Sermons Preached on Several Occasions Volume 2, Sermon 11
The Eleventh Sermon.
MATTH. IV. 5.
Then the Devil taketh him up into the holy city, and setteth him on a Pinacle of the Temple.
NOW as for the Devil's taking Christ up into the Holy City, and setting him on a Pinacle of the Temple: This may be understood divers ways.
1. Some conceive, That upon the Devil's Motion and Persuasion, Christ voluntarily went into Jerusalem, and placed himself on a Pinacle of the Temple: But there is no probability that Christ should so far yield to the persuasions of the Devil. That wicked and malicious Spirit hath still some evil intention and mischievous design, even when he persuades a man to do that which is not evil in it self; and therefore we may not comply with any motion that he maakes, how harmless soever it may seem to be. But of this somwhat hath been spoken before.
2. Others conceive, That the Body of Christ was transported or carried by the Devil through the Air, and placed on a Pinacle of the Temple; and this seems to be much more probable. This indeed could not be done without Christ's own permission as God; for if it had pleased him, he could by his Divine Power have hindred it. Now that Satan, God permitting it, can thus remove and transport the Bodies of men from one place to another, is a thing that cannot be questioned by any man that shall consider what power the Devil hath, and what hath frequently been done by him.
1. As for the Power of the Devil, the Psalmist saith concerning the Angels, that they excel in strength, Psal. 103.20. And 'tis left upon record, Isai. 37.36. that an Angel in one night slew One hundred fourscore and Five thousand men in the Camp of the Assyrians.
And if it should be here objected, That the Psalmist speaks of good Angels, and that such a one was he that made that Slaughter in the Assyrian Army:
I Answer, That though the Angels that fell, have lost their Grace; yet it appears not that their natural strength hath been impaired by their Fall. However it be, to be sure the Devils have much greater power than to carry and convey the Body of a Man from place to place. They who by God's permission can raise violent Tempests, overthrow Houses, pluck up strong Trees by the Roots, and the like, can with much more ease transport the Bodies of Men through the Air.
2. The reports of all Histories assure us, That such things have been often effected by the Devil: Wherefore unless we grant that he hath such power, we must deny the credit of all such Histories; which were most irrational. But you will say, Though it be grantted that the Devil is able to do it; yet it seems very improbable that God should permit him thus to convey the Sacred Body of Christ from place to place. To this I Answer: That he was permitted to offer far greater indignities to his Immaculate Soul, by assaulting it with those vile and horrid temptations mentioned in the Text; and therefore how much more might he be permitted to offer those less indignities to his Body? Now from what hath been said, we may observe,
1. That the Devil hath a power over the Bodies of Men, even of good Men, so far as God permits him. He here took the Body of Christ, carried it into the Holy City, and set it on a Pinacle of the Temple. The Text saith expresly, That the Devil took Christ, and set him on a Pinacle of the Temple; 'tis not said that he went into the City, and set himself on a Pinacle of the Temple. And as by God's permission he hath a power of carring and transporting the Body from one place to another, and of disposing of it; so he hath power to inflict grievous things on the Body, and of tormenting it. So Luke 13.11. we read that a Woman, a Daughter of Abraham, had been possessed with a Spirit of Infirmity eighteen years, whom Satan had so bound, that she was bowed together, and could in no wise lift up her self. So the Woman of Canaan's Daughter was grievously vexed with a Devil, as she represented her Daughter's Condition to our Saviour, Matt. 15.22. So again the Father that was a Supplicant unto Christ in behalf of his Son, saith, he had a Dumb Spirit, which was wont to tear him so as he foamed, and gnashed with his teeth, and pined away; and that oft-times it had cast him into the fire, and into the waters, to destroy him, Mark 9.17, 18, 22. By these and divers other instances in the Gospel, it is apparent what power the Devil hath over the Bodies of men, if through God's permission he be at liberty to make use of his power. Which may be further confirmed from that remarkable instance thereof in Job, whom Satan smote with sore Boils from the sole of his Foot unto his Crown, Job 2.7. And instances in several kinds of the power of the Devil over mens Bodies there have been in all Ages. This Observation I shall presently apply, when I shall have first spoken a few words to another Observation which the words afford us. The Devil had power to carry our Saviour into the Holy City, and to set him on a Pinacle of the Temple; but he had no power to cast him down thence, which he would certainly have done after that Christ had refused to cast himself down, but that he who permitted him to set him on the Pinacle of the Temple, did not permit him to cast him down thence.
