Satans Temptations in Three Parts, Part 1 · Chapter 13
CHAP. XIII. Of Satan's diverting our Reaſon, being the third way of blinding Men. His policies for diverting our Thoughts. His attempts to that purpoſe in a more direct manner; with the degrees of that procedure. Of diſturbing or diſtracting our Reaſon, which is Satan's fourth way of blinding Men. His deceits therein. Of precipitancy, Satan's fifth way of blinding Men. Several deceits to bring Men to that.
THirdly, Satan blinds the Sons of Men by diverting and withdrawing their Reaſon, and taking it off from the purſuit of its diſcovery or apprehenſions. For ſometime it cannot be induced to go ſo contrary to its Light, as to call evil good, either directly or indirectly: Then is Satan put to a new piece of Policy; and if the frame of the Heart and the matter of the Temptation ſuit his deſign, he endeavours to turn the ſtream of our thoughts either wholly another way, or to ſtill them by turning them into a dead Sea, or by ſome trick to beguile the Underſtanding with ſome new dreſs of the Temptation. So that we may obſerve in Satan a threefold policy in a ſubſerviency to this deſign: for,
Firſt, Satan ſometime ceaſeth his purſuit and lets the matter fall, and thinks it better to change the Temptation than to continue a ſollicitation at ſo great a diſadvantage. When he tempted Chriſt and could not prevail,Luk. 4. 13. he departed for a ſeaſon with a purpoſe to return at ſome fitter time, which Chriſt himſelf was in expectation of, knowing it to be his manner to ly in wait for advantages, and accordingly when his ſuffering drew nigh, which (as he ſpeaks to the Jews,)Luk. 22. 53. was their hour and power of darkneſs, he foretold his return upon him, Now the Prince of this World cometh: however, this attempt of his againſt the Lord Jeſus prevailed not, yet he ſhewed his Art and Skill in the ſuſpending of his Temptation to a more ſutable time. And the ſucceſs of this againſt us is ſadly remarkable, for however we reſiſt, and at preſent ſtand out, yet his ſolicitations are often like leaven, which while 'tis hid in our thoughts, doth not a little ferment and change them, ſo that at his return, he often finds our Luſts prepared to raiſe greater clouds upon our Mind. Many there are that reſiſt ſtrongly at preſent that which they eaſily ſlide into, when Satan hath given them time to breath; that ſay I will not, and yet do it afterwards.
Secondly, He ſometimes withdraws their conſiderations, by huffing them up with a confidence that they are above the Temptation: As a conqueſt in a ſmall skirmiſh, begetting an opinion of victory, makes way for a total overthrow over a careleſs and ſecure Army. We are too apt to triumph over Temptations, becauſe we give the firſt on-ſet with courage and reſolution. Chriſt forewarned Peter of his denyal, he ſtoutly de…ies it, and not improving this Advertiſement to Fear and Watchfulneſs, Satan who then was upon a deſign to ſift him, took him at that advantage of ſecurity, and by a contemptible inſtrument overthrew him. Thus while we grow ſtrong in our apprehenſions by a denyal of a Sin, and undervalue it as below us, our Confidence makes us careleſs, and this lets in our ruine.
Thirdly, If theſe ways of Policy fail him, he ſeemingly complies with us, and is content we judge the matter ſinful, but then he proffers his ſervice to bring us off by diſtinctions; and here the Sophiſter uſeth his skill to further our Underſtanding in framing excuſes, coyning evaſions, and ſo doth out-ſhoot us in our own Bow. The Corinthians had learned to diſtinguiſh betwixt eating of Meat in an Idols Temple in honour to the Idol, and as a common Feaſt in civility and reſpect to their Friends that invited them: this preſently withdrew their conſideration, and ſo quieted them in that courſe, that the Apoſtle was forced to diſcover the fallacy of it. The Iſraelites curſed him that gave a Wife to any of the Tribe of Benjamin: but when they turned to them in compaſſion, they ſatisfied themſelves with this poor diſtinction, that they would not give them Wives, Judg. 21. 18, 20.but were willing to ſuffer them to take them. 'Tis a common ſnare in matters of Promiſe, or Oath, where Conſcience is ſtartled at a direct violation thereof, by ſome pitiful ſalvo, or ſilly evaſion, to blind the Eyes; and when they dare not break the Hedge, to leap over it by the help of a broken Reed.
