Satans Temptations in Three Parts, Part 3 · Chapter 16
CHAP. XVI. Of Pride, Satan's chief Engine to bring on Preſumption. What Pride is, and how it prepares Men for ſinning preſumptuouſly. Conſiderations againſt Pride. The Remedies for its Cure. Pride kindled by a confidence of Priviledges, and Popular Applauſe.
THe aims of Satan in this Temptation being thus explained, I muſt now offer to your conſideration the Means by which he ſought to bring his End about, which we have noted already, was Pride: this he endeavoured to raiſe up in him two ways.
Firſt, By urging to him the Priviledges of his Condition, as taking himſelf to be the Son of God.
Secondly, By offering him the occaſion of Popular Applauſe, to which purpoſe he brought him into the Holy-City, where he might be ſure of many Spectators. I ſhall hence note,
That Pride is Satan's proper Engine to bring Men on to Preſumption.Obſ. 10.
If we ſhould trace the Hiſtory of preſumptuous Sins, we ſhall ever find it to have been ſo. Adam's firſt Sin, was an high Preſumption againſt God's expreſs Command, but Pride was the Stair by which he knew they muſt aſcend to it; and therefore he uſed this Argument, to corrupt the Hearts of our firſt Parents, Ye ſhall be as God's. The Preſumption of Ʋzziah in burning Incenſe upon the Altar, was from his Pride. 2 Chron. 26. 16. His Heart was lifted up, becauſe he was become ſtrong. David's Preſumption in numbring the People was from hence; thus might we run through many Inſtances. But Satan's own caſe may be inſtead of all, his firſt Sin (though we have but conjecture what it was particularly) is concluded by all to have been highly Preſumptuous, and the Scripture expreſly aſſerts that it was his Pride that brought him to it. 1 Tim. 3. 6. He that is lifted up with Pride, falls into the Condemnation of the Devil. And in the general we are told by the Prophet, Hab. 2. 4. That the Soul that is lifted up, cannot be ſo upright as patiently to wait upon God in a way of believing, but it will be preſuming to evade a trouble by indirect contrivances.
To explain the Obſervation, I ſhall do no more but ſhew what Pride is, and how fit it is to beget Preſumption.
Pride is a ſelf-idolizing, an over-valuation or admiration of our ſelves, upon a real or ſuppoſed excellency, inward or outward, appertaining to us. 'Tis in Scripture frequently expreſſed by the lifting up or exaltation of the Soul. And this is done, upon the conſideration of any kind of thing, which we apprehend makes us excel others; ſo that inward gifts of Mind, as Knowledg, Humility, Courage, &c. or outward gifts of the Body, as Beauty, Strength, Activity, &c. or additional Advantages of Riches, Honour, Authority, &c. or any thing well done by us, &c. may all be abuſed to beget and nouriſh Pride, and to fill us with high and lofty thoughts concerning our ſelves: and being thus blown up, we are fitted for any preſumptuous undertaking. For.
Firſt, The Mind thus corrupted, begets to its ſelf apprehenſions of a ſelf-ſufficiency: and therefore, as it is not apt to remember from what Fountain all thoſe Excellencies come, and to what Ends they are to ſerve; ſo it brings them to a contempt of others, and to a confidence of themſelves. Thus are Men by degrees ſo intoxicated by their own humour, that they mount up to irrational and abſurd conceits, fancying that they are more than they are, and that they can do far more than is poſſible for them to accompliſh, till at laſt they become apparently fooliſh in the purſuit of their imaginations. I need not inſtance in the follies of Alexander, who being elated in Mind, would be Jupiter's Son, and go like Hercules in a Lyons Skin; or in the mad Frenzies of Caius, who as he would need fancy himſelf a God, ſo would he change his Godſhip when he pleaſed; to day he would wear a Lyons skin and Club, and then he muſt be Hercules; to morrow in another Garb he conceits himſelf Apollo; a Caduceus made him Mercury, a Sword and Helmet made him Mars, &c. Or in Xerxes, who would whip the Seas, and fetter Neptune. The Scripture affords enough of this nature, as the Boaſt of Nebuchadnezzar; Is not this great Babel that I have built? In the Inſolency of Nineveh, Zeph. 2. 15. I am, and there is none beſides me. The Blaſphemy of Tyre, Ezek. 28. 2. who ſet her Heart, as the Heart of God, ſaying, I am a God, I ſit in the Seat of God. The arrogancy of Sennacherib, Eſa. 36. 19, 20. Where are the Gods of Hamath—that the Lord ſhould deliver Jeruſalem out of my hand? Though all Pride, in all Men ariſeth not to ſo great an height of Madneſs, yet 'tis the nature of it, and none have any of it, without this humour of conceiting themſelves above themſelves, which ſtrangely prepares them for any Preſumption.
