A DISCOURSE OF TEMPTING CHRIST.  
By JOHN SHOWER.  
LONDON, Printed by J. D. for John Laurence, at the Angel in the Poultry. 1694.   

To the READER.  
I Shall not need to urge the usefulness of asserting the Divinity of our Blessed Saviour, from every Scripture-Medium, that will prove, or illustrate it, to argue the first part of this Discourse to be seasonable, so far as this Text may be improved to confirm it. And the the many ways of Tempting God (particularly with respect to his Providence) which are afterwards mentioned, may help the Conviction and Recovery of some who are guilty, and prevent the Sin of others in the like kind.  
What I preached on this Subject, (at a Time when many in this City needed it) against laying great Wagers upon the future Determinations of Divine Providence, (as to the Success of Fleets and Armies abroad, etc.) it offended some who had been drawn into the Snare, and it may be got Money by it; while others, having smarted for their Rashness and Presumption, thanked me for the Warning, and promised to take it, wishing they had done it sooner.  
To the Instances of Tempting God, as to his Power and Providence, may be added the false and lying Wonders, which the Jews were addicted to. Their Rabbins, and their Talmud mention strange Stories of this kind. They had frequent Exorcisms by Invocation of the God of Jacob. They had Annulets, and Ligatures, and confident Assertions, that God gave Power to his Law, his Name, and Attributes, when thus 
* Lightfoot Hor. Heb. in Mat. 24. Vol. 2. p. 243.  applied by them, to heal Diseases, and work Signs and Wonders, because their Law was of Divine Original.  
A Description of a Charmer (Chober) among the Jews is thus given by 
† Maimonides de Idolat. c. 11. §. 10, 12.  Maimonides. He is a Charmer who speaks words of a strange Language, and without Sense, and in Foolishness thinks that these words are profitable: That if one say so or so to a Serpent or a Scorpion, it cannot hurt a Man; and he that saith so or so unto a Man, he cannot be hurt, etc. He that whispereth over a Wound, or readeth a Verse out of the Bible; likewise he that readeth over an Infant, that it may not be frighted, or that lays the Book of the Law, or the Philacteries upon a Child that it may sleep; such are not only among Enchanters or Charmers, but of those that generally deny the Law of God, because they make the words of the Scripture, Medicine for the Body, whereas they are not, but for the Soul, as it is written, Prov. 3.22. They shall be Life unto thy Soul.  
Many strange and undoubted Instances may be given of Evil Spirits exorcised and dispossessed, by the Invocation of the God of Abraham, Isaac, and Jacob, even by Pagans, as well as by Jews; or by Christians mentioning the Name of Jesus Christ: that many who did not own the Faith, either of Jews or Christians, yet attested upon their own Experience 
* See many Authors cited by Dr. Whitby, in his Excellent Discourse of the Certainty of the Christian Faith in general, etc. 8ᵒ. 1671. Annot. on Ch. 1. §. 3.  the Virtue of those Names. It would yet be a Tempting of God, for us to use those Names, and expect the like Success, because without a Warrant.  
As to what is said of Tempting Providence, by using unlawful or suspected Methods to accomplish our Desires, and by rash Appeals to Heaven to decide in doubtful Cases, etc. I might add 
† P. Molinaei Vates, lib. 3. c. 21, 22, 23. de Judicio per singulare Certamen, quae vulgaris Purgatio in Jure Canonico appellatur. De Purgatione per Aquam ferventem, aut prunas, aut ferrum candens, & per Aquam frigidam, etc.  many more Examples, particularly concerning Waters of Probation: 
‖ Dr. Whitby, Ib. chap. 1. §. 5.  Waters which had Virtue to discover and chastise the Sinner, whilst they cleared the Innocent; as Heathen Writers affirm of Olachas, and other Rivers, which were wont to put off their Natures, and become Fire to the guilty Person; of the Crateres Palichorum, and the Sardinian Fountains, which did strike the Thief, or perjured Person, blind or dead; of the Indian brahmin's probatory Waters, and many others of that kind. And as the Jews say, with much better ground, of those of Jealousy, which being used according to the Prescription of their Law, to try the Chastity of any Woman, of whom her Husband should be jealous, did cause the guilty Thigh to rot, and had no like Effect upon the Innocent; I say with better ground, for had they failed upon Trial, the Jews could not have owned that Law for Sacred, which left them such a standing Lie. But for us to expect God's Decision of Right and Wrong, of Innocence or Gild, by such like Methods, would be to Tempt him.  
I shall only add a Passage out of a late. 
* Mr. Freke's select Essays, 8ᵒ. of Divination and Astrology, p. 23, 24.  Author to the purpose of the tenth Section. What shall I say of our common Crosses and Charms? The Devil fights with us like a Parthian flying; pretends himself to be vanquished by us, that he may the better conquer us, through Superstition, by his Flight? So what shall I say to your other set Forms of Words, the Sieve and Shears, and such other Trifles and Gewgaws? If Words do any thing really, it must be through Faith; and if Faith be once so powerful, it can easily effect without a set Form like Conjuring; but if Words prove powerful without Faith, latet Anguis in Herba, we have all the reason in the World to apprehend some Delusion from our common Enemy the Devil.  
There is one thing, which may be reducible to this Head of Tempting Christ, which may be objected against some Passages in a little Book I lately printed, viz. Some Account of the Holy Life and Death of Mr. Gearing, etc. that they may encourage People, under Trouble of Mind, to expect, that by opening the Bible, the first place they look into, should by Divine Direction be suitable for their Support and Relief; or it may add to their Affliction and Melancholy, if they do not succeed in such an Attempt, as others have done. 'Tis true, I there relate only Matter of Fact, as I found it written, without intimating that I approve or disapprove of such a Practice. But lest any should take occasion to expect the like, and be troubled if they do not; I must freely acknowledge, that I know of no ground we have, in that way to look for present suitable Counsel, or Consolation. The Holy Spirit is not limited, and may sometimes direct, and guide an humble doubting Christian. But 'tis more advisable to consider, and inquire what Promises and Examples of Holy Scripture, are most adapted to your Case, and proper for your Support.  
To open the Book, and expect that the first Chapter, and Verse you cast your Eyes on, should just answer your Case, and administer Resolution or Comfort, is without sufficient Ground or Warrant, and is a kind of limiting God, and so a Tempting of him. For what reason hath any Man to believe, that God will certainly discover, and reveal himself that way, to fatisfy his Doubts?  
May a Divine Blessing accompany this serious Admonition and Warning, to take heed how we Tempt God, by any of the various Methods here explained.  
J. S. London, March the 8th, 169¾   

The CONTENTS.  

Sect. 1. THE Introduction, Context, and proposed Method of the following Discourse. page 1.  
Sect. 2. Of the Person tempted, and sinned against by the Jews, Jesus Christ. His Existence before his Incarnation proved against the Socinians. p. 5.  
Sect. 3. What was the particular Sin of the Jews, in the Wilderness, here called a Tempting of Christ. p. 12.  
Sect. 4. Of the Punishment by Fiery Serpents. The Wisdom of Providence therein. Of the Serpent in Paradise. Upon what Accounts Serpents have been reckoned Sacred and Venerable by the Heathens. p. 16.  
Sect. 5. How we may be guilty of the like Sin, Explicitly and Directly, or Implicitly. Two Instances of the former. p. 25.  
Sect. 6. The many ways of implicit, indirect Tempting Christ. Some Instances with respect to his Truth. p. 36.  
Sect. 7. Of Tempting God, and Christ, with respect to the Divine Power, in several Instances. p. 41.  
Sect. 8. Of Tempting Christ, with respect to his Knowledge. p. 50.  
Sect. 9 Of Tempting God, and Christ with respect to his Providence, in several Instances. p. 53.  
Sect. 10. It is a Tempting of Providence, to use unlawful, or suspected Means to accomplish our Desires, or supply our Wants. p. 62.  
Sect. 11. Of laying Wagers concerning the future Determinations of Divine Providence. p. 67.  
Sect. 12. Of Tempting Christ with respect to his Inward Grace, and the Assistance of the Holy Spirit: Especially by bold venturing upon Temptation, and the Occasions of Sin. p. 70.  
Sect. 13. Of Tempting God and Christ, as to his Patience. p. 85.  
Sect. 14. The Improvement of this Discourse, for Conviction of Sin, and Humiliation. The Aggravations of this Tempting Christ. The Danger of it, as applied to our Nation, from this Example of the Jews. p. 87.  
Sect. 15. An Exhortation to all sorts of Persons, instead of Tempting Christ, to make Trial and Proof of his Goodness and Faithfulness, in a way of Duty, Obedience, and Dependence. p. 97.    
A DISCOURSE of Tempting Christ.  1 COR. x. 9 
Neither let us tempt Christ, as some of them also Tempted, and were destroyed of Serpents.  

SECT. I.  
The Introduction, Context, and proposed Method of the following Discourse.  
WE experience the mighty Force of Example, to draw or to dissuade; when bare Counsel will not move, and naked Precept makes little Impression. It is easier to oppose and contradict the most positive Rule, to despise and make light of the plainest Prohibition, and Caution against Sin, than when we see the Evil of it as in a Glass, by some remarkable Instance of Divine Severity. On this Account the Historical Part of the Holy Scriptures is of excellent Use; and accordingly the Examples of God's Ancient People the Jews, are frequently referred to in the New Testament. They are said to be Types, and Patterns unto us, to instruct us what we may expect, if we imitate their Transgressions, by the Righteous Judgements of god, that followed them.  
A GOOD part of this Chapter is employed by the Apostle, in admonishing and warning these Corinthians against several particular Sins, from the Consideration of the Punishments which God inflicted upon the Israelites for the like. Tho they were his peculiar People, he would not spare them, but did rather execute Vengeance with the greater Severity and Speed. They enjoyed many Advantages above the rest of the World; especially as to them belonged the Covenant, and the Adoption: On which Account they are called their Fathers, ver. 1. which the Jews could not otherwise be to these Corinthians, who were Heathens, and some of the First-fruits of the Gentile Church. Types, and Examples unto us, ver. 6. to warn us against such and such particular Sins, from what they suffered in the Wilderness for the like. Adding, that these things are written for our sakes, ver. 11. on whom the Ends of the World are come. That is, on our account, who live in the latter Ages of the World; when those latter Days are begun, in which the great Change, foretold by the Prophets to be made by the Messiah's Kingdom, doth take place; which Kingdom is to last, and increase to the end of the World, without the expectation of any other considerable Change of that Nature. It is for our sakes, on whom the Ends of the World are come, that these things are written. That thereby we may know and be convinced, that, whatever the Difference may be imagined between Christians and Jews, between Moses and Christ, between the Law and the Gospel, between the Typical Egypt, Wilderness, and Canaan of the Jews, and the Antitype to these things amongst us Christians; whatever the Difference may be between us and them, and whatever Advantages may lie on our side; yet if we will not take warning by their Example, we must expect the like Severity of Divine Justice, as they experienced.  
AMONG other Provocations, of which the Jews were guilty, and which the Apostle takes notice of in this Chapter, This in these words deserves to be considered; Neither let us tempt Christ, as some of them also tempted, etc.  
1. I SHALL consider the Example of the Ancient Jews, and what Sin that was which is here referred to, and the Punishment of it. 2. How We may be said to tempt Christ; what is the Nature of that Sin, or how many ways we may be guilty of it. 3. Close with a Practical Exhortation, to impress and improve the whole.   

