Satans Temptations in Three Parts, Part 3 · Chapter 25
CHAP. XXV. The fourth Direction. Of repelling a Temptation by Scripture Arguments. Of ſeveral things implyed in the Direction. The neceſſity of anſwering by Scripture Arguments. The excellency of the Remedy. How Scripture Arguments are to be managed.
THe next particular in Chriſt's Anſwers, to be obſerved by us, is his citations of Scripture,Ideo Jeſus omnes illas Tentationes ſolis Sacris Scripturis vicit, ut doceret nos ſic pugnare & vincere. Cajet. in loc. Janſen. &c. as an invincible Reaſon againſt all the Devils Temptations; he beats them all back with this Weapon, It is written. That this was written for our learning, and that, otherwiſe than for our inſtruction, he lay not under any neceſſity of uſing this Method, hath been evidenced before, and 'tis a thing which all Commentators do take notice of. From this we have another Direction, for the right way and order of reſiſting Temptations, which is,
That Temptations are beſt repelled by Arguments drawn from the Word of God.Direct. 4.
For the explanation of this, it may be conſidered what is (1.) preſuppoſed in this Direction: for when it is affirmed that we muſt anſwer by Reaſons from Scripture, this Implies,
Firſt, That Temptations are not to be oppoſed by groundleſs refuſals; 'tis no way ſafe to ſay we will not, becauſe we will not, nor to inſiſt upon our own bare reſolve: for this would be wilfulneſs, rather than an obediential refuſal; and unwarrantable ſelf-confidence, rather than an humble wreſtling. There are ſome, of whom it may be ſaid, as the Prophet once charged the Jews, Eſa. 22. 11. that when Satan comes up againſt them, they look in that Day to the Armour of the Houſe of the Forreſt, they repair the Wall, and caſt Ditches for Fortification; they prepare themſelves to the Battel in their own Strength, but they look not unto the Maker thereof, to him who by his mighty Power muſt faſhion our Hearts to reſiſtance. The Vanity of ſuch undertakings is enough manifeſted in the Event, for commonly ſuch Men go on in a Bravado of reſolution, but are ſo altered at the firſt appearance of the Enemy, that they yeild without a ſtroak. Who could be more confident than Peter, that he would not deny his Maſter, whatever others did, and yet how ſoon did his Heart fail him? We may warrantably deny a ſinful Motion, without being explicite in our reaſon againſt it, eſpecially in uſual Temptations and when they thruſt themſelves into our Minds, at ſuch times when our Thoughts are charged with an attendance upon other Duties; in which nevertheleſs the Heart hath a ſecret and implicite regard to the Command of God: But in no caſe muſt we go down to the Battel, in the ſtrength of a Wilfulneſs, leſt it go againſt us. And thus do they, who when they are reproved for ſome miſcarriage, as of Drinking, will preſently with great confidence make engagements, not to drink Wine or ſtrong Drink, not to go into a Tavern or Alchouſe, without any humble reſpect to Duty, or the Power of God for the Conqueſt of the Sin: and accordingly we ſee that uſually ſuch Promiſes and Obligations do not hold; either they wilfully break them, or they become ſinfully witty to make Evaſions for the practice of Sin, without the breach of the Oath or Promiſe.
Secondly, The Direction ſuppoſeth that we muſt deny the Sin with the Arguments of greateſt Strength, and Authority. There were occaſions and hints of other Anſwers to theſe Temptations that offered themſelves in Chriſt's way, and yet he waves them all, fixing only upon Scripture reaſons as the beſt and ſtrongeſt. 'Tis no Chriſtian Wiſdom to urge thoſe inferiour conſiderations, of Shame, Loſs, Inconvenience, &c. Some have no other reaſon betwixt them and Sin, but, What will Men ſay? Or, what will become of me? But beſides, that theſe would only be a Train to bring on diſputings, and that it is no way ſafe to venture our Souls upon ſuch defences, when better may be had, (for who will venture his Life upon a Staff when he may have a Sword?) 'tis eaſy for Satan to break theſe Bows, and to cut theſe Spears in ſunder; he can ballance ſuch reaſons with equal reaſons, and preſently make us believe, that we have as good reaſon to commit the Sin, as thoſe urged by us, for the not committing of it.
