Satans Temptations in Three Parts, Part 3 · Chapter 5
MATTH. 4. 2.
And when he had Faſted forty days and forty nights, he was afterwards an hungred.
CHAP. V. Of Chriſts Faſt, with the Deſign thereof. Of Satans tempting in an Inviſible way. Of his inceſſant Importunities, and how he flyes when reſiſted. Of inward Temptations, with outward Afflictions. Several advantages Satan hath by tempting in Affliction.
I Am next to explain the Faſt of Chriſt, the End and Deſign whereof (becauſe 'tis not expreſly mentioned) is variouſly conjectured; Not to inſiſt in this Diſcourſe, which is deſigned for Practice, on the Controverſy about the Quadrageſimal Faſt, that which I ſhall firſt conſider,Muſculus in loc. is the Opinion of Muſculus, who (upon this ground that his Faſt was not the Principal thing, for which the Spirit led him into the Wilderneſs, for he was led not to Faſt, but to be tempted, thereupon) concludes, that his was only a conſequent of his Solitary condition in the Wilderneſs, and no other thing than what befel Moſes and Elias, who being engaged by God to attend him in ſuch a Service where the ordinary means of the Support of life were wanting, were therefore kept alive by him in an Extraordinary way without them: thus he thinks the Faſting was not (at leaſt principally) deſigned, but that he being to undergo a Temptation in a deſolate Wilderneſs where he had no Meat to Eat, there God reſtrained his hunger, ſo that he neither deſired nor needed any. If we acquieſce in this, it will afford this Doctrine.
That when God leads forth his Children to ſuch Services as ſhall unavoidably deprive them of the ordinary means of help or ſupply,Doct. 1. There God is engaged to give extraordinary Support, and his People may expect it accordingly.
This is a great Truth in it ſelf, and a great and neceſſary Encouragement to all the Children of God that are called out to Straits; But I ſhall not inſiſt on this as the Genuine product of this Faſt.
If we look further amongſt Proteſtant Divines; we ſhall obſerve it taken for granted, that Chriſt faſted upon Deſign, and this is generally reduced to thoſe two heads.
Firſt, either for Inſtruction; as to ſhew that he was God, by Faſting ſo long, and that under the trouble of moleſting and diſquieting Temptations; whereas the Faſts of like date in Moſes or Elias were accompanied with the quiet repoſe of their thoughts: Or to ſhew that he was Man, in that he really felt the natural infirmities of the humane nature, in being hungry: Or to teach us the uſefulneſs of Faſting in the general, when fit occaſions invite us thereto. Or,
Secondly,Vid. Light foct Harm. in loc. For Confirmation of his Doctrine, to put an Honour and Dignity upon his Employment; as Elias Faſted at the reſtoring of Propheſy, and at the reformation; as Moſes Faſted at the Writing of the Law: So Chriſt began the Goſpel of the Kingdom with faſting. However that theſe things cannot be ſpoken againſt, being Concluſions warrantably deduceable from this Act of Chriſts; yet theſe ſeem not (in my apprehenſion) to come fully up to the proper end of this undertaking of his; which ſeems not obſcurely to be laid before us, in that Paſſage of Luke 4. 2. being forty days tempted of the Devil, and in thoſe days he did eat nothing: where we ſee that his being tempted forty days was the principal thing, and that his Faſting had a plain reference and reſpect to his Temptation, Thus far (I ſuppoſe) we may be ſecure, that we have the deſign in the general, that his Faſting was in order to his Temptation. But then whether this was deſigned as an occaſion of the Temptations, or as a remedy againſt them, 'tis not ſo eaſy to determine. That one of thoſe (at leaſt) was intended, cannot be denyed by thoſe that will grant that his Faſt related to the Combat; and it ſeems not to labour of any repugnancy or abſurdity, if we ſay that tis poſſible that both theſe ends might be aimed at, and accordingly I ſhall proceed to obſerve upon them. There are only ſome other things to be firſt diſpatched out of the way: As
The continuance of the Faſt, why it was forty days, neither more nor leſs. Spanhem dub. Evan. in loc.Though ſome adventure to give reaſons for it, not only Papiſts (who according to their wont, are ridiculous and trifling in this matter) but alſo Proteſtants, ſuppoſing that ſome regard (was or ought to be) had to his fulfilling the times of the Faſts of Moſes and Elias; Yet I think 'tis neither pertinent nor ſafe to determine any thing about it, only it obſerves to us that the continuance of this was a conſiderable time.