Secondly, He that is Proud, as he looks upon himſelf in a flattering Glaſs, and meaſures himſelf by the length of his Shadow; ſo doth he contemn and undervalue things, that lye before his attempts as eaſy and ſmall, hence doth he put himſelf upon things that are far beyond him. David notes the working of a proud Heart, Pſal. 131. 1. in this particular, Neither do I exerciſe my ſelf in great matters, or in things too high for me; Shewing that 'tis the guize of Pride, to out-bid it ſelf in its attempts.
Thirdly, It is not only forward to attempt, but alſo deſperate to execute, without conſideration of hazard. Difficulty and Danger when they ſtand in the way, ſhould uſually deter Men from their enterprize; but Pride hardens the Heart, and in a blind rage engageth it to contemn all inconveniencies; if Sin and the Breach of Gods Law, be ſet before a Perſon, whoſe Pride engageth him to an unlawful undertaking, he over-looks it as a thing of naught; Through the Pride of his countenance he will not ſeek after God, God is not in all his Thoughts, Pſal. 10. 4.
Fourthly, Pride ariſeth up to a ſcornful competition with any thing that oppoſeth it; and the more 'tis oppoſed, the more it rageth, for the conteſt is for having its Will. This was the Voice of Pride in Pharaoh, Who is the Lord, that I ſhould ſerve him? Hence Men are ſaid to deſpiſe the Commandments of God, when in the ſtrength of their Pride they are carried on to an open conteſt for their own ways and deſires, againſt peremptory Commands and Threatnings.
Fifthly,Amabilis in ſania mentis gratiſſimus Error. All this is done by a pleaſing allurement; 'tis a Witchcraft that ſtrongly holds Men, and they think they are ſufficiently rewarded if they be but gratified; though other things go to wrack, yet they apprehend, if Credit and Honour be kept up 'tis enough. Saul (when Samuel had declared that God would forſake him, yet) ſought to pleaſe himſelf, by keeping up his Eſteem and Authority, Honour me, ſaith he, before the People.
If all theſe particulars be weighed, what preſumptuous act can be propounded by Satan which Pride may not lead to? He that ſwells himſelf to a conceit of abſoluteneſs, that will needs be attempting things too high, that contemneth all hazards, and is made more forward by oppoſition, and yet pleaſeth himſelf in all, as in a Golden Dream, he is as much prepared for any figure or ſhape that Satan is ready to impreſs upon him, as melted Metals for their Mould or Stamp.
Hence muſt we be warned againſt Pride, as we would avoid Preſumption; Applic.if we admit this, we cannot well eſcape the other. And we are the more concerned to reſiſt Pride,
Firſt, Becauſe 'tis a Natural Sin; it was the firſt Sin, and our Natures are ſo deeply tainted with it, that it is a Sin that firſt ſhews it ſelf in our Infancy: for Children will expreſs a Pride in their Cloaths very early; and 'tis a general infection, from which none are exempted in ſome degree or other. The Apoſtles Phraſe 1 Joh. 2. 16. ſhews that our whole life, and all the concerns thereof, is but the Sphere in which Pride acts and therefore whereas he reſtrains other luſts; to ſome particular ends, or peculiar Inſtruments, he calls this iniquity the Pride of Life, implying how impoſſible it is to confine it in a narrow compaſs.