Thirdly, This Direction of uſing Scripture-reaſon doth clearly imply, that the force and Power of Scripture is not in the Words, or Characters, but in the Mind and Reaſon of it; that not Scripture uſed as a charm or ſpell (as if the Devil were affraid of the ſound, and words of it) can beat back the Devil, but 'tis the Authority of its Command, which works upon the Mind the higheſt Impreſſions of fear and care, and as a ſtrong Argument prevails with us to forbear. Notwithſtanding the plainneſs and undeniableneſs of this inference, not only do ignorant Men bleſs themſelves againſt the Devil by repeating ſome Phraſes or Sentences of Scripture impertinently, and ſuch as have no direct ſignification of the matter in hand betwixt Satan and them, (as if the Devil could not endure to hear the Pater noſter, or durſt not come within the ſound of the name Jehovah) but alſo Papiſts, (and of them, ſuch as might be ſuppoſed more conſiderate than to be carried by, ſuch conceits) have placed a vertue in the Words and Sounds of Scripture,Malleus Maliſic. Part 2. Quaeſ. 11. cap. …. and therefore do they command (though under ſome limitations and reſtrictions) the hanging of Sentences of Scripture about the Neck in Scrolls, Virtus Evangelii eſt in intellectu & non in ſiguris, ergo mellius in corde quoſita proſunt, quam circa collum … enſa. Barthol. Sibilla Peregr. quaeſt. dec. 3. c. 9. Q. 9.for the driving away of evil Spirits, though in a clear contradiction to the reaſon which they give in the general againſt this courſe, which is this, that the Power of Scripture is not in the Figures and Characters, but in the mind and underſtanding of it; and therefore profits as pondered in the Heart, not as hung about the Neck: and upon as ſlender grounds do they place a more than ordinary vertue, in the Angelical Salutation, in the ſeven words upon the Croſs, in the triumphal Title, Jeſus of Nazareth, King of the Jews, &c. Such kind of oppoſitions are but a mock to Satan, we cannot think to bore the Jaw of this Leviathan with a Thorn, or to come to him with this Bridle, or to play with him as with a Bird: he durſt alledg Scripture himſelf to Chriſt, and therefore 'tis not the phraſe or ſound that affrights him.
Fourthly, The Direction doth imply an argumentative, proper and fit uſe of Scripture Commands, or Promiſes. We ſee Chriſt urged not any Scripture indifferently, but he uſed fit words, and choſe to himſelf ſelect ſmooth Stones out of this Brook to ſling againſt this ſpiritual Goliah. Every Temptation had an Anſwer that doth moſt fully and properly confront it; he regarded the main of the Temptation, and ſuffered not himſelf to be diverted from that proſecution, by engaging himſelf in that which might have been perplexed and controverſial, though he had a fit opportunity to reprove Satan for a diſhoneſt craft of repreſenting Scripture in a ſenſe of his own making, and ſo might have rejected the Temptation of caſting himſelf down, as leaning upon a falſe Foundation, in that God did not promiſe in Pſal. 91. to preſerve any that ſhould preſumptuouſly expect a protection while they run out of God's ways: yet he waved this Anſwer, and oppoſed the aſſault by a plain Scripture which chargeth the contrary duty.
Secondly, Having ſeen what this Direction doth imply, in theſe things that are to be removed from the ſenſe and intendment of it, I ſhall next for aſcertaining of the reality and importance of it, ſhew that Temptations are to be reſiſted by Scripture Arguments, by theſe two Evidences.
