Sermons Preached on Several Occasions Volume 2, Sermon 8
The Eighth Sermon.
MATTH. IV. 2.
And when he had fasted forty days and forty nights, he was afterwards an hungred.
SO having at length done with the first Verse, I go on to the second; of which I shall speak much more briefly. And when he had fasted forty days and forty nights, he was afterwards an hungred. A miraculous Fast this was; for never was it known that any man fasted so long by the power of Nature. All that while, by the Divine Power of Christ was the Human Nature upheld and sustained without food; yea, without any sense of the need of food. All that while he felt no appetite to food, as is clearly implied, when 'tis added, And afterwards he was an hungred: Before, therefore, he was not. Now though the Divine Power of Christ miraculously sustained his Human Nature during the space of forty days, yet afterwards there was no such miraculous support; and therefore being left to the ordinary course of Nature, he had a sense of the want of food, and was an hungred as usually men are. Here several Questions may be moved concerning Christ's fasting.
Quest. 1. Why did Christ fast? What were the ends of his so long Abstinence?
Answ. The principal ends of this his miraculous fasting seem to have been these that follow.
1. That he might gain the more Authority to his Doctrine, and confirm the truth of what he taught. For having sustained himself so long without food in the Wilderness, there was no ground of suspicion that he who wrought this miracle on himself was an Impostor, and one that delivered those things to his hearers, that were false, and deserved not their belief. He who came out of the Wilderness with this Testimony from Heaven to the Truth of his Doctrine, how could he be thought not to have received his Doctrine from Heaven?
2. Another end of his miraculous fasting seems to have been, that he might by this Miracle done by his own Power, as all the rest of his Miracles were, give proof and evidence of his Diety. This beyond all exception clearly proves him to be God; for who else but God could of and from himself do that which transcends the Power of all created Beings? 'Tis true, the Prophets and Holy Men of God under the Old Testament wrought Miracles, but they all professedly wrought them not by their own Power, but by the Power of God.
3. His so long Abstinence seems to have been also, that he might for that time with more freedom of spirit give himself to holy Meditation and Prayer.
Quest. 2. Another Question may be, Why he fasted forty days precisely, neither more nor less?
Hereunto some answer, That he fasted forty days, that he might not seem to be inferior either to Moses or Elias, who had fasted so long. But then why had he not fasted longer, that he might thereby have demonstrated himself to be greater than either of them? Others assign other reasons why he fasted so long, and no longer:
But perhaps, leaving such uncertain Conjectures, the best and safest Answer would be, to resolve it into Christ's good pleasure: He fasted forty days and forty nights, neither more nor less, because so it seemed good to him. His good pleasure is reason sufficient to satisfy us, where the Scripture is silent as to any other reason.
Quest. 3. Another Question may be, Whether Christ's fasting forty days be to be imitated by us?
Answ. Whatever some may affirm concerning it, 'tis apparent that Christ never intended therein to make himself a Pattern for our imitation.
For, 1. His fasting being miraculous, he is no more to be imitated therein, than in any other of the Miracles which he wrought. They may as well affirm, That he intended we should imitate him in curing all manner of diseases, and in raising the dead.
2. We have not one word in Scripture whereby he ever recommended his own Example therein to us for our imitation; neither have we any instance in Scripture, of any such Fast ever observed by the Primitive Christians in imitation of Christ.
3. That lusting which is in Scripture recommended to us, and in some cases called for and enjoined, is of a far different nature; and that both as to the Fast it self, and as to the Ends of it.
1. As to the Fast it self; Christ's fasting was a total Cessation from eating, for the space of forty days and forty nights: But the Fasts observed by the People of God in Scripture, were ordinarily till the Even only, and then they took food and refreshed themselves.
