A Commentary on 1 Peter 1-3, Exposition of chapter 1 · Exposition of verse 5
Verse 6. Wherein ye rejoyce greatly, though now for a season (if need require) ye are in heavinesse through manifold tentations.
IN this Verse and the rest to the 13. is contained the confirmation of the proposition, and that is performed two waies.
1 By prolepsis, or the answer of objections, vers. 6, 7, 8.
2. By propheticall testimony, ver. 10, 11, 12.
For the first, the Apostle labours to confirme them especially against two objections, whereof the first might be taken from their crosses.
1 Object.For they might say, they were so pressed with the multitude of tentations, inward and outward, that they were much disheartned in the contentation of their estates.
Solut.Now unto this the Apostle answers, that Christians have no cause to hang down their heads for their afflictions, and that for foure reasons. 1. Because one may have many crosses, and yet have exceeding much joy. 2. The molestation that comes by tentations or crosses is but for a season. 3. That a Christian is not bound alwaies to trouble himselfe, or be grieved at his troubles: It is but when need requires. 4. Because great profit comes by afflictions and tentations, that is to say, the tryall of our faith, ver. 7.
2 Object.Secondly, they might object, that they know not whether the former consolation doe belong unto them.
And to this he answers, Verse 8, 9.Sol. by shewing that there were three things in them, by which they might know that those comforts did belong unto them. 1. The first was their love of Christ. 2. The second their faith in Christ. 3. And the third their unspeakable and glorious joyes, the consequent & end of all which would undoubtedly be the salvation of their souls: this answer is contained in the 8. and 9. Verses, and thus of the order of those words.
Now whereas all these Verses containe answers to secret objections in the minds of men; before I come to the opening of the particulars in the answers, I note divers things briefly from the generall, and which is here implyed.
First, that God seeth the secret thoughts of mens hearts, he seeth all the risings of their thoughts and affections, and the inclinations to object any thing any way whatsoever: which should make us carefull to looke to our selves, for the very thoughts and risings of our hearts, especially if there be in men a wicked rebellion against the truth: let them not deceive themselves: For certainly God will judge them for their very inward boilings and indignations against the truth, even those, which they doe not or dare not utter: For contrary thoughts aswell as contradictions.
Secondly, not onelyonly God seeth, but the word of God meeteth with the very secret thoughts in the heart, or life of man, though they were never knowne or uttered: it ransacketh the spirit of man, and will search strangely into the secrets of mens courses.Heb. 4.12. There can hardly be an objection in a mans minde, but if hee constantly attend the Word, it will meet with it; which may encourage humble Christians to rest upon the Word, for it will heale them of all sorts of spirituall diseases. The Lord can strangely be their Physitian, when no creature knowes it: and withall it confutes their stomack, that being met withall in the word, think the Preacher aimes at them, and that it comes of very spleene against them, wilfully being ignorant of this, that the Word would search them, though the Preacher never knew their faces. For it is the Word of him that knows all the hearts of men, and was framed of purpose by the all-seeing Spirit of God, that it might discover what was hid, and converse secretly in the very bosomes of men.
Thirdly, wee see here, that there may be objections in the minds of the very Elect, even of such as have true grace: we may not imagine that they are absolutely freed from all doubts and feares.
Fourthly, objections, In that the holy Ghost is so carefull to prevent these it shewes, that it is needfull mens objections should be answered, and to that end, if the Lord doe not answer otherwise, men should not represse and smother them, but propound them by seeking resolution. These sparkes not quenched may breed a great flame: these drops of poyson may infect the whole soule: a little leaven may sower the whole lumpe.
Fiftly, A question may be here demanded, and that is, why the Lord here and in many places of Scripture else doth expresse the answer,Quest. and suppresse the objection?
