temptation to God’s people to presumption and carnal security; as the
Psalmist says, _In my prosperity I said, I shall never be moved_, Psal.
xxx. 6. and the wicked are hereby tempted to obstinacy and disobedience;
as God says by the prophet, to the Israelites, _I spake unto thee in thy
prosperity; but thou saidst, I will not hear; This hath been thy manner
from thy youth, that thou obeyedst not my voice_, Jer. xxii. 21. And
sometimes to pride, haughtiness, and oppression; thus the Psalmist
speaks of those who were _not in trouble, neither plagued like other
men; therefore pride compasseth them about as a chain, violence covereth
them as a garment_, Psal. lxxiii. 5, 6. We are not, indeed, to suppose,
that this is the necessary result of a prosperous state in the world,
since that temptation, which is only objective, may be fenced against:
But the pernicious tendency thereof arises from the depravity of our
nature, and its proneness to abuse the blessings of providence; from
whence some take occasion to cast off fear, and put the evil day far
from them: Therefore, when we pray, that the world may not prove a
temptation to us, we desire, that God would keep us from using any
indirect means, either to get or increase our worldly substance, but, on
the other hand, enable us to improve it to his glory; and that our
affections may not be so much set upon it as to alienate them from him;
but that we may make it the matter of our deliberate choice, rather to
be deprived of outward blessings, than receive them as our only portion,
and, by having our hearts set too much upon them, forfeit, and be denied
an interest in, his special and distinguishing love.
(2.) The evil things in the world often prove a temptation to us. By
_evil things_, we mean afflictive providences, which are inseparable
from this present state; since _man is born unto trouble, as the sparks
fly upwards_, Job v. 7. These are either personal or relative; some more
immediately from God, others from men, as instruments in his hand: Some
arise from the present experience we have of affliction, others from our
expectation or fear of future troubles: and all these sometimes prove
temptations to us, unless God is pleased to interpose in a way of
preventing grace, and make them conducive to our spiritual advantage.
Now afflictions prove temptations to us,
[1.] When we are discontented and uneasy under the hand of God,
complaining of the burdens that he is pleased to lay on us, as though
they were insupportable, and it were impossible for us to bear up under
them; or, when we are ready to conclude, that no affliction is like
ours, and are apt to insinuate, that God hereby deals hardly with us.
[2.] When they disturb or disorder our thoughts, weaken our faith, and
unfit us for spiritual meditations, or attending aright on ordinances of
God; or when we are more concerned, about our afflictions, than about
sin, the cause of them.
[3.] When we have unbelieving apprehensions concerning the event
thereof, concluding that they will certainly end in our ruin;
notwithstanding the promises, which God has made of their working
together for good, to them that love him.—This temptation David was
exposed to, when he said, _I shall now perish one day by the hand of
Saul_, 1 Sam. xxvii. 1. which was an ungrounded fear, especially
considering the promises that God had given him, and the many
experiences he had of his being a help to him in the time of trouble.
[4.] Afflictions are temptations to us, when we take occasion from them
to question God’s fatherly love, or to conclude, that they are sent in
wrath, and are intimations that we are cast off by him, when we have no
reason to think so from any thing that there is in the nature of
affliction itself; also when we are hindered thereby, from applying
those suitable promises which God has made to his people, in like cases,
for their comfort and support.
Now when we pray that God would _not lead us into temptation_, as
afflictive providences expose us to it, we are to pray against them with
submission to the divine will, not as though the removal thereof were of
equal importance, or as necessary to our happiness, as the taking away
the guilt or power of sin: However, we are to pray, that afflictions may
be sanctified to us; and that corrupt nature may not take occasion from
them, to have unbecoming thoughts of God; but that we may hereby be led
nearer to him, that so they may not prove a temptation to us, or at
least, that with the temptation, he would make a way for our escape.
2. Another sort of temptations proceed from the flesh, which are the
greatest and most dangerous of all. The apostle speaks of them as though
they were the only temptations, when he says, _Every man is tempted when
he is drawn aside of his own lust, and enticed_, James i. 14. since all
others might, without much difficulty, be resisted and overcome, were
there not a corrupt disposition in our nature, which the apostle calls
_lust_, that inclines us to adhere to, and comply with them. This
consists in the irregularity and disorder of our passions; which are not
only prone to rebel against God, but to act contrary to the dictates of
our own consciences, which is the result of our fallen state; and the
temptations are oftentimes various, according to the prevailing bias of
our natural temper. A melancholy constitution sometimes inclines us to
slavish fears, or distrust of God’s providence; or to have such black
and dismal apprehensions of our spiritual concerns, that we are led to
the very brink of despair. A choleric temper prompts us to revenge,
injustice, and oppression, and puts us upon magnifying small offences,
and expressing a furious resentment without ground. A sanguine and airy
constitution often proves a temptation to cast off all serious thoughts
about God and another world, and to count religion a needless,
melancholy and distasteful thing, and to make a jest of what is sacred,
and ought to be treated with the utmost reverence; and this temper
frequently exposes persons to the pernicious influence of bad company,
and induces them to be lovers of pleasure more than lovers of God.
Again, a stupid, phlegmatic and heavy constitution, often proves a
temptation to negligence in our civil and religious affairs, and not to
make provision for a time of trial: Hereby persons are often tempted to
neglect holy duties, especially such as are difficult; or to perform
them in a careless manner, and so rest in a form of godliness, without
the power thereof.
This difference of natural tempers is the reason why we behold lust
appearing in different shapes; so that the same temptation that presents
itself from without, suits the natural disposition of one who eagerly
embraces it, while another is not greatly moved by it. This is what we
understand by those temptations which arise from the flesh; and, when we
pray against them, it is not to be supposed, that we expect to be
perfectly freed from them in this world, in which, as has been elsewhere
observed[124], there are the remnants of sin abiding in every part, even
in them that are sanctified, and the perpetual lustings of the flesh
against the spirit. Therefore, when we pray against such-like
temptations, we desire,
(1.) That God would restrain and prevent the irregularity and pernicious
tendency of our natural temper, which inclines us to those sins which it
is most prone to; or that he would keep us from those sins that more
easily beset us, by reason of the propensity of our nature to commit
them. And,
(2.) That he would sanctify our affections and bring them under the
powerful influence of a principle of grace, which may maintain a
perpetual opposition to those habits of sin that are daily leading us to
turn aside from God, so that, whatever temptations we meet with from
objects without us, our souls may be internally fortified against them,
and disposed to hate and avoid every thing that is contrary to his holy
law, or tends to his dishonour.
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.