Firſt, God's recommending of the Commands of Scripture for ſuch a purpoſe; Deut. 6. 6. Theſe words which I command thee this day, ſhall be in thine Heart—and thou ſhalt bind them for a ſign upon thine hand, and they ſhall be as frontlets between thine Eyes, &c. Whether the later part of the Command is to be underſtood literally, as the Jews apprehended and practiſed, (though ſome think otherwiſe) is not neceſſary to be aſſerted, ſeeing 'tis granted by all; that they were to have the Commands of the Law ſo ready in their Minds, and Memories, as if they had been written on their Hands, and upon their Foreheads. That God deſigned this precept for the reſiſtance of Sin and Temptation, cannot be doubted, and that the advantage which might hence ariſe to them was not only the information of their Minds, in point of Sin, and Duty, is as unavoidable; for that, and more is intended by that part of the Injunction; Theſe words which I command thee, ſhall be in thine Heart, but when? beſides this information (which the knowledg of the Law would afford them) and their humble complyance with it, as juſt and good (which would enable them to ſay, Thy Law, O Lord, is within my Heart) he further enjoyns them, the quick and ready remembrances of theſe Laws (as if they were frontlets between their Eyes, and ſigns on their Hands;) it can ſignify no leſs than this, that in ſo doing, they would be able to reſiſt thoſe Motions, by which Satan would ſeek to engage them to the violation of theſe Commands. Neither need we to doubt hereof, when Chriſt himſelf hath ſo fully taught us, by his own Example, in reſiſting Temptations, the particular uſe of the remembrance of the Law: In the New Teſtament the Apoſtle is moſt expreſs in this matter, Eph. 6. 17. Take the Sword of the Spirit, which is the Word of God, where not only the uſe of Scripture-Commands and Promiſes againſt Satan's Suggeſtions is taught, but alſo the high avail and potency of this Weapon in reference to its end: 'tis called a Sword, and in that compariſon, it ſhews the active reſiſtance which may be made by it; and 'tis called, not a Sword of Fleſh, (for the Weapons of our Warfare are not Carnal) but of the Spirit, to ſhew how mighty it is in repelling Satan.
Secondly, Another Evidence of its uſefulneſs, is from the ſucceſs which the Children of God have had in the right management of this Weapon. 'Tis obſervable that while Chriſt anſwered by Scripture, Satan was ſilenced, and had not what to reply to the Anſwer, but was forced to betake himſelf to a new Temptation. David in many places highly magnifies the Power of the Command, in the ſucceſs he had by it. Pſal. 17. 4. He ſhews how available it was to preſerve him in his common converſe, from the ſinful Snares laid before him, concerning the works of Men, by the word of thy Lips I have kept me from the Paths of the deſtroyer. In Pſal. 18. 22, 23. he tells us that he was ſhielded from the Sins of his inclination and love (which are hardeſt to prevent) by the oppoſition that he gave to the Motions of them, in ſetting up the Statutes of God againſt them, All his Judgments were before me, and I did not put away his Statutes from me; I was alſo upright before him, and I kept myſelf from mine Iniquity. In Pſal. 119. 11. He puts his Probatum eſt upon the Head of this Receit, and ſpeaks of it as his conſtant refuge, Thy Word have I hid in my Heart, that I might not ſin againſt thee. In Pſal. 37. 31. He ſpeaks of it as a tryed caſe of common experience to all the Children of God, The Law of God is in his Heart, none of his ſteps ſhall ſlide. In Epiſt. ad Gal.I ſhall add to this, the Experience of Luther, When (ſaith he) the Motions of the Fleſh do rage, the only remedy is, to take the Sword of the Spirit, that is the Word of Salvation, and to fight againſt them,—of this, I my ſelf have good experience, I have ſuffered many great paſſions, and vehement, but ſo ſoon as I laid hold of any place of Scripture, and ſtay'd my ſelf upon it, as upon an Anchor, ſtraightway my Temptations did vaniſh away, which without the Word, had been impoſſible for me to endure, though but a little ſpace, much leſs to overcome.
Thirdly, The Excellency of this remedy will further appear from theſe following reaſons.Canon eſt, quod in omnibus tentationibus—alium fingimus Deum eſſe quàm ſit, putamus enim Deum tunc non eſſe Deum ſed horribile ſpectrum. tom. 4. f. 147.