For answer hereunto, divers things may profitably be supposed. 1. First the Lord hereby shews unto men in their owne experience,Answ. Why many times in Scripture the a…swer is, expressed & the objection concealed. what a divine light is in the Scpiptures, that can thus discerne the hidden things of man. 2. Secondly, it may be, the objections are suppressed, lest men hearing the objections should learn to object. 3. Thirdly, the Lord hereby shews mans nature, who usually will not say so much, yet the Lord saith, they doe thinkeso. 4. Lastly, I thinke for the most part the Lord doth it out of his compassion and tendernesse towards his people, these things arising out of mens frail…y, he is willing many times to lay to the plaister, and yet not uncover the soare: and for feare of discouraging them, hee rather implies their weaknesses then expresseth them, that they might be assured, that he is inclined rather to pitty them, than to hate them; rather to succour them, than to reprove them.
And thus of the generall.
Wherein yee greatly rejoyce.
The maine thing that I observe out of these words, is, that converted Christians, though they have many afflictions, yet they are greatly solaced and finde great joy even in this world. Now because this point is not believed by the most, who are loath to acknowledge so much gaine in godlinesse, and because also many Christians are not wise either to discerne, or to make use of their owne felicity herein, I would (before I come to the use of this doctrine) for explication propound three things. 1. How it can be made manifest out of Scripture, that a Christian life is such a joyfull life? 2. What are the particular waies, whereby Christians can meet with such a joyfull life and comfort, as by Scripture is proved they might have? 3. And in the third place I answer an objection or two.
How it may appeare that a Christian life is such a joyful life. 9. things for this.For the first, The Scripture instanceth in nine things, all which doe manifestly import, that such as feare God, may have exceeding much joy. 1. For first aPhil. 4.4. Zeph. 3.14. Psal. 32. ult.God commandeth his servants to rejoyce, yea bEsa. 40.1, 9, 10hee commandeth his Embassadors to comfort them. 2, God is bound by promise to give them joy. For besides that the Gospell in generall is a doctrine of glad tidings there are particular promises for joy, cEsay 38. ult. 51. 3. 65. 13, 14 Ier. 31.12. Ioh. …6.12.as the places in the margent shew. 3. Thirdly, joy is one of the expresse dGal. 5.22.fruits of the Spirit. 4. Fourthly, it is eRom. 14.17.a maine part of the Kingdome of God. 5. Fiftly, God threatneth his, when he finds them without it, as is manifest in Deut. 28. this was one cause of his displeasure, that they did not fDeut 28.47.serve him with joyfulnesse and a glad heart. 6. The Scripture is plentifull in the examples of men, that have found exceeding much joy in the waies of God, gPsal. 14. …lt. Esay 2… 9. 38.19, 20, 21. Rom 5.3.some few places I instance in the margent. 7. If a temporary faith finde such joy in the word, how much more a justifying faith. 8. The nature of God is such, as hee is as willing to communicate joy, h2 Pet. ….3. I…b 8.19, 20.as well as other graces. 9. Lastly, this is most apparant by this, that the Scriptures shew, that God hath provided joyes for his servants in such things as might seeme most to crosse them or their contentment, as in iRom 8 3.tribulation, yea and kIer. …1.25.in affliction of conscience it selfe. Now if we can beleeve it of them in such times, then wee need never doubt of it, but they either have, or may have great joy.
But some one may say, Which way can they finde such great joy? what meanes is there for their consolation?Quest.
Answ. G…ds … may finde joy nine waies.I answer: They finde joy nine waies. 1. They have in them the lIoh. 14.16.Spirit, even him that is called a Comforter, which no wicked man hath, and this Spirit of God is an everlasting spring of joy. 2. Gods ordinances are unto them as mEsay 12 3.wells of joy: the word is a well, so is prayer, reading, the Sacraments, and conference. 3. They have their right to all Gods n2 Pet. 1.3.promises to comfort them, and certainly the Gospell is a deepe well. 4. They have the presence of God …ke the oZeph 3. 15. Psal. 36.7, 8.sunne to refresh them. 5. They finde secret joy in the communion of Saints, both to hear of them absent, and to have fellowship with them present, and that both publike and private: For if this be a great part of the joy of heaven, then may it be some part of a Christians joy on earth. 6. There is joy in the graces of the Spirit, to see the buds of the Lord grow in the garden of their hearts, and the weeds of sinne to be rooted out; yea great is the content of grace and well-doing. 7. There is joy in the meditation of the misery they are delivered from. 8. They are not barred from the joy in outward things, which is all the joy wicked men have, and in these the worst Christian hath more right to rejoyce, then the best carnall man. 9. Lastly, they find much joy even of the pRom. 12.12.hope of the joy they shall have in heaven.
