Satans Temptations in Three Parts
3. There is but one thing more, (besides the occasions which he takes, and the Arguments which he makes use of) relating to Satan's method for the procurement of Spiritual Distresses, and that is his endeavor to strengthen these Arguments, by the increase of fears in their Hearts.
What Satan can do in raising up misgiving, tormenting Fears, hath been said, and how serviceable this is to his design, I shall show in a few Particulars, having only first noted this in the General; That as his design in these Distresses, is raised to express his utmost height of Malice against Men, in pushing them forward to the greatest mischief, by excluding them totally from the lowest degree of the hope of Happiness, and by persuading them of the inevitable certainty of their eternal Misery: So he doth endeavor by the strongest impressions of Fear, to terrify them to the utmost degree of affrightful Amazement, and consequently the effects of that Fear are most powerful. For,
1. By this means, the Spirits of Men are formed and molded into a frame most suitable for the belief and entertainment of the most dismal impressions, that Satan can put upon them. For strong fears (like Fire) do assimilate everything to their own nature, making them naturally incline to receive the blackest, the most disadvantageous interpretations of all things against themselves; so that they have no capacity to put any other sense upon what lies in their way, but the very worst; hence are they possessed with no other thoughts, but that they are remediless Wretches, desperate Miscreants, utterly forsaken of God. They are brought into such a woeful partiality against their own Peace, that they cannot judge aright of any Accusation, Plea, or Argument that Satan brings, for a proof of their Unhappiness; but being filled with strong prejudices of Hell, they think every Sophism a strong Argument, every Supposition a Truth, and every Accusation, conclusive of no less than their Eternal Damnation. Insomuch that their Fears do more to discomfit them, than all Satan's Forces. A dreadful sound being in their Ears, their strength fails them at the appearance of any Opposition. As when fear comes upon an Army, they throw away their Weapons, and by an easy Victory, give their Backs sometimes to an inconsiderable Enemy.
2. Men thus possessed with fear, do not only receive into their own Bowels every Weapon which Satan directs on purpose, to the wounding and slaying of their Hopes; but by a strange kind of belief, they imagine everything to be the Sword of an Enemy. All they hear, or meet with, turns into Poison to them, for they think everything is against them; Promises, as well as Threatenings; Mercies, as well as Judgments; and that by all these (one as well as another). God (as with a Flaming Sword, turning every way) doth hinder their access to the Tree of Life. Bilney the Martyr (as Latimer in his Sermons reports of him) after his denial of the Truth, was under such horrors of Conscience, that his Friends were forced to stay with him Night and Day. No Comforts would serve: If any comfortable place of Scripture was offered to him, it was as if a Man should cut him through with a Sword. Nothing did him good, he thought that all Scriptures made against him, and sounded to his Condemnation. Neither is it so rare a thing for Fears to form the Imagination into such misshapen apprehensions, as that we should think such Instances to be only singular and unusual; but 'tis a common effect of Terror, which few or none escape that are under Spiritual Distresses. The blackness of their thoughts, make the whole Scripture seem black to them: The unfit medium through which they look, doth discolour every Object. So that the Book of Life (as Mrs. Kath. Bretterge, in the like case, expressed herself, concerning the Bible) seems to be nothing else but a Book of Death to them.
3. From hence it follows, that no Counsel, or Advice, can take place with them. Excessive Fears do remove their Souls so far from Peace, that they will not believe there is any Hope for them, though it be told them. The most compassionate serious Admonitions of Friends, the strongest Arguments against Despair, the clearest discoveries of the Hopes that are before them, &c. effect but little; while they are spoken (it may be) they seem to relieve them a little, but the Comfort abides not with them, 'tis soon gone: Though they cannot answer the Arguments brought for them, yet they cannot believe them; as if their Souls were now deprived of all power to believe anything for their good. Suitable to that Expression of Spira, in answer to his Friends that labored to comfort him: I would believe Comfort but cannot, I can believe nothing but what is contrary to my Comfort. Nay, when they are told, that many others have been under the like dreadful apprehensions of everlasting Misery, who have at last been Comforted, (and by manifold Experience, we find, that it is the greatest ease to distressed Souls, to hear (especially to speak with) some that have been in the like case; for this will oft administer some hope, that they also may at last be comforted, when the most comfortable Promises of the Scripture, are a Terror to them). Yet this doth not effect the least ease for them sometimes, because some are so wholly possessed with unalterable Prejudice against themselves; that they think none are, or ever were like them. They compare themselves to Judas and Cain, and think their Iniquity to be aggravated by many Circumstances, far beyond the pitch of them. Thus Spira judged of himself; I tell you (saith he) my case is mine own, 'tis singular, none like it.
4. Though Fears make the Soul unactive to anything of Comfort, because they wholly destroy its inclination, and alter its Byas to Hope; yet on the contrary, they make it very nimble, and active to pursue the conclusions of Misery, which they have helped to frame. For the spring of all the faculties of the Soul are bent that way. Hence it is, that those who are possessed with these Agonies, will eagerly plead against themselves, and with an admirable subtlety, will frame Arguments against their Peace, coin Distinctions, and make strange Evasions to escape the force of any Consolation that may be offered to them; their understandings are, as it were, whetted by their Fears to an unimaginable quickness. Who would not wonder to hear the Replies that some will give to the arguings of their Friends, that labor to comfort them? What strange answers Spira gave to those that pleaded with him? How easily he seemed to turn off the Example of Peter denying Christ, and those Scriptures that speak of God's Love to Mankind, &c. may be seen at large in his Narrative.
5. Fears, by a strange kind of Witchcraft, do not only make them believe that they shall be unhappy, but also will at last persuade them, that they feel and see their Misery already. How astonishingly doth Spira speak to this purpose? I find, he daily more and more hardens me, I feel it. Answerable to this (I remember) was the case of one who was long imprisoned in deep Distresses: He told me, that he verily believed that Scripture of Isa. 66. 24. was fulfilled upon him, From one Sabbath to another, shall all Flesh come to worship before me, and they shall go forth and look upon the Carcases of the Men that have transgressed against me: For their Worm shall not die, neither shall their Fire be quenched, and they shall be an abhorring to all Flesh. To his own feeling, he had the torments of Conscience, and the sense of Divine Wrath was as a burning Fire within him; and to his apprehension, every look from others, was a gazing upon him as a monster of Misery, abhorred of all flesh.
The nature of Spiritual Distresses, and Satan's method in working them, being explained, the last thing promised, is now to be opened. This is,
3. The burden and weight of these Distresses, which how grievous, how intolerable it is, may be sufficiently seen in what hath been already said, and may be further evidenced in the Particulars following.
1. Those that are wounded with these fiery Darts, do at first usually conceal their Wound, and smother their Grief, being ashamed to declare it; partly, because some great Transgression (it may be) hath kindled all this Fire in their Bosoms, and this they are unwilling to declare to others. Partly, because they suspect (though no one remarkable Sin hath occasioned these Troubles) that the discovery of their Case, will expose them to the Wonder and Censures of all that shall hear of them. By this means the Fire burns with greater vehemency: Their Sore runs continually, and having none to speak a word in season for the least Relief, it becomes more painful and dangerous. As Bodily Distempers concealed by a foolish modesty from the Physician, increase the trouble and hazard of the Patient. Here have they many strugglings within themselves, many attempts to overcome their Fears, but all in vain; they sit alone and keep silence, they flee the company and society of Men; they labor after solitary Places, where they may weep with freedom, (if their Tears be not yet dried up) or at least where they may pour out their Complaints against themselves, they meditate nothing but their Misery; they can fix their Thoughts upon nothing else; they chatter as a Crane, or Swallow, they mourn as a Dove; they are as a Pelican in the Wilderness, as an Owl in the Desert, but still without ease. They are but as those that are snared in Dens, and Prison-Houses; who the longer they lie there, have the less Patience to bear the present Unhappiness, and the less Hope to be delivered from it.
2. When they are tired out with private Conflicts, and have no rest or intermission of Trouble, then at last they are forced to Speak; and having once begun to open their Troubles, they care not who knows it. If there be any heinous sin at the bottom, their Consciences are forced to confess it: Wickedness (that was once sweet in his Mouth) is turned in his Bowels, it is the gall of Asps within him. Thus doth God make Men to vomit up what they had swallowed down. Terrors chase away all Shame, they can now freely speak against their Sin, with the highest Aggravations. And if their Consciences have not an heinous Crime to accuse them of in particular, yet in the general they will judge and condemn themselves, as the most stubborn, sinful, or hardened Wretches, justly branded with indelible Characters of the Wrath of God. However the Distress becomes greater, if they truly accuse themselves of any particular Sin, that Vomit is not without a violence offered to Nature, which otherwise would cover its Shame. It cannot be done without Sickness, straining and torture; and when it is done, they take it for granted, that everyone passeth the same judgment upon them, which they do upon themselves; And the frequent speaking doth confirm their Minds in their fearful expectations. For what Men do accustom themselves to assert, that they do more confidently believe. If they only complain of themselves in the general, with any intentions of procurement of Pity, (as is usual for the Distressed to do) yet while they cry out to others, Is this nothing to you, all you that pass by? Is there any sorrow like to my sorrow? &c. Still they think their stroke is heavier than their groaning, and their Cry to others, doth strongly fix this apprehension in themselves, that none can be more miserable than they. Thus are they brought to Job 's condition, Job 16. 6. Though I speak, my Grief is not asswaged; and though I forbear, what am I eased?
3. All this while they are under an expressible sense of Divine Wrath. Heman speaks his apprehensions of it, under the Similitude of the most hideous, and dismal, comfortless Imprisonment, Psal. 88. 6. Thou hast laid me in the lowest Pit, in Darkness, in the Deeps. David, in Psal. 116. 3. compares it to the sorrows of Death, and (the highest that human thoughts can reach) the pains of Hell: The sorrows of Death compass me, and the pains of Hell gat hold upon me; I found Trouble and Sorrow. Well might they thus judge, all things considered, for Sin (that then lies heavy upon them) is a great Weight, a Burthen (saith David) greater than I can bear; especially when 'tis pressed on by an heavy Hand, thy Hand presseth me sore. Sin makes the greatest Wound, considering the Conscience, which is wounded by it, is the tenderest part, and of exquisite sense. (Hence the Grief of it is compared to the pain of a running fretting Ulcer, that distempers the whole Body: (My Wounds stink and are corrupted; my Sore ran in the Night and ceased not) Or to the pain of broken and shattered Bones. Psal. 38. 3. There is no soundness in my Flesh, because of thine Anger; neither is there any rest in my Bones, because of my Sin.) The Instrument also that makes the Wound is sharp, and cuts deep, ('tis sharper than a two-edged Sword) but when the Weapon is poisoned (and Satan hath a way to do that) then it burns, making painful malignant Inflammations. The Wrath of God expressed to the Conscience, brings the greatest Terror; Who knows the power of thine Anger? Psal. 90. 11. It is impossible for the most trembling Conscience, or most jealous Fears, to go to the utmost bounds of it, neither can we apprehend any Torture greater; the Rack, Tortures, Fire, Gibbets, &c. are all nothing to it. Hence is it that those who were afraid of suffering for Truth, when by this means they were brought under these Distresses, could then be willing to suffer any Torment on the Body; yea, and heartily wish to suffer much more, so that these Tortures might be ended. Thus it was with Bainham Martyr, who in the public Congregation bewailed his Abjuration of the Truth, and prayed all his Hearers rather to Die by and by, than to do as he had done. But that of Spira, seems almost beyond belief; thus speaks he to Vergerius: If I could conceive but the least spark of Hope of a better Estate hereafter, I would not refuse to endure the most heavy weight of the Wrath of that Great God, yea, for twenty thousand Years, so that I might at length attain to the end of that Misery. —What dreadful Agonies were these, that put him to these Wishes? But 'tis less wonder, if you observe what Apprehensions he had of his present Trouble, he judged it worse than Hell itself. (And if you would have a lively Exposition of David 's expression, The pains of Hell, &c. you may fetch it from this Instance); My present Estate (saith he) I now account worse, than if my Soul (separated from my Body) were with Judas and the rest of the Damned; and therefore I desire rather to be there, than thus to live in the Body. So that if you imagine a Man crushed under the greatest weight, wounded in the most tender parts, and those Wounds provoked by the sharpest Corrosives, his Bones all disjointed and broken, pined also with hunger and thirst, and in that case put under the highest Tortures; yet you have but a very shadow of Divine Wrath: Add to all these (according to Spira 's wish) twenty thousand Years of Hell itself, yet all is nothing to that which a distressed Mind supposeth; while the word Eternity presents the Soul with the total Sum of utmost Misery all at once. Oh inexpressible burden of a Distressed Mind! Who can understand it truly, but he that feels it? How terribly is the Mind of Man shaken with Terrors, as the Wilderness by a mighty Wind! which not only produceth violent Motions, but also hideous Noise, Murmur, and Howling.
4. This burden upon the Mind, forceth the Tongue to vent its Sorrow in the saddest accent of most doleful Outcrys, their whole language is Lamentation; but when the pangs of their Agonies come upon them, (for their Distresses have their Fits) then they speak in the bitterness of their Souls. Oh! (said Bainham) I would not for all the Worlds good, feel such an Hell in my Conscience again. One (formerly mentioned) in these Distresses, cries out; Woe, woe, woe! a woeful, a wretched, a forsaken Woman! It would surely have made a Man's Hair to stand upright for dread, to have heard Spira roaring out that terrible Sentence: How dreadful is it to fall into the hands of the Living God? Or to have heard his Reply to him that told of his being at Venice, O cursed Day! (saith he) O cursed Day! O that I had never gone thither, would God I had then died! &c. The like Out-cries had David often, Psal. 22. 1. My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my Roaring? And Heman, Psal. 88. 14. Lord, why castest thou off my Soul, why hidest thou thy Face from me? 'It is true, David 's and Heman 's words, have a better Complexion than those others last mentioned, but their disquiet of Heart seems (at sometimes) to have urged their Expressions with impetuous violence; as those Passages seem to say, Psal. 38. 8. I have Roared by reason of the disquietness of my Heart. Psal. 32. 3. My Bones waxed old, through my Roaring all the Day long. Job 3. 24. My Roarings are poured out like Water. If their Lamentations were turned into Roarings, and those Roarings were like the breaking in of a Flood, and that Flood of so long continuance, that it dried up the Marrow of the Bones, we may safely imagine, that they were not so much at leisure to order their words, but that their Tongues might speak in that Dialect which is proper to Astonishment, and Distress.
5. Though the Mind be the principal seat of these Troubles, yet the Body cannot be exempted from a Copartnership in these Sorrows. Notwithstanding this is so far from abating the Trouble, that it increaseth it by a Circulation. The pains of the Body, contracted by the trouble of the Mind, are communicated again to the Fountain from whence they came, and reciprocally augment the disquiet of the Mind. The Body is weakened, their strength poured out like Water; they are withered like Grass; pined as a Skin, become as a Bottle in the smoke: Thus David frequently complains, Psal. 22. 14. he describes himself as reduced to a Skeliton: I am poured out like Water, and all my Bones are out of joint: My Heart is like Wax, it is melted in the midst of my bowels; my strength is dried up like a Potsherd, my tongue cleaveth to my Jaws, and thou hast brought me to the dust of Death. Neither is this his peculiar case, but the common effect of Spiritual Distresses, Psal. 39. 11. When thou with Rebukes dost correct Man for Iniquity, thou makest his beauty to consume away like a Moth.
