That Satan doth so, I shall evidence by these few notes:—
[1.] First, Temptation is in itself a business and work. For if we consider either the work of any one temptation, where Satan is oft put to it, after suggestion to persuade, and after persuasion to instigate and provoke; or if we consider what furniture, tools, means, and instruments are requisite, and what it may cost to bring all things together into fit order and method; or if we think of the various ways and manners of temptation, that some are mediate, some immediate; some inward, some outward; some moveable, some fixed and solemn; some enticements to evil, some affrightments from duty, others invasions of our peace and joy; or lastly, if we call to mind what study, what art, what fetches and contrivances the devil is sometimes put upon, we shall easily see that it keeps him doing, and that he eats not the bread of idleness that hath that employment to follow.
[2.] Secondly, Satan gives up himself unto it, is wholly in it. He ‘walks to and fro,’ ‘goes about’ seeking advantages of this nature, ‘compasseth sea and land’ to proselyte men to his slavery, useth all means, upon all men, at all times, with all diligence. Hence was it that Latimer, in his homely way of speaking, called him ‘a busy bishop in his diocese,’ and excited the sluggish to learn laboriousness of the devil.
[3.] Thirdly, He takes a delight in it, not only from a natural propensity, which his fall put upon him, whereby he cannot but tempt—as an evil tree cannot but bring forth evil fruits—but also from the power of a habit acquired by long exercise, which is accompanied with some kind of pleasure; and further, whatever pleasure may be supposed to arise from revengeful pride or companionship in evil, he hath of that in full measure, pressed down, and running over. Solamen miseris, &c.
[4.] Fourthly, All other things in Satan, or in his endeavours, have either a subserviency, or some way or other a reference and respect to temptation. His power, wisdom, malice, and other infernal qualifications, render him able to tempt; his labour and diligence in other things are but the work of one that prepares materials and occasions; his other business of accusing, affrighting, destroying, tormenting, are but the ends and improvements of tempting.
[5.] Fifthly, He cares not how it goes on, so that it go on; as a man that designs to be rich, cares not how he gets it; which shews that tempting in general is his design. Of this we have many instances, as [1.] He sticks not to lie and dissemble; he will tell them of the ‘kingdoms of the world, and the glory of them,’ and a thousand fair promises which he never intends. [2.] He will tempt for a small matter; if he can but gain a little, or but molest us, yet he will be doing. [3.] He will not give over for a foil or disappointment. [4.] He is not ashamed to tempt contradictory things: he tempted Christ against the work of redemption, ‘Master, spare thyself,’ [Mat. xvi. 22.] He tempted Judas to further it in betraying him. [5.] Any temptation that he sees will hold, he takes up. Hence is it that he tempts not the Jews now to idolatry, because he hath them fast in another snare, being strongly led to an opposition and contempt of Christ. [6.] He will sometime tempt where he hath not probability to prevail, even against hope. Thus he tempted Christ and Paul.
Applic. (1.) The use of the observation is this, If it be his business to tempt, it must be our work to resist.
[1.] First, To resist is a labour. It is not an idle formality, consisting in words of defiance, or a few ridiculous crossings and sprinklings of holy water, or spitting at the name of him, as ignorant people are wont to do.
[2.] Secondly, We must give up ourselves to this work, always fighting and opposing.
[3.] Thirdly, It will be necessary to make use of all helps, as prayer, fasting, the counsel and support of holy and experienced men.