Satans Temptations in Three Parts, Part 3 · Chapter 11
CHAP. XI. Of the Temptation to diſtruſt upon the failure of Ordinary Means. Of the Power of that Temptation, and the Reaſons of its prevalency. Of unwarrantable Attempts for Relief, with the cauſes thereof. Of waiting on God, and keeping his way. In what Caſes a particular Mercy is to be expected.
I Have particularly inſiſted upon the aims of Satan in this Temptation, in their variety, and alſo the cunning connexio… and coherences of them: I have alſo ſingled out his chief deſign. I am now in the laſt place to preſent you with the ſuitableneſs and reſpects that the ſubordinate means carry to the Principal, and that proportion which may be found in all theſe to the end deſigned by them.
The chief means (in reference to the end deſigned) was a diſtruſt of Providence; and the ſubordinate means to bring on that diſtruſt, was the failure of ordinary means of ſupply: for ſo he endeavoured to improve his hunger, and want in the Wilderneſs, as a manifeſt neglect of Providence towards him, for which (as he tacitly ſuggeſts) there was no ground to wait or rely upon it any further, but to betake himſelf to another courſe. Hence Note,
That the failure of ordinary means of help,Obſ. 13. is by Satan improved as his ſpecial Engine to bring Men to a diſtruſt of Providence, and from thence to an unwarrantable attempt for their relief in an extraordinary way.
That the failure of ordinary and uſual ſupplies hath by the Devils ſubtilty brought a Diſtruſt of Providence, and run Men beyond all hopes of help, is a thing commonly and notoriouſly known. When Men are afflicted, and brought unto unuſual ſtraits, and the ordinary ways of relief are out of ſight, they are ſoon tempted to diſtruſt God and Man, and to conclude they are cut off, and that their hope is periſhed, and that their Eye ſhall no more ſee Good. Pſal. 116. 11.David diſtreſſed, proclaims all Men Lyers: Concludes, Pſal. 31. 22.that he ſhould at laſt be cut off. Jonah in the Whales Belly, thought that all hope was gone,Jon. 2. 4. and that he was caſt out of Gods Sight. The Church of Iſrael in Captivity, forgat Proſperity (notwithſtanding the promiſe of deliverance after ſeventy years) and thought no leſs, than that her hope and ſtrength was periſhed; Lam. 3. 18. And from the Scriptures mentioned, we may alſo ſee the ſtrength and prevalency of the Temptation, eſpecially when 'tis reduced to particulars. As,
Firſt, 'Tis not a thing altogether of no weight that ſuch a Temptation ſhould prevail againſt ſuch Perſons, as David, and Jonah, and the whole Church of Iſrael, that the manifold Experiences that ſome of them have had of Gods faithfulneſs in delivering, and the ſeaſonableneſs of help at times of greateſt hazard, the particular promiſes that all of them have had, (how diſmal and black ſoever things have ſeemed) have given the fulleſt Aſſurances imaginable, that what he had ſpoken ſhould certainly be performed; the gracious Qualifications of ſuch Perſons as eminently Holy, and skilled in the Duties of Truſt, and in the Ways of Providence, and the ſpecial Advantage which ſome of them (as Prophets) have had above others, to enable them to improve that Skill, Experience, Knowledg, and Grace, to a firm adherence to ſuch ſpecial Promiſes, that all theſe things ſhould not be ſufficient to keep them off diſtruſt, (though at preſent the ways of deliverance were hid from them) ſeems ſtrange.
Secondly, 'Tis alſo wonderful to what an height ſuch a prevailing Temptation hath carryed ſome of them; David ſeems to be a little outragious, and did upon the matter call God a Lyer, when he ſaid,Pſal. 116. 11. Pool Synopſis in loe. all Men are Lyers, which (however that ſome interpret, as if it had been Davids Truſt in God, and his confident avouchment of his Enemies Prognoſtications of his ruine, to be but Lyes, and that this he ſpake from his firm belief of the Promiſe, I believed, therefore have I ſpoken) yet the acknowledgment of his haſte, (which (compared with Pſal. 31. 22.) is declared as his weakneſs) will force us to conclude it an ingenuous Confeſſion of his diſtruſt at the firſt: when he was greatly afflicted, (though he recovered himſelf afterwards to a belief of the promiſe) and that in that Diſtemper he plainly reflected upon Samuel, and calls the Promiſes of God given by him, a very Lye.
