Chapter IX…

Chapter IX

Of his fourth way to hinder peace, by spiritual distresses. 1. The nature of these distresses; the ingredients and degrees of them. Whether all distresses of soul arise from melancholy. 2. Satan’s method in working them; the occasions he makes use of, the arguments he urgeth, the strengthening of them by fears. 3. Their weight and burden explained in several particulars.—Some concluding cautions.

The last sort of troubles by which Satan overthrows the peace of the soul, are spiritual distresses. These are more grievous agonies of soul, under deepest apprehensions of divine wrath, and dreadful fears of everlasting damnation, differing in nature and degree from the former sorts of troubles; though in these Satan observes much-what the same general method which he used in spiritual troubles last mentioned. For which cause, and also that these are not so common as the other, I shall speak of them with greater brevity. Herein I shall shew—1. Their nature; 2. Satan’s method in working them: 3. Their weight and burden.

1. The nature of spiritual distresses will be best discovered by a consideration of those ingredients of which they are made up, and of the different degrees thereof.

(1.) As to the ingredients, there are several things that do concur for the begetting of these violent distresses. As,

[1.] There is usually a complication of several kinds of troubles. Sometimes there are outward troubles and inward discomposures of spirit arising from thence; sometimes affrightments of blasphemous thoughts long continued, and usually spiritual troubles, in which their state or condition have been called to question, have gone before. Heman, who is as famous an instance in this case as any we meet withal in Scripture, in Ps. lxxxviii., seems not obscurely to tell us so much; his ‘soul was full of troubles,’ ver. 3; and in ver. 7 he complains that God had afflicted him ‘with all his waves.’ And that these were not all of the same kind, though all concurred to the same end, he himself explains, ver. 8, 18, where he bemoans himself for the unkindness of his friends: ‘Thou hast put away mine acquaintance; lover and friend hast thou put far from me.’

[2.] These troubles drive at a further end than any of the former; for their design was only against the present quietness and peace of God’s children, but these design the ruin of their hopes for the future. They are troubled, not for that they are not converted, but for that they expect never to be converted. This is a trouble of a high nature, making them believe that they are eternally reprobated, cut off from God for ever, and under an impossibility of salvation.

[3.] These troubles have the consent and belief of the party. In some other troubles Satan disquieted the Lord’s servants by imposing upon them his own cursed suggestions, violently bearing in upon them temptations to sin and blasphemy, or objections against their state of regeneration, while in the meantime they opposed and refused to give consent; but in these Satan prevails with them to believe that their case is really such as their fears represent it to be.

[4.] They are troubles of a far higher degree than the former; the deepest sorrows, the sharpest fears, the greatest agonies. Heman, Ps. lxxxviii. 15, 16, calls them ‘terrors even to distraction:’ ‘While I suffer thy terrors, I am distracted; thy fierce wrath goeth over me, thy terrors have cut me off.‘

[5.] There is also God’s deserting of them in a greater measure than ordinary, by withdrawing his aids and comforts. And, as Mr Perkins notes, ‘If the withdrawing of grace be joined with the feeling of God’s anger, thence ariseth the bitterest conflict that the soul of a poor creature undergoes.’[348]

(2.) As to the different degrees of spiritual distresses, we must observe—That according to the concurrence of all or fewer of these ingredients, for they do not always meet together, though most frequently they do; and according to the higher or lower degrees in which these are urged upon the conscience, or apprehended and believed by the troubled party, these agonies are more or less; and accordingly we may distinguish them variously. As,

[1.] Some are desperate terrors of cursed reprobates under desperation. These terrors in them are, in the greatest extremity, the very pit of misery, of the same nature with those of the damned in hell, ‘where the worm that never dies,’ is nothing else but the dreadful vexation and torment of an accusing conscience.[349] They are commonly accompanied with blaspheming of God, and an utter rejection of all means for remedy; and though they sometimes turn to a kind of secure desperation,—by which, when they see it will be no better, they harden themselves in their misery, and seek to divert their thoughts—as Cain did, betaking himself to the building of cities; and Esau, when he had sold his birthright, despised it, and gave himself up to the pursuit of a worldly interest;—yet sometimes these terrors end in self-murder, as in Judas, who being smitten with dread of conscience, went and hanged himself. We have many sad instances of these desperate terrors. Cain is the first we read of; and though the account the Scriptures give of him be but short, yet it is sufficient to let us see what his condition was—Gen. iv. 11-16. First, He was cursed from the earth. Of this part of his curse there were two branches: 1. That his labour and toil in tillage should be great and greatly unsuccessful; for thus God himself explains it, ver. 12, ‘When thou tillest the ground, it shall not henceforth yield unto thee her strength,’ The earth was cursed with barrenness before to Adam, but now to Cain it hath a double curse. 2. That he should be a man of uncertain abode in any place: ‘A fugitive and a vagabond shalt thou be in the earth;’ not being able to stay long in a place by reason of the terrors of his conscience. His own interpretation of it, ver. 14, shews that herein lay a great part of his misery: ‘Thou hast driven me out this day from the face of the earth.’ By which it appears that he was to be as one that was chased out of all society, and as one that thought himself safe in no place. Secondly, He was ‘hid from the face of God’—that is, he was doomed to carry the inward feeling of God’s wrath, without any expectation of mercy. Thirdly, His mind being terrified under the apprehension of that wrath, he cries out that his ‘sin was greater than it could be pardoned,’ or that his ‘punishment was greater than he could bear; ‘for the word in the original signifies both sin and punishment, עון. Take it which way you will, it expresseth a deep horror of heart. If in the former sense, then it signifies a conviction of the greatness of his sin to desperation; if in the latter sense, then it is no less than a blasphemous reflection upon God, as unjustly cruel. Fourthly, This horror was so great, that he was afraid of all he met with, suspecting everything to be armed with divine vengeance against him: ‘Every one that findeth me shall slay me,’ Or if that speech was a desire that any one that found him might kill him, as some interpret,[350] it shews that he preferred death before that life of misery. It seems, then, that God smote him with such terror and consternation of mind, and with such affrightful trembling of body, for his bloody fact, that he was weary of himself, and afraid of all men, and could not stay long in a place. By these tokens, or some other way, God sets his mark upon him, as upon a cursed miscreant, to be noted and abhorred of all. Such another instance was Lamech, of whom the same chapter speaks: 1. The sting of conscience was so great, that he is forced to confess his fault—the interpretations of those that take it interrogatively, ‘Have I slain?’ or, ‘If I have, what is that to you?’ &c., are upon many accounts improper, much more are those so that take it negatively—which, whether it were the abomination of polygamy, as some think, by which example he had destroyed more than Cain did; or if it were murder in a proper sense, as the words and context plainly carry it, it is not very material to our purpose. However, God smote him with horror, that he might be a witness against himself. 2. He accuseth himself for a more grievous sinner and more desperate wretch by far than Cain: ‘If Cain,’ ver. 24, ‘shall be avenged sevenfold, truly Lamech seventy and sevenfold.’ Which is as much as to say, that there was as much difference betwixt his sin and Cain’s, as betwixt seven and seventy-seven. 3. It seems also, by his discourse to his wives, that he was grievously perplexed with inward fears, suspecting, it may be, his very wives as well as others might have private combinations against him; for the prevention whereof, he tells them by Cain’s example of God’s avenging him. These two early examples of desperation the beginning of the world affords; and there have been many more since, as Esau and Judas. Of late years we have the memorable instance of Francis Spira, one of the clearest and most remarkable examples of spiritual horror that the latter ages of the world were ever acquainted with. Yet I shall not dare to be confident of his reprobation, as of Cain’s and Judas’s; because the Scripture hath determined their case, but we have no such certain authority to determine his.

[2.] There are also distresses from melancholy; which may be further differenced according to the intenseness or remissness of the distemper upon which they depend. For sometimes the imagination is so exceedingly depraved, the fears of heart so great, and the sorrows so deep, that the melancholy person, crying out of himself that he is damned, under the curse of God, &c., appears to be wholly besides himself, and his anguish to be nothing else but a delirious, irrational disturbance. There are too many sad instances of this. Some I have known that for many years together have laboured under such apprehensions of hell and damnation, that they have at last proceeded to curse and blaspheme God in a most dreadful manner, so that they have been a terror to all their friends and acquaintance. And though sometimes they would fall into fits of obstinate silence, yet being urged to speak, they would amaze all that were about them with the confident averment of their damnation, with horrible outcries of their supposed misery and torments, and with terrible rage against heaven. Some in this distemper will fancy themselves to be in hell already, and will discourse as if they saw the devils about them and felt their torture. Such as these give plain discovery by their whole carriage under their trouble, and some concomitant false imaginations about other things—as when they fancy themselves to be in prison or sentenced to death, and that torments or fire are provided for them by the magistrate, &c.—that it is only melancholy perverting their understanding that is the cause of all their sorrow. Others there are who are not altogether irrational, because in most other things their understanding is right; yet being driven into melancholy upon the occasion of crosses or other outward afflictions, they at last fix all their thoughts upon their souls; and now their fancy becoming irregular in part, the whole of the irregularity appears only in that wherein they chiefly concern themselves. Hence they misjudge themselves, and condemn themselves to everlasting destruction; sometimes without any apparent cause; and sometimes they accuse themselves of such things as they never did. They fear and cry out they are damned, but they cannot give a particular reason why they should entertain these fears, neither can they shew any cause why they should refuse the comforts of the promises that are offered; but they say they know or are persuaded it is so, upon no better account than this, It is so, because it is so. Or if they give reasons of their imagination, they are commonly either feigned or frivolous; and yet in all other matters they are rational, and speak or act like men in their right minds. Of both these kinds of desperation I shall speak nothing further. It is enough to have noted that such there are, because the cure of the former is impossible, and the cure of the latter doth wholly depend upon physic.

Quest. Some may possibly question, Whether all extraordinary agonies of soul, upon the apprehension of eternal damnation, be not the fruits of melancholy? And if not, then what may the difference be betwixt those that proceed from melancholy, and those that are properly the terrors of conscience?

Ans. As to the first part of the question, I answer, First, That all spiritual distresses are not to be ascribed to melancholy. For,

[1.] There are some melancholy persons who are never more free from spiritual troubles—though frequently accustomed to them at other times—than when, upon the occasion of some special trouble, or sickness threatening death, there is greatest cause to fear such onsets upon the increase of melancholy. Some such I have known.

[2.] Sometimes these distresses come suddenly, their conscience smiting them in the very act of sin; and these persons sometimes such as are not of a melancholic constitution. Spira was suddenly thunderstruck with terrors of conscience upon his recantation of some truths which he held; and so were some of the martyrs.

[3.] Sometimes terrors that have continued long, and have been very fierce, are removed in a moment. Now it is not rational to say that melancholy only occasioned all such troubles, wherein bodies that are not naturally of that complexion—and some such have been surprised with terrors of conscience; if we will take a liberty to suppose an accidental melancholy we must of necessity allow some time; and, usually, some precedaneous[351] occasion to mould them into such a distemper. Neither do the fears of melancholy cease on a sudden, but abate gradually, according to the gradual abatement of the humour. To say that Cain’s or Judas’s despair were the invasions of strong melancholy, is not only beyond all proof, but also probability. Neither is it likely that David, whose ruddy countenance and inclination to music are tokens of a sanguine complexion, was always melancholic under his frequent complaints of spiritual trouble.

[4.] They that read the story of Spira, and observe his rational serious replies to the discourses that were offered him for his comfort and his carriage all along, will have no cause to conclude his trouble to be only melancholy; neither did the sober judicious bystanders ascribe his distress to any such cause.

[5.] The agony of Christ upon the cross, under the sense of divine wrath for our sins, though it were without desperation, is an undeniable proof that there may be deep sense of God’s displeasure upon the soul of man, which cannot be ascribed to melancholy.

Second, I answer, That it is not to be denied but that God may make use of that humour as his instrument, for the increase and continuance of terrors upon the consciences of those whom he thinks fit to punish, for any provocation, with spiritual desertion, as he made use of that distemper to punish Saul and Nebuchadnezzar. I speak not here of those distresses which are nothing else but melancholy, such as those before mentioned, of which physicians have given us frequent histories,[352] though in this case the secret ways of God’s providences are to be adored with humble silence; but of those terrors of conscience which have a mixture of melancholy to help them forward, yet so as that the judgment and reason are not thereby perverted. Spira, when his case was hastily concluded by an injudicious friend to be a strong melancholy, made this reply, Well, be it so, seeing you will needs have it so; for thus also is God’s wrath manifested against me. Which shews, [1.] That he believed God doth sometimes manifest his wrath against man by melancholy. And [2.] That he denied this to be his condition; for he still concluded that God sent the terrors of his wrath immediately upon his conscience, as the sentence of his just condemnation for denying Christ. Now when God doth make use of melancholy, as his instrument in Satan’s hand, to make the soul of man more apprehensive of his sin and God’s wrath—though he doth not always make use of this means, as hath been said—while he still preserves the understanding from false imaginations, the distress is still rational, and we have no cause to make any great difference betwixt these troubles that have such a mixture of melancholy, and such as have not. Neither must we say that then it is in the power of the physician to remove or mitigate such spiritual distresses. For if God see it fit to make use of melancholy for such a purpose, he can suspend the power of physic, so that it shall not do its work till God hath performed all his purpose. And the unsuccessfulness of remedies in this distemper, while it seems to be wonderfully stubborn in resisting all that can be done for cure, is more to be ascribed, in some cases, to God’s design, than every physician doth imagine.

As to the latter part of the question, How the terrors of melancholy and those of conscience are to be distinguished? I shall only say this; that, as I said, we are not much concerned to make any distinction where the distressed party acts rationally. It is true something may be observed from these mixtures of melancholy; and thence may some indications be taken by the friends of the distressed, which may be of use to the afflicted party. Physic in this case is not to be neglected, because, though God may permit that distemper in order to the terror of the conscience, we are not of God’s counsel, to know how high he would have it to go, nor how long to continue; but it is our duty, with submission to him, to use all means for help. However, seeing the physician is the only proper judge of the bodily distemper, it were improper to speak of the signs of melancholy in these mixed cases, to those that cannot make use of them. And as for these distresses of melancholy that are irrational, they are of themselves so notorious, that I need not give any account of them. There is usually a constitution inclining that way, and often the parents or friends of the party have been handled in the same manner before; or if their natural temper do not lead them that way, there is usually some cross, trouble, disappointment, or the like outward affliction, that hath first pressed them heavily, and by degrees hath wrought them into melancholy, and then afterward they come to concern themselves for their souls; as that woman in Plater’s observations, who being long grieved with jealousy upon grounds too just, at last fell into grievous despair, crying out that God would not pardon her, that she was damned, that she felt hell already and the torments of it, &c.[353] Or there are some concomitant deliriums, imaginations apparently absurd or false, &c., all which give plain discoveries of irrational distresses. And if there remained any doubt concerning them, the consideration of all circumstances together, by such as are sober and judicious, would easily afford a satisfaction.

(3.) Having now confined the discourse to the spiritual distresses of God’s children, that are not so oppressed with melancholy as to be misled with false imaginations, I must next, concerning these distresses, offer another observable distinction, which is this: That they are either made up of all the five forementioned ingredients, or only of some of them, and so may be called total or partial, though in each of these there may be great differences of degrees.

