A51838:160
Christs temptation and transfiguration practically explained and improved in several sermons /
Christs temptation and transfiguration practically explained and improved in several sermons / by the late Reverend Tho. Manton ...
A51838:160
Christs temptation and transfiguration practically explained and improved in several sermons / by the late Reverend Tho. Manton ...
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. Explicitly, by plain and direct words, which tend to Gods dishonour; or a doubting of his Prescience, Power and Providence, if they have not all things given them according to their fancies and humours. As Psal. 78. 18, 19. They tempted God in their hearts, by asking meat for their lusts. Yea they spake against God, and said, Can God provide a table in the wilderness? So Exod. 17. 7. Is the Lord in the midst of us, or no? They doubted whether Gods Presence were among them, when they had continually such pregnant proofs of it. The words may either bear this sense; Who knows that God is present? Or, Now see ⟨p. 86⟩whether God be present, or takes any care of us, yea or no.
1. Explicitely, by plain and direct words, which tend to Gods dishonour; or a doubting of his Prescience, Power and Providence, if they have not all things given them according to their fancies and humors. As Psal. 78. 18, 19. They tempted God in their hearts, by asking meat for their lusts. Yea they spake against God, and said, Can God provide a table in the wilderness? So Exod. 17. 7. Is the Lord in the midst of us, or no? They doubted whether Gods Presence were among them, when they had continually such pregnant proofs of it. The words may either bear this sense; Who knows that God is present? Or, Now see ⟨p. 86⟩whether God be present, or takes any care of us, yea or no.
2. Implicitly, or by Interpretation, which is a more secret way of tempting God; when the Act speaketh it, whatever be the intention of the Doer. As those who were about to lay the burden of the Rites of Moses's Law, on the new converts of the Gentiles, Acts 15. 10. Now therefore why tempt ye God, to put a yoke upon the necks of the disciples, which neither our fathers, nor we were able to bear? That is, why do you not acquiesce in the Will of God, apparently manifested, as if ye did go about to try, whether God did require any thing of his servants, besides Faith in Christ? His Will was clearly evident in the case, by what happened to Cornelius: Or as if ye would try, whether God will take it well, that ye should impose upon his Disciples a yoke that he approveth not.
2. Implicitely, or by Interpretation, which is a more secret way of tempting God; when the Act speaketh it, whatever be the intention of the Doer. As those who were about to lay the burden of the Rites of Moses's Law, on the new converts of the Gentiles, Acts 15. 10. Now therefore why tempt ye God, to put a yoke upon the necks of the disciples, which neither our fathers, nor we were able to bear? That is, why do you not acquiesce in the Will of God, apparently manifested, as if ye did go about to try, whether God did require any thing of his servants, besides Faith in Christ? His Will was clearly evident in the case, by what happened to Cornelius: Or as if ye would try, whether God will take it well, that ye should impose upon his Disciples a yoke that he approveth not.
2. We are said to tempt Christ; and he may be considered, either as in the days of his Flesh; or in his state of glory, and with respect to his invisible presence.
2. We are said to tempt Christ; and he may be considered, either as in the dayes of his Flesh; or in his state of glory, and with respect to his invisible presence.
1. In the days of his Flesh, he was frequently tempted by the Scribes and Pharisees, who would not be satisfied in his Mission, notwithstanding all the signs and wonders, that he had wrought among them; ⟨p. 87⟩or else sought to accuse, and disgrace him, and prejudice the people against him; so Matth. 16. 1. The Pharisees with the Sadducees came, and tempting him, desired him, that he would show them a sign from heaven. So Matth. 22. 18. Why tempt ye me, ye hypocrites? When the Pharisees and the Herodians came to question him about paying Tribute. So Luk. 10. 25. A certain Lawyer stood up, and tempted him, &c.
1. In the dayes of his Flesh, he was frequently tempted by the Scribes and Pharisees, who would not be satisfied in his Mission, notwithstanding all the signs and wonders, that he had wrought among them; ⟨p. 87⟩or else sought to accuse, and disgrace him, and prejudice the people against him; so Matth. 16. 1. The Pharisees with the Sadducees came, and tempting him, desired him, that he would shew them a sign from heaven. So Matth. 22. 18. Why tempt ye me, ye hypocrites? When the Pharisees and the Herodians came to question him about paying Tribute. So Luk. 10. 25. A certain Lawyer stood up, and tempted him, &c.