Hence we may often observe in the
2d Place, That though the Devil hath great power over the bodies of men; yet his power is limited and restrained. He cannot touch any Man's Body until he hath obtained leave of God to do it; and then he can go no further than his Commission reacheth. So in Job's Case he obtained leave of God to afflict that holy Man's Body, but withal he had his bounds set him beyond which he must not go. Behold he is in thy hand, said the Lord to him, but save his life, Job 2.6. He might smite him with sore Boils from the sole of his Foot unto his Crown; but he might not kill him. Of the restraints that are upon the Devil, and the limits within which he is confined as to the Exercise of his Power, we have abundant proof in the Evangelists. There we find that the Devils could not as much as enter into the Swine but by our Saviour's permission, and upon leave first obtained of him, Matt. 8.31. Much less can Satan take possession of men, or offer any violence to their Bodies without God's permission. And so likewise having obtained some power other mens Bodies, he cannot do as he listeth while he hath possession of them, or while they are as to some things in his power. So we read, Luke 4.35. that though he could throw the possessed all along in the midst of the Company, yet he could not hurt him. So Mark 9.18-24. though the Devil could most grievously handle the man's Son of whom he had gotten possession; though he could tear him, and make him foam, and gnash with his Teeth, and pine away; though he could oft-times cast him into the Fire, and into the Water, yet he could not destroy him. Some instances of like nature in our days there have been; the Devil hath strangely distorted and wrested the Bodies of some persons; he hath even bowed them double, and caused such grievous and frightful Convulsions in several parts of their Bodies, as have been to the admiration and amazement of the Beholders; and as a man might have thought it, impossible that their Bodies should ever have been set right again, and have recovered their due postures; and yet could not the malicious and powerful Enemy of Mankind break one Bone, or dislocate one Joynt, or prejudice one Muscle, or Artery, or Sinew, or Ligament of the Body; as hath afterwards appeared when the Devil hath been compelled to quit his possession. A thing to be admired, as in which the Power and Goodness of God in restraining the malice and power of the Devil doth eminently appear.
Add hereunto, That how long soever the Devil hath kept possession of any person, or how many Devils soever have possessed the same person, at the Command of Christ they instantly come out, and leave the Possessed. The man's Son, Mark 9. had been possessed by the Devil from a Child, v. 21. and yet at Christ's word he is enforced to quit his Habitation. When a whole Legion of Devils, had gotten possession of one man, Mark 5.9. they all come out of him at the Command of Christ. In a word; Christ's power over the Devils to restrain them at his pleasure, and to fix limits to their power, the Scripture represents to us when it saith, that he hath the Key of Hell, Rev. 1.18. and that he hath the Key of the Bottomless Pit, and a Chain in his hand with which he bound Satan, Rev. 20.1, 2. And thus I have shewed, That though the Devil hath a great deal of Power over the Bodies of Men, yet his power is limited and restrained. Now the uses of what hath been said, both touching Satan's great power over the Bodies of Men, and touching the restraint and limitation of that his power, are divers.