[1.] Sometimes then the children of God may be brought into total distresses of conscience, even with desperation, and, that which is more hideous, with blasphemy, if Mr Perkins his observation hold true, who tells us, ‘that they may be so overcharged with sorrow as to cry out they are damned, and to blaspheme God:’[354] and we have no reason to contradict it, when we observe how far David went in his haste more than once. And whatever may be the private differences betwixt these and the reprobates in their agonies—as differences there are, both in God’s design, and their hearts, though not visible—yet if we compare the fears, troubles, and speeches of the one and the other together, there appears little or no difference which bystanders can certainly fix upon. If it seems harsh to any that so horrid a thing as despair should be charged upon the elect of God, in the worst of their distresses, it will readily be answered: First, That if we suppose not this, we must suppose that which is worse. If we like not to say that God’s children may fall into despair, we must conclude, very uncharitably, that they that fall into despair are not God’s children. Second, It is easy to imagine a difference betwixt partial and total despair, betwixt imaginary and real. The children of God, under strong perturbation of spirit, may imagine themselves to do what they do not, and so may bear false witness against themselves—professing that all their hope of salvation is lost, when yet the root of their hope may still remain in their hearts undiscovered. The habit may be there when all visible acts of it are at present suspended, or so disguised in a crowd of confused expressions that they cannot be known; or, if they have real distrust of their salvation, yet every fit of real diffidence is not utter desperateness; neither will it denominate a man to be totally desperate, any more than every error, even about fundamentals, will denominate a man a heretic.[355] For as it must be a pertinacious error in fundamentals that makes a heretic, so it must be a pertinacious diffidence that makes a man truly desperate. Third, But sometimes the children of God have only partial distresses. That is, they may have a great measure of some of the ingredients, without mixture of the rest. Particularly, they may have a great measure of the sense of divine wrath and desertion, without desperation. The possibility of this is evident, beyond exception, in the example of our blessed Saviour, when he cried out, ‘My God, my God, why hast thou forsaken me?’ [Mat. xxvii. 46.] None can ascribe desperation to him without blasphemy; and if they should, the very words, ‘My God, my God’—expressing his full and certain hope—do expressly contradict them. Such an instance of spiritual distress without desperation I take Heman to be. How high his troubles were is abundantly testified in Ps. lxxxviii.; and yet that his hope was not lost appears not only by his prayer for relief in the general—for hope is not utterly destroyed where the appointed means for help are carefully used—but by the particular avouchment of his hope in God, in the first verses of that psalm, ‘O Lord God of my salvation, I have cried day and night before thee.’

(4.) The last difference of spiritual distresses which I shall observe is this, that some are more transient fits and flashes of terror under a present temptation, which endure not long; others are more fixed and permanent. The less durable distresses may be violent and sharp while they hold. Temptations of diffidence may strongly possess a child of God, and at first may not be repelled; and then before their faith can recover itself, they vent their present sad apprehensions of their estate, as Jonah did, chap. ii. 4, ‘I said, I am cast out of thy sight,’ Many such fits David had, and in them complained at this rate, ‘Why hast thou forsaken me? why castest thou off my soul?’ Ps. xxxi. 22, ‘I said in my haste, I am cut off from before thine eyes.’ Ps. cxvi. 11, ‘I said in my haste, All men are liars;’ which was a great height of distrust, and too boldly reflecting upon God’s faithfulness, considering the special promises that God had made to him. Such sharp fits were those of Bainham and Bilney, martyrs, whose consciences were so sorely wounded for recanting the truth which they professed, that they seemed to feel a very hell within them.

The more fixed distresses, as they are of longer continuance, so they are often accompanied with the very worst symptoms; for when in these agonies, no sun nor star of comfort appears to them for many days, all hope that they shall be saved seems to be taken away, [Acts xxvii. 20;] and being tired out with complaints and importunities, without any answer, they at last reject the use of means. Some have lain many years—as the paralytic man at the pool of Bethesda—without cure; some from their youth up, as Heman complains. Some carry their distresses to their death-bed, and it may be are not eased till their souls are ready to depart out of their bodies, and then they often end suddenly and comfortably. Some I could tell you of, who on their death-bed, after grievous terrors, and many outcries concerning their miseries of ‘blackness and darkness for ever,’ lay long silent; and then on a sudden brake out into raptures of joy and adoring admiration of the goodness of God, using that speech of the apostle, Rom. xi. 33, ‘Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!’ Others go out of the world in darkness, without any appearance of comfort. Such an instance was Mr Chambers, as the story of his death testifies, mentioned by Mr Perkins, in his treatise ‘Of Desertions,’ of whom this account is given: that in great agonies he cried out, ‘he was damned,’ and so died. The case of such is surely very sad to themselves, and appears no less to others; yet we must take heed of judging rashly concerning such. Nay, if their former course of life hath been uniformly good—for who will reject a fine web of cloth, as one speaks, for a little coarse list[356] at the end—especially if there be any obscure appearance of hope—as that expression of Mr Chambers, ‘Oh that I had but one drop of faith!’ is by Mr Perkins supposed to be—we ought to judge the best of them. We have seen the nature of spiritual distresses in the ingredients and differences thereof. We are now to consider,

2. Satan’s method in procuring them: which consists, (1.) In the occasions which he lays hold on for that end. (2.) In the arguments which he useth. (3.) In the working up of their fears, by which he confirms men in them.

(1.) As to the occasions, he follows much the same course which hath been described before in spiritual troubles; so that I need not say much, only I shall note two things:—

[1.] That it makes much for Satan’s purpose, if the party against whom he designs have fallen into some grievous sins. Sins of common magnitude do not lay a foundation suitable to the superstructure which he intends. He cannot plausibly argue reprobation or damnation from every ordinary sin; but if he finds them guilty of something extraordinary, then he falls to work with his accusations. The most usual sins which he takes advantage from, are, as Mr Perkins observes, those against the third, sixth, and seventh command; sometimes those against the ninth. Murder, adultery, perjury, and the wilful denial of truth against conscience, are the crimes upon which he grounds his charge, but most usually the last. Upon this, the distressed Spira, and some of the martyrs. As for the other, the more private they are, Satan hath oft the more advantage against them, because God’s secret and just judgment will by this means ‘bring to light the hidden things of darkness,’ [1 Cor. iv. 5,] and force their consciences to accuse them of that which no man could lay to their charge, that he might manifest himself to be ‘the searcher of the hearts, and trier of the reins,’ [Rev. ii. 23.] Thus have many been forced to disclose private murders, secret adulteries, and to vomit up, though with much pain and torture, that which they have by perjury or guile extorted from others.

[2.] Where Satan hath not these particular advantages, he doth endeavour to prepare men for distresses, by other troubles long continued. All men that are brought to despair of their happiness, must not be supposed to be greater sinners than others. Some are distressed with fears of eternal damnation, that are in a good measure able to make Job’s protestation in these cases, chap. xxxi. 9, &c., that their ‘heart hath not been deceived by a woman;’ that they have not laid wait at their neighbour’s door; that they have not lift up their hand against the fatherless, when they saw their help in the gate; that their land doth not cry against them, nor the furrows thereof complain; that when they saw the sun when it shined, or the moon walking in brightness, their heart hath not been secretly enticed, nor their mouth kissed their hand; that they rejoiced not in the destruction of him that hated them, nor lift up themselves when evil found him, &c. Notwithstanding all which, their fears are upon and prevail against them. But then before Satan can bring them to consent to such dismal conclusions against themselves, they must be extraordinarily fitted to take the impression; either tired out under great afflictions, or long exercised with fears about their spiritual estates, without intermixture of comfort or ease, or their faculties broken and weakened by melancholy. Any of these give him an advantage equivalent to that of great sins. For though he cannot say to these, Your sins are so enormous, that they are, considered themselves together with their circumstances, sad signs of reprobation; yet he will plead that God’s carriage towards them doth plainly discover that he hath wholly cast them off, and left them to themselves, without hope of mercy.

(2.) As for the arguments which he useth, they are much-what from the same topics which he maketh choice of in bringing on spiritual troubles. Only as he aims at the proof of a great deal more against God’s children, than that they are not converted; so accordingly he screws up his mediums for proof to a higher pin. His arguments are,

[1.] From scriptures wrested or misapplied. His choice of scriptures for this purpose, is of such places as either seem to speak most sadly the dangerous and fearful estate of men, according to the first view and literal representation of them, through the unskilfulness of those that are to be concerned; or of such places as do really signify the miserable unhappiness of some persons, who through their own fault have been cut off from all hope, and the possibility of the like to some others for the future. So that, in framing arguments from Scripture, the devil useth a twofold cunning. First, There are some scriptures which have the word damnation in them, applied to some particular acts and miscarriages of men, when yet their intendment is not such as the word seems to sound, or as he would make them to believe. Now when he catcheth a child of God in such acts as are there specified, if he finds that his ignorance or timorousness is such as may render the temptation feasible, he presently applies damnation to them, by the authority of those texts. For instance, that text of Rom. xiv. 23, hath been frequently abused to that end, ‘He that doubteth, is damned if he eat.’ The word ‘damned’ there, strikes deep with a weak, troubled Christian that is not skilful in the word of righteousness. For whether Satan apply it to sacramental eating, as sometimes he doth to the ignorant, though contrary to the purpose of the text, or to doubting in the general, he makes this conclusion out of it: ‘Thou doubtest, or thou hast eaten the sacrament doubtingly, therefore there is no hope for thee; thou art damned.’ Whereas all this while, the devil doth but play the sophister in the abuse of the signification of words. For that scripture evidently relates to the difference that then was in the church, about eating those meats that were unclean by Moses’s law; in which case the apostle doth positively declare, that the difference betwixt clean and unclean meats is taken away; so that a Christian might with all freedom imaginable eat those meats that were formerly unclean, with this proviso, that he were ‘fully persuaded in his own mind,’ [Rom. xiv. 5.] The necessity of which satisfaction, he proves from this, that otherwise he should offend his own conscience, which in that case must needs condemn him, and that is the damnation that is there spoken of; as is more evident by comparing this verse with the next foregoing, ‘Happy is he that condemneth not himself.’ But he that doubteth, doth condemn himself, because ‘he eats not of faith,’—that is, from full persuasion of the lawfulness of the thing. This scripture then hath nothing at all in it to the purpose for which Satan brings it. It doth not speak of any final sentence of condemnation passed upon a man for such an act; all and the utmost that it saith, is only this, that it is a sin to go against the persuasion of conscience, and consequently it puts no man further off salvation than any other sin may do; for which, upon repentance, the sinner may be pardoned.

Another text which Satan hath frequently abused, to the very great prejudice of many, is that of 1 Cor. xi. 29, ‘He that eateth and drinketh unworthily, eateth and drinketh damnation to himself.’ With this scripture he insults over the humble, fearful Christian, who is sensible of his unworthiness of so great a privilege. Sometimes he keeps him off long from the sacrament of the Lord’s supper, upon this very score that such an unworthy wretch ought not to make such near and familiar approaches to Christ. And if at last he is persuaded to partake of this ordinance, then, taking advantage of the party’s consciousness of his great vileness, and the very low thoughts which he entertains of himself, he endeavours to persuade him that now he hath destroyed himself for ever, and run upon his own irrecoverable damnation. Thus he pleads it, Can anything be more plain than that thou hast eaten and drunken unworthily? Thy own conscience tells thee so; and can anything be more positively asserted than this, that he that doth so, eateth and drinketh damnation to himself? What then canst thou think of thyself, but that thou art a damned wretch? Neither do I speak barely what may be supposed Satan would say in this matter, but what may be proved by many instances he hath said and urged upon the consciences of the weak, who have from hence concluded, to the great distress of their souls, that by unworthy receiving of the sacrament they have sealed up their own condemnation; and all this by abusing and perverting the sense of this text. For the unworthy receiving doth relate to the miscarriages which he had taxed before, and it implies a careless, profane eating; such as might plainly express the small or unworthy esteem that they had in their hearts for that ordinance. And the damnation there threatened is not final and irrevocable damnation, but temporal judgment; as the apostle himself doth explain it in the next verses; ‘For this cause many are sickly.... And if we would judge ourselves we should not be judged.’ That is, as he further explains it, we should not be thus chastened or afflicted; and the word translated ‘damnation’ doth signify judgment—κρῖμα. At the furthest, if we should take it for the condemnation of hell, all that is threatened would be no more than this: that such have deserved, and God in justice might inflict the condemnation of hell for such an offence; which is not only true of this sin but of all others, which still do admit of the exception of repentance. All this while this is nothing to the poor humbled sinner, that judgeth himself unworthy in his most serious examination and greatest diligence. Satan here plays upon the unexactness of the translation, and the ignorance of the party in criticisms; for it is not every one that can readily answer such captious arguments.

[2.] But he hath another piece of cunning, which is this: He doth by a singular kind of art, threap upon men some scripture that really speaks of eternal condemnation, without any sufficient evidence in matter of fact for the due application of them, only because they cannot prove the contrary. His proceeding herein is to this purpose. First, After he hath prepared his way, by forming their minds to a fearful suspicion of their estate, he sets before them such scriptures as these: God hardened the heart of Pharaoh: he hath prepared ‘vessels of wrath, fitted for destruction.’ Christ prayed not ‘for the world:’ and that concerning the Jews, ‘He hath blinded their eyes, and hardened their hearts.’ Secondly, He confidently affirms that they are such. Thirdly, He puts them to prove the contrary, and herein he sends them to the search of God’s eternal decrees; in which art Satan, like an ignis fatuus, leads them out of the way. And though he cannot possibly determine what he affirms, he shifts off the positive proof from himself, and leaves it upon them to make out, that they are not thus determined of by God’s unchangeable purpose. And because the tempted, under so great a cloud, have no such persuasion of their present graces as may enable them to make sure their election by the fruits of their vocation, they are beaten off from their hold, and are brought to believe that the argument is unanswerable. Because they cannot say they are converted, they conclude they must be damned, overlooking the true answer that they might make, by keeping close to the possibility or probability that they may be converted, and so escape the damnation of hell. This general hope being of such high concern to the distressed, for it is the first thing that must relieve them till better evidence come in, it is Satan’s great policy to cheat them of it, which he often doth by this method now declared.

(2.) Satan doth mainly endeavour to misrepresent God to troubled souls, and from thence he draweth out arguments against them. In the former case of spiritual troubles, he misrepresents God, in that he represents only some attributes of his, not only distinct from, but in opposition to others, by which he labours to conceal the sweet and beautiful harmony that is among them; and also to make one attribute an argument against the comfortable supporting considerations which another would afford. He insists upon God’s justice without respect of mercy, upon his holiness without any regard of his gracious condescensions to the infirmities of the weak. But when it is his business to bring any under spiritual distresses, he then misrepresents God at a higher rate, and sticks not to asperse him with abominable falsehoods. There are two lies which he commonly urgeth at this time:—

[1.] He represents God as a cruel tyrant, of a rigorous, unmerciful disposition, that delights himself in the ruin and misery of men. To this purpose he rakes together the harshest passages of the Scripture, that speak of God’s just severity against the wilful obstinate sinners, that stubbornly contemn his offers of grace. God indeed hath cleared himself of this aspersion, by solemn oath, Ezek. xxxiii. 11, ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.’ Yet the tempted will sooner believe Satan’s suggestion than God’s oath; partly because the sense of their vileness doth secretly sway them to think there is reason that he should be so; partly because their fears incline them to suspect the worst; and partly the uneasy tossings of their mind long continued reviveth the natural frowardness of the spirit against God. Which, how apt it is, when fretted with vexation, to entertain harsh thoughts of God, may be seen in the answer of the slothful servant to his lord, who returned his talent back again unimproved, with a reflection importing that his master was such as none could please; so severe that he was discouraged from making any attempt of serving him acceptably: Mat. xxv. 24, he said, ‘Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed.’

