PART III.
Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil.—Mat. iv. 1.
CHAPTER 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,
1. 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. iv. 1, ‘Then was Jesus led up;’ but more full in Mark i. 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:362 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 honourable testimony concerning him, ‘This is my beloved Son, in whom I am well pleased,’ Luke iii. 23. Immediately after this was he carried to the place of combat. Hence we may infer,
Obs. 1. That our entering upon a special service for God, or receiving a special favour 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, 2 Cor. xii. 2, 7, 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 favours or enjoyments. The church, after a high entertainment with Christ, is presently overcome by a careless, sleepy indisposition, Cant. v. 1, 2.
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.
(1.) 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.
(2.) 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.
[1.] As first, Security. We are apt to grow proud, careless, and confident, after or upon such employments and favours; even as men are apt to sleep or surfeit upon a full meal, or to forget themselves when they are advanced to honour. Job’s great peace and plenty made him, as he confesseth, so confident, that he concluded he should ‘die in his nest,’ chap. xxix. 18. David enjoying the favour of God in a more than ordinary measure, though he was more acquainted with vicissitudes and changes than most of men, grows secure in his apprehension, that he ‘should never be moved,’ Ps. xxx. 6; 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 shew 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.
[2.] 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, Gal. i. 16. When God honoured 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?’ Exod. iii. 11. Another while he urgeth Israel’s unbelief, and a seeming impossibility to satisfy them of his commission, Exod. iv. 1. After that he deviseth another shift, ‘I am not eloquent,’ ver. 10. 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.
[3.] 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 favours, 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 favours, are extraordinary provocations, and produce more than ordinary chastisements, as we see in Jonah’s affliction, and the spouse’s desertion.
(2.) 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:—
[1.] First, Temptations at such seasons are permitted for more eminent trial of the upright. On this account was Job tempted.
[2.] 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.
[3.] 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 intelligencer in their own bosoms. Hence did he commend prayer, meditation, and temptation as necessary requisites for the accomplishment of a minister.
Applic. This may administer matter of counsel to us in both cases aforementioned, if we be put upon eminent employments or receive eminent favours.
1. 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.
2. 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 honour us with peculiar favours, 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 favours and improve them to duty, as to their proper end.
CHAPTER 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.
2. The second circumstance acquaints how Christ was carried to the combat. In solemn combats 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 connexion 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—ἐκβάλλεν—him, saith Mark. The Spirit ‘led him’—ἤγετο—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.
Obs. 2. 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,’ [James i. 13.] But what we are to understand by the Holy Spirit’s concerning himself in temptations, is included in these particulars:—
1. First, God gives commission to Satan, without which his hand would be sealed up under an impossibility of reaching it out against any.
2. 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.
3. Thirdly, The Spirit oversees the temptation as to measure and continuance. The length and breadth of it is ordered by him.
4. 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. xxiv. 1, and 1 Chron. xxi. 1, are upon several regards attributed both to God and Satan.
Appl. 1. 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,
(1.) 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 despair 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.
(2.) 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,’ [Mat. xxvii. 43.] David’s troubles easily induced his adversaries to conclude that ‘God had forsaken him, and that there was none to deliver him,’ Ps. lxxi. 11. But in troubles of this nature, where especially there are frightful complainings 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 echoes of their real feelings.
(3.) Thirdly, Their sins are upon this ground misjudged and heightened. Unusual troubles with common apprehension argue unusual sins. The viper upon Paul’s hand made the barbarians confident he was a man of more than ordinary guilt and wickedness, Acts xxviii. 4. 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,’ Ps. xli. 8. Those that were overwhelmed by the fall of the tower of Siloam, and those whose blood Pilate mixed with their sacrifices, were judged greatest sinners, Luke xiii. 4. But in inward temptations, this misjudging confidence is every way more heightened; and those that are most molested are supposed to have given more away to Satan.
(4.) 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 are apt 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 a 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 weighed, 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.
Applic. 2. 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, 2 Tim. iv. 16; 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 oversee and overrule 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.
Obs. 3. 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 Spirit’s 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:—
(1.) 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, it is inconsistent with human nature to desire them as such.
(2.) 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.
Quest. But inquiry may be made, When do men run uncalled and unwarrantably upon temptation? I answer, many ways. As,
Ans. [1.] 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.
