Part 55

2. We shall now consider those temptations that arise from Satan, who is, for this reason, called _the tempter_, Matt. iv. 3. 1 Thess. vi. 3. and he is also said to _enter into_, Luke xxii. 3. and _fill the hearts_ of sinners, Acts v. 3. As for the unregenerate, they are wholly under his power: Therefore conversion is called a _turning them from the power of Satan unto God_, chap. xxvi. 18. There are, indeed, some who deny that Satan has any hand in those temptations, which we are exposed to; in which they are too much disposed to give into the error of the Sadducees of old. And if they do not expressly deny the existence of spirits, yet they will not allow that they have any thing to do in this world: And, indeed, they think it impossible for the Devil to give us any disturbance, seeing he is shut up in chains of darkness, reserved to the judgment of the great day; and, inasmuch as we often read in scripture, of those things that he does against men in this world, they suppose that all these are to be understood in a metaphorical sense, and that nothing else is intended thereby, but the temptations we meet with from men, or from our own lusts: These, according to them, are the only devils that we need to fear.—This error they are led into under a pretence of avoiding the contrary extreme of those who seem to lay all the sins they commit, to the Devil’s charge, rather than their own; when, probably, he has nothing to do with them, but they wholly proceed from their own corruptions: The middle way between these two extremes, is, as I conceive, much more consonant to scripture and experience, and rather to be acquiesced in. And therefore we shall endeavour to prove, that we are often tempted by Satan, as well as our own lusts; which will appear, if we consider the following propositions.

_1st_, It is not unreasonable to suppose, that spirits may so far have access to our souls, as _to suggest good or bad thoughts_; for, being reasonable creatures, it is beyond dispute, that they are able to converse with one another; and, if so, it contains no absurdity to suppose, that they may, some way or other, have conversation with the souls of men, which are capable of having things internally suggested to them, as well as receiving ideas from sensible objects, by means of our bodies, to which they are united. As to the manner _how this is done_, we pretend _not to determine it_, since it is sufficient to our present purpose, to make it appear that we are exposed to temptations from Satan, as well as our own selves.

_2dly_, It is _obvious from scripture, that the Devil_, and his angels, are _conversant in this lower world_: And accordingly he is styled, _The prince of the power of the air_, Eph. ii. 2. _the god of this world_, 2 Cor. iv. 4. And elsewhere he is said, to _walk about, seeking whom he may devour_, 1 Pet. v. 8. And whereas it is objected, that this is inconsistent with his being shut up in hell: That may respect principally his state, as being unchangeably separated and banished from God’s favourable and comfortable presence; nevertheless, he may suffer him to attempt many things against men in this world, for the trial of the graces of his people, and the punishing of his enemies.—There is, indeed, a place of misery allotted for them, though they may not be, at present, confined to it; which seems to be implied in that request they made to our Saviour, that he would not command them to _go into the deep_, Luke viii. 31. by which, it is probable, the place of torment is intended, in which they expect to be for ever shut up after the day of judgment; and therefore they are represented elsewhere, as _crying out, Art thou came hither to torment us before the time?_ Matt. viii. 29.

_3dly_, Our _first parent_, in innocency, _was tempted by the Devil_, who made use of the serpent, by which he is said to _speak to Eve_, Gen. iii. 1. _& seq._ as has been proved elsewhere[125]. And our Saviour was also tempted by him, when led by the Spirit into the wilderness for that purpose, Matt. iv. 1. but neither of these could be said to be tempted by the lusts of the flesh, as being inconsistent with that sinless state in which our first parents were before they fell, and our Saviour always was; and, it is certain, that the temptation offered to each of them, was not only objective; but there were words spoken, and a perverse method of reasoning made use of to ensnare them: And they could not be tempted by men, for, in this respect, they were alone; it therefore follows, that Satan was the tempter to each of them.

_4thly_, There are several other _scriptures_ which expressly _prove, that Satan has sometimes tempted_ persons to sin: Thus we read, that _he stood up against Israel, and provoked David to number them_, 1 Chron. xxi. 1. And elsewhere our Saviour tells the Jews, _Ye are of your father the Devil, and the lusts of your father ye will do_; that is, you eagerly commit those sins that he tempts you to. It is farther added, that he was _a murderer from the beginning_; which cannot be understood otherwise than of his murdering man, by tempting him to sin, and prevailing; and it is also said, that _he abode not the truth_, and is _a liar, and the father of it_, John viii. 44. that is, he deceives us by his suggestions, and prevails on us, when complying therewith, to deceive ourselves.