But I muſt here further obſerve, that Satan doth ſometimes ſet aſide theſe Deceits aforementioned, and trys his ſtrength for the withdrawing of our conſideration from the danger of Sin, in a more plain and direct manner, that is, by continuing the proſpect of the ſweets and pleaſures of Sin under our Eye, and withal, urging us by repeated ſollicitations to caſt the thoughts of the danger behind our back: In which he ſo far prevails ſometimes, that Men are charged with a deep forgetfulneſs of God, his Law, and of themſelves, yet uſually it ariſeth to this by degrees: As
Firſt, When a Temptation is before us, and our conſcience relucts it, if there be any inclination to recede from a conviction, the motion is reſiſted with a ſecret regret and ſorrow. As the young Man was ſaid to go away ſorrowful, when Chriſt propounded ſuch terms for Eternal Life as he was not willing to hear of: So do we, our Heart is divided betwixt Judgment and Affection, and we begin to wiſh that it might be lawful to commit ſuch a Sin, or that there were no danger in it; nay, often our wiſhes contradict our prayers, and while we deſire to be delivered from the Temptation, our private wiſhes beg a denyal to thoſe ſupplications.
Secondly, If we come thus far, we uſually proceed to the next ſtep, which is, to give a diſmiſſion to thoſe thoughts that oppoſe the Sin: We ſay to them, as Felix to Paul, Go thy way for this time, and when I have a convenient opportunity I will ſend for thee.
Thirdly, If a plain diſmiſſion ſerve not to repel theſe thoughts, we begin to impriſon the Truth in Ʋnrighteouſneſs, Rom. 1. 18.and by a more peremptory refuſal to ſtifle it,2 Pet. 3. 5. and to keep it under, and become at laſt willingly ignorant.
Fourthly, By this means at laſt the Heart grows ſottiſh and forgetful: The heart is taken away, as the Prophet ſpeaks, and then do theſe thoughts of conviction and warning at preſent periſh together. This withdrawing of our conſideration is Satan's third way of blinding us. Follows next
The fourth way by which our Luſt prevails in Satan's hand to blind Knowledg, and that is by diſtracting and diſturbing it in its work. This piece of ſubtilty Satan the rather uſeth, becauſe 'tis attended with a double advantage, and like a two-edged ſword will cut either way. For (1.) A confuſion and diſtraction in the Underſtanding, will hinder the even and clear apprehenſions of things, ſo that thoſe principles of Knowledg cannot reach ſo deep, nor be ſo firm and full in their application: For as the Senſes, if any way diſtracted or hindred, though never ſo intent, muſt needs ſuffer prejudice in their operations; a thick Air or Miſt not only hinders the ſight of the Eye, but alſo conduceth to a miſrepreſentation of Objects: Thus is the Underſtanding hindred by confuſion. But (2.) If this ſucceed not, yet by this he hinders the peace and comfort of God's Children: 'Tis a trouble to be haunted with evil thoughts. To work this diſtraction.
Firſt, Satan uſeth a clamorous importunity, and doth ſo follow us with Suggeſtions, that what way ſoever we turn they follow us; we can think nothing elſe, or hear nothing elſe, they are ever before us.
Secondly, He worketh this diſturbance in our thoughts by levying a legion of Temptations againſt us; many at once, and of ſeveral kinds, from within, from without, on every ſide, he gathers all from the Dan to the Berſheba of his Empire to oppreſs us with a multitude; ſo that while our thoughts are divided about many things, they are leſs fixed and obſervant in any particular.