[2.] 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 engaged in evil.
[3.] 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, Gen. xxxiv. 1. 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, Ps. xci. 11; Prov. x. 29.
[4.] 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. vii. 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.
[5.] 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.
[6.] 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.
Applic. 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 whetstone 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. vi. 1, seems to imply, when he tells 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.
CHAPTER III.
The third circumstance, the place of the combat.—The advantage given to temptations by solitude.
3. 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 i. 13, where it is 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 those many that are given, to satisfy ourselves with what may have the greatest appearance of truth. They that think Christ hereby designed to shew 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.363 ‘He was led into the wilderness to be tempted.’ The place then was subservient to the conflict, as the proper theatre 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,—we may with ease pitch upon these following reasons:—
(1.) First, It pleased God to have an eye to the glory of Christ’s conquests, 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.
(2.) 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.’
(3.) 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:
Obs. 4. That solitude affords a great advantage to Satan in the matter of temptation. This advantage ariseth from solitude two ways:
(1.) 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, Eccles. iv. 10. Christians in a holy combination can do more work, and so have a good reward for their labour. 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.
(2.) 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.
Applic. 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 us to seek a solitary place for the privacy of duty, or for secret lamentations, as Jeremiah desired, chap. ix. 1, 2, 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.
CHAPTER 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.
4. 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:—
(1.) First, Why Christ would submit to be tempted. For this many great and weighty reasons may be given. As,
[1.] 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 serpent’s head.’
[2.] Secondly, This was a fair preludium and earnest of that final conquest over Satan, and the breaking down of his power.
[3.] 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 succour them that are tempted,’ Heb. ii. 18. And having experience of temptation himself, he became a merciful high-priest, apt to be ‘touched with the feeling of our infirmities,’ Heb. iv. 15.
[4.] 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. iv. 16, invites to ‘come boldly to the throne of grace at any time of need.’
[5.] 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 subtlety, 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.
(2.) 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’? [Ps. xlv. 7.] Some answer,
[1.] 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.
[2.] Secondly, Others attribute it to his malice, which indeed is great, and might possibly blind him to a desperate undertaking. But,
[3.] 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.
[4.] 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,
Obs. 5. That neither height of privilege, 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.
(1.) 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 special 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.
(2.) 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, Deut. viii. 16. 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,364 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.’
(3.) 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,’ [Isa. x. 18;] 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 dwellinghouse, 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 laden ships, though better able to make resistance, are the ships of their desire.
Applic. 1. 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:—
(1.) 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.
(2.) Secondly, There is a good advantage to be made of them: they are preservations from other sins that would otherwise grow upon us.
(3.) 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.365
2. 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 harbour, 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,
Obs. 6. 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.
Quest. But the great difficulty is, How it may be known when temptations are from Satan, and when from ourselves?
Ans. To answer this I shall lay down these conclusions:—
(1.) First, The same sins which our own natures would suggest to us, may also be injected by Satan. Sometimes 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 endeavours to excite our inclinations; so that the same thing may be sometime from ourselves, and sometimes from Satan.
(2.) 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 murders, adulteries, thefts, false witness, and blasphemies may, as Christ speaks, Mat. xv. 19, 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.
(3.) 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.366 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. i. 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 fore-named marks of difference.
(4.) Fourthly, Though it be true, which some say,367 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 blasphemous 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 Joseph’s steward hid the cup in Benjamin’s 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 villainy 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.
(5.) 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,
[1.] First, When unusual temptations intrude upon us with a high impetuosity and violence, while our thoughts are otherwise concerned and taken up.368 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 our 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.
[2.] Secondly, While such things are borne 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.369 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 loathe them, yet they are 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 a horror without any sensible working of inclination towards them; and the greatness of the soul’s disquiet doth shew that it hath met with that which the affections look not on with any amicable compliance.
[3.] 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 honouring 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.
[4.] 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.
Applic. The consideration of this is of great use to those that suffer under the violent hurries of strange temptations.
(1.) 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.370
(2.) 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.
CHAPTER V.
And when he had fasted forty days and forty nights, he was afterwards an hungered.—Mat. iv. 2.
