Satans Temptations in Three Parts, Part 1 · Chapter 12
CHAP. XII. Of Satan's perverting our Reaſon. His ſecond way of blinding. The poſſibility of this, and the manner of accompliſhing it directly, ſeveral ways; and indirectly, by the delights of Sin, and by Sophiſtical Arguments; with an account of them.
THe ſecond way by which Satan blinds us through the power of Luſt, is by preverting and corrupting our Reaſon, drawing it to approve of that, which it firſt diſapproved. That our Luſts have ſuch a power upon the Underſtanding to make ſuch an alteration, need not ſeem ſtrange to thoſe that ſhall conſider, that the Scripture propounding the knowledge of the higheſt Myſteries, doth poſitively require (as a neceſſary prerequiſite to theſe things) that we lay aſide all filthineſs and ſuperfluity of naughtineſs (in theſe terms,Jam. 1. 20. noting the loathſom defilement of our Luſts) that ſo we may receive the ingrafted Word; ſtrongly implying that our Luſts have a power to elude and evade the ſtrongeſt reaſons, and to hinder their entertainment: Which our Saviour notes, to have been alſo the cauſe of the Jews blindneſs,Joh. 5. 44. How can ye believe which receive honour one of another? their luſts of Honour ſtood in their Light, and perverted their Reaſon.
But becauſe this may ſeem to ſome almoſt impoſſible that Luſts ſhould turn our Sun into darkneſs, I ſhall a little explain it.
The Underſtanding doth uſually, (if practice of Sin have not put out its light) at the firſt faithfully repreſent to our Mind the nature, of Good and Evil in matters of Temptation and Duty; yet its power in this caſe is only directive and ſuaſive to the Will, not abſolutely imparative; the Will muſt follow the Underſtandings dictate, but is not under any neceſſity of following its firſt advice; 'tis the ultimum dictamen, the laſt dictate that it is engaged to follow: However the Will (in the caſe laſt mentioned) be dependant upon the Underſtanding, yet the Ʋnderſtanding doth alſo quoad exercitium, depend upon the Will, and as to the act of conſideration, is under its command; ſo that after the Underſtanding hath faithfully repreſented the evil of a Sin, the Will can command it to another conſideration, and force it to new thoughts and conſultations about it; in which caſe, the Will doth prompt the Underſtanding, tells it what verdict it would have it to bring in, and ſo doth really ſollicite and beg for a complyance.
The Underſtanding is ductile and capable of being brib'd, and therefore ſuffers its right Eye to be put out by the Will, and as a falſe Witneſs or a partial Judge gives ſentence as the Will would have it; …enner Epiſt. D…dic…tory to Myſtery of ſaving Grace.and thus (as one obſerves) the Underſtanding and Will, are like Simeon and Levi, Brethren in evil, mutually complying with, and gratifying each other.
The poſſibility of Luſts perverting our Underſtanding being diſcovered, the way and manner how Luſt doth thus corrupt it, is needful to be opened.
Luſt exerciſeth this power under the management of Satan, directly and indirectly.
Firſt, Our Reaſon is directly perverted, when it is ſo far wrought upon as to call that Good, which is indeed plainly and apparently Evil. So great a corruption is not common and ordinary, neither can the heart of Man be eaſily drawn to go ſo paipably againſt clear light and evidence: 'Tis therefore only in ſome Caſes, and in ſome Perſons, either of weaker Faculties, or of extraordinarily debauched Principles that Satan can work up Luſt to give ſo great a darkneſs: However 'tis evident that Satan uſeth theſe deceits in this thing.
Firſt, He ſtrives (where the matter will bear it) to put the name of Vertue or Good upon Actions and things that are not ſo. This Temptation doth moſt appear in thoſe things that are of a doubtful and diſputable nature, or in thoſe Actions which in their appearance or pretenſions may ſeem to be vertuous. Whatever Sin is capable of any Paint or Varniſh, that he takes the advantage of. Saul's Sacrificing was a great iniquity, and yet the pretence of the general Goodneſs of the action (being in it ſelf commanded) and the ſuppoſed Neceſſity of Saul's doing it, becauſe Samuel came not, were conſiderations upon which his Underſtanding warranted to him that undertaking. Paul's Perſecution, (though a real gratification of his envious luſtings) by his blinded Underſtanding was judged duty: What more common than for Worldlymindedneſs and Covetouſneſs, to be called a faithful and dutiful care for the proviſion of our Families? Lukewarmneſs is often juſtified under the notion of Moderation and Prudence; and any thing that can but pretend any kindred to, or reſemblance of Good, our Luſts preſently prevail for an approbation and vindication of it.