6. Being thus distressed for their Souls, they cast off all care of their Bodies, Estates, Families, and all their outward Concerns whatsoever. And no wonder, for being persuaded that they have made Shipwrack of their Souls, they judge the rest are not worth the saving.
7. Giving all for lost, they usually cast about for some ease to their Minds, by seeking after the lower degrees of Misery, hearing, or supposing that all are not tormented alike, they endeavor to persuade themselves of a Cooler Hell. This if they could reach it, were but poor Comfort, and little to their Satisfaction; but as poor as it is, it is usually denied to them, for while they judge themselves to be the greatest Sinners, they cannot but adjudg themselves to the greatest Torments: And these Endeavors being frustrated, they return back to themselves, (as now hopeless of the least case) worse than before. Now they fix themselves upon the deep contemplations of their Misery: Oh (think they) how great had our Happiness been, if we had been made Toads, Serpents, Worms, or anything but Men! For then should we never have known this Unhappiness; and this begets a thousand vain wishes. Oh that we had never been born! Or that Death could annihilate us! Or that as soon as we had been born, we had died! (As Job speaks) Job. 3. 11, 12. Why died I not from the Womb? Why did I not give up the ghost, when I came out of the belly?) For then had we not contracted so much Guilt. Or that the Mountains and Hills could fall upon us, and cover us from the Face of our Judge.
8. When all their Hopes are thus dashed, and (like a Shipwracked-Man on a Plank) they are still knocked down with new Waves, all their endeavors being still frustrated, they seem to themselves to be able to hold out no longer; then they give over all further Enquiries, and the use of Means, they refuse to Pray, Read, Hear. They perceive (as Spira said) that they pray to their own Condemnation; and that all is to no purpose. They are weary of their Groanings, Psal. 6. 6. Their Eyes fail with looking up; their Knees are feeble, their Hands hang down. And as Heman, Psal. 88. 4, 5. They count themselves with those that go down to the Pit, free among the Dead, like the slain that lie in the Grove, whom God remembereth no more. Thus they lie down under their Burthen, and while they find it so hard to be born, 'tis usual for them to come to the utmost point of Desperateness. (Satan suggesting and forwarding them.) Sometimes they open their Mouths with complaints against God, and blaspheme. And (as the last part of the Tragedy) being weary of themselves, they seek to put an end to their present Misery, by putting an end to their Lives.
I have presented you with Satan's Stratagems, against the Peace of God's Children: the Remedies against these and other Subtilties of our grand Enemy, I shall not offer you, because many others have done that already, to whose Writings I must refer you. Some principal Directions I have pointed at in the way, and in the General have done this for the help of the Tempted, that I have endeavored to show them the Methods of the Tempter, which is no small help to preserve Men from being thus imposed upon, and to recover out of his Snare those that are. 'It is a great preservative from Sickness, and no mean advantage to the Cure, to have a discovery of the Disease, and the Causes of it. I shall conclude these Discoveries with a Caution or two.
1. Let none think worse of the serious Practice of holy strictness in Religion, because these Spiritual Distresses do sometimes befall those that are conscientiously careful in the Ways of God, while the profane and negligent Professors, are strangers to such Trials. These Troubles are indeed very sad; but a senseless, careless State is far worse: these Troubles often end very Comfortably, whereas the other end (except God make them sensible, by Conviction of their sin and danger) in that real Misery, the fears whereof occasion these Sorrows to God's Children. And the danger of Spiritual Troubles is not so great as is that of an hardened Heart, (nay, God frequently makes use of them to prevent eternal Ruin) for one that goes roaring to the Pit, there are thousands that go laughing to Hell.
2. Let none slight, or scoff at these Tremendous Judgments. 'It is too common with Men, either to ascribe Spiritual Troubles to Melancholy, as if none were ever thus concerned, but such, as by too much seriousness in Religion, are become Mad, (a fair pretence for Carelessness) or to a whining Dissimulation: To the former I have said something before, and as for the latter, I shall only reply in the words of Spira, to one that objected Hypocrisy to him: I am a Cast-away, a Vessel of Wrath, yet dare you call it Dissembling and Frenzy, and can mock at the formidable example of the heavy Wrath of God, that should teach you Fear and Terror? But 'tis natural to the Flesh to speak (either out of malice or ignorance) perversely of the Work of God.
3. Let none be afraid of this Goliath, let no Man's heart faint because of him. A fear of caution and diligence to avoid his Snares, is a necessary Duty, (Be sober, be vigilant, because your adversary the Devil, &c.) but a discouraging distrustful Fear, is a dishonorable reflection upon God's Power and Promises to help us, and upon the Captain of our Salvation, who goeth out before us: Let us hold on in the practice of Holiness, and not be afraid. The God of Peace shall tread down Satan under our feet shortly. Amen.
DAEMONOLOGIA SACRA: OR, A TREATISE OF Satan's Temptations.
The Third Part.
CONTAINING An Account of the Combat betwixt Christ and Satan, in Matth. 4. Wherein the deep Subtilty of Satan, in managing those Temptations, is laid open, as the grand Instance of the Sum of his Policy in all his Assaults upon Men; Leading to a consideration of many Temptations in particular, and of special directions for Resistance.
By R. G.
Heb. 4. 15.—He was Tempted in all points like as we are, yet without Sin.
London, Printed by J. D. for Richard Randel, and Peter Maplisden, Booksellers in New-Castle upon Tine, 1677.
PART. III.
MATTH. 4. 1.
CHAP. I. The First circumstance of the Combat. The time when it happened. The two Solemn Seasons of Temptation. The Reasons thereof.
I Shall here consider the great Temptation which it pleased our Lord Christ to submit unto, as a most famous Instance for confirmation, and illustration of the Doctrine of Temptations already handled.
The first Verse sets down several remarkable circumstances of this Combat; all of them matter of weight and worth. As
First, The Time when this fell out; not as a loose and accidental Emergency, but as particularly made choice of both by God and Satan, being most fit and proper for the design which each of them were carrying on. This is expressly noted in Mat. 4. 1. Then was Jesus led up: but more fully in Mark 1. 12. Immediately the Spirit driveth him into the Wilderness; Manifestly directing us to expect something worthy of our Observation in that circumstance: Neither can we miss of it, when the things unto which this directs us, are so fully related immediately before. For we find in both these Evangelists, (which speak so exactly of the time of these Temptations) that Christ was baptized of John; this was in order to the fulfilling the Righteousness of his Office. As the Priests under the Law when they came to be thirty years old, entered upon their Function, by Washings (or Baptizings) and Anointings; So Christ (that he might answer his Type) beginning to be about thirty years of Age, was solemnly inaugurated into the great Office of the Mediatorship by Baptism, and the extraordinary descending of the Holy Ghost; by which he was anointed with the Oil of gladness above his Fellows. To this solemn Instalment the Father adds an honorable Testimony concerning him; This is my beloved Son, in whom I am well pleased. Immediately after this was he carried to the place of Combat. Hence we may infer,
That our entering upon a special Service for God, or receiving a special Favor from God; are two Solemn Seasons which Satan makes use of for Temptation. Often these two Seasons meet together in the same Person, at the same time. Paul after his rapture into the third Heaven, which (as some conceive) was also upon his entrance upon the Ministry, was buffeted by the Messenger of Satan.
Sometime these two Seasons are severed; yet still it may be observed, that the Devil watcheth them. When any Servant of God is to engage in any particular employment, he will be upon him. He Assaulted Moses by persecution, when he was first called to deliver Israel. As soon as David was Anointed, immediately doth he enrage the Minds of Saul and his Courtiers against him. It was so ordinary with Luther, that he at last came to this, that before any Eminent Service, he constantly expected either a fit of Sickness, or the buffetings of Satan. He is no less sedulous in giving his Assaults when any Child of God hath been under peculiar Favors, or Enjoyments: The Church after an high entertainment with Christ, is presently overcome by a careless sleepy indisposition.
Though this may seem strange, yet the harshness of such a Providence on God's part, and the boldness of the attempt on Satan's part, may be much taken off by the consideration of the reasons hereof.
First, On Satan's part: It is no great wonder to see such an undertaking, when we consider his Fury, and Malice. The more we receive from God, and the more we are to do for him, the more doth he malign us. So much the more as God is Good, by so much is his Eye Evil.
Secondly, There are (in such cases as these) several advantages, which (through our weakness and imperfection) we are too apt to give him; and for these he lieth at the catch.
As first, Security. We are apt to grow proud, careless, and confident after, or upon such Employments and Favors; even as men are apt to sleep or surfeit upon a full Meal, or to forget themselves, when they are advanced to Honor. Job's great Peace and Plenty made him (as he confesseth) so confident, that he concluded he should die in his Nest. David enjoying the Favor of God in a more than ordinary measure, (though he was more acquainted with vicissitudes and changes than most of men) grows secure in this apprehension, that he should never be moved: but he acknowledgeth his mistake, and leaves it upon Record as an Experience necessary for others to take warning by, that when he became warm under the Beams of God's Countenance, then he was apt to fall into Security. And (this it seems was usual with him in all such cases) when he was most secure, he was nearest some trouble, or disquiet: Thou didst hide thy Face, (and then to be sure the Devil will show his) and I was troubled. Enjoyments beget Confidence; Confidence brings forth Carelessness; Carelessness makes God withdraw, and gives opportunity to Satan to work unseen. And thus as Armies after Victory growing secure, are oft surprised; So are we oft after our Spiritual Advancements thrown down.
Secondly, Discouragement, and tergiversation is another thing the Devil watcheth for. By his Assaults he represents the Duty difficult, tedious, dangerous, or impossible, on purpose to discourage us, and to make us fall back. No sooner doth Paul engage in the Gospel, than the Devil is upon him, suggesting such hazards as he knew were most prevalent with our frail natures; if he had not been aware of him, and refused to hearken to what Flesh and Blood would have said in the Case. When God honored Moses with the high Employment of delivering Israel; the hazard and danger of the work was so strongly fixed upon his thoughts, that he makes many excuses; one while pleading his Inability and Insufficiency; Who am I, that I should go to Pharaoh? Another while he urgeth Israel's unbelief, and a seeming Impossibility to satisfy them of his Commission; After that he deviseth another shift, I am not Eloquent, in the 10th verse. And when all these subterfuges were removed, (Satan had so affrighted him with the trouble and difficulty of this undertaking,) that he attempts to break away from his duty; ver. 13. Send by the hand of him whom thou wilt send; That is, spare me and send another: and till the anger and displeasure of God was manifested against him, he submitted not. In Jonah the Temptation went higher. He (upon the apprehensions mentioned) ran away from his Service, and puts God to convince him by an extraordinary punishment. And when Satan prevails not so far, as wholly to deter men by such onsets; yet at least he doth dishearten and discourage them: So that the work loseth much of that Glory, Excellency, and Exactness, which a ready and cheerful undertaking would put upon it.
Thirdly; The Fall or miscarriage of the Saints at such times is of more than ordinary disadvantage; not only to others, (for if they can be prevailed with to lay aside their work, or to neglect the Improvement of their Favors, others are deprived of the benefit and help that might be expected from them) but also to themselves. A prevailing Temptation doth more than ordinarily prejudice them at such times. The greatness of the disappointment under special Service, the unworthy neglect, and unanswerableness to special Favors are Extraordinary Provocations, and produce more than ordinary Chastisments; as we see in Jonah's Affliction, and the Spouses desertion.
Secondly; As we have seen the reason of Satan's Keenness in taking those Opportunities; So may we consider the reasons of God's Permission, which are these.
First, Temptations at such Seasons are permitted for more eminent trial of the upright. On this account was Job tempted.
Secondly, For an increase of diligence, humility and watchfulness. If these Privileges and Mercies will not discourage Satan, what will? And if Satan so openly malign such Enjoyments, we may be awakened to hold them faster; and set a double Guard upon them.
Thirdly, For a plentiful Furniture of Experience. Temptation is the Shop of Experience. Luther was so great a gainer by this, that he became able so to speak to the Consciences and Conditions of his hearers, that the thoughts of their hearts were manifested by his speaking; as if he had had an Intilligencer in their own Bosoms. Hence did he commend Prayer, Meditation, and Temptation, as necessary requisites for the accomplishment of a Minister.
This may administer matter of Counsel to us in both cases aforementioned. If we be put upon eminent Employments, or receive eminent Favors.
First, We must not be so secure as to think Satan will be asleep that while, or that we are beyond danger. While we are receiving Kindnesses, he is devising Plots, and laying Snares. With Privileges and Mercies expect Exercises and Hazards.
Secondly, in particular; We may receive something of advice from this consideration, in reference to both Cases. 1. If God is about to employ us in any Service, (1.) We have little need to be confident of our abilities, or performance, when we know that Temptations wait for us. (2.) We must not only be sensible of our weakness, that we be not confident; but we must be apprehensive of the Strength and Power of God to carry us through, that we be not discouraged. (3.) We must see our Opposition, that we may be watchful; and yet must we refuse to give it the least place of consideration in our debates of Duty; lest it sway us against Duty, or dishearten us in it. 2. If God be pleased to Honor us with peculiar Favors. Then (1.) Though we must improve them to the full, yet must we not feed on them without fear. (2.) We must not stay in the Enjoyment, or play with the Token; but look to the tendency of such Favors, and improve them to duty, as to their proper end.
CHAP. II. The second Circumstance, Christ's being led by the Spirit. What hand the Spirit of God hath in Temptations. And of running into Temptation when not led into it.
THe second Circumstance acquaints how Christ was carcarried to the Combat. In Solemn Combates and Duels, the Persons undertaking the Fight, were usually carried to the place with great Solemnity and Ceremony: Christ in this Spiritual Battle is described, as having the conduct of the Spirit, He was led up of the Spirit, &c. What this Spirit was, is (though by a needless and over-officious diligence) questioned by some: but we need not stay much upon it, if we consider the phrase of the Evangelists; who mention Spirit without any Note of Distinction: (which of necessity must have been added, if it had intended, either his proper Spirit as Man; or the wicked Spirit Satan) directing thereby, to understand it of him to whom the word Spirit is more peculiarly attributed; (viz.) the Holy Ghost. Or if we observe the close connection in Luke betwixt that Expression of Christ's being full of the Holy Ghost, and his being led by the Spirit, it will be out of controversy, that the Holy Spirit is here intended. Hence was it that Beza translates it more fully; Jesus being full of the Holy Ghost, was led, eodem Spiritu, of the same Spirit; and the Syriac in Matthew doubts not to express it by the Holy Spirit: And what else can be imagined? When in this Text the Spirit that led him up, and the Devil that tempted, are mentioned in so direct an opposition. He was led of the Spirit into the Wilderness to be tempted of the Devil. The manner of his being carried thither is expressed by such words as signify (though not an External rapture like that of Philip) a strong inward Motion, and Impulse upon him. The Spirit driveth him, saith Mark. The Spirit led him, saith Luke, using the same word, by which the Scripture elsewhere expresseth the Power of the Spirit upon the Children of God; who are said to be led by him.
