Satans Temptations in Three Parts, Part 3 · Chapter 4
CHAP. IV. The Fourth Circumſtance, The end wherefore Chriſt was led to the Wilderneſs. Holineſs, Imployment, Priviledges, Exempt not from Temptation. Of Temptations that leave not Impreſſions of Sin behind them. How Satan's Temptations are diſtinguiſhed from the Luſts of our own Heart.
THe Fourth Circumſtance was the End. There was no other deſign in the main of Chriſts being led up, and into the Wilderneſs, but that he might be tempted. In this two things ſeem to be matter of equal wonder.
Firſt, Why Chriſt would ſubmit to be tempted. For this, many great and weighty reaſons may be given: As
Firſt, Thus was Chriſt evidenced to be the ſecond Adam, and the Seed of the Woman. His being tempted, and in ſuch a manner, doth clearly ſatisfy us that he was true man; and that in that nature he it was that was promiſed to break the Serpents head.
Secondly, This was a fair preludium and earneſt of that final conqueſt over Satan, and the breaking down of his power.
Thirdly, There was a more peculiar aim in God by theſe means of Temptation to qualify him with pity and power to help; For in that he ſuffered being tempted, he is able to ſuccour them that are tempted. Heb. 2. 18. And having Experience of Temptation himſelf, be became a merciful High-Prieſt,Heb. 4. 15. apt to be touched with the feeling of our Infirmities.
Fourthly, The Conſequence of this experimental compaſſion in Chriſt, was a further reaſon why he ſubmitted to be tempted, to wit, that we might have the greater comfort and encouragement, in the expectancy of tender dealing from him. Hence the Apoſtle, Heb. 4. 16. invites to come boldly to the Throne of Grace at any time of need.
Fifthly, A further end God ſeemed to have in this, viz. To give a ſignal and remarkable Inſtance to us of the nature of Temptations, of Satan's Subtilty, his Impudency, of the uſual Temptations which we may expect; as alſo to teach us what Weapons are neceſſary for reſiſtance; and in what manner we muſt manage them.
Secondly, It ſeems as ſtrange that Satan would undertake a thing ſo unfeaſible and hopeleſs, as the tempting of Chriſt. What expectation could he have to prevail againſt him, who was Anointed with the Oyl of Gladneſs above his Fellows? Some Anſwer,
Firſt, That Satan might poſſibly doubt whether Chriſt were the Son of God or no. But the Improbability of this I ſhall ſpeak of afterwards.
Secondly, Others attribute it to his Malice, which indeed is great, and might poſſibly blind him to a deſperate undertaking. But,
Thirdly, We may juſtly apprehend, the power of Sin over Satan to be ſo great that it might enforce him to the bold attempt of ſuch a wickedneſs. We ſee daily, that wicked men by the force of their own wicked Principles, are reſtleſly hurried upon Acts of Sin, though they know the Prohibition, and are not ignorant of the threatned Danger. Satan is as great a Slave to his own internal corrupt Principles as any. And whatſoever blind fury is ſtirred up in Man by the power of his luſt, we may very well ſuppoſe the like in Satan.
Fourthly, There is a Superior hand upon the Devil, that Sways, Limits, and Orders him in his Temptations. He cannot tempt when he would; neither always what he would; but in his own curſed inclinations and the acting of them, he is forced to be ſubſervient to God's Deſigns. And in this particular, (whatever might be Satan's proper End or Principle) it is evident that God carried on a Gracious Deſign for the Inſtruction and Comfort of his Children.
The End of Chriſt's going to the Wilderneſs, being that he might be tempted; if together with this, the Holineſs and Dignity of Chriſt in reſpect of his Perſon and Office, be conſidered, we may note from it.
That neither height of Priviledg,Obſ. 5. 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 it ſelf doth not exempt them.