Thirdly, He ſometimes endeavours to weary us out with long Sollicitations. As thoſe that beſiege a City, when they cannot ſtorm, endeavour to waſte their Strength and Proviſions by a long Siege: His deſign in this is to come upon us (as Ahitophel counſelled Abſolom) when we are weary and weak-handed by watching and long reſiſtance.
Fourthly, But his chief deſign is to take the advantage of any trouble inward or outward, and by the help of this he dangerouſly diſcompoſeth and diſtracts our Counſels and Reſolves. If any have a Spirit diſtemper'd, only under the apprehenſions of Wrath, 'tis eaſie for him to confound and amaze ſuch, that they ſhall ſcarce know what they do, or what they think. The like advantage he hath from outward Afflictions, and theſe opportunities he the rather takes, for theſe Reaſons.
Firſt, Uſually inward or outward troubles leaves ſome ſtamp of murmuring and fullenneſs upon our Hearts, and of themſelves diſtemper our Spirits with a ſad inclination, to ſpeak in our haſte, or to act unadviſedly. Job's affliction imbittered his Spirit, and Satan miſſeth not the advantage; then he comes upon him with Temptations, and prevailed ſo far, that he ſpake many things in his anguiſh, of which he was aſhamed afterward, and hides his face for it;Job 40. 5. Once have I ſpoken, but I will not anſwer: yea, twice, but I will proceed no further.
Secondly, By reaſon of our Burthen we are l…ſs weildy, and more unapt to make any reſiſtance. God himſelf expreſſeth the condition of ſuch, under the ſimilitude of thoſe that are great with young, who becauſe they cannot be driven faſt, he gently leads them: But Satan knows a ſmall matter will diſcompoſe them, and herein he deals with us, as Simeon and Levi dealt with the Sechemites who ſet upon them when they were ſore by circumciſion.
Thirldly, Troubles of themſelves occaſion Confuſion, multitudes of Thoughts, Diſtractions and Inadvertencies. If Men ſee a hazard before them they are preſently at their wits end, they are puzled, they know not what to do, thoughts are divided, now reſolving this, then preſently changing to a contrary purpoſe. 'Tis ſeldom but as in a multitude of words there is much folly, ſo in a diſtraction of Thoughts there are many Miſcarriages, and Satan with a little labour can improve them to more; here he works unſeen, in theſe troubled Waters he loves to angle, becauſe his Baits are not diſcerned.
Fifthly, Our Conſiderations and Reaſonings againſt Sin are hindred by a bold forward precipitancy. When Men are haſted and preſſed to the committing of Sin, and like the deaf Addar ſtop their Ears againſt the voice of the Charmer: in this caſe the rebellious Will is like a furious Horſe, that takes the Bridle in his Teeth, and inſtead of ſubmitting to the government of his Rider, he carries him violently whither he would not. Thus do Men ruſh into Sin as the Horſe into the Battel. The devices by which Satan doth forward this, we may obſerve to be theſe among others.
Firſt, He endeavours to affright Men into an hopeleſneſs of prevailing againſt him, and ſo intimidates Men that they throw down their Weapons, and yield up themſelves to the Temptation; they conclude there is no hope by all their reſiſtance to ſtand it out againſt him, and then they are eaſily perſwaded to comply with him. To help this forward, Satan uſeth the Policy of Souldiers, who uſually boaſt high of their ſtrength and reſolutions, that the hearts and courage of their Adverſaries failing, the Victory may fall to them without ſtroke. The Devil expreſſeth a diſdain and ſcorn of our weak oppoſition, as Goliah did of David, Am I a Dog, that thou comeſt to me with Staves? doeſt thou think to ſtand it out againſt me? 'tis in vain to buckle on thine Armour, and therefore better were it to ſave the trouble of ſtriving than to fight to no purpoſe. With ſuch like arguings as theſe, are Men ſometimes prevailed with to throw down their Weapons, and to over-run their Reaſon through fear and hopeleſneſs.