Hence note; That the Spirit of God hath a hand in Temptations. Christ was led by the Spirit to be tempted. This must not be understood, as if God did properly tempt any to sin; either by enticing their hearts to evil, or by moving and suggesting wicked things to their minds, or by infusing evil Inclinations, or by any proper compliance with Satan to undermine, and delude us by any treachery or deceit; none of these can be imagined without apparent derogation to the holiness of God, who tempteth no man, neither can he be tempted with evil: But what we are to understand by the Holy Spirit's concerning himself in temptations, is included in these particulars.
First, God gives Commission to Satan; without which his hand would be sealed up under an impossibility of reaching it out against any.
Secondly, Opportunities and occasions do depend upon his Providence; without which nothing comes to pass. Neither we nor anything else, do or can move without him.
Thirdly, The Spirit oversees the Temptation as to Measure, and Continuance; The length and breadth of it is ordered by him.
Fourthly, The issue and consequences of every Temptation are at his appointment; The ways of its working for our Exercise, Humiliation or Conviction, or for any other good and advantage whatsoever, they all belong to his determination.
So that it is not improper to assert, that God and Satan do concur in the same temptation; though the ways of proceeding, with the aims and intentions of both, be directly different and contrary. Hence is it, that the Temptation of David, 1 Sam. 24. 1. and 1 Chron. 21. 1. are upon several regards, attributed both to God and Satan.
This note is of use, to remove those harsh Interpretations which poor tempted Christians meet withal, commonly, from such as have not touched their burdens with the least of their Fingers. Men are apt in these cases to judge,
First, The Ways of Religion, as being ways (at least in the more serious and rigid practice of them) of intolerable hazard and perplexity; and only upon an Observation, That those who most addict themselves to a true and strict observance of Duty and Command, usually complain of Temptations; and express sometimes their fears and distress of heart about them. This is your Reading, your Praying and Hearing. Such Preaching (say they) leads men to dispair, and perpetual disquiet; And upon the whole, they conclude it dangerous to be religious above the common rate of those that prosecute it in a slow and careless indifferency.
Secondly, The like Severity of Censure do they use in reference to the Spiritual State of the tempted; as if they were Vessels of his hatred; and such as were by him given up to the power of this Wild Boar of the Forest to devour and tear. All kind of distresses are obnoxious to the worst of misjudgings from malevolent minds. The Sufferings of Christ produced this censorious Scoff, Let God deliver him, if he will have him. David's troubles easily induced his Adversaries to conclude that God had forsaken him, and that there was none to deliver him. But in troubles of this nature (where especially there are frightful complaining against themselves) men are more easily drawn out to be peremptory in their uncharitable determinations concerning them. Because the trouble itself is somewhat rare, and apt to beget hideous Impressions: and withal the vent which the afflicted parties give by their bemoaning of their Estate, in hope to ease themselves thereby, is but taken as a Testimony against themselves, and the undoubted Ecchoes of their real feelings.
Thirdly, Their Sins are upon this Ground misjudged and heightened. Unusual Troubles with common Appreh • nsion argue unusual Sins. The Viper upon Paul's hand, made the Barbarians confident he was a Man of more than ordinary Guilt and Wickedness. David's Sickness was enough to give his Enemies occasion to surmise that it was the punishment of some great Transgression. An evil disease, (say they) cleaveth to him. Those that were overwhelmed by the Fall of the Tower of Sileo, and those whose Blood Pilate mixed with their Sacrifices, were judged greatest Sinners. But in inward Temptations, this misjudging confidence is every way more heightened; and those that are most molested are supposed to have given more way to Satan.
Fourthly, Temptations are also misjudged to be worse than they are. They are indeed things to be trembled at; but they are not properly of an astonishing, amazing or despairing consideration: as men areapt to think that view the workings of them at a distance.
Against all those unrighteous surmises, the poor afflicted Servants of Christ may have relief from this truth in hand, That the Holy Spirit of God hath a hand in Temptations: and therefore it is impossible, that everywhere they should be of such a Signification. Were they in themselves no way serviceable to God's Glory in the Gracious Exercise of his Children, the Spirit of Wisdom and Holiness would not at all have a hand in them. If under Satan's Assaults you meet with those that by such a harshness of Censure, would aggravate your troubles, and so grieve those whom God hath saddened; you may boldly appeal from them to him that judgeth righteously. And indeed if men would but consider in the saddest case of this nature, either 1. The End of the Lord in permitting Temptations which (if seen) would give an high justification of his dealing; and force men to applaud and magnify his Wisdom, rather than to censure it. Or, 2. If they could but see the secret ways of God's Support. How he acts his part, in holding them by the hand, in counterworking of Satan, and confounding him under the exercise of his highest malice; and also in the ways of his preservation and deliverance. Or, 3. If the harmlessness of Temptations when their sting is taken out were but weighted, men would change their minds as readily, as the Barbarians did, when they saw the Viper not effect that mischief they supposed upon Paul; And would see cause to stand amazed at the contrivances of so much Power and Wisdom, as can turn these to quite other ends and uses, than what they of themselves seem to threaten.
This Consideration will further express its usefulness, in comforting us under Temptations. It might have been Paul's great discouragement, that in his answer before Nero no man stood with him: But this was his support, that God was with him. The like encouragement we have under all Assaults of Satan, that we are not left to ourselves, but the Spirit of God is with us; and that he concerns himself on a design to over-see, and over-rule his work, and to put a check upon him when there is need. So that he cannot tempt as he will, nor when he will, nor in what he would, nor as long as he would; but that in all cases, we may rely upon the great Master-contriver, for relief, help, mitigation, or deliverance; as there is need.
In that the Evangelists do not say that Christ cast himself upon a Temptation, neither did go to undertake it, till he was led to it, we note, That whatever may be the advantage of a Temptation by the Spirits ordering of it; or what security from danger we may promise to ourselves upon that account, yet must we not run upon Temptations; though we must submit when we are fairly led into them. The reasons of this truth are these:
First, There is so much of the nature of evil in Temptations that they are to be avoided if possible. Good they may accidentally be, (that is beyond their proper nature and tendency) by the overruling hand of God; but being in their own natural constitution evil, 'tis inconsistent with human nature to desire them as such.
Secondly, To run upon them would be a dangerous tempting of God, (that is) making a bold and presumptuous trial (without call) whether he will put forth his power to rescue us or not. Now he that runs upon a Temptation hath no promise to be delivered out of it. And besides, runs upon so desperate a provocation, that in all probability he shall miscarry in it, as a just punishment of his rashness.
But Enquiry may be made, When do men run (uncalled and) unwarrantably upon Temptation? I Answer, many ways. As
First, When men engage themselves in Sin and apparent Wickedness in the Works of the Flesh. For it can never be imagined that the Holy God should ever by his Spirit call any to such things as his Soul abhors.
Secondly, When men run upon the visible and apparent occasions and causes of Sin. This is like a man's going to the Pest-house, thus do they, that though they design not to be actors in evil, yet will give their Company and Countenance to Persons actually engagaged in evil.
Thirdly, When men unnecessarily (without the conduct either of command, or urging an unavoidable Providence) do put themselves (though not upon visible and certain opportunities, yet) upon dangerous and hazardous occasions and snares. Peter had no errand in the High Priest's Hall; his curiosity led him thither; he might easily have foreseen a probable Snare; but confidently putting himself forward, where his danger was more than his business, he ran upon the Temptation, and accordingly fell. The like did Dinah, when she made a needless Vagary to see the Daughters of the Land; where she met with her Sin and Shame. Neither do they otherwise, who dare adventure themselves in Families (whilst yet they are free and may otherwise dispose of themselves) where they see Snares and Temptations will be laid before them. The Case indeed is otherwise to those that are under the necessary engagement of relation, natural, or voluntary, (if it be antecedent to the hazard) to live in such places or callings, they have a greater promise of preservation than others can lay claim to.
Fourthly, Those run upon Temptation, that adventure apparently beyond their strength, and put themselves upon actions good or harmless, disproportionably to their abilities. The Apostle gives the instance in Marriage-Abstinence, 1 Cor. 7. 5. which he cautions may not be undertaken at a careless adventure, for fear of a Temptation: and by this may we judge other things of like nature.
Fifthly, They are also guilty, that design an adventure unto the utmost bounds of lawful Liberty. Those that have a mind to try conclusions, how near they may make their approaches to Sin, and yet keep off from the defilement; such as would divide a hair betwixt good and evil, have at best but a hair's breadth betwixt them and Sin; But how easily are they brought over that. Like a man that walks upon the utmost Verge of a River's brink, ofttimes meets with hollow ground, and a dangerous slip before he is aware.
Sixthly, Those also may be reckoned in the number of such as rush upon their danger, who go abroad without their weapons, and forget in the midst of daily dangers, the means of preservation. Thomas by his neglect slid into a greater unbelief than the rest of the Apostles. David's unwatchful heart was easily smitten by the Intelligence which his Eyes brought him. They that would plead their Innocency against Temptation, had need to carry their arms, and preservatives still with them.
This truth is a sufficient caution against the rash adventurousness of those who forwardly engage themselves in matters of Temptation. As the former observation told us, Temptations are not to be feared; So this also tells, they are not to be slighted. The carriage of the Philistines when the Ark came among them, is matter of Imitation to us. We may tremble justly when we hear of their approach; but our Hazard should be the Whet-Stone of our Courage; and our danger should bring us to resolves of a more stout resistance, that we may quit ourselves like men.
The Apostle, Gal. 6. 1. seems to imply (when he tell those that were more severe and careless of others, that they may also be tempted) that the best of men do little know what a change a Temptation may make upon them; a small Temptation may be too strong for them, and may carry them to what they never thought of, nay, may break down the strongest of their resolves, and snap their purposes as a Thread in a flame. It did so with Peter, who was quickly overcome by that which he had with so much confidence undervalued.
CHAP. III. The Third Circumstance, the place of the Combat. The advantage given to Temptations by Solitude.
THe Third Circumstance (next to be considered) is the place of this Combat, the Wilderness. To inquire what or where this Wilderness was, is not only impertinent and useless, (as to anything we can observe from it in reference to Temptation) but also a matter of mere uncertain conjecture; Only they that would understand it of a place more thinly peopled, are expressly contradicted by Mark 1. 13. where 'tis said, he was with the Wild Beasts; noting thereby a desolate and dangerous Solitude, far remote from human Society and comfort.
'It is much more our concern to seek after the reasons of his choice of that place, or rather among these many that are given to satisfy ourselves with, what may have the greatest appearance of Truth. They that think Christ hereby designed to show the uncertain changes and vicissitudes of outward things in this Life; or to point at the future low Estate of his Church in the World, that it should sojourn in a Wilderness; or to direct those that have dedicated themselves to God, to withdraw from the blandishments and allurements of the Earth; with a great many more hints of Instruction, and document of that kind: they I say, that offer no other, seem not to attend to the true design of the choice of this place; which notwithstanding is evidently discovered to have been done in order to the Temptation. He was led into the Wilderness to be tempted. The place then was subservient to the conflict, as the proper Theater on which so great a Contest was to be acted; And if we shall but mind what special consideration was to be had of such a place (a • howling desolate Wilderness) which may with ease pitch upon these following reasons.
First, It pleased God to have an Eye to the glory of Christ's Conquest, when in a single Combat he should so remarkably foil the Devil without any the least advantage on his part; there being none that might be the least Support or Encouragement to him.
Secondly, The condition of the place, gave rise to the first Temptation. For in that he hungered in a barren Wilderness, it gave occasion to Satan to tempt him more strongly to turn Stones into Bread.
Thirdly, In the choice of such a place, God seems to offer Satan a special advantage in tempting; which was the Solitude and danger of his present condition.
To omit the two former Considerations (as not altogether so useful, further than what I shall be engaged to speak to afterwards) this last affords this Observation:
That Solitude affords a great advantage to Satan in the matter of Temptation. This advantage ariseth from Solitude two ways:
First, As it doth deprive us of help. So great and many are the blessed helps arising from the Society and Communion of such as fear the Lord, (as Counsel, Comfort, Encouragement from their Graces, Experiences, and Prayers, &c.) that the Woe pronounced to him that is alone, is not groundless. Christians in an holy Combination can do more work; and so have a good reward for their Labor. They can mutually help one another when they fall, they can mutually heat and warm one another; they can also strengthen one another's hands to prevail against an Adversary. He then that is alone, being deprived of these advantages, lieth more open to the stroke of Temptation.
Secondly, Solitude increaseth Melancholy, fills the Soul with dismal apprehensions; and withal doth so spoil and alter the temper of it, that it is not only ready to take any disadvantageous Impression, but it doth also dispose it to leaven, and sour those very considerations that should support; and to put a bad construction on things that never were intended for its hurt.
This may warn us, to take heed of giving Satan so great an advantage against us, as an unnecessary Solitude may do. I know there are times and occasions that do justly require it, to seek a solitary place for the privacy of Duty, or for secret Lamentations, as Jeremiah desired; or to avoid the trouble and snare arising from our mixing with an Assembly of treacherous and wicked men; This is no more than care and watchfulness. But when these reasons urge not, or some of like nature, but either out of pettish discontent, or a mopish reservedness, we withdraw from those aids and comforts which are necessary for our support; we do strengthen Satan's hands against us, and weaken our own.
CHAP. IV. The Fourth Circumstance, The end wherefore Christ was led to the Wilderness. Holiness, Employment, Privileges, Exempt not from Temptation. Of Temptations that leave not Impressions of Sin behind them. How Satan's Temptations are distinguished from the Lusts of our own Heart.
THe Fourth Circumstance was the End. There was no other design in the main of Christ's being led up, and into the Wilderness, but that he might be tempted. In this two things seem to be matter of equal wonder.
First, Why Christ would submit to be tempted. For this, many great and weighty reasons may be given: As
First, Thus was Christ evidenced to be the second Adam, and the Seed of the Woman. His being tempted, and in such a manner, doth clearly satisfy us that he was true man; and that in that nature he it was that was promised to break the Serpents head.
Secondly, This was a fair preludium and earnest of that final conquest over Satan, and the breaking down of his power.
Thirdly, There was a more peculiar aim in God by these means of Temptation to qualify him with pity and power to help; For in that he suffered being tempted, he is able to succor them that are tempted. Heb. 2. 18. And having Experience of Temptation himself, be became a merciful High Priest, apt to be touched with the feeling of our Infirmities.
Fourthly, The Consequence of this experimental compassion in Christ, was a further reason why he submitted to be tempted, to wit, that we might have the greater comfort and encouragement, in the expectancy of tender dealing from him. Hence the Apostle, Heb. 4. 16. invites to come boldly to the Throne of Grace at any time of need.
