective, as things that are abused by Satan, to delude and betray the Sons of Men. And these are so frequently made use of by him for such purposes, and with such advantages of Power and Provocation, that Christ elsewhere (Matth. 19. 23.) speaks of it as a thing almost impossible, to have Riches and not to be ensnared by them: A rich Man shall hardly enter into the Kingdom of Heaven, which Mark and Luke express by an affectionate amazement, O how hardly can a rich Man be saved!

Secondly, These are Satan's great Net, which incloseth Multitudes; a general Bait, by which most are hooked into the Service of Sin. Most Temptations come from this Ocean, as Springs from the Sea; the Lust of the Flesh, the Lust of the Eys, the Pride of Life, have their Original from the World, 1 Joh. 2. 16. Christ speaks of this Mammon of unrighteousness, as the only thing that stands up in competition for the Hearts of Men against God, Matth. 6. 24. and the Apostle 2 Tim. 3. 4. reckoning up the various ways of particular Lusts, as Covetousness, Boasting, Pride, Blaspheming, &c. concludes them all under this, that they are lovers of Pleasures more than lovers of God; showing us thereby, that though the Lusts of Men might run out diverse ways, and be exercised upon diverse particular Objects, yet they all borrow their Original from Worldly Pleasures, and their design is nothing but that in the general. Hence is it that some make the World the great Traitor to God; for though they reckon up three great Enemies to God and Man, the World, the Flesh, and the Devil, yet these three agree in one, the pleasing of the Flesh is the great end and desire of natural Men, the World is the Store-house, from which Men draw out several Pleasures according to the several ways they take in gratifying their Lusts and Humours, and the Devil is only officious to help all this forward, by enticing and persuading them to make these provisions for the Flesh. And who can think other, but that this must be Satan's great Engine, when (as hath been said) first, the World, and the Pleasures of it, is the sum of all Iniquity, containing in it virtually or actually the Transgression of the whole Law, the root it is of all evil, 1 Tim. 6. 10. all profaneness against God, all neglect of Duty, all Outrage, Wrong, or Injustice to Man, may (and usually doth) spring from hence, insomuch that some have particularly traced it through every Command of the Decalogue, and found it guilty (either as Principal or Accessary) of every Iniquity. (2.) Our thoughts may be the more confirmed in this, when we see all Men entangled by it: for albeit that some Temptations seem directly to carry Men from a love or care of the World, as Despair, terrors of Mind, voluntary Humility, neglecting of the Body, and others of the same kind; yet if the matter be considered, the truth in hand cannot be prejudiced by such an objection. For (1.) those who seem in distress of Conscience most to loath the World, were yet first entangled by it, and the consideration of that Guilt (whether at present justly, or unjustly charged upon them) is the usual occasion of these troubles. And (2.) those who seem to undervalue Money, Riches, Plenty, &c. are (it may be) no less Slaves to other Worldly Lusts; for Pleasures of the World comprehend whatsoever may arise from any thing that is in the World, to the delight of Life. Honor, Pride, Ambition, Prodigality, are worldly Lusts, as well as Covetousness, and desire of Power or Rule. And those that seem to deny themselves of faring deliciously, or wearing soft Rayment, may be as much distressed with an inward desire of Applause and Honor, as those that would gratify their Senses are by sensual Lusts.

