Satans Temptations in Three Parts, Part 3 · Chapter 14
CHAP. XIV. That preſumption was the chief deſign of this Temptation. Of tempting to extreams. What preſumption is. The ſeveral ways of preſuming. The frequency of this Temptation, in the generality of Profeſſors, in Hypocriſes, deſparing Perſons, and in the Children of God. The reaſons of Satans 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 it ſelf to our view, which is this: Caſt they ſelf down. What Satan chiefly intended by it, we may collect from Chriſt's anſwer, as well as from the thing it ſelf, for he thus replys; 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 mentions this Scripture as a rule of Obedience, as if he ſhould ſay, I may not caſt my ſelf 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. 16. 16. (the place by Chriſt cited) refers to the Temptation of the Iſraelites in Maſſah, mentioned Exod. 17. 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) 'tis 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 tryed 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 'tis no Argument of his lightneſs or uncertain roving in his way of tempting, but rather of his depth and ſubtilty. Note then,
That 'tis Satans Policy in tempting, Obſ. 7.to run from one extream to another. The Corinthians were firſt tempted to a ſinful complyance 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 Worldineſs or Covetouſneſs, the contrary diſpoſition. Reaſons of this Policy are,
Firſt, The avoiding of one Extream 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 Extream of Modeſty, refuſed the waſhing of his Feet by Chriſt, but when he underſtood the danger,Joh. 13. 9. then he runs as far wrong another way, Not my Feet only, but my Hands and my Head. Thus ſome are ſo for purity of Churches that they exclude the Weak; others ſo for Ʋnity, that they admit the open Scandalous and Prophane.
Secondly, While Men avoid one Extream by running into another, they carry with them ſuch ſtrong Impreſſions of the Evil they would avoid, and ſuch fierce Prejudices, that 'tis 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,
That as Diſtruſt on the one hand, Obſ. 8.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,
Firſt, Shew what Preſumption is. 'Tis in the General, a Confidence without a Ground. Firſt 'tis made up of Audacity, (which is a bold and daring undertaking of a thing) and Security.
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, Reynolds on Paſſions c. 23. p. 238.(as when a Man lays as much ſtreſs upon a Thred as upon a Cable, or expects as much Nouriſhment from a Stone as from Bread;) or a miſtake of the Will of others, from whom we expect aid and help, without a warrant for ſuch a Confidence.
Thirdly, In its way of working, 'tis directly oppoſite to Diſtruſt, and is a kind of exceſſive (though irregular) Hope, not that in this caſe a Man believes or hopes over-much,Non ideo peccatur quia nimis ſperat in Deum—Sed quia nimis leviter ac temerè ſine ullo fundamento. (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. 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,Ames. Medul. l. 2. c. 6. §. 33. and thereupon ſurceaſeth all indeavours: 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.
Firſt, Then 'tis 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 deſign'd 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.
Secondly, When Men do expect thoſe Fruits and Effects from any thing, 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 centered upon means, when in the mean time our Eye is not upon God. Thus, to make Gold our hope, Job. 31. 24. to make Fleſh our Arm, Jer. 17. 5. to make Aſhur a Saviour, Hoſ. 14. 3. or to truſt to any Creatures whatſoever, is in Scripture condemned as a preſumptuous relyance, and (in regard of the neceſſary diſappointment) a truſting in a Lye; in which Sence, 'tis ſaid that every Man is a Lyer, Pſal. 62. 9. The like Preſumption it is, when we boaſt great things of our ſelves, 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 intollerable arrogance, to promiſe any thing of our ſelves 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 it ſelf upon that ſole conſideration) without a juſt blame. Job had ſaid he ſhould die in his Neſt, and David that he ſhould never be moved, but both of them afterward noted theſe confidences to have been no other than deceitful Preſumptions.
Thirdly, 'Tis a Preſumption to expect things above the reach of our preſent ſtate and condition;Sperare non Speranda. 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.
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. 'Tis 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 mean time they contradict his own Rule, and neglect his Order, walking in prophaneneſs, and living to themſelves? This is an high Preſumption of Mercy againſt his expreſs Will. Hence are ſuch courſes, called preſumptuous Sins, Pſal. 19. and ſuch Sinners tranſgreſs with an high-hand.
Fifthly, 'Tis alſo a Preſumption to expect any Mercy, though common and uſual, without the ordinary means, by which God in Providence hath ſetled 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 conſciencious uſe whereof ſuch Mercies are to be expected. The Heathen (upon the conſideration of the neceſſary connection of Means and the End) have uſually judged ſuch ſluggiſh expectations,Admotâ Manu invocanda eſt Minerva. to be no better than ſolemn mockings of a Diety. In Spiritual things 'tis 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,Prov. 2. 3, 4, 5. to cry after Knowledg, and to lift up the Voice for underſtanding, 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 Knowledg of God.
Sixthly, When ordinary or extraordinary Mercies are expected for an unlawful End, as when the Iſraelites at Maſſa 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. 17. 7. 'Tis by James made a peice of Spiritual unfaithfulneſs, and Adultery, to ask any thing of God with a deſign to ſpend it upon a Luſt. Ahaz his refuſing a Sign when God offered it, (however he made a ſhew 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.
Secondly, I further add to this diſcovery of the nature and kinds of Preſumption, that this is one of Satan's grand Engins: which I prove by two Demonſtrations.
