Satans Temptations in Three Parts, Part 3 · Chapter 23
CHAP. XXIII. The ſecond Direction, that Temptations are not to be diſputed. The ſeveral ways of diſputing a Temptation. In what Caſes it is convenient and neceſſary to diſpute with Satan. In what Caſes inconvenient, and the Reaſons of it.
THe next thing obſervable in Chriſt's carriage to Satan is this; That Chriſt (though he rejected every Temptation, by giving a reaſon of his refuſal from the Command of God) did not ſuffer Satan to diſpute his Temptations further than the firſt Propoſal, and in his Anſwers he takes no notice of the Reaſons or Motives by which he laboured to make his Temptations prevailing. In the two firſt Temptations, he gives no reply, to what Satan inſinuated by his ſuppoſition, [If thou be the Son of God;] neither by affirming that he was ſo, nor diſcovering to him his knowledg of the ſecret Subtilty, which he had wrapt up under theſe plauſible pretences. In the third he anſwers not a word to the Vanity and falſehood of his deceitful offer of the Kingdoms of the World, though (as hath been obſerved) he might have oppoſed ſtrong Reaſons againſt them all: and beſides, when Satan became Inſolent and Impudent in tempting Chriſt to fall down and worſhip him, he chaſeth him away with a ſevere Abomination, Get thee hence, Satan. From which we have a ſecond Direction, which is this.
That Temptations to Sin,Direct. 2. are to be oppoſed by peremptory denials, rather than by diſputings.
This is a Note, which moſt Commentators have on this place; but it ſtands in need of a diſtinct Application, becauſe it is not a Rule ſo general, but that the practice of God's Children have made exception againſt it. For the clearer Explanation of it, I ſhall
Firſt, Give you the ſeveral kinds of diſputings, by which we may ſee that all are not alike: For
Firſt, The ſerious working of the thoughts in a quick denial of a Temptation with a reaſon implyed or expreſſed (though it admit not Satan to any further diſpute or Argument) may, in ſome ſenſe, be called a diſputing; for the Scripture uſeth foreign for any inward ſerious Thought. Such a kind of diſputing as this is neceſſary; it cannot be wanting to any that refuſe a ſinful Motion, this being (as we ſhall ſee afterward) one of thoſe Directions which Chriſt intended us by his Example, and the very thing which Chriſt practiſed in every Temptation: for he contented not himſelf to give a naked denyal, but ſtill adds a Reaſon of ſuch refuſal. Thoſe who in general terms urge that Temptations are not to be diſputed, do not reckon this as any diſputing. And others that do (taking diſputing for the refuſal of a thing with a reaſon aſſigned) think that his procedure in the two firſt Temptations, is not imitable by us, but only that of the third, wherein he chaſed away the Devil with angry denyal: but the miſtake is obvious.
Secondly, There is a diſputing of unneceſſary Curioſity and Conference: this is when a ſinful Motion injected into our Hearts, is not directly conſented to; but then inſtead of a full denyal, Men begin to raiſe Queſtions, and make Objections of leſſer moment, or ſome impertinent Quaeries which ſtrike not at the root: as one obſerved of himſelf, that inſtead of denying a ſinful Motion, he began to diſpute, whether it came from Satan of his own inclination, and ſo inſtead of quenching the Fire, he buſied himſelf to enquire whence it came. Men deal with Temptations in this caſe, as they, who being asked whether they will buy ſuch a Commodity, haſtily anſwer no, but yet call back the Party again, and ask whence it came? or what it muſt coſt? and by ſuch intanglements of Curioſity engage themſelves at laſt to buy it. Eve failed by ſuch an inconſiderate conference with Satan, for the abrupt beginning of the Serpents Speech [Yea, hath good ſaid ye ſhall not eat, &c.] and the ſumming up of the Arguments which prevailed with her to eat [when the Woman ſaw that the Tree was good for Food, and pleaſant to the Eyes, &c.] do clearly evidence that there was more diſcourſe, than is there expreſſed, and that alſo tending to aſcertain the Goodneſs, Pleaſantneſs, and Profit of the Fruit. This kind of diſputing is always unlawful and dangerous, for it is but a wanton dallyance with a Temptation, a playing upon the hole of the Aſp, and commonly ends in a ſinful complyance.
