_Satan’s ends in tempting Christ to fall down and worship him.—Of
blasphemous injections.—What blasphemy is.—The ways of Satan in that
temptation, with the advantages he takes therein, and the reason of
urging blasphemies upon men.—Consolations to such as are concerned in
such temptations.—Advice to such as are so afflicted._
These observations, which the preparation to the temptation hath
afforded us, being despatched, the temptation itself follows, which is
this, ‘fall down and worship me.’
This motion, from such a one as Satan, to such a one as Christ, who was
holy and undefiled, God and man, seems to be an incredible piece of
arrogancy, pride, and malice; for to propound himself as the object of
divine worship, was certainly a desperate assault. It includes, [1.]
the highest blasphemy; [2.] the grossest idolatry imaginable. Both
these are frequently noted as the design of this temptation.[450] But
[3.] the comprehension of this motion takes in the whole withdrawing
of the mind from God and religion, or the care of the soul and eternal
life; in which sense Satan doth frequently practise this temptation
upon men by the motive of worldly pleasures. I shall consider the
temptation first, as blasphemous, and so it will give us this
observation:—
_Obs._ 6. _That the best of God’s children may be troubled with most
vile and hideous blasphemous injections._
Blasphemy, in the largest sense, is anything spoken or done, by which
the honour and fame of God may be wounded or prejudiced; but the
formality of blasphemy lies in the purpose or intendment of reproaching
God. Such was the blasphemy of the Israelitish woman’s son, recorded in
Lev. xxiv. 11, where blaspheming is explained by the addition of the
word cursing, which in the original—קלל—comes from a word
that signifies to ‘set light by one.’[451] So that hence, and from
the circumstances of the story, we may safely conjecture that this
man having an Egyptian to his father, which probably might in scorn
be objected to him by his contending adversary, he more readily might
be drawn out to vilify the true God; but, be it what it will, it was
certainly more than that blasphemy which the Rabbins fancy to be in the
repetition of naming the word Jehovah, which in reverence they either
leave out, as when they say, ‘the arm of the Almighty,’ or change
it into some other, as Adonai, or the like; and accordingly we may
observe, that reproaching God and blaspheming God are joined together,
as Ps. xliv. 16; Isa. xxxvii. 23.
In blasphemy, as the matter, there must be thoughts, words, or actions
that may aptly express a contempt or reproach of God; so also, as to
the form of it, there must be an intendment of reproaching. Now though
this be a sin which the heart of a servant of God would most abhor,
yet Satan doth sometimes trouble the best with it. We have an instance
in Job. His design was to bring him to curse God, for so he professeth
in express terms; chap. i. 11, ii. 5, ‘Lay thine hand upon him, and
he will curse thee to thy face.’ And in prosecution of this his
boast, he breaks the matter plainly to him by his wife, chap. ii. 9,
‘Curse God and die.’ Whatever may be spoken of the word as signifying
blessing, though some affirm the word ברך, in the proper
idiom of that language, and not by an antiphrasis or euphemismus, as
some think,[452] signifies as properly to ‘curse’ as to ‘bless,’ and
is determinable to its signification either way by the circumstances
of the place, or whatever men endeavour to excuse his wife, it is
plain, not only by Job’s answer, that it was evil counsel, but also by
Satan’s avowed design, that it was directly for cursing God. Besides
this instance, if we consider the expression of ‘fiery darts,’ Eph. vi.