Thirdly, How much the World stands Satan instead, may be observed from the force of that Temptation, upon those that have very much engaged in their Profession of the ways of God; it hath often fetched off those that seemed to have given up themselves to God. Demas was once commended by Paul as his Fellow-Labourer, Philem. v. 24. yet at last it so prevailed upon him, that he complained, 2 Tim. 4. 10. that Demas had forsaken him, and turned his back upon his Profession, and so far (if Dorotheus do him right) that he became an Idol-Priest in Thessalonica, the cause of which horrid Apostasy was his love to the present World. Balaam seemed resolute not to act anything against Israel, yet the ways of unrighteousness so far blinded him that he taught Balak to cast a stumbling block before the Children of Israel. The highest of nominal Professors noted by the thorny ground, in Matth. 13. 22. who seemed to differ from the good ground, only in this, that their Fruit was green and not ripe (as Luke expresseth it) they brought not Fruit to Perfection: They were choked in these fair beginnings and offers for Holiness, by the Cares and Pleasures of the World. All Ages abound with instances of this kind. Aeneas Sylvius preached against the Pope, set up the Council above him, commended the Germans for opposing him: but Preferment made him alter his note, and at last he became Pope himself. Bonner the Persecutor seemed at first a good Man, a Favourer of Luther's Doctrine, but advancement changed him to a bloody Woolf, a cruel Tygar. Split forsook Popery, but (missing those Dignities which he aimed at in England) was upon hopes of greater preferment, induced to lick up his Vomit, and to own Popery again. How many Examples have we of those who the higher they grew in the World, became more careless of Religion; as Sixtus Quintus, who went as fast back in Religion, as he went forward in Promotion: so that he that at first entering into Orders, had a good hope of his Salvation, by that time he came to be Pope, he became so wicked that he despaired of Happiness.

Fourthly, This Temptation is one of Satan's last Refuges, and often prevails where Persecution cannot. The Thorny-groundhearers were above those of the Stony-ground in this, that they stood out the Storm, and bore the scorching Heat of Persecution, but then the World choked them. Sad experience tells us, that Churches that did thrive and grow as the Palm-tree under their Pressures, were spoiled by ease and plenty, which so cherished the Seeds of Pride, Vanity, and Contention, that they grew up a-main, and did more to their desolation, than the cruelty of all their feircest Enemies. Julian who by the greatest Art and Policy, studied to overthrow the Christians name, so observed this, that he made it his rule, rather to corrupt Men by Honors, then to compel them by Torments: we have also found that though the Romans Synagogue join force to Subtilty in the advancement of their Dagon, yet they have still looked upon this Temptation of the World as most likely to gain the Hearts of their rational opposers: Cruelty could over-awe the Senseless Multitude, and could take out of the way those of whose opposition they were afraid, but it seldom with success, wrought upon Persons (guided by Light and Conscience) to a compliance, that would hold long: for though at first some good Men were over-awed to make subscription and to recant, as it did with Bilney, Bainham, Cranmer, and several others; yet upon the working of Conscience (after the stound and dazzle of the Temptation was over) they recoiled so resolutely upon them, that they lost more than they gained that way: But those that were willing to nibble at preferments, became theirs wholly. Thus they set upon Luther, Galeacous Carracciolus, Dr. Taylor, and a great many more though to no purpose, for they were ready to bid their Money perish with them, and to bid defiance to their Favor as well as to their Frowns. Notwithstanding they have made many real Conquests by this Weapon, and accordingly this is reckoned among the Temptations of greatest force, Heb. 11. 37. They were stoned, they were sawn asunder, they were tempted, that is, by the Pleasures and Preferments of the World: it seems the Holy Ghost would point at this (how fair and plausible soever it be) as one of the Devil's most powerful Engines.

Next I promised to discover what it is in the World which makes it so fit for Satan's designs.

First, The World brings or affords fit matter to be made the Fuel of Lust. For this reason the Apostle in the place aforecited forbids us so earnestly to love the World, or the things of the World, because there is nothing in it which is not improvable, as an occasion, or Provocation to Lust, Whatsoever is in the World is Lust of Flesh or Eyes or Heart; and there is no Lust but it may be furnished with a proper Object from hence, the Appetite, Senses, or Affections fetch all their delights from hence.

