CHAPTER XXII.
Of Christ’s answer in the general.—That these temptations were upon design for our instruction.—Of the agreement betwixt Eph. vi. and Mat. iv.—The first direction.—Of courageous resolves in resisting temptations.—Its consistency with some kind of fear.—The necessity of this courage.—Wherein it consists; and that there is a courage in mourning spirits.
These answers of Christ to the several temptations, which are now to be explained, are different as to their matter, yet the general purport of them being the same, I shall therefore handle them together. They may be considered two ways:—
1. First, As they are fit and pertinent answers to particular temptations, of distrust, of presumption, of debauching the heart by worldly delights to the service of Satan; and thus may they be useful in their consideration, to those who are directly moved by Satan to such sins. And when at any time we are tempted in straits to cast away our reliance upon the careful providence of God, we may look upon Christ’s answer, that man’s life doth not so depend upon the usual means, but that any other thing blessed by divine appointment may be useful to that end. When we are enticed to presume of extraordinary supports, then by Christ’s example the temptation may be resisted, by considering, that however God be to be trusted, yet he is at no time to be tempted by unnecessary expectations in the neglect of the ordinary means. If our hearts be wooed by worldly delights to cast off our care of God and religion, we may then call to mind that this is abominable idolatry, and so may we turn off our hearts from sinful compliance by charging our souls with the opposite duties, upon a true discovery of the vileness and inconvenience of the transgressions urged upon us.
2. But, secondly, They may be considered as they give instruction for the management of our spiritual armour against all Satan’s wiles in the general; and in this sense I shall endeavour to open them, laying down first these two conclusions:—
(1.) First, That the whole business of these temptations, as permitted to Satan, and submitted unto by Christ, was certainly upon design. The same wisdom that contrived the wonderful method of the salvation of men by a Redeemer, did also order these temptations; for else Christ could have prevented them, or by a divine authority commanded silence to the tempter, and by his power might have chased him away. As Christ told Pilate, ‘Thou couldst have no power at all against me, except it were given thee from above,’ [John xix. 11;] thereby manifesting that his suffering was from a higher design than he was aware of; so might he have said to the devil, ‘Except this had been designed by an eternal counsel, thou couldst not have made this attempt.’ So that we must look further for the spring and rise of this, than to any supposed occasional outbreaking of satanical malice upon him.
(2.) Secondly, That this design, however it touched upon the person and offices of Christ, as mediator and second Adam, for thus it became him to overcome the enemy at the same weapon by which he overcame our first parents, and by this personal experience, to be fitted with feeling compassions to the tempted, yet was it wholly for our sakes, as may appear by two things:—
[1.] First, In that Christ, if his answers had only concerned himself, might have given other fit replies to the first temptation, of turning stones to bread. He could have retorted the argument upon Satan, as Jerome and others observe.[472] If I am not the Son of God, it is in vain to require a miracle of me. If I am, it is in vain to tempt me. Or he might have answered, ‘That as the Father hath life in himself, so hath he given to the Son to have life in himself, and that by this divine power he could sustain himself without bread.’[473] To the second it might have been a sufficient answer to have excepted against his unfaithfulness in citing that testimony out of Ps. xci., where, by discovering his wilful omission of the clause, ‘in all thy ways;’ ‘He shall keep thee in all thy ways;’ his temptation might have fallen to the ground, as no way encouraged from that promise. To the third might have been returned such answers as these: that Satan’s offer was a lie; that it was not in his power to dispose of the kingdoms of the world—that these were Christ’s already; that these were vain arguments to draw him from the glory of a heavenly kingdom; and finally, that of all creatures Satan, being God’s sworn enemy, had least reason to expect divine honour.