Fifthly, A further end God seemed to have in this, viz. To give a signal and remarkable Instance to us of the nature of Temptations, of Satan's Subtilty, his Impudency, of the usual Temptations which we may expect; as also to teach us what Weapons are necessary for resistance; and in what manner we must manage them.
Secondly, It seems as strange that Satan would undertake a thing so unfeasible and hopeless, as the tempting of Christ. What expectation could he have to prevail against him, who was Anointed with the Oil of Gladness above his Fellows? Some Answer,
First, That Satan might possibly doubt whether Christ were the Son of God or no. But the Improbability of this I shall speak of afterwards.
Secondly, Others attribute it to his Malice, which indeed is great, and might possibly blind him to a desperate undertaking. But,
Thirdly, We may justly apprehend, the power of Sin over Satan to be so great that it might enforce him to the bold attempt of such a wickedness. We see daily, that wicked men by the force of their own wicked Principles, are restlessly hurried upon Acts of Sin, though they know the Prohibition, and are not ignorant of the threatened Danger. Satan is as great a Slave to his own internal corrupt Principles as any. And whatsoever blind fury is stirred up in Man by the power of his lust, we may very well suppose the like in Satan.
Fourthly, There is a Superior hand upon the Devil, that Sways, Limits, and Orders him in his Temptations. He cannot tempt when he would; neither always what he would; but in his own cursed inclinations and the acting of them, he is forced to be subservient to God's Designs. And in this particular, (whatever might be Satan's proper End or Principle) it is evident that God carried on a Gracious Design for the Instruction and Comfort of his Children.
The End of Christ's going to the Wilderness, being that he might be tempted; if together with this, the Holiness and Dignity of Christ in respect of his Person and Office, be considered, we may note from it.
That neither height of Priviledg, nor Eminency of Employment, nor Holiness of Person, will discourage Satan from Tempting, or secure any from his Assaults. The best of men in the highest attainments may expect Temptations. Grace itself doth not exempt them.
For first, None of these Privileges in us, nor Eminencies of Grace want matter to fix a Temptation upon. The weaknesses of the best of Men are such, that a Temptation is not rendered improbable, as to the Success, by their Graces: Nay, there are specil Occasions, and Inclinations in them, to encourage Temptations of Pride, and Neglect. He found indeed nothing in Christ that might offer the least probability of prevalency; but in the Best of Men, in their best Estate, he can find some encouragement for his attempts.
Secondly, None of us are beyond the necessity of such Exercises. It cannot be said that we need them not; or that there may not be holy ends wherefore God should not permit and order them for our Good. Temptations (as they are in God's disposal) are a necessary spiritual Physic; the design of them is to humble us, to prove us, and to do us good in the latter End. Nothing will work more of Care, Watchfulness, Diligence and Fear in a Gracious Heart, than a sense of Satan's designment against it. Nothing puts a man more to Prayer, breathing after God, desiring to be dissolved, and running to Christ, than the troublesome and afflictive pursuits of Satan; Nothing brings men more from the love of the World, and to a delight in the Ordinances of God, than the trouble which here abides them unavoidably from Satan. This discipline the best have need of; There are such remainders of Pride, and other Evils in them, that if God should not permit these Pricks and Thorns to humble them, and thereby also awaken them to laborious watchfulness; they would be careless, secure, and sadly declining. This made Augustine conclude that it was no way expedient that we should want Temptations; and that Christ taught us as much, when he directed us, not to pray that we should not be tempted, but that we might not be led into the Power, and Prevalency of Temptation.
Thirdly, The Privileges and Graces of the Children of God, do stir up Satan's Pride, Revenge, and Rage against them. And though he hath no encouragement to expect so easy a Conquest over these, as he hath over others, who are captivated by him at pleasure; Yet hath he encouragements to attempt them, for the singular Use and Advantage he makes of any success against them; the difficulty of the work being recompensed by the greatness of the booty. For the fall of a Child of God (especially of such as are noted above others) is as when a Standard-bearer fainteth; or as the fall of an Oak that bears down with it the lower Shrubs that stand near it. How the hearts of others fail for fear, lest they should also be overcome. How the Hearts of some grow thereby bold and venturesome; How a general disgrace and discredit thereby doth accrue to Religion, and the sincere Profession of it; are things of usual Observation. If such Men had not in them something of special Prey in case of Conquest, his Pride would not so readily carry him against the heads and chief of the People, while he seems to overlook the meaner, and weaker. Out-Houses, though more accessible, are not the Objects of the Thief's Design; but the Dwelling-House, though stronger Built, and better Guarded (because it affords hopes of richer Spoil) is usually assaulted. Neither do Pirates so much set themselves to take Empty Vessels, though weakly Manned; but richly loaden Ships (though better able to make resistance) are the Ships of their desire.
First, This may be applied for the Encouraging of those that think it strange that Temptations do so haunt them; Especially, that they should (in their apprehension) be more troubled by him, when they fly furthest from him. The consideration of this, will much allay these thoughts, by these Inferences which it affords:
First, There is nothing unusual befalls these Complainants. Satan frequently doth so to others; they cannot justly say, their case is Singular, or that they are alone in such disturbances; It is but what is Common to Man. If they urge the uncessantness of the Devil's Attempts; Christ and others have felt the like. If they object the peculiar Strangeness and Horridness of the Temptation: (as most unsuitable to the state of an upright Soul) Christ met with the like. He was tempted to Self-destruction, to Distrust, to Blasphemy itself in the highest degree.
Secondly, There is a good advantage to be made of them; they are Preservations from other Sins, that would otherwise grow upon us.
Thirdly, These Temptations to the upright do but argue Satan's loss of Interest in them, and their greater Sensibility of the danger. The captivated Sinners complain not so much; because they are so Inured to Temptation, that they mind not Satan's frequent accesses. He that studies Humility, is more sensible of a Temptation to Pride, than he that is proud.
Secondly, This is also of use to those that are apt to be confident upon their Successes against Sin through Grace. Satan (they may see) will be upon them again; So that they must behave themselves as Mariners, who when they have got the Harbor, and are out of the Storm, Mend their Ship, and Tackling, and prepare again for the Sea.
Lastly, If we consider the unspotted Holiness of Christ, and his constant Integrity under these Temptations, that they left not the least of Taint or sinful Impression upon him; we may observe,
That there may be Temptations, without leaving a touch of Guilt or Impurity behind them upon the Tempted.
'It is true, this is rare with Men, the best do seldom go down to the Battle, but in their very Conquests they receive some wound. And in those Temptations that arise from our own hearts, we are never without fault; but in such as do solely arise from Satan, there is a possibility, that the upright may so keep himself, that the wicked one may not so touch him, as to leave the print of his Fingers behind him.
But the great difficulty is, how it may be known when Temptations are from Satan, and when from ourselves?
To Answer this, I shall lay down these conclusions.
First, The same Sins which our own natures would suggest to us, may also be injected by Satan. Sometime we begin by the forward working of our own thoughts upon occasions and objects presented to us from without, or from the power of our own Inclination, without the offer of external Objects, and then Satan strikes in with it; sometimes Satan begins with us, and by his injected motions endeavors to excite our Inclinations; So that the same thing may be sometime from ourselves, and sometimes from Satan.
Secondly, There is no Sin so vile, but our own heart might possibly produce it without Satan, evil thoughts of the very worst kind, as of Murthers, Adulteries, Thefts, False Witness, and Blasphemies, may (as Christ speaks) be produced naturally from our own hearts; for seminally all Sins, the very greatest of all Impieties are there: So that from the greatness and vileness of the Temptation we cannot absolutely conclude, that it is from Satan, no more than from the commonness of the Temptation, or its suitableness to our Inclination, we can conclude infallibly that its first rise is from ourselves.
Thirdly, There are many cases wherein it is very difficult, if not altogether impossible to determine, whether our own heart, or Satan gives the first life or breathing to a Temptation. Who can determine in most ordinary cases, when our thoughts are working upon Objects presented to our Senses, whether Satan or our own thoughts do run faster? Yea when such thoughts are not the consequent of any former occasion, it is a work too hard for most men to determine which of the Parents, Father, or Mother, our own Heart, or Satan, is first in the fault; they are both forward enough, and usually join hand in hand with such readiness, that he must have a curious Eye that can discover certainly to whom the first beginning is to be ascribed.
The difficulty is so great, that some have judged it altogether Impossible to give any certain marks by which it may be determined when they are ours, and when Satan's. And indeed the discoveries laid down by some are not sufficient for a certain determination, and so far I assent, that neither the suddenness of such thoughts (for the motions of our own Lusts may be sudden) nor the horridness of the matter of them, are sufficient notes of distinction. That our own corrupt hearts may bring forth that which is unnatural and terrible, cannot be denied. Many of the Sins of the Heathens mentioned in Rom. 1. were the violent productions of Lust against natural Principles, and to ascribe these to the Devil as to the first Instigator, is more than any man hath warrant to do; Yet though it be confessed that in some cases it is impossible to distinguish, and that where a distinction may be made, these notes mentioned are not fully satisfactory, there may (I believe) be some cases wherein there is a possibility to discover when the motions are from Satan, and that by the addition of some remarkable circumstances to the forenamed marks of difference.
Fourthly, Thought it be true (which some say) that (in most cases) it is needless altogether to spend our time in disputing whether the motions of Sin in our minds are firstly from ourselves or from Satan, our greatest business being rather to resist them, than to difference them; Yet there are special cases, wherein it is very necessary to find out the true Parent of a sinful Motion, and these are, when tender Consciences are wounded and oppressed with violent and great Temptations, as Blaspemous Thoughts, Atheistical Objections, &c. For here Satan in his furious molestations aims mainly at this, that such Afflicted and Tossed Souls should take all these Thoughts which are obtruded upon their Imaginations, to be the Issue of their own Heart. As Josephs Steward hid the Cup in Benjamins Sack, that it might be a ground of accusation against him: so doth the Devil first oppress them with such Thoughts, and then accuseth them of all that Villany and Wickedness, the Motions whereof he had with such Importunity forced upon them; and so apt are the afflicted to comply with Accusations against themselves, that they believe it is so, and from thence conclude that they are given up of God, hardened as Pharaoh, that they have sinned against the Holy Ghost, and finally that there is no hope of mercy for them. All this befalls them from their Ignorance of Satan's dealings; and here is their great need to distinguish Satan's Malice from their guilt.
Fifthly, Setting aside ordinary Temptations, wherein it is neither so possible, nor so material to busy ourselves to find out whether they are Satan's or ours in extraordinary Temptations (such as have been now instanced); we may discover if they proceed from Satan (though not simply from the matter of them, not from the suddenness and independency of them, yet) from a due consideration of their nature and manner of proceeding, compared with the present temper and disposition of our heart As
First, When unusual Temptations intrude upon us with an high Impetuosity and Violence, while our Thoughts are otherwise concerned and taken up. Temptations more agreeable to our Inclination, though suddenly arising from Objects and occasions presented, and gradually proceeding, after the manner of the working of natural Passions, may throng in amidst other Thoughts, or Actions that have no tendency that way, and yet we cannot so clearly accuse Satan for them: but when things that have not the encouragement of our Affections are by a sudden violence enforced upon us, while we are otherwise concerned, we may justly suspect Satan's hand to be in them.
Secondly, While such things are born in upon us, against the actual loathing, strenuous reluctancy, and high complainings of the Soul, when the Mind is filled with horror and the Body with trembling at the presence of such Thoughts. Sins that owe their first original to ourselves, may indeed be resisted upon their first rising up in our Mind; and though a Sanctified Heart doth truly loath them, yet are they not without some lower degree of tickling delight upon the Affections for the Flesh (in those cases) presently riseth up with its lustings for the sinful Motion: but when such unnatural Temptations are from Satan, their first appearance to the mind is an horror without any sensible working of Inclination towards them; and the greatness of the Soul's disquiet doth show, that it hath met with that which the Affections look not on with any amicable compliance.
Thirdly, Our Hearts may bring forth that which is unnatural in itself, and may give rise to a Temptation that would be horrid to the thoughts of other men, but that it should of its own accord (without a Tempter) on a sudden bring forth that which is directly contrary to its present Light, Reason, or Inclination; As for a man to be haunted with thoughts of Atheism, while he is under firm persuasions that there is a God; or of Blasphemy, while he is under designs of honoring him, is as unimaginable, as that our thoughts should of themselves contrive our Death, while we are most Solicitous for our Life; or that our thoughts should soberly tell us it is Night, when we see the Sun shine. Temptations that are contrary to the present state, posture, light, and disposition of the Soul, are Satan's. They are so unnatural, as to its present frame, that the production of them must be from some other agent.
Fourthly, Much more evident is it that such proceed from Satan, when they are of long continuance and constant Trouble, when they so incessantly beat upon the Mind, that it hath no rest from them, and yet is under grievous perplexities and anxieties of mind about them.
The Consideration of this is of great use to those that suffer under the violent hurries of strange Temptations.
First, In that sometime they can justly complain of the Affliction of such Temptation, when they have no reason to charge it upon themselves as their Sin. 'It is one thing to be tempted, and another to Consent or Comply; to be tempted, and not to be brought into Temptation, is not Evil. Satan only Barks when he Suggests, but he then Bites and Wounds when he draws us to consent.
Secondly, That not only the Sin, but the Degree also (by just Consequence) is to be measured by the Consent of the Heart, if we consent not, the Sin is not ours, and the less degree of consent we give, the less is in the Sin.
MATTH. 4. 2.
CHAP. V. Of Christ's Fast, with the Design thereof. Of Satan's tempting in an Invisible way. Of his incessant Importunities, and how he flies when resisted. Of inward Temptations, with outward Afflictions. Several advantages Satan hath by tempting in Affliction.
I Am next to explain the Fast of Christ, the End and Design whereof (because 'tis not expressly mentioned) is variously conjectured; Not to insist in this Discourse, which is designed for Practice, on the Controversy about the Quadragesimal Fast, that which I shall first consider, is the Opinion of Musculus, who (upon this ground that his Fast was not the Principal thing, for which the Spirit led him into the Wilderness, for he was led not to Fast, but to be tempted, thereupon) concludes, that his was only a consequent of his Solitary condition in the Wilderness, and no other thing than what befell Moses and Elias, who being engaged by God to attend him in such a Service where the ordinary means of the Support of life were wanting, were therefore kept alive by him in an Extraordinary way without them: thus he thinks the Fasting was not (at least principally) designed, but that he being to undergo a Temptation in a desolate Wilderness where he had no Meat to Eat, there God restrained his hunger, so that he neither desired nor needed any. If we acquiesce in this, it will afford this Doctrine.
That when God leads forth his Children to such Services as shall unavoidably deprive them of the ordinary means of help or supply, There God is engaged to give extraordinary Support, and his People may expect it accordingly.
This is a great Truth in itself, and a great and necessary Encouragement to all the Children of God that are called out to Straits; But I shall not insist on this as the Genuine product of this Fast.
If we look further amongst Protestant Divines; we shall observe it taken for granted, that Christ fasted upon Design, and this is generally reduced to those two heads.