For firſt, None of theſe Priviledges 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 rendred improbable, as to the Succeſs, by their Graces: Nay, there are ſpecil Occaſions, and Inclinations in them, to encourage Temptations of Pride, and Neglect. He found indeed nothing in Chriſt that might offer the leaſt probability of prevalency; but in the Beſt of Men, in their beſt Eſtate, he can find ſome encouragement for his attempts.
Secondly, None of us are beyond the neceſſity of ſuch Exerciſes. It cannot be ſaid that we need them not; or that there may not be holy ends wherefore God ſhould not permit and order them for our Good. Temptations (as they are in God's diſpoſal) are a neceſſary ſpiritual Phyſick; the deſign of them is to humble us, to prove us,Deut. 8. 16. and to do us good in the latter End. Nothing will work more of Care, Watchfulneſs, Diligence and Fear in a Gracious Heart, than a ſence 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 Thornes to humble them,Non nobis expedit eſſe ſine tentationibus; non rogamus ut non tentemur, ſed ne inducat in tentationem. Aug. in Pſal. 73. and thereby alſo awaken them to laborious watchfulneſs; they would be careleſs, ſecure, and ſadly declining. This made Auguſtine conclude that it was no way expedient that we ſhould want Temptations; and that Chriſt taught us as much, when he directed us, not to pray that we ſhould not be tempted, but that we might not be led into the Power, and Prevalency of Temptation.
Thirdly, The Priviledges 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 Ʋſe and Advantage he makes of any ſucceſs againſt them; the difficulty of the work being recompenced by the greatneſs of the booty. For the fall of a Child of God (eſpecially of ſuch as are noted above others) is as when a Standard-bearer fainteth; or as the fall of an Oak that bears down with it the lower Shrubs that ſtand near it. How the hearts of others fail for fear, leſt they ſhould alſo be overcome. How the Hearts of ſome grow thereby bold and ventureſome; How a general diſgrace and diſcredit thereby doth accrue to Religion, and the ſincere Profeſſion of it; are things of uſual Obſervation. If ſuch Men had not in them ſomething of ſpecial Prey in caſe of Conqueſt, his Pride would not ſo readily carry him againſt the heads and chief of the People, while he ſeems to overlook the meaner, and weaker. Out-Houſes, though more acceſſible, are not the Objects of the Thief's Deſign; but the Dwelling-Houſe, though ſtronger Built, and better Guarded (becauſe it affords hopes of richer Spoil) is uſually aſſaulted. Neither do Pirates ſo much ſet themſelves to take Empty Veſſels, though weakly Manned; but richly loaden Ships (though better able to make reſiſtance) are the Ships of their deſire.
Firſt,Applic. 1. This may be applyed for the Encouraging of thoſe that think it ſtrange that Temptations do ſo haunt them; Eſpecially, that they ſhould (in their apprehenſion) be more troubled by him, when they fly furtheſt from him. The conſideration of this, will much allay theſe thoughts, by theſe Inferences which it affords:
Firſt, There is nothing unuſual befalls theſe Complainants. Satan frequently doth ſo to others; they cannot juſtly ſay, their caſe is Singular, or that they are alone in ſuch diſturbances; It is but what is Common to Man. If they urge the unceſſantneſs of the Devil's Attempts; Chriſt and others have felt the like. If they object the peculiar Strangeneſs and Horridneſs of the Temptation: (as moſt unſuitable to the ſtate of an upright Soul) Chriſt met with the like. He was tempted to Self-deſtruction, to Diſtruſt, to Blaſphemy it ſelf in the higheſt degree.
Secondly, There is a good advantage to be made of them; they are Preſervations from other Sins, that would otherwiſe grow upon us.
Thirdly, Theſe Temptations to the upright do but argue Satan's loſs of Intereſt in them,Tentationem experiuntur ac ſentiunt hi, qui ex animo Pi…ati Student. Muſculus in loc. and their greater Senſibility of the danger. The captivated Sinners complain not ſo much; becauſe they are ſo Inured to Temptation, that they mind not Satan's frequent acceſſes. He that ſtudies Humility, is more ſenſible of a Temptation to Pride, than he that is proud.