Secondly, Sometimes he is more ſubtile, and by threaping Men down, that they have conſented already, he puts them upon deſperate adventures of going forward. This is uſually where Satan hath uſed many ſollicitations before, after our hearts have been urged ſtrongly with a Temptation; when he ſees he cannot win us over to him, then he triumphs and boaſts we are conquered already, and that our thoughts could not have dwelt ſo long upon ſuch a ſubject, but that we had a liking to it, and thence would perſwade us to go on and enjoy the fulneſs of that delight which we have already ſtoln privately, over Shooes, over Boots. Now though his arguings here be very weak, (for though it be granted, that by the ſtay of the Temptation on our thoughts he hath a little entangled us, it cannot hence be inferred that it is our wiſdom to entangle our ſelves further,) yet are many overcome herewith, and give up themſelves as already conquered, and ſo give a ſtop to any further conſideration.
Thirdly, When Men will not be trapanned into the Snare by the former deluſions, he attempts to work them up to a ſudden and haſty reſolve of ſinning; he prepares all the materials of the Sin, puts every thing in order, and then carries us (as he did Chriſt) into the Mountain, to give us a proſpect of their beauty and glory: All theſe (ſaith he) will I give thee; do but conſent, and all are thine. Now, albeit there are arguments at hand, and ſerious conſiderations to deter us from practice, yet how are all laid aſide by a quick reſolve? Satan urgeth us by violent hurry, (as Chriſt ſaid to Judas) what thou haſt to do, do it quickly; the Soul perſwaded with this puts on a ſudden boldneſs and reſolution, and when Reaſon doth offer to interpoſe, it holds faſt the door, becauſe the ſound of its Maſters feet is behind it; doth it not ſay to it ſelf, Come, we will not conſider, let us do it quickly before theſe lively conſiderations come in to hinder us; 'tis loth to be reſtrained, and conceiteth, that if it can be done before Conſcience awaken and make a noiſe, all is well; as if Sin ceaſed to be ſinful, becauſe we by a violent haſte endeavoured to prevent the admonition of Conſcience. Thus they enjoy their Sin (as the Iſraelites eat their Paſſover) in haſte, and with their ſtaves in their hands.
Fourthly, When Opportunities and Occaſions will well ſuit it, He takes the advantages of a paſſionate and ſullen Humor, and by this means he turns us clearly out of our Byaſs: Reaſon is trampled under-foot, and Paſſion quite over-runs it. At this diſadvantage the Devil takes Jonah, and hardens him to a ſtrange reſolve of quarrelling God, and juſtifying himſelf in that Inſolency. The Humor that Satan wrought upon, was his fretful ſullenneſs raiſed up to a great height by the diſappointment of his expectation, and this makes him break out into a Cholerick reſolution, I do well to be angry. Had he been compoſed in his Spirit, had his Mind been calm and ſedate, the Devil (ſurely) could not by any arguments have drawn him up to it; but when the Spirit is in a rage, a little matter will bind Reaſon in Chains, and puſh a Man upon a deſperate careleſneſs of any danger that may follow; ſutable to that expreſſion of Job, chap. 13. 13. Let me alone that I may ſpeak, and let come on me what will.