Ob. But might some ungodly person say, Wee see no such matter in them.
Sol. The stranger shall not meddle with their joy.
Ob. But might some scorner say, If any have found such joy in following the word and godlinesse, it hath beene such, as have had nothing else to rejoyce in.qProv. 14.10.
Sol. That is false: The Psalmist shewes by prophesying, that even Kings that have abounded in outward things, yet comming to taste the excellency of the comforts of godlinesse, and to feele the power of Gods word, should rPs. 138 4, 5.119.72.sing for joy of heart, and greatly acknowledge the exceeding glory of God and godlinesse.
Ob. But might some others say, Wee have beene hearers thus long, and have followed godlinesse, and yet can find no such comfort in it.
Sol. I answer, it may well be so: but then lay the blame where it is to be laid, & let men examine thēselves concerning the cause: For if thou find not much joy in godlinesse, it is either because sPs. 126 5, 6. Esay 61 1, 2, 3. Ruth 5.5.thou hast not sorrowed for thy sinnes, or thou hast not tIer. 33.8.seriously sought the pardon of thy sinnes, or thou sowest not good seede, thou art not conscionable in practice. If men were more fruitfull in well-doing uIob. 4.36. Gal. 6 8, 9, 10. Ma…. 25.21. Esay 35.8, 10. Ioh. 5.10., they would finde more ioy: or thou *2 Co…. 13.12.livest not in peace, or thou art not xIoh 16.24. Phil. 4 6.much in prayer, or thou yEsay 51.11.receivest not the law into thy heart, or thou zProv 29 6.art intangled with some grosse sinne, or thou art a1 Cor 7.30.intemperate in thy earthly pleasures, or thou art not b1 Thes 5.18.in all things thankfull.
This doctrine may serve for three uses. First, It may confute that cavill of carnall men, that Religion will make men dumpish and melancholy, whereas the cleane contrary we see here is true. 2. It greatly reproves the uncheerfulnesse of many professors, who doe thereby greatly darken the glory of Religion, and cause the way of God to be evill spoken of, besides the hurt they doe themselves through unthankfulnesse and unbeleefe,Vses. The inconvenience of uncheerfulnes in such as professe religion. exposing themselves to the tentations, either of sinne or apostasie, together with a continuall unfitnesse to all duties of piety: and this ariseth out of aptnesse either to passion of anger, or worldly griefe. 3. It may teach us to seek the ioyes of God, and having found them, to be carefull by all meanes to preserve them.
But what shall I doe to preserve the ioyes of God in my heart?Quest.
First, keep thy self free from the allowance of the least sin, violate not the peace of thy conscience. Secondly,Answ. What w… must doe to preserve the joyes of God in our hearts. digest the promises concerning infirmities after calling. Thirdly, take heed of omission, or carelesse use of Gods ordinances. Lastly, care not for the world, but retire thy selfe, else from thence will flow unavoidable unrest.
Before I passe from these words, yet two things more may be briefly touched. First, in that he …aith, yee rejoyce, he seemeth to import, that true ioy is onelyonly in converted Christians. For as for the ioyes that the men of this world have, they are not true: For besides there is much vanitie *Eccl.2.and madnesse in them, there is also much danger in them; for cAmos 6.they breed security, and dE…cl. 11.9.men shall be called to account for them; yea men may lose eLuk. 12.15.their soules for them. Secondly, where he saith, wherein, hee meanes in which benefits of regeneration, glorification, preservation, &c. whence may be briefly noted, that the chiefest ioyes of Christians are in spirituall things; it ill beseemes Christians to set their hearts on earthly things.
Quest.But is it not lawfull to delight our selves in earthly pleasures?