2. In his state of Glory, and with respect to his invisible presence. So the Israelites in the Wilderness tempted him before his coming in the flesh; and Christians may now tempt him, after his Ascension into Heaven. Both are in one place, 1 Cor. 10. 9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. What was their tempting of Christ in the Wilderness? If he be considered as God, he had a subsistence before he was incarnate of the Virgin; and in this sense, as they tempted God, so they may be said also to tempt Christ; for all the affliction, shame and disgrace, done to that people, are called the Reproach of Christ; Heb. 11. 26, 27. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Esteeming the reproach of Christ greater riches, than the treasures of ⟨p. 88⟩Egypt. So their murmuring might be called a tempting of Christ. Christ was the perpetual Head of the Church, who in his own Person did lead the people, and was present in the midst of them under the notion of the Angel of the Covenant: The Eternal Son of God guided them in the Wilderness, Exod. 23. 20, 21, 22, 23. Behold, I will send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy to thy enemies, and an adversary unto thine adversaries. For mine angel shall go before thee, and bring thee in unto the land of the Amorites, &c. This Angel can be no other than Christ, whose office it is to keep us in the way, and to bring us into the place which Christ hath prepared for us; he it is that must be obeyed by the people of God, and pardon their transgressions; in him is Gods Name, for he will not communicate it to any other, that is not of the same substance with himself: God is in him, and he in the Father, and his name is Jehovah our Righteousness. So Exod. 33. 14. My presence shall go with thee, and I will give thee
And the Lord went before them, by day in a pillar of a cloud, &c. This Angel of Gods presence was no other than Jesus Christ, the conductor of them in the Wilderness, who safe-guarded them, and secured them all the way from Egypt to Canaan. And we Christians may also tempt Christ, for the Apostle warneth us against it: We tempt Christ now he is ascended into Heaven, when we disobey his Laws, question his Authority, doubt of his Promises, after sufficient means of conviction, that he is the Messiah, the Son of God; grow weary of his Religion, loathing spiritual Manna, and begin to be glutted with the Gospel, and are discouraged in the way to our heavenly Canaan, whither we are travelling.
And the Lord went before them, by day in a pillar of a cloud, &c. This Angel of Gods presence was no other than Jesus Christ, the conductor of them in the Wilderness, who safe-guarded them, and secured them all the way from Egypt to Canaan. And we Christians may also tempt Christ, for the Apostle warneth us against it: We tempt Christ now he is ascended into Heaven, when we disobey his Lawes, question his Authority, doubt of his Promises, after sufficient means of conviction, that he is the Messias, the Son of God; grow weary of his Religion, lothing spiritual Manna, and begin to be glutted with the Gospel, and are discouraged in the way to our heavenly Canaan, whither we are travelling.
3. The Holy Ghost is said also to be tempted, Acts 5. 9. How is it that ye have agreed together to tempt the spirit of the Lord? Namely by their Hypocrisy and Dissimulation, putting it to the trial, whether he could discover them in their sin, yea or no; they had endeavoured, as much as in them lay, to deceive the Spirit, by keeping back part of ⟨p. 90⟩the price; that is, by that practice they would put it to the trial, whether the Holy Ghost yea or no could find out that cheat and fallacy. It is not barely to deceive the Apostle, who was full of the Holy Ghost, and had a discerning spirit, though to them they brought their lye; no, saith the Apostle, ye have not lied unto men, but unto God, Ver. 4. and therefore they are said to tempt the Holy Ghost, whether he could find them out or no: though they had so many experiences of his care and respect to the Church, and all affairs belonging thereunto, and so the injury was done, not to the Apostles, but to the Holy Ghost himself.
3. The Holy Ghost is said also to be tempted, Acts 5. 9. How is it that ye have agreed together to tempt the spirit of the Lord? Namely by their Hypocrisie and Dissimulation, putting it to the trial, whether he could discover them in their sin, yea or no; they had endeavoured, as much as in them lay, to deceive the Spirit, by keeping back part of ⟨p. 90⟩the price; that is, by that practice they would put it to the trial, whether the Holy Ghost yea or no could find out that cheat and fallacy. It is not barely to deceive the Apostle, who was full of the Holy Ghost, and had a discerning spirit, though to them they brought their lye; no, saith the Apostle, ye have not lyed unto men, but unto God, Ver. 4. and therefore they are said to tempt the Holy Ghost, whether he could find them out or no: though they had so many experiences of his care and respect to the Church, and all affairs belonging thereunto, and so the injury was done, not to the Apostles, but to the Holy Ghost himself.