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 it is 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,371 who, upon this ground that his fast was not the principal thing for which the Spirit led him into the wilderness; for he was not led to fast, but to be tempted—thereupon concludes, that this 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:—
Doct. 1. 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:—
(1.) First, Either for instruction: as to shew 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 shew 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,
(2.) Secondly, For confirmation of his doctrine, to put an honour and dignity upon his employment;372 as Elias fasted at the restoring of prophecy, 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 iv. 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, it is 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 labour of any repugnacy or absurdity, if we say that it is 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 despatched 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,373 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 it is 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;374 which although some deny, lest they should favour a seeming contradiction among the evangelists, yet the words of Luke are so express, ‘being forty days tempted of the devil,’ Luke iv. 2, 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 Matthew, ‘And when the tempter came to him,’ which with the other expression of Luke compared, shews 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,
Doct. 2. 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,
(1.) 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,’ John viii. 44, and do his works. Carnal desires are ‘his lusts;’ giving way to anger is ‘giving place to the devil,’ Eph. iv. 26, 27, and resisting of sin is called in the general, ‘a resisting of the devil,’ &c., James iv. 7. 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.
(2.) Secondly, We have sufficient discoveries of these private paths of his: for, [1.] Sometime 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 humours 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.
(3.) 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.
(4.) 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.
Applic. 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:—
Doct. 3. 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 moveable and short fits, 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, 2 Cor. xii. 8. Thus also he dealt with Joseph, who was solicited day by day for a long time together, Gen. xxxix. 10. Of these I shall note a few things. As,
(1.) 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.
(2.) 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 solicitation is most likely to prevail at the long run.
(3.) Thirdly, It is possible that such temptations may stand out against the endeavours 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. xii. 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.
(4.) 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 shews a high degree of earnestness and impudency in Satan.
(5.) 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,’ [Job vii. 14.]
(6.) 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,’ [2 Cor. xii. 7;] to awaken us from slothfulness and security, lest we should ‘settle upon our lees,’ [Jer. xlviii. 11;] 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,’ [2 Cor. xii. 9.] Upon these, and such like designs as these, doth the most wise God permit it.
(7.) 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:—
Applic. 1. 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. It is in itself tedious and disheartening, but they may see,
(1.) First, That this way of trouble is usual, and that to the best; and therefore they should not faint under it.
(2.) 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, 1 Cor. x. 13, 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.’
(3.) 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.
Applic. 2. Secondly, In such continued violences it will concern us to make stout resistances; according to the counsel of James, chap. iv. 7, ‘Resist the devil, and he will fly.’
Obj. But I have done so, and yet the temptation is the same, and still continues.
Ans. (1.) 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 off, we must, as it were, hold by our teeth.
(2.) 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.
Obj. But how is it consistent with truth that the temptation should continue, when James tells us that Satan will fly upon resistance?
Ans. (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.
(2.) Secondly, He doth fly at every resistance more or less; he doth give back, and is discouraged, and is a loser by every opposition.
(3.) 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 a 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 November375—then we may observe,
Doct. 4. That it is 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, haste, 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 ‘fightings 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 endeavouring 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 καιρὸς πειρασμοῦ, which signifies an occasion or opportunity of temptation, Luke viii. 13; 1 Peter i. 6; 2 Peter ii. 9.
The temptations that Satan drives on, upon the advantage of an afflicted estate, are these:—
(1.) 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?’ [Exod. xiv. 11.] To this tended Job’s temptation by his wife, ‘Curse God, and die,’ as it is in our translation, which cannot in anywise 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 it is an ironical scoff at Job’s 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.
(2.) Secondly, In this posture of affliction he strives to put them upon direful conclusions 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 may 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 Ps. xxv. 6, 7, xxxviii. 1, 4.
(3.) 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., [Ps. lxxiii. 13.]
(4.) 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, [Ps. lxxviii. 19.]
(5.) Fifthly, Another evil aimed at in such a case, is to put us upon indirect courses and ways to escape from our troubles. Flectere si nequeo superos, &c. 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 man’s desire, ‘Give me not poverty, lest I put out my hand and steal,’ [Prov. xxx. 9.] Distresses of poverty put men upon theft and unlawful ways.
The reasons of Satan’s tempting the afflicted are these:—