Satans Temptations in Three Parts, Part 3 · Chapter 19
CHAP. XIX. Satan's ends in tempting Chriſt to fall down and worſhip him. Of Blaſphemous Injections. What Blaſphemy is. The Ways of Satan in that Temptation, with the Advantages he takes therein, and the Reaſon of urging Blaſphemies upon Men. Conſolations to ſuch as are concerned in ſuch Temptations. Advice to ſuch as are ſo afflicted.
THeſe Obſervations, which the Preparation to the Temptation hath afforded us, being diſpatched, the Temptation it ſelf follows, which is this, fall down and worſhip me.
This motion from ſuch an one as Satan, to ſuch an one as Chriſt, who was Holy and Undefiled, God and Man, ſeems to be an incredible piece of Arrogancy, Pride and Malice: for to propound himſelf as the Object of Divine Worſhip, was certainly a deſperate Aſſault.Perkins Combate in loc. Muſculus in loc. It includes (1.) the higheſt Blaſphemy, (2.) the groſſeſt Idolatry imaginable (both theſe are frequently noted as the deſign of this Temptation:) But (3.) the comprehenſion of this motion takes in the whole withdrawing of the mind from God and Religion, or the care of the Soul and Eternal Life; in which ſenſe Satan doth frequently practiſe this Temptation upon Men by the motive of Worldly Pleaſures. I ſhall conſider the Temptation firſt as Blaſphemous, and ſo it will give us this Obſervation,
That the beſt of God's Children may be troubled with moſt vile and hideous blaſphemous Injections.Obſ. 6.
Blaſphemy in the largeſt ſenſe, is any thing ſpoken or done, by which the Honour and Fame of God may be wounded or prejudiced; but the formality of Blaſphemy lies in the purpoſe or intendment of reproaching God. Such was the Blaſphemy of the Iſraelitiſh Womans Son recorded in Levit. 24. 11. where Blaſpheming is explained by the addition of the word Curſing, which in the Original comes from a word that ſignifies to ſet light by one. foreignSo that hence, and from the Circumſtances of the Story, we may ſafely conjecture,Levis, nullius ponderis, leviter de aliquo ſentire. that this Man having an Egyptian to his Father (which probably might in ſcorn be objected to him by his contending Adverſary) he more readily might be drawn out to vilify the true God:Jackson in loc. but (be it what it will) it was certainly more than that Blaſphemy which the Rabbins fancy to be in the repetition of naming the word Jehovah (which in reverence they either leave out (as when they ſay,Pool Synopſis Crit. in loc. the Arm of the Almighty) or change it into ſome other, as Adonai or the like:) and accordingly we may obſerve, that Reproaching God, and Blaſpheming God are joyned together, as Pſal. 44. 16. Eſa. 37. 23.
In Blaſphemy, (as the matter) there muſt be Thoughts, Words or Actions that may aptly expreſs a contempt or reproach of God; ſo alſo (as to the Form of it) there muſt be an intendment of reproaching. Now though this be a Sin which the Heart of a Servant of God would moſt abhor, yet Satan doth ſometimes trouble the beſt with it. We have an Inſtance in Job, his Deſign was to bring him to Curſe God, for ſo he profeſſeth in expreſs terms; Chap. 1. 11. & 2. 5. Lay thine Hand upon him, and he will Curſe thee to thy Face. And in Proſecution of this his Boaſt, he breaks the matter plainly to him, by his Wife, chap. 2. 9. Curſe God and die. Whatever may be ſpoken of the Word, as ſignifying Bleſſing (though ſome affirm the Word foreign in the proper Idiom of that Language,Seldenus. Leigh. Cr. Sacr. (and not by an Antiphraſis or Euphemiſmus, as ſome think) ſignifies as properly to Curſe as to Bleſs, and is determinable to its ſignification either way by the Circumſtances of the Place) or whatever Men indeavour to excuſe his Wife, 'tis plain not only by Jobs Anſwer that it was evil Counſel, but alſo by Satan's avowed Deſign that it was directly for Curſing God. Beſides this Inſtance, if we conſider the Expreſſion of fiery Darts, Eph. 6. we ſhall find that this Temptation is more common to all ſorts of Chriſtians than we would imagine; 'tis plain that theſe words allude to the poyſoned Arrows, which Scythians and others uſed; theſe not only wounded but poyſoned, and the Venom inflamed with a fiery Heat the Part or Member pierced. By this Similitude it muſt be granted,Bains in loc. Arrowſmith Tract. Sacr. lib. 2. cap. 8. that not common Temptations are hereby underſtood, but ſuch as were more than ordinarily hurtful, vexing and dangerous: it may be Perſecutions are one of theſe Darts, but all reckon Temptations of Spiritual Terrors, and Blaſphemy to be undoubtedly pointed at.
