The reasons of Satan’s policy in such gratifications are these:—
[1.] First, While we are kept doing with these, we are diverted from that which might be really helpful. He puts a broken reed into our hand, that we might be deprived of a staff. Experience confirms this. Those that, with greatest devotion, use these empty inventions, are usually careless in the use of God’s own appointments.
[2.] Secondly, Besides that he thus betrays them by these lying helps, he doth by this means cast them on a further iniquity of idolising these foolish calves of their own invention. In this case men have a presumptuous expectation from such usages of that which God never promised to do by them, neither ever entered into his heart so to do, seeing he answers them all with this, ‘Who hath required these things at your hands?’ [Isa. i. 12.] And accordingly their consciences are more concerned for the omission of one of these fooleries, than for the neglect of the greater things of the law. Such are more troubled for the neglect of the sign of the cross or holy water, than for their constant carelessness and want of faith, by which their hearts should be guarded against their enemy.
[3.] Thirdly, In the meantime he makes work for his own triumph over them that dote upon these sottish inventions. If we can suppose Satan to have pleasure or mirth at anything, we may be sure he will laugh at such preparations for a spiritual welfare,403 it being as truly ridiculous for any man to go out with these weapons against Satan, as for a combatant to assail a giant with a paper helmet, a wicker shield, and a wooden dagger. And indeed when Satan counterfeits a flight or fear of such matters, as for his advantage he sometimes doth, it is but in design to beget or confirm in men a confidence of a virtue or strength in these usages against his power, that so they may fix upon them to the neglect of God’s own institutions, which he most dreads. Thus we read that he cunningly ceased his oracle at Daphne upon a pretence of the silencing power of the bones of the martyr Babilas, which were buried near the place, on purpose to lead unwary Christians to the adoration of saints and their relics.404 Many such instances we have in Sprenger, of the devil’s feigned flight at the sign of the cross, the sprinkling of holy water, the angelical salutation, St Bernard’s staff, or certain words and verses hung about the neck.405 And a great deal of such stuff we may meet with in most of their writers, all which are but cunning contrivances of Satan, to advance a belief of the virtue of these things; and so to stop men there, to the neglect of those spiritual weapons which the Scripture recommends.
These we have observed from the place in general, ‘the holy city.’ Let us go on to the place in particular where Satan acted all this, ‘the pinnacle of the temple.’ Various are the conjectures of men about this, whether it were some fane, or the top of some spire, or the place whence the apostle James was thrown down, or the top of the king’s porch, which was erected to a great height over a deep valley, or some battlement, &c. But we are not concerned in such inquiries; only here shall I take notice of Scultetus, who, supposing the place to be the top of a fane or spire, and reading in Josephus that the points of such broaches were so sharp that a bird could not rest upon them without piercing its foot, was therefore willing to conclude that these temptations were not really and historically acted, but in vision only.406 All this ariseth from a wrong interpretation of πτερύγιον, which our English renders pinnacle, whereas it properly signifies any battlement or angular prominency, jutting out over the rest like a wing, which would afford a sufficient footing and support.407
It is more profitable to inquire after Satan’s reason for the choice of such a place. No question but it was upon design, for else he might with equal convenience have tempted Christ to cast himself down from some tree or precipice in the wilderness; but then what that design was, is not so easy to determine. It seems plain that he might suppose that Christ might be the rather animated to the undertaking of flying in the air by the hopes of glory which might be expected from such a performance before so many spectators. But some think that he had a design also upon the men of Jerusalem, and intended some delusion to the Jews,408 which I am not unwilling to close with, partly because the experiences that we have of his devices assure us that in one temptation his ends are oft manifold; and I cannot but think that Satan would make all things sure, and provide, in his projecting mind, against all events. For if Christ should have yielded and evidenced so great a power in the sight of all the people, it might have been a conviction general that he was the Messiah, about that time universally expected; and partly I am ready to think so, because, in case Christ had done so, it lay so fair to confirm the Jews in a misapprehension of the personal coming of Elias, of whom they understood the prophecy of Mal. iii. 1, ‘Behold, I will send my messenger; and he shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his temple, even the messenger of the covenant.’409 If the Jews expected Elias to come from heaven to the temple, how strongly would they have been confirmed in this opinion if they had seen a man fly from the temple in the air; and by this means John the Baptist, who was the Elias that was to come, should have been neglected, and Christ himself, though honoured as Elias, not owned for the Messiah.
Obs. 6. Observe then, That Satan’s designs are large, and that he projects the ensnaring or deluding of others by such temptations as seem only to concern those that are under the immediate trouble of them. He tempts Christ to cast himself down, and also by it, at least, intends a delusion to the Jews. He tempts one man upon the back of another. One is tempted to error; another by that man’s temptation is tempted to atheism and rejecting of all religion. One man is tempted to profaneness, another is tempted by that to an uncharitable disrespect of him. It is easy to multiply instance of this.
CHAPTER XIV.
That presumption was the chief design of this temptation.—Of tempting to extremes.—What presumption is.—The several ways of presuming.—The frequency of this temptation, in the generality of professors, in hypocrites, despairing persons, and in the children of God.—The reasons of Satan’s industry in this design.—His deceitful contrivance in bringing about this sin.—Preservatives against it.
Next to the preparation which Satan made for the second conflict, already explained, the temptation intended offers itself to our view, which is this, ‘Cast thyself down.’ What Satan chiefly intended by it, we may collect from Christ’s answer, as well as from the thing itself; for he thus replies, ‘It is written, Thou shalt not tempt the Lord thy God.’ Christ doth not use this scripture to any such sense as this, that he should hereby prohibit Satan to tempt him because he was Satan’s Lord and God; but he mentioned this scripture as a rule of obedience: as if he should say, ‘I may not cast myself down, and so rely on extraordinary help, seeing I can go down another way;’ for the neglect of ordinary means, when we have them, is a tempting of God, which may not be done. So that it appears by this, that Satan here tempted Christ to presumption. There is only this objection in our way, that Deut. vi. 16, the place by Christ cited, refers to the temptation of the Israelites in Massah, mentioned Exod. xvii. 2, where they chide with Moses for water; and there it would seem their tempting the Lord was rather in despairing of his power and help than presuming in the neglect of the ordinary means. I answer, though the occasion and matter of that temptation be different from this of Christ’s, yet the presumptuous experiment that they there made of God’s presence and power was the same with this which Satan designed; for ver. 7, where the account of that tempting is given, it is said, ‘because they tempted the Lord, saying, Is the Lord among us or not?’ they put it to this issue, that the being and power of God should be tried by the giving or not giving of water. The manner, then, of that temptation being so agreeable to this, Christ very pertinently applies that command to it, presumption being the thing which Christ was tempted to. It might occasion some wonder in us to see Satan take such strange steps. He was before tempting him to despair, now to presumption; but it is no argument of his lightness or uncertain roving in his way of tempting, but rather of his depth and subtlety. Note then,
Obs. 7. That it is Satan’s policy in tempting, to run from one extreme to another. The Corinthians were first tempted to a sinful compliance with the adulterous person, and were averse to his excommunication; afterwards they were tempted to the contrary severity, and were as backward to receive him again. The same men that have been overcome by prodigality and excess, when they begin to see the evil of that, are oft tempted to worldliness or covetousness, the contrary disposition. Reasons of this policy are:—
(1.) First, The avoiding of one extreme gives the soul such a swing, if care be not used to prevent it, that they are cast more than half way upon the other. Peter, in an extreme of modesty, refused the washing of his feet by Christ; but when he understood the danger, then he runs as far wrong another way—‘Not my feet only, but my hands and my head,’ John xiii. 9. Thus some are so for purity of churches, that they exclude the weak; others so for unity, that they admit the open scandalous and profane.