Thirdly, There is a diſputing of a deliberating and parlying indifferency; this is, when the Devil puts a thought of Sin into their Minds, and (while they ſeem not to be forward to imbrace it) leaves it to further con…ideration, and then they float, betwixt reſolved and unreſolved, betwixt pro & con, being at a great diſpute within themſelves what is beſt to be done, whether the conveniencies on the one hand, will weigh down the inconveniencies on the other; this in caſes of apparent Sin, is a wicked …alting betwixt two, always unlawful.
Fourthly, There are alſo treacherous partial arguings, wherein the Heart akes part with Satan. Theſe are thoſe debates that are to be found in Natural Men, about the doing or not doing of ſinful things. This looks ſo like the Combat betwixt the Fleſh and the Spirit, that it hath occaſioned an enquiry, how they may be diſtinguiſhed each from other. 'Tis generally concluded that in that ſtrife of the Natural Man, the Light of the Underſtanding and Conſcience, gives oppoſition to the bent of the Affections, and the ſame faculties (though ſanctifyed in part) in the Regenerate are the Parties that give oppoſition each to other; but with this principal difference, that in this ſtrife of the Fleſh and Spirit, the Man takes part with God, whereas in the other, the Affections take the Devils part, and in a malignant averſeneſs to the Light, ſtrive to put it out, and to get over the conviction of Conſcience, ſo that the Man ſtrives to Sin, and to ſtop the Mouth of ſuch objections, as come into the contrary: this kind of diſputing is always ſinful.
Fifthly, There is yet a diſputing in a ſtrict Senſe, which is a full and ſolemn debating of a Satanical injection, by giving it the full hearing, and admitting Satan to be a Reſpondent to our objections. Of this it is queried how far it may be convenient, and how far inconvenient, becauſe we ſee Chriſt in this place did not thus diſpute with Satan; and yet we find inſtances in Scripture of ſome Holy Men that have been unavoidably engaged to diſpute a Temptation to the utmoſt.
To Anſwer this Query, I ſhall Secondly ſhew in what caſes it may be neceſſary or convenient to enter the Liſts with Satan in an Holy arguing, and in what caſes it is inconvenient and dangerous. There are four caſes in which we may diſpute a Temptation.
Firſt, When the Motion is of things doubtful and diſputable, whether they be lawful or not. Here it cannot be avoided: for albeit (as the Apoſtle adviſeth Rom. 14. 1.) doubtful diſputations are not to be impoſed upon others, ſo as to tye them up to our perſwaſions, yet in theſe things every Man (before he can act clearly) is to endeavour his own ſatisfaction in the lawfulneſs or unlawfulneſs of the thing, that ſo he may be fully perſwaded in his own Mind, ver. 5. And he gives two ſtrong reaſons of this, ver. 22, 23. (1.) From the rack and trouble, which otherwiſe the Man may be put upon, while his Conſcience unſatisfied, condemneth him in that, which by a contrary practice he alloweth: (2.) In that this condemnation of Conſcience (while he doth that, the lawfulneſs whereof he believeth not) is an evidence of his Sin, as well as an occaſion of his trouble.
Secondly, Diſputings have place, when a Temptation hath taken hold upon the thoughts, and ſo far poſſeſſed it ſelf, that our corruption riſeth up in the defence of the Suggeſtion. Satan will not quit that hold (though he be an intruder without our leave,) till he be beat out of his Quarters. The Apoſtle, Eph. 6. implies ſo much by that expreſſion, of quenching the fiery Darts of Satan. It is not proper to underſtand it of a refuſal of the firſt Motion of Sin, (though Interpreters do uſually make it comprehenſive both of the keeping out of the Dart, and the plucking it out) becauſe this evidently ſuppoſeth, that the Dart hath pierced the Soul, and now begins to burn and enflame, which will require more labour for the quenching of it, than a refuſal of the firſt Motion would put us to. As when Fire hath taken hold upon our Houſes, we ſhall be forced to bring Water for the extinguiſhing of the Flame, which (before it had broke out upon the Building) an ordinary care might have prevented. And this we further taught by a diſtinction which the ſame Apoſtle uſeth in the ſame place of foreign and foreign ſtanding and withſtanding. We muſt keep off the Temptation that it enter not, by ſtanding againſt the Aſſault in a peremptory refuſal; but if it do enter, then we muſt be put to it, by a force of holy arguing to pull out the Arrow, and to withſtand it.