First, either for Instruction; as to show that he was God, by Fasting so long, and that under the trouble of molesting and disquieting Temptations; whereas the Fasts of like date in Moses or Elias were accompanied with the quiet repose of their thoughts: Or to show that he was Man, in that he really felt the natural infirmities of the human nature, in being hungry: Or to teach us the usefulness of Fasting in the general, when fit occasions invite us thereto. Or,
Secondly, For Confirmation of his Doctrine, to put an Honor and Dignity upon his Employment; as Elias Fasted at the restoring of Prophesy, and at the reformation; as Moses Fasted at the Writing of the Law: So Christ began the Gospel of the Kingdom with fasting. However that these things cannot be spoken against, being Conclusions warrantably deducible from this Act of Christ's; yet these seem not (in my apprehension) to come fully up to the proper end of this undertaking of his; which seems not obscurely to be laid before us, in that Passage of Luke 4. 2. being forty days tempted of the Devil, and in those days he did eat nothing: where we see that his being tempted forty days was the principal thing, and that his Fasting had a plain reference and respect to his Temptation, Thus far (I suppose) we may be secure, that we have the design in the general, that his Fasting was in order to his Temptation. But then whether this was designed as an occasion of the Temptations, or as a remedy against them, 'tis not so easy to determine. That one of those (at least) was intended, cannot be denied by those that will grant that his Fast related to the Combat; and it seems not to labor of any repugnancy or absurdity, if we say that tis possible that both these ends might be aimed at, and accordingly I shall proceed to observe upon them. There are only some other things to be first dispatched out of the way: As
The continuance of the Fast, why it was forty days, neither more nor less. Though some adventure to give reasons for it, not only Papists (who according to their wont, are ridiculous and trifling in this matter) but also Protestants, supposing that some regard (was or ought to be) had to his fulfilling the times of the Fasts of Moses and Elias; Yet I think 'tis neither pertinent nor safe to determine anything about it, only it observes to us that the continuance of this was a considerable time.
We are more concerned to inquire whether Christ was under any conflict of Temptation all that time: which though some deny, lest they should favor a seeming contradiction among the Evangelists, yet the words of Luke are so express, [being forty days tempted of the Devil] that no tolerable Evasion can be found to cast these Temptations to the end of the forty days; for he tells us, he was not only tempted after the Expiration of the forty days, but that he was tempted during the continuance of the forty days beside; only there was a difference in the Kinds of these Temptations in regard of the way wherein Satan managed them, and this also is fully set down by Matth. [And when the Tempter came to him,] which with the other Expression of Luke compared, shows us, that during the space of the forty days Satan tempted Christ, and yet came not to him till afterward, that is, he managed those Temptations in an Invisible way. Hence we may note,
That Satan doth usually tempt in an Invisible way and manner. To Explain this a little, I shall Evidence it by a few Considerations. As,
First, That he hath a hand in all Sins first or last, and then it must needs be in an Invisible way, his work is to tempt, to go about, laying Snares to draw men to Sin. Wicked Men are of their Father the Devil, and do his Works. Carnal desires are his Lusts; giving way to Anger, is giving place to the Devil, and resisting of Sin is called in the General, a resisting of the Devil; &c. In all this work of Satan, men do not see him; when he puts evil Motions into their Hearts they do not perceive him, and therefore doth he his work in an Invisible way.
Secondly, We have sufficient discoveries of these private Paths of his: for (1.) Some time he tempts by friends, he tempted Job by his Wife, Christ by Peter. (2.) Sometime by External Objects, as he drew out Achan's Covetousness, and David's uncleanness by the Eye. (3.) Sometime by Injecting Thoughts and Motions to our Mind. (4.) Sometime by exercising an Invisible Power upon our Bodies, in stirring up the humors thereof, to provoke to Passion or Excessive Mirth. All these ways (of which I have discoursed before more largely) are Secret and Invisible, and by such as these he most usually tempts.
Thirdly, The Wiles, Depths, Secrets and Devices of Satan, which the Scripture tells us are his most familiar Ways and Courses, they in their own nature Imply a studied or designed secrecy and Imperceptibility.
Fourthly, He hath peculiar Reasons of Policy for his Invisible way of dealing; for the less visible he is, the less Suspicious are his Designs, and consequently the less frightful, and more taking. By this way he insinuates himself so into our Bosoms, that he gets a party in us against ourselves, before we are aware; whereas in vain (he knows) he should spread his Net, if his Designs and Enmity were discovered to us.
This must teach us to suspect Satan where we see him not, and so to converse with Objects and Occasions as still fearing that there may be Anguis in herba, a secret Snare laid for us to entrap us at unawares.
If we again cast our Eyes upon what hath been said, that Christ was tempted all the Forty days, It will then give us this Observation.
That Satan is sometime Incessant in Temptations, and sets upon us with continued Importunities.
Here we may note a distinction of Temptations (besides that of Invisible and Visible, of which I have spoken) that some are movable and short sits, and as it were skirmishes, in which he stays not long, and others are more fixed and durable, we may call them Solemn Temptations, in which Satan doth as it were pitch down his Tents, and doth manage a long Siege against us. Of these last sort is this Observation.
Thus he tempted Paul, continuing his Assault for some time before he departed. Thus also he dealt with Joseph who was solicited day by day for a long time together. Of these I shall note a few things. As,
First, Such Temptations are not without a special Commission. He cannot indeed tempt at all without leave, but in the ordinary course of his Temptations he hath a general Commission under such restraints and limitations as pleaseth the most High to put upon him, but in these he must have a Special Order, as we see in Job's Case.
Secondly, Such Temptations have also a Special Ground. Either the present State and Posture of our Condition is such as Satan apprehends highly advantageous for his design, and therefore he desires to have the winnowing of us at such a Season; or there are more than ordinary Dispositions and Inclinations in our heart to what we are directly tempted to, or to some other consequent design: these animate and encourage him to high resolves of prosecuting us more closely, upon an expectation that a continued Sollicitation is most likely to prevail at the long run.
Thirdly, It is possible that such Temptations may stand out against the Endeavors of many Prayers, and that we shall find they are not so easily shaken off as the Viper that was upon Paul's hand. Paul (2 Cor. 12. 8.) prayed thrice against the Messenger of Satan, that is, (as Estius and others interpret) he Prayed often and fervently, and yet it departed not.
Fourthly, Such Temptations give no rest nor intermission, men are haunted and dogged by them, what way soever they go, they still hear the same things, and cannot command their thoughts to give an exclusion to his Motions, but still by renewed disputes and arguings, or by clamorous Importunities, they are vexed and tormented: which surely shows an high degree of earnestness and Impudency in Satan.
Fifthly, These are consequently very burdensome, exceeding Irksome and Tiresome to us. Paul calls them Buffetings, for their trouble and molestation. Satan so molested Job in his Affliction by inward accusations and troubles of terror, that as an overwearied man he cries out he had no quiet, and that he was disappointed of his hope of ease, in sleep, because he was then scared with dreams and terrified with Visions.
Sixthly, These are also upon a special design on God's part, either to find us work, and to keep us doing, or to prevent Sin and Miscarriage; to keep down our pride, lest we should be exalted above measure; to awaken us from Slothfulness and Security, lest we should settle upon our Lees; or to be an occasion of his Grace, and an Evidence of his Power in our preservation, satisfying us and others, that in the greatest Shocks of our Spiritual Battle, his Grace is sufficient for us. Upon these, and such like designs as these, doth the most wise God permit it.
Seventhly, Satan doth not attempt Temptations of this kind but upon a special design, and that either because he hopes by a violent and pertinacious Impetuosity at length to prevail, or that he would please himself to molest us; for surely the cries and complainings of God's Children are Music in his Ears; or at least, upon a design to discourage us in our Services, and to make way for other Temptations of Murmuring, Blasphemy, Despair, &c. Which are as a Reserve or Ambushment laid in wait for us. The Inferences from hence are these two.
That the Children of God under such Temptations may be encouraged under a patient expectation, by considering that Christ did undergo the like Assaults from Satan: 'tis in itself tedious and disheartening, but they may see,
First, That this way of trouble is usual, and that to the best, and therefore they should not faint under it.
Secondly, That Grace is sufficient to preserve from the prevalency of the most earnest Temptations, even there, where our Heavenly Father thinks it not fit to preserve us from the trouble of them. When Paul gives the highest Security that the Faithfulness of God can afford, that Temptations shall not be above Strength, or the Ability that shall be given them; he tells them they are not to expect always such aids as shall presently drive away the Temptation that it must immediately Vanish; or that their Temptations shall become light and contemptible, but that God's Faithfulness will be no further engaged in the General, than (1.) to make their Temptations tolerable, that they may be able to bear them though not without much to do. (2.) That the way of Escape shall be concurrent with the continuance of the Temptation, that though the Temptation abide, yet we shall be aided under it. (3.) That yet he is as careful of our help in Temptations, as he is ready to commissionate them, when need requires, his resolves that we should be tempted, and his resolves that we should be succoured, they bear the same date. With the Temptation he will make a way to escape.
Thirdly, That such Temptations do not argue (1.) Either a likelihood much less a necessity that they should prevail; nor (2.) any want of care and love in God; nor (3.) do they always evidence a more than ordinary proneness and Inclination in us; for Christ (who was most averse to the least of Sin, who was highest in God's love, against whom there was no possibility he should prevail, yet) was thus tempted.
Secondly, In such continued Violences, it will concern us to make Stout Resistances, according to the Counsel of Jam. 4. 7. Resist the Devil, and he will fly.
Object. But I have done so, and yet the Temptation is the same, and still continues?
Answ. First, 'It is not enough to resist, but we must continue to do so. Some make limited resistances, as besieged Persons, that set a time for their holding out, and then if they be not relieved at that time, they yield; but we must resolve a perpetual resistance, as long as the Temptation lasts; when one hand is beaten off, we must hold by another; when both are beaten of, we must (as it were) hold by our Teeth.
Secondly, In a faithful resistance, we may cast the whole matter upon God, and engage him in the Quarrel, as David; I will say unto God, why hast thou forsaken me? &c.
Object. But how is it consistent with Truth that the Temptation should continue, when James tells us, that Satan will fly upon Resistance?
Answ. 1. It may be, the Resistance is not as it ought, and so the blame is ours; If we be not serious, (as some who defy the Devil in words, and resist him by crossing themselves, things which doubtless the Devil laughs at) or if in the Confidence of a presumptuous Bravado, or if not with that Humility and Care that is requisite, It will be no wonder if he depart not.
Secondly, He doth fly at every resistance more or less, he doth give back, and is discouraged, and is a loser by every Opposition.
Thirdly, Though the Scripture say that he shall fly, (that is, sooner or later) yet it doth not say, that he shall do so Immediately (though most usually he doth so, where he is peremptorily rejected) but in some Cases time must be allowed, for the Devil (as it is in Chrysostom's Comparison) stands like a Fawning Dog scratching and waving his Tail, and if anything be given him, it makes him importunate for more; yet though we give him nothing, we cannot expect that the first or second denial should make him cease his trouble; as he hath been encouraged by former Compliances, so will he not be discouraged, but with many and continued denials.
If we consider the Fast of Christ, as an occasion designed by God for an advantage to the Temptation, and then look upon his condition in the Wilderness being under hazards from wild Beasts, in want of necessaries, and without a possibility of supplies in an usual way, and also under the discomforts of Cold and long Nights (for according to the conjectures of some this was about our October and November) Then we may observe,
That 'tis Satan's way, to second outward Distresses and Afflictions with inward Temptations. We see the like carriage of Satan, toward Job. His Affliction was followed with many Temptations, all his Friends, in urging him with Hypocrisy, were no other than parties to Satan's Design, though they knew it not apparently; his Wife is set on by the Tempter, (as the Serpent against Eve) to provoke him to curse God and die. Besides all this, whosoever shall consider, what inward workings of Heart, Spiritual trouble and conflict, his words frequently express: they will quickly find, that when God put Job into Satan's hand, under that only limitation of not touching his Life, he gave Satan a Liberty to pursue him with inward Temptations, as well as outward Vexations. When Israel was pinched with the straits of the Wilderness, Satan was most busy with them, to put them upon Distrust, Murmuring, Revolt, disobedient Oppositions, Idolatry, and what not? David gives in his experience to confirm this Truth, he never met with outward Troubles, but he had also inward Temptations with them, as Fretting, Disquiet, sad Apprehensions of God's Wrath, Hast, Distrust, Fear, &c. As the relation of his several straits do testify. And besides these, the generality of God's Children find it so, outward Afflictions seldom pass alone; when they have frightings without, they have fears within usually; seldom have they a Sickness, or meet with a sad Providence, but they have Satan busy with their Souls, molesting their Peace, or endeavoring to ensnare them. Thus their Feet are never in the Stocks, but the Iron enters into their Soul. And for this reason is it, that outward Afflictions and Troubles are called Temptations in Scripture, because Temptations usually accompany them, and they are indeed the Solemn Seasons, that Satan desires to improve for that end; and for that is it that Luke expresseth that which we translate, a time of Temptation, by 〈 in non-Latin alphabet 〉 , which signifies an occasion or opportunity of Temptation.
The Temptations that Satan drives on, upon the advantage of an Afflicted Estate; are these.
First, To drive men upon Impatient outbreakings against God, as the Israelites in the Wilderness, turn upon Moses with this, Hast thou brought us into the Wilderness to slay us? To this tended Job's Temptation by his Wife, Curse God and die, as 'tis in our Translation, which cannot in any wise admit of the excuse, that Beza makes for her, as if she gave wholesome advice, to die, blessing of God; because he reproves her sharply, as having spoken foolishly and wickedly; but at best, 'tis an Ironical Scoff at Jobs Integrity, Dost thou bless God while thou art killed by his displeasure? if it be not a direct suggestion of revengeful despite. At such times Men are too apt to entertain cruel thoughts of God, and sadly reflective upon his Mercy or Justice.
Secondly, In this posture of Affliction he strives to put them upon direful conclusious against themselves, as if God called solemnly their Sin to remembrance, and that they are forsaken of God, and marked out for destruction; the pledge and earnest whereof, they take these troubles to be. We way observe that David's Afflictions awakened his Conscience, to object guilt and miscarriage, so that he is as earnest to deprecate the marking and remembrance of his Sin, as he is to pray against his troubles. For this see Psal. 25. 6, 7.
Thirdly, He pusheth them usually upon contempt of Religion, and abandoning the ways of God: We are too apt to blame Religion for all our Troubles; and as we expect that our owning the ways of God should secure us from outward Affliction, so when we find it otherwise, we are too forward to say, we have washed our hands in vain, &c.
Fourthly, The Sin of Distrust is another evil that he drives at; he would have Men conclude that God cannot, or will not deliver. Can God prepare a Table in the Wilderness? said the Israelites, by the power of Temptation, when they were distressed.
Fifthly, Another Evil aimed at in such a case, is, to put us upon indirect Courses and ways to escape from our Troubles. Saul went to the Witch of Endor, when God answered him not. Distresses naturally prompt such things, and a little Temptation makes us comply, as is noted by the wise Men's desire, Give me not poverty, lest I put out my Hand and Steal; Distresses of Poverty put men upon Theft and unlawful ways.
