Quest. CXCV.
Quest. CXCV. What do we pray for in the sixth petition?
Answ. In the sixth petition, [which is, And lead us not into temptation, but deliver us from evil,] acknowledging that the most wise, righteous, and gracious God, for divers holy and just ends, may so order things, that we may be assaulted, foiled, and for a time, led captive by temptations, that Satan, the world, and the flesh, are ready, powerfully to draw us aside and ensnare us; and that we, even after the pardon of our sins, by reason of our corruption, weakness, and want of watchfulness, are not only subject to be tempted, and forward to expose ourselves unto temptations; but also, of ourselves, unable and unwilling to resist them, to recover out of them, and to improve them, and worthy to be left under the power of them; we pray, that God would so overrule the world, and all in it; subdue the flesh, and restrain Satan; order all things, bestow and bless all means of grace, and quicken us to watchfulness in the use of them, that we, and all his people may, by his providence, be kept from being tempted to sin; or, if tempted, that, by his Spirit, we may be powerfully supported and enabled to stand in the hour of temptation, or, when fallen, raised again and recovered out of it, and have a sanctified use and improvement thereof; that our sanctification and salvation may be perfected, Satan trodden under our feet, and we fully freed from sin, temptation, and all evil for ever.
Our Saviour having, in the foregoing petition, exhorted us to pray for forgiveness of sins, whereby the guilt of past crimes may be removed; in this he advises us to pray against temptation, lest being overcome thereby, we should contract fresh guilt, and walk unbecoming those who hope for, or have obtained forgiveness from God. In order to our understanding of which it will be necessary for us to premise something tending to explain the meaning of the word Temptation. Accordingly it may be taken in a good sense: Thus God himself is sometimes said to tempt, or rather, which is all one, to try his people. This he does by the various dispensations of his providence, whether prosperous or adverse. And sometimes by his commands, when he puts us upon the performance of difficult duties, that he might prove us, whether his fear is before us: In this respect he is said to have tempted Abraham, proved his faith, and discovered his readiness to obey his command in offering Isaac; and, after he had tried his faith, he commends him, when he says, Now I know that thou lovest God, Gen. xxii. 1, 12. And sometimes he is said to tempt, or allure, to what is good, Hos. ii. 14. to invite his people to do those things which redound to his glory and their real interest; and in this sense we may and ought to tempt others, to persuade, and, as much as in us lies, engage their affections to the performance of what is good: Thus the apostle advises us to consider one another to provoke unto love and to good works, Heb. x. 24.
We are not to understand the word temptation in these senses in this petition; but it is to be taken for our being tempted to sin, in which respect God never tempts any one: Thus the apostle says, Let no man say, when he is tempted, I am tempted of God; for God cannot be tempted with evil; neither tempteth he any man, James i. 13. neither ought we to tempt one another thereunto. This being premised, we come more immediately to explain this petition: In which we shall consider some things which are supposed; and also the subject-matter thereof.
I. There are several things supposed, when we are taught to pray, Lead us not into temptation. As,
1. That man, in this imperfect state, is very much exposed to temptations. The world is always ready to present its alluring objects, which are suited to the corruption of our nature, and therefore too easily complied with: And this is farther promoted by Satan’s suggestions, who is daily endeavouring to entangle us in the snare that is laid for us.
2. As we are daily tempted to sin, so we are in great danger of being overcome thereby; which arises not only from the methods used to draw us aside from God, and the many secret snares laid for us, that are not easily discerned, but principally from the treachery of our own hearts, which are deceitful above all things, and very apt to incline us to commit those sins which bring a great deal of guilt with them. It also proceeds sometimes from a want of watchfulness; whereby the enemy comes upon us undiscovered, and we are overcome before we are aware of it; the temptation offers itself, and we are unable, but willing, to resist it. And, if fallen by it, this tends still more to weaken us, so that we cannot recover ourselves from the pit into which we are plunged; we also find it very difficult, if God is pleased, at any time, to suffer us to fall by temptations, to improve them aright to his glory and our own good.