Thirdly, 'Tis ſtrange alſo, that preſent Inſtances of God's Providences working out unexpected Deliverances ſhould not relieve the hearts of his Saints from the power of ſuch diſtruſt, that when they ſee God is not unmindful of them, but doth hear them in what they feared, they ſhould ſtill retain in their minds the impreſſion of an unbelieving apprehenſion; and not rather free themſelves from their expectations of future ruine, by concluding, that he that hath, 1 Sam. 27. 1.and doth deliver, will alſo yet deliver. David had this thought in his heart, that he ſhould one day periſh by the hand of Saul, even then when God had ſo remarkably reſcued him from Saul, and forced Saul not only to acknowledg his Sin in proſecuting him, but alſo to declare his belief of the Promiſe concerning David. See Cap. 26.One would have expected, that this ſhould have been ſuch a Demonſtration of the Truth of what had been promiſed, that he ſhould have caſt out all fear; and yet contrariwiſe, this pledg of God's purpoſe to him, is received by a heart ſtrongly prepoſſeſſed with miſgiving thoughts, and he continues to think, that for all this, Saul would one day deſtroy him.
Fourthly, The pangs of this Diſtruſt are alſo ſo remarkable, that after they have been delivered, and have found that the Event hath not anſwered their fears, they have in the review of their carriage under ſuch fears, recounted this their weakneſs among other remarkable things, thereby ſhewing the unreaſonableneſs of their unbelief, and their wonder that God ſhould paſs by ſo great a Provocation, and notwithſtanding ſo unexpectedly deliver them. David in the places before cited, was upon a thankful acknowledgment of God's Love and wonderful Kindneſs, which he thought he could not perform, without leaving a record of his ſtrange and unworthy diſtruſt; as if he had ſaid, So greatly did I ſin, and ſo unſuitably did I behave my ſelf, that I then gave off, and concluded all was loſt.
To open this a little further, I ſhall add the Reaſons why Satan ſtrikes in with ſuch an occaſion as the want of means, to tempt to diſtruſt, which are theſe:
Firſt, Such a condition doth uſually tranſport Men beſides themſelves, puts them as it were into an Extacy, and by a ſudden rapture of of Aſtoniſhment and Fear, forceth them beyond their ſettled thoughts and purpoſes. This David notes as the ground of his inconſiderate raſh ſpeaking; It was my haſte, I was tranſported, &c. Now as Paſſion doth not only make Men ſpeak what otherwiſe they would not, but alſo to put bad Interpretations upon actions and things beyond what they will bear, and haſten Men to Reſolves exceedingly unreaſonable: So doth this ſtate of the Heart (under an amazement and ſurprize of Fear) give opportunity to Satan to put Men to injurious and unrighteous thoughts of the Providence of God, and by ſuch ways to alienate their Minds from the truſt which they owe him.
Secondly, Senſe is a great help to Faith. Faith then muſt needs be much hazarded, when Senſe is at a loſs, or contradicted, as uſually it is, in ſtraits.
That Faith doth receive an advantage by Senſe, cannot be denyed. To believe what we ſee, is eaſier than to believe what we ſee not; and that in our ſtate of Weakneſs and Infirmity, God doth ſo far indulge us, that by his allowance we may take the help of our Senſes, is evident by his appointment of the two Sacraments, where by outward viſible Signs our Faith may be quickned to apprehend the Spiritual benefits offered. Thomas, reſolving to ſuſpend his belief till he were ſatisfied that Chriſt was riſen, by the utmoſt tryal that Senſe could give, (determining not to credit the Teſtimony of the reſt of the Diſciples, till by putting his Finger into his Side he had made himſelf more certain) Chriſt not only condeſcended to him, but alſo pronounceth his approbation of his belief, accepting it, that he had believed becauſe he had ſeen. But when outward uſual helps fail us, our Senſe (being not able to ſee afar off) is wholly puzled and overthrown, the very diſappearing of probabilities gives ſo great a ſhake to our Faith, that it commonly ſtaggers at it; and therefore was it given as the great commendation of Abrahams Faith, that he (notwithſtanding the unlikelyhood of the thing) ſtaggered not at the Promiſe; noting thereby how extraordinary it was in him at that time, to keep up againſt the contradiction of Senſe, and how uſual it is with others to be beaten off all Truſt by it. 'Tis no wonder to ſee that Faith (which uſually called Senſe for a Supporter) to fail when tis deprived of its Crutch. And he that would a little underſtand what diſadvantage this might prove to a good Man, when Senſe altogether fails his expectation, he may conſider with himſelf in what a caſe Thomas might have been, if Chriſt had refuſed to let him ſee his Side, and to thruſt his Finger into the print of the Nails, in all appearance had it been ſo, he had gone away confirmed in his unbelief.