Secondly, The Act. What is this Tempting of God? Temptation is the proving and making Trial of a Thing or Person, what he is, and what he will do. Thus we tempt God, when we put it to the Trial, whether God will be as good as his Word, and doubt of the comminatory and promissory part thereof; or whether he will be such an one as he is taken to be. Now this is lawful or unlawful, according as the Trial is made humbly and dutifully; or else proudly and sinfully, whether God will do such a thing as we have prescribed him: And again, as the trial is made necessarily ⟨p. 91⟩or unnecessarily; sinfully we are said to tempt God, when we make an unnecessary experiment of his Truth, Goodness, and Power and Care of us, having had sufficient assurance of these things before.
Secondly, The Act. What is this Tempting of God? Temptation is the proving and making Trial of a Thing or Person, what he is, and what he will do. Thus we tempt God, when we put it to the Trial, whether God will be as good as his Word, and doubt of the cominatory and promissory part thereof; or whether he will be such an one as he is taken to be. Now this is lawful or unlawful, according as the Trial is made humbly and dutifully; or else proudly and sinfully, whether God will do such a thing as we have prescribed him: And again, as the trial is made necessarily ⟨p. 91⟩or unnecessarily; sinfully we are said to tempt God, when we make an unnecessary experiment of his Truth, Goodness, and Power and Care of us, having had sufficient assurance of these things before.
1. There is a tempting or proving of God in a way of Duty. So we are bidden, Malachi 3. 10. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now therewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. God there submitteth to a trial upon experience; though we are to believe him upon his bare word, yet he will have us to wait for the good things promised; and in this sense it is said, The word of the Lord is a tried word, he is a buckler to all them, that trust in him, Psal. 18. 30. All those, that build any hope upon it, and wait to see what the Lord will do, will find, that God will stand to his Word. This is a constant duty to observe Gods Truth and Faithfulness. To suspend our belief till the event is distrust; but to wait, observing what God will do, as to the event, is an unquestionable Duty.
1. There is a tempting or proving of God in a way of Duty. So we are bidden, Malachi 3. 10. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now therewith, saith the Lord of hosts, if I will not open you the windowes of heaven, and pour you out a blessing, that there shall not be room enough to receive it. God there submitteth to a trial upon experience; though we are to believe him upon his bare word, yet he will have us to wait for the good things promised; and in this sense it is said, The word of the Lord is a tried word, he is a buckler to all them, that trust in him, Psal. 18. 30. All those, that build any hope upon it, and wait to see what the Lord will do, will find, that God will stand to his Word. This is a constant duty to observe Gods Truth and Faithfulness. To suspend our belief till the event is distrust; but to wait, observing what God will do, as to the event, is an unquestionable Duty.
2. There is an allowed trying of God in some cases, I cannot say it is a Duty, because ⟨p. 92⟩it is only warrantable by Gods special indulgence and dispensation; and I cannot say it is a sin, because of Gods gracious condescension to his People, Judges 6. 39. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once; Let me prove, I pray thee, but this once with the fleece, let it be now dry only upon the fleece, and upon all the ground let there be dew. The request was not of distrust and malice, but of infirmity and from a weak Faith; not out of Infidelity to tempt God, but out of Humility, being sensible of his own weakness, he desired this help, for the further confirmation of his Faith concerning his calling to this work, as an Instrument authorized, and the issue and success of it; and also to assure others who followed him. To this head I refer Thomas his proof and trial, Joh. 20. 25. Except I see in his hand the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. Here was weakness in Thomas, to suspend his Faith upon such a condition, but an Apostle was to be [Greek or Hebrew], an Eye-witness of those things which were done, especially of his Resurrection; and therefore Christ meekly condescended to his request, ver. 27. Reach hither thy finger, and behold my hands, and reach hither thy hand, ⟨p. 93⟩and thrust it into my side, and be not faithless but believing. I put it among infirmities, he alloweth him his trial of sense, but with some rebuke. To this head may be referred that of Hezekiah, who when he was sick of a mortal disease, and the Lord had extraordinarily promised him on his mourning, that he should be recovered again, he asks a sign for the confirmation of his Faith, and God grants it him, 2 Kings 20. 8, 9. And the instance of Ahaz, who when the Prophet bid him ask a sign, he said, Isa. 7. 12. I will not ask, neither will I tempt the Lord. He believed nothing of what the Prophet had spoke, and was resolved to go on in his way, but he pretended a reverend and religious respect to God. This kind of tempting God is tolerable, being an act of condescension in God to the weakness of his People.
