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,