Answ. How far forth a Christian may joy in earthly things.It is with these rules: First, thou must be sure thou hast repented of thy sins, before thou allow thy selfe liberty for fEsay 22.12.pleasures. 2. Thou must not make a vocation of recreation. 3. Thou must spend onelyonly thy owne time upon them, not the Lords. 4. Thou must avoid scandalous delights, and such games as are of evill report. 5. Thou must watch over thine owne heart, that thy recreations steale not away thine heart from the delight of better things, but be used rather as an helpe unto them.
Lastly, note from hence, that they onelyonly are fit to give testimony of the ioyes of a converted estate, that have had experience of it themselves; trust not the iudgements of carnall persons, for the dignity, utility, and durablenesse of the graces of godlinesse.
And thus of the first reason.
Though now for a season you are in heavinesse.
Sorts of heavinesse.There are divers sorts of heavinesse. 1. There is the heavinesse of the desperate, such was that in Cain and Iudas. 2. and the heavinesse of the disappointed, such was the heavinesse of Haman, Ahab, and Ammon, when they could not compasse their ambitious, covetous, and voluptuous ends. 3. And there is the heavinesse of the melancholy fRom 14.15., and of the scandalized. 4. There is the heavinesse of the penitent for sinnes. 5. and of the afflicted for crosses. 6. There is a heavinesse in Gods children after calling for spirituall respects, as for corruption gRom. 7.of nature, for hC…nt. 3.absence of Christ, for iP…al. 42.want of the meanes, for the kEzek. 9.dishonour of God in publike abominations, for the lLament.miseries of the Church, for Gods mEsay 66.2.threatnings and anger, for the n2 Cor. 5.desire of death, for oEsay 6.3, 17.hardnesse of heart, and for speciall sins after calling.
Quest. But may not Gods children be heavy for crosses?
Answ. They may; and I think that may be meant here; but then these rules must be noted. First, that their heavinesse be rather for some sinne in themselves,Rules for heav…nesse for cro…es. which might cause the crosse, then for the crosse it selfe. Secondly, that their heavinesse be moderate.
Quest. But when is sorrow for afflictions moderate?
Answ. First, when it exceeds not the measure of sorrow for sin. 2. Secondly, when it withdrawes not the heart from God and holy duties through passionate and incredulous perturbations:When sorrow in affliction is moderate. but it is to be noted in the generall, that the Apostle is very loth to grant them liberty for heavinesse, but it is with many limitations: as 1. it must be but a little season: 2. they must be sure need doth require it: 3. it may not be allowed for many crosses that will not be allowed for lesser, or fewer tentations.
For a season.]
Why the afflict…ns of the godly are but for a …on: and how.The troubles and griefs of Gods children are but for a season, for a moment: God hides his face pEsay 54. Psal 30.5.but a little while; and the reason is, because afflictions are used of God, but as plaisters, or medicines, or as a …urnace. Now in as much as the godly will quickly judge themselves, and make their peace, therefo…e the Lord will soone qIob 36. Ioh. 16 20, 21, 23. Phil. …. 6. Luk. 18.8.draw off the crosse, the plaister shall lie no longer than till the sore be whole; and the goldsmith will let his metall lye in the fire no longer than till the drosse be… melted off, or it be fit to be wrought upon.
Now if crosses should continue long in our reckoning (say it were the whole life of a man) what is mans life? even a vapour that appeareth a little time. Besides, what can thy longest crosses be in comparison of the paines of the damned from which thou art delivered, or of the joyes and glory of heaven which thou shalt possesse? Yea what is that thou dost suffer, in comparison of what thou deservest? but yet I say it is but a season, as wee account seasons, even a small part of the life of the godly: For either the Lord removes the crosse, or takes away the sting of it, or sweetens it with his mercies.
The Use may be to teach us to check the rP… 42.11.unquietnesse and sPs 73.26. &c.failings of our hearts, and to be ever ashamed of our selves,Vse. that we should make so much of our crosses, and so little of Gods mercies: we should learne, seeing they are but for a season, to tHeb. 10. Ps. 73.26, 28.hold fast the confidence of our hope, and live by faith, and if the Lord be angry uEsa 26.19, 20to hide our selves for a little season, till his indignation be past.
