Satan’s second affrighting temptation —THE FIERY DART OF BLASPHEMY 2/7

1. Faith sets God before the soul—within sight and hearing of all its thoughts and ways;and this keeps the soul in awe, that it dares harbour nothing unworthy of God in its most secret thoughts.  David gives the reason why the wicked are so bold, ‘They have not set thee before them,’ Ps. 54:3.  Such as de­fame and asperse the name of others do it commonly behind their backs.  Sin, in this life, seldom comes to such a ripeness as to blaspheme God to his face.  This is properly the language of hell.  There is a mixture of atheism with the blasphemy of sinners while on earth. They do with God as those wretched miscreants did with Christ; they cover his face and then smite him; they draw a curtain by some atheistical principles betwixt God and them, and then they belch out their blasphemies against that God whose omniscience they do not believe.  Now faith eyes God eyeing the soul, and so preserves it.  ‘Curse not the king,’ saith Solomon,’ ‘no not in thy thought,... nor the rich in thy bedchamber; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter,’ Ecc. 10:20.  Such kind of language faith useth.  Blas­pheme not, saith faith, O my soul, the God of heaven; thou canst not whisper it so softly, but the voice is heard in his ear who is nearer to thee than thou to thyself.  And thus it breaks the snare the devil lays.  Those unbeseeming speeches which dropped from Job’s mouth, through the length and extremity of his troubles, though they did not amount to blasphemy, yet, when God presented himself to him in his majesty, they soon vanished, and he covered his face with shame before the Lord for them—‘Now mine eye seeth thee.  Wherefore I abhor myself, and repent in dust and ashes,’ Job 42:5, 6.
2. Faith credits no report of God but from God’s own mouth; and thus it quencheth temptations to blasphemy.  It is impossible that a soul should have any but holy and loyal thoughts of God, who shapes his apprehensions of him by the word of God, which is the only true glass to behold God in, because it alone presents him like himself in all his attributes, which Satan by this sin of blasphemy one way or other asperses.  Faith conceives its notions of God by the word, resolves all cases of conscience, and deciphers all providences which God writes in myster­ious figures, by the word; for want of which skill, Satan drives the creature very oft to have hard thoughts of God, because he cannot make presently good sense of his administrations in the world.  Thus, there have been [those] who foolishly have charged God’s justice, because some outrageous sinners have not been overtaken with such speedy judgment as they deserve.  Others have charged as deeply his care and faithfulness in providing no better for his serv­ants, whom they have seen kept long under the hatches of great afflictions; like him, that seeing a company of Christians in poor ragged clothes, said he would not serve that God who kept his servants no better.  These, and such like, are the broken glasses that Satan presents God in, that he may disfigure him to the creature's eye; and truly if we will look no further, but judge God to be what he appears to be by them, we will soon condemn the holy One, and be within the whirl of this dangerous temptation.

           3. Faith quenches temptations to blasphemy, as it is praiseful.  It disposeth the Christian to bless God in the saddest condition that can befall it.  Now these two, blessing and blasphemy, are most contrary.  By the one we think and speak evil, and by the other good, of God; and therefore [they] cannot well dwell under the same roof.  They are like contrary tunes. They cannot be played on the same instrument with­out changing all the strings.  It is past Satan’s skill to strike so harsh a stroke as blasphemy is, on a soul tuned and set to praise God.  Now faith doth this, ‘My heart is fixed,’ saith David. There was his faith. Then follows, ‘I will sing and give praise,’ Ps. 57:7.  It was faith that turned his spirit and set his affections praise-way.  And would not Satan, think you, have found it a hard task to have made David blaspheme God while his heart was kept in a praising frame? Now, two ways faith doth this.

