Satans Temptations in Three Parts, Part 3 · Chapter 22
CHAP. XXII. Of Chriſt's Anſwer in the general. That theſe Temptations were upon deſign for our Inſtruction. Of the Agreement betwixt Epheſ. 6. and Matth. 4. The firſt Direction. Of couragious Reſolves in reſiſting Temptations. Its conſiſtency with ſome kind of fear. The neceſſity of this Courage. Wherein it conſiſts; and that there is a courage in mourning Spirits.
THeſe Anſwers of Chriſt to the ſeveral Temptations (which are now to be explained) are different as to their matter, yet the general Purport of them being the ſame, I ſhall therefore handle them together. They may be conſidered two ways.
Firſt, As they are fit and pertinent anſwers to particular Temptations, of Diſtruſt, of Preſumption, of Debauching the Heart by Worldly Delights to the Service of Satan; and thus may they be uſeful in their conſideration, to thoſe who are directly moved by Satan to ſuch Sins. And when at any time we are tempted in ſtraits; to caſt away our reliance upon the careful Providence of God, we may look upon Chriſt's Anſwer, that Man's Life doth not ſo depend upon the uſual means, but that any other thing bleſſed by Divine Appointment may be uſeful to that end. When we are enticed to preſume of extraordinary ſupports; then by Chriſt's Example the Temptation may be reſiſted by conſidering, that however God be to be truſted, yet he is at no time to be tempted by unneceſſary expectations in the neglect of the ordinary means. If our Hearts be wooed by Worldly Delights to caſt off our care of God and Religion; we may then call to mind, that this is abominable Idolatry, and ſo may we turn off our Hearts from ſinful compliance, by charging our Souls with the oppoſite Duties, upon a true diſcovery of the vileneſs and inconvenience of the tranſgreſſions urged upon us.
But Secondly, They may be conſidered as they give Inſtruction for the management of our Spiritual Armour againſt all Satan's Wiles in the general, and in this Senſe I ſhall endeavour to open them, laying down firſt theſe two Concluſions:
Firſt, That the whole buſineſs of theſe Temptations, as permitted to Satan, and ſubmitted unto by Chriſt, was certainly upon deſign. The ſame Wiſdom that contrived the wonderful method of the Salvation of Men by a Redeemer, did alſo order theſe Temptations; for elſe Chriſt could have prevented them, or by a Divine Authority commanded Silence to the Tempter, and by his Power might have chaſed him away. As Chriſt told Pilate, Thou couldſt have no power at all againſt me except it were given thee from above; thereby manifeſting that his Suffering was from an higher deſign than he was aware of: ſo might he have ſaid to the Devil, Except this had been deſigned by an Eternal Counſel, thou couldſt not have made this attempt. So that we muſt look further for the ſpring and riſe of this, than to any ſuppoſed occaſional outbreaking of Satanical malice upon him.
Secondly, That this deſign, however it touched upon the Perſon and Offices of Chriſt, as Mediator and ſecond Adam, (for thus it became him to overcome the Enemy at the ſame Weapon, by which he overcame our firſt Parents, and by this Perſonal Experience, Si ad Impe ium ejus lapides poſſent fieri panes, ergo freſtra tentas, ſi autem non fruſtra, Filium Dei ſuſpicatis.to be fitted with feeling compaſſions to the tempted) yet was it wholly for our ſakes, as may appear by two things.