Secondly, It is a ſubtile Sin, and often lyes where 'tis leaſt ſuſpected. Every man ſees it, as 'tis expreſt in haughty looks, in boaſting Speeches, in gorgeous Apparel, in inſolent behaviour; but often Men are inſenſibly poſſeſſed with this Sin and know not of it: under an affected contempt of Honours and fine Clothes, they ſecretly hug themſelves in their private conceits, and raiſe up in their own thoughts Imaginary Trophies of Honour and Victory, for deſpiſing what others ſo much dote upon. It was obſerved of Diogenes that he did intus gloriari, inwardly boaſt, and with greater Pride contemned Honour, Riches, Plenty, &c. than they were troubled with, that enjoyed them. Some decry Pride in others, vehemently declare againſt it as a Sin, recommend Humility as an Ornament of great price in the ſight of God, and yet are proud that they are above others in a fancied Humility; and in the management of themſelves in their Reproofs and Exhortations, expreſs ſuch ſad Symptomes of an inſulting Humour, that the latent Pride of their Heart doth appear by it. 'Tis poſſible for Men to give Thanks to the Almighty for all they have, and yet to be Proud of what is in them: the Phariſee was Proud, (for ſo Chriſt calls him) that he was not as other Men, and yet he could thank God, as aſcribing all to him; nay he that is truly ſenſible of the working of this Pride in himſelf, and dares not approve it, yet he ſhall find in his Heart ſuch a delight when he is ſtroaked or praiſed, and when ſome Actions (praiſeworthy) are not taken notice of, the beſt ſhall find that (without great watchfulneſs) they ſhall not be able to hold from giving ſome hints to others as a Memorial to them, of obſerving their excellency, or from ſome Inſinuations of their own Commendation.
Thirdly, Pride is a Sin no leſs dangerous then ſubtil; there are no attempts ſo ſtrange, unreaſonable, monſtrous or abſurd, but it may prompt to them. It was a ſtrange arrogancy in Herod to deify himſelf in his own thoughts, and yet the acclamations of the People ſwell'd him into ſuch a blaſphemous Imagination, that God thought fit to chaſtiſe him, and inſtruct others by ſo dreadful a Judgment, as clearly baffled his Inſolency, and made him and his Flatterers confeſs, he was but a poor frail Man. Ordinarily Pride is attended with a Judgment, 'tis the very Prognoſtick of ruine; Pride goeth before deſtruction, and an haughty Spirit before a Fall. Prov. 16. 18. But theſe Judgments have ſomething in them peculiar (which other Judgments for other Sins do not always expreſs) to a manifeſtation of a ſpecial abhorrency in God againſt Pride; as (1.) he commonly ſmites the thing for which they are Proud. Staupitius boaſted of his Memory, and God ſmote it: Hezekiah boaſted of his Treaſure, and for that God deſigned them for captivity: David Glorifyed in the Multitude of his People, but God leſſened them by Peſtilence. Nebuchadnezzar is Proud of his Babel, and God drave him from the enjoyment of it. Men are Proud of Children or Relations, and God oft removes them, or makes them a Shame and Sorrow. (2.) He doth not only this, but alſo orders the Judgment ſo that it ſhall bring a ſhame and contempt upon Men in that thing wherein they prided themſelves; he will not only puniſh, but alſo ſtain their Pride: the haughty Daughters of Sion were not only plagued, by removing their Ornaments, Bracelets, and the reſt of their Bravery,Eſa. 3. 17, 24. but over and above he ſmites with a Scab, the crown of their Head, and diſcovers their ſecret parts, and brings a Stink and Baldneſs upon them inſtead of a Sweet ſmell, and wellſet Hair, and hurning inſtead of Beauty.