Satan’s second affrighting temptation —THE FIERY DART OF BLASPHEMY 1/7

 Second Dart of affrighting temptations.  The second fiery dart with which he frightens the Christian is his temptation to blasphemy.  Every sin, in a large sense, is blasphemy; but here we take it more strictly.  When a man does, speaks, or thinks anything derogatory to the holy nature or works of God, with an intent to reproach him or his ways, this properly is blasphemy.  Job’s wife was the devil’s so­licitor, to provoke her husband to this sin: ‘Curse God,’ saith she, ‘and die.’  The devil was so impudent {as} to assault Christ himself with this sin, when he bade him ‘fall down and worship him.’  But he hath an advantage of making a nearer approach to a saint than he bade to Christ.  All that he could do to him was to offend his holy ear with an external motion.  It would not stand with the dignity or holiness of Christ’s person to let him come any farther.  But he can shoot this fiery dart into the imagination of a saint, to the great disturbance of his thoughts, endeav­ouring thereby to stir up some unworthy thoughts of God in him—though these are commonly no more welcome to a gracious soul than the frogs which crept into the bed-chamber of Pharaoh were to him.  Two things Satan aims at by these injections.  1. To set the saint a defaming God, which he loves a life to hear. But if this fails, then, 2. He is content to play at lower game, and intends the Christian’s vexation by forcing these unwelcome guests upon him.  Now faith, and only faith, can quench these fireballs in both respects.

How faith quenches the fiery dart of blasphemy, and Satan’s DOUBLE DESIGN therein.

           First Design.  Satan aims, by the stirring up of unholy thoughts, to set the saint a defaming God. There is a natural disposition in every wicked man to blaspheme God.  Let God but cross a carnal wretch in this way, and then suffer Satan to edge his corruption, and he will soon flee in God’s face.  If the devil’s supposition had been true—as it was indeed most false—that Job was a hypocrite, then that tale which he brought against him to God would have been true also—‘Put forth thine hand now, and touch all that he hath, and he will curse thee to thy face,’ Job 1:11. Had Job been the man he took him for, the devil had not lied; because it is natural to every wicked man to have base thoughts of God; and, when provoked, the inward rancour of his heart will appear in the foulness of his tongue—‘This evil is of the Lord; what should I wait for the Lord any longer?’ II Kings 6:33—a loud blasphemy, the seed of which is found in every un­believer.  There is but one spirit of wickedness in sin­ners, as but one spirit of grace in saints.  Simon Ma­gus he was ‘in the gall of bitterness,’ Acts 8:23; that is, in a state of sin.  Every unbeliever is of a bitter spirit against God and all that bears his name.  There is no trusting of the tamest of them all, though cooped up by restraining grace.  Let the lion out of his grate and he will soon show his bloody nature.  An unbeliever hath no more in him to quench such a temptation, than dry wood hath to quench the fire that is put to it. But now, let us see what exploits faith can do in quenching this fiery dart, and how faith does it. Generally it is by keeping the soul from entertaining any unbecoming or blasphemous thoughts of God; but,

How Faith Quenches the Fiery Dart of Atheism

           Question.  But what need of faith?  Will not reason serve the turn to stop the devil’s mouth in this point?  Cannot the eye of reason spy a deity except it look through the spectacles of faith?

           Answer.  I grant that this is a piece of natural di­vinity, and reason is able to demonstrate the being of a God.  Where the Scriptures never came a deity is acknowledged: ‘For all people will walk every one in the name of his god,’ Micah 4:5, where it is supposed that every nation owns some deity, and hath a wor­ship for that god they own.  Yet in a furious assault of temptation it is faith alone that is able to keep the field and quench the fire of this dart.