Firſt, In that Chriſt (if his anſwers had only concerned himſelf) might have given other fit replies, to the firſt Temptation, of turning Stones to Bread: he could have retorted the Argument upon Satan, (as Hierom and others obſerve) If I am not the Son of God. 'tis in vain to require a Miracle of me; If I am, 'tis in vain to tempt me, Or he might have anſwered, That as the Father hath Life in himſelf, ſo hath he given to the Son to have Life in himſelf, Muſculus in loc.and that by this Divine Power he could ſuſtain himſelf without Bread. To the ſecond, it might have been a ſufficient anſwer, to have excepted againſt his unfaithfulneſs in citing that Teſtimony out of Pſal. 91. where, by diſcovering his wilful omiſſion of the Clauſe, [in all thy ways,] He ſhall keep thee in all thy ways, his Temptation might have fallen to the Ground, as no way encouraged from that Promiſe. To the third might have been returned ſuch anſwers as theſe, that Satan's offer was a Lye, that it was not in his Power to diſpoſe of the Kingdoms of the World: That theſe were Chriſt's already, that theſe were vain Arguments to draw him from the Glory of an Heavenly Kingdom; and finally, that of all Creatures Satan (being God's ſworn Enemy) had leaſt reaſon to expect Divine Honour.
Secondly, In that all Chriſt's Anſwers were from Scripture (which is properly, a Light to the ſteps of Men) and all theſe Scriptures cited, ſhew Mans Duty; he ſaith not, the Son of God ſhall not live by Bread alone, but Man lives not by Bread alone; he ſaith not, Chriſt muſt not tempt, but thou (Man) ſhalt not tempt the Lord thy God, &c. By all which we may diſcern, that Chriſt anſwered, not by Arguments peculiarly agreeable to his Perſon and Nature, but by ſuch as ſuit the general ſtate of God's Children. Vide arma quibus tibi non ſibi vicit. Ambr.And this certainly was for our advantage, he conquered with ſuch Weapons; not for any neceſſity that he had to take that courſe, but for the need that we had of ſuch inſtruction; for hereby we ſee, that Satan is conquerable, and alſo how we muſt uſe our Weapons.Haec armatura non tam Chriſto Filio Dei quam nobis illius Tyrunculis convenit, uti tamen ille voluit, ut nos ſuo doceret exemplo, perinde atque ſi fortis quidam Gygas gas hoſtem non ſuis, ſui armis fa…iat & proſternat. Muſculus. In this alſo he left us an Example, that we ſhould follow his ſteps: as Gideon ſaid to his Souldiers, as you ſee me do, ſo do you likewiſe, Thus as it were doth our Lord ſpeak to us, for your ſakes ſuffered I theſe Temptations, that I might teach your Hands to war, and your Fingers to fight; for your ſakes I uſed theſe Weapons of yours, rather than my own, that I might ſhew you the uſe of your Sword and Shield, and how your Adverſary may be overcome by them: dealing herein with us, as a Maſter at Arms, ('tis Maſculus's Compariſon) who for the better inſtructing and animating of his Tyro, takes rather his Diſciples Sword, than his own, to beat his Adverſary withal; minding not only the Conqueſt of an Enemy, but alſo the encouragement of a young Souldier.
If any carry a ſuſpition in their Mind, that Chriſt had not our inſtruction ſo much in his Eye as hath been ſaid, becauſe he gives not ſuch particular Inſtructions for our ſpiritual Welfare, as the Apoſtle in Epheſ. 6. expecting, that our Saviour ſhould have been more punctual in making particular Applications from every part of his carriage to our uſe, and drawing out from thence ſome poſitive concluſions or draughts of the way and manner of reſiſtance; they may know, that there is no other difference betwixt Epheſ. 6. and Matth. 4. than there is betwixt Precept and Example. What the Apoſtle there preſcribed in the Theory, here Chriſt teacheth in the Practice; here we have in their uſe, the Girdle of Truth, the Shield of Faith, the Sword of the Spirit, the Helmet of Salvation, and all the other parts of that Armour; and withal we may know, that this is a far more advantagious way of teaching young Beginners, to let them ſee things in a plain Example, than only to give general Precepts. But beſides, we are to conſider that Chriſt did many things, the meaning whereof the Diſciples then preſent with him, did not know as yet, neither was it expected from them that they ſhould (like to what he ſaid to Peter, Joh. 13. 7. What I do, thou knoweſt not now, but thou ſhalt know hereafter) but were intended to be laid up in ſtore to be more fully made uſe of, as after-directions ſhould come in to give them information. He therefore that had purpoſed to give further light in this matter by his Apoſtle and Servant, was now doing that which his deſign led him to in his Perſonal Actings, with a ſecret reſpect alſo to thoſe Inſtructions which he intended after to communicate. We have then no reaſon to be jealous that theſe Temptations were not intended for our uſe, but the more to aſſure our ſelves that it was even ſo, becauſe we find that thoſe very Weapons which here Chriſt in his own Perſon weilded againſt Satan, are afterwards recommended to us.