SECT. II.  
Of the Person tempted, and sinned against by the Jews, Jesus Christ. His Existence before his Incarnation proved against the Socinians.  
I. LET us consider this Example of the Jews. We are cautioned not to tempt Christ, as They also tempted him. Before I speak to the Nature of their Sin, and the Punishment of it, whereof we have a more particular account, Numb. 21. it will be necessary to inquire who is the Person offended, how the Jews in the Wilderness can be said to have tempted Christ so long before his Incarnation; which is the Apostles Charge here, and the Ground of his Admonition to us, not to incur the like Gild.  
THE Socinians, and others who disown the Divinity of our Blessed Saviour, are here perplexed, to evade the force of the Argument for the Existence of Jesus Christ, before he was born of the Virgin Mary: For the Scripture speaks frequently concerning the Jews as tempting Jehovah, and of their being punished for it in the Wilderness; and it is plain that this Passage refers unto that time, by the mention of their being destroyed by Serpents. Now it was for tempting of Christ, says the Apostle, that they were so destroyed: Therefore Christ is Jehovah, the true God, and did exist before his Incarnation.  
THERE are three things they pretend, whereby to weaken the Force of this Argument. 1. Some of them will have it to be a Created Angel who led the Jews in the Wilderness, and whom they tempted, and sinned against. Others say that Moses is to be understood by the word Christ, and that their Sin was in tempting him. A third sort find fault with our Translation, and that this Verse ought to be read, either thus, Neither tempt ye God, as they tempted him; or thus, Neither tempt ye Christ, as they tempted God.  
I. AS to the first Evasion, concerning a Created Angel: Not only is there no such Charge against them in the History, as tempting of an Angel; nor is an Angel any where said to be tempted by the Jews. But the Angel of the Covenant who conducted them in the Wilderness, is said to be Jehovah, who led them by a Pillar of Cloud by Day, and of Fire by Night, Exod. 13.21. compared with Chap. 23. ver. 21. where he is called an Angel. But what is said of him will by no means agree to a created Angel. Behold I 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, obey his Voice, provoke him not: for he will not pardon your Transgressions, etc.  
II. WITH as little reason is Moses pretended by Socinus to be here meant, as the Person tempted by the Jews. It is true, they spoke against Moses, and strove with him, Exod. 16.2, 4. and God was provoked by it, as if it had been done against himself. 
* See Mr. Daillé Serm. in loc. and J. Placaei Disput. 12 m in loc. 4 to. p. 130. de Argumentis quibus efficitur Christum prius suisse quam in utero B. Virgins, etc.  But they are never said to tempt Moses. And he himself doth plainly distinguish their Sin here referred to, from their striving with him, and speaking against him, Exod. 17.2. and ver. 7. compared. And Moses said unto them, Why chide ye with me? Wherefore do ye tempt the Lord? 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 amongst us? To pretend therefore that this is the sense, Neither tempt ye Christ as they tempted Moses, is neither agreeable to Grammar or Reason: For the same Person sinned against by them, we are cautioned not to offend; not to sin after the like manner, against the same Object; not to tempt Christ, as they did. The Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will so carry it.  
III. THE other Pretence or Cavil against our Translation, hath as little Strength. There is one Manuscript here in England, we are told, wherein this Verse is thus read, Neither tempt ye God, as they tempted him. But though that Manuscript be pretended to be very ancient, there are others of greater Antiquity that read it as we do: And, except one or two of the ancient Writers of the Church, who read it the Lord, Neither tempt ye the Lord, and explain it still of Christ; except them, it hath been proved against the Socinians that all Copies of this Epistle, Manuscript and Printed, and all the Versions of the Greek and Latin Fathers, from the end of the second Century until now, do all read it as we do; Neither tempt ye Christ, as they also tempted him.  
BUT others will say it may be read thus, Neither tempt ye Christ as they tempted God. It were enough to reply to this, that there is no such word in the Text. But what the Socinians would gain, if we should allow it, I cannot see. Neither tempt ye Christ, as the Jews tempted God. Hereby they equal at least, if not prefer Christ unto God. As Christians sinning against Christ, answers to the Jews sinning against God; so Christ tempted by Christians, answers unto God tempted by the Jews: And therefore if the Sin and Punishment of the Israelites be proposed as our Warning, the Force of the Example is lost, if it be not an equal Sin, or greater, for us to tempt Christ, than for the Israelites to tempt God. And if it be proposed as a Type, the Argument is yet stronger, and the Preference is given unto Christ. Either way will conclude that he is not a Creature, and that he did exist before his Incarnation; otherwise these Jews in the Wilderness could not have sinned against him. And thus for the Person sinned against, Neither tempt ye Christ, as they also tempted him.   

SECT. III.  
What was the particular Sin of the Jews, in the Wilderness, here called a Tempting of Christ.  
II. THE particular Sin referred to of the Israelites, was their impatient 
* Numb. 21.4, 5, 6.  Murmuring and Discontent, their Dissatisfaction and Complaint, concerning the way which God took to lead them into Canaan, and of the Provisions he made for them in the way, and of the Time and Season of it. For in their March through the Wilderness they had some Success against the Canaanites, who came out of their own Country to fight against them; and thereupon being puffed up with their Victory, they supposed they should as easily prevail against the Idumeans, who refused them leave to pass through their Country. They hoped that with the like Success against them, they might directly and speedily enter into the promised Land. But, instead of this short and easy way to Canaan, God resolves to spare the Idumeans at this time, and commands the Israelites to compass the Land of Edom, and take a long Circuit round the Mountains of Idumea. Upon this occasion, we find this People break out into Discontent against God their Leader, forgetting all the former Wonders of his Goodness and Power. And this is that which the Apostle calls a tempting of Christ, who as the Angel of the Covenant conducted them in the Wilderness. As he calls the Sufferings and Afflictions which the Israelites endured in Egypt, the Reproach of Christ; it being part of the Commendation of Moses by the Apostle, and an Instance of his Faith, that he preferred the Reproach of Christ before the Treasures of Egypt.  
UPON this, and several other Occasions, they complained and murmured; and are therefore said to have tempted God ten times, after they had seen his 
* Numb. 14.22.  Miracles, and had abundant Proof of his Presence and Care. The Jewish Writers do particularly reckon up the several ten Temptations; but whether the exact number of ten be intended in the Expression, is very doubtful; it may rather import repeated, multiplied Temptations; as when Jacob told Laban, 
† Gen. 31.41.  Thou hast changed my Wages Ten Times; that is, very frequently.  
THEIR Sin might very properly be called a tempting of him: For they were not content to go to Canaaan in the way which he would have led them, nor were they satisfied with the Provisions that he made for them in the way; but complained of their Manna, as light Bread, despising of it. They would have every thing they had a Mind to, and in that way and manner which they themselves would choose; and thereupon would have put the Power and the Wisdom, the Truth, and the Goodness of God, to farther trial: And by falling often into such a Sin, they tempted his Patience, to see how long he would bear with them. How often, says the Psalmist, did they provoke him in the Wilderness; and tempt him in the Desert? Yea, they turned back and tempted God; and limited the Holy One of Israel. Psal. 78.40, 41.   