Thirdly, Though Faith can act above Senſe, and is imployed about things not ſeen, yet every Saint at all times doth not act his Faith ſo high. Chriſt tells us, that to believe where a Man hath not had the help of Sight and Senſe, is Noble and Bleſſed. Joh. 20. 29. yet withal, he hints it to be rare and difficult; he that hath not ſeen, and yet hath believed, implyes, that 'tis but one amongſt many that doth ſo, and that 'tis the Conqueſt of a more than ordinary difficulty. Hence it is, that to love God when he kills, to believe when means fail, are reckoned among the high actings of Chriſtianity.
Fourthly, When Senſe is non-pluſt, and Faith fails, the Soul of Man is at a great loſs: having nothing to bear it up, it muſt needs ſink; but having ſomething to throw it down, beſides its own propenſity downward to diſtruſt, it hath the force of ſo great a diſappointment to puſh it forward; and ſuch bitterneſs of Spirit heightned by the malignant Influence of Satan, that with a violence (like the Angels throwing a Milſtone into the Sea) it is caſt into the bottom of ſuch depths of unbelief, that the knowledg of former Power and extraordinary Providences cannot keep it from an abſolute denyal of the like for the future. Iſrael in the Wilderneſs when they came to the want of Bread, though they acknowledged he clave the Rock, and gave them Water in the like ſtrait, yet ſo far did their Hearts fail of that due Truſt in the Power and Mercy of God, which might have been expected; that though they confeſſed the one, they as diſtruſtfully queſtion, and deny the other. He clave the Rock, but can he provide Fleſh? can …e give Bread? Strange unbelief! that ſees and acknowledgeth Omnipotency in one thing, and yet denies it in another.
Fifthly, Providence hath been an old Queſtion; 'tis an Atheiſm that ſome have been guilty of, to deny that God ordereth all affairs relating to his Children here below, who yet have not ſo fully extinguiſhed their natural Impreſſions, as to dare to deny the being of God. That God is, they confeſs, but withal they think that he walketh in the Circuit of Heaven, and as to the ſmaller concerns of Men, neither doth good nor evil. This being an old Error, to which moſt are but too inclinable, (and the more, becauſe ſuch things are permitted (as the puniſhment of his Children, and their Tryals, (while others have all their heart can wiſh) as ſeem ſcarce conſiſtent with that love and care, which Men look for from him to his Servants) they are apt enough to renew the thoughts of that perſwaſion upon their Minds (for which the failure of ordinary ways of help, ſeems to be an high probability) that he keeps himſelf unconcerned, and therefore there ſeems to be no ſuch cauſe of relyance upon him. The Pſalmiſt ſo expreſſeth that Truth, [Men ſhall ſay, Verily there is a God that judgeth in the Earth,] that it is diſcovered to be a ſpecial retrivement of it, (by many and ſignal convincing Evidences) from that diſtruſt of God, and his Providences that Men uſually ſlide into upon their Obſervation of the many ſeeming failures of outward means of help.
Secondly, The other Branch of the Obſervation, That from a diſtruſt of Providence, he endeavours to draw them to an unwarrantable attempt for their relief, Gen. 16. 2.is as clear as the former. Sarai being under a diſtruſt of the promiſe for a Son, becauſe of her Age, gave her Hand-maid to Abraham, that in that way (the Promiſe ſeeming to fail) ſhe might obtain Children by her. David becauſe of the many and violent purſuits of Saul, not only diſtruſted the Promiſe, thinking he might one day periſh by him, but reſolves to provide for his own ſafety,1 Sam. 27. 1. by a ſpeedy eſcape into the Land of the Philiſtines; a courſe which (as appears by the Temptations and evils he met with there) was altogether unwarrantable. That from a diſtruſt, Men are next put upon unwarrantable Attempts, is clear from the following Reaſons:
Firſt, The affrightment which is bred by ſuch diſtruſts of Providences, will not ſuffer Men to be idle. Fear is active, and ſtrongly prompts that ſomething is to be done.
Secondly, Yet ſuch is the confuſion of Mens minds in ſuch a caſe, that though many things are propounded, in that hurry of thoughts they are deprived uſually of a true Judgment and deliberation, ſo that they are oppreſſed with a multitude of thoughts (as David on the like occaſion takes notice, in the Multitude of my thoughts within me, &c.) and (as he expreſſeth the caſe of Sea-men in a Storm) they are at their wits end.