(2.) Secondly, While men avoid one extreme by running into another, they carry with them such strong impressions of the evil they would avoid, and such fierce prejudices, that it is not an ordinary conviction will bring them right, but they are apt to be confident of the goodness of the way they take, and so are the more bold and fixed in their miscarriage.
Presumption being the great design of Satan in this temptation, we may further observe:—
Obs. 8. That as distrust on the one hand, so presumption on the other, is one of his grand designs. Of these two, we may say as it was said of the sword of Hazael and Jehu, that of all those that are slain by the devil, whosoever hath escaped the sword of distrust and despair, the sword of presumption hath slain. To explain this I shall,
1. First, Shew what presumption is. It is in the general a confidence without a ground. [1.] First, It is made up of audacity—which is a bold and daring undertaking of a thing—and security. [2.] Secondly, The ground of it is an error of judgment. A blind or a misled judgment doth always nourish it; and this is either a mistake of the nature of such means on which we rely for assistance, as when a man lays as much stress upon a thread as upon a cable, or expects as much nourishment from a stone as from bread;410 or a mistake of the will of others, from whom we expect aid and help, without a warrant for such a confidence. [3.] Thirdly, In its way of working it is directly opposite to distrust, and is a kind of excessive though irregular hope; not that in this case a man believes or hopes overmuch, for there can be no excess properly in the exercise of divine graces, but that he hopes too rashly or lightly, without a solid foundation or reason.411 Hope hath for its object that which is good under the considerations of futurity, possibility, and difficulty. On the one side, desperation looks upon that good as future, but under so great a difficulty that it forgets the possibility of it, and thereupon surceaseth all endeavours. Presumption, on the other hand, is so keenly apprehensive of the possibility, that it never regards the difficulty, and so thrusts forward into irregular endeavours or expectations. The nature of this will be better understood when the particular instances of presumption are before us.
(1.) First, Then it is presumption, when from external or subordinate means men expect that for which they were never designed nor appointed of God. To expect ‘grapes of thorns or figs of thistles,’ would be a presumption, because God never designed them for such fruits; and no less is it when in any other case men look for high and extraordinary things from any created good above what God hath put into it by the law of creation.
(2.) Secondly, When men do expect those fruits and effects from anything unto which it is appointed, in neglect or opposition to the supreme cause, without whose concurrent influence they cannot reach their proper ends—that is, our hopes are wholly centred upon means, when in the meantime our eye is not upon God. Thus ‘to make gold our hope,’ Job xxxi. 24, ‘to make flesh our arm,’ Jer. xvii. 5, ‘to make Ashur a saviour,’ Hosea xiv. 3, or to trust to any creatures whatsoever, is in Scripture condemned as a presumptuous reliance, and, in regard of the necessary disappointment, ‘a trusting in a lie;’ in which sense it is said that ‘every man is a liar,’ Ps. lxii. 9. The like presumption it is when we boast great things of ourselves, and, as Peter, make confident engagements, in our own strength, that we will avoid such a sin or perform such a duty; for we are but frail, and all our sufficiency is from the Lord, so that it can be no less than intolerable arrogance to promise anything of ourselves without him; neither can men promise to themselves the continuance of that good or advantage which they have already received from second causes, if their confidence builds itself upon that sole consideration, without a just blame. Job had said he should ‘die in his nest,’ [chap. xxix. 18,] and David that ‘he should never be moved,’ [Ps. xvi. 8,] but both of them afterward noted these confidences to have been no other than deceitful presumptions.
(3.) Thirdly, It is a presumption to expect things above the reach of our present state and condition; as for a mean man to beg of God authority and rule, or to expect to be set with princes; or for ordinary Christians to look for miracles, signs from heaven, visions, revelations, extraordinary answers to prayers, and the like, all which expectations are groundless, and the issue of a presumptuous pride: sperare non speranda.
(4.) Fourthly, When men expect things contrary to the rules that God hath set for his dispensations of mercy, they boldly presume upon his will. God hath promised preservation to his children while they are in God’s way, but if any shall go out of that way, and sinfully put himself into dangers and hazards, it would be presumption in him to expect a preservation. It is the same in spiritual things. God promiseth eternal life and the blessings of his covenant to such as give up themselves to him and his laws; will it not be intolerable presumption for men ‘to bless themselves in their heart’ with expectations of reigning with him in glory, while in the meantime they contradict his own rule and neglect his order, walking in profaneness and living to themselves? This is a high presumption of mercy against his express will. Hence are such courses called ‘presumptuous sins,’ Ps. xix. 13, and such sinners transgress ‘with a high hand.’
(5.) Fifthly, It is also a presumption to expect any mercy, though common and usual, without the ordinary means by which God in providence hath settled the usual dispensations of such favours; as when men look for his aid and help for supply of corporal wants, while they throw off all care, and refuse their own endeavours, which are the ways of God’s appointment, in the conscientious use whereof such mercies are to be expected. The heathen, upon the consideration of the necessary connexion of means and the end, have usually judged such sluggish expectations to be no better than solemn mockings of a deity: admotâ manu invocanda est Minerva. In spiritual things it is no less presumptuous to expect conversion, and an interest in Christ and heaven, while they refuse the careful use of his ordinances; and therefore we are commanded to pray for such blessings, ‘to cry after knowledge, and to lift up the voice for understanding,’ Prov. ii. 3-5, and to second these prayers with our own utmost endeavours ‘to seek for it as for silver, and to search for it as for hid treasures,’ and in so doing to expect the finding of the knowledge of God.
(6.) Sixthly, When ordinary or extraordinary mercies are expected for an unlawful end; as when the Israelites at Massah called for water,—which they ought to believe God would supply them withal, their condition considered,—but for a test and proof of the being of God; for they said, ‘Is God among us, or not?’ Exod. xvii. 7. It is by James made a piece of spiritual unfaithfulness and adultery to ask anything of God with a design ‘to spend it upon a lust,’ [chap. iv. 3.] Ahaz his refusing a sign when God offered it, however he made a show of modesty and believing, argued no other thing but that he was conscious to himself that, in case he had accepted it, he should have abused that favour to an unlawful end, and have tempted God by it, as putting it upon this experiment whether there was a God or not. This is also another act of presumption. When a man becomes guilty of any of these miscarriages, he is presumptuous.