SECT. iv  
Of the Punishment by Fiery Serpents. The Wisdom of Providence therein. Of the Serpent in Paradise. Upon what Accounts Serpents have been reckoned Sacred and Venerable by the Heathens.  
III. IT was for this Sin that they were punished with Fiery Serpents, which cost many of them their Lives. There were many such in that Wilderness, who were before restrained, but now let lose: Serpents, that by their Venom fired their Blood, and heat their Bodies, so as to torment them with Thirst, and that in a place where there was no Water. We read of the biting of some Serpents, that it affects the Patient with Madness. By these Fiery Serpents they were stopped in the last Year of their Travel, before they got into the Land of Promise. And on this account they murmured at Salmonah. But the Sin that was thus punished, and that of their worshipping the Golden Calf, is concealed by Philo the Jew; and Josephus, out of more Love to his Countrymen, than Fidelity to History, doth not take notice of it.  
'TIS the Conjecture of the Learned 
* Dr. Tennison of Idolatry, c. 14. p. 352, etc.  Bishop of Lincoln, that the Seraphim and Vrim were Images, or Symbols of Ministering Angels in the form of Fiery, Flying Serpents; as Cherubin were such Images with the Faces of Oxen. So the word Saraph is used, Numb. 21.6, 8. Deut. 8.15. In Egypt, Arabia, and Lybia, and 
† Herodot. l. 2. Cic. de Nat. Deor. l. 1.  other places, there were flying fiery Serpents. Isaiah mentions such Creatures, Isa. 14.29. And 
* Vid. G. Moebium de Aeneo Serpent, Exercit. 2. c. 2. §. 11.  Abarbanel saith of such flying Serpents, that they were Reddish, after the Colour of Brass: If that were their natural Colour, great Addition might be made to it by the swift Motion of their Wings, and the Vibration of their Tails in the bright Atmospheres of Arabia and Egypt. And so were called fiery, not only because of the Heat of their Venom, causing extraordinary Inflammations and Thirsts in the Body bitten by them; but because they appeared such, when they flew in the Air.  
I shall not stay to show what a vile, what a painful, what an unusual Plague, and (as to ordinary means) an incurable one, this of the Fiery Serpents was; which gave occasion to the Erection of the Brazen Serpent, as a Figure of the Messiah to be lifted up upon the Cross. But if we refuse to look to him and believe on him, if we do not receive healing Virtue and Influence from him; the more dreadful Punishment which we may expect, and the sorer Vengeance that we are to look for, is what this Plague of Fiery Serpents did but typify and represent. For the Punishment of these Jews, is but an Emblem of a more fearful and fiery Indignation, against those who will not take warning, but tempt Christ, as some of them also did, and were destroyed in the Wilderness.  
IT seems an excellent Instance of the Wisdom of the Divine Providence, to order this Punishment of the Israelites by Serpents, and to make way thereby for a Cure by looking to the Brazen Serpent. This was proper to rivet the sense of the first Evil done to Mankind by the Devil, when the Serpent beguiled our first Parents in Paradise; and to preserve or recover the Memory of it; which we have no more reason to take to be all Allegory, than the following part of the Mosaic History, concerning the Israelites March in the Wilderness, and their Punishment here by Fiery Serpents.  
THE famous Origen, says St. Hierom, turned Paradise so into an Allegory, that he took away the Truth of the Story; and not only turned Adam out of the Garden, but the Garden out of Paradise.  
IT might withal be of use to rectify the Error of some of the Jews, derived from the Heathen Idolaters, of the Gods appearing in the form of Serpents: For we read of the 
* See more Bochurti Opera, vol. 1. de Serpent Tentatore, p. 842.  Babylonians, that they worshipped a great Dragon, a Creature of a Serpentine Kind: and that in Egypt, and in Phoenicia, they sacrificed unto Dragons, and called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their good Genius's. Esculapius, the God of the Physicians, was worshipped under the same Form: A Dragon is usually annexed to his Statue. The superstitious Romans placed the Head of a Dragon at the Entrance into their Houses, imagining thereby to conciliate the Favour of the Gods. And Alexander the Great is represented as begotten by a Serpent with his Mother. The like is feigned of the Birth of other Great Men amongst the Gentiles.  
IN the earliest Ages (saith Dr. Tennison) and inhabited Countries of the World, the Creatures on Earth principally reverenced were Oxen and Serpents. Serpents were lately worshipped in America, as appears from Acosta, and others. And of old they were sacred in Egypt. We see no Table of Isis, or Osiris, or Bacchu● without a Serpent. Among how many other Nations, it hath been accounted sacred, may 
* Citing Pignorius de Mensâ Isiacâ, p. 23, 24.  there b● read at large. The Reasons why Serpents were thus honoured might be, partly because they could twine themselves into all Figures; because of the mighty Energy of their Venom, and because of their mighty Bulk, and because they live to a great Age, are of quick and piercing Sight, and renew their Youth by putting off their Skin: Lastly, by reason that the Heathen were overpowered by the Craft, Malice and Pride of the Devil, who deluded Man in that Shape, and would as it were redeem the Loss he sustained in the Curse of that Creature, by turning it into a venerable Idol.  
If the Seraphim (or good Angels ministering in the World) had not appeared in some such Form, 
* Dr. Tennison, Ib. p. 245.  it would be difficult to give an account of the Temptation of Adam and Eve, by a Daemon in the shape of a Serpent. That Serpent is ridiculously painted in the form of a creeping one before the Fall: It is impossible to conceive our first Parents so stupid, as to have entered into a Dialogue with such a Creature, without any Astonishment. But being used to the Shecinah of the Logos, and to the Appearance of ministering Angels, showing themselves in some such winged form, it is easy to conceive, upon that Supposition, how they might entertain some familiar Discourse with a Creature assuming that Image in a very spendid and glorious manner. The Text assures us the Form is now changed by God's Curse, most probably from that of a splendid fiery Saraph, to that of a mean creeping Serpent, not moving aloft in the Air, but licking the Dust. And a part of the Punishment of Adam and Eve may confirm this. For it is said, God guarded Paradise against them by a Cherub and a Flaming Sword, which was esteemed by the Jews a second Angel; and may be aptly imagined a Saraph, or flaming Angel, in the form of a fiery flying Serpent, whose Body vibrated in the Air with Lustre, and may be fitly described by the Image of such a Sword. Tertullian saith, that the Serpent from the beginning was one that sacrilegiously usurped the Divine Image. This soundeth as if the Devil in Serpentine-Form had represented part of the Shecinah of the Logos, and that Eve conceived him to have been an Angel appertaining to his glorious Presence, and a Minister of his Pleasure; and was come forth from him.  
NOW the Punishment of the Jews by these fiery flying Serpents, may be a means to revive the Memory of the Paradisical Serpent, and to prevent or cure such Fancies amongst them, of their Divinity, as the Heathens entertained.   

SECT. V  
How we may be guilty of the like Sin, Explicitly and Directly, or Implicitly. Two Instances of the former.  
BUT I proceed from the Consideration of their Sin, and Punishment, to inquire into the Nature and Kind's of our Tempting Christ, how far we may now be guilty: That we may not tempt Christ as They did. And considering that all Power and Authority is committed unto him, that the Government of the World is upon his Shoulders, that the Father hath committed all Judgement unto the Son, that the Administration of the Kingdom of God in this World, is in the Hands of Christ the Mediator; every undue and unnecessary Trial which we make of the Truth, or Power, or Knowledge, or Grace, or or Providence, or Patience of God, is a Tempting of Christ: unto whom we are related as our Lord and King, under whose immediate Government we all are, and by owning of our Christianity avow ourselves to be. Therefore every tempting of God is a tempting of Christ. And by reason of our clearer Knowledge of the Messiah, and our Christian Profession, we may be guilty of a more criminal tempting of Christ than ever the Jews were, and with many higher Aggravations.  
IN general, to tempt God or Christ, is to make a needless undue Trial, or Inquiry concerning his Attributes, or his Will; what God doth know, or can do, or will do. And this may be either implicitly, as the Language of our Hearts and Lives; or by a more direct and explicit Tempting of him. The Former is more common: but let me name two special Instances of the Latter. As,  
I. WHEN we demand an unnecessary Discovery of the Divine Power, to confirm and prove that which is sufficiently proved already. This is a direct explicit tempting of God and Christ. Tho God had given the Jews sufficient Evidence of his Power, in the various Miracles which he wrought for them in Egypt, and in the astonishing manner of their Deliverance out of it, and afterwards at the Red Sea, and in the Wilderness; yet we have frequent Instances of their Unbelief and Murmur, doubting of the Divine Power upon every Occasion. 
* Psal. 78.17, to v. 20.  Can he furnish a Table in the Wilderness? Can he give Bread also, and provide Flesh? Tho he gave Manna in the Morning, and Quails in the Evening, and their Bread was miraculously reigned down from Heaven; yet they questioned whether he can give Water too. And some of the Jews tell us, the Manna had the virtue to quench the Thirst, as well as to satisfy Hunger. And though God had condescended, twice to give them Water out of a Rock, as at Rephidim, and at Horeb; yet do they demand another Proof of his Power and Presence, viz. a Table furnished with Flesh. This was a direct tempting of God.  
THUS the Scribes and Pharisees, after our Saviour had sufficiently proved his Divine Commission by many undeniable Miracles, they would have him do some new Feat for their sakes. 
* Mat. 8.11. & 16.1.  Master, say they, we would fain see a sign from Heaven. They would try whether he could do such things, as the Prophet Elias did. They had scarce wiped their Eyes, since they saw a Sign and a Miracle, sufficient to convince them; but that is not enough, they would see another; as if he had not wrought any before. To the like purpose they speak when he was upon the Cross, if he would then come down; that is, if he would give them a Miracle in their own way, and of their own choosing, than they would believe.  
IT is well known, that the Cessation of Miracles is one pretence of Infidelity in our Age, though a very unreasonable one. Not to mention the late Account of 
† Viz. The Cure of the French Girl, and of Mrs. Savage.  some Wonders of Providence that are matter of Discourse amongst us at present, (as what is next to Miracle at least; for I leave these things to be further considered, enquired into, and reflected upon, by those that have Opportunity, and Capacity for it.) The Pretence is unreasonable, not to believe the Scripture for want of more Miracles, when the New Testament, and the Divine Commission of Christ, has been already confirmed by many and sufficient Signs and Wonders. It is therefore a Tempting of God, to demand a further Discovery of his Almighty Power, in this, and in every Age, to confirm that which was proved by Miracles in former Ages. And that the same Doctrine of the Gospel was attested by Miracles formerly, we have as great Assurance, as the Nature of the thing is capable of: And he is very unreasonable who will desire more Evidence, or not be satisfied with that. But our Lord has told us, that, with most Men that make this Objection, it is mere Cavil: For if they will not believe Moses and the Prophets. And we may add upon the like ground, If they will not believe Christ and his Apostles, after the Evidence of so many Miracles; neither would they believe, though one should rise from the dead. (The Miraole, of all others, which these Men are most like to pitch upon, if they might have their Choice.) No, nor if all the Miracles mentioned in the Gospel were done before their Eyes.  
II. IT is a direct Tempting of God, and Christ, to demand some Extraordinary Divine Manifestation, to attest his Kindness, and prove his Presence, when he has sufficiently done it already. When, notwithstanding the Promises that God hath made, and the Experience that we and others have had of his Fidelity to them; we must have some Extraordinary Sign of his Love and Favour to encourage us, or we will not believe. The Jews in the Wilderness are charged with this, Exod. 17.7. And the place was called Massah, Temptation, as a Memorial of it: as it was also called Meribah, upon the account of their childing, striving, and contending there. They questioned whether God was among them, unless he would do thus and thus, as they desired. After all the Proof which they had of his Presence, they would not believe it without farther Testimony, and Evidence in their own way. Now to doubt and disbelieve the Divine Favour and Presence, after such peculiar Experience, and Attestation as he had given them, is plainly to Tempt him. They believed not God, saith the Psalmist, and trusted not in his Salvation. Tho he had commanded the Clouds from above, and opened the Doors of Heaven. They sinned still, and believed not for his wondrous Works. They turned back, and tempted God, and limited the Holy One of Israel. They remembered not his Hand, nor the Day when he delivered them from the Enemy. Psal. 78.22, 32, 41, 42.  
AFTER this manner, the Devil tempted Christ to throw himself down from the Pinnacle of the Temple; 
* Matth. 4.6.  If thou be the Son of God. To which our Saviour replies, It is written, Thou shalt not tempt the Lord thy God. That is, I am sufficiently satisfied that God is my Father, I do not question his Care over me, I am satisfied of his gracious Presence with me, I need no such new Trial of his Kindness and Love.  
IF at any time we are engaged in any special Work and Duty, and meet with Opposition therein; but have the Promise of God to encourage us to go on, and have the Experience of his former Goodness and Power in difficult Cases, as those Jews had: For us to distrust God, without farther and new Signs of his Favour, is directly to Tempt him. The Israelites fell often into this Fault: though they had seen his Works of Power, as in dividing of the Sea; some Works of Majesty and Terror, as in the Thunder and Lightning, Fire, Smoke and Earthquake, at the giving of the Law; some of his Severity against Sin, as in drowning of the Egyptians, in the Punishment of Korah, Dathan and Abiram; and the Plagues that befell themselves; and had also Experience of many Works of Favour, Kindness and Grace, and of a watchful Providence for their constant Protection and Supply, Guidance and Conduct; and hereby had the highest Security that God would accomplish his Promises to them: They yet questioned and doubted after all. They sometimes professed their Faith and Confidence in God, upon some new Appearance or some mighty Work of Providence for their sakes. Upon such an Occasion we read that the People feared the Lord, and believed the Lord, and his Servant Moses, Exod. 14.31. But upon the next difficult Trial, they forgot the Kindness of Heaven, they renounced their own Experience, they despised the Faithfulness of God, which before they acknowledged, and are again guilty of Murmuring and Unbelief.  
THIS kind of tempting of God many amongst us may be guilty of: when, after eminent Preservations in a time of Danger, or wonderful Deliverances from threatening Death, or other peculiar Favours of Divine Providence, we will not thereby be led to Repentance and Obedience, to Trust and Dependence; but overlook all that God has done for us, as if it were nothing, unless he will do somewhat more. As if all his former Works had nothing in them of Value, or Obligation, or Encouragement. Which leads me to consider the next thing.   