Secondly, This is alſo of uſe to thoſe that are apt to be confident upon their Succeſſes againſt Sin through Grace. Satan (they may ſee) will be upon them again; So that they muſt behave themſelves as Mariners, who when they have got the 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,
That there may be Temptations,Obſ. 6. without leaving a touch of Guilt or Impurity behind them upon the Tempted.
'Tis true, this is rare with Men, the beſt do ſeldom go down to the Battel, but in their very Conqueſts they receive ſome wound. And in thoſe Temptations that ariſe from our own hearts, we are never without fault; but in ſuch as do ſolely ariſe from Satan, there is a poſſibility, that the upright may ſo keep himſelf, that the wicked one may not ſo touch him, as to leave the print of his Fingers behind him.
But the great difficulty is,Queſt. how it may be known when Temptations are from Satan, and when from our ſelves?
To Anſwer this,Anſw. I ſhall lay down theſe concluſions.
Firſt, The ſame Sins which our own natures would ſuggeſt to us, may alſo be injected by Satan. Sometime we begin by the forward working of our own thoughts upon occaſions and objects preſented to us from without, or from the power of our own Inclination, without the offer of external Objects, and then Satan ſtrikes in with it; ſometimes Satan begins with us, and by his injected motions endeavours to excite our Inclinations; So that the ſame thing may be ſometime from our ſelves, and ſometimes from Satan.
Secondly, There is no Sin ſo vile, but our own heart might poſſibly produce it without Satan, evil thoughts of the very worſt kind,Mat. 15. 19. as of Murthers, Adulteries, Thefts, Falſe Witneſs, and Blaſphemies, may (as Chriſt ſpeaks) be produced naturally from our own hearts; for ſeminally all Sins, the very greateſt of all Impieties are there: So that from the greatneſs and vileneſs of the Temptation we cannot abſolutely conclude, that it is from Satan, no more than from the commonneſs of the Temptation, or its ſuitableneſs to our Inclination, we can conclude infallibly that its firſt riſe is from our ſelves.
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 joyn 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,Capel. Tempt. Part 1. c. 4. §. 1. and when Satans. 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 denyed. Many of the Sins of the Heathens mentioned in Rom. 1. were the violent productions of Luſt againſt natural Principles, and to aſcribe theſe to the Devil as to the firſt Inſtigator, is more than any man hath warrant to do; Yet though it be confeſſed that in ſome caſes it is impoſſible to diſtinguiſh, and that where a diſtinction may be made, theſe notes mentioned are not fully ſatisfactory, ther may (I believe) be ſome caſes wherein there is a poſſibility to diſcover when the motions are from Satan, and that by the addition of ſome remarkable circumſtances to the forenamed marks of difference.
Fourthly,Capel. Tempt. Part 1. c. 4. Thought it be true (which ſome ſay) that (in moſt caſes) it is needleſs altogether to ſpend our time in diſputing whether the motions of Sin in our minds are firſtly from our ſelves or from Satan, our greateſt buſineſs being rather to reſiſt them, than to difference them; Yet there are ſpecial caſes, wherein it is very neceſſary to find out the true Parent of a ſinful Motion, and theſe are, when tender Conſciences are wounded and oppreſſed with violent and great Temptations, as Blaſpemous Thoughts, Atheiſtical Objections, &c. For here Satan in his furious moleſtations aims mainly at this, that ſuch Afflicted and Toſſed Souls ſhould take all theſe Thoughts which are obtruded upon their Imaginations, to be the Iſſue of their own Heart. As Joſephs Steward hid the Cup in Benjamins Sack, that it might be a ground of accuſation againſt him: ſo doth the Devil firſt oppreſs them with ſuch Thoughts, and then accuſeth them of all that Villany and Wickedneſs, the Motions whereof he had with ſuch Importunity forced upon them; and ſo apt are the afflicted to comply with Accuſations againſt themſelves, that they believe it is ſo, and from thence conclude that they are given up of God, hardned 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 Satans dealings; and here is their great need to diſtinguiſh Satans Malice from their guilt.