2. Secondly, I further add to this discovery of the nature and kinds of presumption, that this is one of Satan’s grand engines; which I prove by two demonstrations:—
(1.) First, By Satan’s common practice in this kind upon all sorts of men, in most occasions. That which is his frequent practice upon most men, and on most occasions, must of necessity be understood to be chiefly designed. Some men may possibly be free from the trouble of some particular temptations, as Hieronimus Wallerus saith of Luther his master, that he heard him often report of himself that he had been assaulted and vexed with all kind of temptations, saving only that of covetousness; but none can say they have not been assaulted with this. I shall make it out by an induction of particulars:—
[1.] First, The generality of men that live in the profession of religion are presumptuous, nay, the greatest part of the blind world are so. They presume of mercy and salvation. The devil preacheth nothing else but all hope, no fear, and in these golden dreams they slide down to hell. If we look into their way of sinning, and then into their hopes, we can judge no less of them. They stick not at the most grievous abominations, the works of the flesh, and in these they continue. It is their trade, their life; they make provisions for them, they cannot sleep except they do wickedly; he that reproveth is derided by them; they make but a mock and sport of those things which, as the shame and reproach of mankind, should rather fly the light and hide themselves as things of darkness. These things they practise without regret or sorrow of heart, without smiting upon the thigh, and in all this they have the confidence to say, ‘Is not the Lord among us?’ They can call themselves Christians, and have as bold expectations of eternal happiness, as if the committing of these evils were made by God the necessary qualifications to everlasting happiness. What is more common, and yet what more presumptuous? For (1.) These men audaciously hope and expect mercy, expressly contrary to the peremptory threatenings of God. God saith, ‘There is no peace to the wicked;’ they say, ‘We shall have peace.’ (2.) These run upon the greatest hazards of ruin and woe, with the least fear, in the contempt of all danger, ‘as the horse rusheth into the battle, who mocketh at fear, and is not affrighted, neither turneth his back from the sword,’ Job xxxix. 22. (3.) They dare God to do his worst, they provoke God to jealousy, and that to his face; hence was it that Nimrod was said to be a mighty hunter before the Lord, [Gen. x. 9;] and Er, the son of Judah, that he was wicked ‘before the Lord,’ [Gen. xxxviii. 7,] because such audacious sinners will not, as we may say, go behind his back to sin.
[2.] Secondly, Hypocrites whose carnage is more smooth, they also are presumptuous; for while they hide their sin, they do against dictates of conscience presume ‘that he that made the eye doth not see,’ and that there is a possibility to cheat God as well as men: besides, their boastings and hopes have a special mark set upon them in Scripture as audaciously false; ‘the hope of the hypocrite shall be cut off,’ [Job viii. 13;] their confidence of the temple of the Lord is but a lie, and so termed expressly by the prophet.
[3.] Thirdly, Even despairing persons are not always free of presumption. The act of self-murder is a terrible presuming upon infinite justice. Spira’s desire to know the worst was of the same kind. These are indeed extraordinary; but there are some other kinds of despair that come nearer to presumption, as that sensual despair which ariseth out of an excessive love of carnal delights, and a secure contempt of spiritual things; for when sensuality prompts them to eat and drink while they may, despairing and hopeless of a future happiness, ‘for to-morrow they shall die,’ [Isa. xxii. 13,] and their pleasure cease, they highly presume against the patience and goodness of God.
[4.] Fourthly, The best of men are too frequently overcome by it. (1.) Not only while they are overtaken with sins more grievous, and above the rate of sins of infirmity, to which how liable the holiest saint may be upon temptation, may be gathered from David’s prayer, ‘Keep thy servant from presumptuous sins, that they have not dominion over me,’ [Ps. xix. 13.] (2.) But by their earnest prosecutions of their own wills when contradicted by providence. It is by the prophet, Isaiah ix. 9, called ‘a pride and stoutness of heart,’ to contend with providence, to attempt to build with ‘hewn stone when the bricks are fallen,’ or to ‘strive for cedars when divine wrath hath cut down the sycamores.’ (3.) How frequently are they guilty of presuming upon their privileges, their strength, their graces, and upon that score venture themselves upon occasions of sin, or bear high above others upon a conceit of their higher attainments, or when they boldly put themselves upon suffering, or upon doing, while they want that due humility and care that should balance them. (4.) There is also a presumptuous rashness, upon which the zeal and good intentions of holy men may sometimes precipitate them. Such was Uzziah’s putting forth his hand to hold the ark, for which the Lord smote him. All these instances put together will sufficiently demonstrate that presumption is one of Satan’s master designs.
The second demonstration of this truth is from the general subserviency of other things to this. Most of Satan’s endeavours and temptations aim at this point, and this is the result and consequence of most sins. That must needs be chief, to which so many things do but serve and minister. In this centre do most of the lines of his policy meet,—pride, vainglory, conceited privileges, supposed advantages, and many things more were but under-agents to this temptation which the devil attempted upon Christ, as hath in part, and presently shall be further, evidenced.
3. Thirdly, Having thus proved that presumption is one of the great things he aims at, I shall next discover the reasons of his earnestness and industry in his design, which are these:—
(1.) First, It is a sin very natural, in which he hath the advantage of our own readiness and inclination. However that some from a melancholy temper are inclinable to fears and distrust at some time, when these black apprehensions are exalted, yet, these excepted, hopes are more predominant than fears; and self-love, which provides fuel to these hopes, is a natural principle in all. When so many things give him such advantages and promise him a success, we may well suppose he will not miss such an opportunity.
(2.) Secondly, As it is easy for Satan’s attempt, so it is remote from conviction, and not rooted out without great difficulty. It is a sin that is covered with a pretext of a higher degree of hope. Men in many ways of this iniquity are under persuasions of duty, and by reason of that confidence, fear, which is the soul’s sentinel, is asleep. Hence do they not lie so fairly open to counsel or reproof. The Israelites, Deut. i. 27, 28, being under discouragement, refuse to go up to Canaan, when they were upon the border of the land; but being convinced of their sin in distrusting the arm of the Lord, by God’s declared wrath and threatening against them, they fall upon the contrary extreme of presumption, and then, ver. 41, ‘they would go up and fight;’ and the conviction of their former sin made them so confident that this was their present duty—for thus they argue, ‘We have sinned against the Lord, we will go up and fight, according to all that the Lord our God commanded us’—that though they were expressly forbidden from God, ver. 42, ‘Go not up, neither fight, for I am not among you;’ yet were they so strangely carried by their former persuasion, that they refused to be convinced, ‘and went presumptuously into the hill.’ By which instance we see what great pretences lead on presumption, and how difficultly they are removed, which two things do no less than tempt Satan to lay out himself to the uttermost in that design.