We are more concerned to enquire whether Chriſt was under any conflict of Temptation all that time: Spanhem in loc.which though ſome deny, leſt they ſhould favour a ſeeming contradiction among the Evangeliſts, Luke 4. 2.yet the words of Luke are ſo expreſs, [being forty days tempted of the Devil] that no tollerable Evaſion can be found to caſt theſe Temptations to the end of the forty days; for he tells us, he was not only tempted after the Expiration of the forty days, but that he was tempted during the continuance of the forty days beſide; only there was a difference in the Kinds of theſe Temptations in regard of the way wherein Satan managed them, and this alſo is fully ſet down by Matth. [And when the Tempter came to him,] which with the other Expreſſion of Luke compared, ſhews us, that during the ſpace of the forty days Satan tempted Chriſt, and yet came not to him till afterward, that is, he managed thoſe Temptations in an Inviſible way. Hence we may note,
That Satan doth uſually tempt in an Inviſible way and manner. Doct. 2.To Explain this a little, I ſhall Evidence it by a few Conſiderations. As,
Firſt, That he hath a hand in all Sins firſt or laſt, and then it muſt needs be in an Inviſible way, his work is to tempt, to go about, laying Snares to draw men to Sin. Wicked Men are of their Father the Devil, Joh. 8. 44.and do his Works. Carnal deſires are his Luſts; giving way to Anger,Epheſ. 4. 26, 27. is giving place to the Devil, and reſiſting of Sin is called in the General,Jam. 4. 7. a reſiſting of the Devil; &c. In all this work of Satan, men do not ſee him; when he puts evil Motions into their Hearts they do not perceive him, and therefore doth he his work in an Inviſible way.
Secondly, We have ſufficient diſcoveries of theſe private Paths of his: for (1.) Some time he tempts by friends, he tempted Job by his Wife, Chriſt by Peter. (2.) Sometime by External Objects, as he drew out Achans Covetouſneſs, and Davids uncleanneſs by the Eye. (3.) Sometime by Injecting Thoughts and Motions to our Mind. (4.) Sometime by exerciſing an Inviſible Power upon our Bodies, in ſtirring up the humors thereof, to provoke to Paſſion or Exceſſive Mirth. All theſe ways (of which I have diſcourſed before more largely) are Secret and Inviſible, and by ſuch as theſe he moſt uſually tempts.
Thirdly, The Wiles, Depths, Secrets and Devices of Satan, which the Scripture tells us are his moſt familiar Ways and Courſes, they in their own nature Imply a ſtudyed or deſigned ſecrecy and Imperceptibility.
Fourthly, He hath peculiar Reaſons of Policy for his Inviſible way of dealing; for the leſs viſible he is, the leſs Suſpicious are his Deſigns, and conſequently the leſs frightful, and more taking. By this way he inſinuates himſelf ſo into our Boſoms, that he gets a party in us againſt our ſelves, before we are aware; whereas in vain (he knows) he ſhould ſpread his Net, if his Deſigns and Enmity were diſcovered to us.
This muſt teach us to ſuſpect Satan where we ſee him not,Applic. and ſo to converſe with Objects and Occaſions as ſtill fearing that there may be Anguis in herba, a ſecret Snare laid for us to intrap us at unawares.
If we again caſt our Eyes upon what hath been ſaid, that Chriſt was tempted all the Forty days, It will then give us this Obſervation.
That Satan is ſometime Inceſſant in Temptations,Obſ. 3. and ſets upon us with continued Importunities.
Here we may note a diſtinction of Temptations (beſides that of Inviſible and Viſible, of which I have ſpoken) that ſome are movable and ſhort ſits, and as it were skirmiſhes, in which he ſtays not long, and others are more fixed and durable, we may call them Solemn Temptations, in which Satan doth as it were pitch down his Tents, and doth manage a long Siege againſt us. Of theſe laſt ſort is this Obſervation.