Ʋse 1. This may teach us to acknowledg God, and to take notice of his hand in whatever power the Devil hath over the Bodies of Men. Doth he at any time possess them? Doth he grievously afflict and torment them? Doth he pull and tear, wrest and distort them? Doth he bow them together, as he did the Woman, Luke 13.11.? Doth he bind them, as he did her for eighteen years together? Doth he deprive them of the use of their Limbs, or of their Speech? Doth he attempt to hurry them upon dangers, to cast them into the Fire or the Water, as he did him whose Case is described, Mark 9.? In all this power that Satan exerciseth over the Bodies of any, consider still that he doth no more than what God permits him to do; and that unless he had first obtained leave of God he could have done none of these things. Without God's permission he could not have medled with the Body; he could not have once touched or come near the Body which is so afflicted and tormented by him. Wherefore seeing the Devil could have no power over the Body without God's permission, in this sad Case these things are to be done.
1. You must endeavour to find out those sins by which you may have provoked God to give the Devil so much power to afflict and torment the Body. For 'tis very probable that God had been some way or other highly displeased; or else 'tis likely he would never have proceeded to this severity.
2. You must, having found out the sins that provoked God, be soundly humbled for them, and unfeignedly repent of them.
3. You must earnestly seek unto God both for the pardon of your sin, and for the removal of the affliction which hath been brought upon you for it. This being done, and done in a due manner, God will be most ready both to pardon the sin, and to take off the affliction. He, without whose permission Satan could have done nothing, can as easily chain him up and restrain him. One rebuke from his Mouth shall dispossess and drive him away; yea, more, if he see good, he can shut him up in the bottomless Pit, and confine him to his Prison. And so much concerning that First Use.
Ʋse 2. Hath the Devil such power over the Bodies of Men, when God is pleased to permit him to make use of it? And doth God sometimes permit him to make use of his power over the Bodies of good Men as well as of others?
Then, 1. Let none be vainly and proudly confident that their Faith is so strong as the Devil shall never have any power over them. This is a vain and groundless fancy of ignorant people, who are so far from having arrived at that strength of Faith which they glory in, that it may justly be questioned whether they have any faith at all? Whoever they be, are they stronger than Job? Are they privileged above Christ himself? It would better become the strongest to acknowledg their own weakness, to mind seriously that of the Apostle, Rom. 11.20. Be not high-minded, but fear; to be ever jealous of themselves, and watchful over their hearts, words, and ways, lest they should at any time provoke God to give Satan leave to use this power against them.
2. Let none be utterly discouraged, much less despair of mercy, if so sad a thing should befal them, if God should permit the Devil to possess their Bodies, or to inflict grievous things on them. This is no distinguishing Mark or infallible Character of a Reprobate. God hath no where in his Word declared that he hath no mercy for such as these: To say nothing of Job against whom Satan had a large Commission, What think we of that Daughter of Abraham before mentioned, whom Christ loosed after Satan had bound her Eighteen years? What reason have we to question but that she was a good Woman, and one that did not only belong to the Election of Grace, but even then was actually in the State of Grace, while Satan exercised that power over her Body?
Ʋse 3. Hath Satan such power over the Bodies of Men? Then let us with all thankfulness ever acknowledg the most gracious and powerful Providence of God, in that Satan is so much restrained, and that he is not at liberty to do that mischief in the World which his Malice would instigate him, and his great Power enable him to do, unless God had him in a Chain, and did upon all occasions hold him in, and keep him within those bounds which he hath assigned him. If the Devil were at liberty, there would be in every Family most dismal instances of his Malice, Rage, and Fury against Mankind. You should see one so bowed down as he could not lift himself up, with a poor Woman, Luke 13.11. another torn, distorted, and racked, till he foamed and gnashed with his Teeth, and pined away, as the person mentioned, Matth. 9. another in the Condition of him that is described, Mark 5.2, 3, 4, 5. who had his dwelling among the Tombs, and no man could bind him, no not with Chains, who plucked asunder the Chains, and broke in pieces the Fetters that he had been bound with: Or, as those two possessed persons described, Matth. 8.28. who coming out of the Tombs were so fierce that no man might pass by that way. Could the Devil use his great power as he pleased, such lamentable Spectacles would be before your eyes wheresoever you went; not only Families but whole Towns would be like Bedlam.