(3.) Thirdly, The greatness of the sin when it is committed, is another reason of his diligence in the pursuit of it. It is not only from a simple error or mistake, but that error ariseth from intolerable pride; they say and do such things from the pride and stoutness of their heart, Isa. ix. 9. He that is presumptuous is self-willed, 2 Pet. ii. 10. Hence these sins, which we translate presumptuous, are in the original called prides or arrogancies, Ps. xix. 13; Deut. xvii. 12. Besides, they are contradictions to Gods order, separating those things that God hath joined together, as the means from the end, or the end from the means, as if the ‘earth should be turned out of its place’ for us. And in some cases it is no less than the open affronting of God by abusing his own favours against himself; for thus they deal with him, who are opinionated in sin because of his mercy, concluding, by an irrational consequence, that they ought to be wicked because God is good, or that they may freely offend because he doth not punish.
(4.) Fourthly, The dangerous issues and consequences of this way of sinning, do not a little animate Satan to tempt to it. In some cases it was to be punished by death: Deut. xvii. 12, ‘The man that doth presumptuously, even that man shall die;’ and most usually it is plagued with sad disappointments, by a severe engagement of God’s displeasure against it. ‘The hypocrite’s hope shall perish, it shall be as the giving up of the ghost,’ Job viii. 13, and xi. 20. And generally, ‘He that thus blesseth himself in his heart, when he heareth the words of the curse,’ Deut. xxix. 19, 20, ‘the Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven.’
4. Fourthly and lastly, I shall lay before you the deceitful contrivance of Satan in bringing this sin about, by shewing the particulars of his craft against Christ herein. As,
(1.) First, He takes advantage from his resolve to rely upon providence, contrary to the former temptation of turning stones to bread. Christ had refused that, telling him it was duty to trust him, who not only by the ordinary means of bread could feed him, but also by any other appointment. To this Satan rejoins, by offering an irregular opportunity of such a trust, in casting himself from the pinnacle of the temple: as if he should say, ‘If thou wilt thus rely upon providence, do it in this.’ Wherein we may note, that from an obediential dependence, he would draw Christ to an irregular presumption. He retorts Christ’s argument back again upon him thus, ‘If God is to be relied upon by a certain trust for food, by the like trust he is to be relied upon for preservation; if the belief of supply of bread can consist with a neglect or refusal of ordinary means for the procurement thereof, then may the belief of preservation in casting thyself from the pinnacle of the temple consist also with a neglect of the ordinary means.’ Thus, like a cunning sophister, he endeavours to conclude sin from duty, from a seeming parity betwixt them, though indeed the cases were vastly different. For, though it be duty to depend upon providence, when God, in the pursuit of service and duty, brings us out of the sight and hopes of outward means, yet it can be no less than sinful presumption for us to make such experiments of providences, when we need not, and when ordinary means are at hand. After the same manner doth he endeavour to put fallacies upon us, and to cheat us into presumptuous undertakings, by arguing from a necessary trust, in some cases, a necessity of presuming in others, upon a seeming likeness and proportion.
(2.) Secondly, It was no small piece of Satan’s craft to take this advantage, while the impression of trust in the want of outward means was warm upon the heart of Christ. He hoped thereby the more easily to draw him to an excess. For he knows that a zealous earnestness to avoid a sin, and to keep to a duty, doth often too much incline us to an extreme, and he well hoped that when Christ had declared himself so positively to depend upon God, he might have prevailed to have stretched that dependence beyond its due bounds, taking the opportunity of his sway that way, which, as a ship before wind and tide, might soon be overdriven. And this was the design of his haste in this second temptation, because he would strike while the iron was hot, and closely pursue his advantage, while the strength and forwardness of these resolves were upon him.
(3.) Thirdly, He endeavours to animate him to this presumption by popular applause, and to tickle him into a humour of affecting the glory and admiration, which by such a strange undertaking might be raised in the minds of the spectators; and therefore did he bring him to the most conspicuous place of a great and populous city, not thinking the matter so feasible if he had tempted him to it in a solitary desert.
(4.) Fourthly, He propounds to him a plausible end, and a seeming advantage, viz., the clear and undoubted discovery of his divine nature and near interest in God; urging this as a necessary duty, for his own satisfaction, and the manifestation of his sonship to others.
(5.) Fifthly, To drive out of his mind those fears of miscarrying in his attempt, which otherwise might have been a block in his way, he is officious in strengthening his confidence by propounding treacherous helps and preservatives, suggesting a safety to him from the privilege of the place where this was to be acted, a holy city and temple, producing more of a divine presence for his safety than other places.
(6.) Sixthly, To make all sure, he backs all this with a promise of preservation, that nothing might be wanting to his security.
By this method applied to other things and cases, he endeavours to bring us to presumption.
Applic. The consideration of this should put us upon a special care and watchfulness against presumption. It is more designed, and hath a greater prevalency than men are aware of. Two things I shall only at present propound for our preservation, out of Ps. xix. 12, 13.
[1.] First, He that would be kept from presumptuous sins must make conscience of secret sins, to search for them, to mortify them, to beg pardon for them. With what face or hope can we expect from God help against these, when we provoke him to leave us to ourselves, by indulging ourselves in the other?
[2.] Secondly, He that would avoid them must be under the awe and fear of being overcome by them. He that slights and contemns such visible hazards shall not long be innocent. David here first shews his conscience to be concerned with secret sins, and then begs to be kept from presumptuous sins, and by such earnest begging he next shews how much he dreaded such miscarriages. [Dickson, in loc.]
CHAPTER XV.
Self-murder another of his designs in this temptation.—How he tempts to self-murder directly, and upon what advantage he urgeth it.—How he tempts to it indirectly, and the ways thereof.—Of necessary preservatives against this temptation.
We have seen and considered the main end of Satan in this temptation. Let us further consider whether this was the sole end that he propounded to himself. We have little reason to think that he would confine himself to one, when the thing itself doth so clearly suggest another, which might possibly have followed. In most cases, the ends of the devil are manifold. We may therefore easily suppose—and several have noted it412—that the devil, that great murderer, had herein a secret design against the life of Christ, and that he tempted him here indirectly to self-murder. And indeed, supposing that Christ had attempted to fly in the air, and had failed in the enterprise, what else could have followed but death and ruin? Hence let us note,
Obs. 9. That Satan seeks the ruin of our bodies as well as of our souls, and tempts men often to self-murder. That the devil goes about seeking how he may destroy men, by putting them upon attempts against their own lives, is evident, not only from the experience and confessions of such as have suffered under Satan’s suggestions to that end—and it is a temptation more common than we think of, because most men are unwilling to lay open themselves to others in this matter—but also from those many sad instances of men over whom Satan so far prevails, that they execute upon themselves this design by destroying themselves. Yet by the way we may note, that such thoughts are often in the minds of men where Satan is not industriously designing their destruction; for he often casts in such thoughts, not only to try how men take with them, but to affright and disquiet them; and it is usual with men of sad and melancholy tempers to mistake their own fears of such a temptation, for Satan’s endeavours against them, when indeed their fear and trouble lest they should be so tempted, makes them think they are tempted indeed.
