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.