And then again, Were not this malicious and powerful Enemy restrained, he would enter into all your Cattel, yea, into the Cattel of a Thousand Hills, and hurry them all as he did the Gadarenes Swine, into the Sea, or violently drive them down some steep precipice. Nothing in your Houses or in your Closets should be safe; he would take one Child from the Breast, and set it on the top of the Steeple, as he set our Saviour on the Pinacle of the Temple: He would take another out of the Bed, or the Cradle, and transport it through the Air, where you should never see it again: He would snatch another out of the Arms of the Nurse, and dash out the Brains of it against the next Tower: He would lay hold of all that you most value, and carry it away. And when he had so done, he would turn your House upside down, and bury you in the ruins of it. To conclude, We can never be thankful enough either for the safeguard and protection of good Angels, and the benefit which we receive by their Ministration, or for the security we have against the power and malice of Evil Angels, through God's most Wise, Powerful, and Gracious Providence restraining them, and watching over us for good, and not for evil.
And this may suffice to have been spoken concerning what was Preparatory to the Second Temptation, with which Satan assaulted our Saviour. Now follows the Temptation it self, together with the enforcements thereof from Scripture. Having set Christ on a Pinacle of the Temple, and thereby made way for the temptation, he saith unto him, If thou be the Son of God, cast thy self down: for it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Of these two, the Temptation, and the Enforcement thereof in order. And first of the temptation, If thou be the Son of God, cast thy self down. The scope and design of this temptation, is to raise in Christ a vain and presumptuous confidence of his Father's Protection, and care of his safety, in the neglect of means for his own preservation; yea, though he should not only neglect the means conducing to his safety, but needlesly and presumptuously run upon those dangers, which without a Miracle would certainly prove his destruction. In the first temptation the Devil's design was to make Christ distrust his Father's Providence: In this Second tempation he endeavours to bring him to an unwarrantable dependence on his Providence; seeing he could not work his pure and immaculate Soul to distrust, he will try whether he cannot work it to presumption. if he will not be drawn off from trusting in his Father's Providence, and relying on it, he will use his utmost skill to induce him to trust in it, and rely on it more than he should have done; that is to say, without sufficient warrant from the Word. Thus we see how subtil and how dangerous an Enemy we have to do with.
1. One who will turn every stone whereby he may hope to further our ruin, and leave no means unattempted, that may contribute any thing towards the subverting of our Souls.
2. One who can make use of all manner of disguises, and turn himself into all shapes to beguile and draw us into Sin. One who can make his advantages of our Gifts, as well as of our Corruptions, to undo us. What Circumspection and Watchfulness can be too great where such an Enemy is ever waiting to intrap us, and ever busily at work in contriving new Methods for compassing our destruction?
Again; Whereas the Devil here a Second time endeavours to move Christ to give a demonstration of his being the Son of God, by casting himself down without hurt from a Pinacle of the Temple, as before he had moved him to make proof thereof by turning stones into bread; We may observe the earnestness and importunity of Satan, in pressing the same thing with several Arguments. If one Argument prevail not, he hath another in readiness to second it. If our Saviour will not prove himself to be the Son of God by turning stones into bread, then Satan will sollicite him to do it, by casting himself down from a Pinacle of the Temple: Not that the Devil desired the proof thereof for the satisfaction of himself or others; but that he might upon that pretence draw him into sin on the one hand or on the other; either into the sin of Distrust, or Presumption.
