Parleying with Temptation.
WE are in a world of temptations. We cannot escape them. Fortunately the temptations themselves are not sins. The sin lies in yielding; and the yielding is almost invariably preceded by a parley. Parleying with temptation is the grand avenue to all the sins which the tempter would have us commit. If we can close up this, we fortify ourselves against many dangers. What is meant by parleying with temptation is most strikingly illustrated in the history of Balaam. When the messengers of the king of Moab came to him with splendid offers, if he would come and curse Israel, the Lord expressly told him not to go with them. A second deputation arrives with richer bribes and more imposing honors. Under an affectation of piety he says, “Tarry ye also here this night, that I may know what the Lord will say unto me more.” God had once expressly forbidden him. Of that he was well aware. But the offers were tempting. The prize was worth securing. And now could not he, notwithstanding God’s prohibition, some way secure the reward consistently with duty? He gave his mind up to the unlawful study of how to reconcile these two things. And because he loved the ways of unrighteousness, more than his duty to God, God gave him up to follow his own ways; and the sad results are known to all. The human mind reasons now just as it did then; and thousands are substantially following the steps of Balaam. There are four principal ways in which we give the tempter access to us, and even solicit his assaults. 1. The first is when we re-open for debate a question which has once been decided. Our first judgments are the best. They spring from the intuitive perceptions of conscience before it is biased by after thoughts. Subsequent considerations are too often but the pleadings of selfishness or dishonesty to escape from the convictions of conscience. If Balaam, once expressly informed by God of his duty, and decided in that direction, had adhered to that decision, he would have been safe. But he re-opened the question for further discussion. Perhaps the question was not fully settled after all. Perhaps it could be decided in some way which would allow him to receive the reward which he so much coveted. Here was his first great stride toward his fearful fall. And so it is with us. Therefore when a question has once passed the tribunal of conscience, and been decided in accordance with clear perceptions of right, take your stand immovably upon that decision. Let the enemy understand that that is not a debatable question. This will save much after trouble. 2. The second way in which we weaken ourselves in the face of the enemy is when we do not at once subjugate the inward inclination which leads to the outward act. All things spring from within. Out of the abundance of the heart the mouth speaketh. Every act can be traced to some inward motive. If these motives are right and pure, such will also be the actions which follow; if they are evil and impure, the actions will bear the same character. These hidden springs, therefore, need to be carefully watched. And when an inclination enters the heart which will lead to evil, subjugate it, suppress it, nip it in the bud, don’t let it mature. This is the easiest, quickest, surest, way to avoid the evils which will follow if this is not accomplished. The secret inclination in Balaam’s heart, which eventually matured into such bitter results, was the love of honor and gain. Could he not in some way secure these? This was the object of his parley; and this was the great cause of his fall; for the apostle mentions as his chief characteristic, that he “loved the wages of unrighteousness.” These secret inclinations being allowed to prevail, soon gain the understanding by special pleas addressed to it, and finally the will is drawn in, and the guilty deed is at once executed. Lay the axe at the root, suppress the inward inclination. The strength of the temptation is then gone. 3. The third way of parleying with temptation is to throw ourselves into circumstances of trial relying upon our own strength. The Christian’s strength is wholly in God. The Bible seeks to inculcate a true conviction of human weakness and guilt as the basis of all acceptable action. And the Christian’s sense of weakness is his strength; for it leads him to rely upon an unfailing arm. And it operates also in another direction; for feeling his weakness, he shuns temptation; and temptation shunned is powerless. The serpent cannot charm when we turn from him. These considerations teach us, first of all, to fly from temptation; but when we are thrust out where we are obliged to grapple face to face with the foe, then rely on God for help and strength. With every temptation he is able to make a way of escape. 4. The last and final stage is reached when conscience becomes a party in the conspiracy with evil, and sin is made to look consistent with duty. So long as a person will acknowledge right principles, there is hope of him, however reckless he may appear. There is some ground upon which a reform may be based. But when the conscience is brought into that place where it will bear a false testimony, and the distinction between right and wrong is broken down, then the person is wholly given up to evil. Here is the great danger. Conscience may be perverted; it may be seared; it may become evil. Alas for the victim, when he reaches that stage in self-deception! Hence the necessity of guarding well the conscience. Hence the value of a Christian education. Welcome, anything which will enlighten the mind, and restrain from sin. Welcome, anything which, though it may not entirely restrain from sin, will render it uncomfortable. Something is gained even then. Failing to secure the enjoyment falsely promised, the transgressor may turn to seek what reward there is to virtue. “Every man,” says the apostle, “is tempted when he is drawn away of his own lust and enticed. Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.” Such is the insidious entrance of evil; such is its awful result. We have spoken of some of the more usual avenues of its approach. If these can all be guarded we have but little to fear; and it is all summed up in one sentence: Don’t parley with temptation.