Secondly, Besides the common Materials of Sin that are digged out of this Mine, the World hath something of an aptitude in it to tempt. Not that it hath properly and formally, insidiationis animum, an active Subtilty to lay snares for Men, but yet it is not so purely passive, as to make it altogether Innocent. There is something of a Curse upon it, ever since by the fall of Man, it was loosened from its proper primitive ends; and as the Devil spake by the Serpent, so doth he urge, speak, tempt, and insinuate by the World, so that it is still an occasion of danger to us, and hath a special advantage over our affections upon several accounts. As (1.) in that it is in its self lawful to be used. (2.) In that it is suitable to our desires and tempers. (3.) In some respects it might be necessary and advantageous for the comfort of Life, for the support of Families, and to enable us to be helpful to others. (4.) It is near to us, under our Eye, we have familiar converse with it, it is still with us. (5.) We have a natural propensity to be in love with it; the Flesh would fain be pleased, and nothing is more answerable to it than the pleasures of the World. We need not wonder then, when we see it so highly captivating the affections of Men, and leading them bound in Chains and Fetters: Some make it their God, Gain is all their Godliness and Religion; they seek their Portion in this Life; this is their Treasure, and here is their Heart, and it would be no less wonder if Satan should be guilty of so much oversight, as to neglect the use of an Instrument which is every way so fitted for his purpose.

Thirdly, Besides this fair prospect which it gives to Sin, it hath an enmity to God and his ways, which is no less advantageous to the Devil: This is positively affirmed Jam. 4. 4. the Friendship of this World, is Enmity with God; not only is this true in a lower sense, as a hindrance, being backward and averse to it, but it is a direct opposition and contrariety to God and his Service; its drawing back and hindering, is charge enough against it: for it (1.) withdraws those thoughts, affections, time, care, and endeavors, which should be laid out upon better things, so that Holiness must needs be obstructed, dwindle and decay by it. (2.) It hinders the influence of Heaven, it shuts out the light causally, quencheth and resisteth the Spirit, and meritoriously also it provokes God to withdraw, to remove his Glory, and to give over his striving with them: But the contrariety that it hath to all the parts of Holiness is yet more, Christ notes it Matth. 6. 24. These two Masters, God and the World, are contrary in their Deisigns, in their Commands, in their Natures, so that it is impossible for any Man to serve them both: they both require the Heart, and they both require it to contrary and incompitable Services and Ends: These then are such Masters, as would be Domini in Solidum, Masters of the whole. Now there cannot be two Masters of one thing in that sense, neither (if there were) could the Hearts of Men serve these different commands, but their work would necessarily engage their affections to one only; they would either love the one and hate the other, or hold to the one and despise the other: This very consideration (if there were no more) doth render the World a desirable Instrument for Satan.

Fourthly, In all this the World hath so many Cunning Disguises, and plausible Shifts, that it becomes thereby wonderfully serviceable to Satan. 'It is the perfection of wicked Policy, to manage wicked designs under plausible pretences; these the World hath in readiness, when 'tis accused of Rebellion and Treachery against God; The pleas of Necessity, of Prosecution of a lawful Calling, of providing for a Family, of not neglecting the benefits of God, of cheering the Heart, and taking the Comforts of the Labors of their Hands, and a great many more, are ready excuses to ward off the force of the convincing Word: these the Devil drives home, and fastens them into such strong persuasions, that the deluded Sinner cannot see the danger that is before him, nor the Spiritual Adultery or Idolatry of his Soul, in his excessive love to Worldly Pleasures.

Fifthly, The World hath also a Spiritual Fascination and Witchcraft, by which (where it hath once prevailed) Men are enchanted to an utter forgetfulness of themselves and God, and being drunk with Pleasures, they are easily engaged to a madness and height of Folly. Some like foolish Children, are made to keep a great stir in the World for very trifles, for a vain show; they think themselves great, honorable, excellent, and for this make a great bustle, when the World hath not added one Cubit to their Stature of real worth. Others are by this Circe transformed into Savage Creatures, and act the part of Lions and Tygars. Others like Swine wallow in the Lusts of uncleanness. Others are unmanned, putting off all natural affections, care not who they ride over, so they may rule, or be made Great. Others are taken with ridiculous Frenzies, so that a Man that stands in the cool shade of a sedate composure would judge them out of their wits. It would make a Man admire to read or the Frisks of Gaius Caligula, Xerxes, Alexander and many others, who because they were above many Men, thought themselves above human Nature; they forgot they were born, and must die, and did such things as would have made them (but that their greatness over-awed it) a laughing-Stock and common scorn to Children. Neither must we think that these were but some few or rare instances of worldly intoxication, when the Scripture notes it as a general distemper of all that bow down to worship this Idol. They live without God in the World, saith the Apostle; that is, they so carry it as if there were no God to take notice of them, to check them for their madness. God is not in all his thoughts, saith David, Psal. 10. 4, 5. The Judgments of God are far above out of their Sight, he puffs at his Enemies, and saith in his Heart, he shall never be moved, &c. The whole Psalm describes the Worldling, as a Man that hath lost all understanding, and were acting the part of a Frantick Bedlam; what then can be a more fit Engine for the Devil to work with, than the Pleasures of the World?