The ways of Satan in this Temptation are three.
Firſt, He endeavours to bring Men to Blaſpheme, by ſecret and ſubtile ways of enſnaring them, and this is moſt what practiſed in Conſequential and Covert Blaſphemies. When though Men do not directly intend an open out-rage againſt God, yet Satan brings them to that which might be ſo Interpreted. This ſeems to have been the Caſe of Jobs Sons, according to his Jealouſy of them, It may be my Sons have ſinned, Job. 1. 5.and curſed God in their Heart; not that they were open Blaſphemers, for they were ſurely better educated, neither doth Job expreſs ſuch a Fear of them; but that in their Mirth their Hearts might have been ſo looſned from the Fear of God, that they might be tempted to undue Thoughts of God, ſlighting his Threatnings or Goodneſs. To this purpoſe Broughton tranſlates,Caryl in loc. They have little Bleſſed God in their Hearts. The ſame thing we may obſerve in Joh himſelf, when the Devil could not prevail with him to charge God fooliſhly, Job 1. 22.yet he preſſed him ſo hard by his Miſeries, that he hoped at laſt to bring him to utter the anguiſh of his Mind in impatient and reflecting Expreſſions, and ſo far prevailed, that he bitterly Curſeth the Day wherein he was Born, Job 2. 3.and wiſheth that he had given up the Ghoſt when he came out of the Belly: which though it came far ſhort of what Satan had boaſted of in his Atchievement againſt him, yet it had ſuch an unwarrantable tendency that way, that when his Friend Eliphaz took notice of his Expreſſions, as ſavouring of too much Diſtruſt, he is forced to make Apology for himſelf, and to excuſe it by the deſperateneſs of his Condition; Job 6. 26. Do you imagine to reprove Words, and the Speeches of one that is deſperate. In ſuch caſes the Devil provokes Men beyond their intentions to ſpeak in their haſte ſo inconſiderately, that they know not, or mind not the juſt Conſequence of their Speeches. It was a degree of Blaſphemy in David, to ſay (though in his haſte) that all Men were Lyers; it was an unbelieving Reflection on the Promiſe given him by Samuel. In Mal. 3. 13. the People did not believe that they had ſpoken ſo much againſt God, when yet their Words had been ſtout againſt him.
Secondly, Satan endeavours this by violent Injections of Blaſphemous thoughts that are directly ſuch. In this I ſhall note to you,
Firſt, That the vileſt Thoughts of God, of his Ways and Providences, of Scripture, and of Chriſt, are frequently ſuggeſted; things of greateſt out-rage againſt Heaven, and Contempt of the Almighty, as Bernard expreſſeth it, terribilia de Fide, horribilia de Divinitate; as that there is no God, or that he is not Juſt, or not Faithful to his Promiſes; or that Chriſt was but an Impoſtor: he ſticks at nothing in this kind, though never ſo contrary to the Hope and Perſwaſion of thoſe whom he thus moleſts.
Secondly, Theſe are frequently reiterated upon them, and their minds ſo troubled by them, that they cannot free themſelves from ſuch thoughts, but he follows on, and clamours in their Ears (as Gerſon obſerves) Nega Deum, Tem. 4.Meledic Deo, Deny God, Curſe God.Col. 973.