Firſt, By Satans 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.
Firſt, The generality of Men that live in the Profeſſion of Religion, are Preſumptious; 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 judg no leſs of them, they ſtick not at the moſt grevious abominations, the works of the Fleſh, and in theſe they continue; 'tis 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, expreſly contrary to the peremptory threatnings 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 ruine and wo, with the leaſt fear, in the contempt of all danger,Job 39. 22. as the Horſe ruſheth into the Battel, who mocketh at fear, and is not affrighted, neither turneth his Back from the Sword. (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. 38. 7.And Er the Son of Judah, that he was wicked before the Lord: Becauſe ſuch audacious Sinners will not (as we may ſay) go behind his Back to ſin.
Secondly, Hypocrites whoſe carriage 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, their confidence of the Temple of the Lord is but a lie, and ſo termed expreſly by the Prophet.
Thirdly, Even deſparing Perſons are not always free of Preſumption. The act of Self-murther, 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, and their pleaſure ceaſe, they highly preſume againſt the Patience and Goodneſs of God.
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 lyable 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; (2.) But by their earneſt proſecutions of their own Wills, when contradicted by Providence. 'Tis by the Prophet Eſa. 9. 9. called a pride and ſtoutneſs of Heart, to contend with Providence, to attempt to build with hewen Stone, when the Bricks are faln, or to ſtrive for Cedars, when Divine Wrath hath cut down the Sycamores. (3.) How frequently are they guilty of preſuming upon their Priviledges, 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 ballance them. (4.) There is alſo a Preſumptuous Raſhneſs, upon which the Zeal and good Intentions of holy Men may ſometimes precipitate them. Such was Ʋzzahs 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 Satans indeavours 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 Center do moſt of the lines of his Policy meet, Pride, Vain-Glory, Conceited-Priviledges, Suppoſed-Advantages, and many things more were but Ʋnder-Agents to this Temptation, which the Devil attempted upon Chriſt, as hath in part, and preſently ſhall be further evidenced.
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.
Firſt, 'Tis a Sin very Natural, in which he hath the advantage of our own readneſs 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 fewel 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.
Secondly, As 'tis eaſy for Satan's attempt, ſo 'tis remote from conviction, and not rooted out without great difficulty: 'tis a Sin that is covered with a pretext of an higher degree of hope: Men in many ways of this iniquity are under perſwaſions of Duty, and by reaſon of that confidence, Fear (which is the Souls Centinel) is aſleep, hence do they not lye ſo fairly open to Counſel or Reproof. The Iſraelites, Deut. 1. 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 Gods declared Wrath and threatning againſt them, they fall upon the contrary extream 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 ſight, according to all that the Lord our God commanded us;) that though they were expreſly 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 perſwaſion, 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 difficulty they are removed: which two things do no leſs than tempt Satan to lay out himſelf to the uttermoſt in that deſign.
Thirdly, the Greatneſs of the Sin when 'tis committed, is another reaſon of his diligence in the purſuit of it; 'tis not only from a ſimple Error or Miſtake, but that Error ariſeth from intollerable Pride; Eſa. 9. 9.they ſay and do ſuch things from the Pride and Stoutneſs of their Heart. He that is Preſumptuous, is Self-willed, 2 Pet. 2. 10. Hence theſe Sins,Pſal. 19. 13. which we tranſlate Preſumptuous, are in the original,Deut. 17. 12. called Prides or Arrogancies. Beſides, they are contradictions to God's Order, ſeparating thoſe things that God hath joyned 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, 'tis 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.
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. 17. 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.Job 8. 13. & 11. 20. The Hypocrites hope ſhall periſh, it ſhall be as the giving up of the Ghoſt. And generally, He that thus bleſſeth himſelf in his Heart, when he heareth the Words of the Curſe, Deut. 29. 19, 20. the Lord will not ſpare him, but then the Anger of the Lord and his jealouſy ſhall ſmoak againſt that Man, and all the Curſes that are written in this Book ſhall lye upon him, and the Lord ſhall blot out his Name from under Heaven.
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,
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 rejoyns, by offering an irregular opportunity of ſuch a truſt, in caſting himſelf from the Pinacle 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 dependance, he would draw Chriſt to an irregular Preſumption. He retorts Chriſts Argument back again upon him thus, If God is to be relyed upon by a certain truſt for Food, by the like truſt he is to be relyed 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 thy ſelf from the Pinacle 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.
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 extream, and he well hoped, that when Chriſt had declared himſelf ſo poſitively to depend upon God, he might have prevailed to have ſtretched that dependance 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.
Thirdly, He endeavours to animate him to this Preſumption by popular Applauſe, and to tickle him into an 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.
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 Son-ſhip to others.
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 ſtrengthning his confidence, by propounding treacherous helps and preſervatives, ſuggeſting a ſafety to him from the Priviledg of the place where this was to be acted, an Holy City and Temple, producing more of a Divine Preſence for his ſafety than other places.
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 applyed to other things and Caſes, he endeavours to bring us to Preſumption.
The conſideration of this ſhould put us upon a ſpecial care and watchfulneſs againſt Preſumption; Applic.It is more deſigned, and hath a greater prevalency, than Men are aware off. Two things I ſhall only at preſent propound for our Preſervation, out of Pſal. 19. 12, 13.
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 our ſelves, by indulging our ſelves in the other?
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,Dikson in loc. 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.