1. That light which reason affords is duskish and confused,serving for little more than in general to show there is a God; it will never tell who or what this God is.  Till Paul brought the Athenians acquainted with the true God, how little of this first principle in religion was known among them, though that city was then the very eye of the world for learning!  And if the world's eye was so dark as not to know the God they worshipped, what then was the world’s darkness itself —those barbarous places, I mean, which wanted all tillage and culture of humane literature to advance and perfect their understandings?  This is a Scripture notion; and so is the object of faith rather than rea­son, ‘He that cometh to God must believe that he is,’ Heb. 11:6.  Mark that, he ‘must believe.’  Now faith goes upon the credit of the word, and takes all upon trust from its authority.  He ‘must believe that he is;’ which, as Mr. Perkins on the place saith, is not nakedly to know there is a God, but to know God to be God’—which reason of itself can never do.  Such is the blindness and corruption of our nature, that we have very deformed and misshapen thoughts of him, till with the eye of faith we see his face in the glass of the word; and therefore the same learned man is not afraid to affirm that all men who ever cam of Adam —Christ alone excepted—are by nature atheists, because at the same time that they acknowledge a God, they deny him his power, presence, and justice, and allow him to be only what pleaseth themselves. Indeed it is natural for every man to desire to accom­modate his lusts with such conceptions of God as may be most favourable to, and suit best with, them.  God chargeth some for this: ‘Thou thoughtest that I was altogether such an one as thyself,’ Ps. 50:21—sinners doing with God as the Ethiopians with angels, whom they picture with black faces that they may be like themselves.
2. Suppose thou wert able by reason to demon­strate what God is, yet it were dangerous to enter the list and dispute it out by thy naked reason with Satan, who hath, though the worst cause, yet the nimbler head.  There is more odds between thee and Satan —though the reason and understanding of many the ripest wits were met in thee—than between the weak­est idiot and the greatest scholar in the world.  Now who would put a cause of so great importance to such a hazard as thou must do, by reasoning the point with him that so far outmatches thee?  But there is a divine authority in the word which faith builds on, and this hath a throne in the conscience of the devil himself, he flies at this; for which cause Christ, though he was able by reason to have baffled the devil, yet to give us a pattern what arms to use for our defence in our conflicts with Satan, he repels him only by lifting up the shield of the word.  ‘It is writ­ten,’ saith Christ, Luke 4:4, and again, ‘it is written,’ ver. 8.  And it is very observable how powerful the word quoted by Christ was to nonplus the devil; so that he had not a word to reply to any scripture that was brought, but was taken off upon the very mention of the word and forced to go to another argument. Had Eve but stood to her first answer, ‘God hath said, Ye shall not eat of it,’ Gen. 3:3, she had been too hard for the devil; but letting her hand‑hold go which she had by faith on the word, presently she fell into her enemy's hand.  Thus in this particular, when the Christian in the heat of temptation by faith stands upon his defence, interposing the word between him and Satan’s blows—I believe that God is; though I cannot comprehend his nature nor answer thy sophis­try, yet I believe the report the word makes of God; Satan may trouble such a one, but he cannot hurt him.  Nay, it is probable he will not long trouble him. The devil's antipathy is so great to the word, that he loves not to hear it sound in his ear.  But, if thou throwest down the shield of the word, and thinkest by the dint or force of thy reason to cut thy way through the temptation, thou mayest soon see thyself sur­rounded by thy subtle enemy, and put beyond an honourable retreat.  This is the reason, I conceive, why, among those few who have professed themselves atheists, most of them have been great pretenders to reason—such as have neglected the word, and gone forth in the pride of their own understanding, by which, through the righteous judgment of God, they at last have disputed themselves into flat atheism. While they have turned their back upon God and his word, [and] thought, by digging into the secrets and bowels of nature, to be admired for their knowledge above others, that hath befallen them which some­times doth those in mines that delve too far into the bowels of the earth—a damp from God’s secret judgment hath come to put out that light which at first hey carried down with them; and so that of the apostle is verified on them, ‘Where is the disputer of this world? hath not God made foolish the wisdom of this world?’ I Cor. 1:20.  Indeed it is the wisdom of God that the world by wisdom—their own trusted to —should not know God.
3. He that assents to this truth, that there is a God, merely upon grounds of reason and not of faith, and rests in that, doth not quench the temptation; for still he is an infidel and a Scripture atheist.  He doth not believe there is a God at the report of God’s word, but at the report of his reason; and so indeed he doth but believe himself and not God, and in that makes himself a god, preferring the testimony of his own reason before the testimony of God’s word, which is dangerous.

           Question.  But, may some say, is there no use of reason in such principles as this which are within its sphere?  May I not make use of my reason to confirm me in this truth that there is a God?

           Answer.  It is beyond all doubt that there is [use of reason].  Wherefore else did God set up such a light if not to guide us?  But it must keep its own place, and that is to follow faith, not to be the ground of it, or to give law and measure to it.  Our faith must not depend on our reason, but our reason on faith. I am not to believe what the word saith merely because it jumps with my reason, but believe my reason be­cause it is suitable to the word.  The more perfect is to rule the less.  Now the light of the word—which faith follows—is more clear or sure than reason is or can be; for therefore it was written, because man’s natural light was so defective.  Thou readest in the word there is a God, and that he made the world. Thy eye of reason sees this also.  But thou layest the stress of thy faith on the word, not on thy reason.  And so of other truths.  The carpenter lays his rule to the tim­ber, and by his eye sees it to be right or crooked; yet, it is not the eye but the rule that is the measure —without which his eye might fail him.  All that I shall say more to such as are annoyed with atheistical injections is this, fix thy faith strongly on the word, by which you shall be able to overcome this Goliath, and when thou art more free and composed, and the storm is over, thou shalt do well to back thy faith what thou canst with thy reason.  Let the word, like David’s stone in the sling of faith, first prostrate the temptation; and then, as he used Goliath’s sword to cut off his head, so mayest thou with more ease and safety make use of thy reason to complete the victory over  these atheistical suggestions.