Thus he tempted Paul, continuing his Aſſault for ſome time before he departed.2 Cor. 12. 8. Thus alſo he dealt with Joſeph who was ſollicited day by day for a long time together.Gen. 39. 10. Of theſe I ſhall note a few things. As,
Firſt, Such Temptations are not without a ſpecial Commiſſion. He cannot indeed tempt at all without leave, but in the ordinary courſe of his Temptations he hath a general Commiſſion under ſuch reſtraints and limitations as pleaſeth the moſt High to put upon him, but in theſe he muſt have a Special Order, as we ſee in Job's Caſe.
Secondly, Such Temptations have alſo a Special Ground. Either the preſent State and Poſture of our Condition is ſuch as Satan apprehends highly advantagious for his deſign, and therefore he deſires to have the winnowing of us at ſuch a Seaſon; or there are more than ordinary Diſpoſitions and Inclinations in our heart to what we are directly tempted to, or to ſome other conſequent deſign: theſe animate and encourage him to high reſolves of proſecuting us more cloſely, upon an expectation that a continued Sollicitation is moſt likely to prevail at the long run.
Thirdly, It is poſſible that ſuch Temptations may ſtand out againſt the Endeavours of many Prayers, and that we ſhall find they are not ſo eaſily ſhaken off as the Viper that was upon Pauls hand. Paul (2 Cor. 12. 8.) prayed thrice againſt the Meſſenger of Satan, that is, (as Eſtius and others interpret) he Prayed often and fervently, and yet it departed not.
Fourthly, Such Temptations give no reſt nor intermiſſion, men are haunted and dogged by them, what way ſoever they go, they ſtill hear the ſame things, and cannot command their thoughts to give an excluſion to his Motions, but ſtill by renewed diſputes and arguings, or by clamorous Importunities, they are vexed and tormented: which ſurely ſhews an high degree of earneſtneſs and Impudency in Satan.
Fifthly, Theſe are conſequently very burdenſome, exceeding Irkſome and Tireſome to us. Paul calls them Buffetings, for their trouble and moleſtation. Satan ſo moleſted Job in his Affliction by inward accuſations and troubles of terror, that as an overwearied man he cries out he had no quiet, and that he was diſappointed of his hope of eaſe, in ſleep, becauſe he was then ſcared with dreams and terrified with Viſions.
Sixthly, Theſe are alſo upon a ſpecial deſign on God's part, either to find us work, and to keep us doing, or to prevent Sin and Miſcarriage; to keep down our pride, leſt we ſhould be exalted above meaſure; to awaken us from Slothfulneſs and Security, leſt we ſhould ſettle upon our Lees; or to be an occaſion of his Grace, and an Evidence of his Power in our preſervation, ſatisfying us and others, that in the greateſt Shocks of our Spiritual Battel, his Grace is ſufficient for us. Upon theſe, and ſuch like deſigns as theſe, doth the moſt wiſe God permit it.
Seventhly, Satan doth not attempt Temptations of this kind but upon a ſpecial deſign, and that either becauſe he hopes by a violent and pertinacious Impetuoſity at length to prevail, or that he would pleaſe himſelf to moleſt us; for ſurely the crys and complainings of Gods Children are Muſick in his Ears; or at leaſt, upon a deſign to diſcourage us in our Services, and to make way for other Temptations of Murmuring, Blaſphemy, Deſpair, &c. Which are as a Reſerve or Ambuſhment laid in wait for us. The Inferences from hence are theſe two.
That the Children of God under ſuch Temptations may be encouraged under a patient expectation, Applic. 1.by conſidering that Chriſt did undergo the like Aſſaults from Satan: 'tis in it ſelf tedious and diſheartning, but they may ſee,
Firſt, That this way of trouble is uſual, and that to the beſt, and therefore they ſhould not faint under it.
Secondly, That Grace is ſufficient to preſerve from the prevalency of the moſt earneſt Temptations, even there, where our Heavenly Father thinks it not fit to preſerve us from the trouble of them. When Paul gives the higheſt Security that the Faithfulneſs of God can afford,1 Cor. 10. 13. that Temptations ſhall not be above Strength, or the Ability that ſhall be given them; he tells them they are not to expect always ſuch aids as ſhall preſently drive away the Temptation that it muſt immediately Vaniſh; or that their Temptations ſhall become light and contemptible, but that Gods Faithfulneſs will be no further engaged in the General, than (1.) to make their Temptations tolerable, that they may be able to bear them though not without much to do. (2.) That the way of Eſcape ſhall be concurrent with the continuance of the Temptation, that though the Temptation abide, yet we ſhall be aided under it. (3.) That yet he is as careful of our help in Temptations, as he is ready to commiſſionate them, when need requires, his reſolves that we ſhould be tempted, and his reſolves that we ſhould be ſuccoured, they bear the ſame date. With the Temptation he will make a way to eſcape.