3. There is a sinful Tempting of God, and this is done two ways.
1. Generally, every Transgression in a general sense is a tempting of God, Num. 14. 22. They have tempted me now these ten times, and have not hearkened to my voice. Every eminent and notable provocation of theirs is called a tempting of God. Hereby they make trial of Gods Justice, whether he will execute vengeance upon them or no. Thus we tempt Christ, when we fall into ⟨p. 94⟩any voluntary and known sin, we put it to the trial, what he will or can do, we enter into the Lists with God, provoke him to the Combat, 1 Cor. 10. 22. Do we provoke the Lord to jealousy? are we stronger than he? We try, whether God will be so severe as his threatening speaks him to be, as if we would make some experiment of his Anger, Justice and Power. This kind of tempting of God is compounded of Infidelity and Presumption. There is Infidelity in it, when we dare sin against the clear light and checks of Conscience, and venture upon his Threatenings: You cannot drive a dull Ass into the fire that is kindled before him, Prov. 1. 17. Surely in vain the net is spread in the sight of any bird. And there is presumption in it, therefore these voluntary Acts of Rebellion are called presumptuous sins, Psal. 19. 13. Keep back thy servant also from presumptuous sins. Gross and scandalous sinners are described to be such as tempt God, Mal. 3. 15. And now we call the proud happy, yea they that work wickedness are set up; yea they that tempt God are even delivered. And Ananias and Sapphira are said to tempt the Holy Ghost, Acts 5. 9. By open voluntary sins men dare God to his face; by secret sins we put it to the trial, whether God be an all-seeing ⟨p. 95⟩God, and will discover this Hypocrisy: both conclude they shall do well enough, though they break his Laws, and run wilfully upon evil practices, forbidden by his Law.
2. More Particularly, we tempt God two ways, in a way of Distrust or Presumption. Both these arise from unbelief, though they seem to be contrary extremes; for though Presumption may seem to arise from an over-much-confidence, yet if it be narrowly searched into, we shall find that men presume upon unwarrantable courses, because they do not believe that God will do what is meet to be done in his own time, or in his own way. As for instance, had the Israelites believed that God in his own time, and in his own way, would have destroyed the Canaanites, they would not have presumed against an express charge to have gone against them, without the Ark, and without Moses, as they did Numb. 14. 40. to the end. They presumed to go up unto the Hill-top, and then they were discomfited. But Presumption in some being most visible, in others distrust, therefore we make two kinds of them.
2. More Particularly, we tempt God two wayes, in a way of Distrust or Presumption. Both these arise from unbelief, though they seem to be contrary extreams; for though Presumption may seem to arise from an over-much-confidence, yet if it be narrowly searched into, we shall find that men presume upon unwarrantable courses, because they do not believe that God will do what is meet to be done in his own time, or in his own way. As for instance, had the Israelites believed that God in his own time, and in his own way, would have destroyed the Canaanites, they would not have presumed against an express charge to have gone against them, without the Ark, and without Moses, as they did Numb. 14. 40. to the end. They presumed to go up unto the Hill-top, and then they were discomfited. But Presumption in some being most visible, in others distrust, therefore we make two kinds of them.
(1.) In a way of Distrust. And that is done several ways, but all agree in this; not content with what God hath done already ⟨p. 96⟩to settle our Faith, we prescribe means of our own, and indent with him upon terms of our own making. So the Israelites, Exod. 17. 7. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? They had sufficient signs of Gods Presence, the pillar of a Cloud and Fire, that went before them by day and by night, but they would have signs of their own. So the Jews are said to tempt Christ, because they sought a sign from heaven, Matth. 16. 1. The Pharisees also, with the Sadducees came, and tempting desired him, that he would show them a sign from heaven. He had given sufficient evidence of his Mission and Divine Power, in casting out devils, and healing the sick and diseased; but they would have, a sign from heaven, some sign of their own prescribing. The Devil is ready to put such thoughts into our Minds. If God be with us, let him show it by doing this or that; and we are apt to require stronger proofs of Gods power and presence with us, than he alloweth. This is a frequent sin now a days, and men are many ways guilty of it.