[2.] Secondly, In that all Christ’s answers were from Scripture, which is properly a ‘light to the steps of men,’ and all these scriptures cited shew man’s duty. He saith not, ‘the Son of God shall not live by bread alone,’ but ‘man lives not by bread alone;’ he saith not, Christ must not tempt, but thou, man, shalt not tempt the Lord thy God, &c. By all which we may discern that Christ answered not by arguments peculiarly agreeable to his person and nature, but by such as suit the general state of God’s children. And this certainly was for our advantage. He conquered with such weapons, not for any necessity that he had to take that course, but for the need that we had of such instruction; for hereby we see that Satan is conquerable, and also how we must use our weapons.[474] In this also he left us ‘an example, that we should follow his steps;’ as Gideon said to his soldiers, ‘As you see me do, so do you likewise,’ [Judges vii. 17.] Thus, as it were, doth our Lord speak to us: For your sakes suffered I these temptations, that I might teach your hands to war, and your fingers to fight; for your sakes I used these weapons of yours, rather than my own, that I might shew you the use of your sword and shield, and how your adversary may be overcome by them; dealing herein with us as a master at arms,—it is Musculus’s comparison,—who, for the better instructing and animating of his tyro, takes rather his disciple’s sword than his own, to beat his adversary withal, minding not only the conquest of an enemy, but also the encouragement of a young soldier.[475]
If any carry a suspicion in their mind that Christ had not our instruction so much in his eye as hath been said, because he gives not such particular instructions for our spiritual welfare[476] as the apostle in Eph. vi., expecting that our Saviour should have been more punctual in making particular applications from every part of his carriage to our use, and drawing out from thence some positive conclusions or draughts of the way and manner of resistance, they may know that there is no other difference betwixt Eph. vi. and Mat. iv. than there is betwixt precept and example. What the apostle there prescribed in the theory, here Christ teacheth in the practice; here we have in their use the girdle of truth, the shield of faith, the sword of the Spirit, the helmet of salvation, and all the other parts of that armour; and withal we may know that this is a far more advantageous way of teaching young beginners, to let them see things in a plain example, than only to give general precepts. But besides, we are to consider that Christ did many things, the meaning whereof the disciples then present with him did not know as yet, neither was it expected from them that they should; like to what he said to Peter, John xiii. 7, ‘What I do thou knowest not now, but thou shalt know hereafter;’ but were intended to be laid up in store to be more fully made use of, as after-directions should come in to give them information. He therefore that had purposed to give further light in this matter by his apostle and servant, was now doing that which his design led him to in his personal actings, with a secret respect also to those instructions which he intended after to communicate. We have then no reason to be jealous that these temptations were not intended for our use, but the more to assure ourselves that it was even so, because we find that those very weapons which here Christ in his own person wielded against Satan, are afterwards recommended to us.
Having thus laid the foundation, we must then, if we will imitate our captain, carefully observe his deportment from point to point, that we may draw out those instructions which he intended for us.
And the first thing that I shall take notice of, shall be the courage and magnanimity of our leader. He had endured temptations forty days and nights before, and yet he keeps the field without any appearance of shrinking or running away. Satan no sooner tempts than he is repelled. From this consideration we have this instruction:—
Direct. 1. That he that would successfully resist temptations, must not fly, but with a courageous resolve set himself to oppose.
Christians are apt to fear, when Satan comes up against them, and ready to turn their backs: as the Israelites were dismayed at the appearance of Goliath, and fled before him. But if we would conquer, we must, as David, go out against him in ‘the name of the Lord.’ To this we are called, 1 Cor. xvi. 13, ‘Stand fast in the faith, quit yourselves like men, be strong;’ and Eph. vi. 14, ‘Stand, having your loins girt with truth,’ &c. This courage recommended is not a contempt and negligent slighting of danger, nor is it a bold adventurousness upon occasions of sin; it is a holy, humble courage, and doth admit of a threefold fear.
(1.) First, Of a fear of sin, that is, a hatred of it. We must fear sin as the greatest evil. This is no cowardice, but tends to the strongest resolution and highest endeavours against it. From this principle is it that men oppose sin as their mortal enemy, and excite their utmost courage to fight against it. As the Philistines being afraid of Israel, and yet hating to serve the Hebrews, mutually encouraged one another, ‘Be strong, and quit yourselves like men, O ye Philistines.’ A fear of hatred begets boldness.