Satan drives on the design of self-murder two ways:—
1. First, Directly, when in plain terms he urgeth men to destroy themselves. This because it is directly repugnant to the law of nature, which vehemently urgeth them to self-preservation, he cannot effect but by the help of some advantages; yet some ways and methods by experience he hath found to be so available to such an unnatural resolve, that he frequently puts them in practice. As, (1.) first, He works upon the discontents of men, and improves the disquiet of their minds, upon the occasion of any loss, vexation, disappointment, or disgrace, to as great a height as he can, and when their lives are made bitter to them, and they are sufficiently prepared by the uneasiness of their condition, then he propounds death as the only remedy to set them at quiet; wherein, besides his officiousness to provide them with instruments of cruelty and opportunity for their use, he follows them with arguments drawn from the sense of their present condition; the great intendment whereof is to aggravate their smart, and to make their burden seem intolerable, and then self-ruin is but a natural consequence. We may see enough of this in the discontents of good men, and that they naturally work this way. Job speaks the general apprehensions of men in trouble, chap. iii. 20, 21, ‘The bitter in soul value not life; they long for death, and dig for it more than for hid treasures; they rejoice exceedingly, and are glad when they can find the grave.’ Jonah in his discontent prefers death before life: ‘It is better for me to die than to live,’ [chap. iv. 3.] Elias doth the like; and Job seems impatient for it. All this is from the power and working of this temptation, though God held their hand that it did not fully prevail. In Ahithophel the ground of discontent was more a fancied than a real disgrace; his counsel was rejected—which was in itself no great dishonour—and this works up such a perplexing resentment in his mind, that Satan prevails with him to hang himself very deliberately.
(2.) Secondly, He most frequently draws on men to destroy themselves by terrors and despairing troubles of conscience. These, as they afford greater disquiet and distress of mind than other kind of discontentments, so doth he more prevail by them; for a wounded spirit is above ordinary strength, and hard to bear; only it may seem strange that those who so experimentally feel how ‘fearful a thing it is to fall into the hands of the living God,’ [Heb. x. 31,] should entertain such a temptation as, to their apprehensions and knowledge, will certainly plunge them into the very ocean of everlasting vengeance. This no doubt Satan finds to be no small obstruction to his design; but here he useth his skill to open a way for them that would outrun their lives on the one hand, as he labours to pursue them with sense of wrath and indignation on the other hand. To this purpose he tells them, [1.] That all the hell they are to meet with is in their consciences, and that death will free them from all, or at least that death will give a present ease, and that till the resurrection they shall be in quiet. Those that are willing to receive these apprehensions may easily be prevailed with to hasten their own death, seeing they have already fixed this conclusion with themselves, that there is no hope nor pardon for them, that they are reprobates and cut off; for their thoughts can meditate nothing but the terrors of such conclusions. [2.] He sometimes endeavours to persuade them, that by executing this revenge upon themselves, they may make some kind of satisfaction and amends for the sins they have committed; which though most false, yet it is a wonder how far such ungrounded surmises may possess the minds of the desperate. That Judas might have some such thought when he destroyed himself, is conjectured by some;413 but that must be but a conjecture, seeing none can pretend to know his thoughts; but we may speak with greater freedom of those who have declared the working of such apprehensions upon their minds. [3.] A more plausible pretext he useth when he endeavours to persuade them that they may kill themselves, and yet go to heaven for all that. To this purpose the subtle adversary is not backward to tell them what have been the charitable expressions of some men who have supposed a possibility of repentance inter pontem et fontem, as we say, betwixt the stroke or halter and the death. Capel is so apprehensive of the mischievous improvement of this charity, for an encouragement to self-murder, that he with great earnestness cautions all ministers against such liberal expressions.414 I have known some, and heard of others, that have been so possessed with this imagination of being saved, notwithstanding that having purposed to destroy themselves—though God prevented them that they did it not—they have first by prayer recommended themselves to God, and so prepared themselves to die. [4.] Sometime, though such afflicted ones have no such persuasion but that from death they go immediately to hell, yet are they pushed forward by a certain fearful curiosity of knowing the worst. At that rate did Spira express himself, when he desired to be freed of his life that he might know the utmost of those torments which he feared; as if the affrightments of his fearful expectations were worse than the real feeling of them. [5.] But most of all doth he prevail against that objection of greater misery after death, by running men up to a desperate distraction in their terrors. Their present anguish is made insupportable, so that they hasten out of life, without care or consideration of what shall follow.
(3.) Thirdly, He tempts men directly to destroy themselves from a principle of heroic boldness and seeming fortitude of mind—a thing very common among the Romans, who impatient of injuries, and from pride of heart, not willing to subject themselves to affronts, chose rather to tear their own bowels than to live to see themselves abused. Lucretia being forced by Tarquinius, and not willing to outlive her disgrace, stabbed herself. Cato, not being able to endure the victory of Cæsar, puts an end to his days. Innumerable instances of this kind histories do everywhere afford. These, though they consulted their own passions, and knew of nothing that prompted them but their own generosity or magnanimity, yet were they not without a tempter to such cruel actions. Satan undoubtedly pleased himself by exercising his cruelty upon them so easily, by the help of such a humour, which passed among these blind heathens for the highest proof of virtue and fortitude. To this height it came, insomuch that we find Seneca highly applauding Cato415 for procuring his liberty by his own death; and setting forth that fact as the most delightful spectacle to the gods. Though indeed, as Augustine notes,416 it is not fortitude but weakness, and a clear evidence of impatience, which cannot bear other men’s insolencies or their own hardships. And if we examine the matter to the bottom, though there be audacity in it to undertake their own death, yet is this led on by no better principles than pride, impatience, and despair: which may the better be discovered if we consider such kind of attempts as they arise from more ignoble and base occasions. Paterculus tells us of a Tuscan soothsayer, who being carried to prison with his friend Fulvius Flaccus, and despairing of pardon, desperately runs his head against the prison door and dashed out his brains; and yet this man was moved to attempt his destruction upon the same general principles by which Cato destroyed himself.
(4.) Fourthly, It is also sufficiently known that Satan by the force of custom in several countries, doth as it were necessitate men to cut off their own lives. In some barbarous places, at the death of the husband, the wife, in a brutal affection of the praise of love and loyalty, casts herself to be devoured by the same flame in which the dead body of her husband is consumed.417 And there are found in other places customs of self-destruction for the avoiding the tedious inconveniences of old age, where it is usual for old persons with joy to prepare their own funeral pile, and to make a quick despatch of their lives, and rather to die at once than by piecemeal, as Seneca expresseth it.418 Calanus, an Indian philosopher, being dysenterical, obtained leave of Alexander to burn himself for more quick despatch.