SECT. VI  
The many ways of implicit, indirect Tempting Christ. Some Instances with respect to his Truth.  
Secondly. THERE is an Implicit, Indirect Tempting of God; as to his Truth, Power, Knowledge, Providence, Grace, Patience, etc. whereof we may be many ways guilty.  
I. AS to the Truth of God. When we disbelieve what he hath promised or threatened, and question his Fidelity to make it good. This is contrary to the Nature and Office of Faith, whose Excellency it is to give Glory to God, by believing in the most difficult Cases. Many a convinced Sinner, under the sense of his former Gild, when he sees the Aggravations of his Folly, and of his Rebellion, does thus tempt God, by doubting of the Truth of his Word to pardon and forgive such Sinners as he, though he should never so truly and unfeignedly Repent Whereas God has expressly told us, that if the Wicked forsake his Way, and the Unrighteous Man his Thoughts, he will multiply Pardons: And that the Blood of Christ cleanseth from all Sin. Many a melancholy, timorous Christian, under the sense of their own Weakness, may likewise incur this Gild, by questioning the Grace of God to enable them to persevere, by reason of the present Temptations they meet with, or those they expect: Tho God has told us, that his Grace shall be sufficient, and that he will not suffer us to be tempted above what we are able; and that he who hath begun a good Work, will carry it on, and perfect it to the Day of Christ.  
GOD had expressly promised to bring the Jews into the Land of Canaan; but their Journey had been long and tedious, they were discouraged because of the Way, they were foundered in their Patience, and could not stay God's Leisure; and therefore questioned his Word of Promise; and so they tempted him concerning his Truth.  
BUT it is more common to tempt him with respect to the Truth of his Threaten. As if he were not resolved to fulfil his Word against those who are finally Impenitent, and Unbelieving. Tho he hath told us, That he that made them will will show them no Mercy: And that the Wicked shall be turned into Hell, with All of every Nation that continue to forget God: And that Christ shall be revealed from Heaven in flaming Fire, to render Vengeance to them that know not God, and obey not the Gospel: Yet Sinners believe it not, they will venture to see what will become of the Threatening: By a like Presumption with those, Isa. 5.19. Let him make haste, and hasten his Work, that we may see it: Let the Counsel of the Holy One of Israel, and his threatened Vengeance draw nigh and come, that we may know it.  
THE first Imposture, by which the Devil tempted and alured our first Parents, was of this kind; Ye shall not surely die. As if the threatening of Divine Wrath against obstinate and incorrigible Sinners, had more of Terror in it, than of Truth; and that Men should never be called to an Account hereafter, for what they do in this World: at least should never be condemned to Eternal Torments, though they live and die in their Unbelief, and Impenitence. As if God would be more merciful than his Threaten can import, though he hath told us, how far his Mercy shall reach, and to whom, and that the Day of his Patience is concluded at farthest with the Day of our Death. But thus to presume against express Scripture, that there shall be no Judgement, and no Hell, or that it shall not be Eternal, when it is as expressly said that the Wicked shall go away into Everlasting Punishment, as the Righteous into Life Eternal; this is to Tempt God with respect to his Truth. Men in the Vigour of their Strength, when their Spirits are inflamed with Wine, and their Hearts hardened by Atheistical Company and Discourse, may dare to talk thus presumptuously; but we find the same Persons on a sick Bed, when they approach to the other World, and apprehend they can stay no longer in this, have commonly other Apprehensions of these things: their Hearts sink, their Courage fails them, and they would rather die the Death of the Righteous, however they formerly derided the Folly of their Life.   

SECT. VII.  
Of Tempting God, and Christ, with respect to the Divine Power, in several Instances.  
II. AS to the Power of God, we may be said to Tempt him two ways. 1. When we question the Sufficiency of his Power to make good his Word. 2. When we limit and confine it, to be exercised and discovered in our own way and manner.  
1. WHEN we question the Power of God to accomplish his Word, by reason of some Difficulties that are in the way. In this respect the Jews tempted God, after he had promised to bring them unto Canaan: When the Spies, who returned from viewing the Land, and gave them an account of the Giants and the Sons of Anak that were there, and the seeming Impossibility 
* Numb. 14.  of conquering it; they were quite disheartened. Thus, says our Saviour, did the Sadduces err about the Possibility of 
† Mat. 22.29.  the Resurrection of the Body, not knowing the Scripture, nor the Power of God. But we have very strange Thoughts of Almighty Power, if we do not believe, and grant that it can do much more than we are able to apprehend distinctly, after what manner it can be done.  
2. WHEN we limit and confine the Power of God, as to the manner and season of its Manifestation. The Jews are charged with this Tempting God, and limiting the Holy One of Israel. At one time the Manna doth not please them, they must have Flesh, and then they must have Water: They must have what they had a Mind to, and in their own Method, or they question whether God could do this or that. To this purpose do many distrust God, when he doth not answer their Prayers, and grant their Desires, at that time, or in that way, when they expect it: They will wait on the Lord no longer, if he do not deliver and save them, either by such Instruments, or in such a Method, as they have contrived and carved for themselves.  
MANY Instances might be named of a sinful limiting the Power of God. One, among others, is that of rash Appeals to Heaven, expecting that God by his powerful Providence should interpose to the Decision of doubtful Cases. And this Men do, in the use of such things, unto which some notable Effects are ascribed, which they were never enabled or appointed, by Nature or Divine Institution, to produce: As when a Person was indicted upon Suspicion, or for a Fault that was secretly committed, or upon the Testimony but of one Witness, he was to purge himself by Ordeal Fire or Water; that is, to put himself upon God, and Appeal to him.  
THIS was allowed by some of the Laws of Charles the Great, and was in frequent use in this Nation in the Saxons time. Many Instances in the ninth and tenth Century may be given of this, as a common Practice in the Christian World: when there was not sufficient Evidence of a Man's Gild, to put him on such Extraordinary Trials, expecting some miraculous Appearance of God, to vindicate his Innocence, or conclude against it. In such doubtful Cases they said they would go ad Judicium Dei, they would appeal to Heaven. Many ways they had of this, in different Forms, and several Ceremonies, and particular Prayers, with Fasting and Adjurations in the Name of God, to the particular Element; various according to the Quality of the Person, whether a Freeman, or a Slave; that is, one of a mean and base Condition; the former was to be tried by 
* See Spelman's Glossary, p. 435, 436. N. Bacon's History of the Laws of England, first Part, p. 55, 56. Dugdale's Origines Judiciales, p. 86, 87. Coke's 9 Repl. 32. Glanvil. p. 114.  Fire, and the latter by Water, hot or cold.  
BUT what Ground have we to think, that if Men are Innocent, the Power of God will this way preserve them; or if they be Guilty, that he will leave them to suffer by it? It is true, he appointed under the Law a Draught of bitter Waters for the Woman suspected of Adultery, to discover her Innocency, or Gild; this was peculiarly enacted by God himself, who doubtless would assist such Extraordinary Procedure, as was of his own Institution. But it is not for us to use such Methods of our own devising, and expect the like Success.  