Satan’s first affrighting temptation —THE FIERY DART OF ATHEISM.

           First Dart of affrighting temptations.  The first of Satan’s affrighting temptations is his temptation to atheism, which, for the horrid nature thereof, may well be called a fiery dart; partly because by this he makes so bold an attempt, striking at the being of God himself; as also because of the consternation he produceth in a gracious soul wounded with it.  It is true the devil, who cannot himself turn atheist, is much less able to make a child of God an atheist, who hath not only in common with other men an indelible stamp of a deity in his conscience, but such a sculpture of the divine nature in his heart, as irresis­tibly demonstrates a God; yea, lively represents a holy God, whose image it is; so that it is impossible a holy heart should be fully overcome with this temptation, having an argument beyond all the world of wicked men and devils themselves to prove a deity, viz. a new nature in him, ‘created after God in righteousness and true holiness,’ by which, even when he is buffeted with atheistical injections, he saith in his heart, ‘There is a God,’ though Satan in the paroxysm of his temptation, clouds his reasoning faculty for the pres­ent with this smoke of hell, which doth more offend and affright than persuade his gracious heart to es­pouse such a principle as it doth in a wicked man; who, when, on the contrary, he is urged by his conscience to believe a God, ‘saith in his heart there is no God,’ that is, he wisheth there were none. 

 And this may exceedingly comfort a saint—who, notwith­standing such injections to atheism, clings about God in his affections, and dares not for a world allow him­self to sin against him, no, not when most oppressed with this temptation—that he shall not pass for an atheist in God's account, whatever Satan makes him believe.  As the wicked shall not be cleared from atheism by their naked profession of a deity, so long as those thoughts of God are so loose and weak as not to command them into any obedience to his com­mands—‘The transgression of the wicked saith within my heart, that there is no fear of God before his eyes,’ Ps. 36:1; the holy prophet argues from the wickedness of the sinner’s life to the atheism of his heart—so, on the contrary, the holy life of a gracious person saith in mine heart that the fear of God is before his eyes; it appears plainly that he believes a God, and reveres that God whom he believes to be.  Well, though a gracious heart can never be overcome, yet he may be sadly haunted and disquieted with it.  Now, in the next place, I am to show you how the Christian may quench this fiery dart, and that is by faith alone.

Satan’s fiery darts of AFFRIGHTING TEMPTATIONS, and faith’s power to quench them.

           Having thus despatched the first kind of fiery darts—temptations which are enticing and alluring —we now proceed to the second kind—such as are of an affrighting nature, by which Satan would dismay and dispirit the Christian.  And my task [in this] is still the same, to show the power of faith in quenching these fiery darts.  Let then the point be this.

           DOCTRINE.  That faith, and only faith, can quench the fiery darts of Satan’s affrighting tempta­tions.  This sort of fiery dart is our enemy’s reserve. When the other, viz. pleasing temptations, prove un­successful, then he opens this quiver and sends a shower of these arrows to set the soul on flame, if not of sin, yet of terror and horror.  When he cannot carry a soul laughing to hell through the witchery of pleasing temptations, he will endeavour to make him go mourning to heaven by amazing him with the other.  And truly it is not the least support to a soul exercised with these temptations to consider they are a good sign that Satan is hard put to it when these arrows are upon his string.  You know an enemy that keeps a castle will preserve it as long as he can hold it; but, when he sees he must out, then he sets it on fire, to render it, if possible, useless to them that come after him.  While the strong man can keep his house under his own power, he labours to keep it in peace; he quenches those fire-balls of conviction that the Spirit is often shooting into the conscience; but, when he perceives it is no longer tenable, [when] the mutiny increases, and there is a secret whisper in the soul of yielding unto Christ, now he labours to set the soul on fire by his affrighting temptations.  