The Reasons of Satan's tempting the Afflicted are these.
First, That outward Afflictions are a load and burden; this gives a probability, that his designs may the better take place. 'It is easy to overthrow those that are bowed down, to break those that are bruised, to master those that are weary and weakhanded.
Secondly, An Afflicted Estate is a Temptation of itself, and naturally dictates evil things: It is half of his design brought to his hand, it affords variety of matter for a Temptation to work on.
Thirdly, Such a Condition strongly backs a Temptation, and furnisheth many Arguments for a prevalency; for Troubles are serious things, they speak to the Heart, and what they speak, they speak fiercely; they represent things otherwise, than common discovery can do, and for the most part, they show an Ingenuity in multiplying Fears, and aggravating Hazard, and ascertaining suspected Events, so that Satan can scarce desire a fairer Hit, than what these offer him.
Fourthly, They also give him the advantage of darkness; for to such, their way is hid, and God hath hedged them in, they neither know where they are; whether their trouble by a chastisement of Sin, or for Trial, or for prevention of miscarriage, or to make way for more comfortable manifestations; and as little know they how to behave themselves in their Trouble; or how and when to get out of it. In such groping uncertainties, 'tis scarce possible, but they should be put wrong.
Fifthly, An Afflicted condition brings on weakness and Indisposition to duty, it makes the hands weak, and the Knees feeble; This made Job to faint, this dried up David's Strength. The first Assault of an Affliction doth stound the Soul, and put it into such a confusion, that hope turns back, and Faith is to seek, and every Grace so out of order, that a man shall be unable to do anything of duty, in a comfortable manner.
Sixthly, In this case Men are apt to conclude their Prayers are not heard: I cry in the day time and thou hearest not, says David. Hath the Lord forgotten to be Gracious? And with such seeming probability is this urged upon us by Affliction, that Job professeth, he could not believe his own Sence and Knowledge in such a case. If I had called, and he had answered me, yet would I not believe that he had hearkened unto my Voice.
Seventhly, Afflictions strongly fix Guilt upon us, and represent God Searching out our Iniquities, and Enquiring after our Sin.
Eighthly, They Imbitter the Spirit, and beget Impressions upon the mind, of very hard thoughts of God.
Ninthly, They violently push Men on to speak unadvisedly: there is such a swelling Ferment of the old leaven of Impatience and Distrust in the Mind, that 'tis matter of pain and difficulty to be silent, their belly is as Wine that hath no vent; It is ready to burst like New Bottles; and they are weary with forbearing, and cannot stay, and must speak let come on them what will.
All these advantages doth an Afflicted Condition bring to Satan; and who can think that he who is so Studious of our ruin, will be willing to miss so fair an opportunity?
First, This must teach us to have a watchful Eye over Affliction, though at all times we must expect Satan's Stratagems, yet in Troubles especially prepare for them; according to the wise Mans advice, in a day of adversity, consider.
Secondly, Seeing Satan takes advantage of the sharp humors of Impatience and Distrust, we must be particularly careful, not to touch too much upon the harshness of our Troubles, because this is that that sets fretting and distracting thoughts on work. Afflictions (like the Pillar of the Cloud and Fire in the Wilderness) have a Light and Darkness, and accordingly these that converse with the dark side of Troubles, Invenome their Imaginations, and Poison their Thoughts with dark and hideous conclusions, and in a word, draw forth nothing but the Wormwood and the Gall; whereas those that Study and view the light side of them, are full of praise and admiration, for the gracious mixtures, comfortable mitigations, encouraging Supports, &c. which they observe. 'It is Wisdom then to keep upon the right side of them.
Though it be the design of God to turn the dark side of the Cloud to us; Yet may we have a competent Light to guide us, if we would improve it; when the Sun is set, the Moon may be up. Nay 'tis our duty to strive to recover the right side of the Cloud; He hides that we may seek.
If this Fast of Christ's be considered as a remedy against Temptations, then may we observe; That Solemn Temptations are to be resisted with Fastings and Prayer. Of this I shall forbear to speak, till I come to speak of Christ's answer, and the repulse of Satan.
MATTH. 4. 3.
CHAP. VI. That Christ's Temptations were real and not in Vision; that Temptation is Satan's employment, with the Evidences and Instances thereof. Of Satan's tempting Visibly, with the Reasons thereof.
NExt follows a particular Account of those more Eminent Temptations wherewith Christ was Assaulted by Satan▪ before I speak of these, I must necessarily remove this Stumbling-Block out of the way, (viz.) whether Christ was really tempted, or only in a Vision. That this was but visionary, hath been supposed; not only by some, whose conceits in other things, might justly render their Supposals in this matter less worthy of a serious consideration. But also by very grave and serious men, whose reasons notwithstanding are not of that weight, as to sway us against the Letter and History of these Temptations: which give us a full account of these things as really transacted, without the least hint of understanding them as done only in a Vision. For,
First, 'It is a dangerous thing to depart from the literal Sense of what is historically related; If we take such a Liberty, we may as well understand other Historical Passages after the same rate, and so bring the History not only of Christ's Suffering to a visionary and Phantastical Cross, but also of all the New Testament to a very nothing.
Secondly, The Circumstances of the Temptation are so particularly set down; as the Devils coming to him, leaving him, taking him to the Temple, &c. That if we may expect in anything to secure ourselves from a visionary Supposition, we may do it in this History.
Thirdly, This Imagination doth wholly enervate and make void the very end and design of Christ's being tempted: for where were the Glory of this Victory over Satan, if it were only a visionary Temptation, and a visionary Conquest? or where were the comfort and encouragement which Believers (from the Apostles Authority, Heb. 2. 18. & 4. 16.) might reap from this, that Christ imagined himself to be tempted, when really he was not so? Nay how impossible is it, to make that expression of the Apostle, [he was tempted in all points like as we are,] to agree to an imaginary Temptation? except we also say, that we are only tempted visionarily and not really?
Fourthly, Neither is it a plea of any value against this Truth, that it seems to derogate too much from the Honor and Authority of our Savior, that Satan should so impudently assault him, with Temptations to worship him, and should carry him at pleasure from place to place; when we find that he voluntarily submitted to higher Indignities from Satan's Instruments, and turned not away his Cheek from those that smote him, spit upon him, and contumeliously mocked him, and at last submitted to Death, even the death of the Cross.
As for those Objections from 〈 in non-Latin alphabet 〉 , the Pinacle of the Temple, upon which Scultetus thinks it was impossible for Christ to stand; As also the Objection of the impossibility to show the Kingdoms of the World from any Mountain: I shall answer them in their proper place, in the mean time I shall return to the Verse in hand, in which I shall first pitch upon the general proaemium, or Introduction to these special Temptations, which is this, The Tempter came to him.
In this we are to take notice of the Name given to Satan, and also the Way and Manner of the Assault, in that Expression, he came to him.
There are three distinct Names given to him in these Temptations. (1.) His Name Satan, shows his Malice and Fury, which is the Ground and Fountain whence all that Trouble proceeds, which we meet with from him. (2.) He is styled the Temper, and that signifies to us, how he puts forth this Malice, his Way and Exercise, in the exerting of it. (3.) He is called the Devil or Accuser, expressing thereby the End and Issue of all. From this Name then here given, we may observe,
First, That it is Satan's Work and Employment to tempt Men. We need not here Dispute, whether it be proper to Satan to tempt, that is, an soli, & semper competat, whether it agree to him only, and always, which some indeed affirm in such a Sense as this, that Men do tempt Men as Satan's Instruments, the World tempts as it is the Object, and Matter of Temptations, but Satan tempts as the proper Author and Engineer of Temptations. Others there are that think, that Men can, and do properly tempt themselves, according to Jam. 1. Every Man is tempted, when he is drawn away of his own Lust; But the Question is altogether needless as to us, though we and others may be true and proper Tempters, yet this hindereth not but that it is most true, that Satan makes Temptation his very Work and Business. And therefore not only here, but in 1 Thes. 3. 5. The Devil is described by his Employment; Lest by any means the Tempter (or he that tempteth) hath tempted you: which the ordinary Gloss doth thus explain, Diabolus, cuius est Officium tentare. This Name then is put upon Satan 〈 in non-Latin alphabet 〉 by way of Eminency. Implying (1.) That though there be never so many Tempters, yet Satan is the chief. (2.) That he makes Temptation his proper Employment.
That Satan doth so, I shall evidence by these few Notes.
First, Temptation is in itself a Business and Work. For if we consider either the Work of any one Temptation (where Satan is oft put to it, after Suggestion to persuade, and after persuasion to instigate and provoke;) or if we consider what Furniture, Tools, Means, and Instruments are requisite, and what it may cost to bring all things together into fit order and method; or if we think of the various ways and manners of temptation; That some are mediate, some immediate; some inward, some outward; some moveable, some fixed and solemn; some enticements to Evil, some affrightments from Duty, others invasions of our peace and joy; or lastly, if we call to mind, what Study, what Art, what fetches and contrivanees the Devil is sometimes put upon, we shall easily see, that it keeps him doing, and that he eats not the bread of Idleness that hath that Employment to follow.
Secondly, Satan gives up himself unto it, is wholly in it, he walks to and fro, goes about seeking advantages of this nature, compasseth Sea and Land to Proselyte men to his Slavery, useth all means, upon all men, at all times, with all diligence; Hence was it, that Latimer (in his homely way of speaking) called him, a busy Bishop in his Diocese, and excited the sluggish to learn laboriousness of the Devil.
Thirdly, He takes a delight in it, not only from a natural propensity, which his fall put upon him, whereby he cannot but tempt, as an evil Tree cannot but bring forth evil Fruits: But also from the power of an habit acquired by long exercise, which is accompanied with some kind of pleasure; and further, whatever pleasure may be supposed to arise from revengeful Pride or companionship in evil, he hath of that in full measure, pressed down, and running over.
Fourthly, All other things in Satan, or in his endeavors, have either a subserviency, or some way or other a reference and respect to Temptation. His Power, Wisdom, Malice, and other infernal Qualifications, render him able to tempt; his Labor and Diligence in other things are but the work of one that prepares Materials and Occasions; his other business of accusing, afrighting, destroying, tormenting, are but the ends and improvements of tempting.
Fifthly, He cares not how it goes on, so that it go on; as a Man that designs to be rich, cares not how he gets it; which shows, that tempting in general is his design. Of this we have many Instances, as (1.) he stick not to lie and dissemble, he will tell them of the Kingdoms of the World, and the Glory of them, and a thousand fair promises which he never intends. (2.) He will tempt for a small matter, if he can but gain a little, or but molest us, yet he will be doing. (3.) He will not give over for a foil or disappointment. (4.) He is not ashamed to tempt contradictory things, he tempted Christ against the work of Redemption, Master spare thyself. He tempted Judas to further it in betraying him. (5.) Any Temptation that he sees will hold, he takes up with; hence is it that he tempts not the Jews now to Idolatry, because he hath them fast in another snare, being strongly led to an opposition and contempt of Christ. (6.) He will sometime tempt where he hath not probability to prevail, even against hope. Thus he tempted Christ and Paul.
The use of the Observation is this: If it be his business to tempt, it must be our work to resist.
First, To resist is a labor, 'tis not an idle formality, consisting in words of defyance, or a few ridiculous Crossings, and sprinklings of Holy Water, or spitting at the name of him, as Ignorant People are wont to do.
Secondly, We must give up ourselves to this work, always fighting and opposing.
Thirdly, It will be necessary to make use of all helps, as Prayer, Fasting, the Counsel and Support of Holy and Experienced Men.
Fourthly, We must also cast off all hindrances, whatsoever in us is apt to take fire, or give advantage, must be laid off; as Pride (which doth prognosticate a fall) and Security, which betrays the best; or Presumption, which provokes God to leave those of highest attainments.
Secondly, In this general Introduction, we may cast our Eye, upon the way and manner of the Assault; when 'tis said, the Tempter came unto him, we are unavoidably forced to suppose, another manner of coming, than that whereby he tempted him for forty days together. And when we call to mind, that at his coming here mentioned, he carried Christ to the Temple, and from thence to a high Mountain, and there propounded himself an Object of Worship; we can imagine no less, than that Satan here came visibly to him; but in what shape or manner of Appearance, it is altogether uncertain, though 'tis most probable, it was not in the form of a Brute, but in some luster of Majesty or Glory, as an Angel; because a deformed, or base appearance, had been unsuitable to the Boast of giving the Kingdoms of the World, or to his desire that Christ should fall down and worship him. Hence we may observe:
That Satan sometimes tempts in a visible Appearance, and by Voice.
First, The possibility of this, is evident from the Apparitions of Angels. Satan is still an Angel, and there is nothing of a natural Incapacity in him as to an outward Appearance to our Eyes and Sences, more than in glorified Spirits.
Secondly, In the first Temptation he did no less, when he used the Serpent, as a Trune to speak through, and an Instrument to act by; In possessions he speaks audibly, and evidenceth a real presence.
Thirdly undoubted Instances may be given of Satan's tempting and molesting visibly. I deny not but there are a great many Idle-Stories of this kind, and a number of ridiculous Figments, but it would be unreasonable and highly prejudicial to the truth of History, and the common Faith of mankind to refuse credit to the serious Accounts of sober Men, because of some foolish and unwarrantable F • bless.
What is related of Luther, and his several Troubles from Satan this way, is evident in the Story of his Life. Cyrillus tells us of one Eusebius Disciple of Jerome, who when he was dying, cried out of the Devils appearing to him. The like is storyed of St. Martin and others, and of these, you may read more collected by Mr. Clark.
If we would inquire into the reasons of Satan's appearing thus, we cannot more fitly pitch upon any other than these.
First, Either he thinks a great affrightment necessary in some cases, and for that end appears: or,
Secondly, He sees his appearance needful, to give a greater Evidence and certainty to the reality of the pleasures of Sin which he promiseth; that is the common ground of his appearing in the ways and designs of Witchcraft.
Thirdly, Or in the height of rage, when he perceives other ways not available, and when he hath to do with Persons not ignorant of his devices, where he sees he hath no need of a Visor, or covert ways of dealing, then he sticks not (if permitted) to tempt or molest openly.
This must teach us not to wonder at such Temptations, much less to judge those that may be so molested, as if Satan had a greater share in them, seeing Christ was thus tempted.
CHAP. VII. The general view of these Temptations. Of Satan's Gradual proceeding in Temptations. Of reserving a great Temptation last. What a great Temptation is, in what cases to be expected. Of Satan's using a common Road, in comparing these Temptations, with the ordinary Temptations of Men. Of the advantage Satan takes of natural Appetite, Sense, and Affections.
I Have done with the proaemium to the Temptations. Yet before I open them particularly, I shall take a general view of them. First, By comparing these with the other Temptations of Christ during the forty days. Secondly, By comparing these with the Temptations of Men.
[ 1] First, Then, if we compare these with the former Temptations, and observe that we have no account given us of those Temptations, but only in the general, that he was tempted, whereas these are particularly set down and recorded, we cannot apprehend less than this, that these last Temptations were certainly greater and more remarkable Temptations. Hence no • e,
That 'tis Satan's method to be Gradual in his Temptations, and that be keeps his greatest Temptations to the latter end.