[2.] He belies God further, by representing him as designing the ruin and misery of the tempted person in particular. He would make him believe that God had a particular spleen, as it were, against him above other men, and that in all his dealings with, or concerning him, he is but as a ‘bear lying in wait, and as a lion in secret places,’ [Lam. iii. 10,] ready to take any advantage to cut him off. And accordingly he gives no other interpretation of all the ways of God but such as make them look like tokens of final rejection of those that are concerned in them. If there be upon them outward afflictions, he tells them these are but the forerunners of hell; if they lie under inward sense of wrath, he calls that the first-fruits of everlasting vengeance; if any particular threatening be impressed upon their consciences by the Spirit of God, in order to their humiliation and repentance, he represents it as God’s final sentence and absolute determination against them. If for caution God see it fit to set before them the examples of his wrath, as it is very frequent for him to do, lest we ‘should fall after the same example of unbelief,’ 1 Pet. ii. 6; 1 Cor. x. 6, Satan perverts this to that which God never intended, for he boldly asserts that these examples prognosticate their misery, and that God signifies by them a prediction of certain unavoidable unhappiness.

This must be observed here, that these misrepresentations of God are none of Satan’s primary arguments; he useth them only as fresh reserves to second others. For where he finds any wing of his battalions ready to be beaten, he comes up with these supplies to relieve them. For indeed these considerations of God’s severity in the general, or of his special resolve against any in particular, are not of force sufficient to attack a soul that is within the trenches of present peace; they are not of themselves proper mediums to produce such a conclusion. Though we suppose God severe, except we should imagine him to be a hater of mankind universally, we cannot thence infer the final ruin of this or that individual person. And besides that these are unjustifiable falsehoods, they cannot make the final damnation of any one so much as probable till the heart be first weakened in its hopes by fears or doubtings, raised up in it upon other grounds. Then indeed men are staggered, either by the deep sense of their unworthiness, or some sad continuing calamity, and the seeming neglect of their prayers. If Satan then tell them of God’s severity, or that, all his providences considered, he hath set them up as a ‘mark for the arrows of his indignation,’ they are ready to believe his report, it being so suitable to their present sense and feeling.

[3.] Satan also fetcheth arguments from the sins of God’s children, but his great art in this is by unjust aggravations to make them look like those offences which by special exception in Scripture are excluded from pardon. The apostle, 1 John v. 16, tells us of a ‘sin that is unto death;’ that is, a sin which, if a man commits, he cannot escape eternal death, and therefore he would not have such a sinner prayed for. That the popish distinction of venial and mortal sins is not here intended, some of the papists themselves do confess.[357] What he means by that sin he doth not tell us, it being a thing known sufficiently from other scriptures. The note of unpardonableness is indeed affixed to sins under several denominations; the sin against the Holy Ghost Christ pronounceth unpardonable, Mat. xii. 31. Total apostasy from the truth of the gospel hath no less said of it by the apostle when he calls it ‘a drawing back to perdition,’ Heb. x. 39. Whether these be all one, or whether there is any other species of sin irremissible besides that against the Holy Ghost, it is not to our purpose to make inquiry. Whatever they are in themselves, Satan in this matter makes use of the texts that speak of them distinctly, as we shall presently see. But, besides these, the Scriptures speak of some that were ‘given up to vile affections, and to a reprobate mind,’ Rom. i. 26, 28. And of others that were given up ‘to hardness of heart,’ Mat. xiii. 14; Acts xxviii. 26. Now whosoever they are of whom these things may be justly affirmed, they are certainly miserable, hopeless wretches. Here then is Satan’s cunning, if he can make any child of God believe that he hath done any such act, or acts of sin, as may bring him within the compass of these scriptures, then he insults over them, and tells them over and over again that they are cut off for ever.

To this purpose he aggravates all their sins. And,

First, If he find them guilty of any great iniquity, he fixeth upon that, and labours all he can to make it look most desperately, that so he may call it the sin against the Holy Ghost; and in this he hath a mighty advantage, that most men are in the dark about that sin, all men being not yet agreed whether it be a distinct species of sin, or a higher degree of wilfulness relating to any particular sin. Upon this score Satan can lay the charge of this sin upon those that apostatize from the truth, and through weakness have recanted it. Thus he dealt with Spira, with Bilney, with Bainham, and several others. There is so near a resemblance in these sins of denying truths to what is said of the unpardonable sin, that these men, though they were scholars and men of good abilities, yet they were not able to answer the argument that the devil urged against them, but it prevailed to distress them. Upon others also hath Satan the advantage to fix this accusation; for let the species of the sin be what it will, if they have anything of that notion, that the sin against the Holy Ghost is a presumptuous act of sin under temptation, they will call any notorious crime the sin against the Holy Ghost, because of the more remarkable aggravating circumstances that have accompanied such a fact.

Second, He aggravates the sins of God’s children from the wilfulness of their sinning. It is a thing often too true that a child of God may be carried by a violent impetus, or strong inclination of affection, to some particular iniquity, where the forwardness of desires that way, by a sudden haste, do stifle those reluctancies of mind which may be expected from one endowed with the Spirit of God, whose power upon them doth ordinarily sway them ‘to lust against the flesh.’ But it is more ordinary to find a temptation to prevail, notwithstanding that an enlightened mind doth make some resistance; which, because it is too feeble, is easily borne down by the strong importunities of Satan, working upon the inclinations of the flesh. Both these cases are improved against them over whom Satan hath got any advantage of doubting of their estate. If they have resisted but ineffectually, or not resisted at all, he chargeth them with the highest wilfulness, and will so aggravate the matter that they shall be put in fear, not only that there can be no grace—where sin hath so much power as either to control so much light and endeavours, or hath so subjected the heart to its dominion that it can command without a contradiction—but that they can have no hope; that they that sin with so high a hand should ever enter into God’s rest. And to this purpose he commonly sets before them that text of Heb. x. 26, ‘If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins.’ Or that of Heb. vi. 4, ‘It is impossible for those who were once enlightened, ... if they fall away, to renew them again to repentance.’ Both which places speak indeed, at least, such a difficulty as in common use of speech is called an impossibility, if not an utter absolute impossibility, of repentance and pardon. But then the sinning wilfully or falling away there mentioned, is only that of total apostasy; when men that have embraced the gospel, and by it have met with such impressions of power and delight upon their hearts, which we usually call common grace, do notwithstanding reject that gospel as false and fabulous, and so rise up against it with scorn and utmost contempt, as Julian the apostate did. If now the true intendment of those scriptures were considered by those that are distressed with them, they might presently see that they were put into fear, where no such cause of fear was. But all men have not this knowledge, nor do they so duly attend to the matter of the apostle’s discourse as to be able to put a right interpretation upon it. Upon such Satan imposeth his deceitful gloss, and tells them: Wilful sinners cannot be restored to repentance; but you have sinned wilfully; when sin was before you, you rushed into it without any consideration, as the horse into the battle; or when God stood in your way with commands and advice to the contrary, when your consciences warned you not to do so great wickedness, yet you would do it. You were as those that break the yoke and burst the bonds. Upon this supposition, that these texts speak of wilful sinning in the general, how little can be said against Satan’s argument! How many have I known that have been tortured with these texts, judging their estate fearful, because of their wilfulness in sinning! who upon the breaking of the snare of Satan’s misrepresentation, have escaped as a bird unto the hill.

Third, When either of the two former ways will not serve the turn—that is, when he meets with such against whom he hath nothing of notorious wickedness to object, or such as have a better discerning of Scripture than so to be imposed upon—he labours to make a charge against them, from the number of their miscarriages. Here he takes up all the filth he can, and lays it upon one heap at their door. It is indeed an easy thing for Satan to set the sins of a child of God in order before him, and to bring to mind innumerable evils, especially to one that is already awakened with a true discovery of the corruption of nature and the vileness of sin. In which case the more a man considers, the more he will discover; and sins thus set in battle array, though they be not more than ordinary heinous, yet being many, have a very dismal appearance. Satan’s design in this is to bring men under the affrightments which seem most proper to be raised from a perverse aspect of the third rank of scriptures, which a little before I pointed at. For the word of God, speaking of the final estate of men, doth not only discover the hopeless condition of some as to eternal life from some particular acts of sin, but also the sad estate of others from the manner, degrees, and frequency of sinning. The heathens, because they improved not the knowledge of God, which they had from the works of creation, neither making those inferences in matters relating to his worship, which those discoveries did direct them unto, nor behaving themselves in full compliance to those rules of virtuous conversation which they might have drawn from these principles, and unto which in point of gratitude they were obliged: Rom. i. 21, ‘They glorified him not as God, neither were thankful; therefore God gave them to a reprobate mind.’ And generally, concerning all others, the Scripture teacheth us that a return to a profane fleshly life, after some reformation, hath a greater hazard in it than ordinary, as appears by the parable in Mat. xii. 45, ‘Seven more wicked spirits re-enter;’ where one that was cast out is received again; and ‘the last state of that man is worse than the first.’ So also 2 Pet. ii. 20. To this purpose is that of Solomon concerning the danger of continuance in sin, after many reproofs: Prov. xxix. 1, ‘He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.’ These, and many such like scriptures, Satan hath in readiness, which he plies home upon the consciences of those that are troubled with the sense of sin; telling them that their hearts and ways being continually evil, notwithstanding all the courses that God hath taken to reclaim them; that they having so long neglected so great salvation, or that after having seemed to entertain it, became more sinful than before—which they will easily believe, because they are now more sensible of sin, and more observant of their miscarriages than formerly—there can be no question but they are given up to vile affections; and like the ground that bears nothing but ‘briars and thorns, they are rejected, and nigh unto cursing, whose end is to be burned,’ [Heb. vi. 8.] The wound that is made with this weapon is not so easily healed as some others already mentioned; because though Satan do unduly wrest these passages to such failures in the children of God as have little or no affinity with them, for they only speak of falling into open profaneness with contumacy, yet they that have deep convictions, accompanied with great fears, do usually think that there are none worse than they are. And though they will grant that some others have more flagitious lives, yet they think they have hearts so desperately wicked, that they must needs be under as great hazards as those whose lives seem to be worse.

[4.] There is but one argument more that carries any probability of proof for everlasting condemnation, and that is from a hard and impenitent heart. How Satan will manage himself to make a child of God believe that he hath such a heart, is our last observation relating to his sophistry. And it is this: he unjustly aggravates the discomposures of the spirits of those that are troubled for sin, and from thence draws his arguments of irrecoverable damnation, pleading that their hearts are seared, hardened, uncapable of repentance, and consequently of heaven. That final impenitency will conclude damnation is certain; and that some have been given up to such a judicial hardness long before death, that they could not repent, may not only be evidenced from the threatening of God to that purpose, Mat. xiii. 15, ‘Make the heart of this people fat,’ &c., but also from the sad instances of Pharaoh, of whom it is said, that ‘God hardened his heart;’ and the Jews who were blinded, Rom. xi. 8, ‘God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear.’ But still the art lieth in this, How to make a child of God believe that it is so with him. For this purpose he must take him at some advantage, he cannot terrify him with this argument at all times. While he is acting repentance with an undisturbed settled frame of heart, it is not possible to make him believe he doth not, or cannot repent; for this were to force him contrary to sense and experience. But he must take him at some season which may, with some probability, admit of his plea, and nothing is more proper for that design than a troubled heart; so that he hath in this case two things to do:

First, He disquiets the soul into as great a height of confusion as he can. That, second, when he hath melted it into heaviness, and torn it into pieces, he may work upon its distractions.

There are many things that fall out in the case of great anxiety of mind, that are capable of improvement for the accomplishment of this design. As, 1. Distracting troubles bring the heart under the stupidity of amazement. Their thoughts are so broken and disjointed, that they cannot unite them to a composed, settled resolution in anything; they can scarce join them together to make out so much as might spell out their distinct desires or endeavours; they scarce know what they are doing, or what they would do. 2. They also poison the thoughts with harsh apprehensions against God. Great distresses make the thoughts sometimes recoil against the holy Lord with unseemly questionings of his goodness and compassion; and this puts men into a bad sullen humour of untowardness, from whence, through Satan’s improvement, arise the greatest plunges of despair. 3. Most usually in this case the greatest endeavours are fruitless and dissatisfactory. Satan, though he be no friend to duty, doth unseasonably urge them to repent and pray; but it is because they cannot do either with any satisfaction, and then their failures are matter of argument against them. For if they resolve to put themselves upon a more severe course of repentance, and accordingly begin to think of their sins, to number them, or to aggravate them, they are usually affrighted from the undertaking by the heinous appearance of them. They cannot, they dare not think of them; the remotest glimpse of them is terrible to an affrighted conscience; the raising of them up again in the memory, like the rising of a ghost from the grave, is far more astonishing than the first prospect of them after commission. So true is that of Luther, ‘If a man could see sin perfectly, it would be a perfect hell.’ If they set themselves to beg their pardon by earnest prayer, they are so distracted and confused in prayer, that their prayers please them not; they come off from the duty more wounded than when they began. Or if in any measure they overcome these difficulties, so that they do pray and confess their iniquities, then they urge and force a sorrow or compunction upon themselves, but still to a greater dissatisfaction. For it may be—and this usually happens in greater distresses—they cannot weep, nor force a tear, or if they do, still they judge their sorrow is not deep enough, nor any way suitable to the greatness of their sin. 4. To all these Satan sometimes makes a further addition of trouble, by injecting blasphemous thoughts. Here he sets the stock, with an intention to graft upon it afterward. When all these things are thus in readiness, then comes he to set fire to the train, and thus he endeavours to blow up the mine. Is not thy heart hardened to everlasting destruction? How canst thou deny this? Art thou not grown stupid, and senseless of all the hazards that are before thee? Here he insists upon the amazement and confusion of their spirit; and it is very natural for those that are drunk with the terrors of the Almighty, to think themselves stupid, because of the distraction of their thoughts. I have known several that have pleaded that very argument to that purpose. Satan goes on: What greater evidence can there be of a hardened heart than impenitency? Thou canst not mourn enough. Thou hast not a tear for thy sins, though thou couldst weep enough formerly upon every petty occasion; nay, thou canst not so much as pray for pardon. Is not this not only a heart that doth not, but that cannot repent? Besides, saith he, thou knowest the secret thoughts that thy heart is privy to; do they not boil up in thy breast against God? Art thou not ready to tax him for dealing thus with thee? What is this untowardness, but desperate obdurateness? And if with all these there be blasphemous injections, then he tells him it is a clear case that he is judicially hardened; in that he acts the part of the damned in hell already. By all, or some of these deceits, the devil doth often prevail so far with men, that they conclude their heart to be so obstinate, so stupid, that it is impossible that it should be ever mollified or brought into a penitential frame, and consequently that there is no hope of their salvation.

(3.) There is but one thing more, besides the occasions which he takes, and the arguments which he makes use of, relating to Satan’s method for the procurement of spiritual distresses, and that is his endeavour to strengthen these arguments by the increase of fears in their hearts.

What Satan can do in raising up misgiving, tormenting fears, hath been said; and how serviceable this is to his design, I shall shew in a few particulars, having only first noted this in the general, that as his design in these distresses is raised to express his utmost height of malice against men—in pushing them forward to the greatest mischief, by excluding them totally from the lowest degree of the hope of happiness, and by persuading them of the inevitable certainty of their eternal misery—so he doth endeavour, by the strongest impressions of fear, to terrify them to the utmost degree of affrightful amazement, and consequently the effects of that fear are most powerful; for,

[1.] By this means the spirits of men are formed and moulded into a frame most suitable for the belief and entertainment of the most dismal impressions that Satan can put upon them. For strong fears, like fire, do assimilate everything to their own nature, making them naturally incline to receive the blackest, the most disadvantageous interpretations of all things against themselves, so that they have no capacity to put any other sense upon what lies in their way, but the very worst. Hence are they possessed with no other thoughts but that they are remediless wretches, desperate miscreants, utterly forsaken of God. They are brought into such a woeful partiality against their own peace, that they cannot judge aright of any accusation, plea, or argument that Satan brings for a proof of their unhappiness; but being filled with strong prejudices of hell, they think every sophism a strong argument, every supposition a truth, and every accusation conclusive of no less than their eternal damnation; insomuch that their fears do more to discomfit them than all Satan’s forces. ‘A dreadful sound being in their ears,’ [Job xv. 21,] their strength fails them at the appearance of any opposition; as when fear comes upon an army they throw away their weapons, and, by an easy victory, give their backs sometimes to an inconsiderable enemy.

