Satans Temptations in Three Parts, Part 3 · Chapter 24
CHAP. XXIV. The third Direction of repelling a Temptation without delay: the neceſſity of ſo doing. What a ſpeedy denial doth contain.
THe magnanimity of Chriſt, and the peremptorineſs of his denyal we have noted. We muſt further obſerve the immediateneſs of his Anſwer, he ſuffered not any of theſe Motions to ſtay long with him, here was not a Cras tibi reſpondebo, come again to Morrow and I will Anſwer; he would not take time with the Devil, but had his Anſwer ready: no ſooner was he tempted, but the Temptation was repelled; for theſe expreſſions [but he anſwered and ſaid. Jeſus ſaid unto him. Then ſaith Jeſus unto him] ſhew the quickneſs and ſpeedineſs of theſe returns, that he anſwered preſently, forthwith. Hence we have a third Direction in our reſiſting of Satan, which is this:
Temptation are beſt anſwered when they are preſently denyed, 3. Direct.and forthwith repelled. The Direction is of great Importance, 'tis not for us to paſs by a Temptation with Silence, or to defer an Anſwer; For theſe Reaſons:
Firſt, The nature of Temptations, as dangerous or infectious, doth ſufficiently inforce a neceſſity of their ſpeedy removal. Things of danger require a ſudden ſtop. If Poyſon be taken into the Body, we ſpeedily labour to caſt it up, or to overcome it by Antidotes. We labour to ſtay the ſpreading of a Gangreen preſently. Who thinks it fit to delay, when Fire hath taken hold upon an Houſe. The very opportunity of help,—Sero Medicina paratur, cum mala per longas convauere moras. is in the ſpeedineſs of the endeavour. 'Tis too late to bring Water when the Houſe is conſumed, too late to apply a Remedy, when the Diſeaſe hath conquered. They that conſider what a Temptation is, will ſee no reaſon to move ſlowly in oppoſing.
Secondly, Silence encourageth Satan. 'Tis not with him, as 'tis with Men: 'Tis the Policy of ſome, to overlook, their Petitioners, and by ſilence to ſcare them from any further addreſs, but Satan hath more impudence than to be put out of countenance by delay, and more active Malice, than to be diſcouraged by ſilence; nay it doth on the contrary imbolden him. Modeſt requeſts are diſheartned by Silence, but ſuch Motions, which by their nature imply a diſgrace, and carry no reaſon for their Acceptance, but what they expect to find in the conſent of thoſe to whom they are made, if they be not preſently refuſed, they give encouragement to hope for entertainment. An immodeſt requeſt to a chaſt Matron, if not forthwith expreſly abominated, encourageth to further attempts. Sin being ſo great an affront to an holy Heart, the Motion of it cannot be entertained with Silence, but Satan is imboldned to expect conſent in time, and follows his advantage accordingly. He uſually flies at a valiant peremptory reſiſtance; but if the pulſe of the Soul beat ſlowly upon the Motion, he grounds his hope upon that, and is animated to a further procedure.
Thirdly, Our wills are apt to be inclined by delay. Though grace have made ſtraight our crooked natures, yet we ſtill carry ſuch a ſway to our former diſpoſitions, that a ſmall thing (having the advantage of our natural Bias and inclination) makes us (like a deceitful Bow) turn to our old ſtand. For the underſtanding and will of the Regenerate are but imperfectly good, the faculties that ſhould obey are unruly; in ſuch a caſe how dangerous may delays prove? Who will ſuffer a ſeditious Incendiary in an Army, formerly inclined to Mutiny? Who will permit Leaven to remain in that Maſs, which he deſires may not be leavened, and not quickly remove it? Who will neglect a ſpark upon dry Tinder, (that would not have it conſumed) and not inſtantly put it out? If it was ſo great a miſchief to Eve in Innocency (as hath been ſaid) to delay her peremptory denial, of how much greater hazard is it to us? Delays are dangerous, to a very Proverb, and Silence may end in Conſent.
Fourthly, Silence is alſo ſome degree of conſent. 'Tis ſtrange to find a Man delaying an anſwer to Temptation, and yet no way guilty of conſenting. In things that are to be oppoſed with care and hatred, no Man can withhold his Hand without blame: he that is not againſt Satan (who is to be perpetually reſiſted) is ſo far for him, Differre juſtitiam eſt negare juſtitiam.as he is not againſt him. He that delays Juſtice which is due, denies it. The Judge in the Parable was called unjuſt, not becauſe he had devoured the Widows Houſe,Qui non prohibet cum poteſt, jubet. but becauſe he deferred to do her right. He that hinders not evil when, and as ſoon as he can, doth command and approve it. Theſe are received Axioms amongſt Men, and have the ſame truth in them, if applyed to reſiſtance of Temptations. And this may further appear by conſidering (1.) The weakneſs of the will in the Regenerate. When our wills are really ſet upon good and againſt evil, yet we cannot ſay, they are perfectly for the one, and againſt the other, but that there is ſtill ſome degree of averſneſs to good, and of inclination to evil in our wills, or elſe we ſhould not meet with complainings of Imperfections under ſincere reſiſtances; as in the Apoſtle, the evil that I would not, that do I. (2.) The Acts of the will in conſenting may be ſo ſudden, ſhort, and quick, that they may be almoſt inſenſible, and as forward, and ready as the Motion. (3.) The will may be interpretatively voluntary and conſenting, when yet it forms not in it ſelf any poſitive approbation; it may be guilty in that it doth not more ſtrongly and ſpeedily diſſent: for the ſuſpenſion or negation of the wills act (where it ought to act) cannot avoid the charge of coming ſhort of Duty.