Much more doth he labour to do it when Christ hath got the castle out of his hands, and keeps it by the power of his grace against him.  It is very observable that all the darts shot against Job were of this sort.  He hardly made any use of the other.  When God gave him leave to practice his skill, why did he not tempt him with some golden apple of profit, or pleasure, or such like enticing temptations?  Surely the high testimony that God gave to this eminent servant discouraged Satan from this method; yea, no doubt he had tried Job's manhood before this as to those, and found him too hard; so that now he had no other way left prob­able to attain his design but this.  I shall content my­self with three instances of this sort of fiery darts, showing how faith quenches them all—temptations to atheism, blasphemy, and despair.

Directions How to Use The Shield of Faith to Quench Enticing Temptations. 3/3

           Answer (3.)  Thou hast encouragement for this expecting act of faith from what God already hath en­abled thee to do.  Thou canst, if a believer indeed, through mercy say, that sin is not in that strength within thy soul as it was before thy acquaintance with Christ, his word  and ways.  Though thou art not what thou wouldst be,  yet also thou art not what thou hast been.  There was a time when sin played rex—king, in thy heart without control.  thou didst go to sin as a ship to sea before wind and tide.  Thou didst dilate and spread thy affections to receive the gale of temp­tation.  But now the tide is turned, and runs against those motions, though weakly—being but new flood; yet thou findest a secret wrestling with them, and God seasonably succouring thee, so that Satan hath not all his will on thee.  Well, here is a sweet beginning, and let me tell thee, this promiseth thee a readiness in God to perfect the victory; yea, God would have thy faith improve this into a confidence for a total deliv­erance.  ‘Moses,’ when he slew the Egyptian, ‘sup­posed his brethren would have understood,’ by that little hint and essay, ‘how that God by his hand would deliver them,’ Acts 7:25.  Oh it is a bad improvement of the succours God gives us, to argue from them to unbelief: ‘He smote the rock, that the waters gushed out, can he give bread also?’  He broke my heart, saith the poor creature, when it was a rock, a flint, and brought me home when I was walking in the pride of my heart against him; but, can he give bread to nourish my weak grace?  I am out of Egypt; but can he master those giants in iron chariots that stand betwixt me and Canaan?  He helped me in such a temptation; but what shall I do the next bout?  Oh, do not grieve a good God with these heart‑aching questions.  You have ‘the former rain,’ why should you question ‘the latter?’  Benjamin was a good pawn to make old Jacob willing to go himself to Egypt.  The grace which God hath already enriched thee with is a sure pledge that more is coming to it.

           Direction 3.  The expecting act of faith must produce another—an endeavouring act, to set the soul on work in the confidence of that succour it ex­pects from God.  When Jehoshaphat had prayed and stablished his faith on the good word of promise, then he takes the field and marches out under his vic­torious banner against his enemies, II Chr. 20.  Go, Christian, do as he did, and speed as he sped.  What David gave in council to his son Solomon, that give I to thee, ‘Arise therefore, and be doing, and the Lord be with thee,’ I Chr. 22:16.  That faith which sets thee on work for God against thy sins as his enemies, will undoubtedly set god on work for thee against them as thine.  The lepers in the gospel were cured, not sitting still but walking.  ‘And it came to pass, that, as they went, they were cleansed,’ Luke 17:14.  They met their cure in an act of obedience to Christ’s command. The promiseth saith, ‘Sin shall not have dominion over you;’ the command bids, ‘Mortify your members which are on earth.’  Go thou and make a valiant attempt against thy lusts, upon this word of com­mand, and in doing thy duty thou shalt find the per­formance of the promise.  The reason of so many fruitless among Christians concerning the power of their corruptions lies in one of these two miscarriages —either they endeavour without acting faith on the promise (and such indeed go at their own peril, like those bold men, Num. 14:40, who presumptuously went up the hill to fight the Canaanites, though Moses told them the Lord was not among them, thus slighting the conduct of Moses their leader, as if they needed not his help to the victory; a clear resemblance of those who go in their own strength to resist their cor­ruptions and so fall before them)—or else they pre­tend to believe, but it is ostiâ fide—an easy faith; their faith doth not set them on a vigorous endeavour. They use faith as an eye but not as a hand; they look for victory to drop from heaven upon their heads, but do not fight to obtain it.  This is a mere fiction, a fanciful faith.  He that believes God for the event, believes him for the means also.  If the patient dare trust the physician for the cure, he dare also follow his prescription in order to it.  And therefore, Chris­tian, sit not still, and say thy sin shall fall, but put thyself in array against it.  God, who hath promised thee victory calls thee to thy arms and means to use thy own hands in the battle if ever thou gettest it. ‘Get thee up,’ said the Lord to Joshua, ‘wherefore liest thou thus upon thy face,’ Joshua 7:10.  God liked the prayer and moan he made very well; but there was something else for him to do besides praying and weeping, before the Amorites could be overcome.  And so there is for thee, Christian, with thy faith to do, besides praying and expecting thy lusts down, and that is searching narrowly into thy heart, whether there be not some neglect on thy part, as an Achan, for which thou art so worsted by sin, and fleest before the face of every temptation.