If need require.]
Here three things may be observed:
First, that Christians man… times make crosses to themselves, and draw heavinesse upon their hearts, through feares, and suspitions, and unquietnesse, where there is no need: this is a great fault, and usually is a great scourge For by such distempers they many times lessen the comforts of God, and their credit with Gods children.
Secondly, crosses and griefes are sometimes needfull: needfull I say to hide our pride, to weane us from the world, to put us in minde of death,Why crosses are sometimes needfull. to make us desire heaven, to drive us to seeke more grace and holinesse, to prevent sinne to come, to humble us for sinnes past, or to make tryall of some grace of God in us. It is a comfort, that God will not afflict us till there be need.
Thirdly, In some crosses Christians need not be in heavinesse: so was it with Iob, and the Apostles in their sufferings; and that is first, when we find the sense of Gods love: secondly, while we keep our uprightnesse.
Through manifold tentations.
There are foure kinds of tentations: First,There are foure kinds of tentations. there is the aMat 13.21. Luk. 8.13.tentation of persecution; and well may persecution be called tentation: For it is a property in most persecutors to tempt and intice, that they may seduce; and besides, the Lord hereby doth try the faith of men; for in the time of this tentation the temporary faith will faile. Secondly, there is the tentation of affliction, afflictions in bIam. 1.3, 12.generall are called tentations in divers places, and they may well be called so, either because they tempt or because they try. They tempt, and that either to vice, or despaire: To vice, for afflictions they tempt men to lying, deceit, stealing, swearing, oppression, usury, filthinesse, idolatry, carnall shifts, breach of Sabbath, passion, bitter words, inordinate desires, &c. yea and in some men they tempt to despaire, and the blasphemy against Gods mercy, as in Cain and Iudas. This should teach us to watch over our selves in our troubles, that we be not led aside with the tentations of afflictions; and we should account it a great mercy of God to get out of our trouble, free from the infection of any of the former, or the like vices: and let wicked men know, that to be taken with the tentation of the crosse, is worse than the crosse it selfe; deceit is worse than want of trade, &c. Now afflictions are said to be tentations also, because they try men: For they try our faith and patience, and the constancy of our obedience to God. But of the tryall of crosses in the next verse.
The third kind of tentations is the tentation of concupiscence, of which cIam. ….14.Iames speaks, when he saith, a man is tempted, when he is drawne away of his concupiscence: Observe a plaine proofe, that the internall evils that arise from corruption of nature are called tentations.
The last kind of tentations is the tentation of Sathan, and this is usually understood, when we name tentations. Of the first and second kind I have intreated before: of the third I shall speak in the handling of the common place of tentations of the fourth kind.
Concerning then the tentations of Sathan chiefly I propound five things:
First, how many wayes Satan doth tempt men.
Secondly, how many degrees there be of his tentation.
Thirdly, what the difference is betweene the tentation of concupiscence, and the tentation of Sathan.
Fourthly, what comforts there are against tentation.
Fiftly, what rules we are to observe either for the preventing of them, or deliverance out of them.
Sathan tempts men five waies.For the first. Sathan doth tempt men five waies: 1. By causing men to tempt: Thus he caused Peter to tempt Christ; and so he doth commonly stir up wicked men in all ages to be his instruments for tempting. 2. By assuming to himselfe some outward shape or likenesse, and therein vocally to allure and beguile men; thus hee tempts witches, and some monstrous offenders. 3. By presenting objects to our senses that may tempt us: therefore Iob said, he would make a covenant with his eyes. 4. By enflaming the corruption of our owne nature to evill: For when evill is hatched in our mindes, if it work there strongly, it will have some effect upon the body in some part of it, and thereby Sathan knowes the fire that is in us, and then hee comes to us, and blowes all those coales with all cunning and fury to provoke us yet more and more unto sinne. 5. Lastly, hee tempts us by injecting evill into our mindes, but how hee doth this is unknowne: and this last is that, which usually wee thinke of, when wee speake of the temptations of Sathan.
