1. First, Our reason is directly perverted when it is so far wrought upon as to call that good, which is indeed plainly and apparently evil. So great a corruption is not common and ordinary, neither can the heart of man be easily drawn to go so palpably against clear light and evidence. It is therefore only in some cases and in some persons, either of weaker faculties or of extraordinary debauched principles, that Satan can work up lust to give so great a darkness. However, it is evident that Satan useth these deceits in this thing.
(1.) First, He strives, where the matter will bear it, to put the name of virtue or good upon actions and things that are not so. This temptation doth most appear in those things that are of a doubtful and disputable nature, or in those actions which in their appearance or pretensions may seem to be virtuous. Whatever sin is capable of any paint or varnish, that he takes the advantage of. Saul’s sacrificing was a great iniquity, and yet the pretence of the general goodness of the action, being in itself commanded, and the supposed necessity of Saul’s doing it, because Samuel came not, were considerations upon which his understanding warranted to him that undertaking. Paul’s persecution, though a real gratification of his envious lustings, by his blinded understanding was judged duty. What more common than for worldly-mindedness and covetousness to be called a faithful and dutiful care for the provision of our families! Lukewarmness is often justified under the notion of moderation and prudence; and anything that can but pretend any kindred to or resemblance of good, our lusts presently prevail for an approbation and vindication of it.
(2.) Secondly, Satan useth the advantage of extremes for the corrupting of our understandings. To this purpose he doth all he can to make such an extreme odious and displeasing, that so we may run upon the contrary as matter of duty. Many there are whose heads are so weak, that if they see the danger of one extreme, they never think themselves in safety till they fly to a contrary excess, and then they think the extreme they embrace needs no other justification than the apparent evil of what they have avoided. Satan knowing this, like the lapwing, makes the greatest noise when he is furthest from his nest, and in much seeming earnestness tempts us to something that is most cross to our temper or present inclination; or endeavours to render something so to us, not with any hopes to prevail with us there, but to make us run as far from it as we can into another snare, and also to make us believe that we have done well and avoided a temptation, when indeed we have but exchanged it.
(3.) Thirdly, He directly binds our understandings in sinful practices, by engaging us to corrupt opinions which lead to wicked or careless courses. Satan with great ease can put men upon sin, when once he hath prevailed with them to receive an error which directly leads to it. Corrupt principles do naturally corrupt practices, and both these may be observed to meet in those deluded ones whom the Scripture mentions, ‘that denied the only Lord God, and Jesus Christ, turning also the grace of God into lasciviousness,’ Jude 4; false teachers that brought in ‘damnable heresies,’ counted it ‘pleasure to riot,’ had ‘eyes full of adultery, and could not cease from sin,’ 2 Pet. ii. 1, 13, 14. With what confidence and security will sin be practised, when an opinion signs a warrant and pleads a justification for it!
(4.) Fourthly, In actions whose goodness or badness is principally discoverable by the ends upon which they are undertaken, it is no great difficulty for Satan to impose upon men a belief that they act by ends and respects which do not indeed move them at all; and in this case men are so blinded that they do not, or will not know or acknowledge they do evil. The matter of the action being warrantable, and the end being out of the reach of common discovery, they readily believe the best of themselves; and looking more at the warrantableness of the nature of the act in the general than at their grounds and intentions, they think not that they do evil. This was a fault which Christ observed in the disciples when they called for ‘fire from heaven upon the Samaritans,’ Luke ix. 55. The thing itself Elias had done before, and Christ might have done it then, but they wanted the spirit of Elias, and therefore Christ rejects their motion as unlawful in them, who considered not that a spirit of passion and revenge did altogether influence them; and instead of shewing a just displeasure against the Samaritans, he shews that Satan had blinded them by their lust, and that the thing they urged was so far from being good, that it was apparently evil, in that they were acted by ‘another spirit’ than they imagined. This way of deceit is very common. How often may we observe Christians pretending conscientious dissatisfactions about the actions of others, when the private spring that animates them is some secret grudge that lies at the bottom; and yet because the thing wherein they are dissatisfied may truly deserve blame, they are not apt to condemn themselves, but think they do well.
2. Secondly, Lusts also pervert our reason and knowledge indirectly; and this is, when we are not so far blinded as to believe the thing unto which we are tempted, to be good absolutely; yet notwithstanding, we are persuaded of some considerable goodness in it, and such as may for the present be embraced. For this purpose Satan hath ready these two engines:—
(1.) First, He sets before us the pleasures, profits, and other delights of sin. These he heightens with all his art and skill, that he may fix in our minds this conclusion, that however it be forbidden, yet it would conduce much to our satisfaction or advantage if it were practised; and here he promiseth such golden ends and fruits of sin as indeed it can never lead unto, inviting us in the words of the harlot, ‘I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. I have perfumed it with myrrh, aloes, and cinnamon. Come, let us take our fill of these delights,’ Prov. vii. 16. Thus he set upon Eve, ‘Take this fruit, and ye shall be as gods.’ Thus he attempted Christ himself, ‘All these will I give thee,’ [Mat. iv. 9,] proffering the kingdoms of the world, and the glory of them. The pleasures of sin are Satan’s great bait, and these strongly invite and stir up our lusts; yet because the fear of the danger may stick in the heart, ‘It is pleasant, but oh I dare not,’ saith the sinner, ‘I fear the hazard or the evil that may follow:’ therefore Satan hath his other engine at hand to blind us, and to carry our minds from such considerations; and that is,
(2.) Secondly, His sophistical arguments, by which the danger may be lessened. Of these his quiver is full: as,
[1.] First, He urgeth that the sin tempted to is little. ‘But a little one;’ it is not, saith he, so great a matter as you make it; there are other sins far greater, and these also practised by men that profess as much as you. Thus he would shame us, as it were, out of our fear, by calling it severity, niceness, or an unnecessary preciseness. If this prevail not,
[2.] Secondly, He hath then another argument: Oh, saith he, be it so, that it is a little more than ordinary, yet it is but once; taste or try it; you need not engage yourselves to frequent practice, you may retreat at pleasure. But if the fear of the danger prevail against this, then,