Thirdly, Much more need have we of diſputing, when the preſent Temptation is a Motion of ſuch a Sin which we are habituated unto, and have long practiſed, for theſe kind of ſinful Motions are not caſt out eaſily. In this caſe, David adviſeth his Enemies, Pſal. 4. (who had for a long time, loved Vanity, and ſought after leaſing) that by communing with their own Heart, and by diſputing againſt their ſinful Practices, they ſhould bring themſelves under an Holy awe, and by that means ſtop the courſe of their ſinning, ver. 4. This indeed is the great thing that Sinners are called to by God, to ponder their Eſtate, to conſider their ways, to ſtudy the evil and danger of Sin, to examin themſelves, and to reaſon together with God about the wickedneſs and ingratitude of their Actions, and about the contrary lovelineſs, bleſſedneſs and happineſs of the ways of God, that ſo they may be brought to repentance; all which are done only by a ſerious arguing of their caſe and hazard.
Fourthly, It is convenient, and in ſome caſes neceſſary to diſpute a Temptation which Satan offers to us, by the Mouths of Men, who entice us to ſhare with them in their wickedneſs: for here by arguing, we may not only diſcourage their further Sollicitation, and ſo free our ſelves from the like Temptation for the future, but we alſo by the exerciſe of an Holy Charity, endeavour to pull them out of the Fire. When Joſephs Miſtreſs tempted him, he conſidered that he had to deal both with the Devil, and his Miſtreſs, Gen. 39. 7, 8. and therefore that he might reſiſt the Devil, he peremptorily refuſed the Temptation, but that he might take off his Miſtreſs from her unlawful proſecution, he argues with her about the Ingratitude, Danger and Unlawfulneſs of ſuch an act, My Maſter woteth not what is with me in the Houſe, and he hath committed all that he hath to my Hand: there is none greater in this Houſe than I, neither hath he kept any thing back from me but thee, becauſe thou art his Wife: how then can I do this great Wickedneſs and Sin againſt God? When Sinners do entice us to caſt in our Lot amongſt them, pitty to them, and care of our ſelves will engage us to argue the folly and danger of their ways with them, except they behave themſelves as Dogs and Swine; their carriage giving us juſt ground to conclude, that they are ſo ſet on Wickedneſs, that it may endanger us, rather than profit them, to debate with them. And ſo was it likely, (and the Text ſeems to hint ſo much,) that when Joſeph perceived his Miſtreſs was reſolved upon the purſuit, and that his reaſonings were not minded, he perſiſted in his denyal, but forbore his arguings.
But however it may be convenient to diſpute (in the laſt mentioned Senſe) in theſe four caſes, (and others may probably be added) yet there are caſes in which it will be inconvenient and hazardous to diſpute or argue, and of this order I ſhall reckon four.
Firſt, It is not ſafe to diſpute the matter, in vile infectious Temptations, ſuch as are either ſuitable to our Inclinations, or may receive a favourable aſpect and countenance from the poſture of our Affairs and Condition. Theſe Temptations (even in our debating againſt them) are like the opening of a Sepulchre, which ſends forth a poyſonous ſtream which may infect thoſe that loath and reſiſt it. 'Tis dangerous to admit Fire into the ſame Room where there is Gunpowder, though there be no intention to kindle it. It hath been an old Obſervation, that the very confeſſion of infectious Sins, (though deſigned to beget ſhame, and reſolution againſt them for the Future;) have kindled a new Flame, by the unneceſſary declaration of the Manner and Circumſtances, ſo that they have returned from the Confeſſor more infected than when they went; and thoſe very Perſons whoſe care it ſhould have been to have put the higheſt diſgrace upon Sins, ſo confeſſed, to the begetting of loathing, and abhorrency in the Parties, and themſelves have by too curious an enquiry received ſuch Poyſon at the Ear, that the Heart hath been forthwith infected. The like Hazard remains to thoſe that are willing to debate ſuch Sins with Satans; for though they begin