So ſad a Diſtemper ſtands in need of a ſpecial Care: and for that end we ſhould,
Firſt, In all things we have or do not ſo much conſider what is excellent, or wherein we excel, as what we have not, and wherein we come ſhort. We ſhould be ſtrange to our ſelves, and deſign that the right Hand ſhould not know what the left Hand doth; which muſt be by having our Eye upon the Imperfections that attend us at the beſt.
Secondly, It muſt be our care to be ſuſpitious of the working of Pride in us, and alſo by an induſtrious Watchfulneſs to give a ſtop or check to thoughts of this nature when they ariſe.
Thirdly, The Conqueſt of this cannot be expected without a ſerious and conſtant Labour herein. An humble Soul is compared by David to a Weaned Child, Pſal. 131. 2. But a Child is not weaned eaſily, Worm-wood muſt be laid on the Breaſt, and time allowed, before the Child will forget it. He only that is content to exerciſe a Diſcipline upon himſelf, and by frequent practices to habituate himſelf to low and careful Thoughts, is likely to overcome it.
Pride (we have ſeen) was Satan's great Engine to bring on Preſumption, the means by which he endeavoureth to beget Pride (as was before noted:) were,
Firſt, The conſideration of Priviledges, as being the Son of God. For this expreſſion, [If thou art the Son of God] is now urged in a Sence different from that which it had in the firſt Temptation; there he propounded it as unlikely that he ſhould be the Son of God, and yet be under ſuch a diſregard of Providence. In this ſenſe it notably ſuited his deſign of drawing him to a diſtruſt of God's Care, and conſequently of his Sonſhip. Here he is upon a contrary Temptation, and therefore propounds this, as a thing of which Chriſt was aſſured, and from that Aſſurance he thus diſputes, Thou believeſt thou art the Son of God, and doſt well depend on his care; therefore needeſt thou not to diſtruſt thy preſervation, if thou caſteſt thy ſelf down.
Secondly, To help his confidence forward to the undertaking, he ſuggeſts what Credit and Honour it would be to him, in the Sight of all the People to be ſo miraculouſly kept from hurt. Hence note,
That Satan doth uſually kindle and nouriſh Pride,Obſ. 11. by a perverſe confidence of our Priviledges.
It is very hard for Chriſtians to carry their Aſſurance even: not but that Grace in its proper working begets Humility, and a watchful care againſt Sin and Folly, but ſuch is our Infirmity that we are eaſily drawn to be Proud of our Mercies, and to perſwade our ſelves, that we may make bold with God becauſe we are his Children. Hence was that Paradox of Mr. Fox, That his Sins did him moſt good, and his Graces moſt hurt; he means, Sins occaſioned his Humility, whereas his Graces were apt (through his weakneſs) to make him Proud. And to hide this Pride from Man, God is forced to keep them ſometime from the ſight of their Aſſurance, or to diſcipline them by other Temptations, (as he did with Paul) leſt they ſhould be exalted above meaſure.
Note further, Obſ. 12.That popular applauſe Satan finds (and uſeth accordingly) to be a great Inſtigator to Pride.
The great thing that moved the Phariſees in thier often Faſtings,Populo monſtrari, & dici… er hic eſt. and large Charity, was that they might have praiſe of Men, and therefore took they care to be ſeen of Men. The Heathens noted this to be the great feeder of that humour which animated them,Quis vero tam bene modulo ſuo metire ſe novit, ut eum aſſiduae & immodicae laudationes non moveant. H. Steph. as a Drum or Trumpet animates Souldiers to adventrous acts. And ſome good Men have found no ſmall difficulty to carry ſteeddily, when they have been hoiſted up by the Breath of Mens praiſe; which hath alſo occaſioned thoſe ſerious cautions againſt the danger Flattery, and high Commendations, A flattering Mouth worketh Ruine, Pro. 26. 28.