Satans Temptations in Three Parts, Part 1 · Chapter 9
CHAP. IX. Of Satan's Deceits in particular. What Temptation is. Of tempting to Sin. His firſt general Rule. The Conſideration of our Condition. His ſecond Rule. Of providing ſutable Temptations. In what caſes he tempts us to things unſutable to our Inclinations. His third Rule. The cautious Propoſal of the Temptation, and the ſeveral ways thereof. His fourth Rule is to entice. The way thereof in the general, by bringing a darkneſs upon the Mind through luſt.
OUr next buſineſs is to enquire after theſe ways of Deceit in particular, in which I ſhall firſt ſpeak of ſuch as are of more general and univerſal concernment. Such are his Temptations to Sin, his Deceits againſt Duty, his cunning in promoting Error, his attempts againſt the Peace and Comfort of the Saints, &c. and then I ſhall come to ſome ways of Deceits that relate to Caſes more ſpecial.
As an Introduction to the firſt, I ſhall ſpeak a word of Temptation in the general. This in its general notion, is a Tryal or Experiment made of a thing: the word that ſignifies to tempt, comes from a word that ſignifies to pierce, foreign.or bore thorow, implying ſuch a Tryal as goes to the very heart, and inwards of a thing. In this ſenſe 'tis attributed to God, who is ſaid to have tempted Abraham, and to put our Faith upon tryal; and ſometime to Satan who is ſaid to have tempted Chriſt, though he could not expect to prevail:Calv. Inſtit. l. 3. c. 20. § 46. But though God and Satan do make theſe tryals, yet is there a vaſt difference betwixt them, and that not only in their Intentions, (the one deſigning only a diſcovery to Men of what is in them, and that for moſt holy ends, the other intending ruine and deſtruction;) but alſo in the way of their Proceedings. God by providence preſents Objects and Occaſions; Satan doth not only do that, but farther inclineth and poſitively perſwadeth to evil. Hence is it, that Temptations are diſtinguiſhed into Tryals meerly,De Orat. and Seducements; ſutable to that of Tertullian, Diabolus tentat, Deus probat, the Devil tempts, God only trys. We ſpeak of Temptation as 'tis from Satan, and ſo 'tis deſcribed, to be a drawing or moving Men to ſin under colour of ſome reaſon. Capel. Tempt. p 26.By which we may obſerve, that in every ſuch Temptation there is the Object to which the Temptation tends, the endeavour of Satan to encline our hearts and draw on our conſent, and the Inſtrument by which is ſome pretence of reaſon; not that a real and ſolid reaſon can be given for Sin, but that Satan offers ſome conſiderations to us to prevail with us, which if they do, we take them to be reaſons. This may a little help us to underſtand Satan's method in tempting to ſin, &c. of which I am firſt to ſpeak.
In temptations to Sin, we may obſerve Satan walks by four general Rules.
Firſt,Satans firſt general Rule. He conſiders and acquaints himſelf with the condition of every Man,Job 1. 8. and for that end he ſtudies Man. God's queſtion concerning Job, Haſt thou conſidered my Servant Job? doth imply, not only his diligent enquiry into Job's ſtate, (for the Original expreſſeth it,Caryl. in loc. by Satan's putting his heart upon Job, or laying him to his heart) but that this is uſual with Satan ſo to do; as if God had ſaid, 'Tis thy way to pry narrowly into every Man; haſt thou done this to Job? haſt thou conſidered him as thou uſeſt to do? and indeed Satan owns this as his buſineſs and imployment in his anſwer to God, I come from going to and fro in the Earth, from walking up and down in it. This cannot be properly ſaid of him who is a Spirit; Bodies go up and down, but not Spirits: ſo that his meaning is, he had been at his work of enquiring and ſearching. And ſo Broughton tranſlates it,foreign circumſpexit, luſtravit. Metaph. from ſearching to and fro in the Earth; as 'tis ſaid of the Eyes of God, that they run to and fro, which intends his Intelligence, Search, and Knowledge of things; 'tis ſuch a going to and fro, as that in Dan. 12. 4. which is plainly there expreſſed to be for the encreaſe of Knowledg.