upon the ſcore of reſiſtance, yet the very dwelling on ſuch a ſubject (when admitted to lay it ſelf open) doth convey ſuch Amorous looks unto the treacherous Affections, that the Heart is in danger of a ſecret Poyſon. There is no better way in ſuch caſes than to command all ſuch Thoughts and Confiderations out of our Coaſts, and (as we do, when the City or Town we live in is infected) to withdraw our ſelves from the air of ſuch a Temptation. We may obſerve the like care in Joſeph, though he thought himſelf concerned at firſt (as hath been ſaid) to oppoſe the unlawful ſuit of his Miſtreſs, yet ſeeing her deſperately ſet upon her Folly, he declined all Communication with her, and would not be with her, Gen. 39. 10. and at laſt when ſhe caught him by his Garment, he left it in her hand and fled, ver. 12. He might eaſily have reſcued his Garment from her, had he not been aware that his conteſting againſt her, might have been an occaſion of enſnarement to himſelf. Chriſt himſelf, when he was tempted by Peter to ſpare himſelf, (which was a Temptation very taking to Humane Nature, eſpecially when Suffering, and Death is in view,) is more ſhort and ſparing in his reaſoning againſt it, than he was when the Devil tempted him. He gives no poſitive reaſons againſt it, as he did when he was tempted to fall down and worſhip the Devil, but diſchargeth himſelf from any further conſideration of the matter by a declared abhorrency of the thing, Get thee behind me Satan, for thou ſavoureſt not the things that be of God, but the things which be of Men. Which is as if he had plainly ſaid, this is ſo apparently from the Devil, and ſo much abhorred by me (becauſe ſo ſuitable to my Condition) that I will not ſo much as diſcourſe of it, or conſider it.
Secondly, Generally in all Temptations, (though they have not the advantage of our preſent, ſpecial eſtate or inclination, as hath been noted) of an apparent withdrawment from Obedience, or of things unqueſtionably ſinful, it is not convenient to diſpute them, but to diſmiſs them by a denyal, except ſome of the forementioned Conſiderations do alter the caſe. In known caſes we need not parly but ſtoutly deny. Our reſolutions for Duty, and againſt Sin, ſhould not be to ſeek: we are certain that Sin is to be avoided, and Duty to be practiſed, here we ſhould be peremptory. Abraham being certain of Duty, when God called him to a place which be ſhould afterward receive for an Inheritance, he diſputed not the uncertainty, the danger or inconvenience that poſſibly might attend his removal, but went out, not knowing whither he went, Heb. 11. 8. Paul being called by God to preach among the Heathen, though Fleſh and Blood were ready with Arguments againſt it, yet he would not ſo much as confer with them, but immediately obeyed, Gal. 1. 16. Like inſtances I might fetch from other holy Men. Cyprian, when the Preſident gave it to his own choice, whether he would obey or be put to Death, commanding him to take it into conſideration, he readily replyed, In re tam Sanctâ non eſt deliberandum, that it was not fit to deliberate in ſo plain a caſe. Mrs. Ann Askew, when at the Stake ready to be burnt, a Pardon was offered by the Lord Chancellor, ſhe would not ſo much as look on it, but returned this Anſwer, that ſhe came not thither to deny her Lord and Maſter. Biſhop Hooker in the ſame Condition, had a Box laid before him with a Pardon in it, which when he underſtood, (he was ſo affraid of tampering with a Temptation) he cryed out, If ye love my Soul, away with it; if ye love my Soul away with it. And many others there were in all ages, ſo far from accepting ſuch unlawful deliverances, Tentatus a Satana cum nullum evadendi modum ſentis, ſimpliciter, claude oculos, & nihil reſponde, & commenda cauſam Deo. Luther, tom. 3. f. 396. Sicut tutiſſi mum eſt Canem latrantem contemnere, & praeterire, ita una vincendi ratio eſt contemnere rationes Satanae, neque cum iis diſputare—Satan nihil minus ferre poteſt quam ſui contemptum. id. tom. 3. f. 376. Ames Caſ. Conſc. lib. 1. c. 6.that they would not take into conſideration the unrighteous terms upon which they might have eſcaped.