[2.] Men thus possessed with fear do not only receive into their own bowels every weapon which Satan directs on purpose to the wounding and slaying of their hopes, but by a strange kind of belief they imagine everything to be the sword of an enemy. All they hear or meet with turns into poison to them, for they think everything is against them—promises as well as threatenings, mercies as well as judgments, and that by all these, one as well as another, God, as with a flaming sword turning every way, doth hinder their access to the tree of life. Bilney the martyr, as Latimer in his sermons reports of him, after his denial of the truth, was under such horrors of conscience, that his friends were forced to stay with him night and day. No comforts would serve. If any comfortable place of Scripture was offered to him, it was as if a man should cut him through with a sword. Nothing did him good; he thought that all scriptures made against him, and sounded to his condemnation. Neither is it so rare a thing for fears to form the imagination into such misshapen apprehensions, as that we should think such instances to be only singular and unusual; but it is a common effect of terror, which few or none escape that are under spiritual distresses. The blackness of their thoughts make the whole Scripture seem black to them. The unfit medium through which they look doth discolour every object. So that the book of life, as Mrs Kath. Bretterge in the like case expressed herself concerning the Bible, seems to be nothing else but a book of death to them.[358]

[3.] From hence it follows that no counsel or advice can take place with them. Excessive fears do remove their souls so far from peace, that they will not believe there is any hope for them, though it be told them. The most compassionate, serious admonitions of friends, the strongest arguments against despair, the clearest discoveries of the hopes that are before them, &c., effect but little. While they are spoken, it may be, they seem to relieve them a little; but the comfort abides not with them, it is soon gone. Though they cannot answer the arguments brought for them, yet they cannot believe them; as if their souls were now deprived of all power to believe anything for their good: suitable to that expression of Spira, in answer to his friends that laboured to comfort him, ‘I would believe comfort, but cannot; I can believe nothing but what is contrary to my comfort,’ Nay, when they are told that many others have been under the like dreadful apprehensions of everlasting misery who have at last been comforted—and by manifold experience we find that it is the greatest ease to distressed souls to hear, especially to speak with some that have been in the like case, for this will oft administer some hope that they also may be at last comforted, when the most comfortable promises of the Scripture are a terror to them;—yet this doth [not] effect the least ease for them sometimes, because some are so wholly possessed with unalterable prejudice against themselves, that they think none are or ever were like them. They compare themselves to Judas and Cain, and think their iniquity to be aggravated by many circumstances far beyond the pitch of them. Thus Spira judged of himself: ‘I tell you,’ saith he, ‘my case is mine own, it is singular, none like it.’

[4.] Though fears make the soul unactive to anything of comfort, because they wholly destroy its inclination and alter its bias to hope, yet, on the contrary, they make it very nimble and active to pursue the conclusions of misery which they have helped to frame, for the spring of all the faculties of the soul are bent that way. Hence it is that those who are possessed with these agonies will eagerly plead against themselves, and with an admirable subtlety will frame arguments against their peace, coin distinctions, and make strange evasions to escape the force of any consolation that may be offered to them. Their understandings are, as it were, whetted by their fears to an unimaginable quickness. Who would not wonder to hear the replies that some will give to the arguings of their friends that labour to comfort them! What strange answers Spira gave to those that pleaded with him! How easily he seemed to turn off the example of Peter denying Christ, and those scriptures that speak of God’s love to mankind, &c., may be seen at large in his narrative.

[5.] Fears by a strange kind of witchcraft do not only make them believe that they shall be unhappy, but also will at last persuade them that they feel and see their misery already. How astonishingly doth Spira speak to this purpose: ‘I find he daily more and more hardens me; I feel it.’ Answerable to this, I remember, was the case of one who was long imprisoned in deep distresses. He told me that he verily believed that scripture of Isa. lxvi. 23, 24 was fulfilled upon him, ‘From one sabbath to another shall all flesh come to worship before me, and they shall go forth and look upon the carcases of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh.’ To his own feeling he had the torments of conscience, and the sense of divine wrath was as a burning fire within him, and to his apprehension every look from others was a gazing upon him as a monster of misery, ‘abhorred of all flesh.’

The nature of spiritual distresses, and Satan’s method in working them, being explained, the last thing promised is now to be opened. This is,

3. The burden and weight of these distresses, which how grievous, how intolerable it is, may be sufficiently seen in what hath been already said, and may be further evidenced in the particulars following:—

[1.] Those that are wounded with these fiery darts do at first usually conceal their wound and smother their grief, being ashamed to declare it, partly because some great transgression, it may be, hath kindled all this fire in their bosoms, and this they are unwilling to declare to others; partly because they suspect—though no one remarkable sin hath occasioned these troubles—that the discovery of their case will expose them to the wonder and censures of all that shall hear of them. By this means the fire burns with greater vehemency. Their sore runs continually, and having none to speak a word in season for the least relief, it becomes more painful and dangerous; as bodily distempers, concealed by a foolish modesty from the physician, increase the trouble and hazard of the patient. Here have they many strugglings within themselves, many attempts to overcome their fears, but all in vain. They sit alone and keep silence, they flee the company and society of men, they labour after solitary places where they may weep with freedom, if their tears be not yet dried up, or at least where they may pour out their complaints against themselves. They meditate nothing but their misery, they can fix their thoughts upon nothing else, they ‘chatter as a crane or swallow, they mourn as a dove,’ they are as ‘a pelican in the wilderness, as an owl in the desert,’ but still without ease. They are but as those that are ‘snared in dens and prison-houses,’ who the longer they lie there have the less patience to bear the present unhappiness, and the less hope to be delivered from it.

[2.] When they are tired out with private conflicts, and have no rest or intermission of trouble, then at last they are forced to speak; and having once begun to open their troubles, they care not who knows it. If there be any heinous sin at the bottom, their consciences are forced to confess it. Wickedness, that was once sweet in his mouth, ‘is turned in his bowels, it is the gall of asps within him,’ Job xx. 14, 15. Thus doth God make men to vomit up what they had swallowed down. Terrors chase away all shame, they can now freely speak against their sin with the highest aggravations. And if their consciences have not a heinous crime to accuse them of in particular, yet in the general they will judge and condemn themselves as the most stubborn, sinful, or hardened wretches, justly branded with indelible characters of the wrath of God. However, the distress becomes greater; if they truly accuse themselves of any particular sin, that vomit is not without a violence offered to nature which otherwise would cover its shame. It cannot be done without sickness, straining, and torture; and when it is done, they take it for granted that every one passeth the same judgment upon them which they do upon themselves; and the frequent speaking doth confirm their minds in their fearful expectations. For what men do accustom themselves to assert, that they do more confidently believe. If they only complain of themselves in the general, with any intentions of procurement of pity, as is usual for the distressed to do, yet while they cry out to others, ‘Is this nothing to you, all you that pass by? Is there any sorrow like to my sorrow?’ &c., [Lam. i. 12,] still they think their ‘stroke is heavier than their groaning,’ [Job xxiii. 2;] and their cry to others doth strongly fix this apprehension in themselves, that none can be more miserable than they. Thus are they brought to Job’s condition: chap. xvi. 6, ‘Though I speak, my grief is not assuaged; and though I forbear, what am I eased?’

[3.] All this while they are under an expressible[359] sense of divine wrath. Heman speaks his apprehensions of it under the similitude of the most hideous and dismal comfortless imprisonment: Ps. lxxxviii. 6, ‘Thou hast laid me in the lowest pit, in darkness, in the deeps.’ David, in Ps. cxvi. 3, compares it to the ‘sorrows of death,’ and—the highest that human thoughts can reach—‘the pains of hell.’ ‘The sorrows of death compassed me, and the pains of hell gat hold upon me; I found trouble and sorrow.’ Well might they thus judge, all things considered; for sin, that then lies heavy upon them, is a great weight, ‘a burden,’ saith David, ‘greater than I can bear,’ especially when it is pressed on by a heavy hand: ‘Thy hand presseth me sore.’ Sin makes the greatest wound, considering the conscience, which is wounded by it, is the tenderest part, and of exquisite sense. Hence the grief of it is compared to the pain of a running, fretting ulcer, that distempers the whole body: ‘My wounds stink and are corrupted; my sore ran in the night, and ceased not.’ Or to the pain of broken and shattered bones: Ps. xxxviii. 3, ‘There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin.’ The instrument also that makes the wound is sharp, and cuts deep: ‘It is sharper than a two-edged sword,’ [Heb. iv. 12;] but when the weapon is poisoned,—and Satan hath a way to do that,—then it burns, making painful, malignant inflammations. The wrath of God, expressed to the conscience, brings the greatest terror: ‘Who knows the power of thine anger?’ Ps. xc. 11. It is impossible for the most trembling conscience, or most jealous fears, to go to the utmost bounds of it; neither can we apprehend any torture greater. The rack, tortures, fire, gibbets, &c., are all nothing to it. Hence it is that those who were afraid of suffering for truth, when by this means they were brought under these distresses, could then be willing to suffer any torment on the body; yea, and heartily wish to suffer much more, so that these tortures might be ended. Thus it was with Bainham martyr,[360] who, in the public congregation, bewailed his abjuration of the truth; and prayed all his hearers ‘rather to die by and by, than do as he had done.’ But that of Spira seems almost beyond belief. Thus speaks he to Vergerius, ‘If I could conceive but the least spark of hope of a better estate hereafter, I would not refuse to endure the most heavy weight of the wrath of that great God, yea, for twenty thousand years, so that I might at length attain to the end of that misery.’ What dreadful agonies were these that put him to these wishes! But it is less wonder, if you observe what apprehensions he had of his present trouble, he judged it worse than hell itself. And if you would have a lively exposition of David’s expression, ‘The pains of hell,’ &c., you may fetch it from this instance: ‘My present estate,’ saith he, ‘I now account worse than if my soul, separated from my body, were with Judas and the rest of the damned; and therefore I desire rather to be there than thus to live in the body.’ So that if you imagine a man crushed under the greatest weight, wounded in the most tender parts, and those wounds provoked by the sharpest corrosives, his bones all disjointed and broken, pined also with hunger and thirst, and in that case put under the highest tortures; yet you have but a very shadow of divine wrath. Add to all these, according to Spira’s wish, twenty thousand years of hell itself, yet all is nothing to that which a distressed mind supposeth; while the word eternity presents the soul with the total sum of utmost misery all at once. Oh, unexpressible burden of a distressed mind! who can understand it truly, but he that feels it? How terribly is the mind of man shaken with terrors, as the wilderness by a mighty wind! which not only produceth violent motions, but also hideous noise, murmur, and howling.

[4.] This burden upon the mind forceth the tongue to vent its sorrow in the saddest accent of most doleful outcries. Their whole language is lamentation; but when the pangs of their agonies come upon them, for their distresses have their fits, then they speak in the bitterness of their souls. Oh, said Bainham, I would not for all the world’s good feel such a hell in my conscience again. One, formerly mentioned, in these distresses cries out, ‘Woe, woe, woe, a woeful, a wretched, a forsaken woman!’[361] It would surely have made a man’s hair to stand upright for dread to have heard Spira roaring out that terrible sentence, ‘How dreadful is it to fall into the hands of the living God!’ [Heb. x. 31.] Or to have heard his reply to him that told of his being at Venice: ‘O cursed day!’ saith he, ‘O cursed day! Oh that I had never gone thither, would God I had then died!’ &c. The like outcries had David often: Ps. xxi. 1, ‘My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring?’ And Heman, Ps. lxxxviii. 14, ‘Lord, why castest thou off my soul, why hidest thou thy face from me?’ It is true David’s and Heman’s words have a better complexion than those others last mentioned; but their disquiet of heart seems, at some times, to have urged their expressions with impetuous violence; as those passages seem to say, Ps. xxxviii. 8, ‘I have roared by reason of the disquietness of my heart;’ Ps. xxxii. 3, ‘My bones waxed old through my roaring all the day long;’ Job iii. 24, ‘My roarings are poured out like water,’ If their lamentations were turned into roarings, and those roarings were like the breaking in of a flood, and that flood of so long continuance that it dried up the marrow of the bones, we may safely imagine that they were not so much at leisure to order their words, but that their tongues might speak in that dialect which is proper to astonishment and distress.

[5.] Though the mind be the principal seat of these troubles, yet the body cannot be exempted from a co-partnership in these sorrows. Notwithstanding, this is so far from abating the trouble, that it increaseth it by a circulation. The pains of the body, contracted by the trouble of the mind, are communicated again to the fountain from whence they came, and reciprocally augment the disquiet of the mind. The body is weakened, their ‘strength poured out like water;’ they are ‘withered like grass,’ pined as ‘a skin,’ become as a ‘bottle in the smoke.’ Thus David frequently complains: Ps. xxii. 14, he describes himself as reduced to a skeleton, ‘I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd; my tongue cleaveth to my jaws; and thou hast brought me to the dust of death.’ Neither is this his peculiar case, but the common effect of spiritual distresses: Ps. xxxix. 11, ‘When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth.’

[6.] Being thus distressed for their souls, they cast off all care of their bodies, estates, families, and all their outward concerns whatsoever. And no wonder, for being persuaded that they have made shipwreck of their souls, they judge the rest are not worth the saving.

[7.] Giving all for lost, they usually cast about for some ease to their minds, by seeking after the lower degrees of misery, hearing or supposing that all are not tormented alike, they endeavour to persuade themselves of a cooler hell. This, if they could reach it, were but poor comfort, and little to their satisfaction; but, as poor as it is, it is usually denied to them, for while they judge themselves to be the greatest sinners, they cannot but adjudge themselves to the greatest torments; and these endeavours being frustrated, they return back to themselves, as now hopeless of the least case, worse than before. Now they fix themselves upon the deep contemplations of their misery. Oh, think they, how great had our happiness been if we had been made toads, serpents, worms, or anything but men; for then should we never have known this unhappiness; and this begets a thousand vain wishes. Oh that we had never been born! or that death could annihilate us! or that as soon as we had been born, we had died! as Job speaks: chap. iii. 11, 12, ‘Why died I not from the womb? why did I not give up the ghost when I came out of the belly?’ for then had we not contracted so much guilt. ‘Or that the mountains and hills could fall upon us, and cover us from the face of our judge,’ [Rev. vi. 16.]

[8.] When all their hopes are thus dashed, and, like a shipwrecked man on a plank, they are still knocked down with new waves, all their endeavours being still frustrated, they seem to themselves to be able to hold out no longer; then they give over all further inquiries, and the use of means, they refuse to pray, read, hear. They perceive, as Spira said, that they pray to their own condemnation, and that all is to no purpose. They are ‘weary of their groanings,’ Ps. vi. 6; their ‘eyes fail with looking up;’ their ‘knees are feeble;’ their hands hang down; and as Heman: Ps. lxxxviii. 4, 5, ‘They count themselves with those that go down to the pit, free among the dead, like the slain that lie in the grave, whom God remembereth no more.’ Thus they lie down under their burden, and while they find it so hard to be borne, it is usual for them to come to the utmost point of desperateness, Satan suggesting and forwarding them. Sometimes they open their mouths with complaints against God, and blaspheme. And, as the last part of the tragedy, being weary of themselves, they seek to put an end to their present misery, by putting an end to their lives.

I have presented you with Satan’s stratagems against the peace of God’s children. The remedies against these and other subtleties of our grand enemy I shall not offer you, because many others have done that already, to whose writings I must refer you. Some principal directions I have pointed at in the way, and in the general, have done this for the help of the tempted, that I have endeavoured to shew them the methods of [the] tempter, which is no small help to preserve men from being thus imposed upon, and to recover out of his snare those that are. It is a great preservative from sickness, and no mean advantage to the cure, to have a discovery of the disease, and the causes of it. I shall conclude these discoveries with a caution or two.