I shall briefly apply this to two sorts of Men, those that are straitened with want and necessities, and those whose cups run over, having all that their Heart can wish.

First, To those that think their measure of outward Comforts little, I would from the Doctrine now explained, tell them that they have not so much cause to vex and disquiet themselves for their Poverty, or Troubles, as they apprehend. The World is not so desirable a thing, as many dream; did but Men consider how great a snare it is, and what dangers attend the fullness of it, they would not so earnestly covet it, nor so passionately lament, when it flys from them. If thou hast so much Godliness as can quiet thy Heart in a contented enjoyment of thy little, that little which thou hast, is better than great riches of the wicked: thou little knowest from what Pride, Insolency, Contempt of God and Men, and many other Temptations and Lusts God doth preserve thee, by denying thee Earthly things: thou art now (it may be) often looking up to God, striving to believe his Word, often examining thy Heart, laboring to live upon God, and his All-sufficiency, looking after the Bread that endures to Eternal Life; when if thou hadst the Temptations of Plenty (it may be feared) thou wouldst be another Man, and be carried away to forget God, to be careless of Holy walking, and so make way for Bitterness and Sorrow at last.

Secondly, I would also caution Poor Men not to enlarge their desires too much after the World, but to fear the Temptations of the World; it is not only a snare to those that enjoy it, but to those that want it: for while they admire it, and engage their Affections for it, it ensnares them in sinful undertakings, they are tempted to Lye, Cheat, Dissemble, to use unlawful Shifts, to Rob, Steal, over-reach in Bargaining, and to neglect the care of the Soul in all. Let such call to mind (1.) that often the Providence of God doth of purpose thwart and cross the designs of such, so that though they toyland sweat, running from Market to Market, rising early, and sitting up late, yet he blows upon their gettings, and they wither to nothing, while it is yet in their hand; or if they seem to keep them longer, yet all the end they make with them, is but to put them into a bag with holes, they perish by evil travel, Eccles. 5. 14. (2.) They often are at a great deal of labor in pursuit, and then when the desired object is within their reach, they are overwhelmed with their disappointment, as if Providence designed to mock them for their Folly. This is excellently set forth, in the Emblem of a Man climbing up a Rock, with great labor to reach a Crown that hung upon the Precipice, who when he had stretched himself to grasp it, falls down and breaks his Neck. (3.) And when they do by great toil rake together an heap of Riches, they are starved frequently in their Plenty, and so cursed that they have no more than the beholding of their Goods with their Eyes, in that God denies them a Heart to use them. (4.) Their gettings allay not their Thirst for more, He that loveth Silver, shall not be satisfied with Silver, Eccles. 5. 10. (5.) Often they are given as a scourge and Plague; as the Quales given to the Israelites, came out of their Nostrils. The wise Man notes it, Eccles. 5. 13. Riches are kept for the Owners thereof to their hurt.