Thirdly, When a Temptation, after all means uſed, continues to be troubleſom, and is rather an annoyance than an infection, then muſt we not diſpute it, but by an Holy Contempt deſpiſe it. Temptations to Blaſphemy are oft of this nature (as hath been noted in its place) and there are other things, by which Satan creates to God's Children great diſquiet, while they in the mean time abhor the Sin, and cry out of the Tryal. Here when the Meſſenger of Satan will not depart, 'tis an advice that hath the general approbation of Holy experienced Men, that we ſhould deſpiſe the Temptation, as an approved way to our quiet and eaſe; for while we think to repel ſuch aſſaults, by ſtrugling with Arguments, we do but increaſe the force of them: as he that thinks to ſhelter himſelf againſt the Wind, by holding up his Cloak before him, doth but derive upon himſelf a ſtronger blaſt.
Fourthly, In Temptations of inward trouble and terror, it is not convenient to diſpute the matter with Satan. David in Pſal. 42. 11. ſeems to correct himſelf for his miſtake, his Soul was caſt down within him, and for the cure of that Temptation, he had prepared himſelf by Arguments for a Diſpute; but perceiving himſelf in a wrong courſe, he calls off his Soul from diſquiet, to an immediate application to God and the Promiſes, Truſt ſtill in God, for I ſhall yet praiſe him; but in Pſal. 11. 1. he is more aforehand with his work, for while his Enemies were acted by Satan to diſcourage him, he rejects the Temptations at firſt, before it ſetled upon his thoughts, and chaſeth it away as a thing that he would not give ear to: In thee Lord do I put my truſt; how ſay ye then to my Soul, flee as a Bird to your Mountain? And there are weighty reaſons that ſhould diſſwade us from entring the liſts with Satan in Temptations of inward trouble, As (1.) the determination of the Sincerity of the Soul and its converted ſtate is a Queſtion of no ſmall difficulty, a knotty Controverſy, more intricate and abſtruſe than thoſe Controverſies that in the Schools are of greateſt Name for difficulty: for this is lyable to more weighty Objections, and ſtands in need of nicer diſtinction. Child of Light cap. 7. p. 41.As Dr. Goodwin Obſerves; They that converſe with dejected Spirits, find ſo much quickneſs and nimbleneſs of reaſoning, turning every way to ward off the force of an Argument brought for their conſolation, that even wiſe and able Heads are oft put to a ſtand, and know not what to anſwer. Would it then be fit to give Satan this advantage? or to admit him ſo far into our reaſoning? He that will invite Satan to ſuch a conteſt, ſhall be ſure to have his hands full.
Secondly, This kind of Temptation doth uſually diſable Men for arguing; it oftentimes confounds the Brain, ſtupifies the underſtanding, and weakens the Memory. Heman complains of himſelf as diſtracted by terrors. Job calls himſelf deſperate. Such Perſons are not ſurely in a fit caſe to manage a Temptation with ſo cunning a Sophiſter as Satan.
Thirdly, If they deſcend into the Battel, he is not only too ſtrong for them, but commonly after a while, they take Satan's part againſt themſelves, and comply with him, concluding againſt their own peace.
Fourthly, There is alſo a better way at hand than to enter into a Diſpute, and that is, By going to God by a preſent Faith, Love or Repentance, when the truth of any of theſe is queſtioned. It is a difficult task to prove ſome time that former acts of Faith, Love or other Graces were ſincere; this may admit of ſuch objections from a wounded Spirit, that it will be hard to anſwer them; but in this caſe 'tis a nearer way to ſee if there be not in all theſe complainings, ſome preſent acts of theſe Graces: whether ſuch complainants are not willing to embrace Chriſt upon any terms, whether they do not have Sin, whether they would not unfeignedly be reconciled to God, &c. It oft falls out that this doth ſtay the trouble, when examinations of former acts do nothing for them. Some Men are at more pains (as one ſaith) to repair and fit an old Building, then would ſerve to rear a new one. Yet muſt it be remembred, that though it were the beſt courſe to reſiſt Temptations of this nature at firſt, by avoiding unneceſſary diſputings, notwithſtanding when this (as I noted before of other Temptations) hath ſeized upon the heart and taken poſſeſſion, then ſhall we be forced to fill our Mouths with Arguments, and whether we will or no, muſt we undergo a Conteſt: As we ſee in David who when his troubles had prevailed upon him, was forced to plead with God; with himſelf, with the Temptation, and to have recourſe to former Experience; the days of old, and the years of the right hand of the moſt High, and all little enough.