Secondly, Satan uſeth the advantage of Extreams, for the corrupting of our Underſtandings. To this purpoſe he doth all he can to make ſuch an Extream odious and diſpleaſing, that ſo we may run upon the contrary, as matter of duty. Many there are whoſe heads are ſo weak, that if they ſee the danger of one Extream, they never think themſelves in ſafety till they fly to a contrary Exceſs, and then they think the Extream they embrace needs no other juſtification, than the apparent Evil of what they have avoided. Satan knowing this, like the Lapwing, makes the greateſt noiſe when he is furtheſt from his Neſt, and in much ſeeming earneſtneſs, tempts us to ſomething that is moſt croſs to our Temper or preſent Inclination; or endeavours to render ſomething ſo to us, not with any hopes to prevail with us there, but to make us run as far from it as we can into another Snare, and alſo to make us believe that we have done well and avoided a Temptation, when indeed we have but exchanged it.
Thirdly, He directly blinds our Underſtandings in ſinful Practices, by engaging us to corrupt Opinions which lead to wicked or careleſs Courſes. Satan with great eaſe can put Men upon Sin, when once he hath prevailed with them to receive an error, which directly leads to it. Corrupt Principles do naturally corrupt Practices, and both theſe may be obſerved to meet in thoſe deluded ones,Jude 4. whom the Scripture mentions, that denyed the only Lord God, and Jeſus Chriſt, turning alſo the grace of God into laſciviouſneſs; falſe-Teachers that brought in damnable Hereſies, counted it pleaſure to riot, 2 Pet. 2. 1, 13, 14.had eyes full of Adultery, and could not ceaſe from Sin. With what confidence and ſecurity will Sin be practiſed when an Opinion ſigns a Warrant, and pleads a Juſtification for it?
Fourthly, In Actions, whoſe goodneſs or badneſs is principally diſcoverable by the ends upon which they are undertaken, 'tis no great difficulty for Satan, to impoſe upon Men a Belief that they act by ends and reſpects, which do not indeed move them at all; and in this caſe Men are ſo blinded, that they do not, or will not know or acknowledge they do evil; the matter of the Action being warrantable, and the end being out of the reach of common diſcovery, they readily believe the beſt of themſelves; and looking more at the warrantableneſs of the nature of the act in the general, than at their grounds and intentions, they think not that they do evil. This was a fault which Chriſt obſerved in the Diſciples when they called for fire from Heaven upon the Samaritans: Luk. 9. 55.the thing it ſelf Elias had done before, and Chriſt might have done it then, but they wanted the ſpirit of Elias; and therefore Chriſt rejects their motion as unlawful in them, who conſidered not that a Spirit of Paſſion and Revenge did altogether influence them, and inſtead of ſhewing a juſt diſpleaſure againſt the Samaritans, he ſhews that Satan had blinded them by their Luſt, and that the thing they urged was ſo far from being good, that it was apparently evil, in that they were acted by another Spirit than they imagin'd. This way of deceit is very common. How often may we obſerve Chriſtians pretending conſcientious diſſatisfactions about the actions of others, when the private ſpring that animates them is ſome ſecret grudge that lyes at the bottom; and yet becauſe the thing wherein they are diſſatisfied may truly deſerve blame, they are not apt to condemn themſelves but think they do well.
Secondly, Luſts alſo pervert our Reaſon and Knowledg indirectly: and this is, when we are not ſo far blinded, as to believe the thing unto which we are tempted, to be good abſolutely; yet notwithſtanding, we are perſwaded of ſome conſiderable goodneſs in it, and ſuch as may for the preſent be embraced. For this purpoſe Satan hath ready theſe two Engines:
Firſt, He ſets before us the Pleaſures, Profits and other delights of Sin: Theſe he heightens with all his Art and Skill, that he may fix in our Minds this concluſion, that however it be forbidden; yet it would conduce much to our ſatisfaction or advantage if it were practiſed; and here he promiſeth ſuch golden ends and fruits of Sin, as indeed it can never lead unto, inviting us in the words of the Harlot,Prov. 7. 16. I have decked my Bed with coverings of Tapeſtry, with carved Works, with fine Linnen of Egypt. I have perfumed it with Myrrhe, Aloes and Cinnamon. Come, let us take our fill of theſe delights. Thus he ſet upon Eve, Taſte this Fruit, and ye ſhall be as Gods. Thus he attempted Chriſt himſelf, All theſe will I give thee, proffering the Kingdoms of the World, and the Glory of them. The pleaſures of Sin are Satans great Bait, and theſe ſtrongly invite and ſtir up our Luſts; yet becauſe the fear of the danger may ſtick in the Heart, 'Tis pleaſant, but O I dare not, ſaith the Sinner, I fear the hazard or the evil that may fellow: Therefore Satan hath his other Engine at hand to blind us, and to carry our Minds from ſuch conſiderations, and that is,
Secondly, His Sophiſtical Arguments, by which the danger may be leſſened; of theſe his Quiver is full. As,
Firſt, He urgeth that the Sin tempted to is little. But a little one, 'tis not (ſaith he) ſo great a matter as you make it, there are other Sins far greater, and theſe alſo practiſed by Men that profeſs as much as you. Thus he would ſhame us (as it were) out of our fear, by calling it ſeverity, nicenſs, or an unneceſſary preciſeneſs. If this prevail not,
