Demonologia sacra, or, A treatise of Satan's temptations in three parts / by Richard Gilpin.

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 Hypo∣crises, desparing Persons, and in the Children of God. The reasons of Satans Industry in this Design. His de∣ceitful contrivance in bringing about this Sin. Preser∣vatives against it.

NExt to the preparation which Satan made for the second con∣flict, (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 menti∣ons 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 presumpti∣on. 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 occasi∣on and matter of that Temptation be different from this of Christ's, yet the presumptuous Experiment that they there made of God's Pre∣sence 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, to run from one extream to ano∣ther. 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, refu∣sed the washing of his Feet by Christ, but when he understood the danger, 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 ad∣mit the open Scandalous and Prophane.

Secondly, While Men avoid one Extream by running into a∣nother, they carry with them such strong Impressions of the Evil they would avoid, and such fierce Prejudices, that 'tis not an or∣dinary conviction will bring them right, but they are apt to be con∣fident 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 Temptati∣on, we may further observe,

That as Distrust on the one hand, 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 de∣spair, 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 Assi∣stance, (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, (for there can be no ex∣cess 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, 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 Pre∣sumption are before us.

First, Then 'tis Presumption, when from External or Subor∣dinate 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 trust∣ing 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 pro∣mise any thing of our selves without him; neither can Men pro∣mise 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 Presump∣tions.

Thirdly, 'Tis a Presumption to expect things above the reach of our present state and condition; 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 pre∣sumptuous 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 them∣selves in their heart with expectations of reigning with him in Glo∣ry, 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, 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, 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 Expe∣riment whether there was a God or not. This is also another act of Presumption; when a Man becomes guilty of any of these mis∣carriages, 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 him∣self, that he had been assaulted and vexed with all kind of Tempta∣tions, 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 Reli∣gion, 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 provi∣sions 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 Christ∣ians, and have as bold expectations of Eternal Happiness, as if the committing of these evils were made by God the necessary qualifi∣cations 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 ha∣zards of ruine and wo, with the least fear, in the contempt of all danger, 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. 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 Presump∣tion. The act of Self-murther, is a terrible presuming upon infi∣nite 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 precipi∣tate them. Such was Ʋzzahs putting forth his hand to hold the Ark, for which the Lord smote him. All these instances put to∣gether, 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 conse∣quence 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-A∣gents 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 ear∣nestness 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 pro∣vides fewel to these hopes, is a Natural Principle in all; when so many things give him such Advantages, and promise him a suc∣cess, we may well suppose he will not miss such an opportu∣nity.

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, re∣fuse 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 for∣mer 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 in∣stance 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 de∣sign.

Thirdly, the Greatness of the Sin when 'tis committed, is ano∣ther 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; 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, which we translate Presumptuous, are in the original, called Prides or Arrogancies. Besides, they are contra∣dictions 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 ir∣rational Consequence, that they ought to be wicked because God is Good, or that they may freely offend because he doth not pu∣nish.

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. 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 con∣trivance of Satan in bringing this Sin about, by shewing the parti∣culars of his craft against Christ herein. As,

First, He takes advantage from his Resolve to rely upon Provi∣dence, 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 ordi∣nary Means. Thus like a cunning Sophister he endeavours to con∣clude 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 Pre∣sumptuous 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 affect∣ing the Glory and Admiration, which by such a strange underta∣king might be raised in the minds of the Spectators, and there∣fore 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 Se∣curity.

By this Method applyed to other things and Cases, he endea∣vours to bring us to Presumption.

The consideration of this should put us upon a special care and watchfulness against Presumption; 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 ex∣pect

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, 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 miscar∣riages.

Notes

• Obs. 7.
• Joh. 13. 9.
• Obs. 8.
• Reynolds on Passions c. 23. p. 238.
• Non ideo pec∣catur quia ni∣mis sperat in Deum—Sed quia nimis le∣viter ac temerè sine ullo fun∣damento.
• Ames. Medul. l. 2. c. 6. §. 33.
• Sperare non Speranda.
• Admotâ Manu invocanda est Minerva.
• Prov. 2. 3, 4, 5.
• Job 39. 22.
• Gen. 38. 7.
• Esa. 9. 9.
• Psal. 19. 13.
• Deut. 17. 12.
• Job 8. 13. & 11. 20.
• Applic.
• Dikson in loc.