That Satan is Gradual in his Temptations, this is true of him, if we regard,
First, the manner of his proceeding, That he drives slowly, entreats gently, and is very careful that he do not overdrive Men, but after they are accustomed to his way, he puts on Imperiousness and commands them.
Secondly, If the matter of Temptation be regarded, he is Gradual there also. He tempts to little Sins first, then to greater.
I shall Illustrate both these particulars by the example of Thomas Savage, Apprentice to Mr. Collins Vintener at the Ship-Tavern in Ratcliff, who suffered in Anno 1668, for murthering his Fellow-Servant: He confesseth that the Devil took this course with him; he first tempted him to neglect of Duty, then to contempt of Ordinances, and Prophanation of the Sabbath, then to Drinking, then to Fornication, then to Rob and Steal from his Master, and last of all to Murder; and takes particular notice that in this last Temptation, to kill his Fellow-Servant, there was a violent and more than ordinary Power of Satan upon him, to instigate him to that Wickedness. All this you may read at large in the Printed Narration of his Life.
The reasons of his Gradual proceedings are,
First, He would discover no more of himself in any Temptation, than he is necessitated unto; for the gaining his end, lest he cross his own design, and instead of drawing Men to Wickedness, scare or affright them from it.
Secondly, Sins are mutually preparatory to each other, smaller Proffers and Temptations do insensibly prepare, and incline the Heart to greater.
Secondly, That he keeps his greatest Temptations last, is a consequence [ 2] of the former; for which (besides what is now spoken) these reasons may be given:
First, There is provocation given him, in refusing his lesser Assaults. His Head is bruised by every refusal, he is set at defiance, which calls him out to stronger opposition. He perceives by often repulses that those with whom he hath to do are not Subjects of his Kingdom, and that his time is short, and therefore no wonder is it, if he Assault most furiously, and with all his strength.
Secondly, There is also Policy in it, when he hath brought down our strength and weakened our courage, then a violent onset is fair to procure him a Victory.
But because I mention a great Temptation, it may not be amiss both for the further explaining of the Text, and Illustration of the matter, to show what is a great Temptation. These were great Temptations to Christ, and there are several things remarkable in them, which where ever they appear, they will denominate the Temptation great, and the more of them are conjoined together, and in higher degree, it may justly be called still the greater. As,
First, In these Temptations, we may note there were external Objects, as well as insinuated suggestions; Inward motions are real Temptations, but when they have the Objects and things presented to the Eye or the Senses, then do they strongly urge. At this advantage the Devil tempted Eve, he urged her when the Fruit was within the view; Thus he tempted Achan, when the Gold and Garment were in his Eye.
Secondly, These Temptations were complex, consisting of many various designs, like a snare of many cords or nooses. When he tempted to turn Stones to Bread, it was not one single design, but many that Satan had in prosecution. As Distrust on one hand, Pride on another, and so in the rest. The more complicated a Temptation is, 'tis the greater.
Thirdly, These were also perplexing, entangling Temptations; They were dilemmatical, such as might ensnare, either in the doing, or refusal. If he had turned Stones into Bread, he had too much honored Satan by doing it at his Motion. If he did not, he seemed to neglect his own Body, in not making necessary provisions for himself being now hungry.
Fourthly, These Temptations proceeded upon considerable advantages, his Hunger urged a necessity of turning Stones into Bread. His present straits, and the lowness of his condition seemed to speak much for the reasonableness of giving proof of his Divine Nature, by casting himself down from the Temple, and of doing anything, that might tend to a more plentiful Being and support in the World. Advantages strengthen Temptations.
Fifthly, These Temptations were accompanied with a greater Presence and Power of Satan, he appeared visibly in them, and was permitted to touch and hurry the Body of Christ, and to depaint and set forth the Glory of the World (doubtless in the most taking way) to the Eye of Christ.
Sixthly, The matter of these Temptations, or the things he tempted Christ to, were great and heinous Abominations, (a distrust of Providence, a presumption of Protection, and a final renunciation of the Worship due to him, and transferring it to the most unworthy Object, God's professed Enemy) and yet were they seconded by the strongest, most powerful, and most prevailing means, as his present Straits, his infallible Assurance of Sonship, Pleasure, and Glory. Where the matter is weighty, and the medium strong and pressing, there is the Temptation great.
Seventhly, All these Temptations pretended strongly to the advantage and benefit of Christ, and some of them might seem to be done without any blame, as to turn Stones to Bread, to fly in the Air. The more kindness of Temptation pretends to us, it is the stronger.
Eighthly, Satan urged some of them in a during provoking way; If thou be the Son of God? as if he had said, I • are thee to show thyself what thou pretendest to be. These kind of provocations are very troublesome to the most modest and self-denying, who can scarce forbear to do what they are urged unto at such times.
Ninthly, These Temptations seem to be designed for the engagement of all the Natural Powers of Christ, his natural Appetite in a design of Food; his Senses, in the most Beautiful Object, the World in its Glory; The Affections, in that which is most Swaying, Pride, and delight in extraordinary Testimonies; of Divine Power and Love, in supporting him in the Air, &c.
Tenthly, Some of these warranted as Duty, and to supply necessary hunger, others depending upon the security of a promise, He shall give his Angels charge, &c. The greater appearance of Duty, or warrantableness is put upon Sin, the greater is the Temptation.
By these ten Particulars may we (as by a Standard) judge, when any Temptation is great or less.
Let us then take heed of small Temptations, or the smoother proceedings of Satan, as we would avoid the greater attempts that are to follow. Where he is admitted to beat out our Lusts with a Rod or a Staff, he may be suspected to bring the Wheel over them at last.
Let us also after our Assaults, expect more and greater, because the greatest are last to be looked for. This holds true in three cases. (1.) In solemn Temptations where Satan fixeth his Assaults, there the utmost rage is drawn out last. (2.) In the Continuance and Progress of Profession, the further we go from him, and the nearer to God, be sure of the highest measure of his spite. (3.) At the end of our race: for if he miss his prey then, it is escaped for ever, as a Bird unto its Hill.
But some may say, I am but a Messenger of sad tidings; and that by bringing such a report of Giants, and Walled Cities, I may make the hearts of the People to faint.
I answer; This is bad news only to the sluggish, such as would go to Heaven, with ease, and in a fair and easy way, but to the laborious resolute Soldiers of Christ this is no great discouragement: for (1.) It doth but tell them of their work, which as they are persuaded of, so it is in some measure their delight, as well as their expectation. (2.) It doth but tell them, Satan's Malice and Fury, which they are assured of, and are most afraid of it sometimes, when it seems to lie Idle and as asleep. (3.) It doth tell them that Satan's thoughts concerning them are despairing, he fears they are going, o • gone from him. If they were his willing Servants, there would be no hostility of this nature against them.
I have thus compared these special Temptations with those wherewith our Lord Christ was exercised during the forty days. I shall
Secondly, Compare these Temptations of Christ with those that usually betal his Members, in which there is so much suitableness and agreement, both in matter and manner, that it cannot be unuseful to take notice of it, which will the better appear in Instances.
First, Then let us consider the first Temptation of Eve. Gen. 3. 6. And when the Woman saw that the Tree was good for Food, and that it was pleasant to the Eyes, and a Tree to be desired to make one wise, &c. Here are all the Arguments and ways summed up, by which Satan prevailed upon her; It was good for Food, here he wrought upon the desire of the natural Appetite; It was pleasant to the Eyes, here he took the advantage of the External Senses. It was to be desired to make one wise, here he enflamed the Affections. Let us again call to mind the general Account of Temptations, in the 1 Joh. 2. 16. All that is in the World, the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life; where the Apostle designedly calls all off from a love of the World, because of the hazard and danger that we lie open unto, from the things of the World, striking upon and stirring up our Lusts; which he ranks into three general heads, according to the the various ways whereby these outward things do work upon us, in exciting our natural powers and apprehensions to sinful lustings: And these are so fully agreeing with those three in Eves Temptation, that I need not note the Parallel. Let us now cast our Eyes upon these Temptations, and the suitableness of Satan's ways and dealings will immediately appear. When he tempted Christ to turn Stones into Bread, there he endeavored to take advantage of the Lust of the Flesh (which in the 1 Joh. 2. I understand in a more restrained Sense, not for the lustings of corrupt Nature, but for the lustings of the Body in its Natural Appe • ite, according to that ex ••• ssion of Christ, the Spirit is willing, but the Flesh or body is weak: And if we should not so restrain it in this place, the Lust of the Flesh would include the Lust of the Eyes, and the Pride of Life, contrary to the clear scope of the Text, for these are also the lustings of corrupt Nature.) When he further tempted him to cast himself down, he pushed him upon the Pride of Life; When he shown him the Kingdoms of the World and the glory of them, he attempted to gain upon him by the Lust of the Eyes. From this proportion and suitableness of Temptation to Christ and his Members, observe,
That Satan usually treads in a beaten path, using known and experienced Methods of Temptation. 'It is true, in regard of Circumstances, he useth unspeakable varieties in tempting, and hath many more Devices and Juggles than can be reckoned up, yet in the General he hath digested them into Method and Order, and the things upon which he works in us, are the same; thus he walks his round, and keeps much-what the same Track, not only in different Persons, but also in the same Men, using the same Temptations over and over, and yet this argues no barrenness of Invention, or sluggishness in Satan, but he hath these reasons for it:
First, Because the same Temptations being suited to human Nature in General, will with a small Variation of Circumstance suit all Men; their Inclinations generally answering to one another, as Face answers to Face in Water.
Secondly, These standing Methods are Famous with him, as generally powerful and taking, and it can be no wonder if Satan practice most with these things, that have the largest Probatum est of Experience to follow them.
Thirdly, The more Experienced he is in any Temptation, the more dexterously and successfully still he can manage it; so that we may expect him more cunning and able in what he most practiseth.
This may be some satisfaction to those that are apt to think of themselves and their Temptations; as Elias did in his persuasion, I alone am left. Where Satan useth anything of Vigour and Fierceness, we are apt to say, none are tempted as we, none in like case, we are singular, they are peculiar and extraordinary Temptations, &c. But 'tis a mistake; even that of Solomon may be applied to these, there is nothing new, nor anything befallen us, which others have not undergon before us; and would but Christians be so careful, to observe the way of the Serpent upon their hearts, and as they might, and so communicative of their Experiences as they ought, the W • ak and heavy Laden would not go so mourning under such apprehensions, as commonly affright them, that none were ever so temp •• d as they are, It would be some support at worst, when the most hellish Furies do oppress them, to know that others before them were in these deeps, and as fearful of being overwhelmed, as themselves, and yet were delivered; The deliverances of those that have escaped the danger, is ground of hope to those that are at present under it.
The usual advantages that Satan takes against us, is from our natural Appetite, our external Senses, or our Passions and Affections. All these are usual ways by which Satan works against us, as appears from what hath been said, neither are any of them so mean and contemptible, but that we have cause to fear the Power and Influence of them. Hence the Scripture cautions descend to the Eyes, Look not upon the Wine when 'tis Red in the Cup. Be Sober, be Vigilant, &c. Th • Appetite is not so easily kept in, but that it may prevail to Gluttony and Drink •• ness and some are so powerfully carried by this, that they are said to make their Bellies their God. Of the power of Sense and Affection, elsewhere hath been spoken.
CHAP. VIII. The rise of Christ's first Temptation. Of Satan's suiting his Temptations to the conditions of Men. Of tempting Men upon the plea of Necessity. The reasons and cheats of that plea. His pretences of friendship in tempting, with the danger thereof.
HAving thus considered these Temptations as they lie before us in their general Prospect, I shall now speak of this first special Temptation in particular, in which (1.) the Rise, or Occasion, (2.) the Temptation itself, (3.) the Argument by which Satan would enforce it, are to be distinctly noted.
First, As to the Rise of it, It is questioned by some, why Satan begins with this First, the cause they assign, (in part at least) is from his first success against Eve, in a Temptation about eating, as if this were the chief and most hopeful Arrow in his Quiver. But we need not go so far, when the Evangelist is so punctual in setting it down, in the latter end of the former verse, he was an hungered. This the Devil took notice of, and from hence took the rise of his Temptation, that by turning Stones to Bread for the satisfaction of his present hunger, he might be induced to make way for the secret Stratagems which he had prepared against him on this occasion. Here I note,
That where Satan hath a design against any, he doth take the advantage of their Condition, and suits his Temptation accordingly. Thus, if Men be in Poverty, or in the enjoyments of Plenty, in Sickness or Health, if in Afflictions, under Wrongs, in Discontents, or carried to Advancements and Honors, or whatever else may be considerable relating to them, he observes it, and orders his designs so, as to take in all the advantages that they will afford. That 'tis his concern and Interest so to do, we may Imagine, upon these grounds:
First, Our Consent must be gained; this he cannot properly and truly force, but must entice and deceive us to a compliance with him.
Secondly, If our Condition speak for him, and lie fair for the furtherance of any device of his, our consent is upon the matter half gained; 'tis much, if so powerful an Advocate, as is our present State, do not influence us to an Inclination.
Thirdly, This doth his work easily and effectually, he more generally prevails by this course, and with less Labor.
This Policy of Satan should advantage us, by suggesting fit Memorials to us, in our expectations of Temptation. Though we know not all Satan's thoughts, yet may we know where and how he will usually make an onset, our Condition will tell us what to look for. The Distressed and Afflicted may expect a Temptation suited to their Condition, as of murmuring, repining, revenge, distrust, use of indirect means, dispairings, &c. They that have Peace and Plenty may be sure they shall be tempted suitably, to Pride, Boasting, Covetousness, Oppression, Contempt of others, Security, or whatever may be fit to be engrasted on that Stock; the like may be said of any other different condition. How fairly are we forewarned, (by an observation made upon Satan's proceeding upon these advantages) where to expect him, and how to provide against him.
Let us proceed to a further enquiry, How the Devil managed this advantage of Christ's hunger; he plainly urgeth him with a necessity of providing supplies for himself, spreading before him his desire to eat, and the impossibility of help, in a Barren and Desolate Wilderness, as if he had said, The want of the Body is to be provided for, Nature and Religion consents to this; the Wilderness affords no help, ordinary means fail; there is therefore a necessity that some extraordinary course be taken, Therefore trun Stones to Bread; this is not unsuitable to the Condition and Power of him who is the Son of God. At this rate he pleads.
Observe then, That Satan usually endeavors to run his Temptations upon the plea of necessity, and from thence to infer a duty.
When he cannot pretend a fair and direct way to irregular Practices, he would break a Door and force a way by Necessity.
Under this Notion of Necessity, the Devil marshals all those pretences, that seem to be of more than ordinary force, in their usual prevalencies. Thus he teacheth Men to think they are necessitated, if they be carried by a strong inclination of their own, or if there be an urgency and provocation from others, or if they be in straits and dangers; and sometime he goes so high, as to teach Men that a necessity is included in the very Fabric of their natural principles, by which they presumptuously excuse themselves in being sinful, because by Nature they are so, and cannot be changed without special Grace; scarce shall we meet any Man with seasonable reproof for his iniquity, but he will plead such kind of necessities for himself, I could not help it, I was strongly carried, or, I was compelled; I must do so, or else I could not escape such a danger, &c.