This may give us occasion to enquire, how we may distinguish those temptations which take their rise from Satan, from others which proceed from ourselves. This is a very difficult question to be resolved, because our _corrupt nature, for the most part, tempts us to the same sins that Satan does_; therefore, where there are _two causes of the same action_, it is _hard to distinguish_ one from the other: As when two candles are set up in the same room, we cannot distinguish the light of one from the light of the other. It is true, if the sins that we are tempted to by our lusts, on the one hand, and by Satan on the other, had been described, as being of different kinds, we might more easily determine the difference that there is between them. Or if we had not the least inclination to comply with the temptation, and were able to say, as our Saviour did, _The prince of this world cometh, and hath nothing in me_, chap. xiv. 30. then we might easily know where to fasten the charge of guilt; and it would be no injustice to exculpate ourselves, and lay the blame wholly on the Devil: But it is far otherwise with us, by reason of the _corruption of our nature_, which _would render us prone to sin, though Satan did not tempt_ us to it. Therefore, since we often contract guilt by complying with his temptations, in like manner as he does by offering them; it is necessary that something be said, that we may know when the temptation is to be laid at our own door, and when at Satan’s, so far as we are able to determine this matter: Therefore, let it be considered,

_1st_, _If we are tempted to those sins which we cannot think of but with the utmost abhorrence_; and we are so far from entertaining any pleasure in the thing that we are tempted to, that we take occasion from hence, to express the greatest aversion to it, and would not comply with it for ten thousand worlds; when we count the suggestion an invasion on our souls, an affliction grievous to be borne; and, instead of compliance therewith, are led hereby to the exercise of those graces that are opposite to it: In such-like cases I humbly conceive, we do not incur guilt by being tempted; but the sin is wholly to be charged to Satan. Nevertheless,

_2dly_, When we are pleased with the temptation, but frequently meditate on the subject-matter thereof, and either commit the sin we are tempted to; or, if we abstain from the commission thereof, it is only out of fear or shame; and when the propensity of our nature leads us, at other times, to those sins which bear some resemblance to it; this argues, _that our own lusts, as well as Satan, are joint causes of those_ sins that ensue hereupon. These things being considered, we shall proceed to speak more particularly concerning Satan’s temptations; and, in order thereunto, lay down some things, by way of premisal, which relate to this matter, and then consider the method he takes in managing them.

1. There are some things to be premised in general, concerning Satan’s temptations;

(1.) That, though he may tempt to sin, yet he _cannot force the will_; for then the guilt would devolve wholly on himself and not on us. It would certainly render our condition very miserable, if it were impossible for us to resist his temptations; for this would be to suppose, that we lie at the mercy of him, who has more power to destroy us than we have to withstand him. Besides this would be to extend the servitude of the will of man beyond its due bounds; for, though it be not free to what is spiritually or supernaturally good, we do not deny but that it is free, as it has a power to avoid many sins, which, upon this supposition, it would be inevitably hurried into. And it would be _a refection on the providence of God_, so far to _leave man_ in the hands of Satan, as that hereby he should be laid _under a necessity of sinning_ and perishing without the choice and consent of his own will, and consequently, his destruction could not be said to be of himself.

(2.) Satan’s _power is not equal to his malice_; for he is under divine restraints, and, indeed, _can do nothing against believers, but by God’s permission_. This may be argued from our being obliged to desire that God would _keep us from being tempted_, that is, restrain the tempter, as well as enable us to resist him; and if it were otherwise, no one could be saved; for Satan’s malice is boundless, though he be not suffered to do what it prompts him to. And this is a very great blessing to God’s people; as it is a comfortable thing to consider, that they are in his hands, who is a merciful Father; and not in Satan’s power, who breathes forth nothing but revenge and cruelty:

(3.) As it is _not a sin to be tempted_, since our Saviour is said to have been _in all points tempted like as we are, yet without sin_, Heb. iv. 15. so on the other hand, _when we are pleased_, and comply with the temptation, it will be _no sufficient excuse_ for us to allege, that _Satan had a great hand in it_, since, as we have before observed, he can only tempt, but not force the will; and how formidable soever he may be, by reason of the greatness of his power and malice; yet we have this expedient to make use of, as it should put us upon saying, the Lord rebuke thee Satan.