Thirdly, That ſuch Temptations do not argue (1.) Either a likelyhood much leſs a neceſſity that they ſhould prevail; nor (2.) any want of care and love in God; nor (3.) do they always evidence a more than ordinary proneneſs and Inclination in us; for Chriſt (who was moſt averſe to the leaſt of Sin, who was higheſt in God's love, againſt whom there was no poſſibility he ſhould prevail, yet) was thus tempted.
Secondly,Applic. 2. In ſuch continued Violences, it will concern us to make Stout Reſiſtances, acording to the Counſel of Jam. 4. 7. Reſiſt the Devil, and he will fly.
Object. But I have done ſo,Object. and yet the Temptation is the ſame, and ſtill continues?
Anſw. Firſt,Anſw. 1. 'Tis not enough to reſiſt, but we muſt continue to do ſo. Some make limited reſiſtances, as beſieged Perſons, that ſet a time for their holding out, and then if they be not relieved at that time, they yield; but we muſt reſolve a perpetual reſiſtance, as long as the Temptation laſts; when one hand is beaten off, we muſt hold by another; when both are beaten of, we muſt (as it were) hold by our Teeth.
Secondly, In a faithful reſiſtance, we may caſt the whole matter upon God, and engage him in the Quarrel, as David; I will ſay unto God, why haſt thou forſaken me? &c.
Object. But how is it conſiſtent with Truth that the Temptation ſhould continue,Object. when James tells us, that Satan will fly upon Reſiſtance?
Anſw. 1.Anſw. 1. It may be, the Reſiſtance is not as it ought, and ſo the blame is ours; If we be not ſerious, (as ſome who defie the Devil in words, and reſiſt him by croſſing themſelves, things which doubtleſs the Devil laughs at) or if in the Confidence of a preſumptuous Bravado, or if not with that Humility and Care that is requiſite, It will be no wonder if he depart not.
Secondly, He doth fly at every reſiſtance more or leſs, he doth give back, and is diſcouraged, and is a loſer by every Oppoſition.
Thirdly, Though the Scripture ſay that he ſhall flie, (that is, ſooner or later) yet it doth not ſay, that he ſhall do ſo Immediately (though moſt uſually he doth ſo, where he is peremptorily rejected) but in ſome Caſes time muſt be allowed, for the Devil (as it is in Chryſoſtom's Compariſon) ſtands like a Fawning Dog ſcratching and waving his Tail, and if any thing be given him, it makes him importunate for more; yet though we give him nothing, we cannot expect that the firſt or ſecond denial ſhould make him ceaſe his trouble; as he hath been encouraged by former Compliances, ſo will he not be diſcouraged, but with many and continued denials.
If we conſider the Faſt of Chriſt, as an occaſion deſigned by God for an advantage to the Temptation, and then look upon his condition in the Wilderneſs being under hazards from wild Beaſts, in want of neceſſaries, and without a poſſibility of ſupplies in an uſual way, and alſo under the diſcomforts of Cold and long Nights (for according to the conjectures of ſome this was about our October and November) Then we may obſerve,Light foot Harm. in loc.