The Devil's earnestness and importunity in pressing and reinforcing his temptations, should make us as resolute and obstinate in resisting them: And this resolution and obstinacy we should the rather oppose against Satan's importunity, because the Devil never useth greater importunity in urging his temptations, than where he hath greatest hopes of prevailing, and where he foresees that if he can prevail, our fall will be most shameful and dangerous. Now where the danger of being overcome is so great, and the consequence of being overcome is so sad, What resolution or obstinacy in refusing to yield to temptation, can be too great? If a man should urge you with never so much importunity to throw your self headlong over some steep Precipice, or to drink a Cup of strong Poison; if a man should make use of a hundred Arguments to persuade you thereunto, you would never yield to it; here no man could press you with so much importunity, but you would be as resolute and obstinate in refusing it. And why then should not your resistance be much more resolute and obstinate when you are tempted to sin, where your compliance doth not only threaten the destruction of the Body, but of the Soul also, and not the Temporal, but the Eternal destruction thereof? Ah weak and foolish Creatures that we are, who are so yielding and pliable; so easily prevailed with, and overcome, where our concernments are highest, and our dangers greatest!
Again, in the next place observe,
That how much earnestness and importunity soever the Devil useth in pressing his temptations, he can only persuade us, he cannot compel us to comply with his motions and suggestions: Unless Christ's free and voluntary consent can be gained, he cannot make him either turn stones into bread, or cast himself down from a Pinacle of the Temple, or fall down and worship him. The Devil may tempt us to sin, and tempt us over and over, and enforce his temptations by all such Arguments as he judgeth most likely to prevail; but he hath no power over our Wills to make us yield to his sollicitations whether we will or no. He can only persuade, press, urge, and importune us to do what he would have us; but he can offer no force or violence to our Wills: After he hath done all that he can to draw us into sin, he can never hurt us without our own consent: We must voluntarily betray our own Souls, or we are safe enough for any power that he hath over us. And hence we may learn these Two things:
1. How vain and empty a Plea it is for any man that hath sinned, to say, that it was Satan that drew him aside, and that it was through his temptations that he offended. This is such an excuse as God will never admit of when he comes to reckon with you for your sin. Had it not been for the wickedness of your own heart, and the sinful propension of your own Will to what is evil, Satan's temptations could never have prevailed over you. It was the free consent of your own depraved Will that made you a prey to the Devil. And therefore however Satan tempted you to sin; yet seeing it was the free act of your own Will that made you guilty, you are the Sinner, and you must bear the punishment, though Satan also shall be punished for tempting you.
2. We may likewise learn hence, how much it concerns us to fortify our Will against temptations. A thousand Temptations, how fierce and violent soever, can never make any sinful impressions upon us unless we will. Keep up in your Will a constant, firm, and stedfast purpose against all sin, and you will be temptation-proof. Let the Devil empty his Quiver, and spend all his Arrows upon you, he shall never be able to wound you, unless you wound your self, which is only done by the accession of your voluntary consent to his temptations. 'Tis the free act of your own Will that foils you, that undoeth and ruins you, and nothing else.
Lastly, Whereas the Devil saith to our Saviour, If thou be the Son of God, cast thy self down; so making use of the persuasion and confidence which he had of his interest in God as his Father, to induce him to cast himself down presumptuously from the Pinacle of the Temple, as making account that his Father would secure him against taking any hurt by his fall; we may observe,
That 'tis one dangerous temptation of Satan, to make men presume upon the favour of God to them, beyond what they have any warrant for. Thus he often thrusts men on to run upon dangers without a call, and to hazard themselves rashly and unwarrantably, bearing them in hand that God will preserve them.
But of this more when I come to speak of Christ's Reply to this Temptation; and therefore I here forbear to insist on it, or pursue it any further.
So from the Temptation it self, I go on to speak of the enforcement of it from Scripture; For it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Our Saviour had answered and repelled Satan's former temptation by Scripture; which the Devil observing, he also makes use of Scripture in his second temptation. Hath Christ his Scriptum est, It is Written? So hath the Devil; It is written, saith he also: Whence we may observe,
1. That the Devil is acquainted with the Scriptures, and can alledg them where he can do any mischief, or hath hopes of doing any by alledging them. Wherefore if the Devil doth acquaint himself with the Scriptures, to wield and manage them against us, it concerns us to be acquainted with them, to make use of them in our own defence.
