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,
2. To consider how he endeavours to prevent our being brought under
conviction of sin; or, if we are convinced thereof, to hinder its making
any deep or lasting impression on us; and this he does various ways,
(1.) By dissuading others, who ought to deal faithfully with us, from
reproving sin committed by us. Thus Ezekiel, speaking concerning the
false prophets, says, that they _strengthened the hands of the wicked,
that he should not return from his wicked way, by promising him life_,
Ezek. xiii. 22. Sometimes he improves the consideration of our
circumstances in the world, to dissuade us from reproving sin in others,
especially if they are our superiors, or those whom we are dependent on,
or have some expectations from, lest we should make them our enemies,
and thereby lose some advantages, which we hope to receive from them.
And there are others whom he does not wholly dissuade from reproving of
sin; but there are some circumstances attending the reproof, or the
person that gives it, that he lays hold of, which hinders it from taking
effect, whereby his end is no less answered than if sin had not been
reproved at all. As,
[1.] When we reprove those that are notorious offenders, and ought to be
treated with a greater degree of sharpness, with too much lenity, as
though it were only a sin of infirmity, by which means they are more
hardened in the commission of it. This was Eli’s fault in dealing with
his sons, when he said unto them, _Why do ye such things? for I hear of
your evil dealings by all this people: Nay, my sons, for it is no good
report that I hear; ye make the Lord’s people to transgress_, 1 Sam. ii.
23, 24. Whereas, he ought to have restrained them by those acts of
severity, which the nature of the crime demanded.
[2.] Satan often prevents the reproof from taking effect, by inclining
the reprover to use indecent behaviour in expressing the haughtiness of
his temper, as though there were no respect due to superiors, as such,
because they are worthy of reproof; or else by expressing a kind of
hatred against the person that committed the sin; whereas, hatred ought
to be principally directed against the crime itself, while we convince
those whom we are reproving, that it is love to them, as well as zeal
for the glory of God that moves us to do this.
[3.] Satan often hinders reproofs from taking effect, either by tempting
those who give them to commit the same sin, or, at least, by persuading
those against whom they are directed, that there are other sins equally
great, which they are chargeable with, and therefore they ought to look
to themselves, rather than take notice of what is done by others.
(2.) Satan hinders the work of conviction, by endeavouring to suppress
the preaching of the word, or prevent the success thereof when preached.
As to the preaching of the word, this is God’s ordinary way by which he
convinces of sin; and Satan sometimes stirs up those that are under his
power and influence to persecute or suppress the preaching of the
gospel. Thus the apostles were _commanded_ by the Jews, _not to speak at
all, nor teach in the name of Jesus_, Acts iv. 18. and when they refused
to obey this command, they _put them in prison_, chap. v. 18. This
method has been taken, in all ages, by Satan’s instigation, with a
design to hinder the spreading of Christ’s interest in this world,
which, by the blessing of providence, has been, notwithstanding,
continued unto this day. Therefore, there are other methods which he
uses to hinder the success of the word. Sometimes he does this by
perverting them that preach it; so that they endeavour to corrupt the
word of God, whereby the minds of men are turned away from that
simplicity that is in Christ; at other times he tempts them to be very
sparing in reproving sin, or to do this in a more general way, as though
their only design was to let their hearers know that there are some
sinners in the world, and not that they should be brought under
conviction of sin themselves. This is done sometimes in compliance with
the corruptions of those whom they do not care to disoblige hereby; and
others shun to declare some of the most important truths of the gospel,
and affect such a method of preaching as has not a tendency to bring
that real advantage to the souls of men, as when it is delivered with
more zeal and faithfulness.