The matter of his enquiry, or particulars of his ſtudy, are ſuch as theſe: (1.) Man's State, he conſiders and gueſſeth whether a Man be Regenerate or Unregenerate. (2.) The Degree of his State; if Unregenerate, how near or far off he is the Kingdom of God; if Regenerate, he takes the compaſs of his Knowledge, of his Gifts, of his Graces. (3.) He enquires into his Conſtitution and Temper, he obſerves what Diſpoſition he is off. (4.) His Place, Calling and Relation, his Trade, Employment, Enjoyments, Riches or Wants. (5.) His Sex. (6.) His Age, &c.
The way by which he knows theſe things is plain and eaſie, moſt of theſe things are open to common obſervation; and what is intricate or dark, that he beats out, either by comparing us with our ſelves, and conſidering a long tract of actions and carriage; or by comparing us with others, whoſe ways he had formerly noted and obſerved.
The end of this ſearch is to give him light and inſtruction in point of advantage; hence he knows where to raiſe his Batteries, and how to level his Shot againſt us. This Chriſt plainly diſcovers to be the deſign of all his ſtudy, Joh. 14. 30. where he tells his Diſciples, he expected yet another onſet from Satan, and that near at hand, for the Prince of the World was then upon his motion, he was a coming; but withall, he tells them of his ſecurity againſt his aſſaults, in that there was nothing in Chriſt of advantage in any of theſe forementioned ways to foot a Temptation upon. It appears then that he looks for ſuch advantages, and that without theſe he hath little expectancy of prevailing.
Secondly,Satan's ſecond general Rule. Satan having acquainted himſelf with our condition, makes it his next care to provide ſutable Temptations, and to ſtrike in the right Vein; for he loves to have his work eaſie and feaſible; he loves not go againſt the Stream. Thus he conſidered Judas as a covetous Perſon, and accordingly provided a Temptation of gain for him. He did the like with Achan; and hence was it, that he had the Sabeans ſo ready for the plunder of Job; he had obſerved them a People given to rapine and ſpoil; and accordingly Job's Goods being propounded to them as a good and eaſie Booty, he ſtraightway prevailed with them. It was eaſie for him to draw Abſolom into an open Rebellion againſt his Father, he had taken notice of his ambitious and aſpiring Humor, and of the grudges and diſſatisfactions under which he laboured; ſo that providing him a fit opportunity, he engaged him immediatly, according to this rule, where he obſerves Men of ſhallow Heads and low Parts, he the more freely impoſeth upon them in things palpably abſurd; where he takes notice of a fearful Temper, there he tempts them with Terrours and affrightful Suggeſtions; he hath Temptations proper for the Sanguine complexion, and for the Melancholy; he hath his methods of dealing with the Luſtful and Wanton; with the Paſſionate and Revengeful; he hath Novelties at hand for the itching Ear, and Suggeſtions proper for thoſe that are Atheiſtically inclined.
To this may be objected,Obj. That experience tells us, Satan doth not always walk in this Road, nor confine himſelf to this Rule; ſometime he tempts to things which are croſs to our Tempers and Inclinations, &c.
'Tis true he doth ſo;Anſw. but yet the general Rule is not prejudiced by this exception, eſpecially if we conſider,
Firſt, That Satan being ſtill under the commands and reſtraint of the Almighty, he cannot always tempt what he would, but according to a ſuperiour order and command. Of this nature I ſuppoſe was that Temptation, of which Paul complained ſo much, he kept down his Body, upon this very deſign, that he might have it in ſubjection, and yet is he buffeted with a Temptation, which expected an advantage uſually from the temper and frames of our Bodies; (for ſo much I ſuppoſe, that Phraſe, a Thorn in the Fleſh will unavoidably imply, (though it ſtill leave us at uncertainties) what the Temptation was in particular.) Here Satan tempts at a diſadvantage and contrary to this Rule; but then we muſt know, that he was not the Maſter of his own Game; God expreſsly ordering ſuch a Temptation as was diſagreeing with the Apoſtles diſpoſition, that it might the leſs prevail or hazard him, and yet be more available to keep him low, leſt he ſhould be exalted above meaſure, which was God's deſign in the matter.
Secondly, Sometimes our Temper alters: as the tempers of our Bodies in a Sickneſs may in a fit be ſo changed, that they may deſire at that time what they could not endure at another. A ſpecial occaſion or concurrence of circumſtances may alter for the time our Conſtitution, and ſo an unuſual Temptation may at that time agree with this deſign.