Fifthly, Not to anſwer preſently, is to loſe the beſt opportunity of anſwering. 'Tis leſs dangerous, more eaſy, more comfortable to be ſpeedy in denial. The ſooner Fire is put out, or the Diſeaſe is ſtayed, the leſs hurt is done; and 'tis far leſs labour to quench a Spark, than a Flame; to pluck up a young Plant, than an old Standard; to kill the Cockatrice in the Egg. A Temptation oppoſed ſpeedily, is with greater eaſe overcome, than after it hath ſetled though but a little;Ego ado…e…cens petieram ate caſtitatem, & dixeram; da mihi caſtitatem, ſed noli modo; timebam enim ne me ci…o exandires & cito ſanares, malebam explere quam extingui. Confeſ. l. 8. c. 7. for it preſently makes a Party within us, our Affections are ſoon engaged, our Underſtanding ſoon bribed; and then we have not only Satan but ourſelves to oppoſe; and this ſelf ſo divided, that when we come to fight, our Wills are againſt our Wills; our Affections againſt our Affections; our Wiſhes and Prayers claſh and contradict each other. As Auſtin confeſſeth of himſelf, I prayed (ſaid he) and then feared leſt thou ſhouldſt hear me too ſoon; I deſired to ſatisfy, rather than to extinguiſh Luſt. At the firſt Aſſault, the Soul is oft in a better poſture, more unanimous and conſiſtent with it ſelf; than is the golden opportunity of reſiſtance. For (as*Greenham on Pſal. 119. 101. Turpius ejicitur quam non admittitur hoſpes. one ſaith) 'tis better to do it while reaſon is on our ſide, than when both Reaſon and Affection Conſpire againſt us. And Laſtly, It would be more Honour and Satisfaction to us, rather not to have admitted ſuch a Gueſt, then after ſuch admittance into our Thoughts, to be forced to caſt him out. In the review of our Actions we ſhall have more comfort to have been reſolute againſt any ſin, than to hold our peace.
The neceſſity of a quick and ſpeedy rejection of a ſinful Motion is then beyond diſpute, and there needs no more to be ſaid for the explanation of this Direction, but an account of what is implyed in a ſpeedy denyal; it contains theſe four things.
Firſt, That it muſt iſſue from a fixed determination againſt Sin. Some refuſe a Temptation with the ſame Mind, that carryed Lot's Wife out of Sodom, and are forced beyond their own inclination, but theſe go not far till they look back; and no wonder: for if he that is ſincerely peremptory againſt Sin at the firſt Motion, may by the Sollicitation of the Fleſh be inclined afterward, there is little expectation that he whom the firſt Motion finds indifferent, and but coldly denying, ſhould hold out long. But that refuſal that muſt give any encouragement to hopes of ſucceſs, muſt be an Anſwer of holy indignation againſt the offer of Temptation, and that confirmed into a ſerious reſolve of heart not to yeild.
Secondly, This poſitive denyal muſt be alſo wiſely jealous of Satan, in Motions that are unlikely, or that may ſeem Light, little, and not directly intended. Though it may be but a tranſient Glance, or a thing that is out of our Road, yet muſt nothing be contemned or undervalued. Jealouſy will take notice of ſmall actions or circumſtances, and no leſs ſuſpitious muſt we be of every proffer made to us, leſt Satan by any means get an advantage againſt us.
Thirdly, The refuſal muſt be ſo quick, that it may be ready to take the Temptation by the Throat. At the firſt Motion or riſing of it in our Mind, we muſt endeavour to ſtifle it in the Birth, that it may be as the untimely Fruit of a Woman, that never ſees the Sun; we muſt not give it time to grow up to a Rod of Wickedneſs, but muſt nip it in the earlieſt buddings of it. 'Tis the nature of Grace (if we do but faithfully purſue the inclinations of it) to be quick in its oppoſition; ſo doth the Apoſtles phraſe teach us, Gal. 5. 17. The Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh: the Spirit is as ready to repel, as the Fleſh to ſuggeſt; no ſooner doth the one ſtir, but the other is ready with an oppoſition, and the reaſon of it, is from the active contrariety that is betwixt them; for ſo the word, foreign there uſed, would expreſs it; they are ſworn Enemies, animated by principles of conſtant oppoſition, as Water and Fire are, which cannot meet in peace together, but a preſent noiſe and Combate is raiſed from this conjunction.
Fourthly, When this is done, we muſt endeavour to maintain, and ſtick to our firſt diſallowance. A Child of God (I know) in ſinful yieldings of infirmity, may ſay as the Apoſtle, What I do, I allow not; that is (1.) What he then conſents to, he did not allow at the firſt, till importunity prevailed. (2.) Though his Affections incline to Sin, yet his conſtant ſettled judgment is againſt it; and though he do it, he cannot ſay he approves it. Neither of theſe are the things I aim at; but this, that as the firſt Motions of Sins are diſallowed, we ſhould endeavour to keep at that, to ſtand our ground, to withhold the leaſt after-delight or approbation; not but that we we muſt be forced, ſadly to acknowledg the real truth of what the Apoſtle ſpeaks in the place laſt cited, that theſe different principles (which of them ſoever carry the Victory) do ſo impede one another, that when grace carries it, yet it cannot do the utmoſt it would or aims at; ſo that in the ſtouteſt oppoſitions, there may be ſome ſecret degrees of allowance unavoidably; notwithſtanding we muſt ſo manage our denyal, that if it were poſſible we ſhould not afford the ſmalleſt inclination toward it; the leaſt, the better, and nobler Conqueſt.