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.