Having thus laid the Foundation, we muſt then (if we will Imitate our Captain) carefully obſerve his deportment from point to point, that we may draw out thoſe Inſtructions which he intended for us.
And the firſt thing that I ſhall take notice of, ſhall be the Courage and Magnanimity of our Leader; he had endured Temptations forty days and nights before, and yet he keeps the Field without any appearance of ſhrinking or running away; Satan no ſooner tempts, than he is repelled. From this Conſideration we have this Inſtruction,
That he that would ſuccesfully reſiſt Temptations,Direct. 1. muſt not fly, but with a couragious reſolve ſet himſelf to oppoſe.
Chriſtians are apt to fear, when Satan comes up againſt them, and ready to turn their Backs: As the Iſraelites were diſmayed at the appearance of Goliah, and fled before him. But if we would conquer, we muſt (as David) go out againſt him in the name of the Lord: to this we are called, 1 Cor. 16. 13. Stand faſt in the Faith, quit your ſelves like Men, be ſtrong: and Epheſ. 6. 14. Stand, having your Loins girt with Truth, &c. This Courage recommended is not a Contempt and negligent ſlighting of Danger, nor is it a bold adventurouſneſs upon occaſions of Sin; it is an Holy, humble Courage, and doth admit of a threefold fear.
Firſt, Of a fear of Sin, that is, a hatred of it. We muſt fear Sin as the greateſt evil: this is no Cowardice, but tends to the ſtrongeſt reſolution, and higheſt endeavours againſt it. From this Principle is it, that Men oppoſe Sin as their Mortal Enemy, and excite their utmoſt Courage to fight againſt it. As the Philiſtines being affraid of Iſrael, and yet hating to ſerve the Hebrews, mutually encouraged one another, Be ſtrong, and quit your ſelves like Men, O ye Philiſtines. A fear of hatred begets boldneſs.
Secondly, Courage admits of a preventing fear, and a provident avoidance. Occaſions of Sin are to be fled, we are not with greater earneſtneſs called upon to ſtand, than we are warned in this caſe, to fly. 1 Cor. 6. 18. & 10. 14.So the Apoſtle often, fly Fornication, fly Idolatry, fly youthful Luſts. Occaſions are beſt oppoſed by flying, where Calling, and Duty doth not engage. 2 Tim. 2. 22.Prov. 4. 14. Enter not into the Path of the Wicked, and go not in the way of evil Men. He fights beſt, that flies moſt, where neceſſity doth not bid him ſtay.
Thirdly, It alſo admits of the fear of an Holy Jealouſy; ſuch a Diſtruſt of our ſelves, as puts us to ſeek to the Rock which is higher than we, for ſhelter. God calls us to turn into our ſtrong hold, and to lay hold upon his Strength. 'Tis raſhneſs or deſperateneſs, and not true Courage, to adventure our ſelves without our Guard or Shield. But however we muſt fear Sin, ſuſpect our Strength, and fly Occaſions; yet Satan we muſt not fly. Here we are bid to ſtand, for theſe Reaſons,
Firſt, 'Tis Impoſſible to fly from him. He can follow us where ere we go: if we go to Holy Aſſemblies, he can come thither: If we ſhut up our ſelves in our Cloſets, he can meet us there: If we betake our ſelves to a Wilderneſs, or to a Croud, to be ſure he will find us out.