3. It is farther supposed, that God may suffer his people, though their sins are pardoned, and their souls sanctified, to be tempted, and sometimes even foiled and led captive for a time; which may give us occasion to consider,
(1.) In what sense he may be said to tempt, or lead his people into temptation. This he does, though without being the author of sin,[[123]]
[1.] Objectively; when his providential dispensations, which, in themselves, are holy, just, and good, offer occasions of sin; which, nevertheless, would not ensue hereupon, did not our corrupt nature lay hold on them as such, and abuse them: Thus all God’s works of providence or grace, may prove temptations to men; as the Psalmist, speaking of the prosperity of the wicked, intimates, that it raised his envy, Psal. lxxiii. 3. and elsewhere he considers the blessings of common providence as proving a temptation, to carnal security and indifferency in religion, to some of whom it is said, Because they have no changes, therefore they fear not God, Psal. lv. 19. and, on the other hand, afflictive providence sometimes prove temptations to us to murmur and entertain hard thoughts of God.—Moreover, his threatenings are oftentimes abused, and some thereby tempted to think him severe and unmerciful; others complain of his commandments as grievous, because he does not give them those indulgencies to sin which their corrupt natures desire. In these respects God may be said to lead into temptation; nevertheless, we are not to pray, that he would alter the methods of his providence, or make abatements as to the duties which he commands us to perform; but rather, that he would not suffer us to make a wrong use of them.
[2.] God leads into temptation permissively, when he does not restrain the tempter, which he is not obliged to do, but suffers us to be assaulted by him, and, at the same time, denies the aids and assistance of his grace, to prevent our compliance therewith; so that when we pray that he would not lead us into temptation, we desire that he would prevent the assault, or fortify us against it, that, through the weakness of our grace, or the prevalency of corruption, we may not comply with the temptation.
(2.) We shall now consider the reason why God thus leads his people into temptation, or suffers them to be tempted: or what are those holy, wise, just, and gracious ends, which he designs thereby; and,
[1.] It cannot be expected that it should be otherwise, when we chuse to go in the way of temptation, or indulge those corruptions, whereby we are inclined to yield to it: In this case, God’s judicial hand appears, as he punishes for one sin, by suffering us to be tempted to another.
[2.] God hereby gives us occasion to see our own weakness, and the deceitfulness of our hearts, and the need we have of his grace, to prevent our falling by temptation: Thus it is said, that God left Hezekiah, 2 Chron. xxxii. 31. compared with 2 Kings xx. 15. when he sinned in shewing the ambassadors of the king of Babylon the treasures that he had in his house, in which this good king discovered too much pride; whereas it had been better had he shewn them the bed he lay on, when he was nigh unto death, and taken occasion from thence, to give God the glory of his miraculous recovery which was the reason of their being sent to compliment him upon it: In this respect God left him to try him, that he might know all that was in his heart.
[3.] God does this, that, when we experience the superior force of our spiritual enemies, we may, by faith and prayer, have recourse to his almighty power and grace. Thus when the apostle Paul was in danger of being exalted above measure, through Satan’s temptations, he says, For this I besought the Lord thrice, that it might depart from me, 2 Cor. xii. 8.
[4.] He suffers this, that we may herein have an instance of the imperfections of this present state, and be induced to press after, and long for, that state of perfect freedom, not only from sin, but temptation, which is reserved for us in heaven.
[5.] We are led into temptation, that hereby we may see the necessity of making use of the whole armour of God, that we may be able to stand our ground. As the soldier will not put on his armour but when he is going to engage the enemy; so God has ordained that our life should be a perpetual warfare, and that we should be continually exposed to the assaults of our spiritual enemies, that we may always be prepared for them, having the girdle of truth, the breast-plate of righteousness, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the word of God, Eph. vi. 14-17. He also suffers this, that we may, in the end, know what it is to conquer, and have the pleasure and satisfaction arising from hence, and that he may have the glory of this victory.
[6.] God suffers this, that he may cure our sloth, and excite us to greater watchfulness, as those who are never wholly out of danger: Thus the apostle says, Be sober, be vigilant; because your adversary, the Devil, as a roaring lion, walketh about, seeking whom he may devour, 1 Pet. v. 8. and our Saviour advises his disciples, to watch and pray, that they enter not into temptation, Matt. xxvi. 41.