Thirdly, All that I ſhall further ſay concerning the inconvenienceies of diſputing with Satan, ſhall be to give you the reaſons manifeſting theſe unneceſſary Communings with him to be every way hazardous and unſuitable. As,
Firſt, 'Tis an Honour to Satan, and a diſgrace to our ſelves: Men are loth to be ſeen conteſting with Perſons of a far inferiour rank; eſpecially in ſuch things which have procured to ſuch, a noted Infamy. 'Tis an uſual peice of Generoſity in Men of Spirit, that they ſcorn to ſtrive with a Scold, or contend with a Beggar, or be found in Company of thoſe that are under an evil name deſervedly: and in matters that are vile and baſe, 'tis highly diſgraceful to admit them to a debate. Such things will either get more credit than they deſerve, while they ſeem to be countenanced by a diſpute, or elſe ſhall communicate their diſcredit to thoſe that ſhall ſhew ſuch familiarity with them.
Secondly, By refuſing to diſpute Temptations, we raiſe up in our hearts an active abhorrency of them, and by that abhorrency we are cautioned and ſtrengthned againſt them: It muſt needs awaken our hatred into a preſent activity againſt that Sin, which our conſideration at firſt view preſents to us ſo abominable, that it deſerves no other Anſwer, but to be whipt out of our ſight. And when our Heart is thus alarmed, it cannot but ſtand upon its Guard. 'Tis a courſe that Holy Men have taken, to keep Men at a greater diſtance from Sin, to preſent it as a thing of greateſt abhorrency, and that is the intendment of that Expreſſion, Rom. 6. 1. Shall we Sin, that Grace may abound? God forbid. The vileneſs of that abuſe of Goſpel Grace, he ſhews by ſetting it below the merit of any ſerious thought, he ſharpens their apprehenſions againſt it, by an out-cry of deteſtation. The like he doth Eph. 5. 3. where he indeavours to ſet their Hearts againſt uncleanneſs and covetouſneſs, by telling them that it was unbecoming Saintſhip, that ſuch things ſhould be ſo much as once named by them.
Thirdly, Diſputing is a ſecret invitation to the Devil to urge the Temptation further: we do but toy with him, and give him occaſion to follow us. Eve found the truth of this by ſad Experience, ſhe ſo managed her ſelf, that ſhe plainly intimated ſhe had a mind to hear what the Devil could ſay, for the eating of the forbidden Fruit; and ſo urged the Prohibition of God, and the Threatning, that ſhe ſought from Satan a confirmation of her ſecret unbelief, rather than faithfully indeavoured a repulſe of the Temptation; and mentioned the Threatning under ſuch terms of uncertainty and peradventure, as an Objection, which ſhe deſired might be removed, rather than from a firm belief of that Death ſpoken of, fortifying her ſelf in her Duty; by all which Satan was ſo encouraged to proceed, that he preſently confirmed her in her Diſtruſt.
Fourthly, Theſe diſputings uſually return nothing of advantage to our account, but to Satans. We unneceſſarily enter the Liſts with him, and that upon very unequal terms, he being (as Saul ſaid of Goliah and David a Man of War from his Youth, and we but weak unskilful Striplings; we go out of our Trenches and leave our Weapons behind us; we expoſe our naked Breaſts to all his Darts, and by diſcourſing with him he gains time, wherein the Poyſon may more powerfully work upon our Affections. If he was too hard for our firſt Parents at this Weapon, we whoſe Hearts are not ſo faithful to God, as theirs in Innocency, but corrupted by Satan (who hath alſo a Party in us) are not likely to come off with Triumph.
Fifthly, Theſe preſage (conſequently) an overthrow. A parlying City holds not long out, it implyes in it ſelf an inclination to yield, when Armies are willing to Treat. Daily Examples and Experience of thoſe that give up themſelves to Sin after Communication with Satan, ſadly witneſs this Truth.
The Sum of this Direction is this, that when a Motion of Sin is put into our heart, inſtead of diſputing (where it may be avoided) we ſhould peremptorily deny it, and ſend it away with an angry rebuke, or ſevere Abomination, I may not do it: how can I do this Wickedneſs? Get thee hence: or, The Lord Rebuke thee, Satan.