1…. Degrees of te…ation.Now for the second: there are in all thirteene degrees of the temptations of the devill.
1. The first is, the evill motion it selfe barely considered, as it is cast into the minde.
2. The second is, the liking of it, when our concupiscence upon the discerning of the evill thought, doth yeeld a kind of approbation, we being content, that such an evill thought should be there.
3. The third degree is delight: when we please our selves with contemplative wickednesse, taking a kind of contentment in musing upon such evill things, suffering our thoughts to feed themselves in the delights of such imaginations, where we suppose the practice of evill, though as yet we have no resolution any way to give our selves liberty to doe, as we thinke.
4. The fourth degree is security, or the willing omission of all such duties or services to God, as might hinder that contemplative wickednesse, this is, when we are unwilling to pray, or heare, or reade, especially any thing that might put us out of that liberty of thinking evill, now are wee drawne away with the temptation, as the Apostle speaketh.
5. The fift degree is ensnaring, when a man that all this while had no purpose to doe the evill, let his thoughts yet runne upon it, and hee findes himselfe now so intangled, that he doubts he shall be carried into the practice of it, whereupon he struggles within himself a…d would fain resolve not to doe it but yet finds himselfe like the fish catched with the hook, so as hee cannot get off, but is strongly entised to yeeld to seeke all that pleasure, or profi…, or honour, or revenge, of which he hath mused: Thus for some time continue men in this degree, faine they would not doe the sinne outwardly, yet they feare they shall doe it: They could now wish they had not given their thoughts that liberty. For now they are so fiered, they cannot tell how to be delivered from them.
6. The sixt degree is Consenting: For at length the devill overcomes through the flames of concupiscence, so as hee now resolves, hee will practice it, and give his full consent to attend the opportunity to commit the evill, as supposing to finde to himselfe great content, that hee never had: such is the old fraud and murtherous lying of the Tempter.
This is called the conceiving of sinne.
7. The seventh degree is Practice, or the birth of sin, and this is, when a man overcome within as before, now committeth his intended evill.
8. The eighth degree is custome, when a man now lesse fearfull of sinne, doth often commit it, and yeeldeth himselfe over to the continuall practice of his wretched evill.
9. The ninth degree is inward Apostacy, that is, departing from God with an evill and unfaithfull heart, as it is called, Heb. 3. this is when a man confirmed in the custome of sinne resolves to give over all care of godlinesse, and accordingly by the working of Sathan hath his heart filled with all sorts of vicious inclinations, and is so obdurate, that hee beleeves or cares for no threatnings, nor makes any great reckoning of any truth of God: But all this is but within.
10. The tenth degree is outward Apostacy, and this is, when a man at length growing audacious in sinning, gives over even outwardly all care of honesty or religion, openly shewing himselfe to be fallen away from all care of the profession of the truth, or respect of godlinesse further than the lawes of men, or other carnall respects may lead him.
11. The eleventh degree is tradition to Sathan, which is done either secretly, the Lord giving the sinner up to Sathan, or openly where the sinner is delivered to Sathan by the censure of the Church: It is true, that sometimes Sathan hath possession at consent before practice. For then he entred into the heart of Iudas: It is true also, that the censures of the Church fall upon many after practice before Apostacy. But if men doe tarry out all these degrees, in this place they will be given up, if they prevent not death, or death prevent not them, &c.
12. The twelfth degree is a reprobate sense, when a man having been under the power of the devill, and not escaping out of his snare by repentance, i… most fearfully forsaken of God, and with unspeakable spirituall wic…ed…esse besotted by Sathan, so as all sense and remorse is wholy extinguished i… him, so as neither the light o… Nature, nor the light of Scripture can worke upon him.
13. The last degree is death, even death eternall.
Thus we see the staires that descend downe to hell, and the severall step… … staires.
Saint Iames makes but 6. degrees: For the first motions hee suppresseth. Then the first degree is drawing away, now that containes the 2, 3, and 4. degree, as it is here in our reckoning, viz. liking, delight, and security. The … …irth, that is, practice: the fift, the finishing of sin, which hath in i… …stome, in…r… … outward Apo…acie, tradition and a rebrobate minde: the … i… death. Thus of the second point.