That 'tis Satans way, Obſ. 4.to ſecond outward Diſtreſſes and Afflictions with inward Temptations. We ſee the like carriage of Satan, toward Job. His Affliction was followed with many Temptations, all his Friends, in urging him with Hypocriſy, were no other than parties to Satans Deſign, though they knew it not apparently; his Wife is ſet on by the Tempter, (as the Serpent againſt Eve) to provoke him to curſe God and die. Beſides all this, whoſoever ſhall conſider, what inward workings of Heart, Spiritual trouble and conflict, his words frequently expreſs: they will quickly find, that when God put Job into Satans hand, under that only limitation of not touching his Life, he gave Satan a Liberty to purſue him with inward Temptations, as well as outward Vexations. When Iſrael was pinched with the ſtraits of the Wilderneſs, Satan was moſt buſy with them, to put them upon Diſtruſt, Murmuring, Revolt, diſobedient Oppoſitions, Idolatry, and what not? David gives in his experience to confirm this Truth, he never met with outward Troubles, but he had alſo inward Temptations with them, as Fretting, Diſquiet, ſad Apprehenſions of Gods Wrath, Haſt, Diſtruſt, Fear, &c. As the relation of his ſeveral ſtraits do teſtify. And beſides theſe, the generality of God's Children find it ſo, outward Afflictions ſeldom paſs alone; when they have frightings without, they have fears within uſually; ſeldom have they a Sickneſs, or meet with a ſad Providence, but they have Satan buſy with their Souls, moleſting their Peace, or endeavouring to enſnare them. Thus their Feet are never in the Stocks, Luk. 8. 13.but the Iron enters into their Soul. And for this reaſon is it,1 Pet. 1. 6. that outward Afflictions and Troubles are called Temptations in Scripture,2 Pet. 2. 9. becauſe Temptations uſually accompany them, and they are indeed the Solemn Seaſons, that Satan deſires to improve for that end; and for that is it that Luke expreſſeth that which we tranſlate, a time of Temptation, by foreign, which ſignifies an occaſion or opportunity of Temptation.
The Temptations that Satan drives on, upon the advantage of an Afflicted Eſtate; are theſe.
Firſt, To drive men upon Impatient outbreakings againſt God, as the Iſraelites in the Wilderneſs, turn upon Moſes with this, Haſt thou brought us into the Wilderneſs to ſlay us? To this tended Job's Temptation by his Wife, Curſe God and die, as 'tis in our Tranſlation, which cannot in any wiſe admit of the excuſe, that Beza makes for her, as if ſhe gave wholſome advice, to die, bleſſing of God; becauſe he reproves her ſharply, as having ſpoken fooliſhly and wickedly; but at beſt, 'tis an Ironical Scoff at Jobs Integrity, Doſt thou bleſs God while thou art killed by his diſpleaſure? if it be not a direct ſuggeſtion of revengeful deſpite. At ſuch times Men are too apt to entertain cruel thoughts of God, and ſadly reflective upon his Mercy or Juſtice.
Secondly, In this poſture of Affliction he ſtrives to put them upon direful concluſious againſt themſelves, as if God called ſolemnly their Sin to remembrance, and that they are forſaken of God, and marked out for deſtruction; the pledg and earneſt whereof, they take theſe troubles to be. We way obſerve that David's Afflictions awakened his Conſcience, to object guilt and miſcarriage, ſo that he is as earneſt to deprecate the marking and remembrance of his Sin, as he is to pray againſt his troubles. For this ſee Pſal. 25. 6, 7.Pſal. 38. 1, 4.
Thirdly, He puſheth them uſually upon contempt of Religion, and abandoning the ways of God: We are too apt to blame Religion for all our Troubles; and as we expect that our owning the ways of God ſhould ſecure us from outward Affliction, ſo when we find it otherwiſe, we are too forward to ſay, we have waſhed our hands in vain, &c.
Fourthly, The Sin of Diſtruſt is another evil that he drives at; he would have Men conclude that God cannot, or will not deliver. Can God prepare a Table in the Wilderneſs? ſaid the Iſraelites, by the power of Temptation, when they were diſtreſſed.
Fifthly,…lectere ſi nequeo Superos, &c. Another Evil aimed at in ſuch a caſe, is, to put us upon indirect Courſes and ways to eſcape from our Troubles. Saul went to the Witch of Endor, when God anſwered him not. Diſtreſſes naturally prompt ſuch things, and a little Temptation makes us comply, as is noted by the wiſe Mens deſire, Give me not poverty, leſt I put out my Hand and Steal; Diſtreſſes of Poverty put men upon Theft and unlawful ways.
The Reaſons of Satans tempting the Afflicted are theſe.
Firſt, That outward Afflictions are a load and burthen; this gives a probability, that his deſigns may the better take place. 'Tis eaſy to overthrow thoſe that are bowed down, to break thoſe that are bruiſed, to maſter thoſe that are weary and weakhanded.
Secondly, An Afflicted Eſtate is a Temptation of it ſelf, and naturally dictates evil things: It is half of his deſign brought to his hand, it affords variety of matter for a Temptation to work on.