[7.] God suffers us to be tempted, that we may know the depths of Satan, which we should otherwise be unapprized of; and that thereby we may be more prepared to make resistance, and, when we are enabled to overcome, may be better furnished to direct others, who are liable to like temptations, how they should behave themselves under them, and to encourage them to hope that they should be delivered, as we have been.
4. It is farther observed, that though God suffers his people to be tempted, and even foiled, and led captive, yet this is only for a time. In this the temptations of believers differ from those of the unregenerate, who are taken captive by Satan at his will, 2 Tim. ii. 26. Whereas it is said concerning the believer, that it is only for a season; and that, if need be, he is in heaviness through manifold temptations, 1 Tim. i. 6. This leads us to consider,
II. The subject-matter of the petition, when we pray that God would not lead us into temptation, but deliver us from evil. The only difficulty in laying down the method in which this is to be insisted on, arises from the indeterminateness of the word evil; of which, there are various senses given by them, that explain the Lord’s prayer.
Some understand by it, the evil one, or the Devil; and then one part of this petition may be considered as exegetical of the other: So that, not to be led into temptation, is the same as, to be delivered from the assaults of Satan, the evil one, that we may not be brought under his power, or become vassals to him, as complying with his temptations.
Others understand the word in a more large sense, as an intimation of our desire to be delivered from evil of all kinds, and that either from the evil of sin, or the evil of afflictions, which are the consequence of sin. If we take it for a deliverance from the evil of sin; this respects the guilt thereof, and the punishment that is due to it; and then it differs little or nothing from the subject-matter of the foregoing petition, when we pray, that God would forgive us our sins; or if, on the other hand, we take it for deliverance from the evil of sin, as it includes in it a branch of sanctification, that is, from the dominion and slavery of sin, then it is well connected with the former petition; for when we pray for pardon of sin, we ought also to pray for deliverance from the reigning power thereof. And it is very well connected with our praying against temptation; for it is, in effect, to desire either that we may not be assaulted by the tempter, or that we may not be drawn aside to sin against God thereby.
As for the evil of affliction, I cannot think that this is intended by this expression, because the opposition between it and our deliverance from temptation, would not appear to be so just as we must suppose it is, unless we take temptation itself to be an affliction; and then it is the same as though we should say, deliver us from temptation, that we may not be afflicted therewith; which we must be supposed to be, by reason of the danger we are in of falling thereby.
By passing by these critical remarks on the sense of the words, Deliver us from evil, we shall consider the subject-matter of this petition, under two general heads, viz.
First, We shall enquire what are the temptations which we are exposed to.
Secondly, How we are to pray that we may not be led into them; or, if we are, how we may be delivered from the evil consequences that will arise from our compliance with them, which is principally implied in those words, Deliver us from evil.
First, What are those temptations which we are exposed to: These are of various kinds, all which take their rise either from the world, the flesh, or the Devil. Their manner of acting, indeed, is different; yet they are very often united in their assaults, from whence we are in perpetual danger of being overcome, if God, by his grace, is not pleased to interpose.—And,
1. We shall consider the temptations that we meet with from the world. These are either such as arise from the solicitations of those whom we converse with therein, who, under a pretence of friendship, persuade us to sin: Thus we read of some who entice others to lay wait for blood, and desire those whom they would ensnare into this crime, to cast in their lot among them, Prov. i. 10-14. but we are advised, not to consent to, or be confederate with them: Or else they arise from those things in the world which present themselves to us, and are temptations to sin, in an objective way, being not so much the cause as the occasion thereof; and, in many instances, the use thereof is lawful, while the abuse alone proves hurtful to us: This is what we shall principally confine ourselves to at present, and shew how the good and evil things of the world, or the various conditions in which we are, whether prosperous or adverse, prove temptations to us.
(1.) The good things of the world, or the various conditions in which we are, whether prosperous or adverse, prove temptations to us.