Secondly, To those that have the delights of the World, plentiful Estates, full Tables, beautiful Houses, rich Tradings, Honors and Dignities: I would desire to give the greatest caution, that they take heed to themselves, because they walk in the midst of Snares. These should consider (1.) that the great God hath laid most serious charges upon them, not to love the World, but to withdraw their Affections from it, nay to be Crucified to it, as to any captivating delight, and to use it with such an Indifferency of mind, that they should be in their deportments towards it, as if they used it not. (2.) They should have their danger in their Eye. How careful is he of his steps, that knows he walks in the midst of Serpents which are ready to sting him; the thoughts of this should blunt the edge of our Delights. If you were at a Feast where you knew there were poisoned Dishes, you would be afraid to eat anything. Do you think that Captain Smith when he was taken by the Salvages of America, and had plenty of Meat set before him (which he knew was given to fatten him, that he might be better Meat, when he was killed) had any Stomack to Eat or to Drink? Was that Feast pleasing to him that fat under a sharp Sword hung over his Head in a Horse Hair, when he expected every moment it should fall upon him and kill him? Such are great Men, rich Men; with what fear and care should they use these things, when they know there is hazard of mischief from them upon every occasion? How much doth Christ speak in that one Sentence, it is easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of Heaven? He means not that 'tis absolutely impossible, but extremely difficult, and the difficulty lies in the hindrances which their Riches casts before them. (3.) They should carefully consider, for what ends God gives these, and to what use they are to be put. Rich Men are but God's Pursers, they do but carry the Bag, and what is put therein, for public uses; if accordingly, as faithful Stewards, they lay it out upon those that have need, they shall make Friends of the unrighteous Mammon, and it will turn to a Spiritual Account: but if they think that all is for themselves, and so shut their Bowels, and Purses from others, then they carry the Bag no otherwise, than as Judas did, and will be easily persuaded to sell Christ and Heaven for a little more of Earth.

CHAP. XXII. Of Christ's Answer in the general. That these Temptations were upon design for our Instruction. Of the Agreement betwixt Ephes. 6. and Matth. 4. The first Direction. Of courageous Resolves in resisting Temptations. Its consistency with some kind of fear. The necessity of this Courage. Wherein it consists; and that there is a courage in mourning Spirits.

THese Answers of Christ to the several Temptations (which are now to be explained) are different as to their matter, yet the general Purport of them being the same, I shall therefore handle them together. They may be considered two ways.

First, As they are fit and pertinent answers to particular Temptations, of Distrust, of Presumption, of Debauching the Heart by Worldly Delights to the Service of Satan; and thus may they be useful in their consideration, to those who are directly moved by Satan to such Sins. And when at any time we are tempted in straits; to cast away our reliance upon the careful Providence of God, we may look upon Christ's Answer, that Man's Life doth not so depend upon the usual means, but that any other thing blessed by Divine Appointment may be useful to that end. When we are enticed to presume of extraordinary supports; then by Christ's Example the Temptation may be resisted by considering, that however God be to be trusted, yet he is at no time to be tempted by unnecessary expectations in the neglect of the ordinary means. If our Hearts be wooed by Worldly Delights to cast off our care of God and Religion; we may then call to mind, that this is abominable Idolatry, and so may we turn off our Hearts from sinful compliance, by charging our Souls with the opposite Duties, upon a true discovery of the vileness and inconvenience of the transgressions urged upon us.

But Secondly, They may be considered as they give Instruction for the management of our Spiritual Armor against all Satan's Wiles in the general, and in this Sense I shall endeavor to open them, laying down first these two Conclusions:

First, That the whole business of these Temptations, as permitted to Satan, and submitted unto by Christ, was certainly upon design. The same Wisdom that contrived the wonderful method of the Salvation of Men by a Redeemer, did also order these Temptations; for else Christ could have prevented them, or by a Divine Authority commanded Silence to the Tempter, and by his Power might have chased him away. As Christ told Pilate, Thou couldst have no power at all against me except it were given thee from above; thereby manifesting that his Suffering was from an higher design than he was aware of: so might he have said to the Devil, Except this had been designed by an Eternal Counsel, thou couldst not have made this attempt. So that we must look further for the spring and rise of this, than to any supposed occasional outbreaking of Satanical malice upon him.

Secondly, That this design, however it touched upon the Person and Offices of Christ, as Mediator and second Adam, (for thus it became him to overcome the Enemy at the same Weapon, by which he overcame our first Parents, and by this Personal Experience, to be fitted with feeling compassions to the tempted) yet was it wholly for our sakes, as may appear by two things.