Moreover, Satan endeavours to hinder the success of the word, by
stirring up the corruptions of those that attend upon it; for which
reason he is represented, by our Saviour, in the parable of the _seed
which fell by the way-side_, which the _fowls came and devoured_, as
_catching away_ the word, Matt. xiii. 4, 19. By this means they are not
much affected with it, nor endeavour to retain it in their memories;
and, sometimes he injects vain thoughts under the word preached. This
our Saviour compares, in the parable but now mentioned, to the _seed
that fell among thorns_; and explains it of _the care of this world, and
the deceitfulness of riches, choaking the word_, ver. 7, 22. And
sometimes he endeavours to raise prejudices in the minds of men, against
what is delivered; so that the plainness of expression, when addressed
to the consciences of men, in such a way, as that it has a tendency to
bring them under conviction, is contemned, and called a low, mean way of
address, and disliked, because it is not delivered with that elegancy of
style, or ingenious turn of thought, that is adapted rather to please
the ear, than affect the hearts of those that hear it. By those methods
Satan endeavours to hinder persons from being brought under conviction:
But if their consciences are, notwithstanding this, awakened under the
word, or, by some providences which God often makes use of for that end;
then there are methods of another kind, which Satan uses, to prevent
convictions from making any deep or lasting impression on them. As,
[1.] By endeavouring to make the soul easy, from the consideration of
the universal depravity of human nature; and accordingly he insinuates,
that all have reason to accuse themselves of sins that would tend to
their disquietude, if they made so narrow a search into their hearts as
these do, or had such formidable thoughts of the consequences thereof as
they have. Here he produces many examples of those who have been quiet
and easy in their own minds, though they had as much ground to perplex
and torment themselves with such-like melancholy thoughts as they have;
yet they go on in a course of sin, without any checks of conscience,
and, as Job speaks, _spend their days in wealth_, or, as it is in the
margin, in mirth, _and in a moment go down to the grave_, Job vii. 22.
being resolved to give way to nothing that shall disturb their peace, or
render their lives uncomfortable.
[2.] If this stratagem will not take effect, inasmuch as they are
sensible, that while they remain in an unconverted state, they can have
no solid foundation for peace, then he endeavours to persuade them,
_that the work of conversion is over, and that conviction of sin, though
destitute of faith, is true repentance_, or that a partial reformation,
and abstaining from some gross and scandalous sins, or engaging in the
external duties of religion, especially with some degree of raised
affections therein, is a sufficient ground for them to conclude, that
they are in a state of grace; and if they resolve to go on in this way,
he puts them upon depending and relying on their own righteousness, and
expecting to be justified thereby, without seeing a necessity of laying
hold on what Christ has done and suffered, in order to the removing the
guilt of sin; and, so long as they continue in this way, they shall meet
with no disturbance from Satan, this not being the method which God has
prescribed for our attaining justification, or that peace which flows
from it.
[3.] He puts them _upon making vows and resolutions in their own
strength_, that they will perform several religious duties with the
greatest exactness, and abstain from those sins which he is sensible
they will commit, if not prevented by the grace of God, that so, by too
great confidence in their own strength, they may provoke him to leave
them to themselves; and, as the consequence thereof, they soon break
their resolutions, and bring themselves under greater perplexities than
they were in before: And, then to make them easy, he endeavours to
persuade them, that God does not require them to lead so strict a life
as they seemed determined to do, but has allowed them some innocent
liberties, as he calls them, in giving way to those sins which their
condition in life renders necessary; and, as he had before tempted them
to rely on their own strength, now he tempts them to carnal security,
and a slothful, stupid frame of spirit, whereby they will be rendered
more receptive of those temptations he has to offer, to turn them aside
from that strictness in religion, which they before resolved to
maintain.
[4.] Satan dazzles _their eyes with the glittering vanities of this
world_, that he might divert their minds from serious thoughts about, or
any concern for a better; and if their secular callings are attended
with some incumbrances, through the multiplicity of business, or the
constant care they are obliged to take to live in the world; then he
alleges the inconsistency hereof, with their giving way to those
convictions of sin which will be an hindrance to the necessary business
of life. Thus concerning the method which Satan uses to prevent
conviction of sin, or to hinder the efficacy thereof: But inasmuch as
this does not always take effect; especially when convictions make a
deep impression upon us. We proceed to consider,
3. Those methods that are used by Satan, to hinder persons from closing
with Christ, and believing in him. And this he does,
_1st_, By endeavouring to _keep them in ignorance_ of the great
doctrines of the gospel; and, as the consequence thereof, turning them
aside to embrace those errors, which are inconsistent with faith in
Christ; and in order thereto, he suggests, that it does not belong to
them, to press after the knowledge of the sense of scripture, but to
persons of learning, or those who are called to preach or defend the
truth; and that it is enough for them to have some general notions of
the doctrines of religion, whereby they may be induced to practise those
moral virtues which their station in life engages them to, and to leave
the more abstruse parts thereof, to those whose inclination leads them
thereunto.
Moreover, he improves the different sentiments of men about the
doctrines of the gospel, to answer this end, and infers from thence,
that since one asserts one thing for truth, and another the contrary,
that therefore there is nothing certain in religion; so that they are
safest who keep clear of all these controverted matters; and among them
he includes the doctrine of justification by faith in Christ. This
method of temptation leads men to scepticism, and, if complied with, is
inconsistent with faith in Christ; and the consequence hereof is, their
imbibing those doctrines that tend to sap the very foundation of
revealed religion. And if they pretend to adhere to any scheme of
doctrine, it is generally such an one, as has a tendency to strike at
the divinity and glory of Christ, the necessity of his satisfaction, or
of our justification, by his imputed righteousness, or denying the
divinity of the Holy Ghost, and the need we have of his powerful
operations in the work of regeneration, conversion, and sanctification.
