Chapter XXVI: Front Matter (26)

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.

(2.) When persons are come to years of maturity, being no longer 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.

(2.) As Satan gives disturbance by blasphemous suggestions, so he uses endeavours to _drive persons to despair_. We observed, under a foregoing head, that so long as he can persuade any one to take up with a false peace, and fancy himself secure though going on in a course of rebellion against God, he gives him but little uneasiness, endeavouring rather to increase his stupidity, than awaken his fears. Before this, he attempted to bring ruin upon him, by suggesting those temptations that led to presumption, and pretended to him, that all things were well, when the ground was sinking under him, and his hope built on a sandy foundation: But, when the frame of his spirit is somewhat altered, and he is brought to a sense of his miserable condition; so that none of those stupifying medicines that have been used, will heal the wound; then Satan endeavours to persuade him, that his condition is hopeless, or that there is no help for him in God. This temptation believers, as well as the unregenerate, are sometimes liable to; of which, we have many instances in scripture, besides those that are matter of daily experience. But it may be observed, that there is this difference between the one and the other, in that we scarce ever read of a believer’s despair; but we have, at the same time, something added, which either argues his faith in God, or, that there was a mixture of hope, which was like a beam of light shining in darkness: Thus the Psalmist, in Psal. lxxxviii. expresses himself like one in the depths of despair; yet it may be observed, that he addresses himself to God, in ver. 1. as _the Lord God of his salvation_. And when the church is represented in Lam. iii. 18. as saying, _My hope is perished from the Lord_; it is considered afterwards as encouraging itself in him, as in ver. 24. _The Lord is my portion, saith my soul, therefore will I hope in him_; and, in ver. 31. _For the Lord will not cast off for ever_. But when unbelievers are tempted to despair, it is attended with an obstinate resolution to go on in a course of sin, and a total withdrawing themselves from the ordinances, or instituted means of grace. Thus when Cain complains that his _punishment was greater than he could bear_; it is said concerning him, that _he went out from the presence of the Lord_, Gen. iv. 13, 16. In this case despair, especially if it does not proceed from a bodily distemper, as it sometimes does, is a sad mark of a person’s being under the dominion of Satan, who was before a tempter, but now proves a tormentor to him.

Here we may take occasion to consider how Satan proceeds against men in tempting them to despair.

_1st._ He _takes the fittest opportunity_, when we are most like to be overcome by his temptation; _he observes our constitution when most addicted to melancholy_, and therefore more easily led to despair: He also takes notice of some circumstances of providence that we are brought under, which are more than ordinarily afflictive, and tend to deject and render us more receptive of this temptation, in which he endeavours to add weight to our burden, and depress our spirits under it: He also lays hold on those times, more especially _when we are under divine desertion_; and, as the consequence hereof, our faith is weak, and very much indisposed to seek help from God. Moreover, he often takes occasion, _from some great fall and miscarriage_ which we have been guilty of, whereby we have grieved the Holy Spirit, and wounded our own consciences, to aggravate our crime, so far that from hence we may conclude our state to be altogether hopeless.

_2dly_, He endeavours _to stop all the springs of comfort_, that might fortify us against, or afford us any relief under this temptation; and accordingly he turns our thoughts from the promises of the covenant of grace, and persuades the soul to conclude that they are not made to himself; therefore he ought not to apply them to himself for his comfort; and to determine peremptorily against himself, that he is not elected to salvation; not from any marks of reprobation that he finds in himself, but by entering into God’s secret counsels, and pretending to search the records of heaven, which he has no warrant to look into, (in which respect despair contains in it a mixture of sinful presumption,) and, at the same time, he has a secret aversion to converse with those who are able to speak a word in season to him; and if any endeavours are used to convince him that the mercy of God is infinite, his thoughts are not as our thoughts, and that the merit of Christ extends itself to the chief of sinners, it is all to no purpose, for his general reply, to this and all other arguments of the like nature, is that this belongs not to him, or his iniquities have excluded him from the divine favour.

_3dly_, Satan endeavours to _hinder a soul at this time, from waiting on God in ordinances_. As for the Lord’s supper, he not only dissuades him from attending on it, but endeavours to insinuate, that, in partaking of it in times past, he has _eat and drunk_ his own _damnation_, giving a perverse sense of that scripture, 1 Cor. xi. 29. which, as appears from the context, is not to be applied to weak believers, but to such as engage in this ordinance, in a profane and irreverent manner, as though it were not a divine institution, and without any desire of obtaining spiritual mercies from God therein; and the word which we render _damnation_, ought to be rendered _judgment_, denoting that they expose themselves to temporal, as well as spiritual judgments in this world for this wickedness; not that they are from hence to conclude, that their eternal damnation will unavoidably ensue hereupon: And therefore the design of this scripture, is to lead to repentance, and not to despair. As for the word preached, he concludes, that every thing which is delivered therein, contains an indictment against him, and there he cannot endure to hear it: And, as for prayer, Satan discourages him from it, by pretending that he is not in a right frame for the performance of this duty, and by giving a false sense of such scriptures as these, in Prov. xxviii. 9. _He that turneth away his ear from hearing the law, even his prayer shall be abomination_; and, in chap. xxi. 27. _The sacrifice of the wicked is abomination_; the meaning of which is, not that the duty itself is sinful because performed by sinners, or that God hates them the more for praying, but that he hates the hypocrisy, formality, and other sins committed by them, when engaged in this duty; so that they should rather strive and pray against this unbecoming frame of spirit, than lay aside the duty itself, as they are tempted to do.

_4thly_, Satan also makes use of false reasoning, by which he endeavours to answer this end; as,

[1.] He puts them upon concluding, that _because they have no grace, therefore they never shall have it_; which method of reasoning, if it were just, must be applied to all unregenerate sinners; and then we must conclude, that the whole work of conversion in this world, is at an end; which, blessed be God, it is not.

[2.] He farther argues, that because they have lived a great while in a _course of sin_, and their hearts are _very much hardened thereby_; therefore they cannot be broken, or their wound is incurable, and there are no healing medicines; which is to set limits to the almighty power and grace of God.

[3.] Satan farther induces them to conclude, that there is something uncommon in their case, that they are greater sinners than ever obtained mercy, which is more than it is possible for them to know; however, they are tempted to apply this presumptuous and discouraging suggestion to themselves to heighten their despair, and hinder the force of any argument that may be brought to the contrary.