Secondly, We are expreſly charged to make reſiſtance. Jam. 4. 7. Reſiſt the Devil. 1 Pet. 5. 9.—whom reſiſt. This plainly ſpeaks poſitive endeavours and oppoſition on our part.
Thirdly, A fainting fear is an unbelieving Diſtruſt of God's Power, as if he were not able to ſave to the utermoſt, and of Chriſt's compaſſionate tenderneſs, as if he would not ſuccour thoſe that are tempted.
Fourthly, Our fainting makes Satan inſult. He triumphs when we turn our Backs, and beſides hath the greater advantage to wound us or to tread us down at Pleaſure. 'Tis obſerved, that God provides Armour for Head and Breaſt, and all the fore-parts, by a Sheild in caſe of Reſiſtance: but if we fly (ſo little encouragement is there for cowardice) there is no Armour for the Back.
Fifthly, 'Tis moſt ſuitable to Chriſtian Courage to dye in the place, and to put it to the utmoſt hazard rather than to yeild. According to Veſpaſians Motto, Oportet Imperatorem ſtantem mori. Every Chriſtian ſhould ſay, ſhall ſuch an one as I fly? One that hath given up my name to God; one that hath profeſſed Holineſs afore Men; one that hath ſo many advantages for reſiſtance, and ſuch ſweet encouragements from a Victorious General.
But the great Queſtion is,Queſt. What is this fear that is forbidden, and the Courage which is enjoined?
Anſw. Anſw.The fear forbidden is an unbelieving weakneſs and puſilanimity, through which, as hopeleſs of ſucceſs, Men throw down their Weapons, and yeild themſelves up to Satan, when the Hearts of Men fail them to the giving up of the Victory.
Spiritual Courage (on the contrary) is a ſerious reſolve of fighting it out in the Strength of the Lord, and it conſiſts of theſe two parts.
Firſt, A Sincere Reſolution to be on Chriſt's ſide againſt all Iniquity, a deliberate unfeigned determination to ſtand for God and his Holy ways, againſt Satan and Sin. (1.) The ground of this determination, is a conviction of the evil of Sin, even to an hatred of it. He that hath not throughly weighed the Miſery of living in Sin, and fully purpoſed within himſelf to forſake it, can have no true Chriſtian Courage when it comes to a pinch. (2.) From this ground, he lays himſelf under ſolemn engagements to Chriſt his General (as Souldiers liſt themſelves under their Captains) that he will follow him and obſerve his Commands; he gives up himſelf to God by Covenant: So that now he is no longer his own, but Chriſt's Servant, bound for his work. (3.) And this with ſuch or ſo much belief of his Promiſes for Aid and Victory, that he hath ſome Hopes or Expectations at leaſt, that God may at laſt ſo aſſiſt him, that he may attain to ſome real degree of the Mortification of the Fleſh with the Affections and Luſts thereof.
Secondly, The ſecond part of this Courage conſiſts in a ſuitable management of this undertaking. Courage is not only ſeen in the firſt onſet, but in the Proſecution of the Warfare: and this lies in two things. (1.) When there are real indeavours againſt Sin (anſwerable to this undertaking) in all ways of ſtriving to oppoſe it: when Men do not engage againſt Sin with big words only; or as the Children of Ephraim (who arming themſelves and carrying Bows, ſeemed to have ſtout reſolves, but then turned back in the day of Battel,) but with real and conſciencious wreſtlings, ſetting themſelves with all their might and care againſt every Temptation, and ſtudying to purſue the Victory (where in any degree 'tis obtained) to a greater height. (2.) When theſe endeavours are ſincerely perſiſted in, without being quite wearied out or utter fainting, ſo that it never comes to this (though they may be ſometime under Satan's feet) that they relinguiſh their firſt ſolemn Engagement, or repent of their undertaking, and then turn their backs upon God, liſting themſelves under Satan's Colours; ſuch a fainting as this would bereave Men of their Crown: Ye ſhall reap in due time if ye faint not, Gal. 6. 9. Upon this hazard are the Children of God cautioned, Heb. 12. 3. leſt ye be wearied, and faint in your mind. (3.) There is alſo a particular kind of courage expreſſed in an holy and humble contempt of Satan's Suggeſtions,Capel Tempt. Part 2. c. 9. Ames Caſ. Conſc. lib. 2. c. 18 §. 14. when after all means uſed, they ceaſe not to be troubleſome: this is not to ſlight Sin, but to ſlight Satan, who though he is reſiſted, ceaſeth not to moleſt.