(2.) The good things of the world are sometimes a snare to us, or an occasion of sin, viz. the riches, honours and pleasures thereof: Thus our Saviour speaks, Matt. xiii. 22. of the care of this world, that is, either to gain or increase of it; and the apostle speaks of some who had forsaken the right way, following the way of Balaam, who loved the wages of unrighteousness, 2 Pet. ii. 15. or acted contrary to his conscience for gain; and Felix perverted justice to obtain a bribe, concerning whom it is said, He hoped that money should have been given him of Paul, that he might loose him, Acts xxiv. 16. And we read of others that will be rich, that is, who immoderately pursue the gain of the world, that hereby fall into temptation, and a snare, and many hurtful lusts, 1 Tim. vi. 9. And the honours of the world are a temptation to others; Thus our Saviour says, How can ye believe, which receive honour one of another, John v. 44. And others are ensnared by the pleasures of the world, who are stiled lovers of pleasures more than lovers of God, 2 Tim. iii. 4.
And, indeed, we often find, that the necessary duties or enjoyments of life, such as eating, drinking, and recreation; and the various relations we stand in to others prove a temptation to us. Many things are so, as they are used unseasonably, immoderately, and without a due regard to the glory of God, which ought to be our highest end in all worldly enjoyments; and, indeed, whatever has a tendency to draw forth our corruption, may be said to be a temptation to us: Sometimes the prosperous condition of others has this effect upon us: Thus Cain, beholding Abel to have a more visible token of the divine regard to his person and offering than he had, hated and slew him, Gen. iv. 5, 9. And Joseph’s being a favourite in his father’s house, and honoured by God, in having divine dreams, gave occasion to his brethren to envy him; who first designed to slay him, and afterwards, out of malice, sold him into Egypt. And when Joshua saw Eldad and Medad prophesying, supposing that this belonged only to Moses; and that it was a lessening of his honour, for them to pretend to this privilege, he desires that they might be forbid; but this was plainly a temptation; for Moses gives him a check, intimating that he did not well in envying them for his sake, Numb. xi. 29.
Moreover, we often find, that our own condition in the world, when we enjoy the outward blessings of providence, proves a temptation: Some are like the vessel that is in danger of being overset by having too much sail, and no ballast to keep it steady: In like manner, the abundance of this world, without the grace of God, to sanctify and set bounds to our affections, will oftentimes prove a snare to us. Some are hereby tempted to covetousness, than which, nothing is more preposterous; yet nothing more common. This seems to be supposed in the Psalmist’s advice; If riches increase, set not your heart upon them, Psal. lxii. 10. and it is an intimation, that our desires often increase with our substance, so that the more we have, the more we want, and are less disposed to contribute to the necessities of others: We have an instance of this in Nabal, whose answer to the obliging message, sent by David to him, Say ye to him that liveth in prosperity, Peace be both to thee, and peace be to thine house, and peace be unto all that thou hast. Give, I pray thee, whatsoever cometh to thine hand, unto thy servants, and to thy son David, 1 Sam. xxv. 6, 8, 11. argued him to be of a churlish disposition, and that his prosperous circumstances in the world were a temptation to his corruptions, having no sense of gratitude for those favours that he had received from him and his men, while they resided in the wilderness, and were conversant with those that kept his flocks there. It would have been a more plausible excuse, had he alleged the danger that might accrue to him thereby: or, that it was possible that Saul might hear of it, and deal with him as he had done with Abimelech, and the other priests, at Nob, for that small respect that he had shewed him: But this be takes no notice of, but treats him morosely, when he says Shall I take my bread and my water, and my flesh, that I have killed for my shearers, and give it unto men, whom I know not whence they be. This manifested him to be a man of Belial, as Abigail confesses, when she says, Nabal is his name, and folly is with him, ver. 25.
Again, we sometimes find, that a prosperous condition in the world, is a temptation to God’s people to presumption and carnal security; as the Psalmist says, In my prosperity I said, I shall never be moved, Psal. xxx. 6. and the wicked are hereby tempted to obstinacy and disobedience; as God says by the prophet, to the Israelites, I spake unto thee in thy prosperity; but thou saidst, I will not hear; This hath been thy manner from thy youth, that thou obeyedst not my voice, Jer. xxii. 21. And sometimes to pride, haughtiness, and oppression; thus the Psalmist speaks of those who were not in trouble, neither plagued like other men; therefore pride compasseth them about as a chain, violence covereth them as a garment, Psal. lxxiii. 5, 6. We are not, indeed, to suppose, that this is the necessary result of a prosperous state in the world, since that temptation, which is only objective, may be fenced against: But the pernicious tendency thereof arises from the depravity of our nature, and its proneness to abuse the blessings of providence; from whence some take occasion to cast off fear, and put the evil day far from them: Therefore, when we pray, that the world may not prove a temptation to us, we desire, that God would keep us from using any indirect means, either to get or increase our worldly substance, but, on the other hand, enable us to improve it to his glory; and that our affections may not be so much set upon it as to alienate them from him; but that we may make it the matter of our deliberate choice, rather to be deprived of outward blessings, than receive them as our only portion, and, by having our hearts set too much upon them, forfeit, and be denied an interest in, his special and distinguishing love.