(1.) In a way of Distrust. And that is done several wayes, but all agree in this; not content with what God hath done already ⟨p. 96⟩to settle our Faith, we prescribe means of our own, and indent with him upon terms of our own making. So the Israelites, Exod. 17. 7. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? They had sufficient signs of Gods Presence, the pillar of a Cloud and Fire, that went before them by day and by night, but they would have signs of their own. So the Iews are said to tempt Christ, because they sought a sign from heaven,
(1.) Some will not believe the Gospel, except they see a Miracle, or hear an Oracle. ⟨p. 97⟩Christ representeth their thoughts, Luk. 16. 30. Nay, Father Abraham, if one went to them from the dead, then they would repent. They would have other ways of assurance than God alloweth, and are not content with his Word and Works, by which he revealeth himself to us, but will at their own pleasure make trial of his Will and Power, and then believe. These tempt God, and therefore no wonder, if God will not do for them that which they require.
(1.) Some will not believe the Gospel, except they see a Miracle, or hear an Oracle. ⟨p. 97⟩Christ representeth their thoughts, Luk. 16. 30. Nay, Father Abraham, if one went to them from the dead, then they would repent. They would have other wayes of assurance than God alloweth, and are not content with his Word and Works, by which he revealeth himself to us, but will at their own pleasure make trial of his Will and Power, and then believe. These tempt God, and therefore no wonder, if God will not do for them that which they require.
(2.) Some will not believe Gods Providence, but make question of his Power and Goodness, and care over us, and our welfare, when he hath given us sufficient proof thereof. When he hath taken care to convince our infidelity, by supplying our wants, and hath done abundantly enough already for evidencing his Power, Justice and Truth, and readiness to help us; we will not believe unless he give us new, and extraordinary proof of each, such as we prescribe to him, Psal. 95. 9, 10. When your fathers tempted me, proved me, and saw my works. Forty years long was I grieved with this generation; and said, It is a people, that do err in their hearts, and they have not known my ways. They saw his works, were fed with Miracles, and clothed with Miracles, yet they must have new proof still. ⟨p. 98⟩Two ways of Tempting him as to his providence the Scripture mentions.
(2.) Some will not believe Gods Providence, but make question of his Power and Goodness, and care over us, and our welfare, when he hath given us sufficient proof thereof. When he hath taken care to convince our infidelity, by supplying our wants, and hath done abundantly enough already for evidencing his Power, Justice and Truth, and readiness to help us; we will not believe unless he give us new, and extraordinary proof of each, such as we prescribe to him, Psal. 95. 9, 10. When your fathers tempted me, proved me, and saw my works. Forty years long was I grieved with this generation; and said, It is a people, that do err in their hearts, and they have not known my wayes. They saw his works, were fed with Miracles, and cloathed with Miracles, yet they must have new proof still. ⟨p. 98⟩Two ways of Tempting him as to his providence the Scripture mentions.
2. In his state of Glory, and with respect to his invisible presence. So the Israelites in the Wilderness tempted him before his coming in the flesh; and Christians may now tempt him, after his Ascension into Heaven. Both are in one place, 1 Cor. 10. 9. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. What was their tempting of Christ in the Wilderness? If he be considered as God, he had a subsistence before he was incarnate of the Virgin; and in this sense, as they tempted God, so they may be said also to tempt Christ; for all the affliction, shame and disgrace, done to that people, are called the Reproach of Christ; Heb. 11. 26, 27. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Esteeming the reproach of Christ greater riches, than the treasures of ⟨p. 88⟩Egypt. So their murmuring might be called a tempting of Christ. Christ was the perpetual Head of the Church, who in his own Person did lead the people, and was present in the midst of them under the notion of the Angel of the Covenant: The Eternal Son of God guided them in the Wilderness, Exod. 23. 20, 21, 22, 23. Behold, I will send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy to thy enemies, and an adversary unto thine adversaries. For mine angel shall go before thee, and bring thee in unto the land of the Amorites, &c. This Angel can be no other than Christ, whose office it is to keep us in the way, and to bring us into the place which Christ hath prepared for us; he it is that must be obeyed by the people of God, and pardon their transgressions; in him is Gods Name, for he will not communicate it to any other, that is not of the same substance with himself: God is in him, and he in the Father, and his name is Iehovah our Righteousness. So Exod. 33. 14. My presence shall go with thee, and I will give thee ⟨p. 89⟩rest. My presence, that is, my Angel, spoken of before, called the angel of his presence. Isa. 63. 9. In all their affliction he was afflicted, and the angel of his presence saved them. This Angel is called Iehovah, Exod. 13. 21.