These are the doctrines on which our faith is built; therefore, to deny
them, is not only inconsistent with our closing with Christ, as being
the result of the alienation of our minds from God; but it is agreeable
to the working of Satan in the children of disobedience, whereby he
answers his character, as a deceiver, as well as a tempter.
_2dly_, Satan endeavours to hinder men from believing in Christ, by
_persuading them to hope for salvation from the mercy of God_, without
any regard to the display of this attribute in Christ, as our Mediator,
or faith in him, without which we have no ground to conclude, that we
shall obtain mercy from him: Or, since faith is necessary to salvation,
he persuades them to take up with such a kind of faith as consists only
in a general assent to some things contained in scripture, without the
exercise of other graces that are inseparably connected with, and flow
from it; and if they have no other notion of saving faith than this, it
is no wonder that Satan, by his false reasoning, carries on the
temptation yet farther, and persuades them, that this is in their own
power, and that it is an easy matter to believe, which is a certain
indication that they are destitute of saving faith. Thus we have
considered Satan as endeavouring to strengthen the habits of sin, hinder
the work of conviction, or prevent its taking effect; and using methods
to keep those who are under convictions, from closing with Christ by
faith. We now proceed to consider,
4. His injecting atheistical and blasphemous thoughts into the minds of
men, and using his utmost endeavours to despair.
(1.) He sometimes _injects atheistical and blasphemous thoughts into the
minds of men_. His nature inclines him to hate and oppose God; and his
malice breaks forth in tempting men to blaspheme his perfections: Thus
some are represented as _opening their mouths in blasphemy against God,
to blaspheme his name and his tabernacle, and them that dwell in
heaven_, Rev. xiii. 6. which they do by the instigation of Satan:
However, there is a vast difference between those blasphemous thoughts,
which are injected into the minds of wicked men, and those which are
oftentimes complained of by the believer. In the former, the Devil
enstamps his own image upon them, and they are like a spark falling into
combustible matter, which immediately sets it on fire: The latter is
like a flash of fire that lights upon water, without doing any
execution. We read of some who are entirely under his dominion, who
_blaspheme the God of heaven, because of their pains and their sores,
and repented not of their deeds_, chap. xvi. 11. But there are others
into whom he injects such-like thoughts, which are a grief and burden to
them. Some are tempted to deny the being or providence of God; and
others to have unworthy and injurious thoughts of the divine
perfections; which cannot be reckoned any other than blasphemy, and, so
far as they proceed from, us, bring with them a very great degree of
guilt. That believers themselves have been sometimes guilty hereof,
appears from what the Psalmist utters in words, when he says, _Is his
mercy clean gone for ever? Hath God forgotten to be gracious_, Psal.
lxxvii. 8, 9. And, indeed, it is no uncommon thing for believers to
complain of their having such injurious and unworthy thoughts of the
divine perfections, that they dare not utter in words; which fills them
with the greatest uneasiness; Therefore it is necessary for us to
enquire, when these blasphemous suggestions take their rise from
ourselves, and when from Satan?
It is certain, that sometimes they proceed from ourselves: Thus our
Saviour says, _Out of the heart proceed blasphemies that defile a man_,
Matt. xv. 19. and we have reason to charge ourselves therewith, when
they arise from, or are accompanied with other presumptuous sins; or
when we do not strive against, but rather give way to them, and other
suggestions of Satan, which tends to God’s dishonour, grieves the Holy
Spirit, and defiles our own consciences.
But, on the other hand, we may humbly hope and trust, that they are
rather to be charged on Satan than ourselves, when they are the result
of some bodily distemper, as in those that are under the prevailing
power of melancholy, in whom it may be observed, that when by the use of
natural means, the distemper is abated, and the constitution mended,
these blasphemous suggestions cease. Moreover, when our souls tremble at
the temptation, and oppose it with the utmost abhorrence, as our Saviour
did, when the Devil tempted him to _fall down and worship him_; to whom
he immediately replies, _Get thee hence, Satan_, chap. iv. 9, 10. Again,
when we confess, and can appeal to the heart-searching God, that we are
so far from having any inclination to comply with the suggestion, that
nothing is more grievous to us, than to be assaulted with it: and
especially when we take occasion from hence, to exercise that
reverential fear of the divine Majesty, that is opposite thereunto.