(2.) The evil things in the world often prove a temptation to us. By evil things, we mean afflictive providences, which are inseparable from this present state; since man is born unto trouble, as the sparks fly upwards, Job v. 7. These are either personal or relative; some more immediately from God, others from men, as instruments in his hand: Some arise from the present experience we have of affliction, others from our expectation or fear of future troubles: and all these sometimes prove temptations to us, unless God is pleased to interpose in a way of preventing grace, and make them conducive to our spiritual advantage. Now afflictions prove temptations to us,
[1.] When we are discontented and uneasy under the hand of God, complaining of the burdens that he is pleased to lay on us, as though they were insupportable, and it were impossible for us to bear up under them; or, when we are ready to conclude, that no affliction is like ours, and are apt to insinuate, that God hereby deals hardly with us.
[2.] When they disturb or disorder our thoughts, weaken our faith, and unfit us for spiritual meditations, or attending aright on ordinances of God; or when we are more concerned, about our afflictions, than about sin, the cause of them.
[3.] When we have unbelieving apprehensions concerning the event thereof, concluding that they will certainly end in our ruin; notwithstanding the promises, which God has made of their working together for good, to them that love him.—This temptation David was exposed to, when he said, I shall now perish one day by the hand of Saul, 1 Sam. xxvii. 1. which was an ungrounded fear, especially considering the promises that God had given him, and the many experiences he had of his being a help to him in the time of trouble.
[4.] Afflictions are temptations to us, when we take occasion from them to question God’s fatherly love, or to conclude, that they are sent in wrath, and are intimations that we are cast off by him, when we have no reason to think so from any thing that there is in the nature of affliction itself; also when we are hindered thereby, from applying those suitable promises which God has made to his people, in like cases, for their comfort and support.
Now when we pray that God would not lead us into temptation, as afflictive providences expose us to it, we are to pray against them with submission to the divine will, not as though the removal thereof were of equal importance, or as necessary to our happiness, as the taking away the guilt or power of sin: However, we are to pray, that afflictions may be sanctified to us; and that corrupt nature may not take occasion from them, to have unbecoming thoughts of God; but that we may hereby be led nearer to him, that so they may not prove a temptation to us, or at least, that with the temptation, he would make a way for our escape.
2. Another sort of temptations proceed from the flesh, which are the greatest and most dangerous of all. The apostle speaks of them as though they were the only temptations, when he says, Every man is tempted when he is drawn aside of his own lust, and enticed, James i. 14. since all others might, without much difficulty, be resisted and overcome, were there not a corrupt disposition in our nature, which the apostle calls lust, that inclines us to adhere to, and comply with them. This consists in the irregularity and disorder of our passions; which are not only prone to rebel against God, but to act contrary to the dictates of our own consciences, which is the result of our fallen state; and the temptations are oftentimes various, according to the prevailing bias of our natural temper. A melancholy constitution sometimes inclines us to slavish fears, or distrust of God’s providence; or to have such black and dismal apprehensions of our spiritual concerns, that we are led to the very brink of despair. A choleric temper prompts us to revenge, injustice, and oppression, and puts us upon magnifying small offences, and expressing a furious resentment without ground. A sanguine and airy constitution often proves a temptation to cast off all serious thoughts about God and another world, and to count religion a needless, melancholy and distasteful thing, and to make a jest of what is sacred, and ought to be treated with the utmost reverence; and this temper frequently exposes persons to the pernicious influence of bad company, and induces them to be lovers of pleasure more than lovers of God. Again, a stupid, phlegmatic and heavy constitution, often proves a temptation to negligence in our civil and religious affairs, and not to make provision for a time of trial: Hereby persons are often tempted to neglect holy duties, especially such as are difficult; or to perform them in a careless manner, and so rest in a form of godliness, without the power thereof.