(2.) Secondly, Courage admits of a preventing fear and a provident avoidance. Occasions of sin are to be fled. We are not with greater earnestness called upon to stand, than we are warned in this case ‘to fly.’ So the apostle often, ‘fly fornication,’ ‘fly idolatry,’ ‘fly youthful lusts.’ Occasions are best opposed by flying, where calling and duty doth not engage: Prov. iv. 14, ‘Enter not into the path of the wicked, and go not in the way of evil men.’ He fights best that flies most, where necessity doth not bid him stay, 1 Cor. vi. 18, x. 14, and 2 Tim. ii. 22.
(3.) Thirdly, It also admits of the fear of a holy jealousy; such a distrust of ourselves, as puts us to seek to ‘the rock which is higher than we’ for shelter. God calls us to ‘turn into our stronghold,’ Nahum i. 7, and to ‘lay hold upon his strength,’ [Isa. xxvii. 5.] It is rashness or desperateness, and not true courage, to adventure ourselves without our guard or shield. But however we must fear sin, suspect our strength, and fly occasions, yet Satan we must not fly. Here we are bid to stand, for these reasons:—
[1.] First, It is impossible to fly from him. He can follow us wherever we go. If we go to holy assemblies, he can come thither. If we shut up ourselves in our closets, he can meet us there. If we betake ourselves to a wilderness or to a crowd, to be sure he will find us out.
[2.] Secondly, We are expressly charged to make resistance: James iv. 7, ‘Resist the devil;’ 1 Peter v. 9, ‘whom resist.’ This plainly speaks positive endeavours and opposition on our part.
[3.] Thirdly, A fainting fear is an unbelieving distrust of Gods power, as if he were not ‘able to save to the uttermost,’ [Heb. vii. 25,] and of Christ’s compassionate tenderness, as if he would not ‘succour those that are tempted,’ [Heb. ii. 18.]
[4.] Fourthly, Our fainting makes Satan insult. He triumphs when we turn our backs, and besides hath the greater advantage to wound us or to tread us down at pleasure. It is observed that God provides armour for head and breast, and all the fore parts, by a shield in case of resistance; but if we fly, so little encouragement is there for cowardice, there is no armour for the back.
[5.] Fifthly, It is most suitable to Christian courage to die in the place, and to put it to the utmost hazard rather than to yield. According to Vespasian’s motto, Oportet imperatorem stantem mori. Every Christian should say, ‘Shall such a one as I fly?’ [Neh. vi. 11;] one that hath given up my name to God; one that hath professed holiness afore men; one that hath so many advantages for resistance, and such sweet encouragements from a victorious general!
Quest. But the great question is, What is this fear that is forbidden, and the courage which is enjoined?
Ans. The fear forbidden is an unbelieving weakness and pusillanimity, through which, as hopeless of success, men throw down their weapons and yield themselves up to Satan, when the hearts of men fail them to the giving up of the victory.
Spiritual courage, on the contrary, is a serious resolve of fighting it out in the strength of the Lord, and it consists of these two parts:—
First, A sincere resolution to be on Christ’s side against all iniquity, a deliberate unfeigned determination to stand for God and his holy ways, against Satan and sin. [1.] The ground of this determination is a conviction of the evil of sin, even to a hatred of it. He that hath not thoroughly weighed the misery of living in sin, and fully purposed within himself to forsake it, can have no true Christian courage when it comes to a pinch. [2.] From this ground he lays himself under solemn engagements to Christ his general, as soldiers list themselves under their captains, that he will follow him and observe his commands; he gives up himself to God by covenant. So that now he is no longer his own, but Christ’s servant, bound for his work. [3.] And this with such or so much belief of his promises for aid and victory, that he hath some hopes or expectations at least, that God may at last so assist him that he may attain to some real degree of the mortification of the ‘flesh, with the affections and lusts thereof,’ [Gal. v. 24.]