Thirdly, Such a Condition ſtrongly backs a Temptation, and furniſheth many Arguments for a prevalency; for Troubles are ſerious things, they ſpeak to the Heart, and what they ſpeak, they ſpeak fiercely; they repreſent things otherwiſe, than common diſcovery can do, and for the moſt part, they ſhew an Ingenuity in multiplying Fears, and aggravating Hazard, and aſcertaining ſuſpected Events, ſo that Satan can ſcarce deſire a fairer Hit, than what theſe offer him.
Fourthly, They alſo give him the advantage of darkneſs; for to ſuch, their way is hid, and God hath hedged them in, they neither know where they are; Job 3. 23.whether their trouble by a chaſtiſement of Sin, or for Tryal, or for prevention of miſcarriage, or to make way for more comfortable manifeſtations; and as little know they how to behave themſelves in their Trouble; or how and when to get out of it. In ſuch groping uncertainties, 'tis ſcarce poſſible, but they ſhould be put wrong.
Fifthly, An Afflicted condition brings on weakneſs and Indiſpoſition to duty, it makes the hands weak, and the Knees feeble; This made Job to faint,Job 4. 5. this dryed up Davids Strength. The firſt Aſſault of an Affliction doth ſtound the Soul, and put it into ſuch a confuſion, that hope turns back, and Faith is to ſeek, and every Grace ſo out of order, that a man ſhall be unable to do any thing of duty, in a comfortable manner.
Sixthly, In this caſe Men are apt to conclude their Prayers are not heard: I cry in the day time and thou heareſt not, ſays David. Hath the Lord forgotten to be Gracious? And with ſuch ſeeming probability is this urged upon us by Affliction, that Job profeſſeth, he could not believe his own Sence and Knowledg in ſuch a caſe. If I had called, Job 9. 16.and he had anſwered me, yet would I not believe that he had hearkened unto my Voice.
Seventhly, Afflictions ſtrongly fix Guilt upon us, and repreſent God Searching out our Iniquities, Job 10. 6.and Enquiring after our Sin.
Eightly, They Imbitter the Spirit, and beget Impreſſions upon the mind, of very hard thoughts of God.
Ninthly, They violently puſh Men on to ſpeak unadviſedly: there is ſuch a ſwelling Ferment of the old leaven of Impatience and Diſtruſt in the Mind, that 'tis matter of pain and difficulty to be ſilent,Job 32. 19. their belly is as Wine that hath no vent; It is ready to burſt like New Bottles; and they are weary with forbearing, and cannot ſtay, and muſt ſpeak let come on them what will.
All theſe advantages doth an Afflicted Condition bring to Satan; and who can think that he who is ſo Studious of our ruine, will be willing to miſs ſo fair an opportunity?
Firſt,Applic. 1. This muſt teach us to have a watchful Eye over Affliction, though at all times we muſt expect Satans Stratagems, yet in Troubles eſpecially prepare for them; according to the wiſe Mans advice, in a day of adverſity, conſider.
Secondly, Seeing Satan takes advantage of the ſharp humours of Impatience and Diſtruſt, we muſt be particularly careful, not to touch too much upon the harſhneſs of our Troubles, becauſe this is that that ſets fretting and diſtracting thoughts on work. Afflictions (like the Pillar of the Cloud and Fire in the Wilderneſs) have a Light and Darkneſs, and accordingly theſe that converſe with the dark ſide of Troubles, Invenome their Imaginations, and Poyſon their Thoughts with dark and hideous concluſions, and in a word, draw forth nothing but the Wormwood and the Gall; whereas thoſe that Study and view the light ſide of them, are full of praiſe and admiration, for the gracious mixtures, comfortable mitigations, encouraging Supports, &c. which they obſerve. 'Tis Wiſdom then to keep upon the right ſide of them.
Though it be the deſign of God to turn the dark ſide of the Cloud to us; Yet may we have a competent Light to guide us, if we would improve it; when the Sun is ſet, the Moon may be up. Nay 'tis our duty to ſtrive to recover the right ſide of the Cloud; He hides that we may ſeek.
If this Faſt of Chriſts be conſider'd as a remedy againſt Temptations, then may we obſerve; That Solemn Temptations are to be reſiſted with Faſtings and Prayer. Of this I ſhall forbear to ſpeak, till I come to ſpeak of Chriſts anſwer, and the repulſe of Satan.