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.
[4.] The most common argument which Satan uses to induce persons to despair, is, that they have sinned against light, and the convictions of their own consciences, grieved and quenched the Spirit of God; and therefore they are inclined to think that they have committed the unpardonable sin. This is often alleged by persons against themselves, though, at the same time, they know not what that sin is, and regard not any thing that is said to convince them, that they have committed it; and, indeed, their very fears that they have, and the desires they express that it were otherwise with them, are an undeniable argument that they are mistaken in the judgment which they pass on themselves, by adhering to Satan’s suggestions, leading them to despair[[126]]. Thus we have given some account of the great variety of temptations which we are exposed to from the world, the flesh and the Devil. We are now to consider,
Secondly, How we are to pray, that we may not be led into temptation; or, if we are, by what means we may be delivered from the evil consequences that will arise from our compliance therewith. An hour of temptation is not only afflictive, but dangerous, by reason of the united assaults of those enemies that we have to deal with. The world continually presents objects that are agreeable to corrupt nature; and Satan is unwearied in his endeavours, to turn us aside from God thereby, that he may have us in his own power, and drive us from one degree of impiety to another: Therefore, though it is not impossible to be tempted without sin, yet it is exceeding difficult; and therefore, as we are to take heed, that we do not go in the way of temptation; so we are to address ourselves to God, that he would keep us from it, if it be his will.
We are not, indeed, absolutely to pray against it, as we are to pray against sin, which it is not possible for us to commit, without contracting guilt; whereas we may be tempted to sin, and yet come off conquerors over it: But, since the enterprize itself is hazardous, the conflict difficult, and the event, with respect to us, uncertain, we should rather desire, that, if God has not some gracious ends to answer thereby, which are, at present, unknown to us, he would be pleased to prevent it. The case is the same as though we were apprehensive of an infectious distemper raging amongst us, which we are to pray against; though God could, by his power, preserve us, in particular, from the ill consequences thereof; or, if we were informed, that an enemy laid wait secretly for our lives, it is possible for God to deliver us out of his hand; yet if the matter were referred to our own choice, we would rather desire that he may not be suffered to assault us. Thus we are to pray, that God would keep us from temptation; though we are not, at the same time, to question his power, or distrust his providence, as though he could not carry us safely through it; which we are to hope that he will do, if he suffers us to be tempted. Neither are we to suppose, that we can be altogether free from those temptations that arise from the imperfection of this present state, in which we must expect to be subject to the perpetual lustings of the flesh against the spirit: Therefore we are principally to direct our prayers to God, that he would keep us from falling by the temptation, or else, that he would recover us, when fallen, prevent the evils, that would otherwise ensue, and over-rule our sinful compliance therewith, to his own glory, and our future advantage.
1. We are to pray, that he would keep us from falling by the temptation, that it may be like a wave dashing against a rock, which remains unmoved thereby, or like a dart shot against a breast-plate of steel, which only blunts the point thereof, and returns it back without doing any execution. Now God prevents our failing by temptation, either by his restraining or renewing grace: The former of these is common to the regenerate and the unregenerate; and where there is nothing more than this, it chiefly consists in some alteration made in the natural temper, or present inclinations of men, whereby sin, though it remains unmortified, is, nevertheless abstained from, like a river that is kept from overflowing a country, not by ceasing to be fluid in its own nature, but by being contained within its proper banks. These restraints, in some, proceed from that change which providence makes in their outward condition or circumstances in the world; so that those temptations, which, before this, they were so ready to comply with, are either discontinued, or offered without success; as when a person is bowed down with some affliction, that it gives a different turn to his passions, whereby, as Job speaks, the heart is made soft, Job xxiii. 16. in a natural way, by those troubles that tend to depress the spirits. Sometimes he is unexpectedly surprized with a fit of sickness, which gives him a near view of death and another world, and then the violence of the temptation, for the present, ceases, or at least, he is deterred from complying with it; and it may be, his spirits are decayed, his constitution weakened, and his natural vigour abated hereby, so that he has no inclination to commit some sins which he was formerly addicted to. Others want leisure to pursue those lusts which they are habitually prone to, being engaged in a hurry of business, or conflicting with many difficulties for the subsisting of themselves and families: These are not exposed to those temptations that often attend a slothful and indolent way of living: Or it may be, they are separated from their former associates, who have been partners with them in sin, and tempters to it. And sometimes there is a sudden thought injected into their minds, which fills them with an inward fear and dread of the consequence of committing those sins which are more gross and notorious. This is the result of an awakened conscience; whereby persons are kept from the commission of many sins, by the restraints of common providence, though they are, notwithstanding, in a state of unregeneracy, and sin in general remains unmortified.