Fifthly, All theſe are but ſmall in compariſon of thoſe deliberate determinations which are to be found with moſt Sinners, who are therefore ſaid to ſin with an high hand, preſumptuouſly, wilfully, againſt Conſcience, againſt Knowledg, and this ordinarily to be found only among thoſe whom a cuſtom of Sin hath hardned and confirmed into a boldneſs of a wicked way and courſe. When the ſpirits of Men are thus harneſſed and prepared, Satan can at pleaſure almoſt form them into a deliberate reſolve, to caſt the commandment behind their back, and to refuſe to hearken. When any Temptation is offered them, if God ſay, Ask for the old paths, and walk therein, (as Jer. 6. 16.) they will readily anſwer, We will not walk therein: If God ſay, Hearken to the ſound of the Trumpet: they will reply, We will not hearken. When the People by a courſe of ſinning had made themſelves like the wild Aſs uſed to the Wilderneſs, then did they peremptorily ſet up their Will againſt all the Reaſon and Conſideration that could come in to deter them, though they were told the inconveniences, (Jer. 2. 25.) that this did unſhoo their Foot, and afflicted them with Thirſt and Want, yet was the advice ſlighted, there is no hope (ſaid they,) there is no expectation that we will take any notice of theſe pleadings, for we have fixed our reſolve, We have loved Strangers, and after them will we go. So Jer. 44. 16. As for the word that thou haſt ſpoken unto us in the Name of the Lord, we will not hearken unto thee, but we will certainly do whatſoever thing goeth out of our own Mouth. A plain and full reſolve of Will diſchargeth all the powers of Reaſon, and commands it ſilence. And that this is moſt ordinary among Men, may appear by theſe frequent expreſſions of Scripture, wherein God lays the blame of all that madneſs which their lives bring forth upon their Will, Ye would not obey, ye will not come to me; their heart is ſet to do evil, &c. It may indeed ſeem ſtrange that Satan ſhould proceed ſo far with the generality of Men, and that they ſhould do that that ſhould ſeem ſo inconſiſtent with thoſe Principles which they retain, and the Light which muſt reſult from thence: But we muſt remember, that theſe wills and ſhalls of wicked Men, are for the moſt part God's interpretation of their Acts and Carriage, which ſpeaks as much, though it may be their Minds and Hearts do not ſo formally mould up their Thoughts into ſuch open and brazen-fac'd aſſertions. And yet we ought alſo further to conſider, that when the Spirit of God chargeth Man with wilfulneſs, there is ſurely more of a formal wilfulneſs in the heart of Man than lyeth open to our view. And this will be leſs ſtrange to us when we call to mind,
Sixthly, That through the working of Satan the Minds of Men are darkned, and the light thereof put out by the prevalency of Atheiſtical Principles. Ca…el Tempt.Something of Atheiſm is by moſt Divines concluded to be in every Sin, and according to the height of it in its various degrees, is Reaſon and Conſideration overturned: There are, it may be, few that are profeſſed Atheiſts in Opinion, and Dogmatically ſo, but all wicked Men are ſo in Practice; though they profeſs God, yet the Fool ſaith in his heart, there is no God, and in their works they deny him. This is a Principle that directly ſtrikes at the root: for if there be no God, no Hell or Puniſhment, who will be ſcared from taking his delight in Sin by any ſuch conſideration? The Devil therefore ſtrives to inſtil this Poyſon with his Temptation. When he enticed Eve by ſecret inſinuations, he firſt queſtions the truth of the threatning, and then proceeds to an open denyal of it, ye ſhall not ſurely die; and 'tis plain, ſhe was induced to the Sin upon a ſecret disbelief of the danger; ſhe reckons up the advantages, good for Food, pleaſant to the Eye, to be deſired to make one wiſe; wherein 'tis evident ſhe believed what Satan had affirmed, that they ſhould be as God, and then it was not to be feared that they ſhould die. This kind of Atheiſm is common; Men may not disbelieve a Godhead, nay they may believe there is a God, and yet queſtion the truth of his threatnings. Thoſe conceits that Men have of God, whereby they mould and frame him in their fancies, ſutable to their humors (which is a thinking that he is ſuch an one as our ſelves) are Streams and Vapours from this Pit,Pſal. 50. and the Hearts of the Sons of Men are deſperately ſet within them to do evil, upon theſe grounds; much more when they ariſe ſo high as in ſom who ſay, Doth God know? Is there knowledg in the moſt High? If Men give way to this, what reaſon can be imagined to ſtand before them? All the comminations of Scripture are derided as ſo many Theological ſcare-Crows, and undervalued as ſo many pitiful contrivances to keep Men in awe.