Secondly, The second part of this courage consists in a suitable management of this undertaking. Courage is not only seen in the first onset, but in the prosecution of the warfare; and this lies in two things. [1.] When there are real endeavours against sin, answerable to this undertaking, in all ways of striving to oppose it. When men do not engage against sin with big words only; or as the children of Ephraim—who, arming themselves and carrying bows, seemed to have stout resolves, but then ‘turned back in the day of battle;’ but with real and conscientious wrestlings, setting themselves with all their might and care against every temptation, and studying to pursue the victory, where in any degree it is obtained, to a greater height. [2.] When these endeavours are sincerely persisted in, without being quite wearied out or utter fainting, so that it never comes to this, though they may be sometime under Satan’s feet, that they relinquish their first solemn engagement, or repent of their undertaking, and then turn their backs upon God, listing themselves under Satan’s colours. Such a fainting as this would bereave men of their crown; ‘Ye shall reap in due time if ye faint not,’ Gal. vi. 9. Upon this hazard are the children of God cautioned, Heb. xii. 3, ‘Lest ye be wearied and faint in your mind.’ [3.] There is also a particular kind of courage expressed in a holy and humble contempt of Satan’s suggestions, when after all means used they cease not to be troublesome. This is not to slight sin but to slight Satan, who, though he is resisted, ceaseth not to molest.[477]
Applic. I shall particularly apply this first direction, [1.] To those that propound ease to themselves in their race or warfare, which is a thing impossible to one that doth the work of a soldier, not considering that work and courageous endeavours do abide them. [2.] To those that pretend themselves Christ’s soldiers, courage and Christian magnanimity is your cognizance. By this must you be known. How do ye stand? what are your resolutions and undertakings? Those Christians that have ‘joy and peace in believing’ can more easily satisfy themselves in this; but those that fight in tears and grief, in disquiets and troubled thoughts, are apt to conclude themselves unbelieving, because they are fearful; or to think that they look not up to Jesus, the ‘author and finisher of their faith,’ because they apprehend themselves weary and ‘faint in their minds.’ For the ease and help of such, I shall shew in a few things that there is as real a Christian courage in such mourners as in some that sing songs of triumph.
[1.] First, It is a real courage and undertaking against sin for any to resolve his utmost, out of detestation of it, before he can satisfy himself that God will accept of it. To oppose sin under such a discouragement, or at such a venture, is a courageous hatred; and yet so do these mourners.
[2.] Secondly, To be under continual grievings because of miscarriages, so that other things of outward enjoyment cease to be pleasing, is a courageous hatred; but this is their case.
[3.] Thirdly, To wrestle against sin under high discouragements, when afflicted and tossed, when Satan runs upon them and shakes them by the neck, and yet they continue their wrestling and withstanding as they are able; this is faithful resistance, ‘a resistance unto blood, striving against sin,’ Heb. xii. 4; that is, if that expression be proverbial, like that, ad sanguinem usque, they resist sin faithfully, under great hazards and inconveniencies, even to wounds and blood, till they have broken heads and broken faces; and can say to God, though we have been ‘broken in the place of dragons,’ and have these wounds to shew, yet ‘have we not departed from thee,’ [Ps. xliv. 19,] nor quitted our desires after thee and holiness, for all these buffetings of Satan; but this is the character of these dejected ones.
[4.] Fourthly, It is a courageous hatred that cannot suffer a sinful motion to fall upon the soul, but it puts all into a combustion within, and raiseth disquiet; for it is an argument that there is a contrariety betwixt the heart and sin; but this is their case also.
[5.] Fifthly, It is courage and constancy to hold on in gracious endeavours and strivings; so that when they fall, as soon as they can re-collect their strength they set on where they left, and renew the battle, never changing their first resolve for holiness against sin. This is implied in the apostle’s phrase of ‘standing,’—Eph. vi., ‘That ye may withstand, and when ye have done all, to stand.’ He is accounted to stand that runs not out of the field, but stands to his holy resolve to the last, though the battle go sore against him by fits; but such are these mourners.
There is true courage under mourning and disquiet of heart, so that we may say to such, ‘O thou afflicted and tossed,’ fear not, ‘the glory of the Lord shall shine upon thee,’ [Isa. lx. 1.] They that are weak in this sense shall be strong as David.