* Lib. 8. Chap. 19  PHILIP de Comines tells us of two Franciscan Friars at Florence, who offered themselves to the Fire to prove Savonarola to be a Heretic: But a certain Jacobine offered himself to the Fire, to prove that Savonarola had true Revelations, and was no Heretic. In the mean time Savonarola preached, and made no such confident Offer: nor durst he venture at that new kind of Fire Ordeal. But if all four had passed through the Fire, and died in the Flames, what would that have proved? Had he been an Heretic, or no Heretic, the more or the less for the Confidence of two or three Zealots?  
THEY who are well established in the Belief of the future Judgement, will be easily satisfied, that we ought not to expect that God should oblige himself to declare one way or other in such Cases.  
IT is not unlikely that the Practice of Duelling came in upon this bottom; for the Trials by single Combat and Battle, are founded on the like Superstition, and Folly of People, thus appealing to the Judgement of God, to decide Cases in an Extraordinary Manner.  
IT has formerly been frequent among the 
* See Sir Will. Temple's Miscellanies, Part 2. Essay 3. Sect. 4. p. 243.  Northern Nations, when the Right of Titles, or of Lands was difficult, thus by legal, single Combats, to decide it: Or when a Person accused, did absolutely deny what the Accuser affirmed, and no other Proof on either side could be produced. And even after the Profession of Christianity, among the Goths, and those Kingdoms erected by them, this Practice continued. But upon the farther Progress of Learning and Civility, when this could be no longer approved; it made way for 
* See Bishop Hall, Epist. 2. Dec. 4. Of the bloody Use of single Combats: The Danger and Sinfulness thereof.  private Duels, and for the Lie being a just Ground of fight in Point of Honour, because it had been so in Point of Law, during the barbarous Ages. But it were shameful it should be so esteemed amongst us Christians. The Example of Charles the Fifth, and Francis the First of France gave it much Encouragement; and much of the best Blood in Christendom has been spilt after this manner, especially in France, during several Reigns, till by the just Severity of the present French King (how unjust soever in other things) this Custom is in great measure extinguished there.  
SOME have expected the like Success, upon receiving the Sacrament of the Lord's Supper. Among some of the Romanists, if any thing were stolen in a Monastery, where one of the House must have been the Thief, and all denied it; they were all to receive the Sacrament, and these words were pronounced, Corpus Domini nostri sit tibi ad Probationem, Let the Body of our Lord be thy Trial. There are many others, who will take the Sacrament upon their Asseveration of such or such a thing, to ascertain the Truth of it; as if what they had said, or sworn, must needs be true, in case no evil Effect did visibly follow upon their taking the Sacrament. But these, and other such Uses of that Divine Institution, are a bold Tempting of God. It is designed and appointed, to commemorate the Death of Christ till he come, not to discover Thiefs or Liars; nor to attain other Civil Ends, for which it hath been formerly used, and is yet required in some parts of the World.   

SECT. VIII.  
Of Tempting Christ, with respect to his Knowledge.  
Thirdly. THERE is Another Instance of Tempting God and Christ, viz. with respect to his Knowledge. And this we may be guilty of several ways. Partly by adventuring to sin in secret, when we are concealed from the Knowledge and Notice of our Fellow-Creatures. We do in effect say, Can he behold me when the Door is shut? Can his Eye pierce the thick Cloud? Thus we tempt him as to his Knowledge, and Omniscience, whether he can discern us, and make our Sin to find us out. Partly by pretending to ask Counsel of God, when we are resolved already in our own Minds what to do. After Vows, to make Inquiry, and after being resolved to ask Advice, is a Mockery and an Affront, and a Tempting of God, as if he did not know the Purposes of our Heart.  
BUT there is a more plain Tempting of him in respect of his Knowledge, by Hypocrisy in Divine Worship: by drawing nigh to him with our Bodies in the Solemnities of Religion: by appearing in a worshipping Posture before him, and taking his Name within our Lips, while our Hearts are not engaged. Hereby we Tempt God, and would make a bold Trial whether he can distinguish between Substance and Shadow, Reality and Appearance, between the Worship of the Heart, and the Compliment of the outward Man, between a dead Carcase and a living Sacrifice.  
IN short, we Tempt God as to his Knowledge, by the secret Indulgence of any Wickedness, under the Pretence and Profession of Religion. This Charge is given against the Wife of Ananias, Acts 5.9. that she tempted God, and lied unto the Holy Ghost; because she and her Husband kept back part of the Price of their Possession, when they pretended to bring the whole: And so discovered a covetous Mind, and the prevailing Love of this World; while they kept up the Profession of Religion, and would maintain the Reputation of being zealous, and forward Disciples. Every Hypocrite, who does compass God about with Lies, and lives in the Allowance of any secret Lust, under the colour of Religion, does thus Tempt God, and Christ as to his Knowledge.   

SECT. IX.  
Of Tempting God, and Christ with respect to his Providence, in several Instances.  
Fourthly. ANOTHER Instance of a criminal Tempting of God, is with respect to his Providence. All Power and Authority being now in the Hands of Christ, we may tempt him in this Particular, either,  
1. BY distrusting his Care, Protection, and Assistance, when we have sufficient Ground for our Dependence, and Confidence that he will not fail us. While we keep in the way of our Duty, he has promised to be with us, and never to forsake us. Now though the ordinary way of Relief for the present be not in view, it is to tempt God, to distrust him; as if our Hope were perished, and he had forgotten us. It is true, in some Cases we may not positively conclude either way, but say with David, Let the Lord do what seemeth him good: But in others, we should trust him for the particular Mercy, when all Means seem to fail in an ordinary way: As when Mercies are expressly, and particularly promised, as a Son was to Abraham, and the Kingdom unto David. The like when God leads us into Straits by engaging us in his Service; as when Israel followed him in the Wilderness, in order to the Possession of the promised Land. When they had no Water to drink, nor Food to eat, and so no possibility of Supply in the Wilderness, they ought positively to have expected Supplies from God, in an extraordinary way: And it is reckoned as their Sin, that they did not believe. Thus when Christ was led by the Spirit into the Wilderness, and there was no Bread there to satisfy his Hunger, he refuses to work a Miracle for his Supply, and leans upon an Extraordinary Providence 
* Gilpin of Satan's Temptatious, Part 3. c. 11. .  
MOREOVER, when the things we want are common and universal Blessings, and such without which we cannot subsist. Such Supplies from Providence we must positively expect, though we see not the way, whence they should arise to us: because God is engaged to preserve his Creatures in their several Stations, to cloth the Grass of the Field, and to feed the Birds of the Air, etc. 
† Mat. 6.30.  Shall He not much more cloth you, O ye of little Faith? Hence the Prophet Habakkuk resolves upon a rejoicing Confidence in God, when neither Field, nor Tree, nor Flock could yield any Relief in an ordinary way. The like may be said, when God is eminently engaged for our Help, because his Honour lies at stake in that very matter; so that whether he will help or no, or whether he is able, is become the Controversy, upon which Religion in its Truth, or the Honour of God, is to be tried. In such a Case, we are engaged to a certain Belief of Help. The three Children upon this Ground, did not only assert that God was able to deliver them, but that he would deliver them, that the Fire should not burn them. On the like Ground Christ rebukes his Disciples for Unbelief, in their Fears of Shipwreck in a great Storm, because he was with them; and consequently it had unavoidably contradicted his Design, and reflected upon his Honour, if he had suffered his Disciples at that time to be drowned. But,  
2. WE Tempt him as to his Providence, if we pretend to trust it, and yet neglect the common and ordinary Means, which he hath appointed, and may be had. Thus the Devil would have Christ to cast himself down from the Pinnacle of the Temple, when there was an easy way of going down safely by the Stairs and Steps. We may expect God's Blessing upon our Diligence, in the use of lawful Means, but must not pretend to trust him with the neglect of what is in our Power to be done. We must not look that Water should be fetched out of a Rock for us by Miracle, when there is hope we may find a Spring, if we will but dig for it; or that we should be able to swim cross an Arm of the Sea, when we may have a Vessel to transport us. We must not look for Bread from Heaven, as the Israelites had it, if the Ground will bear Corn, and we will not plough or sow. It is to Tempt God, to expect Recovery from Sickness, without the use of Means, when they may be had; or Supplies of Poverty, without Diligence to seek Relief; or Deliverance in Danger, if we sit still and will do nothing that is within our reach. When our Lord was in the Wilderness, and Provision could not be had for the Multitude that followed him; he than made use of his Almighty Power to multiply a few Loaves, and two or three little Fishes, into sufficient Provisions for thousands: But at other times, when he was near a Town, we find that he sent his Disciples to buy Food, Joh. 4. To expect the End, without using the Means that are within our Power, is a Tempting of God.  
BUT it is more common in Spiritual and Religious Matters, than in Civil and Temporal Ones. How many do hope for Divine Acceptance, without fearing God, and working Righteousness; and that they shall die the Death of the Righteous, though they continue all their Days to be Workers of Iniquity?  
3. WHEN we repine, and murmur at his Disposal of us and ours. When we are dissatisfied with our State and Condition in the World; when the Station he has put us in, and the Provision he has made for us, doth not content and please us; though it may be we have such Fruits of his Wisdom, Care and Love, as to these things, that many of our Betters have not. Herein did the Israelites sin in the Wilderness: This Dissatisfaction occasioned all their Murmur, and Complaints; upon the account whereof they are so often said to Tempt God, and to provoke him.  
4. IT is a tempting of God as to his Providence, when we venture upon Unnecessary, Avoidable Dangers, and expect that God should interpose to preserve us. He that will give his Angels charge to preserve us, while we keep in his way, hath not promised to bring us off in Safety when we expose ourselves to Danger, without his Warrant. Thus our Lord replies to Satan, that it is to Tempt God for any one to fall from the Pinnacle of the Temple, upon a false Assurance, that the Angels would be at hand to prevent his Danger.  
MANY have paid dear for their Presumption in this respect, and too late bethought themselves, Where was my Call? What did I here? What a rash Adventure did I make? St. Paul would not have had the Centurion put to Sea in stormy Wether; and it cost them the loss of all that they had, but their Lives, that they did not hearken to him: so much was God displeased with such bold adventurous Erterprises. A wise Man feareth, and departeth from evil, (saith Solomon) but a Fool rageth and is confident: Prov. 14.16. When David had rashly sent three of his Captains, to fetch him Water from the Well of Bethlehem by the Gate, with the extreme hazard of their Lives; as soon as he reflects, his Heart smote him, and he would not drink it, saying, 
* 2 Sam. 23.17.  Is not this the Blood of the Men, that went in Jeopardy of their Lives? God commanded the Leper should dwell alone without the Camp, and that no clean Person should come near him, because of the Contagion. They who are in Health, are not obliged to accompany with the Sick in infectious Diseases, unless to give them necessary Succour in a Spiritual or Temporal Way, and therein we may expect Divine Preservation.  
IT is observable, that, when the Plague was great in Israel, David would not go up to offer Sacrifice at Gibeon, where was the Tabernacle of the Lord that Moses had made in the Wilderness, and the Altar of Burnt-Offering, because he was afraid of the Sword of the Angel of the Lord, that is, of the Pestilence, 1 Chron. 21.30. And the Apostle Paul, though he desired to be dissolved, and to be with Christ; yet when his Life was sought after, he fled away from his Enemies, because he would not Tempt the Providence of God.   