Fifthly, Setting aſide ordinary Temptations, wherein it is neither ſo poſſible, nor ſo material to buſy our ſelves to find out whether they are Satan's or ours in extraordinary Temptations (ſuch as have been now inſtanced); we may diſcover if they proceed from Satan (though not ſimply from the matter of them, not from the ſuddenneſs and independency of them, yet) from a due conſideration of their nature and manner of proceeding, compared with the preſent temper and diſpoſition of our heart As
Firſt, When unuſual Temptations intrude upon us with an high Impetuoſity and Violence,Illae plerumque ſuggerunt, quae naturae gratiora, idque placide & gradatim, ita ut mens ſui compos maneat in ipſo aeſtu, hae autem impetu pluſquem humano irruentes, falguris inſtar, ocyus quam ſoleat paſſiones dianoeticae, &c. Arrowſmith. Tract. 1. lib. 2. c. 7. §. 6. while our Thoughts are otherwiſe concerned and taken up. Temptations more agreeable to our Inclination, though ſuddenly ariſing from Objects and occaſions preſented, and gradually proceeding, after the manner of the working of natural Paſſions, may throng in amidſt other Thoughts, or Actions that have no tendency that way, and yet we cannot ſo clearly accuſe Satan for them: but when things that have not the encouragement of our Affections are by a ſudden violence enforced upon us, while we are otherwiſe concerned, we may juſtly ſuſpect Satan's hand to be in them.
Secondly,Horrore ſui ſi implent animum, ut tantum nonpectus ipſum expectorare videantur, dum ea perpetim dictitari ſentit, & dolet, ad quoque praeſentiam, natura vel depravatiſſima contremiſcet. idem. ibid. While ſuch things are born in upon us, againſt the actual loathing, ſtrenuous reluctancy, and high complainings of the Soul, when the Mind is filled with horrour and the Body with trembling at the preſence of ſuch Thoughts. Sins that owe their firſt original to our ſelves, may indeed be reſiſted upon their firſt riſing up in our Mind; and though a Sanctified Heart doth truly loath them, yet are they not without ſome lower degree of tickling delight upon the Affections for the Fleſh (in thoſe caſes) preſently riſeth up with its luſtings for the ſinful Motion: but when ſuch unnatural Temptations are from Satan, their firſt appearance to the mind is an horror without any ſenſible working of Inclination towards them; and the greatneſs of the Soul's diſquiet doth ſhew, that it hath met with that which the Affections look not on with any amicable compliance.
Thirdly, Our Hearts may bring forth that which is unnatural in it ſelf, 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 perſwaſions 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 Satans. They are ſo unnatural, as to its preſent frame, that the production of them muſt be from ſome other agent.
Fourthly, Much more evident is it that ſuch proceed from Satan, when they are of long continuance and conſtant Trouble, when they ſo inceſſantly beat upon the Mind, that it hath no reſt from them, and yet is under greivous perplexities and anxieties of mind about them.
The Conſideration of this is of great uſe to thoſe that ſuffer under the violent hurries of ſtrange Temptations.Applic.
Firſt,Aliud eſt tentari, aliud tentationem recipere. Tentari & non in tentationem ferri non eſt malum. Aug. de bono perſever. l. 2. c. 6. Mordet Satan cum ad conſenſum trahit, latrat ſolum cum ſuggerit. Bernard. 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. 'Tis one thing to be tempted, and another to Conſent or Comply; to be tempted, and not to be brought into Temptation, is not Evil. Satan only Barks when he Suggeſts, but he then Bites and Wounds when he draws us to conſent.
Secondly, That not only the Sin, but the Degree alſo (by juſt Conſequence) is to be meaſured by the Conſent of the Heart, if we conſent not, the Sin is not ours, and the leſs degree of conſent we give, the leſs is in the Sin.