Directions How to Use The Shield of Faith to Quench Enticing Temptations. 2/3

           Direction 2.  A second way to engage God is by faith’s expecting act; when thou hast been with God expect good from God.  ‘I will direct my prayer unto thee, and will look up,’ Ps. 5:3.  For want of this many a prayer is lost.  If you do not believe, why do you pray? and if you believe, why do you not expect?  By praying, you seem to depend on God; by not expect­ing, you again renounce your confidence and ravel out your prayer.  What is this but to take his name in vain, and to play bo‑peep with God? as if one that knocks at your door should, before you came to open it to him, go away and not stay to be spoken with.  Oh Christian, stand to your prayer in a holy expectation of what you have begged upon the credit of the prom­ise, and you cannot miss of the ruin of your lusts.

           Question.  O, but, saith the poor soul, shall not I presume to expect when I have prayed against my corruptions that God will bestow on me so great a mercy as this is?

           Answer (1.)  Dost thou know what it is to presume?  He presumes that takes a thing before it is granted.  He were a presumptuous man indeed that should take your meat off your table who never was invited.  But I hope your guest is not over-bold that ventures to eat of what you set before him.  For one to break into your house, upon whom you shut the door, were presumptuous; but to come out of a storm into your house when you are so kind as to call him in, is no presumption, but good manners.  And, if God opens not the door of his promise to be a sanc­tuary to poor humbled sinners fleeing from the rage of their lust, truly then I know none of this side heaven that can expect welcome.  God hath promised to be a king, a lawgiver, to his people.  Now it is no presumption in subjects to come under their princes’ shadow and expect protection from them, Isa. 33:21, 22. God there promiseth he ‘will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ships pass thereby.’ ‘For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.’  God speaks to his people as a prince or a state would to their sub­jects.  He will secure them in their traffic and mer­chandise from all pirates and pickroons; they shall have a free trade.  Now, soul, thou art molested with many pirate lusts that infest thee and obstruct thy commerce with heaven—yea, thou hast complained to thy God what loss thou hast suffered by them; is it now presumption to expect relief from him, that he will rescue thee from them, that thou mayest serve him without fear who is thy liege‑lord?

           Answer (2.)  You have the saints for your prece­dents, who, when they have been in combat with their corruptions, yea, been foiled by them, have even then acted their faith on God, and expected the ruin of those enemies which for the present have overrun them.  Iniquities prevail against me, Ps. 65:3—he means his own sins and others' wrath.  But see his faith.  At the same time they prevailed over him he beholds God destroying of them, as appears in the very next words, ‘As for our transgressions, thou shalt purge them away.’  See here, poor Christian, who thinkest thou shalt never get above deck.  Holy David has a faith not only for himself, but also [for] all be­lievers—of whose number I suppose thee one—‘as for our transgressions, thou shalt purge them away!’  And mark the ground he hath for his confidence, taken from God's choosing act, ‘Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts,’ ver. 4.  As if he had said, ‘Surely he will not let them be under the power of sin or want of his gracious succour whom he sets so nigh himself.’  This is Christ’s own argument against Satan in the behalf of his people.  ‘The Lord rebuke thee, O Satan; even the Lord that hath chosen Jeru­salem rebuke thee,’ Zech. 3:2.