(5.) Fifthly, There is yet another way by which men are tempted sometime, though rarely, to hasten themselves out of the world, and that is by a pretence of an earnest and impatient desire of happiness to come. That longings for such enjoyments do become the best of saints, and is indeed their excellency, cannot be denied; but to make such a preposterous haste must be a cheat of Satan. That there is a possibility of this, may appear in the story of Cleombrotus, mentioned also by Augustine, who reading Plato’s ‘Phædo, of the Immortality of the Soul,’ that he might hasten thither, threw himself headlong from a wall, and died.419 Now, though it be hard to find such an instance among Christians, yet we have reason to believe that where Satan perceives such a temptation may take place, he will not be wanting in the prosecution. And if we may conjecture Augustine’s thoughts by that question which he propounds—viz., Whether it be lawful for a man to kill himself for the avoiding of sin, which he solidly confutes,420 we may conclude that such thoughts were the usual temptations of good men in his time, and the rather because in the close of that chapter he applies that discourse particularly to the servants of Christ, that they should not think their lives a burden. Non itaque vobis, O fideles Christi, sit tœdio vita vestra.
2. Secondly, Satan promotes the design of self-murder, not only directly, as we have heard, but also by some indirect ways he undermines the life of man. That is, when he doth not formally say to them, Destroy yourselves, but tempts them to such things as he knows will let in upon death. This way of subtle malice I shall explain under these heads:—
(1.) First, Upon highest pretexts of zeal for Gods glory, he sometimes lays a snare for our lives. I cannot believe but Satan had a hand in that forwardness of ancient Christians, who by an open profession of their faith before persecuting judicatures, did as it were court a martyrdom; and I have the same persuasion of the painful earnestness of many holy preachers, who lavish out their strength in a prodigality of pains for the good of souls, which, like a thief in the candle, wastes them immediately; whereas a better husbanded strength might be truly more advantageous, as continuing the light the longer; and yet so sincere are their ends, so pleasant is their work, that they seldom observe, as they ought, that Satan, when he can do no better, is glad of the opportunity to destroy them with their own weapon; and therefore in this case they may expect he will do all he can to heighten and forward their zeal, not only by adding all the fuel he can to their inward propensity of laboriousness, but also by outward encouragement of the declared acceptations and expectations of their hearers.421
(2.) Secondly, Upon baser pretences of the full enjoyment of sensual pleasures and carnal delights, he doth unawares push men forward to death and dangers. Thus the voluptuous, the glutton, the drunkard, dig their own graves, and invite death to cut them off before they have lived out half their time. While Satan tempts men to such excesses of riot, he labours not only the destruction of the soul, but also of the body; not only that they be miserable, but that they may be so with all expedition.
(3.) Thirdly, Besides all these, he hath other subtle ways of contriving the death of men, by putting them upon ways and actions that are attended with hazard. Thus he sought the death of Christ, not directly but indirectly, by urging him to an action which he thought would unavoidably bring him to death, for a fall from so great a precipice would easily have bereaved any man of life. And sometimes when men are besotted with enthusiastical delusions, he can more easily beguile them with such stratagems. That instance of Stuker422 is famous, who cut off his brother’s head upon a foolish persuasion that God would magnify his great power in giving him life again. If Satan can befool such bewitched slaves into such absurd and unreasonable apprehensions in regard of others, what hinders but that he may so far impose upon them, that they may be willing to practise upon themselves? I remember something to this purpose, of one whom the devil had well-nigh prevailed with to make a hole in his breast, which of necessity must have let out his life, upon a pretended promise of giving him eternal life, and was accordingly forced to take up a knife and to carry it to his throat.423 In anno 1647, in Yorkshire, a company of people were seduced to sacrifice certain creatures to God, among the rest they sacrificed their aged mother, persuading her she should rise the third day, and for this they were executed at York.
Applic. This may awaken all to be aware of this temptation. Some are sadly concerned in it. Many are the complaints which some of us have met withal about it in private, and the apprehensions of such hazards are sadly disquieting. Through such fears thousands of God’s dear children have passed, and many, too many, have been overcome by this weapon. Those of us that have not yet known temptations of this nature, do not know how soon we may be assaulted in this kind. It is necessary for all to stand upon their guard, and for that end it behoves us to have at hand these defences against it:—
[1.] First, It is useful to consider that this is one of Satan’s great plots; and when we meet with it clothed with never so many pretexts, enforced with never so many seeming necessities, yet must we look upon it as the counsel of an enemy, who certainly intends us no kindness, let him pretend what he will; and therefore may we be sure it will be our sad inconvenience and disadvantage.
[2.] Secondly, It must be fixed in our minds that the thing in itself is a high iniquity, a most grievous provocation. No instance of self-murder, properly such, can be met withal in Scripture, as practised by any holy person. The command is directly against it, ‘Thou shalt not kill.’ If we may not murder another, as Austin argues, we may not murder ourselves; for he that kills himself kills no other than a man; nay, we may much less lay hand upon our own life.424 It is a greater violation of the law of nature and of love. Every man is nearest to himself; and his love to himself is the pattern of his love to another. Self-murder must then be a sin of higher aggravations by far than the murder of another person. And the wiser heathens were far from countenancing any such cruelty. If Plato had thought it best, for an immediate enjoyment of immortality, which is the highest pretence of self-murder imaginable, to make an end of life violently, he would certainly have practised it himself, or recommended it to others, but he is so far from this, that he speaks against it as a great wickedness.
[3.] Thirdly, It is necessary that men keep in mind the danger that follows such an act. Death brings God’s unalterable mittimus, and seals up the condition of every man, so that in the same posture he comes to judgment, it puts an end to all hopes and endeavours. Suppose then such tempted creatures to have fears and terrors as great as you can imagine them to be, yet there is a possibility that they may be deceived in them, that their case is not so bad as they fear, or if it be bad enough at present, that it may be better afterwards; for many that have in their anguish resolved against themselves, have been prevented of the execution of their resolves, and have lived to see the Lord and his salvation. And who is able to determine that secret, that their name is not in the book of life? Who can say he is certainly excluded out of God’s decree? What madness is it then to rush into certain ruin, when our fears that distress us may be but mistakes! It is not so certain that men shall be damned, because of what they feel or fear at present, as it may be if they destroy themselves.
[4.] Fourthly, To prevent occasions to this temptation, it must be our care not to give way to discontents for outward things, nor to distressing fears, such as are despairing and hopeless, for our spiritual estate; or if we have a burden either way upon our mind, we must avoid as much as may be impatient fretfulness, ‘lest Satan get advantage of us.’ Discontented moods and casting away hope are sad occasions for this temptation. If we find ourselves thus burdened, we must look to it betimes, and not suffer it to go too far. And if this temptation come, we must take heed we keep not the devil’s counsel, but discover the matter to some that are wise and faithful, able to advise and pray for us; remembering still that if only outward things trouble us, we have a better way of ease and remedy, by submitting to a chastising providence. If spiritual troubles move this way, we should not run from him, but rather resolve to perish at his foot as humble suppliants for mercy and pardon.
[5.] Fifthly, The temptation must also be opposed with fasting and prayer. If this be sincerely practised, it will go away at last.