SECT. X.  
It is a Tempting of Providence, to use unlawful, or suspected Means to accomplish our Desires, or supply our Wants.  
Fifthly. IT is another Instance of Tempting God as to his Providence, when we make use of unlawful or suspected Methods to accomplish that which we desire. Many sick People, by reason of Impatience under Pain, from the Fear of Death, or over-eager Desires of a speedy Recovery, will venture to make use of such things in order to it, as have no natural Virtue or Influence towards such an Effect: As the pronouncing of such or such hard words, to charm away the Disease, the carrying such or such things about them, using Talismanical Figures, etc. and many other such Methods, whereof no tolerable Account can be given, but that the Effect, when there is any, must proceed from a very ill Cause, or what we have reason to suspect to be so.  
I could mention Instances of sad Effects of using such Methods of Cure: Among others there is one 
* By my Respected Friend Mr. I M, Letters to a sick Friend, 8º, Letter 15.  printed, of a Gentlewoman having an Ague, a Beggar gave her a Charm to hang about her Neck, bid her not read it, but when she was cured, burn it. The Minister of the Parish (being a sober, learned, and pious Conformable Divine) came casually to visit her: She telling him the Medicine, and the Cure which had attended it, threw it into the Fire in his Presence; but he catching it, read it; the words were, Ague, farewel, till you and I meet in Hell. Upon hearing of which she fell into her Ague again, with greater Violence than ever; and also into a deep Melancholy, which occasioned her to lay violent Hands on herself.  
THE like may be said for Annulets, and things used to preserve from Infection in a time of Pestilence, or for Security of men's Persons in a time of War; or of Herbs and Plants to preserve from Witchcrafts, and Power of Evil Spirits. Such things, I mean, which can have no natural Efficacy to produce the desired Effect; as Charms, and Spells, and Magical Arts, and many insignificant Forms of Words, with their several Modes and Manners of Pronunciation, used to avert Evils from themselves, or their Substance, their Fruits, etc. which many, amongst the 
* See Dr. Towerson on the First Commandment, Part 8. And Mr. Incr. Mather's Essay for recording of Illustrious Providences, 8ᵒ. Chap. 8. p. 248, 254. and 264, 284. at large.  Romanists, do commonly make use of, with great show of Devotion.  
THESE things are granted by all to have no natural Aptitude for these Effects; and therefore must receive their Force, either from God, or from the user, or from the Devil. Not from God, for there is no Divine Revelation on which to bottom such a Faith, which the Apostles had in the Miracles they wrought. If we expect it, either from ourselves, or from the Devil; it is to give the Glory that is due to God, either to Satan, or to ourselves When we use any such Means with the expectation of Success, it is a kind of Magic which the Devil himself owns, and gives Life to: So is i● to use any Arts, Rites, or Ceremonies, not understood, of which we can give no Rational or Divine Account: Tho he may not be visibly and corporally present, or require presently any farther Covenants from the Users of them.  
THE Devil, no question, is present at his own Rites and Ceremonies, though Men discern him not; and may, upon the use of them, secretly produce those Effects, which may gain Credit to them. They fence themselves, as one saith, with the Devil's Shield, against the Devil's Sword: Tho the Persons have no Intention of making Application to the Devil; yet if they make use of such Means for their Preservation from Diseases or Dangers, or for the attaining of other Purposes, they are chargeable with this Gild, because the Success cannot reasonably be expected from any other, but Satan. Especially if we will continue in such a Practice, after the express Cautions given by God against the use of such things, and his Detestation of them, declared by casting out the 
* Levit. 19 & 20.6, 23. & Deut. 18.10, 11, 12.  Nations that possessed the Land of Canaan, before the Israelites, upon this very Account.   

SECT. XI.  
Of laying Wagers concerning the future Determinations of Divine Providence.  
Sixthly. IMIGHT under this Head, add a modern Instance of Tempting the Providence of God, or that which I think is a very bold Trifling with it; for Men to lay considerable Wagers, and make a Trade of it likewise, upon the future Determinations of Providence, about the Success of Fleets, and Armies, etc. Whether such or such a besieged Town shall be taken, and delivered up upon such a Day or no. I would fain ask what Direction there is from the Word of God, or what Example of holy Men in Scripture, or in former Ages, to countenance this Practice. What Encouragement have Men to pray for the Blessingof Heaven every Morning, upon such new Methods of getting Money? If you pray for Success in these Wagers, you must sometimes contradict another part of your own Prayers, for the Progress of the Reformed Religion, and the Welfare of England; and if you wage one with another, God cannot hear one of you, without denying the other, who lays on the other side. If Men lose an Estate, or bring themselves and Families to Poverty or Straits, by such Methods as these; they will be apt to have many uneasy Thoughts about it, and hardly will be able to say with Job, It was the Lord who gave, and who hath taken away, Blessed be his Holy Name.  
BESIDES that, it argues something in the Temper of men's Minds, that is worse than the thing itself, viz. the want of a due Concern about the Public Affairs of Europe, and of what God is doing in the World. But it not only discovers an ill Temper of Mind, but has a very great Influence to make it worse. As has been observed of several who have fallen into this new way of Trade.  
SOME such Reflections, it may be, would reach unto other doubtful ways of Trade in this City. But I pretend not to understand Matters of Trade sufficiently, so as to give a positive Opinion in these Affairs; but earnestly desire you would remember, and consider this, That, in doubtful Cases, the safest side is to be chosen. And thus for Tempting God as to his External Providence.   