2. We may observe, That Satan takes special notice of mens temper and disposition; he observes which way they incline, what they affect, what they love or reverence, and what is most likely to take with them; and accordingly he both frames and enforceth his temptations. If Christ be for Scripture, and if he lay so much stress upon that, he hath Scripture for him. Thus if men be given to Covetousness, and be carried away with an inordinate love of the World; or if they be of ambitious and aspiring minds; or if they be addicted to sensual pleasures and delights, the Devil baits his hook accordingly, and ever finds out that to tempt them with, which is most sutable to their inclinations. But if they be of a more serious and religious temper, if they mind heavenly things, give themselves much to the reading of the Holy Scriptures, and make the Word of God the rule of their Life and Conversation; then he hath religious temptations for them (give me leave without offence so to call them) then he injects many needless scruples into their minds, then he fills their minds with many causless fears and perplexities about their spiritual Estate; then he puzzles them with the allegation of Scriptures upon Scriptures to back and enforce his temptations.
This may caution us not to be too forward to entertain whatsoever is recommended to us under the Notion of Religion and Piety, and for countenancing whereof the Holy Scriptures are produced. The Devil can transform himself into an Angel of Light, 2 Cor. 11.14. And he hath taught his Instruments and Factors to do the same. Notorious Deceivers and Blasphemous Hereticks can urge Scriptures, and pretend to greater Light, and higher degrees of Sanctity than others have attained; yea, they may pretend to a condition of absolute perfection. Of this we have had too much experience amongst our selves, as also of the fickleness and instability of many in all places who have been drawn aside and seduced into dark and slippery ways by these deceitful Workers, as the Apostle calls such Agitators for the Devil, 2 Cor. 11.13. It doth therefore concern us all to be well advised before we entertain Novelties in Matters of Religion, how much Piety soever the Broachers of them may make shew of. That great circumspection and wariness in this matter is necessary, the Apostle St. Paul gives us to understand, requiring us to prove all things, but to hold fast that which is good, 1 Thess. 5.21. And St. John cautions us to the same purpose, saying, Believe not every Spirit, but try the Spirits whether they be of God: because many false Prophets are gone out into the world, 1 Joh. 4.1.
And as it concerns us to be careful that we do not too hastily entertain whatever comes recommended to us by the allegation of Scripture for the countenancing of it, when we converse with others; so likewise must we be as careful thereof when we converse with our selves, and have to do with our own hearts. In our retirements many things may come into our Minds, or be offered to our Thoughts and Meditations, together with some Scripture for the confirmation of them, which yet we must not without any further deliberation or enquiry presently receive for Truths, and give them the same room in our hearts which we reserve for those things that come immediately from God. We must remember that the Devil can quote Scriptures to gain credence and belief, acceptance and reception to his own false and wicked suggestions. He can suggest things to your mind, and sute Scriptures to them in such a manner, as you may be apt to think that to be from the Spirit of Truth, which is from the Father of Lies. Wherefore here also take the Apostle's wholesom and safe Counsel, Try the Spirits, whether they be of God. Now for our help and direction in trying the Spirits, let these things be observed.
1. Consider what the things are which are laid before you, to be assented to or done by you, to be the Objects of your belief, or the Matters of your practice. Consider whether they be agreeable to the Analogy of Faith, and the general Tenor of the Holy Scriptures, and to what the Word of God frequently holds forth: If they be not, if the things proposed to be believed or put in practice be such as cross the general course, the plain and constant Doctrine of the Holy Scriptures; then are you to conclude, that they cannot be of God, and therefore that they ought to have no reception or entertainment with you, notwithstanding all that is alledged to gain credit to them.