[6.] Sixthly, Something may also be said for caution against unnecessary thrusting ourselves, while under such temptations, into places of danger, or into a converse with instruments of death. This may be too great a daring of the temptation, and in the consequence a mischief. Yet on the other hand, we must not be so cowardly as to be afraid of such places and things, unto which our callings and lawful employments do engage us; not to dare to go over a bridge, or to walk by a river or a pit, if it be our necessary way, is but to give an advantage to Satan to keep us under continual affrightments; and therefore I subscribe to Capel’s advice, ‘We must abide by it, and fight it out by faith; we must not fly the way, the place, the employment, but go on and look to God, and at last we shall make Satan fly.’425
Obj. But if some object to this, that their weakness is great, and their fears are strong, and Satan never idle, and that therefore they have little ground to expect an escape, I shall desire they would consider seriously the instance of Christ in this particular. When he was upon the pinnacle of the temple, a small push might have overthrown him, and yet it was not in Satan’s power to do it himself, though he tempted Christ to cast himself down: which may sufficiently satisfy us, that there is a sure hedge of providence about us, and that Satan cannot do us the least hurt by pushing us into a pit or river, or any such danger.
CHAPTER XVI.
Of pride, Satan’s chief engine to bring on presumption.—What pride is, and how it prepares men for sinning presumptuously.—Considerations against pride.—The remedies for its cure.—Pride kindled by a confidence of privileges and popular applause.
The aims of Satan in this temptation being thus explained, I must now offer to your consideration the means by which he sought to bring his end about, which we have noted already, was pride: this he endeavoured to raise up in him two ways:—
(1.) First, By urging to him the privileges of his condition, as taking himself to be the Son of God.
(2.) Secondly, By offering him the occasion of popular applause; to which purpose he brought him into the holy city, where he might be sure of many spectators. I shall hence note,
Obs. 10. That pride is Satan’s proper engine to bring men on to presumption.
If we should trace the history of presumptuous sins, we shall ever find it to have been so. Adam’s first sin was a high presumption against God’s express command, but pride was the stair by which he knew they must ascend to it; and therefore he used this argument to corrupt the hearts of our first parents, ‘Ye shall be as gods.’ The presumption of Uzziah in burning incense upon the altar, was from his pride, 2 Chron. xxvi. 16, ‘His heart was lifted up, because he was become strong.’ David’s presumption in numbering the people was from hence. Thus might we run through many instances. But Satan’s own case may be instead of all. His first sin, though we have but conjecture what it was particularly, is concluded by all to have been highly presumptuous, and the Scripture expressly asserts that it was his pride that brought him to it. 1 Tim. iii. 6, ‘He that is lifted up with pride, falls into the condemnation of the devil.’ And in the general we are told by the prophet, Hab. ii. 4, ‘that the soul that is lifted up,’ cannot be so upright as patiently to wait upon God in a way of believing, but it will be presuming to evade a trouble by indirect contrivances.
To explain the observation, I shall do no more but shew what pride is, and how fit it is to beget presumption.
Pride is a self-idolising, an over-valuation or admiration of ourselves, upon a real or supposed excellency, inward or outward, appertaining to us. It is in Scripture frequently expressed by the lifting up or exaltation of the soul. And this is done, upon the consideration of any kind of thing, which we apprehend makes us excel others; so that inward gifts of mind, as knowledge, humility, courage, &c., or outward gifts of the body, as beauty, strength, activity, &c., or additional advantages of riches, honour, authority, &c., or anything well done by us, &c., may all be abused to beget and nourish pride, and to fill us with high and lofty thoughts concerning ourselves; and being thus blown up, we are fitted for any presumptuous undertaking. For,
(1.) First, The mind thus corrupted begets to itself apprehensions of a self-sufficiency: and therefore, as it is not apt to remember from what fountain all those excellencies come, and to what ends they are to serve; so it brings them to a contempt of others, and to a confidence of themselves. Thus are men by degrees so intoxicated by their own humour, that they mount up to irrational and absurd conceits, fancying that they are more than they are, and that they can do far more than is possible for them to accomplish, till at last they become apparently foolish in the pursuit of their imaginations. I need not instance in the follies of Alexander, who being elated in mind, would be Jupiter’s son, and go like Hercules in a lion’s skin. Or in the mad frenzies of Caius, who as he would need fancy himself a god, so would he change his godship when he pleased: to-day he would wear a lion’s skin and club, and then he must be Hercules; to-morrow in another garb he conceits himself Apollo; a caduceus made him Mercury, a sword and helmet made him Mars, &c. Or in Xerxes, who would whip the seas, and fetter Neptune. The Scripture affords enough of this nature, as the boast of Nebuchadnezzar; ‘Is not this great Babel that I have built?’ In the insolency of Nineveh, Zeph. ii. 15, ‘I am, and there is none besides me.’ The blasphemy of Tyre, Ezek. xxviii. 2, who set her heart ‘as the heart of God, saying, I am a god, I sit in the seat of God.’ The arrogancy of Sennacherib, Isa. xxxvi. 19, 20, ‘Where are the gods of Hamath ... that the Lord should deliver Jerusalem out of my hand?’ Though all pride in all men ariseth not to so great a height of madness, yet it is the nature of it, and none have any of it without this humour of conceiting themselves above themselves, which strangely prepares them for any presumption.
(2.) Secondly, He that is proud, as he looks upon himself in a flattering glass, and measures himself by the length of his shadow; so doth he contemn and undervalue things that lie before his attempts as easy and small. Hence doth he put himself upon things that are far beyond him. David notes the working of a proud heart, Ps. cxxxi. 1, in this particular, ‘Neither do I exercise myself in great matters, or in things too high for me,’ shewing that it is the guise of pride to outbid itself in its attempts.
(3.) Thirdly, It is not only forward to attempt, but also desperate to execute without consideration of hazard. Difficulty and danger, when they stand in the way, should usually deter men from their enterprise; but pride hardens the heart, and, in a blind rage, engageth it to contemn all inconveniencies. If sin and the breach of God’s law be set before a person, whose pride engageth him to an unlawful undertaking, he overlooks it as a thing of nought: ‘Through the pride of his countenance he will not seek after God: God is not in all his thoughts,’ Ps. x. 4.
(4.) Fourthly, Pride ariseth up to a scornful competition with anything that opposeth it; and the more it is opposed, the more it rageth, for the contest is for having its will. This was the voice of pride in Pharaoh, ‘Who is the Lord, that I should serve him?’ [Exod. v. 2.] Hence men are said to ‘despise the commandments of God,’ [Lev. xxvi. 15,] when in the strength of their pride they are carried on to an open contest for their own ways and desires against peremptory commands and threatenings.
(5.) Fifthly, All this is done by a pleasing allurement. It is a witchcraft that strongly holds men, Amabilis insania mentis gratissimus error; and they think they are sufficiently rewarded if they be but gratified. Though other things go to wreck, yet they apprehend, if credit and honour be kept up, it is enough. Saul, when Samuel had declared that God would forsake him, yet sought to please himself by keeping up his esteem and authority; ‘Honour me,’ saith he, ‘before the people,’ [1 Sam. xv. 30.]
If all these particulars be weighed, what presumptuous act can be propounded by Satan which pride may not lead to? He that swells himself to a conceit of absoluteness, that will needs be attempting things too high, that contemneth all hazards, and is made more forward by opposition, and yet pleaseth himself in all, as in a golden dream, he is as much prepared for any figure or shape that Satan is ready to impress upon him, as melted metals for their mould or stamp.