Thirdly, And this with ſo great a force and Impetuoſity, that they are compelled to form theſe thoughts in their Minds, and to ſpeak contrary to what they would; as if their Thoughts and Tongues were not under their own Government, the Devil not ſatisfying himſelf to bear in theſe Thoughts upon them, but he endeavours as it were, to make them ſay after him, and to caſt his Suggeſtions into their own Mould, that ſo they might ſeem properly to be their own: and this they are forced to whether they will or no, even then when their Minds are filled with Horrour, their Heart with Grief, and their Body with Trembling. I have diſcourſed with ſome who have bitterly complained that their Tongues and their Thoughts ſeemed not to be their own, but that Satan ruled them at his Pleaſure; and that when in oppoſition to the Temptation they would have formed their Tongues to ſpeak, Bleſſing of God, they have ſpoken Curſing inſtead of Bleſſing; and that when a blaſphemous Thought had been caſt into their Mind, they could not be at reſt till they had thought it again.
Fourthly,Scala Paradiſ…. gradu. 23. Theſe troubleſome Temptations are oft of long continuance. Joannes Climacus tells us of a Monk that was troubled with blaſphemous Thoughts for twenty years together, and could not quit himſelf of them, though he had macerated his Body with Watchings and Faſtings. Some have them going away, and returning again by fits, according as the prevalency and ferment of their Melancholy gives Satan the advantage of dealing thus with them. For if we enquire why it is thus, eſpecially with the Children of God, we muſt partly reſolve it into the unſearchable Wiſdom of God, who for Holy Ends of Teaching and Diſciplining his Servants, permits Satan thus to moleſt them; and partly into thoſe particular advantages which Satan hath againſt them according to the variety of their Conditions, which uſually are theſe.
Firſt, He takes advantage of ſuch Bodily Diſtempers as do deprive Men of the uſe of their Reaſon, as Feavers, Frenzies, Madneſs, in theſe he oft forms the Tongues of Men to horrid blaſphemous Speeches.
Secondly, a Preſſure of outward Afflictions gives him his deſired opportunity, and this he knows to be generally ſo ſucceſsful, that he promiſed himſelf by this means a Victory over Job. Ordinarily Straits and Miſeries do produce Blaſpheming. Eſa. 8. 21. the Prophet notes, that when the People ſhould be hardly beſtead and hungry, they ſhould fret themſelves, and curſe their King and their God, and look upward, as avouching what they had done.
Thirdly, Worldly Plenty, Fulneſs, and Pleaſure lay often Foundations of this Temptation: when their Cups are full, and their Hearts high, Satan can eaſily make them ſet their Mouth againſt Heaven. A Proud Heart will readily ſay, our Tongue is our own, or who is the Lord? This was the Engine which the Devil managed (if it were as Job ſuſpected) againſt the Sons and Daughters of Job to make them Curſe God in their Hearts; and by this did he ſeek to prevail upon Chriſt in this blaſphemous Temptation.
Fourthly, A Melancholy Diſtemper doth uſually invite Satan to give blaſphemous Suggeſtions; the diſturbed and plyable Fancies of ſuch are the advantages which he improves againſt them.
Fifthly, Inward Terrors and Diſtreſſe of Conſcience are alſo an occaſion to Satan to move them (as by a deſperate Humor) to utter hard things of God, and againſt themſelves.
But there is yet a third way by which Satan tempts Men to Blaſpheming, by ſudden Glances of blaſphemous Imaginations, which like Lightnings do aſtoniſh the Heart and then ſuddenly Vaniſh, theſe are very common, and the beſt of Men obſerve them frequently. Satan ſeems as it were rather to Frolick and Sport himſelf in theſe Suggeſtions, than to intend a ſerious Temptation; their danger is not ſo much, yet are they not to be deſpiſed, leſt theſe often viſits (careleſly entertained, and not diſmiſſed with juſt abhorrency) do ſecretly envenom the Soul, and prepare it for ſtronger Aſſaults.
I ſhall next enquire into the Reaſons of this trouble which Satan gives the Children of God.