[1.] Let none think worse of the serious practice of holy strictness in religion, because these spiritual distresses do sometimes befall those that are conscientiously careful in the ways of God, while the profane and negligent professors are strangers to such trials. These troubles are indeed very sad, but a senseless, careless state is far worse. These troubles often end very comfortably, whereas the other end—except God make them sensible by conviction of their sin and danger—in that real misery, the fears whereof occasion these sorrows to God’s children. And the danger of spiritual troubles is not so great as is that of a hardened heart; nay, God frequently makes use of them to prevent eternal ruin—for one that goes roaring to the pit, there are thousands that go laughing to hell.

[2.] Let none slight or scoff at these tremendous judgments. It is too common with men, either to ascribe spiritual troubles to melancholy, as if none were ever thus concerned, but such, as by too much seriousness in religion, are become mad—a fair pretence for carelessness—or to a whining dissimulation. To the former I have said something before, and as for the latter I shall only reply, in the words of Spira, to one that objected hypocrisy to him: ‘I am a castaway, a vessel of wrath; yet dare you call it dissembling and frenzy, and can mock at the formidable example of the heavy wrath of God that should teach you fear and terror. But it is natural to the flesh to speak, either out of malice or ignorance, perversely of the work of God,’

[3.] Let none be afraid of this Goliath, let no man’s heart faint because of him. A fear of caution and diligence to avoid his snares is a necessary duty—‘Be sober, be vigilant; because your adversary the devil,’ &c., [1 Pet. v. 8]—but a discouraging, distrustful fear is a dishonourable reflection upon God’s power and promises to help us, and upon the captain of our salvation, who goeth out before us. Let us hold on in the practice of holiness, and not be afraid. ‘The God of peace shall tread down Satan under our feet shortly,’ [Rom. xvi. 20.] Amen.

NOTE.

Agreeably to Note at beginning, there will be found below the more specific title page of Part III.—G.

DÆMONOLOGIA SACRA:

OR, A

TREATISE

OF

Satans Temptations.

The Third Part.

CONTAINING

An Account of the Combate betwixt Christ and Satan, in Matth. 4. Wherein the deep Subtilty of Satan, in managing those Temptations, is laid open, as the grand Instance of the Sum of his Policy in all his Assaults upon Men; Leading to a consideration of many Temptations in particular, and of special directions for Resistance.

By R. G.

Heb. 4. 15. —He was Tempted in all points like as we are, yet without Sin.

London, Printed by J. D. for Richard Randel, and Peter Maplisden, Booksellers in New-Castle upon Tine, 1677.

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Part III

Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil.—MAT. iv. 1.

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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.

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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.

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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.

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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.

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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 November[375]—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:—

(1.) First, That outward afflictions are a load and burden. This gives a probability that his designs may the better take place. It is easy to overthrow those that are bowed down, to break those that are bruised, to master those that are weary and weak-handed.

(2.) Secondly, An afflicted estate is a temptation of itself, and naturally dictates evil things. It is half of his design brought to his hand, it affords variety of matter for a temptation to work on.

(3.) Thirdly, Such a condition strongly backs a temptation, and furnisheth many arguments for a prevalency; for troubles are serious things; they speak to the heart, and what they speak, they speak fiercely; they represent things otherwise than common discovery can do, and for the most part they shew an ingenuity in multiplying fears, and aggravating hazard, and ascertaining suspected events, so that Satan can scarce desire a fairer hit than what these offer him.

(4.) Fourthly, They also give him the advantage of darkness; for to such their ‘way is hid,’ Job iii. 23, and God hath hedged them in; they neither know where they are, whether their trouble be a chastisement of sin, or for trial, or for prevention of miscarriage, or to make way for more comfortable manifestations; and as little know they how to behave themselves in their trouble, or how and when to get out of it. In such groping uncertainties, it is scarce possible but they should be put wrong.

(5.) Fifthly, An afflicted condition brings on weakness and indisposition to duty; it makes the hands weak, and the knees feeble. This made Job to faint, chap. iv. 5; this dried up David’s strength. The first assault of an affliction doth stound, and put it into such a confusion, that hope turns back, and faith is to seek, and every grace so out of order, that a man shall be unable to do anything of duty in a comfortable manner.

(6.) Sixthly, In this case men are apt to conclude their prayers are not heard: ‘I cry in the day-time, and thou hearest not,’ [Ps. xxii. 2,] says David; ‘Hath the Lord forgotten to be gracious?’ [Ps. lxxvii. 9.] And with such seeming probability is this urged upon us by affliction, that Job professeth he could not believe his own sense and knowledge in such a case. ‘If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice,’ Job ix. 16.

(7.) Seventhly, Afflictions strongly fix guilt upon us, and represent God ‘searching out our iniquities, and inquiring after our sin,’ Job x. 6.

(8.) Eighthly, They imbitter the spirit, and beget impressions upon the mind, of very hard thoughts of God.

(9.) Ninthly, They violently push men on to speak unadvisedly. There is such a swelling ferment of the old leaven of impatience and distrust in the mind, that it is matter of pain and difficulty to be silent: ‘Their belly is as wine that hath no vent; it is ready to burst like new bottles,’ and they are ‘weary with forbearing and cannot stay, and must speak let come on them what will,’ Job xxxii. 19.

All these advantages doth an afflicted condition bring to Satan; and who can think that he who is so studious of our ruin will be willing to miss so fair an opportunity?

Applic. (1.) First, This must teach us to have a watchful eye over affliction. Though at all times we must expect Satan’s stratagems, yet in troubles especially prepare for them; according to the wise man’s advice, ‘In a day of adversity, consider,’ [Eccles. vii. 14.]

(2.) Secondly, Seeing Satan takes advantage of the sharp humours of impatience and distrust, we must be particularly careful not to touch too much upon the harshness of our troubles, because this is that that sets fretting and distracting thoughts on work. Afflictions, like the pillar of the cloud and fire in the wilderness, have a light and darkness; and accordingly, those that converse with the dark side of troubles envenom their imaginations, and poison their thoughts with dark and hideous conclusions, and, in a word, draw forth nothing but the wormwood and the gall; whereas those that study and view the light side of them are full of praise and admiration for the gracious mixtures, comfortable mitigations, encouraging supports, &c., which they observe. It is wisdom then to keep upon the right side of them.

Though it be the design of God to turn the dark side of the cloud to us, yet may we have a competent light to guide us if we would improve it. When the sun is set, the moon may be up. Nay, it is our duty to strive to recover the right side of the cloud. He hides that we may seek.

If this fast of Christ’s be considered as a remedy against temptations, then may we observe that solemn temptations are to be resisted with fastings and prayers. Of this I shall forbear to speak, till I come to speak of Christ’s answer, and the repulse of Satan.

Spotted a typo or a problem in this chapter? Tell us

Chapter VI

And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.—Mat. iv. 3.

That Christ’s temptations were real and not in vision.—That temptation is Satan’s employment, with the evidences and instances thereof.—Of Satan’s tempting visibly, with the reasons thereof.

Next follows a particular account of those more eminent temptations wherewith Christ was assaulted by Satan. Before I speak of these, I must necessarily remove this stumbling-block out of the way, viz., whether Christ was really tempted, or only in a vision. That this was but visionary hath been supposed; not only by some, whose conceits in other things might justly render their supposals in this matter less worthy of a serious consideration,[376] but also by very grave and serious men,[377] whose reasons, notwithstanding, are not of that weight as to sway us against the letter and history of these temptations, which give us a full account of these things as really transacted, without the least hint of understanding them as done only in a vision. For,

(1.) First, It is a dangerous thing to depart from the literal sense of what is historically related. If we take such a liberty, we may as well understand other historical passages after the same rate, and so bring the history, not only of Christ’s suffering to a visionary and fantastical cross, but also of all the New Testament to a very nothing.[378]

(2.) Secondly, The circumstances of the temptation are so particularly set down—as the devil’s coming to him, leaving him, taking him to the temple, &c.—that if we may expect in anything to secure ourselves from a visionary supposition, we may do it in this history.[379]

(3.) Thirdly, This imagination doth wholly enervate and make void the very end and design of Christ’s being tempted; for where were the glory of this victory over Satan, if it were only a visionary temptation, and a visionary conquest? or where were the comfort and encouragement which believers—from the apostle’s authority, Heb. ii. 18, and iv. 16—might reap from this, that Christ imagined himself to be tempted, when really he was not so? Nay, how impossible is it to make that expression of the apostle, ‘He was tempted in all points like as we are,’ to agree to an imaginary temptation? except we also say that we are only tempted visionarily and not really?

(4.) Fourthly, Neither is it a plea of any value against this truth, that it seems to derogate too much from the honour and authority of our Saviour, that Satan should so impudently assault him with temptations to worship him, and should carry him at pleasure from place to place, when we find that he voluntarily submitted to higher indignities from Satan’s instruments, and ‘turned not away his cheek’ from those that ‘smote’ him, spit upon him, and contumeliously mocked him, and at last submitted to death, even the death of the cross.[380]

As for those objections from πτερύγιον ἱεροῦ, the pinnacle of the temple, upon which Scultetus thinks it was impossible for Christ to stand; as also the objection of the impossibility to shew the kingdoms of the world from any mountain, I shall answer them in their proper place. In the meantime I shall return to the verse in hand, in which I shall first pitch upon the general proæmium, or introduction to these special temptations, which is this, ‘The tempter came to him.’

In this we are to take notice of the name given to Satan, and also the way and manner of the assault, in that expression, ‘he came to him.’

There are three distinct names given to him in these temptations. [1.] His name ‘Satan’ shews his malice and fury, which is the ground and fountain whence all that trouble proceeds which we meet with from him. [2.] He is styled ‘the tempter,’ and that signifies to us how he puts forth this malice, his way and exercise in the exerting of it. [3.] He is called ‘the devil’ or accuser, expressing thereby the end and issue of all. From this name, then, here given, we may observe:—

Obs. 1. First, That it is Satan’s work and employment to tempt men. We need not here dispute whether it be proper to Satan to tempt—that is, an soli, et semper competat, whether it agree to him only and always, which some indeed affirm in such a sense as this, that men do tempt men as Satan’s instruments, the world tempts as it is the object and matter of temptations, but Satan tempts as the proper author and engineer of temptations. Others there are that think that men can and do properly tempt themselves, according to James i. ‘Every man is tempted, when he is drawn away of his own lust.’[381] But the question is altogether needless as to us; though we and others may be true and proper tempters, yet this hindereth not but that it is most true, that Satan makes temptation his very work and business. And therefore not only here, but in 1 Thes. iii. 5, the devil is described by his employment, ‘Lest by any means the tempter,’ or he that tempteth, ‘hath tempted you:’ which the ordinary gloss doth thus explain, Diabolus, cujus est officium tentare. This name, then, is put upon Satan, κατ’ ἐξοχὴν, by way of eminency. Implying, [1.] That though there be never so many tempters, yet Satan is the chief. [2.] That he makes temptation his proper employment.

That Satan doth so, I shall evidence by these few notes:—

[1.] First, Temptation is in itself a business and work. For if we consider either the work of any one temptation, where Satan is oft put to it, after suggestion to persuade, and after persuasion to instigate and provoke; or if we consider what furniture, tools, means, and instruments are requisite, and what it may cost to bring all things together into fit order and method; or if we think of the various ways and manners of temptation, that some are mediate, some immediate; some inward, some outward; some moveable, some fixed and solemn; some enticements to evil, some affrightments from duty, others invasions of our peace and joy; or lastly, if we call to mind what study, what art, what fetches and contrivances the devil is sometimes put upon, we shall easily see that it keeps him doing, and that he eats not the bread of idleness that hath that employment to follow.

[2.] Secondly, Satan gives up himself unto it, is wholly in it. He ‘walks to and fro,’ ‘goes about’ seeking advantages of this nature, ‘compasseth sea and land’ to proselyte men to his slavery, useth all means, upon all men, at all times, with all diligence. Hence was it that Latimer, in his homely way of speaking, called him ‘a busy bishop in his diocese,’ and excited the sluggish to learn laboriousness of the devil.

[3.] Thirdly, He takes a delight in it, not only from a natural propensity, which his fall put upon him, whereby he cannot but tempt—as an evil tree cannot but bring forth evil fruits—but also from the power of a habit acquired by long exercise, which is accompanied with some kind of pleasure; and further, whatever pleasure may be supposed to arise from revengeful pride or companionship in evil, he hath of that in full measure, pressed down, and running over. Solamen miseris, &c.

[4.] Fourthly, All other things in Satan, or in his endeavours, have either a subserviency, or some way or other a reference and respect to temptation. His power, wisdom, malice, and other infernal qualifications, render him able to tempt; his labour and diligence in other things are but the work of one that prepares materials and occasions; his other business of accusing, affrighting, destroying, tormenting, are but the ends and improvements of tempting.

[5.] Fifthly, He cares not how it goes on, so that it go on; as a man that designs to be rich, cares not how he gets it; which shews that tempting in general is his design. Of this we have many instances, as [1.] He sticks not to lie and dissemble; he will tell them of the ‘kingdoms of the world, and the glory of them,’ and a thousand fair promises which he never intends. [2.] He will tempt for a small matter; if he can but gain a little, or but molest us, yet he will be doing. [3.] He will not give over for a foil or disappointment. [4.] He is not ashamed to tempt contradictory things: he tempted Christ against the work of redemption, ‘Master, spare thyself,’ [Mat. xvi. 22.] He tempted Judas to further it in betraying him. [5.] Any temptation that he sees will hold, he takes up. Hence is it that he tempts not the Jews now to idolatry, because he hath them fast in another snare, being strongly led to an opposition and contempt of Christ. [6.] He will sometime tempt where he hath not probability to prevail, even against hope. Thus he tempted Christ and Paul.

Applic. (1.) The use of the observation is this, If it be his business to tempt, it must be our work to resist.

[1.] First, To resist is a labour. It is not an idle formality, consisting in words of defiance, or a few ridiculous crossings and sprinklings of holy water, or spitting at the name of him, as ignorant people are wont to do.

[2.] Secondly, We must give up ourselves to this work, always fighting and opposing.

[3.] Thirdly, It will be necessary to make use of all helps, as prayer, fasting, the counsel and support of holy and experienced men.

[4.] Fourthly, We must also cast off all hindrances. Whatsoever in us is apt to take fire or give advantage must be laid off, as pride, which doth prognosticate a fall, and security, which betrays the best, or presumption, which provokes God to leave those of highest attainments, Neh. xiii. 16.

2. Secondly, In this general introduction, we may cast our eye upon the way and manner of the assault. When it is said, ‘the tempter came unto him,’ we are unavoidably forced to suppose another manner of coming than that whereby he tempted him for forty days together. And when we call to mind that at his coming here mentioned, he carried Christ to the temple, and from thence to a high mountain, and there propounded himself an object of worship; we can imagine no less than that Satan here came visibly to him. But in what shape or manner of appearance it is altogether uncertain, though it is most probable it was not in the form of a brute, but in some lustre of majesty or glory, as an angel, because a deformed or base appearance had been unsuitable to the boast of giving ‘the kingdoms of the world,’ or to his desire that Christ should ‘fall down and worship him.’ Hence we may observe:—

Obs. 2. That Satan sometimes tempts in a visible appearance, and by voice.

[1.] First, The possibility of this is evident from the apparitions of angels. Satan is still an angel, and there is nothing of a natural incapacity in him as to an outward appearance to our eyes and senses, more than in glorified spirits.[382]

[2.] Secondly, In the first temptation he did no less, when he used the serpent as a trunk to speak through, and an instrument to act by. In possessions he speaks audibly, and evidenceth a real presence.