Thirdly, The deſparing grievance of Spirit, makes them take that which comes next to hand; as a drowning Man, that graſps a Twig or Straw, though to no purpoſe.
Fourthly, Being once turned off their Rock, and the true ſtay of the Promiſe of God for help, whatever other courſe they take muſt needs be unwarrantable; If they once be out of the right way, they muſt needs wander, and every ſtep they take, muſt of neceſſity be wrong.
Fifthly, Satan is ſo Officious in an evil thing, that ſeeing any in this condition, he will not fail to proffer his help, and in place of Gods Providence, to ſet ſome unlawful Shift before them.
Sixthly, And ſo much the rather do Men cloſe in with ſuch overtures, becauſe a ſudden fit of paſſionate fury doth drive them, and out of a bitter kind of deſpite and croſſneſs, (as if they meditated a revenge againſt God for their diſappointment) they take up an haſty wilful reſolve to go that way that ſeems moſt agreeable to their paſſion, ſaying with King Joram, What wait we upon the Lord any longer for? We will take ſuch a courſe, let come on us what will.
The Service which the Obſervation (well digeſted) may perform for us,Applic. is very fully contained in an advice which David gives on the like occaſion, Pſal. 37. 34. which is this, Wait on the Lord, and keep his way. Failures of ordinary means ſhould not fill us with diſtruſt, neither then ſhould we run out of God's way for help. He that would practiſe this, muſt have theſe three things which are comprehended in it.
Firſt, He muſt have full perſwaſions of the Power and Promiſe of God. I do not mean, the bare hear-ſay, that God hath promiſed to help, and that he is able to deliver, but theſe Truths muſt be wrought upon the heart to a full Aſſurance of them, and then we muſt keep our Eye upon them: for if ever we loſe the Sight of this, when troubles beſet us, our Heart will fail us, and we ſhall do no otherwiſe than Hagar, who, when her Bottle of Water was ſpent, and ſhe ſaw no way of ſupply, ſate down, gave up her Son, and ſelf for loſt, and ſo falls a weeping over her helpleſs condition. This was that Sight of God (in regard of his Power,Heb. 11. 27. Goodneſs, Faithfulneſs, and Truth, which are things Inviſible,) which kept up the Heart of Moſes, that it ſunk not under the preſſure of his fears, when all things threatned his ruine.
Secondly, He that would thus wait upon God, had need to have an equal Ballance of Spirit, in reference to ſecond cauſes; Deſpiſe or Neglect them he may not, when he may have them, for that were intollerable preſumption, and ſo to center our Hopes and Expectations upon them, as if our welfare did certainly depend upon them, is an high affront to Gods Omnipotency, and no leſs than a ſinful idolizing of the Creature; but the engagements of our Duty muſt keep carefully to the firſt, and the conſideration of an Independency of an Almighty Power, as to any ſubordinate means or cauſes, muſt help us againſt the other miſcarriage. When all means viſible fail us, we muſt look to live upon Omnipotent Faithfulneſs and Goodneſs, which is not tyed to any thing, but that without all means, and contrary to the Powers of ſecond Cauſes, can do what he hath promiſed, or ſees fit.
Thirdly, There is no waiting upon God and keeping his way, without a particular truſt in God, to this we are not only warranted by frequent Commands, Truſt in the Lord, I ſay, Truſt in the Lord; but highly encouraged to it, under the greateſt Aſſurances of help. Pſal. 37. 5. Truſt in him, and he ſhall bring it to paſs. Truſt in the Lord and do Good, and verily thou ſhalt be fed. ver. 3. The Lord ſhall help and deliver them, becauſe they truſt in him. And this we are to do at all times, and in the greateſt Hazards, and with the higheſt Security. Pſal. 3. 5, 6.I laid me down and ſlept, I will not be affraid of ten thouſands of People, that have ſet themſelves againſt me round about.
But ſome (poſſibly) may ſay,Queſt. Is it our Duty to ſit ſtill in ſuch a caſe? when all the uſual ways of ſupply fail us, muſt nothing be attempted?
I Anſwer,Anſw. 1. Firſt, At ſuch times greater Care and Diligence is neceſſary in outward things; that what one lawful courſe cannot help, another lawful courſe may; and as to ſpiritual Diligence, it ſhould be extraordinary, we ſhould be more earneſt and frequent in Prayer, Faſtings, Meditations, and the exerciſe of Graces.