But, on the other hand, the believer is preserved from it by the power of sanctifying grace, whereby an habitual inclination is wrought in him, to detest the sin that he is tempted to; and the Spirit of God, by his immediate interposure, internally disposes him to exercise the contrary graces; which proceed from a principle of filial fear and love to God, together with a sense of gratitude for all the benefits that he has received from him; so that in repelling a temptation, he says, with Joseph, How can I do this great wickedness, and sin against God, Gen. xxxix. 9.
2. We are also to pray, that God would prevent those evil consequences, which very often attend such-like temptations; that our hearts may not be hardened through the deceitfulness of sin, that we may not willingly yield ourselves bond-slaves to Satan, or take pleasure in those sins which we have been tempted to commit: and that we may not be exposed hereby to divine desertion, how much soever we have deserved it.
3. We are likewise to pray, that God would recover, or bring us out of the pit, into which we are fallen, that hereby Satan may not take occasion, after he has overcome, to insult us, that we may not be given to a perpetual backsliding; but that our souls may be restored, and we led in the paths of righteousness for his name’s sake, Psal. xxiii. 3.
4. If we have fallen by a temptation we are farther to pray, that God would over-rule it to his own glory, and our spiritual advantage. Though there be nothing good in sin, yet God can bring good out of it; and this he does when he humbles the soul for it, and makes him afraid of going near the brink of the pit, into which he fell, inclines him to be more watchful, that, by indulging some sins, he may not lay himself open to those temptations that would lead him to the commission of many others. This will also induce him to depend on Christ by faith, as being sensible of his inability to resist the least temptation without him. And it will excite in him the greatest thankfulness to God, who has found a way for his escape out of the snare wherein he was entangled, by which means he will receive abundant advantage, and God will be greatly glorified.
Thus we have considered God’s people as exposed to various temptations, and how they are to direct their prayers to him, agreeably thereunto, pursuant to what our Saviour has taught us in this petition; which, that we may farther enlarge upon in our meditations, we may express ourselves to God in prayer to this purpose; “We draw nigh to thee, O our God and Father, as those who are exposed to many difficulties, by reason of the snares and temptations that attend us. We find it hard to pass through the world without being allured and drawn aside from thee, by the vanities thereof, or discouraged and made uneasy by those afflictions which are inseparable from this present state: But that which gives us the greatest ground of distress and trouble, and makes us an easy prey to our spiritual enemies, is, the deceitfulness and treachery of our own hearts, whereby we are prone to yield ourselves the servants of sin and Satan. Every age and condition of life has been filled with temptations, which we have been very often overcome by. We therefore implore the powerful aids of thy grace, that we may be kept in the hour of temptation. Enable us to overcome the world, to mortify and subdue our corrupt inclinations, and to stand against all the wiles and fiery darts of the Devil. Let us not be tempted to presume of being happy without holiness, or enjoying the benefits that are purchased by Christ, without faith in him. May we also be freed from all unbecoming thoughts of thy divine perfections, and not give way to any temptations that may lead us to despair of thy mercy, which thou art pleased to extend to the chief of sinners. We farther beg, though with submission to thy will, that we may be kept from the temptations of our grand adversary, because we are sensible of our own weakness and inability to resist him; nevertheless, we are confident that we can do all things by thine assistance: Therefore, if thou sufferest us to be tempted, appear in our behalf at that time, that we may be made more than conquerors; and when we fall by temptation, let us not be utterly cast down, but upheld with thine hand, and let thy strength be made perfect in our weakness; and, in the end, bring us safely to that happy state, where there is neither sin nor temptation; when we shall be delivered from all the evils of this present state, that thou mayest have the glory, and we may praise thee throughout the ages of eternity.”