[3.] Thirdly, Undoubted instances may be given of Satan’s tempting and molesting visibly. I deny not but there are a great many idle stories of this kind, and a number of ridiculous figments; but it would be unreasonable and highly prejudicial to the truth of history, and the common faith of mankind, to refuse credit to the serious accounts of sober men, because of some foolish and unwarrantable fables.

What is related of Luther and his several troubles from Satan this way, is evident in the story of his life. Cyrillus tells us of one Eusebius, disciple of Jerome, who when he was dying, cried out of the devil’s appearing to him. The like is storied of St Martin and others, and of these, you may read more collected by Mr Clark.[383]

If we would inquire into the reasons of Satan’s appearing thus, we cannot more fitly pitch upon any other than these:—

[1.] First, Either he thinks a great affrightment necessary in some cases, and for that end appears. Or,

[2.] Secondly, He sees his appearance needful, to give a greater evidence and certainty to the reality of the pleasures of sin which he promiseth. That is the common ground of his appearing in the ways and designs of witchcraft.

[3.] Or thirdly, In the height of rage, when he perceives other ways not available, and when he hath to do with persons not ignorant of his devices, where he sees he hath no need of a visor, or covert ways of dealing, then he sticks not, if permitted, to tempt or molest openly.

This must teach us not to wonder at such temptations, much less to judge those that may be so molested, as if Satan had a greater share in them, seeing Christ was thus tempted.

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Chapter VII

The general view of these temptations.—Of Satan’s gradual proceeding in temptations.—Of reserving a great temptation last.—What a great temptation is; in what cases to be expected.—Of Satan’s using a common road, in comparing these temptations with the ordinary temptations of men.—Of the advantage Satan takes of natural appetite, sense, and affections.

I have done with the proæmium to the temptations. Yet before I open them particularly, I shall take a general view of them. First, By comparing these with the other temptations of Christ during the forty days. Secondly, By comparing these with the temptations of men.

1. First then, If we compare these with the former temptations, and observe that we have no account given us of those temptations, but only in the general, ‘that he was tempted,’ whereas these are particularly set down and recorded, we cannot apprehend less than this, that these last temptations were certainly greater and more remarkable temptations. Hence note,

Obs. 3. That it is Satan’s method to be gradual in his temptations, and that he keeps his greatest temptations to the latter end.

That Satan is gradual in his temptations; this is true of him, if we regard,

(1.) First, The manner of his proceeding, that he drives slowly, entreats gently, and is very careful that he do not over-drive men, but after they are accustomed to his way, he puts on imperiousness and commands them.

(2.) Secondly, If the matter of temptation be regarded, he is gradual there also. He tempts to little sins first, then to greater.

I shall illustrate both these particulars by the example of Thomas Savage, apprentice to Mr Collins, vintner at the Ship Tavern, in Ratcliffe, who suffered in anno 1660, for murdering his fellow-servant. He confesseth that the devil took this course with him: he first tempted him to neglect of duty, then to contempt of ordinances and profanation of the Sabbath, then to drinking, then to fornication, then to rob and steal from his master, and last of all to murder; and takes particular notice that in this last temptation, to kill his fellow-servant, there was a violent and more than ordinary power of Satan upon him, to instigate him to that wickedness. All this you may read at large in the printed narration of his life.

(1.) The reasons of his gradual proceedings are,

[1.] First, He would discover no more of himself in any temptation than he is necessitated unto for the gaining his end, lest he cross his own design, and instead of drawing men to wickedness, scare or affright them from it.

[2.] Secondly, Sins are mutually preparatory to each other. Smaller proffers and temptations do insensibly prepare and incline the heart to greater.

(2.) Secondly, That he keeps his greatest temptations last, is a consequence of the former; for which, besides what is now spoken, these reasons may be given:—

[1.] First, There is provocation given him in refusing his lesser assaults. His ‘head is bruised’ by every refusal, he is set at defiance, which calls him out to stronger opposition. He perceives by often repulses that those with whom he hath to do are not subjects of his kingdom, and that his ‘time is short,’ and therefore no wonder is it, if he assault most furiously and with all his strength.

[2.] Secondly, There is also policy in it. When he hath brought down our strength and weakened our courage, then a violent onset is fair to procure him a victory.

But because I mention a great temptation, it may not be amiss both for the further explaining of the text, and illustration of the matter, to shew what is a great temptation. These were great temptations to Christ, and there are several things remarkable in them, which, wherever they appear, they will denominate the temptation great, and the more of them are conjoined together, and in higher degree, it may justly be called still the greater. As,

(1.) First, In these temptations, we may note there were external objects as well as insinuated suggestions. Inward motions are real temptations, but when they have the objects and things presented to the eye or the senses, then do they strongly urge. At this advantage the devil tempted Eve. He urged her when the fruit was within the view. Thus he tempted Achan, when the gold and garment were in his eye.

(2.) Secondly, These temptations were complex, consisting of many various designs, like a snare of many cords or nooses. When he tempted to turn stones to bread, it was not one single design, but many, that Satan had in prosecution. As distrust on one hand, pride on another, and so in the rest. The more complicated a temptation is, it is the greater.

(3.) Thirdly, These were also perplexing, entangling temptations. They were dilemmatical,[384] such as might ensnare, either in the doing or refusal. If he had turned stones into bread, he had too much honoured Satan by doing it at his motion. If he did not, he seemed to neglect his own body, in not making necessary provisions for himself, being now hungry.

(4.) Fourthly, These temptations proceeded upon considerable advantages. His hunger urged a necessity of turning stones into bread. His present straits, and the lowness of his condition, seemed to speak much for the reasonableness of giving proof of his divine nature, by casting himself down from the temple, and of doing anything that might tend to a more plentiful being and support in the world. Advantages strengthen temptations.

(5.) Fifthly, These temptations were accompanied with a greater presence and power of Satan. He appeared visibly in them, and was permitted to touch and hurry the body of Christ, and to depaint and set forth the glory of the world, doubtless in the most taking way, to the eye of Christ.

(6.) Sixthly, The matter of these temptations, or the things he tempted Christ to, were great and heinous abominations: a distrust of providence, a presumption of protection, and a final renunciation of the worship due to him, and transferring it to the most unworthy object, God’s professed enemy; and yet were they seconded by the strongest, most powerful, and most prevailing means, as his present straits, his infallible assurance of sonship, pleasure, and glory. Where the matter is weighty, and the medium strong and pressing, there is the temptation great.

(7.) Seventhly, All these temptations pretended strongly to the advantage and benefit of Christ, and some of them might seem to be done without any blame, as to turn stones to bread, to fly in the air. The more kindness a temptation pretends to us, it is the stronger.

(8.) Eighthly, Satan urged some of them in a daring, provoking way; ‘If thou be the Son of God?’ as if he had said, I dare thee to shew thyself what thou pretendest to be. These kind of provocations are very troublesome to the most modest and self-denying, who can scarce forbear to do what they are urged unto at such times.

(9.) Ninthly, These temptations seem to be designed for the engagement of all the natural powers of Christ; his natural appetite in a design of food; his senses in the most beautiful object, the world in its glory; the affections, in that which is most swaying, pride, and delight in extraordinary testimonies of divine power and love, in supporting him in the air, &c.

(10.) Tenthly, Some of these warranted as duty, and to supply necessary hunger, others depending upon the security of a promise, ‘He shall give his angels charge,’ &c. The greater appearance of duty, or warrantableness, is put upon sin, the greater is the temptation.

By these ten particulars may we, as by a standard, judge when any temptation is great or less.

Applic. 1. Let us then take heed of small temptations, or the smoother proceedings of Satan, as we would avoid the greater attempts that are to follow. Where he is admitted to beat out our lusts with a rod or a staff, he may be suspected to bring the wheel over them at last, [Isa. xxviii. 27, seq.]

Let us also after our assaults expect more and greater, because the greatest are last to be looked for. This holds true in three cases. [1.] In solemn temptations, where Satan fixeth his assaults, there the utmost rage is drawn out last. [2.] In the continuance and progress of profession, the further we go from him and the nearer to God, be sure of the highest measure of his spite. [3.] At the end of our race: for if he miss his prey then, it is escaped for ever, as a bird unto its hill.

Obj. But some may say, I am but a messenger of sad tidings; and that by bringing such a report of giants and walled cities, I may make the hearts of the people to faint.

Ans. I answer; This is bad news only to the sluggish, such as would go to heaven with ease, and in a fair and easy way; but to the laborious resolute soldiers of Christ this is no great discouragement: for, [1.] It doth but tell them of their work, which as they are persuaded of, so it is in some measure their delight, as well as their expectation. [2.] It doth but tell them, Satan’s malice and fury, which they are assured of, and are most afraid of it sometimes, when it seems to lie idle and as asleep. [3.] It doth tell them that Satan’s thoughts concerning them are despairing, he fears they are going, or gone from him. If they were his willing servants, there would be no hostility of this nature against them.

I have thus compared these special temptations with those wherewith our Lord Christ was exercised during the forty days. I shall,

Secondly, Compare these temptations of Christ with those that usually befall his members, in which there is so much suitableness and agreement both in matter and manner, that it cannot be unuseful to take notice of it, which will the better appear in instances. First, then, let us consider the first temptation of Eve: Gen. iii. 6, ‘And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise,’ &c. Here are all the arguments and ways summed up by which Satan prevailed upon her. It was ‘good for food;’ here he wrought upon the desire of the natural appetite. It was ‘pleasant to the eyes;’ here he took the advantage of the external senses. It was ‘to be desired to make one wise;’ here he inflamed the affections. Let us again call to mind the general account of temptations in 1 John ii. 16, ‘All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life;’ where the apostle designedly calls all off from a love of the world, because of the hazard and danger that we lie open unto, from the things of the world, striking upon and stirring up our lusts; which he ranks into three general heads, according to the various ways whereby these outward things do work upon us, in exciting our natural powers and apprehensions to sinful lustings; and these are so fully agreeing with those three in Eve’s temptation, that I need not note the parallel. Let us now cast our eyes upon these temptations, and the suitableness of Satan’s ways and dealings will immediately appear. When he tempted Christ to turn stones into bread, there he endeavoured to take advantage of the ‘lust of the flesh,’ which in 1 John ii., I understand in a more restrained sense, not for the lustings of corrupt nature, but for the lustings of the body in its natural appetite, according to that expression of Christ, ‘The spirit is willing, but the flesh’—or body—‘is weak.’ And if we should not so restrain it in this place, the lust of the flesh would include the lust of the eyes and the pride of life, contrary to the clear scope of the text, for these are also the lustings of corrupt nature. When he further tempted him ‘to cast himself down,’ he pushed him upon ‘the pride of life;’ when he shewed him ‘the kingdoms of the world, and the glory of them,’ he attempted to gain upon him by the ‘lust of the eyes.’ From this proportion and suitableness of temptation to Christ and his members, observe,

Obs. 4. That Satan usually treads in a beaten path, using known and experienced methods of temptation. It is true, in regard of circumstances, he useth unspeakable varieties in tempting, and hath many more devices and juggles than can be reckoned up; yet in the general he hath digested them into method and order, and the things upon which he works in us are the same. Thus he walks his round, and keeps much-what the same track, not only in different persons, but also in the same men, using the same temptations over and over; and yet this argues no barrenness of invention or sluggishness in Satan; but he hath these reasons for it:—

[1.] First, Because the same temptations being suited to human nature in general, will, with a small variation of circumstance, suit all men: their inclinations generally answering to one another, as face answers to face in water.

[2.] Secondly, These standing methods are famous with him, as generally powerful and taking; and it can be no wonder if Satan practise most with these things that have the largest probatum est of experience to follow them.

[3.] Thirdly, The more experienced he is in any temptation, the more dexterously and successfully still he can manage it; so that we may expect him more cunning and able in what he most practiseth.

Applic. This may be some satisfaction to those that are apt to think of themselves and their temptations as Elias did in his persuasion, ‘I alone am left,’ [1 Kings xix. 14.] Where Satan useth anything of vigour and fierceness, we are apt to say, ‘None are tempted as we,’ none in like case, we are singular, they are peculiar and extraordinary temptations, &c.; but it is a mistake. Even that of Solomon may be applied to these, ‘There is nothing new,’ [Eccles. i. 9,] nor anything befallen us which others have not undergone before us; and would but Christians be so careful to observe the way of the serpent upon their hearts as they might, and so communicative of their experiences as they ought, the weak and heavy laden would not go so mourning under such apprehensions as commonly affright them, that none were ever so tempted as they are. It would be some support at worst, when the most hellish furies do oppress them, to know that others before them were in these deeps, and as fearful of being overwhelmed as themselves, and yet were delivered. The deliverances of those that have escaped the danger, is ground of hope to those that are at present under it.

Obs. 5. The usual advantages that Satan takes against us is from our natural appetite, our external senses, or our passions and affections. All these are usual ways by which Satan works against us, as appears from what hath been said; neither are any of them so mean and contemptible, but that we have cause to fear the power and influence of them. Hence the Scripture cautions descend to the eyes: ‘Look not upon the wine when it is red in the cup,’ [Prov. xxiii. 31;] ‘Be sober, be vigilant,’ &c., [1 Peter v. 8.] The appetite is not so easily kept in, but that it may prevail to gluttony and drunkenness; and some are so powerfully carried by this, that they are said ‘to make their bellies their god,’ [Phil. iii. 19.] Of the power of sense and affection, elsewhere hath been spoken.

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Chapter VIII

The rise of Christ’s first temptation.—Of Satan’s suiting his temptations to the conditions of men.—Of tempting men upon the plea of necessity.—The reasons and cheats of that plea.—His pretences of friendship in tempting, with the danger thereof.

Having thus considered these temptations as they lie before us in their general prospect, I shall now speak of this first special temptation in particular, in which—(1.) The rise, or occasion; (2.) The temptation itself; (3.) The argument by which Satan would enforce it, are to be distinctly noted.

1. First, As to the rise of it, it is questioned by some why Satan begins with this first. The cause they assign, in part at least, is from his first success against Eve, in a temptation about eating, as if this were the chief and most hopeful arrow in his quiver. But we need not go so far, when the evangelist is so punctual in setting it down, in the latter end of the former verse, ‘he was an hungered.’ This the devil took notice of, and from hence took the rise of his temptation, that by ‘turning stones to bread,’ for the satisfaction of his present hunger, he might be induced to make way for the secret stratagems which he had prepared against him on this occasion. Here I note,

Obs. 6. That where Satan hath a design against any, he doth take the advantage of their condition, and suits his temptation accordingly. Thus, if men be in poverty, or in the enjoyments of plenty, in sickness or health, if in afflictions, under wrongs, in discontents, or carried to advancements and honours, or whatever else may be considerable relating to them, he observes it, and orders his designs so as to take in all the advantages that they will afford. That it is his concern and interest so to do, we may imagine, upon these grounds:—

(1.) First, Our consent must be gained. This he cannot properly and truly force, but must entice and deceive us to a compliance with him.

(2.) Secondly, If our condition speak for him, and lie fair for the furtherance of any device of his, our consent is upon the matter half gained. It is much, if so powerful an advocate, as is our present state, do not influence us to an inclination.

(3.) Thirdly, This doth his work easily and effectually. He more generally prevails by this course, and with less labour.

Applic. This policy of Satan should advantage us by suggesting fit memorials to us in our expectations of temptation. Though we know not all Satan’s thoughts, yet may we know where and how he will usually make an onset. Our condition will tell us what to look for. The distressed and afflicted may expect a temptation suited to their condition, as of murmuring, repining, revenge, distrust, use of indirect means, despairings, &c. They that have peace and plenty may be sure they shall be tempted suitably, to pride, boasting, covetousness, oppression, contempt of others, security, or whatever may be fit to be ingrafted on that stock. The like may be said of any other different condition. How fairly are we forewarned, by an observation made upon Satan’s proceeding upon these advantages, where to expect him, and how to provide against him.