Firſt, Theſe Temptations are very affrighting though they prevail not, yet they are full of perplexing annoyance. Corrupt Nature ſtartles at them, and receives them not without dread and horrour, 'tis ſadly troubleſome to hear others Blaſpheme God. The reproaches of thoſe that reproached thee (ſaith David) fell upon me: It was as a Sword in his Bones, to hear the blaſphemous Scoffs of the wicked, when they ſaid to him, where is thy God? And if it were confuſion and ſhame to him to hear the Enemy Reproach and Blaſpheme, (as he profeſſeth it was, Pſal. 44. 15, 16.) how ſadly afflicting would it be for any Child of God to obſerve ſuch things in his own Imaginations? If there were no more in its than this, it is enough to put Satan upon that Deſign, becauſe 'tis a troubleſome kind of*Spiritus Blaſph miae, ſcaturigo eſt cogitationum adeo horribilium adeoque moleſtarum, ut ejus Tentatio plerumque quaſi Martyrium eſt. Guil. Paris. lib. de tenta. & reſiſt. Martyrdom.
Secondly, This is alſo a ſpiteful revenge againſt God, all he can do is to blaſpheme and rage; and 'tis a kind of Delight, to put this force upon thoſe that carry his own Image: he would do all he can to make his own Children to vilify and reproach their Heavenly Father, and to render Curſing for Bleſſing.
Thirdly, This Temptation, though it have not the Conſent or Complyance of God's Children, yet it opens a way to many other Sins, as Murmuring, Diſtruſt, Deſpair, wearineſs of God's Ways and Services. When we find Satan thus to run upon us, it is apt to breed ſtrange thoughts of God, that thus permits Satan to take us by the Throat, or to make us judge of our ſelves as rejected of God, and given up to Satan's Power; and if it do this, his labour is not in vain: we are (as†Magis a dolo metuendum eſt quam a violentia adverſarii, caveat aeger ab impatientia, infidelitate, murmuratione aliiſque peccatis quae clam inſinuantur. Dikson Therapeut. ſacra. lib 2. c. 29. one obſerve) more to fear his Subtilty in bringing us by this into other ſnares, than the violence of the Adverſary in this Suggeſtion.
Fourthly, This is a Stratagem, for laying the Foundation of direful Accuſations, the Devil in this, doth as the Ruſſians are‖Heylin Coſmogr. reported to do: they when they have a ſpite againſt any of their Neighbours, hide ſecretly ſome of their Goods in their Houſes, and then accuſe them of Theft. When blaſphemous Thoughts are injected, and Men refuſe to conſent, then Satan raiſeth an accuſation againſt them (as Joſephs Miſtreſs did) as if they were guilty of all that Blaſphemy that he tempted them unto; and 'tis a difficult task to perſwade them, that theſe things ſhould be in their Minds, and that they ſhould not be the proper Iſſues of their own Heart. And very often doth he from hence accuſe them of ſinning againſt the Holy Ghoſt, becauſe of the hideous Blaſphemies which he had firſt ſuggeſted to them.
Firſt,Appli…. This will give us conſiderations of Conſolation, and that (1.) In regard of others: We obſerve often our ſick Friends ſpeak, what we would not willingly hear, and it cannot chuſe but be ſadly afflictive, to hear their Curſes and blaſphemous Speeches: but when we conſider the advantage that Satan takes of their Diſtemper, (if their lives heretofore have been Pious and Religous) we comfort our ſelves in this, that it is more his Malice, than their own Inclinations; neither ſhould we ſuffer our Hope or Charity to be diſtreſſed on their behalf. (2.) It is the like ground of Conſolation for our ſelves or others that are violently afflicted with blaſphemous Thoughts. For,
Firſt, If we call to mind that our Lord and Maſter ſuffered ſuch things, we that are of his Houſhold need not think we receive a ſtrange or unuſual Meaſure, in that we are moleſted as he was. Secondly, If we conſider that Chriſt was tempted without Sin on his part, then may we fetch this concluſion from it, That it is poſſible that ſuch thoughts ſhould be caſt upon us, and yet that we may not be chargeable with them as our Iniquities. Thirdly, We may hence ſee, that ſuch Temptations are more frightful than hurtful; theſe (as one obſerves) ſeldom take, Capel. Tempt. Part 2. c. 3.they carry with them ſo much horror (to thoſe that believe and love the true God) that it keeps them from a participation with Satan in the Sin it ſelf, nay it fills them with fear and ſtriving againſt it; they rather, as Bugbears, ſcare and diſquiet them, than produce the real Effects of compliance with them.