SECT. XII.  
Of Tempting Christ, with respect to his Inward Grace, and the Assistance of the Holy Spirit: Especially by bold venturing upon Temptation, and the Occasions of Sin.  
Seventhly. ANOTHER way of Tempting God, and Christ, is with respect to his inward Grace and Assistance. Either,  
1. WHEN we are not satisfied with the ordinary Influence of the Spirit of Grace, in the Duties of Religion; but are disquieted and perplexed, if we have not such extraordinary Transports, and Assurances, and Manifestations of special Kindness, as he hath not promised: If we have not such sensible Consolation, and Quickening in every Ordinance, such Enlargement in every solemn Duty, etc. If we have not these, we make hard Conclusions against God and ourselves: But this is to prescribe to God, and so is a Tempting of him. The like may be said of those who limit God unto such Means, and unto such a Time, for their Assurance and Peace of Conscience, etc. or else they are ready to despair of it for ever. It is to oblige God absolutely, where he has not bound himself: what we desire, not being absolutely necessary in itself, or so necessary as the Glory of God some other way.  
WE must not therefore make Experiments of his Love to us, by his granting our Desires in these Particulars. A Father will not allow a Child to say, If you love me, let me have this or that, at such a time, and in such a manner; but when he submissively begs and receives it, he may say, Now I know my Father loves me. But we Tempt God, when we would tie him up to our Circumstances, of Time, Manner, and Measure, in these, as well as in other Cases.  
2. WHEN we voluntarily run into Temptation, and hope the Grace of God will secure us; though we do, or may, very well know, that where we go, and what we do, is like to prove a Snare, and an Occasion of Sin. If in the discharge of our Duty to God we meet with Temptation, we may hope his Grace will be sufficient for us: But if we will play upon the Hole of the Asp, and come near the Cockatrice Den; if we will walk by the House of the strange Woman, when we may avoid it: If we will make bold with the Opportunities, and Incentives, and Provocatives of Sin: If we will frequent such Places, and such Company, as did formerly ensnare us: If we will gratify our Senses, our Appetites, or our Curiosity in such Things, whereby we and others have formerly been defiled; and then expect the Extraordinary Assistance of God's Grace to preserve us, this is a Tempting of Christ.  
HE that dares come close to the Threshold of a Sin, as one says, will soon be plucked within the Door; for he hath Tempted the Lord his God. He that cannot swim, and will plunge himself into a deep River, if he sink and be drowned, may thank his own Presumption. You know how unable you are to stand against Temptation; and therefore it is desperate Boldness to adventure where you are sure to be Tempted. Can a Man take Fire into his Bosom, and his Clothes not be burnt? Prov. 26.27. You put yourselves out of the Protection of God's Grace, and give the Devil an Advantage against you; and so it is no wonder if you are overcome. You cannot pretend the Strength of the Temptation for your Excuse, for you might have avoided the Snare. Never say that you could not resist the Tempration, it was so strong, when you might have avoided it, so as not to have been Tempted.  
THE more we know of the Corruption of our Nature, the more Reason shall we see for daily Prayer to God, that he would not lead us into Temptation: for we are seldom brought into Temptations, and brought off from them, without Sin. When the Devil comes to us, he cannot say that he finds nothing in us upon which to fasten: As is said concerning our Blessed Saviour, Joh. 14.30. The Prince of this World cometh, and hath nothing in me. His Temptations could not enter, there was no inward Lust to receive them. But our Hearts are ready to kindle upon the least Spark that falls: As soon as Satan knocks, we open the Door and entertain him. We have so much Experience of this, that it were the greatest Folly in the World to venture upon Temptation, and expect the Help of that Grace, which we know we have forfeited. A Man may as well put his Finger into the Fire, and hope he shall not feel Pain.  
IF Peter will go into the High Priest's Hall without a Warrant, no wonder if he fall. If People will marry without any regard to Religion in their Choice; if they care not where they dwell, or with whom, or what kind of Persons they have for their Domestics; if Persons that pretend to Religion will frequent Playhouses, and read filthy Histories, or Comedies, or obscene Poetry, (for the Wit or Language-sake, as they say; that is, will rake into a filthy Dunghill, in hopes of finding a Jewel, with the manifest hazard of being poisoned by the Stench;) if they will adventure the corrupting of their Principles, by harkening to every bold Atheist, that will burlesque the Holy Scriptures, and overturn the Foundations of all Christianity, if not of Natural Religion too; such Persons they tempt God to leave them to themselves; and the Event will prove what need there was of praying, and endeavouring, that we may not fall into Temptation.  
I INSIST the longer upon this, because it is so necessary to be considered by All: to take heed how we tempt God, by making bold with the occasions of Sin. It is a merciful Providence to have our Circumstances, and Condition of Life so ordered, that we must go out of our way to Sin, we must seek it with some Difficulty. For more Grace is needful to save us from Sin in the Neighbourhood of great Temptations, than while we are at a distance. Every one therefore, according to the Sins he knows himself most inclined to, should watch to keep as far as lawfully he may from Temptation. Why should we eat that which we know we must vomit up again? do that which we know we must Repent of? And if you may not eat, why should you taste? And if you may not taste, why should you desire to See it, or have it before you, or come near it? Read the fifth, sixth and ninth Chapters of the Proverbs; and what is spoken concerning one Sin, is true of the Occasions that lead to others.  
IF we will not keep at a distance from the Snare, we gratify Satan, and provoke God to leave us in his Hands. It is possible you may come off safe from the Occasions to sin, but you are not sure of that Grace that is needful to it. Your Experience may teach you, your frequent Falls may instruct you, how dangerous it is to have Tempting Objects near, and in view. To see whether I am able to resist Temptation, when I may avoid it, is boldly to tempt God, and to sin for Trial-sake. We should keep as far as we may, from the Confines of that Fire that is apt to put our Passions into a Fever, and raise Disorders in our Souls. The Nazarites, who by the Law of God were obliged to abstain from Wine, or strong Drink, or any Liquor of Grapes, were forbidden also to eat of the Grape green or dried; they were not so much as to taste of the Husk or Kernel, or of the Skin of a Grape, or Raisin 
* Numb. 6.3, 4. .  
IF we know that such or such things have been Snares to us heretofore, and are like to prove so again; that such a Game, or such a Conversation, is like to be prejudicial to me in particular, and draw me to sin; I am accessary to the Temptation, and to all the Sin and Mischief that follows, if yet I will venture.  
THEY who seem the best prepared, and resolved, do yet need this Caution: For none can tell what they are, till Trial, and Occasion discover them. To be Temperate, when a Man hath not wherewithal to be otherwise: To be Chaste, and have no Temptation to Uncleanness; to appear Meek, and have no Provocation; or for a Servant to be Just, and not to pilfer and steal, while his Master's Eye is upon him; this is comparatively a small Matter. But to be chaste in Sodom, to be temperate, as Timothy in Asia, amongst the luxurious Ephesians; to be awed by the Fear of God, and kept from Folly, when solicited to it, as Joseph; this is the Trial of our Strength. If a Man be so foolish, as out of choice to stand near a Precipice, a small Push will throw him over, when a far greater would not have hurt him upon a Level.  
AUSTIN relates the Story of his Friend Alyppius, who, by the Importunity of his Acquaintance, consented to go to the Theatre; yet with a Resolution not to open his Eyes, lest the sight of those Spectacles should entice his Heart: But being there, the Noise and sudden shouting of the Multitude prevailed so far with him that he forgot his Resolution, takes the liberty to see what occasioned the Shout; and once seeing, is now so inflamed with Delight, that he shouts as the rest do, and becomes a Frequenter of the Theatre as others: All his Resolution did not avail, when the Temptation was brought to his Sense.  
IT is a bold and dangerous Undertaking, to court the Opportunities of sinning, to invite an Enemy, to embrace a Danger; though a Man do it, as he pretends, to get the Pleasure of a Victory, and to give Proof of his Piety in resisting; it is twenty to one but he is surprised, and overcome: Like the Folly, as one observes, of that Egyptian who acknowledged Fire for his God; and one day doing his Devotions, kissed his God after the manner of Worshippers, and burned his Lips. Just such a Fool is he who hugs a Temptation, though with a design of Virtue; he burns himself in the Neighbourhood of the Flame, and is like to perish in his own Folly. It is to call the Danger nearer, that we may run from it. And let Men mean never so well, they cannot act wisely, who will go to meet the World, and invite the Devil, and venture upon his Ground: They consider not, that by running upon Temptation, they have no Promise of God to be delivered out of it; and because they Tempt him, he justly leaves them to miscarry, as the Punishment of their Rashness.  
BEWARE therefore of trying Conclusions, how near you may approach to Sin, and not be defiled; how you adventure to gratify your Curiosity, to go where you may be ensnared, where your Danger is greater than your Business. You consider not, that to be near Sin, is to be near the Wrath of God, and the Fire of Hell; and to come near it, is the common way of coming to it. It is the Devil's cunning to make you confident of your own Strength, to tell you you need not fear; you can run a greater Hazard than this, you can bear a stronger Temptation than this; What though you are in bad Company, are you such a Child that you cannot govern yourself? But since our Flesh and corrupt Inclination is on the Tempter's side, our strongest Resolutions may then fail us: And if we make bold with the Temptations, and Occasions of Sin, we Tempt God, and provoke him to leave us to ourselves.  
3. WHEN we run upon any such thing as requires the Extraordinary Assistance of God's Grace and Spirit, without any Ground or Promise from the Word of God to expect it: When a Man of weak Shoulders will attempt to bear a Burden, that would require a Sampson's Back. When we will rush upon such things, as are beyond our Ability and Strength, and expect Extraordinary Help, without a Promise. As when, by the neglect of the ordinary way of improving our Minds in Knowledge, we think to do those things unto which the greatest Improvements of Knowledge are required. If the Sons of Sceva will undertake to exercise the Devil, no wonder if he prevail against them, Acts 19.16.  
THE Popish Vows of perpetual Virginity are a Tempting of God and Christ in this respect; because there is no Promise of God's Assistance, that they shall be able to perform such a Vow: There is no Promise, that whoever will resolve and endeavour it, shall be able to lead a single Life without Marriage. So the Apostles were offended with them that would enjoin Christians to observe the Jewish Ceremonies, after Christ's Ascension to Heaven: Not only because they were laid aside by the Death of Christ, but because there was no Promise of the Divine Presence, and Assistance any longer in that Worship: This therefore is called a Tempting of God, Acts 15.10.   

SECT. XIII.  
Of Tempting God and Christ, as to his Patience.  
Lastly. WE Tempt him as to his Patience and Long-suffering. And thus the Jews are said to tempt God, while they rebelled against him, and abused his Forbearance. What is termed the Day of Temptation in one place, is called the Day of Provocation in another. You have now tempted me, says God, these ten times, and will not observe my Orders, or hearken to my Voice; your continued Disobedience is a constant Tempting of me.  
TO how many of us may God say the like and worse! You have tempted me, not only these ten times, but these ten Years, or twenty Years, or more; and would not obey my Voice, notwithstanding many Convictions of Conscience, many instructive Warnings and Reproofs, many loud Calls of Providence, and many Motions of my Spirit striving with your Hearts, etc. You have tempted my Patience, and Long-suffering, and made a bold Trial how long I would bear with you.   