2. There is an allowed trying of God in some cases, I cannot say it is a Duty, because ⟨p. 92⟩it is only warrantable by Gods special indulgence and dispensation; and I cannot say it is a sin, because of Gods gracious condescension to his People, Iudges 6. 39. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once; Let me prove, I pray thee, but this once with the fleece, let it be now dry only upon the fleece, and upon all the ground let there be dew. The request was not of distrust and malice, but of infirmity and from a weak Faith; not out of Infidelity to tempt God, but out of Humility, being sensible of his own weakness, he desired this help, for the further confirmation of his Faith concerning his calling to this work, as an Instrument authorized, and the issue and success of it; and also to assure others who followed him. To this head I refer Thomas his proof and trial, Ioh. 20. 25. Except I see in his hand the print of the nailes, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. Here was weakness in Thomas, to suspend his Faith upon such a condition, but an Apostle was to be 〈non-Latin alphabet〉, an Eye-witness of those things which were done, especially of his Resurrection; and therefore Christ meekly condescended to his request, ver. 27. Reach hither thy finger, and behold my hands, and reach hither thy hand, ⟨p. 93⟩and thrust it into my side, and be not faithless but believing. I put it among infirmities, he alloweth him his trial of sense, but with some rebuke. To this head may be referred that of Hezekiah, who when he was sick of a mortal disease, and the Lord had extraordinarily promised him on his mourning, that he should be recovered again, he asks a sign for the confirmation of his Faith, and God grants it him, 2 Kings 20. 8, 9. And the instance of Ahaz, who when the Prophet bid him ask a sign, he said, Isa. 7. 12. I will not ask, neither will I tempt the Lord. He believed nothing of what the Prophet had spoke, and was resolved to go on in his way, but he pretended a reverend and religious respect to God. This kind of tempting God is tolerable, being an act of condescension in God to the weakness of his People.
1. Generally, every Transgression in a general sense is a tempting of God, Num. 14. 22. They have tempted me now these ten times, and have not hearkened to my voice. Every eminent and notable provocation of theirs is called a tempting of God. Hereby they make trial of Gods Justice, whether he will execute vengeance upon them or no. Thus we tempt Christ, when we fall into ⟨p. 94⟩any voluntary and known sin, we put it to the trial, what he will or can do, we enter into the Lists with God, provoke him to the Combate, 1 Cor. 10. 22. Do we provoke the Lord to jealousie? are we stronger than he? We try, whether God will be so severe as his threatning speaks him to be, as if we would make some experiment of his Anger, Justice and Power. This kind of tempting of God is compounded of Infidelity and Presumption. There is Infidelity in it, when we dare sin against the clear light and checks of Conscience, and venture upon his Threatnings: You cannot drive a dull Ass into the fire that is kindled before him, Prov. 1. 17. Surely in vain the net is spread in the sight of any bird. And there is presumption in it, therefore these voluntary Acts of Rebellion are called presumptuous sins, Psal. 19. 13. Keep back thy servant also from presumptuous sins. Gross and scandalous sinners are described to be such as tempt God, Mal. 3. 15. And now we call the proud happy, yea they that work wickedness are set up; yea they that tempt God are even delivered. And Ananias and Saphira are said to tempt the Holy Ghost, Acts 5. 9. By open voluntary sins men dare God to his face; by secret sins we put it to the trial, whether God be an all-seeing ⟨p. 95⟩God, and will discover this Hypocrisie: both conclude they shall do well enough, though they break his Lawes, and run wilfully upon evil practices, forbidden by his Law.