First, In that Christ (if his answers had only concerned himself) might have given other fit replies, to the first Temptation, of turning Stones to Bread: he could have retorted the Argument upon Satan, (as Jerome and others observe) If I am not the Son of God. 'tis in vain to require a Miracle of me; If I am, 'tis in vain to tempt me, Or he might have answered, That as the Father hath Life in himself, so hath he given to the Son to have Life in himself, and that by this Divine Power he could sustain himself without Bread. To the second, it might have been a sufficient answer, to have excepted against his unfaithfulness in citing that Testimony out of Psal. 91. where, by discovering his willful omission of the Clause, [in all thy ways,] He shall keep thee in all thy ways, his Temptation might have fallen to the Ground, as no way encouraged from that Promise. To the third might have been returned such answers as these, that Satan's offer was a Lye, that it was not in his Power to dispose of the Kingdoms of the World: That these were Christ's already, that these were vain Arguments to draw him from the Glory of an Heavenly Kingdom; and finally, that of all Creatures Satan (being God's sworn Enemy) had least reason to expect Divine Honor.

Secondly, In that all Christ's Answers were from Scripture (which is properly, a Light to the steps of Men) and all these Scriptures cited, show Mans Duty; he saith not, the Son of God shall not live by Bread alone, but Man lives not by Bread alone; he saith not, Christ must not tempt, but thou (Man) shalt not tempt the Lord thy God, &c. By all which we may discern, that Christ answered, not by Arguments peculiarly agreeable to his Person and Nature, but by such as suit the general state of God's Children. And this certainly was for our advantage, he conquered with such Weapons; not for any necessity that he had to take that course, but for the need that we had of such instruction; for hereby we see, that Satan is conquerable, and also how we must use our Weapons. In this also he left us an Example, that we should follow his steps: as Gideon said to his Soldiers, as you see me do, so do you likewise, Thus as it were doth our Lord speak to us, for your sakes suffered I these Temptations, that I might teach your Hands to war, and your Fingers to fight; for your sakes I used these Weapons of yours, rather than my own, that I might show you the use of your Sword and Shield, and how your Adversary may be overcome by them: dealing herein with us, as a Master at Arms, ('tis Masculus's Comparison) who for the better instructing and animating of his Tyro, takes rather his Disciples Sword, than his own, to beat his Adversary withal; minding not only the Conquest of an Enemy, but also the encouragement of a young Soldier.

If any carry a suspicion in their Mind, that Christ had not our instruction so much in his Eye as hath been said, because he gives not such particular Instructions for our spiritual Welfare, as the Apostle in Ephes. 6. expecting, that our Savior should have been more punctual in making particular Applications from every part of his carriage to our use, and drawing out from thence some positive conclusions or draughts of the way and manner of resistance; they may know, that there is no other difference betwixt Ephes. 6. and Matth. 4. than there is betwixt Precept and Example. What the Apostle there prescribed in the Theory, here Christ teacheth in the Practice; here we have in their use, the Girdle of Truth, the Shield of Faith, the Sword of the Spirit, the Helmet of Salvation, and all the other parts of that Armor; and withal we may know, that this is a far more advantageous way of teaching young Beginners, to let them see things in a plain Example, than only to give general Precepts. But besides, we are to consider that Christ did many things, the meaning whereof the Disciples then present with him, did not know as yet, neither was it expected from them that they should (like to what he said to Peter, Joh. 13. 7. What I do, thou knowest not now, but thou shalt know hereafter) but were intended to be laid up in store to be more fully made use of, as after-directions should come in to give them information. He therefore that had purposed to give further light in this matter by his Apostle and Servant, was now doing that which his design led him to in his Personal Actings, with a secret respect also to those Instructions which he intended after to communicate. We have then no reason to be jealous that these Temptations were not intended for our use, but the more to assure ourselves that it was even so, because we find that those very Weapons which here Christ in his own Person wielded against Satan, are afterwards recommended to us.

Having thus laid the Foundation, we must then (if we will Imitate our Captain) carefully observe his deportment from point to point, that we may draw out those Instructions which he intended for us.