… the third, wee must understand,… that the tentations of concupiscence, … the …entations of Sathan differ thus:
1. First, the tentatations of Sathan are usually to things against nature, or against the God of nature, and so the temptations of Blasphemy, as they are te…med, are from Satan; or they are against the constitution of nature, a… the … which a man is moved to kill himselfe, or destroy or betray his C…untry or Prince, or to commit …mitry, Bu…r…, or ….
2. Secondly, the tentations of Sathan are usually sudden, and fierce, and violent like lightning, that leaves not a man time for deliberation: Thus he … CHRIST with the glory of the world, but it is in a moment, lest ou… Saviour by deliberation should finde our reasons of exceptions against earthly glory: and so when the devill would perswade to sinne that is grosse and m…nstrous, hee labours to confound a man with the suddaine fiercenesse, and flame of the tentations; whereas concupiscence is more lingring and flower.
3. Thirdly, those evils that are instantly disliked, and in no measure consented to, or approved, are from Sathan, and not from concupiscence. For concupiscence works by the naturall pronenesse to the evill, which cannot be without all desire, or liking, and these tentations may be none of our sins. The first motions are not alwaies to be counted our sinnes: For Christ was tempted not onelyonly for the matter, but for the manner in all things like unto us, yet without sin: he had monstrous things cast into his mind by the devill, yet he sinned not: so likewise it is not our sinne simply that tentations are there. For a man doth not sinne in the tentation, till hee be in some degree drawne away by it.
Comforts against tentations.Now for the fourth thing, there are many comforts against tentations diversly to be raised out of the Scripture.
First, from example, and that both of Christ and Christians. Of Christ, for he was tempted, so the Apostle useth this argument as a comfort, Heb. 2.16. and 4.…5. now there is a threefold comfort from Christs example.
1 First, that he was tempted as well as wee.
2. Secondly, that wee see by his example, one may be tempted, yet without sinne.
3. That he was tempted, that he might succour us when we are tempted.
And as we have the example of Christ, so we have the example of Christians. For as the Apostle Peter saith, The same afflictions are accomplished on your brethren that are in the world, 1 Pet. 5.12.
Secondly, from the meditation of the helps in tentations.
1. First, Gods Spirit is within us to lust against the flesh, even to assist with grace and strength against the workings of Sathan.
2. Secondly, the good Angels invisibly and insensibly are as ready to help and succour, as the evill Angels are to tempt and devoure.
3. Thirdly, Christ is a present cure for the stings of this serpent, as the brasen Serpent was to cure the stings of the bodily serpents. Now Christ cures us, when we looke upon him by faith, partly by his intercession, and partly by a vertue flowing out of him to us. For it is certaine, he prayes for us, as well as he did for Peter, Luk. 21.31. Ioh. 3.14.
4. Fourthly, Gods care is for us: so as no temptation shall befall us, but by his sufferance: and besides, he will have respect to our strength, and thirdly, hee will give issue with the temptation, as is excellently shewed, 1 Cor 10.13.
Thirdly, …rom the consideration of the effect of tentation. For though Sathan would faine carry us away with the whirlewinds of his suggestions, yet indeed it is but to winnow us. Luke 22.And although it seemes to be against all reason, that tentations should purge us, yet it is certain Gods children are made more cleare and pure by the very experience in the conflict with inward evils: It doth winnow them, and drive away a great deale of chaffe, even of lightnesse and vanity out of their mindes. Againe, temptations are but to hide their pride, 2 Cor. 12.and to keepe them that they be not exalted over-much.
Lastly, we may greatly comfort our selves, if we consider the promises the Lord hath made to us in tentations: Hee hath promised, that hee will tread downe Sathan, Rom. 16 10.and that speedily, under our feet: Hee hath (in the Apostle Paul) answered and assured us, that his grace shall be sufficient for us, and his power shall be made knowne in our weaknesse:2 Cor. 12.9, 10. yea and Christ hath promised, when we enter into the combat, that he will pitch his Tabernacle by us. Besides, it is an old and ancient promise made long since, that if the Devill for terror shew himselfe like the great Leviathan, or for fraud like a crooked and piercing serpent, or for violence and fury like the dragon in the sea;Esay 27.1. yet the Lord will smite him with his great, and sore, and mighty sword.