SECT. XIV.  
The Improvement of this Discourse for Conviction of Sin, and Humiliation. The Aggravations of this Tempting Christ. The Danger of it, as applied to the Nation, from this Example of the Jews.  
First. THIS may be improved for our Humiliation, with reference to the many Instances, wherein we have been guilty of Tempting Christ. Upon a Review of the forementioned Particulars, how often may we justly charge ourselves with this Sin! To affect us with it the more, I might represent the Evil of this Sin, partly from the Spring and Root of it, which is Infidelity, Unbelief, or Distrust of God. Psal. 78.18, 22, 23. They believed not God. Partly from the Disobedience, and Rebellion against the Divine Orders, with which it is attended. They Tempted God, and provoked the Most High, i. e. they rebelled against him.  
PARTLY from that Ingratitude, and Forgetfulness of God which this Sin implies, and from the Insolence and Arrogance that is contained in such a Trial of the Knowledge, Power and Goodness of God. For a Servant, or a Scholar, or any Inferior to try Experiments concerning the Honesty, or the Skill of his Superior, is a provoking piece of Insolence. But this is nothing to the saucy Boldness of Rebellious Sinners against the Lord, and against his Christ. I might argue it likewise from its Likeness and Conformity to the Sin of the Devil; It is a horrid Imitation of the Devil's Crime, who is the Tempter.  
I MIGHT prove it also from the Severity of its Punishment, by Scripture-Examples and Declarations: These Jews are an eminent Instance, we read of Multitudes of them destroyed suddenly, The Wrath of God came upon them, while the Meat was in their Mouths. And, for another Instance of the like Gild, they were destroyed by Serpents: And afterwards, for continuing to tempt God, they were excluded the promised Land; they were refused Entrance into Canaan, and All of that Generation, except Caleb and Joshua, died in the Wilderness.  
THIS Instance should be very Instructive and Monitory unto us, to take heed of Tempting God, as the Israelites did. We resemble them both in our Mercies, and in our Sins. God hath most eminently favoured this Nation, and we have most highly provoked God.  
GREAT Things indeed he did for Israel: He meant (saith Bishop Hall) to make that Nation a Precedent of Mercy. Heaven and Earth conspired to bless them. Should I speak of the Wonders of Egypt, I know not whether their Preservation in it, or Deliverance out of it were the more Miraculous. Did they want a Guide? God himself goes before them in Fire. Did they want a Shelter? his Cloud is spread over them for a Covering. Did they want a Way? the Sea itself shall make it, and be at once a Street and a Wall to them. Did they want Bread? Heaven itself shall pour down the Food of Angels. Did they want Meat to their Bread? the Wind shall bring them whole Drifts of Quails into their Tents. Do they want Drink to both? the very Rocks shall yield it. Do they want Suits of Apparel in the Wilderness? their Clothes shall not wax old on their Backs. Do they want Advice? God himself shall give his Vocal Oracle between the Cherubims. Do they want a Law? he shall come down upon Sinai, and deliver it in Fire, Thundering, Smoke, Earthquakes, and write it with his own Finger in Tables of Stone. Do they want Habitations? God shall provide them a Land that flows with Milk and Honey. Are they persecuted? God stands in Fire between them and their Harms. Are they stung to Death? the Brazen Serpent shall cure them. Are they resisted? The Walls of Jericho shall fall down alone: Hailstones brain their Enemies: The Sun stood still, to see Joshua's Revenge and Victory. O Great and Mighty Things that God did for Israel!  
AND if any Nation under Heaven could either parallel or second Israel in the Favours of God, this poor little Island of ours is it. The Cloud of his Protection hath covered us. The bloody Sea of Persecution hath given way to us, and we have passed it dryshod. The true Manna from Heaven is reigned down abundantly about our Tents. The Waters of Life spring forth plenteously among us. The better Law of the Gospel is given us from Heaven by the Hands of his Son, etc.  
BUT under all these and the like Obligations they Tempted God, and provoked the most High. Let us take heed of imitating their Sin, and Tempting God as they did, by not understanding his Wonders, by forgetting all his Works, by continuing to provoke him after such National Deliverances as he has wrought for us. Are we not under the like Gild on this Account? How slowly doth any thing that may be called Reformation go on? though there be the Countenance of Magistracy to encourage it. What Instance of Pride and Luxury is abated? etc. If therefore after all God hath done, we thus continue to Tempt him by our Impenitence; it is possible, and more than possible, that we may yet be destroyed. Read Gen. 14. compared with the 18th Chapter, and you find that Sodom, and Gomorrah, and the Cities of the Plain, notwithstanding the Victory and Success which God had given them against their Enemies, by the Assistance of Abraham and his Servants; yet for their Pride, and Idleness, and Uncleanness, and the abuse of their Plenty and Peace, he soon after destroyed them with Fire from Heaven, as a Warning to future Generations, and hath left it on Record for our Admonition.  
BUT the Jews are our most remarkable Example and Pattern. How miraculously did God deliver them out of Egypt! and yet how soon after were they brought to their Wit's end at the Red Sea! God there appears for them, and makes bare his Arm for their Salvation, and the Overthrow of the Enemies; but that extraordinary Deliverance at the Red Sea did but enter them into the Wilderness; they were not presently upon this, as they imagined, to take Possession of the promised Land; God would try them in the Wilderness. There they murmured, and tempted God in the Desert, and ever and anon he plagued them with one Instance of his Severity after another. He delivered them often, but they rebelled again, and he is forced to punish them again: Insomuch that when they were upon the very Borders of the promised Land, when they could look into Canaan, and needed only to go over and take Possession, Numb. 14.8, 9 yet, like a Ship in sight of the Harbour, their Provocations against God raise a new Storm, and they are driven back again to Sea, and all the Passengers are drowned. God swore in his Wrath, that none of them should enter into his Rest.  
WE have reason to apprehend, that after all that God has done for us, if yet we continue to tempt him, he may refuse to strengthen that which he has wrought for us; the fairest Hopes of NATIONAL Establishment may be blasted, the nearest Prospect of complete Salvation may be disappointed; God may stop the Progress of the Deliverance he has given, and leave us to perish by one another, or as a Prey to the Common Enemy. And who can tell but this may be the last Trial that He will ever make of this Generation? The Season seems to be very Critical, Judgement and Mercy are striving which shall get the better. But if yet we rebel against him, despise his Goodness, disobey his Orders, blaspheme the Son of God, and reject the everlasting Gospel, and will not know the things that belong unto our common Peace, etc. If neither his late astonishing Kindness to us, nor the Apprehensions of his deserved Displeasure for misimproving it, will make us cease to Tempt him; but we still harden our Hearts, as the Jews did; we have Reason to look for Wonders of Severity, answerable to those of Mercy we have formerly had. We may Fear and Expect this as to the NATION; but however God may deal with that, yet as to particular Persons, who continue to tempt God, there remains nothing for them but a fearful looking for of Judgement, and of fiery Indignation.   

SECT. XV.  
An Exhortation to all sorts of Persons, instead of Tempting Christ, to make Trial and Proof of his Goodness and Faithfulness, in a way of Duty, Obedience, and Dependence.  
Secondly. LET us then, instead of Tempting Christ as we have done, resolve for the future to make that Trial and Proof of him, which he allows and requires us to do. We read sometimes in Scripture how God condescended to the Weakness of his Servants, and gave them leave to demand a Sign of him, upon such and such Particular Occasions. Gideon had an express Order for his Sign, Judg. 7. And Ahaz had leave to ask one, for the increase of his Faith; and it seems as if he did not do well to refuse it, Isa. 7.12. But sometimes, without an express Command, holy Men have asked of God a Sign; as Abraham, Gen. 15. Whereby shall I know, that I shall inherit the Land of Canaan? So Eliezer, Abraham's Servant, Gen. 24.14. So Jonathan, 1 Sam. 14.10. In these and other extraordinary Cases, what there was of Prophetical Instinct, or Inspiration to warrant them, we know not; and whether they did well or ill in demanding a Sign of God, we can hardly say: But our Case is plain, where we have the Warrant of Divine Precept, and a Promise also for our Encouragement.  
LET us then make Trial of the Faithfulness, and the Goodness of God, in the ways of Obedience. Prove me now, says God, Mal. 1.10. Do any of you kindle a Fire upon mine Altar for nought? Do you offer a Sacrifice to me without profiting yourselves? Tho you have rob me, saith the Lord, as to Tithes and Offerings, even this whole Nation. Chap. 3. v. 9, 10. Yet bring them into the Storehouse, that there may be Meat in my House; and prove me now herewith, saith the Lord of Hosts; see if I will not open unto you the Windows of Heaven, and pour you out an abundant Blessing, that you shall not have room to receive it; and make that all Nations shall call you blessed. To the like purpose we read in Psal. 81.13, 14. O that my People had harkened unto me, and Israel had walked in my Ways! I should soon have subdued their Enemies, and turned my Hand against their Adversaries. But they would not try me, and trust me.  
GOD condescends to speak such Language unto All of us. Prove me, saith he, by obeying my Voice, and harkening to my Word: Enter into my Service, see whether I am a hard Master: Take my Yoke upon you, see whether it be not easy, and my Burden light: Try whether my Service be not better than that of Sin, and the World: See whether any can do for you, that which I can, and will do. Come unto me, says Christ, if you are weary and heavy laden, and see whether I cannot give you Rest. Do but make a Trial, whether the Ways of Wisdom be not Pleasantness, and her Paths Peace. Condemn not Religion for a melancholy, tedious, burdensome thing, before you have found it so upon Trial. See whether seeking the Kingdom of God, and the Righteousness thereof, in the first place, be not the way, to have all other things added, in the best Proportion. Make a Trial, at least for a time, whether to walk uprightly, and keep a Conscience void of Offence towards God and Man, be not the only way to walk surely in the most difficult Times, and turn of Affairs, public or private.  
PROVE me now, says God, whether he that fears God and works Righteousness shall not be Accepted. See whether I am a barren Wilderness, or a Land of Drought; whether ever you shall have reason to Repent your turning from Sin and Vanity, to walk in my Way; whether ever any shall be Losers by their Fidelity to me.  
O THAT Magistrates, Ministers, Gentlemen, Students, Merchants, Tradesmen, Parents, Children, Heads of Families, and Servants, younger, elder Persons, under what Denomination soever they may be ranked, would All in their several places, instead of Tempting Christ, make a Trial of his Faithfulness to his Promises, unto such as are diligent, and faithful to the performance of the Duty! O that Magistrates would but try, whether Fidelity to God, and Zeal for his Glory, and Concern for his Honour, and Care that his Laws be observed, and the Violation of them punished; whether this be not the best way to their own Safety, Honour and Establishment, and the only Exaltation and Security of the People! O that Ministers would but try, whether hearty Love to God and Christ, and the Souls of Men, and fervent Desires and Endeavours to approve ourselves to the Allseeing God, in seeking to promote the Faith, and Holiness, and Joy of Christians, and their Union, Love and Concord one with another, be not the best way for our Acceptance and Success!  
O that Merchants, and Tradesmen would but try, by constant Dependence upon God, and daily Prayer in their Closets and Families, and strict Justice and Righteousness in their Deal, and by choosing and encouraging such Servants as fear the Lord, and by keeping up the Worship and Authority of God in their Houses; whether this be not the best way to banish the Curse of God from their Habitation, and to obtain that Blessing of Heaven upon their Diligence in their Callings, which will make Rich, without the Addition of Sorrow!  
O that Parents would try, whether by dedicating their Children to God betimes, and educating them diligently in the Fear and Nurture of the Lord, and disgracing Sin to them, telling them the Evil and the Danger of it, and antidoting them against Temptation, saving them from Pride, and Idleness, and evil Company, making Religion pleasant to them, and setting an holy Example before them, etc. whether this be not the best, and only way to have Comfort in them!  
O that we, who are the Children of Religious, Holy Parents, would but try whether there will not be a double Blessing from Heaven upon us, if we own our Father's God, and our Mother's God: If we keep within the Bond of his Covenant, and remember his Commandments to do them; if we cut not off the Entail of Covenant-Blessings with our own Hands; if we obey the God of our Fathers, with a perfect and upright Heart! Let us prove him, and try whether he will not fulfil his Promise, That the Mercy of the Lord shall be from everlasting to everlasting to them that fear him, and his Righteousness (or Faithfulness) to the children's Children.  
IN SHORT, let us All resolve to Tempt God and Christ no more, as we have done, but to prove him by our holy Obedience. And we shall find by Experience, that committing our Way to God in well-doing, is the wisest, and easiest, and sweetest Life, through all the Changes of this present World: That by casting our Bread upon the Waters, and giving to the Poor, we do but lend unto the Lord, and he will surely repay it: That to sanctify the Lord's-Day, is the proper Method to have the Blessing of Heaven all the Week: That to live the Life of the Righteous, and to begin to remember and serve him in our Youth, is the only proper Method for a long Life, and a good old Age, or a peaceful Death, a Comfortable Account, and a Blessed Eternity.  
FINIS.   


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A perpetual Almanac of Spiritual Meditations. 12ᵒ.  
The Triumphs of Grace, in the last Words and edifying Death of the Lady Margaret de la . 12ᵒ.  
Aickin's English Grammar; or the English Tongue reduced to Grammatical Rules. 8ᵒ.  
Clavis Grammatica, or a ready way to the Latin Tongue. 8ᵒ.   

The is now in the Press,  
A Discourse of Family Religion by the Reverend Mr. Samuel Slater, in 8o. Printed for J. Laurence.