The Reasons of this Policy, are these.
First, He knows that necessity hath a compulsive force, even to things of (otherwise) greatest abhorrencies: A treasury of Instances is to be had in Famines, and besieged places, where 'tis usual to eat unclean things, not only Creatures that are vile, but even Dung and Entrails; nay so Tyrannical is Necessity, that it makes inroads into, and Conquests upon Nature itself, causing the tender and dilicate Woman, which would not adventure the Sole of her Foot upon the ground for delicateness and tenderness, to have an evil Eye towards the Husband of her Bosom, towards her Son, and towards her Daughter. A like force doth it exercise upon the Minds and Consciences of Men, it makes them rise up against their Light, it engageth Men to lay violent hands upon their own Convictions, to stifle and extinguish them. How many mournful examples have we of this kind? How many have apostatised from Truth (being terrified by the urging necessities of danger) contrary to the highest Convictions of Conscience?
Secondly, Necessity can do much to the darkening of the Understanding, and change of the Judgment, by the strong Influence it hath upon the Affections. Men are apt to form their apprehensions, according to the dictates of Necessity; what they see to be hazardous, they are inclinable to judge to be evil; Men in straits not only violate their Reason, but sometime by insensible steps (unknown to themselves) slide into a contrary Judgment of things, directly cross to what they have believed and professed. Which persuasion they owe not to any further accession of Light, or new discovery of Argument, (for ofttimes, the same Arguments which in the absence of trouble they have contemned as weak by the Appearance of danger put on another Face, and seem strong) but to the prevalency of their fears. And thus many in all Ages have altered their Judgments and thoughts, not because they knew more, but because they feared more.
The like Necessities do Men form to themselves from exorbitant and greedy hopes and expectations of a better condition, compared to that wherein they at present are, and the like Influence it hath in the alteration of their Judgments. Let the Bishop of Split be an example of this, who loathed the Romish Religion first, and in England (whither he came for refuge) writ against it; but saw a necessity (from the disappointment of expectation) to change his mind, returned to Rome again, and persuaded himself that that was true which he had formerly pronounced false; and so writ against the Church of England, as before he had done against the Church of Rome. To him we may add Ecebolius, of whom Socrates reports, that (according to the various appearings of hazards) he changed his Religion several times: Under Constantine, he was a Christian; under Julian, a Pagan; and under Jovinian, a Christian again.
Thirdly, Necessity offers an excuse, if not a Justification of the greatest miscarriages. Lot offered to expose his Daughters to the raging Lust of the Sodomites for the preservation of his Angel-Strangers, which surely he would in no wise have done, but that he thought the present necessity might have excused him. Esau profan • lie fells his Birth-right, but excuseth the matter so, Behold I am at the point to die, and what profit shall this Birth-right do to me? Aaron produceth a necessity, from the violent resolves of the people, in Justification of himself in the matter of the Golden Calf, Thou knewest that this people are set on mischief.
Fourthly, Necessity is an universal plea, and fitted to the conditions of all Men, in all callings, and under all extravagancies; The Tradesman in his unlawful gains or overreaching, pleads a necessity for it, from the hardness of the Buyer in other things; the poor Man pleads a necessity for Stealing, and the Rich pleads the same necessity for Revenge, and thus it serves all with a Pretext.
These considerations discovering this course so hopeful, as to this design of the Devil, he will be sure to put us to this pinch where he can. But besides this, we may observe three Cheats in this plea of Necessity.
First, Sometimes he puts Men upon feigning a necessity, where there is none. Saul sacrificed upon a needless Supposal that Samuel not coming at the time appointed, there was a necessity for him to do it. He spared also the Cattle upon the like pretence, that it was a necessary provision for Sacrifice. And thus would the Devil have persuaded Christ, that there was an absolute necessity to turn Stones to Bread, when in Truth there was no such need.
Secondly, Sometimes he puts Men upon a necessity of their own sinful procurement. Herod sware to gratify the Daughter of Herodias, and this is presently pleaded as a necessity for the cutting, off John Baptists head. Saul forbad the tasting of Meat, and sealed the penalty by an Oath and Curse, and this is by and by made a necessity for the taking away of Jonathan's Life, (who had tasted Honey not knowing his Fathers Curse) had not the People rescued him.
Thirdly, Sometime he stretcheth a necessity further than it ought; he knows that God hath such a regard to real necessities, that upon that ground, he will dispence with his Sabbath, and the present performance of Duty. These instances he lays before men, and endeavors to persuade them, that in like manner God will (upon a necessity) dispence with Sins, as well as with the present Opportunity of Service. What a covering (in all Ages) Men have made of necessity, for their highest outrages and extravagancies, and with what confidence they have managed such pleas, would be endless to relate.
This must warn us, not to suffer ourselves to be Imposed upon, by the highest pretences of Necessity. Whatever it may dispense with (as in some cases it will suspend a present Service, and warrant the performance of a Duty, besides the common rule and way wherein it ought ordinarily to be managed) it must never be pleaded to give warranty to anything in its own nature sinful. Necessity will not justify Lying, Stealing, Covetousness, Adulteries, &c.
Besides; we must be wary in judging what is a necessity. Men are apt to plead a necessity where there is none, and if we give way to a facile admittance of excuses of this kind, we shall presently multiply necessities, and have them to serve us at every turn. Some would warrant Sin by necessity, others would turn off Duty and rule by pretending a necessity where none is: both are to be avoided as Snares of Satan.
Once more (before we dismiss this rise of the Temptation of Christ in hand) let us observe that in persuading him to turn Stones to Bread, he seems to express a great deal of care and tenderness to Christ, with an invidious Reflection upon the Love and Providence of God; as if he should say, I see thou art hungry, and this Wilderness affords nothing to eat, and God hath not taken care to spread a Table for thee, I therefore pitying thy Condition, as a Friend, advise thee to turn Stones to Bread.
Note, That Satan manageth his most cruel designs, under the highest pretences of Friendship. He did so with Eve, The Lord knoweth that ye shall be as God's; as if he had a greater regard to them, than God himself. He tempted Christ in the Mouth of Peter to spare himself, under the show of great kindness; and no less are his common pretences to all Men. This is a deep Policy, for by this means the mischief intended is the better concealed, and the less care and provision made against it; and besides, the Affections and desires are stirred up to an hasty embracement of the Motion, and an eager swallowing of the Bait.
So great a Subtilty is in this manner of dealing, that those who affect the name of great Politicians in the World, have learned from Satan to show greatest respects, and a most friendly countenance to those whom they most hate, and intend to ruin. Thus our Richard the Third of England constantly dealt with those for whose Blood he lay in wait: and the precepts of Machiavil are fitted to this, that tis Wisdom to hug those whom we desire to destroy. Ehud's Present made way for his Dagger. Joab's Sword could not so well have dispatched its errand upon Abner, if he had not ushered it in with a Kiss.
This should make us most suspect those Temptations that offer us most kindness and advantage, and such as are most gratifying to our Humours and Desires. For can it be imagined in good earnest that Satan intends us a real good? Can the Gifts of Enemies pass for Courtesies and Favors with any, but such as are bewitched into a blockish madness? Satan is more to be feared when he flatters, than when he regeth; and though such offers may be looked upon by some as more benign, and less odious Temptations, (as some kind of Familiar Spirits are more kindly treated by some, under the notion of white Devils) yet may we say of them as Cor • elius Agrippa speaks of some unlawful Arts and ways of Thurgia, eo sunt pernitiosiora, qùo imperitis diviniora; They have the greatest danger that pretend the highest Friendship. Thus much for the Rise of the Temptation.
CHAP. IX. A particular consideration of the matter of the first Temptation, what Satan aimed at, in bidding him turn Stones into Bread. Of Satan's moving us to things good or lawful. The end of such a Motion. How to know whether such Motions are from Satan or the Spirit. What to do in case they be from Satan. Of his various aims in one Temptation. What they are, and of his Policy therein. Of his Artificial contrivement of Motions to make one thing infer another.
NExt follows the Temptation itself. Command that these Stones be made Bread. There is no great difficulty in the words. The Greek indeed hath a remarkable suitableness to the Supposition, on which Satan insists, taking Christ to be the Son of God, 'tis very pertinently spoken, Say or Speak that these Stones be made Bread; for if God speak, it must be done.
It is not worth the while to insist upon so small a variety of expression, as is betwixt this Evangelist, who hath it [these Stones,] and Luke, who speaks it in the singular Number [this Stone:] for besides that (as some suppose) this Expression of Luke, might (for anything that appears to the contrary) be Satan's lowering his request to one Stone, when Christ had denied to turn many into Bread, upon his first asking) this one Stone in Luke, taken collectively for the whole heap, will signify as much as these Stones in Matthew, or the phrase (these Stones) in Matthew (by an imitation of a common Hebraism) may be no more but one of these Stones, or this Stone, as it is in Luke; as 'tis said, Jepthah was buried in the Cities of Gilead, that is, in one of the Cities.
The thing urged, was the turning or changing the form of a Creature, which is a work truly miraculous and wonderful, and such as had neither be unsuited to the power of Christ, nor unlawful in itself. 'It is from hence justly questioned, where the sting of this suggestion lay, or in what point was the temptation couched. First, It was not in the unlawfulness or sinfulness of the thing mentioned. For Christ did as much as would amount to all this, when he turned Water into Wine, and when he fed Multitudes by a miraculous multiplication of a few Loaves and Fishes.
Secondly, It was not unsuitable to his condition, as hungry; for so it seemed a Duty to provide for himself, and which Satan took for granted.
Thirdly, Neither seemed it any derogation to his Power and Divine Nature, but rather an advantage and fit opportunity to give a full proof of it, to the stopping of Satan's Mouth for ever.
Notwithstanding these, there was Poison and Malignity enough in the suggestion, and under these Green Leaves of plausible pretences, lay hid many Snakes. For (1.) By this was he secretly tempted to admit of a doubting of the truth of the divine Testimony, lately declaring him to be the Son of God. (2.) As also further to question his Fathers Providence and Love; (3.) and unnecessarily to run out of the ordinary way of supply, and to betake himself to indirect means or extraordinary courses. (4.) And all this to the abuse and undervaluing of his power, in prostituting it to Satan's direction or persuasion; and the Devil had gained a considerable advantage, if he could have prevailed with him to do such a thing by his instigation. (5.) It may be, he further thought this might entice to an high esteem of himself, and so make way for a vain ostentation of his power, and Interest in God. All or most of these seem to be the design that the Devil was driving forward. Several things are hence observable.
That where Satan doth not judge it his present Interest, to suggest to us things in their own nature sinful, he will move us to things good in themselves, in hopes thereby to lead us into evil. This way of tempting is from a more refined Policy, than down-right motions to Sin; and doubtless 'tis less suspected, and consequently more taking. The Evils that Satan would introduce by this Method, are such as these:
First, Sometime when he tempts us to that which is Good, it is, that he might affright us from it; his approbation is enough to put a discredit, and disgraceful suspicion upon any thing. Such a design had he, when he gave testimony for Christ, That he was the Son of God; or for the Apostles, that they were the Servants of the most high God. It was not his intention, to honor him or them, by bearing them witness, but to bring them under Suspition, and Trouble.
Secondly, There are a great many ways to miscarry in a lawful Action, either by propounding bad ends, or by failures in the manner of performance, or by a misimprovement of the whole. These miscarriages (and the possibility, and probability of them) Satan carries in his mind; yet doth he not at first propound them, but moving us unto the thing, he hath an expectation that we will slide into them of ourselves, or be inclined by some suitable touch •• of suggestion upon our minds; together with the tendency, or improveableness of the thing or Action, to such evils as are properly consequent to it. Satan did not here tempt Christ to these sinful ends directly, but to an Action which he hoped might insensibly produce them.
Thirdly, Another Evil hereby aimed at, is the hindrance of a greater Good, not only as a diversion to turn us off a better or more profitable occasion, but also as an unseasonable interruption of something at present more concerning us: Thus he makes the suggestion of Good things, the hindrance of Prayer, or Hearing.
Some will say, This is a perplexing case, that in things good or lawful in themselves Men should be in such dangers, and will thereupon desire to know, how they may distinguish Satan's Contrivances and Motions, from those that have no dependence upon him, or are from the Spirit of God?
In answer to this. (1.) Let us (when we fear thus to be circumvented) look well to what Impressions are upon our Spirit, when we are moved to what may be lawful. For tog • there with the motion (if it be Satan's) we shall find either a corrupt reason and end privately rising up in our Mind; or we may observe that our hearts are out of order, and perversely inclined; this is oft unseen to ourselves. When the Disciples moved Christ to bring down fire from Heaven, if they had considered the present revengful selfish frame of their Spirits, (which our Lord tells them, they were ignorant of) they might easily have known that the motion had proceeded from Satan.
Secondly, The concurrent Circumstances of the thing or Action, are to be seriously weighed; for from thence we may take a right measure of the conveniency or inconveniency of the proceeding in it. What is from Satan, it will be either unseasonable as to the Time, Place, and Person, or some other thing will appear that may give a discovery. As here Christ refuseth to turn Stones to Bread, because not only the way and manner of the Proposal doth sufficiently lay open the Design, but also the Circumstances of Christ's condition at that time, shown the motion to be unseasonable and inconvenient: for if Satan had urged the necessity of it for the satisfaction of his hunger; Christ could have answered, that the experience that he had of God's support for forty days together, was sufficient to engage him to rely yet further upon him. If he had urged farther, that by this means he might have had a full proof of God's love and care, or of his Sonship: It was at hand to tell him, that it was needless to seek a further evidence, when God had given one so full a little before: If again he had pleaded it to have been an useful occasion to give a testimony of his Power to the satisfaction of others: He could have told him, that it had been impertinent to have done it then, when he was in the Wilderness, where none could have the benefit of it: So that nothing Satan could have propounded as a reason for that Miracle, but it might have been repelled from a consideration of his present condition.
The Instruction that may be gathered from this, is, That we must not entertain thoughts of doing lawful things, without a due enquiry into the temper of our own Hearts, and a full consideration of all Circumstances round about, with the probable tendencies, and consequences of it.
But (may some say) If I judge such a motion to be a thing lawful, which doth proceed from Satan, What am I to do?
I answer. (1.) Consider whether the Good be necessary or not: if it be necessary, 'tis a duty and not to be forborne, only the abuses are to be watched against, and avoided.
Secondly, If it be a duty, Consider whether it be seasonable or unseasonable, necessary or not, as to the present time; if it be not, it may be suspended, and a fitter opportunity waited for.
Thirdly, If it be only lawful, and not necessary, we ought to abstain from it wholly, after the example of David, Psal. 39. 2. who abstained even from Good, (that is, from lawful bemoanings of himself, or complainings against Absalom, that had rebelled against him) because it was not necessary, and (the circumstances of his condition considered) very dangerous, lest