I ſhall particularly apply this firſt Direction (1.) to thoſe that propound Eaſe to themſelves in their Race,Applic. or Warfare (which is a thing impoſſible to one that doth the work of a Souldier,) not conſidering, that work and couragious endeavours do abide them. (2.) To thoſe that pretend themſelves Chriſt's Souldiers, Courage and Chriſtian Magnanimity is your cognizance; by this muſt you be known. How do ye ſtand? what are your reſolutions, and undertakings? Thoſe Chriſtians that have Joy and Peace in believing, can more eaſily ſatisfy themſelves in this, but thoſe that fight in Tears and Grief, in diſquiets and troubled Thoughts, are apt to conclude themſelves unbelieving, becauſe they are fearful; or to think, that they look not up to Jeſus, the Author and finiſher of their Faith, becauſe they apprehend themſelves weary and faint in their Minds. For the eaſe and help of ſuch, I ſhall ſhew in a few things, that there is as real a Chriſtian Courage in ſuch Mourners, as in ſome that ſing Songs of Triumph.
Firſt, 'Tis a real courage and undertaking againſt Sin, for any to reſolve his utmoſt, out of deteſtation of it, before he can ſatisfy himſelf that God will accept of it. To oppoſe Sin under ſuch a diſcouragement, or at ſuch a venture, is a couragious hatred; and yet ſo do theſe Mourners.
Secondly, To be under continual grievings becauſe of miſcarriages, ſo that other things of outward enjoyment ceaſe to be pleaſing, is a couragious hatred; but this is their caſe.
Thirdly, To wreſtle againſt Sin under high diſcouragements, when afflicted and toſſed, when Satan runs upon them, and ſhakes them by the Neck, and yet they continue their wreſtling and withſtanding, as they are able. This is faithful reſiſtance, a reſiſtance unto Blood, ſtriving againſt Sin, Heb. 12. 4. that is (if that expreſſion be proverbial, like that, ad Sanguinem uſque) they reſiſt Sin faithfully, under great Hazards and Inconveniencies, even to Wounds and Blood, till they have broken Heads and broken Faces; and can ſay to God, though we have been broken in the place of Dragons, and have theſe Wounds to ſhew, yet have we not departed from thee, nor quitted our deſires after thee and Holineſs, for all theſe buffetings of Satan: but this is the Character of theſe dejected ones.
Fourthly, 'Tis a couragious hatred that cannot ſuffer a ſinful Motion to fall upon the Soul, but it puts all into a combuſtion within, and raiſeth diſquiet, for it is an Argument that there is a contrariety betwixt the Heart and Sin: but this is their caſe alſo.
Fifthly, 'Tis Courage and Conſtancy to bold on in gracious endeavours and ſtrivings; ſo that when they fall, as ſoon as they can recollect their Strength, they ſet on where they left, and renew the Battel, never changing their firſt reſolve for Holineſs againſt Sin. This is implyed in the Apoſtles Phraſe of ſtanding, Eph. 6. That ye may withſtand, and when ye have done all, to ſtand. He is accounted to ſtand, that runs not out of the Field, but ſtands to his Holy Reſolve to the laſt, though the Battel go ſore againſt him by fits: but ſuch are theſe Mourners.
There is true Courage under Mourning and diſquiet of Heart, ſo that we may ſay to ſuch, O thou afflicted and toſſed, fear not, The Glory of the Lord ſhall ſhine upon thee. They that are weak in this Sence ſhall be ſtrong as David.