Thirdly, Sometime by one Temptation Satan intends but to lay the foundation of another, and then of purpoſe he begins with a ſtrange ſuggeſtion, either to keep us at the gaze while he covertly doth ſomething elſe againſt us, or to move us to a contrary extream by an over-haſty raſhneſs.
Fourthly, Sometime he tempts when his main deſign is only to trouble and diſquiet us, and in ſuch caſes the moſt unnatural Temptations backed with a violent impetuouſneſs do his work the beſt.
Satan's next work is the propoſal of the Temptation:Satan's third general Rule. In the two former he provided Materials and laid the Trains, in this he gives Fire, by propounding his deſign; and this alſo he doth with caution, theſe ſeveral ways.
Firſt, He makes the Object ſpeak for him, and in many he is ſcarce put to any further trouble; the Object before them ſpeaks Satan's mind, and gains their conſent immediatly, yet is there no ſmall cunning uſed in fitting the Object and Occaſion, and bringing things about to anſwer the very nick of time which he takes to be advantageous for him.
Secondly, Sometime he appoints a Proxy to ſpeak for him; not that he is ſhame-faced in Temptation, and not always at leiſure for his own work, but this way he inſinuates himſelf the more dangerouſly into our Affections, and with leſs ſuſpicion uſing our Friends, Relations or intimate Acquaintance to interceed for a wicked deſign. He did not ſpeak himſelf to Eve, but choſe a Serpent; he thought Eve would ſooner prevail upon Adam than the Serpent could. He tempted Job by the tongue of his Wife, as if he had hoped, that what ſo near a Relation had counſelled, would eaſily be hearkened to. He tempted Chriſt to avoid ſuffering by Peter, under a pretence of higheſt love and care, Maſter, ſpare thy ſelf; yet our Saviour forbears not to note Satan's Temptation cloſely twiſted with Peter's kindneſs. At this rate are we often tempted where we little ſuſpect danger.
Thirdly, If he finds the two firſt ways unhopeful or unſutable, then he injects the motion, and ſo plainly ſpeaks to us inwardly himſelf, Do this act, take this advantage for pleaſure or profit, &c. He thought it not enough to tempt Judas by the object of Gain, but he brake his mind in direct terms, and put it into his heart, Joh. 13. 2. He did the like to Ananias, whoſe heart he filled with a large motion for that lye, and backed it with many conſiderations of the neceſſity and expediency of it, Acts 5. 3. There is no queſtion to be made of this;Child of Light. p. 45. Dr. Goodwin gives clear proofs of it, and ſo do ſeveral others. When we conſider, that thoughts are ſometime caſt upon the minds of Men which are above their knowledg, and that they ſay and do things ſometime which are far beyond any of their Accompliſhments and Parts, and yet in the nature of it wicked, we muſt be forced to run ſo high as to charge it upon Satan.Vid. Pool Synopſ. in loc. Saul's propheſying, 1 Sam. 18. 10. was by the influence of the evil Spirit; and this (as Junius, Tirinus, and others interpret) muſt of neceſſity be underſtood of ſuch a kind of action and ſpeaking, as the true Prophets of the Lord uſually expreſſed under the Influences of the bleſſed Spirit; for from the likeneſs of the action in both, muſt the name be borrowed. The experience that we have of inward Diſputings, the bandying of Arguments and Anſwers in ſeveral Caſes, is a proof of this beyond exception. Wounded Conſciences expreſs an admirable dexterity in breaking all Arguments urged for their peace and eſtabliſhment; as alſo in framing Objections againſt themſelves, ſo far above the uſual meaſure of common Capacities, that we cannot aſcribe it to any other than Satan's private aid this way.
Fourthly, The motion being made (if there be need) he doth irritate and ſtir up the mind to the embracement of it: and this he doth two ways,
Firſt, By an earneſtneſs of Sollicitation; when he urgeth the thing over and over, and gives no reſt; when he joyns with this, an importunity of begging and intreating with the repeated motion; when he draws together and advantageouſly doth order a multitude of conſiderations to that end; and when in all this he doth hold down the mind and thoughts, and keep them upon a contemplation of the Object, Motions, and Reaſons. Thus he provoked David, 1 Chron. 21. 1. And this kind of dealing occaſioned the Apoſtle to name his Temptations, and our reſiſtance, by the name of wreſtlings, in which uſually there appears many endeavours, and often repeated, to throw down the Antagoniſt.