Secondly, He hath then another Argument. Oh (ſaith he) be it ſo, that it is a little more than ordinary, yet it is but once; taſte or try it, you need not engage your ſelves to frequent practice; you may retreat at pleaſure. But if the fear of the danger prevail againſt this, then,
Thirdly, He labours to put us under a kind of neceſſity of ſinning, and this he pleads as a juſtification of the evil. 'Tis not altogether right, but you cannot well avoid it. This plea of neceſſity is large, occaſion, example, command of others, ſtrength of inclination,Vid. Dy…e Deceitfulneſs of Heart. p. 139. &c. cuſtom, and what not, are pleaded by him in this caſe; ſome particularly reckon them up: and rather than ſome Men will acknowledg the evil, they will blame Gods decree, as if they were neceſſitated by it, or his providence, as Adam, The Woman that thou gaveſt me, ſhe gave me of the Tree: David's bloody reſolve againſt the houſe of Nabal ſeems to be juſtified by him,1 Sam. 25. 21. from Nabal's great ingratitude, In vain have I kept all that this Fellow hath in the Wilderneſs, &c. and as one engaged by a neceſſity of repaying ſuch wrongs and affronts, doth he determine to cut them off. Aaron (when he was taxed by Moſes about the golden Calf) excuſeth the matter by a pretended neceſſity of doing what he did upon the violent importunity of ſuch an heady People;Exod. 32. 22. and that when Moſes was not to be found, Thou kneweſt the People, that they are ſet on miſchief. This that he urged to Moſes, Satan no doubt had urged to him, and he had acquieſced in it, as ſomething that he thought would excuſe, or at leaſt mitigate the offence. Yet if the Sinner break through this Snare,
Fourthly, He comes on with a ſofter plea of infirmity; and endeavours to perſwade Men that they may yield under pretence of being forced, and that their ſtrivings and reluctancies will leſſen the evil to an apparent ſin of infirmity; and thus he beſpeaks them, Have not Gods Children infirmities? they ſin, though with reluctancy, and doeſt not thou reſiſt? doth not the fear that is in thy heart ſhew an unwillingneſs; mayeſt thou not plead, the evil that I would not do, that do I? if thou yield, will not God account it a rape upon thine integrity? If this Arrow ſtick not,
Fifthly, Then he extenuates the offence, by propounding ſome ſmaller good or convenience that may follow that evil. And this, though it be a way of arguing, directly contrary to that rule, Do not evil that good may come, yet it oft proves too ſucceſsful; and 'tis like that common ſtratagem of War when by the propoſal of a ſmall booty in view, the Enemies are drawn out of their Hold into a fore-contrived Danger. Thus Satan pleads, This one act of Sin may put you into a capacity of honouring God the more. Some have admitted advancements and dignities againſt Conſcience, upon no better ground, but that they might keep out Knaves, and that they might be in a condition to be helpful to good Men. Surely the Devil prevailed with Lot by this Weapon, when he offered the proſtitution of his Daughters to the luſts of the Sodomites, that the Strangers (as he thought them) might be preſerved; by this evil (thinks he) a greater may be avoided. Herod's Conſcience could not at firſt conſent to the cutting off the head of John Baptiſt, but when Satan ſuggeſts the obligation of his Oath, he concludes, that in the killing of John he ſhould eſcape the violation of the Oath; Thus a pretended good to come, becomes a pander to a preſent certain iniquity. Now if after all theſe arguings the Conſcience carrieth an apprehenſion of danger, then
Sixthly, He plainly diſputeth the poſſibility of the eſcape of danger, though the ſin be committed. All the inſinuations of pleaſure and advantage by which Eve was tempted, could not at firſt blot out her fears of the conſcquence of that trangreſſion, it did ſtick in her mind ſtill, leſt we die; then Satan plainly denyeth the danger ſhe feared, Ye ſhall not ſurely die, the threatning (ſaith he) it may be was but for trial, or without a ſtrict and poſitive purpoſe in God to execute it, there is no certainty that God was in good earneſt when he ſpake ſo. The Devil uſually urgeth the Mercy of God, the Merits of Chriſt, his Promiſes of Pardon, the Infirmities of the Saints, their Sins, and Repentances, &c. From all theſe drawing this concluſion, that we may venture upon the Temptation without any apparent hazard. 'Tis but repenting (ſaith he) and that is an eaſie work to a gracious Soul, God is ready to be reconciled, even to a Prodigal Son; he is not ſo cruel as to caſt away any for a ſmall matter, he that waits to be gracious will not ly at catch for opportunities and occaſions to deſtroy us, he that delights not in the death of a Sinner will not delight to take ſtrict exceptions againſt every failing.
If Satan can prevail with us to extenuate the Sin, to ſlight the hazard, or any way to leſſen it upon any of the forementioned accounts; then having poſſeſſed us before with high apprehenſions of delights and ſatisfactions in the Sin, he quickly perſwades to accept the motion, as having a conveniency and advantage in it not to be deſpiſed: and thus doth he indirectly pervert our Reaſon, which is the ſecond way by which he blinds us, through the working of our Luſt.