Firſt, In that it is an Ʋniverſal Remedy, there can be no Temptation either of ſeducement, or of affrightment, but the Scripture will afford a ſuitable Promiſe or Command to repel it: So that it (like the Flaming Sword in the Cherubims hand at Paradiſe) turns every way to guard the Soul. I need not give inſtances of its Power againſt ſinful Motions, having done that already; and of ſuch Temptations which war againſt the peace of the Soul: I need but ſay this in the general, that as the Nature of ſuch Temptations is to diſguiſe God, and to render him dreadful to us, in the appearances of Wrath,Reclamat (Sathan) in corde tuo, te non eſſe dignum iſta promiſſione—eſt autem opus ardenti oratione, ne extorqueatur nobis promiſſio. Luther in Gen. c. 21. f. 188 Cor dictat Deum adverſum verbum Dei, ſequi debeo non ſenſum meum. Idem tom. 4. f. 156. Nulla alia re poteſt Sanari hoc vulnus conſcientiae, quam verbo Divinae promiſſionis. Id. tom. 4. f. 400. and incompaſſionate Implacableneſs; (and this Luther ſets down as a certain rule) So have we in Scripture ſuch declarations of the Mind and tender Inclinations of God, and ſuch full and clear Promiſes to aſſure us of this, and thoſe ſo adapted to every caſe, to every kind of hard thought which we might take up againſt him, that we may find enough in them to break all thoſe malicious miſrepreſentations of Satan, and to keep up in our Mind, right thoughts of God; which if we will adhere to (not ſuffering ſuch Promiſes to be wreſted out of our hands, nor our Hearts to give way to malignant impreſſions of Cruelty, Revenge or Unmercifulneſs in God) though we be caſt into Darkneſs, into the Deeps, we may find ſome Bottom on which to fix ſuch beginnings of Hope, as may at laſt grow up to a Spirit of rejoicing in God our Saviour: and in this caſe, when our Heart and Satan dictate to us that God is our Enemy, we ought (as it were) to ſhut our Eyes; to refuſe to hearken to our own Senſe and Feeling, and to follow the Word; but if we once give up the word of Promiſe, 'tis impoſſible the wound of Conſcience ſhould be healed with any other conſideration.
Secondly, This Remedy is comprehenſive of moſt other Remedies againſt Satan's Temptations. In Eph. 6. There are ſeveral other peices of Spiritual Armour recommended, and yet there is ſuch a manifeſt mutual reſpect betwixt this and thoſe, that any may conclude that however they be diſtinguiſhed in their Names, yet they are conjoyned in their Operation; the Girdle (ſo far as it relates to truth of Judgment and Opinion) depends on the word of Scripture for Information; the Shoes (which are defenſive reſolves to walk with a ſteedy Foot in the ways of Religion, notwithſtanding the hardſhips that attend Holineſs) are prepared to us, by the comfortable and peace-bringing Promiſes of the Goſpel; the Righteouſneſs which is our Breaſt-Plate, is only ſet forth, and wrought out to us by the Scripture, and its Ordinances; Faith, which is our Shield, and Hope, which is our Helmet, they neither of them act without the warrant and encouragement of it: and whereas other parts of the Armour are defenſive, this of the Scripture is compared to the Sword, which not only defends, but alſo offends, and beats back the Enemy. If the matter be ſeriouſly conſidered, all theſe parts of Armour are but theſe two, the Graces of the Spirit, Faith, Hope, Patience in their ſincere exerciſe, and the word of Scripture as the Inſtrument by, and in which they ſhew their Operations; ſo that all this Armour being put to uſe, in every particular Temptation, it amounts to no more than this we are ſpeaking of, viz. That ſinful Motions are to be rejected, by a believing, ſincerely reſolute oppoſing of them, with Arguments from the Word of God.
