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.