(5.) There is a _vast difference between_ the condition of those who are _converted_, and others, who are in an _unregenerate_ state, as to the event and consequence of Satan’s temptations. The former, indeed, by reason of the remainders of corruption in them, are _oftentimes foiled_ and overcome thereby; but yet they shall _not be wholly destroyed_; but God will _find out a way for their recovery_ out of the snare, in which they may, at any time, be entangled: Whereas the latter are wholly under his power, by _their own choice_ and consent, and will remain so, till, by the grace of God they are delivered from the dominion of darkness, and translated into the kingdom of his dear Son. We shall now consider,

2. The method in which Satan manages his temptations, in order to his inducing men to sin. Sometimes he endeavours to ensnare and deceive us _by his subtilty_: upon which account he is called _that old serpent, which deceiveth the whole world_. Rev. xx. 2. and xii. 9. And elsewhere we read of _the depths of Satan_, chap. ii. 24. that is, his deep-laid designs, and of his _wiles_, Eph. vi. 11. which it is an hard matter to withstand; and he is sometimes said to be _transformed into an angel of light_, 2 Cor. xi. 24. when he tempts to sin, under a pretence of our bringing glory to God, as well as good to ourselves and others. And there are other methods he takes, which, though managed with equal subtilty, yet he appears, _not as an angel of light_, pretending to help us in the way to heaven, but _as a roaring lion_, rendering himself formidable, and not concealing his design to devour, or make a prey of us, and to fill us with that distress of conscience, that brings us to the very brink of despair: These, as it is probable, the apostle intends by his _fiery darts_, as contra-distinguished from his _wiles_. In the former he shews himself a _tempter_, in the latter, an _accuser_. These are the usual methods which he takes in managing his temptations: and we shall consider them under four heads;

1. His endeavouring to produce and strengthen the habits of sin.

2. What he does to prevent conviction of sin, or to hinder the efficacy thereof.

3. His discouraging those who are under convictions from closing with Christ by faith. And,

4. His injecting blasphemous and atheistical thoughts into the minds of men, and using endeavours to drive them to despair.

1. Satan endeavours _to produce and strengthen the habits of sin_. These are generally attained by frequent acts, or by making a progress in sin, by which the heart is more hardened; and it is with greater difficulty that such are reclaimed from it; of them the prophet speaks, when he says, _Can the Ethiopian change his skin, or the leopard his spots; then may ye also do good, that are accustomed to do evil_, Jer. xiii. 23. And in order thereunto, we may observe that he does not usually tempt, at first, to the vilest and most notorious acts of sin, especially where he has ground to suspect that these temptations will not be readily entertained or adhered to; this is the case of those who retain some impressions of a religious education, or are, at present, under the influence of restraining grace: these are first tempted to commit lesser sins before they proceed to greater. He generally begins with tempting to sins of _omission_, or to _formality_ and _indifferency_ in the performing of religious duties, or by pretending that God gives us some indulgencies or allowance to commit those sins that our natural constitution most inclines us to, and that we have been mistaken, when we have thought that religion is so difficult a matter as some have pretended it to be; and that we may safely follow a multitude, though it be in doing that, which is in itself sinful; and that we are not to take an estimate of religion, from the apprehensions which some melancholy persons entertain of it; and that strictness in religion, is being righteous overmuch; or striving against the stream, is a needless precaution; and therefore we may consult our own honour and reputation in the world, and give into that scheme of religion that is uppermost; and that denying ourselves, taking up the cross and following Christ; though it may be reckoned a safe, yet it is not the only way to heaven. By this means the habits of sin are strengthened, the heart hardened therein, and persons proceed from one degree of impiety to another, till at last, they abandon themselves to every thing that is vile and profligate, and run with others, in all excess of riot. And, that his design may be more effectually carried on, herein he suits his temptations to every age and condition of life. Here we shall consider,

(1.) The method he takes with those who are in the prime and flower of their age: Accordingly these he endeavours to persuade, that it is _time enough for them to think of being religious hereafter_; and that it is too austere and melancholy a thing for them to pretend to it at present, as what is inconsistent with those pleasures and youthful lusts, which are agreeable to their age and condition of life. If they are children, then he suggests to them, that they have time enough before them; and when they are more advanced in years, they will have a greater degree of understanding, and be better able to take in the force of those arguments that are usually brought to induce persons to lead a religious life; and then they may make choice of it out of judgment. If they are servants, he persuades them, that they have other business on their hands, and that they had better stay till they are free from the engagements which they are, at present, under, to their masters; and, when they are at their own disposal, then it will be the fittest time for them to embrace the ways of God. This temptation carries in it the highest instance of presumption, tends greatly to harden the heart in sin, and has been the ruin of multitudes.