And the first thing that I shall take notice of, shall be the Courage and Magnanimity of our Leader; he had endured Temptations forty days and nights before, and yet he keeps the Field without any appearance of shrinking or running away; Satan no sooner tempts, than he is repelled. From this Consideration we have this Instruction,

That he that would successfully resist Temptations, must not fly, but with a courageous resolve set himself to oppose.

Christians are apt to fear, when Satan comes up against them, and ready to turn their Backs: As the Israelites were dismayed at the appearance of Goliath, and fled before him. But if we would conquer, we must (as David) go out against him in the name of the Lord: to this we are called, 1 Cor. 16. 13. Stand fast in the Faith, quit yourselves like Men, be strong: and Ephes. 6. 14. Stand, having your Loins girt with Truth, &c. This Courage recommended is not a Contempt and negligent slighting of Danger, nor is it a bold adventurousness upon occasions of Sin; it is an Holy, humble Courage, and doth admit of a threefold fear.

First, Of a fear of Sin, that is, a hatred of it. We must fear Sin as the greatest evil: this is no Cowardice, but tends to the strongest resolution, and highest endeavors against it. From this Principle is it, that Men oppose Sin as their Mortal Enemy, and excite their utmost Courage to fight against it. As the Philistines being afraid of Israel, and yet hating to serve the Hebrews, mutually encouraged one another, Be strong, and quit yourselves like Men, O ye Philistines. A fear of hatred begets boldness.

Secondly, Courage admits of a preventing fear, and a provident avoidance. Occasions of Sin are to be fled, we are not with greater earnestness called upon to stand, than we are warned in this case, to fly. So the Apostle often, fly Fornication, fly Idolatry, fly youthful Lusts. Occasions are best opposed by flying, where Calling, and Duty doth not engage. Prov. 4. 14. Enter not into the Path of the Wicked, and go not in the way of evil Men. He fights best, that flies most, where necessity doth not bid him stay.

Thirdly, It also admits of the fear of an Holy Jealousy; such a Distrust of ourselves, as puts us to seek to the Rock which is higher than we, for shelter. God calls us to turn into our strong hold, and to lay hold upon his Strength. 'It is rashness or desperateness, and not true Courage, to adventure ourselves without our Guard or Shield. But however we must fear Sin, suspect our Strength, and fly Occasions; yet Satan we must not fly. Here we are bid to stand, for these Reasons,

First, 'It is Impossible to fly from him. He can follow us where ere we go: if we go to Holy Assemblies, he can come thither: If we shut up ourselves in our Closets, he can meet us there: If we betake ourselves to a Wilderness, or to a Croud, to be sure he will find us out.

Secondly, We are expressly charged to make resistance. Jam. 4. 7. Resist the Devil. 1 Pet. 5. 9.— whom resist. This plainly speaks positive endeavors and opposition on our part.

Thirdly, A fainting fear is an unbelieving Distrust of God's Power, as if he were not able to save to the utermost, and of Christ's compassionate tenderness, as if he would not succor those that are tempted.

Fourthly, Our fainting makes Satan insult. He triumphs when we turn our Backs, and besides hath the greater advantage to wound us or to tread us down at Pleasure. 'It is observed, that God provides Armor for Head and Breast, and all the fore-parts, by a Shield in case of Resistance: but if we fly (so little encouragement is there for cowardice) there is no Armor for the Back.

Fifthly, 'It is most suitable to Christian Courage to die in the place, and to put it to the utmost hazard rather than to yield. According to Vespasians Motto, Oportet Imperatorem stantem mori. Every Christian should say, shall such an one as I fly? One that hath given up my name to God; one that hath professed Holiness afore Men; one that hath so many advantages for resistance, and such sweet encouragements from a Victorious General.

But the great Question is, What is this fear that is forbidden, and the Courage which is enjoined?

Answ. The fear forbidden is an unbelieving weakness and pusilanimity, through which, as hopeless of success, Men throw down their Weapons, and yield themselves up to Satan, when the Hearts of Men fail them to the giving up of the Victory.

Spiritual Courage (on the contrary) is a serious resolve of fighting it out in the Strength of the Lord,