Let us proceed to a further inquiry, How the devil managed this advantage of Christ’s hunger. He plainly urgeth him with a necessity of providing supplies for himself, spreading before him his desire to eat, and the impossibility of help, in a barren and desolate wilderness: as if he had said, ‘The want of the body is to be provided for; nature and religion consents to this; the wilderness affords no help, ordinary means fail; there is therefore a necessity that some extraordinary course be taken, therefore turn stones to bread; this is not unsuitable to the condition and power of him who is the Son of God.’ At this rate he pleads.

Obs. 7. Observe then, That Satan usually endeavours to run his temptations upon the plea of necessity, and from thence to infer a duty.

When he cannot pretend a fair and direct way to irregular practices, he would break a door and force a way by necessity.

Under this notion of necessity, the devil marshals all those pretences that seem to be of more than ordinary force, in their usual prevalencies. Thus he teacheth men to think they are necessitated, if they be carried by a strong inclination of their own, or if there be an urgency and provocation from others, or if they be in straits and dangers; and sometime he goes so high as to teach men that a necessity is included in the very fabric of their natural principles, by which they presumptuously excuse themselves in being sinful, because by nature they are so, and cannot be changed without special grace. Scarce shall we meet any man with seasonable reproof for his iniquity, but he will plead such kind of necessities for himself,—I could not help it; I was strongly carried; or, I was compelled; I must do so, or else I could not escape such a danger, &c.

The reasons of this policy are these:—

(1.) First, He knows that necessity hath a compulsive force, even to things of otherwise greatest abhorrencies. A treasury of instances is to be had in famines and besieged places, where it is usual to eat unclean things, not only creatures that are vile, but even dung and entrails; nay, so tyrannical is necessity, that it makes inroads into, and conquests upon nature itself, causing ‘the tender and delicate woman, which would not adventure the sole of her foot upon the ground for delicateness and tenderness, to have an evil eye towards the husband of her bosom, towards her son, and towards her daughter,’ Deut. xxviii. 56. A like force doth it exercise upon the minds and consciences of men. It makes them rise up against their light, it engageth men to lay violent hands upon their own convictions, to stifle and extinguish them. How many mournful examples have we of this kind! How many have apostatized from truth, being terrified by the urging necessities of danger, contrary to the highest convictions of conscience!

(2.) Secondly, Necessity can do much to the darkening of the understanding, and change of the judgment, by the strong influence it hath upon the affections. Men are apt to form their apprehensions according to the dictates of necessity. What they see to be hazardous, they are inclinable to judge to be evil. Men in straits not only violate their reason, but sometime by insensible steps, unknown to themselves, slide into a contrary judgment of things, directly cross to what they have believed and professed. Which persuasion they owe not to any further accession of light, or new discovery of argument; for ofttimes the same arguments which, in the absence of trouble, they have contemned as weak, by the appearance of danger, put on another face and seem strong; but to the prevalency of their fears. And thus many in all ages have altered their judgments and thoughts, not because they knew more, but because they feared more.

The like necessities do men form to themselves from exorbitant and greedy hopes and expectations of a better condition, compared to that wherein they at present are; and the like influence it hath in the alteration of their judgments. Let the bishop of Spalato be an example of this, who loathed the Romish religion first, and in England, whither he came for refuge, writ against it; but saw a necessity, from the disappointment of expectation, to change his mind, returned to Rome again, and persuaded himself that that was true which he had formerly pronounced false; and so writ against the church of England, as before he had done against the church of Rome. To him we may add Ecebolius,[385] of whom Socrates reports, that, according to the various appearings of hazards, he changed his religion several times. Under Constantine, he was a Christian; under Julian, a pagan; and under Jovinian, a Christian again.

(3.) Thirdly, Necessity offer’s an excuse, if not a justification, of the greatest miscarriages.[386] Lot offered to expose his daughters to the raging lust of the Sodomites for the preservation of his angel-strangers, which surely he would in no wise have done, but that he thought the present necessity might have excused him. Esau profanely sells his birthright, but excuseth the matter so, ‘Behold, I am at the point to die; and what profit shall this birthright do to me?’ Gen. xxv. 32. Aaron produceth a necessity, from the violent resolves of the people, in justification of himself in the matter of the golden calf, ‘Thou knewest that this people are set on mischief,’ [Exod. xxxii. 22.]

(4.) Fourthly, Necessity is a universal plea, and fitted to the conditions of all men in all callings, and under all extravagancies. The tradesman, in his unlawful gains or overreachings, pleads a necessity for it from the hardness of the buyer in other things; the poor man pleads a necessity for stealing, and the rich pleads the same necessity for revenge, and thus it serves all with a pretext.

These considerations, discovering this course so hopeful as to this design of the devil, he will be sure to put us to this pinch where he can. But, besides this, we may observe three cheats in this plea of necessity:—

[1.] First, Sometimes he puts men upon feigning a necessity where there is none. Saul sacrificed upon a needless supposal that, Samuel not coming at the time appointed, there was a necessity for him to do it. He spared also the cattle upon the like pretence, that it was a necessary provision for sacrifice. And thus would the devil have persuaded Christ, that there was an absolute necessity to turn stones to bread, when in truth there was no such need.

[2.] Secondly, Sometimes he puts men upon a necessity of their own sinful procurement. Herod sware to gratify the daughter of Herodias, and this is presently pleaded as a necessity for the cutting off John Baptist’s head. Saul forbade the tasting of meat, and sealed the penalty by an oath and curse, and this is by and by made a necessity for the taking away of Jonathan’s life,—who had tasted honey not knowing his father’s curse,—had not the people rescued him, [1 Sam. xiv. 24, seq.]

[3.] Thirdly, Sometime he stretcheth a necessity further than it ought. He knows that God hath such a regard to real necessities, that upon that ground he will dispense with his Sabbath and the present performance of duty. These instances he lays before men, and endeavours to persuade them, that in like manner God will, upon a necessity, dispense with sins, as well as with the present opportunity of service. What a covering, in all ages, men have made of necessity for their highest outrages and extravagancies, and with what confidence they have managed such pleas, would be endless to relate.

Applic. This must warn us not to suffer ourselves to be imposed upon by the highest pretences of necessity. Whatever it may dispense with, as in some cases it will suspend a present service, and warrant the performance of a duty, besides the common rule and way wherein it ought ordinarily to be managed, it must never be pleaded to give warranty to anything in its own nature sinful. Necessity will not justify lying, stealing, covetousness, adulteries, &c., Ferenda magis omnis necessitas quam perpetranda aliqua iniquitas.—Aug[ustine.]

Besides, we must be wary in judging what is a necessity. Men are apt to plead a necessity where there is none; and if we give way to a facile admittance of excuses of this kind, we shall presently multiply necessities, and have them to serve us at every turn. Some would warrant sin by necessity, others would turn off duty and rule by pretending a necessity where none is; both are to be avoided as snares of Satan.

Once more, before we dismiss this rise of the temptation of Christ in hand, let us observe that, in persuading him to turn stones to bread, he seems to express a great deal of care and tenderness to Christ, with an invidious reflection upon the love and providence of God: as if he should say, ‘I see thou art hungry, and this wilderness affords nothing to eat, and God hath not taken care to spread a table for thee; I therefore, pitying thy condition, as a friend, advise thee to turn stones to bread.’

Obs. 8. Note, That Satan manageth his most cruel designs under the highest pretences of friendship. He did so with Eve, ‘The Lord knoweth that ye shall be as gods,’ [Gen. iii. 5;] as if he had a greater regard to them than God himself. He tempted Christ in the mouth of Peter to ‘spare himself,’ under the show of great kindness, [Mat. xvi. 22;] and no less are his common pretences to all men. This is a deep policy, for by this means the mischief intended is the better concealed, and the less care and provision made against it; and besides, the affections and desires are stirred up to a hasty embracement of the motion, and an eager swallowing of the bait.

So great a subtlety is in this manner of dealing, that those who affect the name of great politicians in the world have learned from Satan to shew greatest respects and a most friendly countenance to those whom they most hate and intend to ruin. Thus our Richard the Third of England constantly dealt with those for whose blood he lay in wait; and the precepts of Machiavel are fitted to this, that it is wisdom ‘to hug those whom we desire to destroy.’ Ehud’s present made way for his dagger, [Judges iii. 22.] Joab’s sword could not so well have despatched its errand upon Abner, if he had not ushered it in with a kiss, [2 Sam. xx. 9.]

Applic. This should make us most suspect those temptations that offer us most kindness and advantage, and such as are most gratifying to our humours and desires. For can it be imagined in good earnest that Satan intends us a real good? Can the gifts of enemies pass for courtesies and favours with any,[387] but such as are bewitched into a blockish madness? Satan is more to be feared when he flatters than when he rageth; and though such offers may be looked upon by some as more benign, and less odious temptations, as some kind of familiar spirits are more kindly treated by some, under the notion of white devils, yet may we say of them, as Cornelius Agrippa speaks of some unlawful arts and ways of Thurgia,[388] Eò sunt pernitiosiora, qùo imperitis diviniora, They have the greatest danger that pretend the highest friendship. Thus much for the rise of the temptation.

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Chapter IX

A particular consideration of the matter of the first temptation, what Satan aimed at in bidding him turn stones into bread.—Of Satan’s moving us to things good or lawful.—The end of such a motion.—How to know whether such motions are from Satan or the Spirit.—What to do in case they be from Satan.—Of his various aims in one temptation.—What they are, and of his policy therein.—Of his artificial contrivement of motions to make one thing infer another.

Next follows the temptation itself, ‘Command that these stones be made bread.’ There is no great difficulty in the words. The Greek indeed hath a remarkable suitableness to the supposition, on which Satan insists, taking Christ to be the Son of God. It is very pertinently spoken, ‘Say or speak’—εἶπε—that these stones be made bread; for if God speak, it must be done.

It is not worth the while to insist upon so small a variety of expression as is betwixt this evangelist, who hath it ‘these stones,’ and Luke, who speaks it in the singular number, ‘this stone;’ for besides that, as some suppose, this expression of Luke might, for anything that appears to the contrary, be Satan’s lowering his request to one stone, when Christ had denied to turn many into bread upon his first asking; this one stone in Luke, taken collectively for the whole heap, will signify as much as these stones in Matthew; or the phrase ‘these stones,’ in Matthew, by an imitation of a common Hebraism, may be no more but one of these stones, or this stone, as it is in Luke; as it is said, Jephthah was buried in the cities of Gilead, that is, in one of the cities.[389]

The thing urged was the turning or changing the form of a creature, which is a work truly miraculous and wonderful, and such as had neither been unsuited to the power of Christ, nor unlawful in itself. It is from hence justly questioned where the sting of this suggestion lay, or in what point was the temptation couched.

(1.) First, It was not in the unlawfulness or sinfulness of the thing mentioned. For Christ did as much as would amount to all this when he turned water into wine, and when he fed multitudes by a miraculous multiplication of a few loaves and fishes.

(2.) Secondly, It was not unsuitable to his condition, as hungry; for so it seemed a duty to provide for himself, and which Satan took for granted.

(3.) Thirdly, Neither seemed it any derogation to his power and divine nature, but rather an advantage and fit opportunity to give a full proof of it, to the stopping of Satan’s mouth for ever.

Notwithstanding these, there was poison and malignity enough in the suggestion, and under these green leaves of plausible pretences lay hid many snakes. For [1.] By this was he secretly tempted to admit of a doubting of the truth of the divine testimony, lately declaring him to be the Son of God. [2.] As also further to question his Father’s providence and love; [3.] and unnecessarily to run out of the ordinary way of supply, and to betake himself to indirect means or extraordinary courses. [4.] And all this to the abuse and undervaluing of his power, in prostituting it to Satan’s direction or persuasion; and the devil had gained a considerable advantage if he could have prevailed with him to do such a thing by his instigation. [5.] It may be he further thought this might entice to a high esteem of himself, and so make way for a vain ostentation of his power and interest in God. All or most of these seem to be the design that the devil was driving forward. Several things are hence observable.

Obs. 9. That where Satan doth not judge it his present interest to suggest to us things in their own nature sinful, he will move us to things good in themselves, in hopes thereby to lead us into evil. This way of tempting is from a more refined policy than downright motions to sin, and doubtless it is less suspected, and consequently more taking. The evils that Satan would introduce by this method are such as these:—

(1.) First, Sometime when he tempts us to that which is good, it is that he might affright us from it. His approbation is enough to put a discredit and disgraceful suspicion upon anything. Such a design had he when he gave testimony for Christ, ‘that he was the Son of God,’ Mat. viii. 29; or for the apostles, that they were the ‘servants of the most high God,’ Acts xvi. 17. It was not his intention to honour him or them by bearing them witness, but to bring them under suspicion and trouble.

(2.) Secondly, There are a great many ways to miscarry in a lawful action, either by propounding bad ends, or by failures in the manner of performance, or by a misimprovement of the whole. These miscarriages, and the possibility and probability of them, Satan carries in his mind; yet doth he not at first propound them, but moving us unto the thing, he hath an expectation that we will slide into them of ourselves, or be inclined by some suitable touches of suggestion upon our minds, together with the tendency or improvableness of the thing or action to such evils as are properly consequent to it. Satan did not here tempt Christ to these sinful ends directly, but to an action which he hoped might insensibly produce them.

(3.) Thirdly, Another evil hereby aimed at is the hindrance of a greater good, not only as a diversion to turn us off a better or more profitable occasion, but also as an unseasonable interruption of something at present more concerning us. Thus he makes the suggestion of good things the hindrance of prayer or hearing.

Quest. Some will say, This is a perplexing case, that in things good or lawful in themselves, men should be in such dangers, and will thereupon desire to know how they may distinguish Satan’s contrivances and motions from those that have no dependence upon him, or are from the Spirit of God?

Ans. In answer to this:—

[1.] Let us, when we fear thus to be circumvented, look well to what impressions are upon our spirit when we are moved to what may be lawful. For together with the motion, if it be Satan’s, we shall find either a corrupt reason and end privately rising up in our mind, or we may observe that our hearts are out of order and perversely inclined. This is oft unseen to ourselves. When the disciples moved Christ to bring down ‘fire from heaven,’ if they had considered the present revengeful selfish frame of their spirits, which our Lord tells them they were ignorant of, they might easily have known that the motion had proceeded from Satan.

[2.] Secondly, The concurrent circumstances of the thing or action are to be seriously weighed, for from thence we may take a right measure of the conveniency or inconveniency of the proceeding in it. What is from Satan it will be either unseasonable as to the time, place, and person, or some other thing will appear that may give a discovery. As here Christ refuseth to turn stones to bread, because not only the way and manner of the proposal doth sufficiently lay open the design, but also the circumstances of Christ’s condition at that time shewed the motion to be unseasonable and inconvenient; for if Satan had urged the necessity of it for the satisfaction of his hunger, Christ could have answered, that the experience that he had of God’s support for forty days together, was sufficient to engage him to rely yet further upon him. If he had urged further, that by this means he might have had a full proof of God’s love and care, or of his sonship, it was at hand to tell him that it was needless to seek a further evidence when God had given one so full a little before. If again he had pleaded it to have been a useful occasion to give a testimony of his power to the satisfaction of others, he could have told him that it had been impertinent to have done it then, when he was in the wilderness, where none could have the benefit of it. So that nothing Satan could have propounded as a reason for that miracle, but it might have been repelled from a consideration of his present condition.

Applic. The instruction that may be gathered from this is, that we must not entertain thoughts of doing lawful things without a due inquiry into the temper of our own hearts, and a full consideration of all circumstances round about, with the probable tendencies and consequences of it.

Quest. But, may some say, if I judge such a motion to be a thing lawful, which doth proceed from Satan, what am I to do?

Answ. I answer, [1.] Consider whether the good be necessary or not. If it be necessary, it is a duty and not to be forborne, only the abuses are to be watched against and avoided.