16, we shall find that this temptation is more common to all sorts of
Christians than we would imagine. It is plain that these words allude
to the poisoned arrows which Scythians and others used. These not only
wounded but poisoned, and the venom inflamed with a fiery heat the part
or member pierced. By this similitude, it must be granted that not
common temptations are hereby understood, but such as were more than
ordinarily hurtful, vexing, and dangerous. It may be persecutions are
one of these darts, but all reckon temptations of spiritual terrors,
and blasphemy, to be undoubtedly pointed at.[453]
The ways of Satan in this temptation are three:—
(1.) First, He endeavours to bring men to blaspheme, _by secret and
subtle ways of ensnaring them_; and this is most-what practised in
consequential and covert blasphemies, when, though men do not directly
intend an open outrage against God, yet Satan brings them to that
which might be so interpreted. This seems to have been the case of
Job’s sons, according to his jealousy of them; ‘It may be my sons
have sinned, and cursed God in their heart,’ Job i. 5; not that they
were open blasphemers, for they were surely better educated, neither
doth Job express such a fear of them; but that in their mirth their
hearts might have been so loosened from the fear of God, that they
might be tempted to undue thoughts of God, slighting his threatenings
or goodness. To this purpose Broughton translates, ‘They have little
blessed God in their hearts.’[454] The same thing we may observe in
Job himself. When the devil could not prevail with him to ‘charge God
foolishly,’ chap. i. 22, yet he pressed him so hard by his miseries,
that he hoped at last to bring him to utter the anguish of his mind
in impatient and reflecting expressions, and so far prevailed, that
he bitterly ‘Curseth the day wherein he was born,’ chap. ii. 3, and
wisheth that he had ‘given up the ghost when he came out of the belly;’
which though it came far short of what Satan had boasted of in his
achievement against him, yet it had such an unwarrantable tendency
that way, that when his friend Eliphaz took notice of his expressions,
as savouring of too much distrust, he is forced to make apology for
himself, and to excuse it by the desperateness of his condition;
chap. vi. 26, ‘Do you imagine to reprove words and the speeches of
one that is desperate?’ In such cases, the devil provokes men beyond
their intentions, to speak in their haste so inconsiderately, that they
know not or mind not, the just consequence of their speeches. It was
a degree of blasphemy in David to say, though in his haste, that ‘all
men were liars;’ it was an unbelieving reflection on the promise given
him by Samuel. In Mal. iii. 13, the people did not believe that they
had ‘spoken so much against God,’ when yet their words had been ‘stout
against him.’
(2.) Secondly, Satan endeavours this _by violent injections of
blasphemous thoughts that are directly such_. In this I shall note to
you,
[1.] First, _That the vilest thoughts of God, of his ways and
providences, of Scripture, and of Christ, are frequently suggested_.
Things of greatest outrage against heaven, and contempt of the
Almighty, as Bernard expresseth it, _Terribilia de fide, horribilia
de divinitate_; as, there is no God, or that he is not just, or not
faithful to his promises; or that Christ was but an impostor. He sticks
at nothing in this kind, though never so contrary to the hope and
persuasion of those whom he thus molests.
[2.] Secondly, _These are frequently reiterated upon them_, and their
minds so troubled by them, that they cannot free themselves from such
thoughts, but he follows on and clamours in their ears, as Gerson[455]
observes, _Nega Deum, maledic Deo_—Deny God, curse God.
[3.] Thirdly, And this with so great _a force and impetuosity, that
they are compelled to form these thoughts in their minds, and to speak
contrary to what they would_, as if their thoughts and tongues were not
under their own government, the devil not satisfying himself to bear in
these thoughts upon them, but he endeavours, as it were, to make them
say after him, and to cast his suggestions into their own mould, that
so they might seem properly to be their own; and this they are forced
to whether they will or no, even then when their minds are filled with
horror, their heart with grief, and their body with trembling. I have
discoursed with some who have bitterly complained that their tongues
and their thoughts seemed not to be their own, but that Satan ruled
them at his pleasure; and that when in opposition to the temptation
they would have formed their tongues to speak blessing of God, they
have spoken cursing instead of blessing; and that when a blasphemous
thought had been cast into their mind, they could not be at rest till
they had thought it again.
[4.] Fourthly, These troublesome temptations are oft of _long
continuance_. Joannes Climacus tells us[456] of a monk that was
troubled with blasphemous thoughts for twenty years together, and
could not quit himself of them, though he had macerated his body with
watchings and fastings. Some have them going away and returning again
by fits, according as the prevalency and ferment of their melancholy
gives Satan the advantage of dealing thus with them. For if we inquire
why it is thus, especially with the children of God, we must partly
resolve it into the ‘unsearchable wisdom of God,’ who for holy ends
of teaching and disciplining his servants, permits Satan thus to
molest them; and partly into those particular advantages which Satan
hath against them according to the variety of their conditions, which
usually are these:—
_First_, He takes advantage of such _bodily distempers as do deprive
men of the use of their reason_, as fevers, frenzies, madness. In these
he oft forms the tongues of men to horrid blasphemous speeches.