2. Consider the Scriptures that are brought in to ingage you to believe or practise what is offered to you. And here,
1. Consider whether the Scriptures be not dark and difficult. Such Scriptures the Devil and his Instruments often make use of, because they can the more easily put what sense they please upon them. But whatever be the meaning of dark and difficult Scriptures, this we may take for a certain rule which cannot fail us, That they must not, they cannot be so understood or interpreted as to contradict the plain, frequent, and constant Doctrine of other Scriptures that are easy to be understood, and have no difficulty in them. So then, though perhaps the most learned man in the World cannot positively and certainly determine what the true meaning of those dark Scriptures is; yet not only learned men, but all men that have but any ordinary acquaintance with the Scriptures, may certainly determine negatively what the meaning of them is not; that is to say, that no such sense or meaning can be fastened on them, or intended by them, as is contrary to the sense of many other plain Scriptures.
2. If the Scriptures be plain and easy as they lie in the Text, consider whether they be not eurtail'd and mutilated; whether something be not left out or changed in the allegation of them. This trick the Devil made use of in alledging the Portion of Scripture here mentioned by which he enforceth his temptation, as we shall see afterwards. And this hath ever been the practice of Hereticks, an Art which they have learnt from the Devil.
3. If the Scriptures be both plain, and intirely alledged, consider whether they be not misunderstood or misapplied. Men that shall stretch their wits to wrest Scriptures, and wiredraw them, may find ways to make the plainest Scripture serve their own turn; they may rack and torture them so long, till they make them speak what they would have them speak.
And so I come to consider that Portion of Scripture which Satan here alledgeth to persuade our Saviour to cast himself down from the Pinacle of the Temple. He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Which words we have in' the 91 Psalm, the 11th and 12th Verses. I shall consider them first as alledged by the Devil, and then as they are in themselves without relation to the use that Satan here makes of them. The words are a most excellent and comfortable promise concerning the preservation and safety of God's People, such as dwell in the secret place of the most High, as they are described, v. 1. This excellent Promise made to safeguard and secure God's Children from danger, the Devil abuseth, to prevail with Christ to run upon his own destruction. Whence we may observe,
That there is no part of the Word of God so excellent and comfortable, but the Devil knows how to abuse it to the most horrid and prodigious ends and purposes. Thus when he hath to do with those who labour and are heavy laden with the burden of their sins, and whose Souls are deeply affected with the sense of God's Wrath, and who are upon that account amazed and terrified, he so manageth the matter, that the most sweet and comfortable Promises, the most rich and soveraign Cordials that the Word of God affords, rather increase their perplexity, and heighten their terrors, than mitigate or allay their troubles. For the Devil tells them, These indeed are excellent things which God hath prepared for, and promised to his; and happy, thrice happy are all they to whom they belong. But as for you, this is your misery, that you have nothing to do with them, you are for ever excluded from having any share in them. The irrecoverable loss of these excellent things will add to your everlasting torment, while you shall with unspeakable anguish still recount what others enjoy, and you might have enjoyed, but are now eternally deprived of: It had been much better for you that no such gracious Promises had ever been made. Thus again the Devil makes use of those large, full, and comfortable Declarations and Discoveries which God hath in his Word made of his Merciful and Gracious Disposition, of his Infinite Goodness, and tender Compassions towards truly humbled and penitent Sinners; these gracious declarations and discoveries, I say, the Devil makes use of to encourage wicked and ungodly men to go on still in their trespasses, presuming upon mercy at last when they have run out their race in Sin, and can now sin no more, because they can live no longer.
So wretchedly and dreadfully doth the Devil abuse, and tempt men to abuse the most sacred and comfortable Truths of God.
Now two things we may hence learn; namely, To be very careful that we suffer not the Devil by the abuse of Scripture thus to impose upon us, and mislead us; and that we our selves do not imitate this wicked practice of the Devil, and write after the Copy which he hath set us.
1. Let us be very careful that we suffer not the Devil by the abuse of Scripture to impose on us, and mislead us. We are not ignorant of his Devices, saith the Apostle, 2 Cor. 2.11. We know 'tis an ordinary practice of his, to abuse whatsoever is most sacred and excellent, and to make it serve his own turn, sometimes for drawing men into Sin, and sometimes into Error; and sometimes for troubling and disquieting them, and if it be possible, for driving them to despair.