Secondly, He doth irritate by a ſecret power and force that he hath upon our Fancies and Paſſions. When Men are ſaid to be carried and led by Satan,Dr. Goodwin Child of Light. it implyes (in the judgment of ſome) more than importunity; and that though he cannot force the ſpring of the Will, yet he may conſiderably act upon it, by pulling at the Weights and Plummets, that is, by moving and acting our Imaginations and Affections.
The motion being thus made,Satan's fourth general Rule. notwithſtanding all his importunity, often finds reſiſtance: in which caſe he comes to the practice of a fourth Rule, which is to draw away and entice the heart to conſent; Manton in loc.as 'tis expreſſed, Jam. 1. 14. Everyman is tempted, when he is drawn away and enticed. I ſhall avoid here the variety of the apprehenſions which ſome declare at large about the meaning of the words, ſatisfying my ſelf with this, that the Apoſtle points at thoſe Artifices of Satan by which he draws and allures the will of Man to a complyance with his motions; which when he effects in any degree, then may a Man be ſaid to be prevailed upon by the Temptation. But then here is the wonder how he ſhould ſo far prevail againſt that Reaſon and Knowledg which God hath placed in Man, to fence and guard him againſt a thing ſo abſurd and unreaſonable as every ſin is? The Solution of this knot we have in 2 Cor. 4. 4. The God of this World blinds the eyes of Men, draws a curtain over this Knowledg, and raiſeth a darkneſs upon them: which darkneſs though we cannot fully apprehend, yet that it is a very great and ſtrange darkneſs may be diſcovered; (1.) Partly by conſidering the ſubject of it, Man, a rational Creature, in whom God hath placed a Conſcience, which is both a Law, and Witneſs, and Judge. It cannot be ſuppoſed an eaſie matter to cloud or obliterate that Law, to ſilence or pervert that Witneſs, or to corrupt that Judge; but it will riſe higher in the wonder of it, if we conſider this in a godly Man, one that ſets God before him, and is wont to have his fear in his heart; ſuch a man as David was, that in ſo plain a caſe, in ſo high a manner, ſo long a time, with ſo little ſenſe and apprehenſion of the evil and danger, Satan ſhould ſo quickly prevail, 'tis an aſtoniſhment: neither will it be leſs ſtrange if we conſider (2.) The iſſue and effect of this blindneſs: Some riſe up againſt this Law of Conſcience, arguing it falſe and erronious, and making concluſions directly contrary, as Deut. 29. 19. I ſhall have peace, though I walk on in the imaginations of my heart. I have fellowſhip with him, though I walk in darkneſs, 1 Joh. 1. 6. We will not hearken unto thee, but will certainly do whatſoever thing goeth out of our own mouth, Jer. 45. 16, 17. in which caſes, the foreign, or principles of Conſcience are quite overthrown. Some are hardned, and as to any application of their acts to this Rule, quite dead and ſenſleſs; though they riſe not up againſt the light, yet are they willingly ignorant, without any conſideration of what they are doing; here the foreign, or witneſſing and excuſing power of Conſcience is idle and aſleep. Some though they know the Law, and in ſome meaſure ſee their actions are ſinful, yet they paſs no judgment, apprehend no danger; No man ſmites upon his thigh, ſaying, what have I done? Jer. 8. 6. Nay, ſome are ſo far from this, that they preſumptuouſly juſtify themſelves, though they ſee their own blame and ruine before them, I do well to be angry, and that to the death, ſaith Jonah, when Satan had ſpread a darkneſs upon him.
What ſhall we ſay of theſe things? here is darkneſs to be felt, Egyptian darkneſs: to explain the way of it fully is impoſſible for us, to do it in any tollerable way is difficult. To make ſome diſcovery herein I ſhall, (1.) Shew that the Devil doth entice to ſin, by ſtirring up our luſt. (2.) That by the power and prevalency of our luſt, he brings on the blindneſs ſpoken of.