_Secondly, A pressure of outward afflictions_ gives him his desired
opportunity; and this he knows to be generally so successful, that he
promised himself by this means a victory over Job. Ordinarily, straits
and miseries do produce blaspheming. Isa. viii. 21, the prophet notes
that when the people should be ‘hardly bestead and hungry,’ they should
‘fret themselves, and curse their king and their God, and look upward,’
as avouching what they had done.
_Thirdly, Worldly plenty, fulness, and pleasure_ lay often foundations
of this temptation. When their cups are full, and their hearts high,
Satan can easily make them ‘set their mouth against heaven.’ A proud
heart will readily say, ‘Our tongue is our own, or, Who is the Lord?’
[Ps. xii. 4.] This was the engine which the devil managed, if it were
as Job suspected, against the sons and daughters of Job, to make them
curse God in their hearts; and by this did he seek to prevail upon
Christ in this blasphemous temptation.
_Fourthly, A melancholy distemper doth usually invite Satan to give
blasphemous suggestions._ The disturbed and pliable fancies of such,
are the advantages which he improves against them.
_Fifthly, Inward terrors and distresses of conscience_ are also an
occasion to Satan to move them, as by a desperate humour, to utter hard
things of God and against themselves.
But there is yet a third way by which Satan tempts men to blaspheming,
_by sudden glances of blasphemous imaginations_, which like lightnings
do astonish the heart and then suddenly vanish. These are very common,
and the best of men observe them frequently. Satan seems as it were
rather to frolic and sport himself in these suggestions, than to intend
a serious temptation. Their danger is not so much, yet are they not
to be despised, lest these often visits, carelessly entertained, and
not dismissed with just abhorrency, do secretly envenom the soul, and
prepare it for stronger assaults.
I shall next inquire into the reasons of this trouble which Satan gives
the children of God.
[1.] First, _These temptations are very affrighting; though they
prevail not, yet they are full of perplexing annoyance_. Corrupt nature
startles at them, and receives them not without dread and horror. It
is sadly troublesome to hear others blaspheme God. ‘The reproaches of
those that reproached thee,’ saith David, ‘fell upon me.’ It was as
‘a sword in his bones’ to hear the blasphemous scoffs of the wicked,
when they said to him, ‘Where is thy God?’ And if it were confusion
and shame to him to hear ‘the enemy reproach and blaspheme,’ as he
professeth it was, Ps. xliv. 15, 16, how sadly afflicting would it be
for any child of God to observe such things in his own imaginations! If
there were no more in it than this, it is enough to put Satan upon that
design, because it is a troublesome kind of martyrdom.[457]
[2.] Secondly, _This is also a spiteful revenge against God_. All he
can do is to blaspheme and rage, and it is a kind of delight to put
this force upon those that carry his own image. He would do all he can
to make his own children to vilify and reproach their heavenly Father,
and to render cursing for blessing.
[3.] Thirdly, This temptation, _though it have not the consent or
compliance of God’s children, yet it opens a way to many other sins_,
as murmuring, distrust, despair, weariness of God’s ways and services.
When we find Satan thus to run upon us, it is apt to breed ‘strange
thoughts of God,’ that thus permits Satan to take us by the throat,
or to make us judge of ourselves as rejected of God, and given up to
Satan’s power; and if it do this, his labour is not in vain; we are,
as one observes,[458] more to fear his subtlety in bringing us by
this into other snares, than the violence of the adversary in this
suggestion.
[4.] Fourthly, This is a stratagem _for laying the foundation of
direful accusations_. The devil in this doth as the Russians are[459]
reported to do. They, when they have a spite against any of their
neighbours, hide secretly some of their goods in their houses, and then
accuse them of theft. When blasphemous thoughts are injected, and men
refuse to consent, then Satan raiseth an accusation against them, as
Joseph’s mistress did, as if they were guilty of all that blasphemy
that he tempted them unto; and it is a difficult task to persuade them
that these things should be in their minds, and that they should not be
the proper issues of their own heart. And very often doth he from hence
accuse them of sinning against the Holy Ghost, because of the hideous
blasphemies which he had first suggested to them.
