[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.