_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.