[2.] Secondly, If it be a duty, consider whether it be seasonable or unseasonable, necessary or not, as to the present time; if it be not, it may be suspended, and a fitter opportunity waited for.

[3.] Thirdly, If it be only lawful and not necessary, we ought to abstain from it wholly, after the example of David, Ps. xxxix. 2, who ‘abstained even from good,’ that is, from lawful bemoanings of himself or complainings against Absalom, that had rebelled against him; because it was not necessary, and, the circumstances of his condition considered, very dangerous, lest vent and way being given, he might have been easily drawn to speak passionately or distrustfully against God, and foolishly against providences.

That the thing unto which Satan moved Christ was lawful, hath been noted. Next, let us consider what end Satan might propound to himself in this motion, and we shall see, as hath been said, that he did not so narrow and contract his design as that only one thing took up his intentions, but several. Hence have we this observation:—

Obs. 10. That in one single temptation Satan may have various aims and designs.

Temptation is a complicated thing, a many-headed monster. Satan hath always many things in his eye.

[1.] First, In every temptation there is a direct and principal design, a main thing that the devil would have.

[2.] Secondly, There are several things subservient to the main design, as steps, degrees, or means leading to it; the lesser still making way for the greater. If Satan design murder, he lays the foundation of his work in inward grudgings and hatreds; next he gives provocations, by reproachful words, or disdainful carriages and behaviours, as our Saviour notes in the expressions of raca and fool, Mat. v. 22, and so by degrees enticeth on to murder. The like we may observe in the lusts of uncleanness, and other things.

[3.] Thirdly, Besides these there are usually reserves, something in ambushment to watch our retreats; for Satan considers what to do in case we repel and refuse his motion, that so he may not altogether labour in vain. A contrary extreme watcheth those that fly from a temptation; pride, security, self-confidence, and boasting are ready to take them by the heel. So truly may it be said of Satan, that he knoweth the way that we take: if we go forward, he is there; if backward, we may also perceive him; on the left hand, he is at work; and on the right hand, he is not idle. All these we may particularly see in this temptation in hand. He had a main design, of which more presently; he prepares means and seconds to help it forward; such were those pleas of necessity and conveniency which the hunger and want of Christ did furnish him withal, and there wanted not the reserves of presumption and self-neglect in case he resisted the motion.

The reasons of this policy are these:—

(1.) First, When Satan tempts, he is not certain of his prevalency, even when the probabilities are the greatest; and therefore doth he provide himself with several things at once, that if the tempted party nauseate one thing, there may be another in readiness that may please his palate. God gives this advice to the spiritual seedsman, ‘In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not what shall prosper, whether this or that,’ [Eccles. xi. 6.] Satan, that seedsman of the tares, imitates this; and because he knows not what shall prosper, therefore doth he use variety.

(2.) Secondly, Where many things are at once designed, it is a hundred to one they will not all return empty. It is much if many snares miss; he that hath broken one or two, may not only be enticed with a third temptation—as being either wearied out with the assaults, or made pliable with the allurements of the former, but may also sit down secure, as having, in his supposal, passed all the danger, and so unawares fall into an unseen or unsuspected trap.

Applic. This may [1.] by way of caution, assure us that we have no cause to think that all fear is over, when we have avoided the more obvious and conspicuous designments of a temptation, but rather to suspect some further train than we yet have discovered. [2.] That there is a necessity for us to be circumspect every way, and, Janus-like, to have an eye before and behind, that we may make timely discoveries of what Satan intends against us.

As we have taken a view of the various designments of Satan in one temptation, so it is also remarkable, that these various ways of his in this temptation, do give strength one to another, and have as close a connexion as stones in an arch. Christ was pleased to commend the wisdom of the unjust steward, though he intended not the least approbation of his dishonesty. So we may turn aside and observe the cunning artifice of the devil, in the management of this argument against Christ, which is to this purpose, as if he had thus proceeded: ‘If thou art the Son of God,’ as the voice from heaven lately testified, it can be no inconvenience, but every way an advantage to give a further proof of it. Thy present condition of want and hunger seem to contradict it; for how strange and unbeseeming is it for the Son of God to be in such straits! yet if thou beest what thou sayest thou art, it is easy for thee to help thyself. God, that made the world of nothing, by the power of his command, can much more change the forms of things that are made already; it is but speaking, and these stones that are before thee will be turned into bread; and besides that, in so doing thou mayest seasonably vindicate thyself from the eclipse of thy present condition. Necessity and duty—for it is duty to supply the want of the body, which cannot be supported without its proper nourishment—compel thee unavoidably to it, except thou fearest not to contract the guilt of self-destruction, especially seeing I do not urge thee to provide delicacies, but only bread, and such as is needful to keep in the lives of the poorest men, in the poorest manner.

Obs. 11. Hence note, Satan in driving on a temptation, useth such an artificial contrivement of motives and things, that still one doth infer another, one strengthens another. Temptations are like a screw, which if once admitted, will improve its first hold to draw in all the rest. By these arts doth Satan, like a cunning serpent, wriggle himself into the affections of men.

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Chapter X

Of Satan’s chief end in this temptation; his skill in making the means to sin plausible.—The reasons of that policy, with his art therein.—Men’s ignorance his advantage.—Of the differences of things propounded to our use.

The various aims of Satan, and their close dependence one upon another, having contributed to us their several observations, it remains that we ask after the main and chief thing that Satan principally intended. And to make way to this, it must be noted, that in grand temptations especially, the main design of Satan comprehends these two: the chief end, and the chief means conducing to that end. About these, some authors conjecture variously, whose differences we have no great occasion to mention, seeing the text gives so great a satisfaction in this matter.

1. For first, The main end of Satan we have not obscurely expressed to us in these words, ‘If thou be the Son of God,’ which if we compare with Mat. iii. 17, ‘This is my beloved Son, in whom I am well pleased,’ we shall easily apprehend that here Satan doth but echo to that voice which came down from heaven; as he did with Eve. God had said, of the tree in the midst of the garden, ye shall not eat, [Gen. iii. 3.] Satan, having as it were the sound of this yet in his ears, in a clear reference to it saith, ‘Yea, hath God said, Ye shall not eat?’ ver. 1. So here is also an evident respect to God’s testimony concerning Christ, as if he had said, ‘Hath God said thou art his Son? If thou beest indeed such as he testified, give some proof of it,’ &c. By which it appears that his design was to undermine this testimony, or some way or other to defeat it. Neither need it pass for an objection against this, that Satan doth not directly mention his doubt or distrust, nor positively suggest to Christ a questioning or misbelief of his sonship, for it was not suitable to his policy so to lay open his main end. That must have been expected afterward, as the last in execution, if it had taken effect, though it were first in intention.

2. Secondly, The chief means by which he would have brought this end about, may be understood from Christ’s answer to the temptation; for it cannot but be imagined that Christ knew the bottom of Satan’s policy, and that his answer must fully confront the means by which Satan endeavoured to ensnare him. His answer was, ‘Man lives not by bread alone, but by every word that proceedeth out of the mouth of God.’ If we can then come to a certain understanding of this scripture, which is not difficult, we shall evidently know the mind of the temptation, to which this is a direct answer.

These words are cited out of Deut. viii. 3, which some interpret to this sense,[390] as if Christ had said, Man hath not only a life of the body—which is mentioned[391] by bread—to look after, but another life of the soul, which is of so great concernment, that the bodily life is to be neglected, rather than that of the soul to be endangered. This is a truth in itself, but is apparently besides the meaning of Deut. viii. Neither doth it afford so full and particular an answer as doubtless Christ intended. But let us consider the text, and we shall find more in it; for Moses first sets down God’s dealing with Israel in the wilderness, in that he suffered them to hunger, and took from them the ordinary means of life, which, as the latter part of the verse shews, is to be understood of ordinary bread; and then to supply that want, he fed them by an extraordinary means, such as they had never heard of before; this was by manna. Next he makes an inference from this way of God’s proceeding, improving this particular to a general rule, ‘That he might make thee know that man lives not by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live;’ which is clearly of this import, that man lives not by ordinary means only, but that God can provide for his life in an extraordinary way, by appointing anything to that end, through his mighty and powerful word and good pleasure. So that things never so unusual, or unfit in themselves for nourishment, will become strengthening to us, if he shall give out his command. Christ then applying this in this sense, did, as it were, thus say to Satan, ‘Though I want ordinary means of life, which is bread, yet I know God can make anything which he pleaseth to nourish me instead of it. So that I will not cast off a dependence upon the providence of God in this strait, and without warrant run to an extraordinary course for supply.’ Hence it is evident that to bring about his main end, which was to distrust of his relation to God, he used this means, that by reason of his strait in the failure of ordinary supply, he should distrust providence, and without warrant provide for himself. Observe,

Obs. 12. That where Satan carries on a main design and end, he bestows most of his pains and skill in rendering the means to that end plausible and taking. The end is least in mention, and the means in their fit contrivance takes up most of his art and care. The reasons whereof are these:—

(1.) First, The end is apparently bad, so that it would be a contradiction to his design to mention it. It is the snare and trap itself, which his wisdom and policy directs him to cover. His ultimate end is the destruction of the soul. This he dare not openly avouch to the vilest of men; he doth not say to them, ‘Destroy your souls,’ ‘Bring eternal miseries upon yourselves,’ but only tempts them to that which will bring this misery upon them; and as for those intermediate ends, which are the formal acts of sin, he useth also a kind of modesty in their concealment. He doth not usually say, Go and murder, or, Commit adultery; but rather puts them upon ways or means that will bring them up to those iniquities, except that he sometime have to deal with those that are so hardened in sin, that they make a sport to do wickedly, and then he can more freely discover his ends to such in the temptation.

(2.) Secondly, The means to such wicked ends have not only an innate and natural tendency in themselves, which are apt to sway and bias men that way, but are also capable of artificial improvement, to a further enticement to the evils secretly intended; and these require the art and skill for the exact suiting and fitting of them. The end cannot be reached without the means, and means so ordered, without the aid of grace, will scarce miss of the end.

(3.) Thirdly, The means are capable of a varnish and paint. He can make a shift to set them off and colour them over, that the proper drift of them cannot easily be discovered; whereas the ends to which these lead cannot receive, at least so easily with some, such fair shows. It is far easier to set off company-keeping, with the pleasurable pretences of necessity or refreshing divertisement, than to propound direct drunkenness, the thing to which company-keeping tends, under such a dress.

Query. If it be demanded, How and by what arts he renders the means so plausible? I shall endeavour a satisfaction to that query, by shewing the way that Satan took to render the means he made use of in this temptation, plausible to Christ, which were these:—

[1.] First, He represents it as a harmless or lawful thing in itself. Who can say it had been sinful for the Son of God to have turned stones into bread, more than to turn water into wine?

[2.] Secondly, He gives the motion a further pretext of advantage or goodness. He insinuated that it might be a useful discovery of his sonship, and a profitable supply against hunger.

[3.] Thirdly, He seems also to put a necessity upon it, that other ways of help failing, he must be constrained so to do, or to suffer further want.

[4.] Fourthly, He forgets not to tell him that to do this was but suitable to his condition, and that it was a thing well becoming the Son of God to do a miracle.

[5.] Fifthly, He doth urge it at the rate of a duty, and that being in hunger and want, it would be a sinful neglect not to do what he could and might for his preservation.

The same way doth he take in other temptations; in some cases pleading all, in some most of these things, by which the means conducing thereunto may seem plausible. If he presents to men occasions of sinning, he will tell them ordinarily that they may lawfully adventure upon them, that they are harmless, nay, of advantage, as tending to the recreating of the spirits and health of the body; yea, that it is necessary for them to take such a liberty, and that in doing so, they do but what others do that profess religion. And often he hath such advantage from the circumstances of the thing, and the inclination of our heart, that he makes bold to tell us it is no less than duty. Such did the outrage of Demetrius seem to him, when he considered how much his livelihood did depend upon the Diana of the Ephesians. Paul’s zeal made him confident that persecution of Christians was his duty; neither is there anything which can pretend to any zeal, advantage, or colourable ground, but presently it takes the denomination of duty.

If any wonder that such poor and shallow pretences are not seen through by all men, they may know that this happens from a fourfold ignorance:—

(1.) First, From an ignorance of the thing itself. How easily may they be imposed upon, who know not the nature or the usual issues of things! As children are deluded to put a value upon a useless or hurtful trifle, so are men deceived and easily imposed upon in what they do not understand. And for this cause are sinners compared to birds, who are easily enticed with the bait proposed to their view as profitable and good for them, because they know not the snare that lies laid under it. This ignorance causing the mistake mentioned, is not only a simple ignorance, but also that ignorance which owes its rise to a wilful and perverse disposition,—for there are some that are willingly ignorant,—doth often lay those open to a delusion, who, through prepossession or idleness, will not be at pains to make full inquiries.

(2.) Secondly, This also comes to pass from an ignorance of our spirits: for while we either engage in the things proposed by Satan upon the general warranty of a good intention, or that we have no evil meaning in it, we are kept from a discovery of the intended design. Hence Paul saw nothing, in his persecuting the church of God, of what Satan aimed at; or while upon the pretence of a good intention, our secret corrupt principles do indeed move us underhand to any undertaking, we are as little apt to see the ends of Satan in what he propounds to us. Jehu and the disciples, Luke ix. 55, pretending a zeal for God, but really carried on by their own furious tempers, did as little as others see what the devil was doing with them.

(3.) Thirdly, The means of a temptation are rendered less suspicious, from an ignorance of the circumstances and concomitants that do attend them.

(4.) Fourthly, As also from an ignorance of our own weakness and inclination. While we are confident of greater strength to resist than indeed we have, of a greater averseness than is in us to the evil suspected, we contemn the danger of the means as below us, and so grow bold with the occasions of iniquity, as pretending no hazard or danger to us.

Applic. This may teach us a piece of wisdom in the imitation of the devil. We see his malice appears in the bloody and destructive aims or intendments which he discovers against us, but his skill and cunning in a suitable disposal and ordering of the means. So should we learn to employ all our care and watchfulness about those plausible ways or introductions to sin that Satan puts in our hand; and as his eager desire of gaining his end makes him industrious about the offering of means fit to compass it, so our fear of his design and end should make us jealous of every overture propounded to us. They that from wilfulness or neglect shall admit the means of evil, cannot expect to avoid the evil to which they lead, or if they may, unexpectedly, be rescued from the end, while they use the means,—by grace interposing, as between the cup and the lip,—it is no thanks to them, and often they come not off so clear, but that some lameness or other sticks by them.

Quest. I may suspect this will be retorted back as an advice scarce practicable: for if all means leading to sin are to be avoided, then can we use nothing, but rather, as the apostle saith in another case, ‘we must go out of the world,’ [1 Cor. v. 10,] seeing everything may lead to evil?

Ans. I answer, We are not by any command of God put into any such strait. Things that are or may be improveable against us, may be used by us with due care and watchfulness; yet all things are not alike neither, for we must look upon things under a threefold consideration.

[1.] First, If that which is propounded or laid before us as a means to sin, be in itself sinful, the refusal of both is an undoubted duty.

[2.] Secondly, We must look upon things under the consideration of the suspiciousness which they carry with them of a further evil. Some circumstances, or postures of an opportunity and occasion offered, are of such a threatening aspect, that they fairly warn us to hold off. To keep company with a friend may be admitted, when yet that society in a suspicious place, as tavern or whore-house, is to be avoided.

[3.] Thirdly, We must further consider things as we are free or engaged to them, and accordingly where there is appearance of danger or the fear of it, we must keep at a distance, if we are engaged to such things, either by the obligation of the law of nature, or lawful calling, or command of God, or unavoidable providence, or relation. Where these ties are upon us, we cannot avoid the thing or action, but are the more concerned to take heed of being overreached or overtaken by them.

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