Thirdly, Scripture (as it is the Word and Command of the great King of Heaven) hath a d…nting and commanding Authority over the Conſciences of Men. Where the Word of a King is, there is Power, Eccleſ. 8. 4. and ſuch is the Majeſty of a Divine Law, that it hath Power over the Conſciences of thoſe that are yet in their Sins, and can wound, affright, conſtrain, and bind even the Rebellious: ſo that ſo long as they retain any of their Natural Impreſſions of a Divine Power, they have ſome awe for his Commands, which may be ſeen and argued (where it would be leaſt expected) from the enragement of the Hearts of Sinners, when Sin by the Commandment (accidentally) becomes exceeding ſinful. Rom. 7. 13, 14.For as that outragious fierceneſs doth ariſe from the contrariety that is betwixt a Carnal Heart, and a Spiritual Law; ſo that contrariety would never work, if the Authority of that Law (having a Power to reſtrain, and give check to the corruption of the Heart) were not ſome way owned by the Conſcience: for where no countermanding Law is owned, there can be no irritating, provoking reſtraint. This it can do to the vileſt of Men: but of how much more Power may we imagine the Word to be with good Men, whoſe Hearts tremble at the Word, when they bind the Law upon their Heart and charge their Conſciences with it?Quam ſuave mihi ſubitò factum eſt carere ſuavitatibus nugarum, & quas amittere metus fuerat, jam demittere gaudium erat. Aug. Confeſ. l. 9. c. 1. 'tis ſurely quick and powerful ſharper than a two edged Sword: nor doth it only by unlovely affrightments terrify them from Sin, but by commanding Duty make the Heart in love with it, ſo that it becomes a delightful ſatisfaction to be preſerved from the Snare.
Fourthly, There is no Argument that can be uſed againſt Temptations, that can be more afflictively diſcouraging to Satan: Satan, as bad as he is, cannot but believe thoſe Truths which he knows, and he knows that there are many Truths in Scripture which reſpect him, as threatnings of Puniſhment and Divine Vengeance; he believes theſe things and trembles, Jam. 2. 19. His unavoidable knowledg, or remembrance of theſe things begets horrour in him, he cannot but be under a dread of theſe Truths; What can be ſuppoſed ſo to wound him as the bringing theſe things to memory,Tract. Sacr. l. 1. c. 3. §. 6. by urging the Command of God againſt him? Dr. Arrowſmith gives two inſtances of this kind, the one of Chriſtopher Haas in Sweedland (from the Epiſtle Dedicatory to the 5 tomes of Brentius's works:) The other of Daniel Cramer Rector of a School at Stetin in Germany: on both which the Devil made a bold attempt in a perſonal Appearance: from the firſt demanding a Catalogue of his Sins in Writing; from the other demanding a Paper in which one of the Students had obliged himſelf to Satan's Service, they both referred him to that Text of Gen. 3. 15. The Seed of the Woman ſhall bruiſe the Head of the Serpent. And this was retorted upon him with ſuch a ſtrong exerciſe of Faith, that he preſently deſiſted the ſuit and vaniſhed.
Fifthly, This Weapon cannot eaſily be wreſted out of our hands. When we urge a Divine Prohibition againſt a Temptation, what can he ſay in Anſwer? he cannot deny it to be the Word of God, or to be true, or that we are not obliged to it; he made none of theſe returns to Chriſt, but by his ſilence, owned that it was God's Holy Command obliging us to Duty. Neither dares he ſtand upon theſe exceptions to us, except he find our Faith inclined to waver, or our minds weak and wounded by inward troubles of Spirit; and when he puts on a boldneſs to deny Scripture to be the Word of God, or that it ſignifies God's real intendments in his threatning (for by begetting unbelief of the Truth of Scripture, and by ſuggeſting hopes of eſcape and pardon, notwithſtanding the violation of the Commands of it, the wreſts (when he doth prevail) this Weapon out of our hands) yet he is forced to fetch a compaſs, and by many previous inſinuations to make his way to theſe atheiſtical aſſertions. Thus he did with Eve, firſt (finding her a little inclinaable) he dropt in privily ſomething that might argue, the Improbability of the threatned Penalty, and then at laſt poſitively denyed it. But now if we hold to this, that the Command is true and holy, and juſt and good, he cannot wreſt our plea from us.