Secondly, While we are in the purſuit of Duty, and where the Subſtance of it may be preſerved entire, if our Straits and Wants unavoidably put us out of the way, we may be ſatisfyed to go on, though ſome Circumſtances be neceſſarily waved and hindred. Phineas might kill Zimri and Cosbi upon the Command of Moſes. Numb. 25. 5. And conſequently in Proſecution of Duty, though (other Circumſtances conſidered) it was in ſome reſpects extraordinary.
Thirdly, But let the Strait be what it will, we muſt not forſake Duty; for ſo we go out of Gods way, and do contradict that Truſt and Hope which we are to keep up to God-ward.
But (it may be further urged) muſt we when all Means fail,Queſt. poſitively Truſt in God for thoſe very things which we might expect in an ordinary way?
In ſome caſes,Anſw. 1. our Duty is ſubmiſſion to his Will, and the particular Mercy neither poſitively to be expected, nor yet diſtruſted. Thus did David behave himſelf, when he fled from Jeruſalem upon Abſolom's Rebellion; Let him do what ſeemeth him good.
But there are other Caſes wherein 'tis our Duty to ſix our Truſt upon the particular Mercy or help. I ſhall name four, and poſſibly a great many more may be added. As,
Firſt, When Mercies are expreſly and particularly promiſed; as when the Kingdom was promiſed to David. When a Son was promiſed to Abraham. Whatever had been the Improbabilities of their obtaining the thing promiſed, it was their duty poſitively to believe. This is indeed not a general Caſe.
Secondly, When God leads us into ſtraits by engaging us in his Service, as when Iſrael followed the Lord into the Wilderneſs, in order to an enjoyment of a further Mercy, which was the Poſſeſſion of the Land of Canaan; when they had no Water to drink, nor Food to eat, and ſaw no natural poſſibility of ſupply in that Wilderneſs, they ought poſitively to have expected ſupplies from God in an Extraordinary Way, and it is reckoned up againſt them as their Sin that they did not believe. This was the very caſe of Chriſt under this Temptation, the Spirit led him into the Wilderneſs upon the proſecution of a further deſign; when there was no Bread there to ſatisfy his Hunger, he refuſeth to work a Miracle for his ſupply, but leans upon an Extraordinary Providence.
Thirdly, When the things we want are common univerſal Bleſſings, and ſuch as we cannot ſubſiſt without: if we have nothing to eat, and nothing to put on, yet ſeeing the Body cannot live without both, we muſt poſitively expect ſuch ſupplies from Providence, though we ſee not the Way whence they ſhould ariſe to us. This kind of Diſtruſt (which reflects upon the general neceſſary Providence of God, by which he is engaged to preſerve his Creatures in their Stations,Mat. 6. 30. To cloath the Graſs of the Field, to feed the Birds of the Air, &c.) Chriſt doth ſeverely challenge, Shall he not much more cloath you, O ye of little Faith? He hath little or no Faith, (and in that regard a very Prodigy of Diſtruſt) that will not believe for Neceſſaries. Hence Heb. 3. 17. the Prophet reſolves upon a rejoycing Confidence in God, when neither Tree, nor Field, nor Flock would yeild any hope in an ordinary way.
Fourthly, When God is eminently engaged for our help, and his Honour lies at Stake in that very matter; ſo that whether God will help or no, or whether he is able, is become the Controverſy, upon which Religion in its Truth, or the Honour of God is to be tryed; then are we engaged to a certain belief of help. The three Children upon this ground did not only aſſert, that God was able to deliver them, or that their Death and Martyrdome they could bear (which is all that moſt Martyrs are able to ariſe up to) but they aſſerted poſſitively, that God would deliver them, and that the Fire ſhould not burn them: they ſaw evidently that the Conteſt, whether the Lord was God, was managed at ſo high a rate, that God was more concerned to Vindicate his Honour by their preſervation, than to Vindicate their Grace and Patience by their Conſtancy in Suffering. Another Inſtance we have in Matth. 8. 26. where Chriſt rebukes his Diſciples for unbelief, in their fears of Shipwrack in a great Storm (not that every Sea-man ordinarily lies under that charge, that gives himſelf up to the apprehenſions of Danger:) the ground of which charge was this, that Chriſt was with them, and conſequently it had unavoidably contradicted his Deſign, and reflected upon his Honour, if he had ſuffered his Diſciples at that time to be drowned: their not minding how far Chriſt was engaged with them, and not ſupporting themſelves againſt their Fears by that Conſideration, made Chriſt tax them for their little Faith.