(2.) When persons are come to years of maturity, being no longer children or servants, but about to engage in those secular employments, which they are called to in the world, then he has temptations of another nature to offer to them. He has hitherto kept possession of their hearts, and desired them only to wait for this age of life, and then they would have a more convenient season to lead a religious life; but this convenient season is not yet come; for there are other stratagems which he now makes use of, to keep them in subjection to him. Youthful lusts are now grown to a greater height, and the impressions of a religious education, if they were favoured with it, almost worn out; and it is no difficult matter for him to persuade them, that the principal thing they are to be concerned about, is their living comfortably in the world; and, that they have now an opportunity to increase their substance, and make provision for their future happiness therein; therefore they ought to converse with those who are in the same station of life with themselves: And he generally points out such associates, which he tempts them to make choice of, that may be a snare to them, whose conversation is very remote from any thing that tends to promote religion and godliness. Sometimes he endeavours to make them ashamed of the ways of God, as though this were inconsistent with their reputation in the world, especially with their present situation or condition therein. And, on the other hand, if persons are poor and low in the world, and find it difficult to maintain themselves or families, then he persuades them that religion is not the business which they are called to engage in, but they must rather take pains to live; that God does not require more than he gives, or expect, that they should spend a great deal of time in religious duties, who have none to spare from that business, which is necessary for their getting a livelihood in the world; therefore this does not so much belong to them, as to others.

(3.) If persons are arrived to old age, the last stage of life, and have, as it were, their latter end in view, as not being far from it, according to the course of nature; this is that age of life which was formerly pretended, by Satan, to be the most fit and proper season to entertain thoughts of religion in; and it was in expectation hereof, that, when they were formerly under any convictions, the general method they took to stifle them, was by resolving, that they would apply themselves to a religious life in old age. By this means the tempter has hitherto beguiled them; and now he has other temptations to present to them, which are suited to this age of life, whereby he insinuates, that the weakness and infirmities of old age render them unfit for religious duties. And, indeed, their hearts have contracted such a degree of hardness, by a long continuance in sin, that it is difficult for any thing to make an impression on them. However, Satan endeavours to persuade them, that, notwithstanding all the wickedness of their former life, and their present impenitency for it, they may hope for salvation from the mercy of God, though they continue still in a state of unregeneracy, which is an instance of soul-destructive presumption; or else, he tempts them utterly to despair of the mercy of God, and tells them, that it is too late for them to begin that work which they have put off to the extremity of life; and by either of these methods he effectually brings about their ruin. Thus concerning Satan’s suiting his temptations to the several ages and conditions of life.

But besides this, we may observe, that there are some methods which he takes, that are agreeable to the temper and disposition of those whom he assaults, that so he may not shoot his arrows at random, without answering the end he designs thereby; in which his subtilty farther appears; as,

[1.] He observes those proper times in tempting men to sin, wherein it is most likely that his temptations should take effect. Therefore his assaults are generally most violent, when they are least upon their guard, and give way to sloth and indolence; or when the Spirit of God withdraws his influences, as the consequence whereof, their faith is weak, and they not able to make great resistance against his temptations, he crowds in a great multitude of them at once, and so lays hold on this opportunity to improve the success which he has gained against them. And if they are afraid of the consequences of a compliance therewith, he endeavours to stupify their souls, that they may have no present apprehensions of the evil that would ensue hereupon.

[2.] He often takes occasion to raise in our minds some doubts about the matter of sin or duty, whether, what he is about to tempt us to, be lawful or unlawful; or how far a person may venture to go in the way of temptation, and yet maintain his integrity? which is generally the first step towards the commission of those sins which we are tempted to.

[3.] If shame or fear are like to hinder the success of the temptation, he undertakes to find out some method of secrecy, whereby public scandal may be avoided. Thus Joseph’s mistress tempted him to sin, when Potiphar was absent, and _there was none of the men of the house there within_, Gen. xxxix. 11. and therefore he had no occasion to fear that his crime would be detected. And sometimes he proceeds so far, as to insinuate, that they may even hide themselves from the all-seeing eye of God, and tempts them to say, _How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven_, Job xxii. 13, 14. Thus the prophet Isaiah denounces a woe against them that _seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us_, Isa. xxix. 15. and this method seldom fails of answering his end, or prevailing against them, who are hereby induced to a sinful compliance with it.

[4.] If conscience be awakened, and deters them from adhering to the temptation, from a sense of that guilt which they will contract thereby; Satan is sometimes content to take the blame hereof upon himself, that they may think that they are to be excused, by reason of the violence of the temptation, which they could not well withstand.

[5.] Sometimes he persuades them to throw the blame on providence, as being the occasion of sin, or rendering it necessary or unavoidable from our condition or circumstances in the world, which is the highest injury that can be offered to the divine Majesty. Thus Adam tacitly reproaches God, when he says, _The woman, whom thou gavest to be with me, she gave me of the tree, and I did eat_, Gen. iii. 12.

[6.] He often tempts men to presume on the mercy of God, hoping that though they continue in sin, they shall obtain a pardon from him. Or, since this is not to be expected without sincere repentance, he tempts them to presume, that by the influence of the Holy Spirit, they shall have this grace hereafter, whereby their perishing in their iniquities may be prevented. Thus concerning the methods which Satan takes to produce and strengthen the habits of sin. We proceed,