Applic. Hence must we be warned against pride, as we would avoid presumption. If we admit this, we cannot well escape the other. And we are the more concerned to resist pride,
[1.] First, Because it is a natural sin. It was the first sin, and our natures are so deeply tainted with it, that it is a sin that first shews itself in our infancy; for children will express a pride in their clothes very early, and it is a general infection, from which none are exempted in some degree or other. The apostle’s phrase, 1 John ii. 16, shews that our whole life, and all the concerns thereof, is but the sphere in which pride acts; and therefore, whereas he restrains other lusts to some particular ends or peculiar instruments, he calls this iniquity the ‘pride of life,’ implying how impossible it is to confine it in a narrow compass.
[2.] Secondly, It is a subtle sin, and often lies where it is least suspected. Every man sees it, as it is expressed in ‘haughty looks,’ in ‘boasting speeches,’ in ‘gorgeous apparel,’ in ‘insolent behaviour;’ but often men are insensibly possessed with this sin and know not of it. Under an affected contempt of honours and fine clothes they secretly hug themselves in their private conceits, and raise up in their own thoughts imaginary trophies of honour and victory, for despising what others so much dote upon. It was observed of Diogenes that he did intus gloriari, inwardly boast, and with greater pride contemned honour, riches, plenty, &c., than they were troubled with that enjoyed them. Some decry pride in others, vehemently declare against it as a sin, recommend humility as an ornament of great price in the sight of God, and yet are proud that they are above others in a fancied humility; and, in the management of themselves in their reproofs and exhortations, express such sad symptoms of an insulting humour, that the latent pride of their heart doth appear by it. It is possible for men to give thanks to the Almighty for all they have, and yet to be proud of what is in them. The Pharisee was proud, for so Christ calls him, that ‘he was not as other men,’ and yet he could ‘thank God,’ as ascribing all to him; nay, he that is truly sensible of the working of this pride in himself, and dares not approve it, yet he shall find in his heart such a delight when he is stroked or praised; and when some actions, praiseworthy, are not taken notice of, the best shall find that, without great watchfulness, they shall not be able to hold from giving some hints to others, as a memorial to them, of observing their excellency, or from some insinuations of their own commendation.
[3.] Thirdly, Pride is a sin no less dangerous than subtle. There are no attempts so strange, unreasonable, monstrous, or absurd, but it may prompt to them. It was a strange arrogancy in Herod to deify himself in his own thoughts, and yet the acclamations of the people swelled him into such a blasphemous imagination, that God thought fit to chastise him, and instruct others by so dreadful a judgment, as clearly baffled his insolency, and made him and his flatterers confess he was but a poor, frail man. Ordinarily pride is attended with a judgment, it is the very prognostic of ruin: ‘Pride goeth before destruction, and a haughty spirit before a fall,’ Prov. xvi. 18. But these judgments have something in them peculiar, which other judgments for other sins do not always express, to a manifestation of a special abhorrency in God against pride; as, (1.) He commonly smites the thing for which they are proud. Staupitius boasted of his memory, and God smote it; Hezekiah boasted of his treasure, and for that God designed them for captivity; David glorified [himself] in the multitude of his people, but God lessened them by pestilence; Nebuchadnezzar is proud of his Babel, and God drove him from the enjoyment of it. Men are proud of children or relations, and God oft removes them, or makes them a shame and sorrow. (2.) He doth not only this, but also orders the judgment so that it shall bring a shame and contempt upon men in that thing wherein they prided themselves. He will not only punish, but also stain their pride. The haughty daughters of Zion were not only plagued by removing their ornaments, bracelets, and the rest of their bravery, but over and above he ‘smites with a scab the crown of their head, and discovers their secret parts, and brings a stink and baldness upon them instead of a sweet smell and well-set hair, and burning instead of beauty,’ Isa. iii. 17, 24.
So sad a distemper stands in need of a special care; and for that end we should,
[1.] First, In all things we have or do, not so much consider what is excellent, or wherein we excel, as what we have not, and wherein we come short. We should be strange to ourselves, and design that the ‘right hand should not know what the left hand doth,’ which must be by having our eye upon the imperfections that attend us at the best.
[2.] Secondly, It must be our care to be suspicious of the working of pride in us; and also by an industrious watchfulness to give a stop or check to thoughts of this nature when they arise.
[3.] Thirdly, The conquest of this cannot be expected without a serious and constant labour herein. A humble soul is compared by David to a weaned child, Ps. cxxxi. 2. But a child is not weaned easily. Wormwood must be laid on the breast, and time allowed, before the child will forget it. He only that is content to exercise a discipline upon himself, and by frequent practices to habituate himself to low and careful thoughts, is likely to overcome it.
Pride, we have seen, was Satan’s great engine to bring on presumption. The means by which he endeavoureth to beget pride, as was before noted, were,
[1.] First, The consideration of privileges, as being ‘the Son of God.’ For this expression, ‘If thou art the Son of God,’ is now urged in a sense different from that which it had in the first temptation. There he propounded it as unlikely that he should be the Son of God, and yet be under such a disregard of providence. In this sense it notably suited his design of drawing him to a distrust of God’s care, and consequently of his sonship. Here he is upon a contrary temptation, and therefore propounds this as a thing of which Christ was assured, and from that assurance he thus disputes: ‘Thou believest thou art the Son of God, and dost well depend on his care; therefore needest thou not to distrust thy preservation, if thou castest thyself down.’
[2.] Secondly, To help his confidence forward to the undertaking, he suggests what credit and honour it would be to him, in the sight of all the people, to be so miraculously kept from hurt. Hence note,
Obs. 11. That Satan doth usually kindle and nourish pride, by a perverse confidence of our privileges.
It is very hard for Christians to carry their assurance even: not but that grace in its proper working begets humility, and a watchful care against sin and folly; but such is our infirmity that we are easily drawn to be proud of our mercies, and to persuade ourselves that we may make bold with God because we are his children. Hence was that paradox of Mr Foxe, ‘That his sins did him most good, and his graces most hurt;’ he means, sins occasioned his humility, whereas his graces were apt, through his weakness, to make him proud. And to hide this pride from man, God is forced to keep them sometime from the sight of their assurance, or to discipline them by other temptations, as he did with Paul, lest they should be ‘exalted above measure.’
Note further, Obs. 12. That popular applause Satan finds, and useth accordingly, to be a great instigator to pride.
The great thing that moved the Pharisees in their often fastings and large charity, was that they might have praise of men, and therefore took they care to be seen of men.426 The heathens noted this to be the great feeder of that humour which animated them, as a drum or trumpet animates soldiers to adventurous acts.427 And some good men have found no small difficulty to carry steadily, when they have been hoisted up by the breath of men’s praise; which hath also occasioned those serious cautions against the danger of flattery and high commendations, ‘A flattering mouth worketh ruin,’ Prov. xxvi. 28.