_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.