xxxii. 20; notwithstanding a vent being given, it is difficult to keep

within bounds. Our complainings entice us to distrust, as may appear in Job, who took a boldness this way more than was fit, as chap. x. 3, ‘Is it good unto thee that thou shouldest oppress, and that thou shouldest despise the work of thine hands?’

All this hath been said in the opening of the temptation itself. Now must I consider the motive that Satan used to bring on the temptation by, ‘If thou be the Son of God,’ &c.

The question that is here moved by some is, whether Satan really knew or truly doubted Christ to be the Son of God. Several learned men think that he was in doubt,[397] and the reasons are variously conjectured. Cyprian conceives that the unity of the two natures in one person did blind him; he knew it to be impossible that the divine nature should hunger, and might think it strange that the human nature should fast so long.[398] Cornelius a-Lapide thinks that Satan knew that there should be two natures united in one person, and that this occasioned Satan’s fall, while he proudly stomached the exaltation of the human nature; but he imagines Satan’s doubt arose from a doubtful sense of that phrase, ‘This is my beloved Son,’ as not knowing whether Christ were the natural or an adopted son of God.

But notwithstanding these apprehensions, others conceive that Satan knew very well who Christ was, and that being privy to so many things relating to him, as the promises which went before and directly pointed out the time, the angel’s salutation of Mary at his conception, the star that conducted the wise men to him, the testimony from heaven concerning him, with a great many things more, he could not possibly be ignorant that he was the Messias and the Son of God by nature. Neither doth that expression, ‘If thou be the Son of God,’ imply any doubting, seeing that that is usually expressive of the greatest certainty and assurance, as in the speech of Lamech, ‘If Cain shall be avenged sevenfold,’ that is, as certainly he shall be avenged; so Satan might use it to this sense, ‘If, or seeing thou art the Son of God.’ Now, whereas it may seem strange that he should set upon Christ, if he knew who he was, I have answered that before, and shall here only add that though Satan did believe Christ to be the Son of God, yet so strongly did the power of malice work in him, that he would have had him to have doubted that he was not so. From all this we have this observation,

_Obs._ 15. _That the great design of Satan is to weaken the assurance and hopes of the children of God in their adoption._

This is the masterpiece of his design, the very centre in which most of his devices meet. We may say of him as Esau said of Jacob, ‘Is he not rightly called Jacob, a supplanter?’ [Genesis xxvii. 36;] he first stole away our birthright at the creation, and now he seeks to take away our blessing in Christ the Redeemer.

The reasons of this undertaking I shall not here insist on. It is sufficiently obvious that the greatest perplexity and sorrow ariseth to the children of God from hence, and that a troop of other spiritual evils, as impatience, fury, blasphemy, and many more, doth follow it at the heels, besides all that inability for service, and at last plain neglect of all duty. All I shall further do at this time shall be to shew in a few particulars, from Satan’s carriage to Christ in this temptation, how and after what manner he doth manage that design, in which note:—

(1.) First, _That it is his design to sever us from the promise, and to weaken our faith in that_. When Eve was tempted, this was that he aimed at, that she should question the good earnest of the prohibition, ‘Hath God said so?’ Was he real in that command, that you should not eat at all? &c. The like he doth to Christ, ‘Is it true? or can it be so as that voice declared, that thou art the Son of God?’

(2.) Secondly, _Though this be his design, yet his way to come to it is not at first to deny it, but to question and inquire_; yet after such a manner as may imply and withal suggest a doubting or suspicion that it is not so. He doth not come to Christ thus, ‘Thou art not the Son of God; or that voice that gave thee that testimony was but a lie or a delusion;’ but he rather proceeds by questioning, which might seem to grant that he was so, yet withal might possibly beget a doubt in his mind.

(3.) Thirdly, _Next he more plainly suggests something that may seem to argue the contrary_; for thus he aggravates Christ’s present condition of want, ‘Can it be that God would leave thee to these oppressing straits, if thou wert his Son?’ At this rate he deals with us, improving the failure of outward means of help, the permission of temptation, the want of comfort, the continuance of affliction, notwithstanding prayers, &c., as probabilities that we belong not to God.

(4.) Fourthly, _After this he urgeth Christ to a sinful miscarriage, to distrust providence, and to rely no longer on the care of his Father_. If Christ had been prevailed with in this, he would have made use of it as an argument to prove that he was not the Son of God indeed. It is usual in his disputings with us about adoption, to put us upon something which may be as an argument out of our own mouths against us. Christ might have answered him in this as the man answered Joab, ‘If I should do so, then thou thyself wouldst set thyself against me.’

(5.) Fifthly, When at last he hath gradually ascended to that confidence as to deny our adoption, _then, at a very great disadvantage, he puts us upon the proof, in which he puts by the ordinary evidences, and insists on extraordinary proofs as necessary_. The servants of the Lord that are under this exercise, do find that in this case the ordinary evidences of repentance, mortification, love to the brethren, &c., do nothing for them. Satan puts their spirit upon clamouring for higher evidences. Nothing will serve except they may view the records of eternity, and read their names enrolled in the everlasting decrees, or except God will speak from heaven in an extraordinary way, to testify of them, as Thomas resolved that no less should satisfy his doubt than the feeling and seeing of the print of the nails. To this purpose some stand upon no less than a miracle for proof of sonship. Of which we have two instances of later years, the one Mrs Honywood, the other Mrs Sarah Wight,[399] who in their distresses for their souls were tempted by Satan to make a hasty experiment, the one by throwing a Venice glass, the other by throwing a cup against the wall, with this or the like expression, ‘If I must be saved, then let not this glass break’—a desperate temptation! Their manner of desiring satisfaction is so provoking, that it cannot be expected God will give an answer by it, but rather the contrary; and if he should not condescend, as he is not bound—though he strangely preserved the cup and glass fore-mentioned from breaking—what a dangerous conclusion would Satan draw from it! Of this nature and design was that proposal of Satan’s to Christ, ‘Command that these stones be made bread,’ that is, do it as a proof of thy sonship.

_Applic._ By this we must learn this skill, _not too easily to give up our hopes, or to be prodigal of our interest in Christ, so as to part with it slenderly_. If Satan would chiefly rob us of this, we may learn thence to put a price upon these jewels, and to account that precious, and of singular concernment, which he useth so much cunning to bereave us of. Many of the Lord’s servants may justly blame themselves for their lavish unthriftiness in this matter, who, as if it were a necessary piece of humility or modesty, will readily conclude against themselves that they are not God’s children, that they are not yet converted, &c. Thus, at unawares, they give up to Satan without a stroke all that he seeks for.

_Quest._ But you will say, Must all men be confident of adoption?

_Ans._ No, I mean not so; yet all men must be wary how they cast away their hopes. Particularly,

[1.] First, Though it be a dangerous arrogancy for a sinful, wicked creature to bear himself up in a belief that he is converted and actually instated into the adoption of sons; yet it is as dangerous, on the other hand, for that man to cast off all hope, and to say he is reprobated, and such a one as cannot expect pardon and grace.

[2.] Secondly, Those that are converted, though they may and ought to humble themselves deeply for their sinful miscarriage, and sincerely acknowledge that they deserve not to be called his children, yet must they be careful not to renounce their filial interest. They may say they are prodigal, yet keep to this, that they are sons; though they are wandering sheep, yet must they stick here, that they are sheep still, and that God is still a Father, though a provoked Father, otherwise their folly will give more than all his fury could get, at least so quickly and easily.