Sixthly, Nothing doth more undermine Temptations, by rendring the reaſons and motives thereof vain and empty, than doth the contrary commands of Scripture. Temptation hath always ſome inticement of pleaſure or profit, and theſe only ſeem to be taking or reaſonable, while we conſider not the Word of God, as rotten wood or Fiſh, ſhine only in the dark, but when we are urged with ſinful pleaſures, how mean, baſe, dangerous, and unlovely be they, when the command to the contrary gives information, that they are ſnares and lead to Death, or the provocation of the Almighty.
Seventhly, While we reſiſt with Scripture-Arguments, we engage God (whoſe Command we would ſtand by) to go down to the Battel with us; we lay hold upon his ſtrength, and put obligations upon him, to take us out of the ſnare, and to deliver us from him who is too ſtrong for us.
Fourthly, It remains that in a word, I ſhew how the Commands or Arguments of Scripture are to be uſed in reſiſting Satan, which is thus: When you have any ſinful thought caſt into your mind, preſently reject the offer, by charging your heart with duty, from ſome oppoſite command. As if you be urged to acts of Uncleanneſs, preſently refuſe, thus; No, I muſt not, God hath commanded the contrary, he hath ſaid thou ſhalt not commit Adultery. If a covetous thought ariſe, reject it with this, God hath ſaid, thou ſhalt not Covet. If you be tempted to pleaſe the Fleſh, and follow vain delights, anſwer it with this, If ye live after the Fleſh, ye ſhall die; and the like muſt be done in other Temptations.
Some may perhaps think,Object. that this is eaſy work and quickly done, and that it ſeems to attribute a Virtue and Power to the words of Scripture, as if Satan were charmed by the language or phraſe.
However,Anſw. At the firſt view this may ſeem eaſy, yet he that ſhall conſider how much exerciſe of Grace goes neceſſarily to the right uſe of Scripture oppoſition, ſhall not ſee cauſe to ſlight it as common, nor yet to think that any vertue is attributed to the words. For,
Firſt, The Scripture here is only recommended as a fit Inſtrument, and no further or higher praiſe is given; though therefore we may not attribute the whole of the Conqueſt to the Inſtrument alone, yet this hinders not, but that as an Inſtrument peculiarly fitted for theſe ends, we may commend it above all other Inſtruments: as we may juſtly commend Bread for nouriſhing above a Stone, and expect more from it, than from a chip; ſo have we reaſon to expect more by the uſe of Scripture againſt Satan, than from other means of defence which God hath not ſet up for that Service.
Secondly, It is a concomitancy of Divine Power and Aid that conquers for us; the Inſtrument is Scripture, but the Power by which it works is from God.
Thirdly, Neither is it any careleſs formal uſe of Scripture expreſſions, that will give encouragement for expectation of a Divine concurrence, but the uſe of Scripture in this buſineſs implyes an exerciſe of all Graces, for it is an urging of Scripture under a fourfold Conſideration.
Firſt, As being certainly perſwaded of their Truth, and fully keeping to that belief.
Secondly, As being thankfully apprehenſive of the holineſs, goodneſs, and profitableneſs of the Commands, and chearfully adhering to them, as the only way and means to bring us to Union with Chriſt, and to preſerve us in it.
Thirdly, As being highly and indiſpenſibly obliged by them, to perform the Duty commanded therein, and to avoid the Sins forbidden.
Fourthly, All this in an humble expectation of a divine help according to the Promiſe of God. Now he that can plead the Command or Promiſe againſt a Temptation in this manner, doth not do an ordinary work, neither will he aſcribe the ſucceſs to the words and phraſe of Scripture.
Some may (peradventure) wonder why Chriſt by his example had not recommended Prayer, ſeeing it is of ſuch unqueſtionable uſe in our undertakings againſt Satan. But that enquiry may be fully ſatisfied, if it be conſidered, that Chriſt did peculiarly prepare himſelf to this encounter by ſolemn Faſting, ver. 2. which doth include Praying: for ſuch complicated duties are often denominated by that part which is extraordinary, and uſually in Scripture a Faſt is only mentioned, where Prayer is chiefly intended. That this Faſt of Chriſt related to the Temptation, and that alſo as a means of preſervation, hath been ſpoken of in its place; it remains only that from hence I add a fifth Direction.