Now as it concerns all men to be watchful, and to be ever jealous of themselves, and of Satan, lest he should be too hard for them, taking the Sword of the Spirit out of their hands, and wounding them with the same weapon that should defend them; so are some persons more especially concerned to be watchful above others.
1. Such as highly prize and value the Scriptures, have a great esteem of them, and reverence for them. When the Devil hath to do with these; the Word of God, the Sword of the Spirit is with him, as the Sword of Goliah, there is none like it; because he knows there is no weapon which he is likely to wield more successfully than this. The persons with whom he deals, have that esteem and reverence for the Scriptures, that nothing more easily prevails with them than what is backed with the Authority of them.
2. They also are more especially concern'd above others to be watchful that Satan mislead them not by the abuse of Scripture, who though they have good Affections, and love the Word, yet have but weak Parts, little Knowledg, and small acquaintance with the Scriptures. These in respect of their Love to, and their esteem of the Word, are very ready to listen to any thing that seems to have the Authority of Scripture to countenance it; but being weak, little acquainted with the Scriptures, and unable to judg what is the true sense of Scripture, and what is not, may easily be misled and deceived; which Satan knowing very well, he makes choice of this weapon to set upon and assault them.
3. They are concerned to be watchful above others, that Satan mislead them not by the abuse of Scripture, who are puffed up with an high conceit of their own knowledg in spiritual things, and of their more than ordinary acquaintance with the Scriptures. These men are not the persons they conceit themselves to be. The greater their opinion is of their own Knowledg, the less sound Knowledg have they attained. This proud Conceit of a man's own Knowledg, is an infallible sign of Ignorance. If any think that he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8.2. Now the Devil sees that these men also are so much the more easily abused by Scripture, because they conceit their Knowledg to be such as cannot easily be misled.
4. They are concerned to be watchful above others, that Satan impose not upon them by the abuse of Scripture, who naturally affect Novelties in sacred things, and are upon all occasions catching at any thing that seems to be new in matters of Religion. The Devil, who both knows the Temper, and how to sute it, hath for these People old Errors put in new dresses, and new Interpretations, and new Applications of Scripture to countenance them. These things, he knows, will be acceptable to the affecters of Novelty, and will smoothly go down with them.
5. They are concerned above others to be watchful that Satan impose not on them by the abuse of Scriptures, who for the present walk in darkness and see no light; who call in question their spiritual Estate, and doubt of God's love to them; and especially if they be under horrors of Conscience, if they from the fearful looking for of Judgment, and fiery Indignation, cry out with those, Isa. 33.14. Who shall dwell with the devouring fire? Who shall dwell with everlasting burnings? These poor distressed Souls are ready to lay hold of all Scriptures that have matter of terror in them, and to apply them to themselves. 'Tis therefore a great advantage which the Devil hath against these disconsolate and dejected persons, that he cannot be more ready to offer any thing from Scripture misapplied, that may increase and aggravate their trouble, than they are to entertain it. Wherefore the greater their danger is of being abused by Satan's misinterpreting and misapplying Scriptures to the further puzling, dejecting, and frighting of them, the more watchful ought they to be.
6. It concerns them also to be watchful above others, that Satan impose not upon them by the abuse of Scripture, who find themselves strongly inclined and bent to do any thing concerning the Lawfulness whereof they are not satisfied. These persons while they are yet consulting and deliberating what they should do, will be very glad of any slender encouragement from Scripture to do what they have a mind to do; which even invites the Devil to abuse them by offering any thing from Scripture, however wrested and misunderstood, that may carry any shew or colour of an Argument, to prove that to be lawful which they are willing and earnestly desirous should so be. 'Tis no hard matter to find out some Scripture or other which shall serve the Devil's turn, to make a man believe that which he hath a mind to believe.
And this may suffice to have been spoken touching the first thing; to wit, That we ought to be very careful that we suffer not the Devil by the abuse of the Holy Scriptures to impose on us, and mislead us.