Secondly, The conſideration of this kind of Temptation may fill the Hearts and Mouths of thoſe of us, as have not hitherto been troubled with it, with Praiſe for ſo Merciful a Preſervation. If we have not been under this kind of Exerciſe, it is not from any good Will that Satan hath to us, but becauſe our God withholds a Commiſſion from him. A poor weak Chriſtian wonders that Satan hath not made him a Mark for this Arrow, that he hath not broken him with this Tempeſt. To anſwer that Wonder, he may know that the ſame tenderneſs in God, that will not put new Wine into old crazy Bottles, nor a new ſtiff piece of Cloth in to an old tender Garment, nor that will oppreſs the weak and infirm with ſtrong Exerciſe or Burthens, that ſame tenderneſs of a Compaſſionate Father, doth keep off ſuch Tryals, becauſe he will not ſuffer them to be tempted above what they are able.
Thirdly, This Temptation calls for advice to thoſe that are under it, to whom I ſhall direct a few things:
Firſt, When any are troubled with blaſphemous thoughts, let it be conſidered in what ſtate and temper their Body is: if it be diſtempered with Melancholy (as is moſt uſual) then the Preſcription of an able Phyſitian is neceſſary in the firſt place, without which he that would ſpiritually adviſe or counſel, ſhall but beat the Air, and his words be ſo far from the faſtneſs of Nails, that they ſhall be as Wind. I have known many under great complaints and fears by reaſon hereof, that have been cured by Phyſick alone: for when (in this Caſe) the Fewel is withdrawn, the Fire goes out; correct the Melancholy Temper that gives the Devil this advantage, and the Trouble will ceaſe.
Secondly, It is of great Conſequence to underſtand the Nature of theſe Temptations: if the tempted could ſee theſe to be their Sufferings, rather than their Sins, they would with greater eaſe bear it as an Affliction. And to thoſe that complain, abhor, reſiſt and pray againſt them they are not Sins, no more than when an Harlot layeth her Child at an Honeſt Womans Door, that Child is to be reckoned as the Fruit of her Wickedneſs. A Gyant may daſh the Son againſt his Father, but ſo far will the Father be from imputing it as rebellious Inſolence in his Child, that he will pitty him the more, as ſuffering by a double Injury; for 'tis not only againſt his natural Affection and Reverence to his Parent, but 'tis a bodily hurt beſide: thus will God much more pitty his Children under theſe Sufferings.
Thirdly, We muſt not ſuffer ſuch thoughts to lodge in us, but before they ſettle (if poſſible) we muſt repel them: as Abraham drove away the Fowls that came down upon his Sacrifice. I know the Tempted will ſay, this advice is not Practicable, they find theſe thoughts ſwarm about them as Bees, and when one is driven back, another ſtraight comes in its place. But to them I Anſwer, that blaſphemous thoughts are repelled two ways: (1.) By ſtout and reſolute reſiſtance. This though it do not extinguiſh them, nor free us of the trouble, yet it keeps them from ſetling upon us, and us from the Guilt of them. (2.) By Diverſion, which the work of a lawful Imployment, or good Society, and other Diſcourſes may do;Faeda Tentatio magis vincitur fugiendo quam aggrediendo. Gerſon t…n. 9. Col. 976. this may give ſome eaſe from the Moleſtation, and the other preſerves us innocent.
Fourthly, In Temptations to Blaſphemy, confident Refuſals do better then Diſputings; here we are to reſiſt with Courage, and a Holy Contempt of Satan: if we be too timerous and fearful, he inſults ſuits the more upon us: as Dogs when they are obſerved, follow the Paſſenger with greater eagerneſs and noiſe. Abhorrencies and poſitive Diſcharges (like that of Chriſt in the ſame Caſe, Get thee hence Satan) do more for us, than to debate the matter with him.