Thus much of the comforts against temptations.
The fift and last thing I propounded to be observed,12 Rules against tentations. was the rules to be observed to releeve us against temptations: and these are twelve in number, whereof some are preservatives against temptation, and some of them are remedies to deliver us out of temptations.
1. The first is prescribed by the Apostle Peter;1 Pet. 5. and that is to be sober and temperate in the use of all outward things. For usually Sathan getteth in by the advantage he hath from our too-much liking or use of profits, or credit, or recreations, &c.
2. The second is, to watch, to watch I say indefinitely, observing our own weaknesses by a care to represse the beginnings of sin in our own nature, by avoiding the usuall occasions of sinne or tentations, and by providing our selves against the time of the assault, looking ever for it, and standing upon our guard. This if we did, certainly the Devill would be afraid to attempt any assault upon us: but our owne inconsideration and security, and dallying with the beginnings of sinne, or the occasions, usually tempts the devill to tempt us.
3. The third rule is, to take heed of solitarinesse; I meane not onelyonly the inward solitarinesse, or emptinesse of the minde; but the very outward retyring from company without cause or calling. The Devill set upon Eve when shee was alone,Gen. 3. Mat. 4. and Christ was led aside into the wildernesse to be tempted.
4. The fourth rule is, to be diligent and faithfull in our particular calling. It is almost impossible, that a life full of idlenesse should not be also full of temptations: this was noted to be the doore of Davids tentations: whereas contrariwise faithfull employment barres out tentation. It is exceeding good not to be at leysure to attend tentations. Labour is a great preservative from a world of inward evils.
5. The fift rule is, to be carefull to walk uprightly, and to keep our righteousnesse: For he that walketh uprightly, walks boldly and safely; not onelyonly in respect of evill men, but of evill Angels also. Righteousnesse is an excellent brest plate to preserve the heart of a man; and usually outragious tentations get in by the love of some presumptuous sinne. But to hold this rule, that wee would not allow our selves in any sinne (which is true uprightnesse) is a sure course, and seldome failes, and it preserves against all fierce tentations.
6. The sixt rule is, to search the Scriptures, and to get store of provision against the evill day. Now this rule is both a preservative, and a remedy: It is good to keepe Sathan from assaulting us, (for when he tempts, it is upon hope that we have no armour to resist;) or if hee dare assault, It is written, will be a sure weapon: The Word is the sword of the Spirit, that Christ fought withall, and therefore we may be sure, it is a safe weapon.
7. The seventh rule is, that we must not complain only, as many doe, but we must resist also; we must doe our best to oppose tentation; neither must we think this a slender help, for it hath a cleare promise, that the Devill shall flee from us.Iam. 4.8.
8. Eighthly prayer is a tryed medicine: This Paul used when hee was tempted, 2 Cor. 12. and certainly it is powerfull either to remove the temptation, or to procure an answer, or strength to beare it.
9. The ninth rule is, wee must specially remember to runne to the brasen serpent. It is without all question, that the sight of Christ is as availeable to help us against the stings of the old serpent, as ever the sight of the brasen serpent was to cure them that were stung by the fiery serpents.
10. The tenth: we must labour for a perswasion, that tentations shall never separate us from God: R…m. …. ult.unbeliefe gives them head, and sometimes ere the more they are mistrusted, the more they grow infectious; whereas faith quencheth them,Eph. 6.16. though they were fiery darts.
11. The eleventh: If we find the devill practicing upon the flesh, the way is not to revile the devill, but to beat the flesh: Mortification, and the crucifying of the flesh with the lusts of it, G…l. 5.24.will expell the devill.
12. The last rule is to be thankfull for all mercies we find in temptations, and it is a great means to help us: whereas unthankfulnesse doth wonderfully strengthen the temptation.
And thus much of the sixt verse.