_Applic._ First, This will give us considerations of _consolation_,
and that—(1.) _In regard of others._ We observe often our sick friends
speak what we would not willingly hear, and it cannot choose but be
sadly afflictive to hear their curses and blasphemous speeches; but
when we consider the advantage that Satan takes of their distemper,
if their lives heretofore have been pious and religious, we comfort
ourselves in this, that it is more his malice than their own
inclinations; neither should we suffer our hope or charity to be
distressed on their behalf. (2.) It is the like ground of consolation
for ourselves or others that are violently afflicted with blasphemous
thoughts. For,
[1.] First, _If we call to mind that our Lord and Master suffered
such things, we that are of his household need not think we receive a
strange or unusual measure in that we are molested as he was_.
[2.] Secondly, If we consider that Christ was tempted _without sin
on his part_, then may we fetch this conclusion from it, _that it is
possible that such thoughts should be cast upon us, and yet that we may
not be chargeable with them as our iniquities_.
Thirdly, We may hence see that such temptations _are more frightful
than hurtful_. These, as one observes,[460] seldom take, they carry
with them so much horror, to those that believe and love the true God,
that it keeps them from a participation with Satan in the sin itself,
nay, it fills them with fear and striving against it; they rather, as
bugbears, scare and disquiet them, than produce the real effects of
compliance with them.
_Applic._ Secondly, The consideration of this kind of temptation may
_fill the hearts and mouths of those of us as have not hitherto been
troubled with it, with praise for so merciful a preservation_. If we
have not been under this kind of exercise, it is not from any good
will that Satan hath to us, but because our God withholds a commission
from him. A poor weak Christian wonders that Satan hath not made him a
mark for this arrow, that he hath not broken him with this tempest. To
answer that wonder, he may know that the same tenderness in God, that
will not put ‘new wine into old crazy bottles,’ nor a ‘new stiff piece
of cloth into an old tender garment,’ nor that will oppress the weak
and infirm with strong exercise or burdens; that same tenderness of a
compassionate Father doth keep off such trials, because he will not
suffer them ‘to be tempted above what they are able.’
_Applic._ Thirdly, This temptation calls for _advice to those that are
under it_, to whom I shall direct a few things.
[1.] First, When any are troubled with blasphemous thoughts, let it
be considered _in what state and temper their body is_. If it be
distempered with melancholy, as is most usual, then the prescription
of an able physician is necessary in the first place, without which
he that would spiritually advise or counsel shall but beat the air,
and his words be so far from the fastness of nails that they shall be
as wind. I have known many under great complaints and fears by reason
hereof, that have been cured by physic alone; for when, in this case,
the fuel is withdrawn, the fire goes out. Correct the melancholy temper
that gives the devil this advantage, and the trouble will cease.
[2.] Secondly, It is of great consequence to understand _the nature
of these temptations_. If the tempted could see these to be their
sufferings rather than their sins, they would with greater ease bear it
as an affliction. And to those that complain, abhor, resist, and pray
against them, they are not sins, no more than when a harlot layeth her
child at an honest woman’s door, that child is to be reckoned as the
fruit of her wickedness. A giant may dash the son against his father,
but so far will the father be from imputing it as rebellious insolence
in his child, that he will pity him the more, as suffering by a double
injury; for it is not only against his natural affection and reverence
to his parent, but it is a bodily hurt beside. Thus will God much more
pity his children under these sufferings.
[3.] Thirdly, We must not suffer such thoughts _to lodge in us_, but
before they settle, if possible, we must repel them; as Abraham drove
away the fowls that came down upon his sacrifice. I know the tempted
will say this advice is not practicable; they find these thoughts swarm
about them as bees, and when one is driven back another straight comes
in its place. But to them I answer, that blasphemous thoughts are
repelled two ways. (1.) By stout and resolute resistance. This, though
it do not extinguish them, nor free us of the trouble, yet it keeps
them from settling upon us, and us from the guilt of them. (2.) By
diversion, which the work of a lawful employment, or good society, and
other discourses may do. This may give some ease from the molestation,
and the other preserves us innocent.
[4.] Fourthly, In temptations to blasphemy _confident refusals do
better than disputings_.[461] Here we are to resist with courage and a
holy contempt of Satan. If we be too timorous and fearful, he insults
the more upon us; as dogs when they are observed follow the passenger
with greater eagerness and noise. Abhorrences and positive discharges,
like that of Christ in the same case, ‘Get thee hence, Satan,’ do more
for us than to debate the matter with him.