2. The Ends of the Fasts observed by the People of God, were the humbling of themselves for sin, and averting or removing of the heavy Judgments of God, either inflicted on them, or due to them for their sins, the seeking Pardon of Sin, Peace with God, and Reconciliation to him, whose displeasure they had by their sins incurred: These and the like were the Ends which the People of God proposed to themselves in their Fastings; none of which could be intended by our Saviour in his Fasting, who being free from all sin, was not concerned to be humbled for it, or to seek the pardon thereof. Add hereunto, That the Fasts which God's People observe, are for the afflicting of their Souls, and for the beating down the Body, and the bringing it into subjection; for which intents and purposes Christ needed not to fast; and besides, his fasting was such as could not promote either the one or the other; for he being sustained by the Power of his Godhead, felt neither hunger nor weakness during the space of forty days, so that his fasting was no pain nor affliction to him, either with relation to soul or body.
4. Whereas under the Old Testament Moses and Elias fasted forty days, we never find that the Jews counted themselves obliged to imitate the one or the other. Where do we meet with any footsteps of any such Usage or Practice among them in all the Old Testament? And if their fasting forty days were no pattern for the Jews imitation, why should Christ be thought to have set us a Pattern therein; especially considering that he never as much as intimated so much by any one word that fell from his mouth?
But here those of the Church of Rome cry out against us, That we are enemies to fasting. A most false and injurious Charge. We do not only allow, but earnestly call for, press and practise the Duty upon all just occasions; but we most deservedly and justly renounce and disclaim all those Corruptions and Superstitions which those of that Apostatical Church have mingled with it, and by which they have prophan'd so holy and sacred a Duty. The things which we dislike and reject in their Quadragesimal Fast, are principally these:
1. That they therein pretend to imitate Christ in that which is inimitable, and which he never enjoined us to imitate him in.
2. That under the name and pretence of fasting, they do nothing less than fast; for they only abstain from Flesh and Milk-meats; and perhaps some few other things, which are of that nature as they cannot easily tempt any man to excess; but they allow the free eating of all other things whatsoever; which is directly contrary to what our Saviour did, and to what the People of God did, who in their Fasts abstained from all manner of food.
3. That they allow the eating of the most exquisite Dainties in any other kind, and the drinking of the most rich and generous Wines that can be gotten: In a Word, that they allow the free eating and drinking of those things that pamper the Body, gratify the Flesh, heighten and inflame Lust, much more than the eating of Flesh, Milk, and such things as are made of it, could ever do. That thus, while they would seem to fast in imitation of Christ, makeing a Mock-Fast instead of a true Religions Fast, they prophane the Ordinance of God, and render fasting ridiculous and contemptible.
4. That they place Religion in this kind of fasting, and make it a thing highly acceptable to God, that they abstain only from Flesh, Milk, and Milk-meats, &c. though they glut themselves with all other Delicates.
5. That they go yet further than all this, making their fasting meritorious in the sight of God, and making it satisfactory to the Justice of God for their sins.
6. That they impose their Fast upon men as absolutely necessary, and require the observation thereof as matter of duty towards God, which no man can without sin omit, further than the Church of Rome shall think fit to dispense with him. That they pronounce an Anathema, a dreadful Curse against all those who shall neglect to observe this Fast, as 'tis by them enjoyned and required. These are the things which we upon good grounds condemn in their Quadragesimal Fast. But we are so far from disliking a true Religious Fast, that we judge it a great duty, when the Publick Calamities and Distresses of Church and State, or the Concernments of Families and particular Persons call for it, and in such Seasons as the Government in Church and State shall appoint. But then,
1. We are far from thinking that we can merit any thing at the hands of God, or make satisfaction to the Justice of God for our sins by fasting, though we could fast not only forty days, but as many years.
2. Neither do we think that fasting it self, or our mere abstinence from meat, in it self considered, is a thing acceptable to God. The Apostle hath informed us, That the Kingdom of God consisteth not in meat and drink, but in righteousness and peace, and joy in the Holy Ghost, Rom. 14.17. And that meat commendeth us not to God; for neither if we eat, are we the better; neither if we eat not, are we the worse, 1 Cor. 8.8. Wherefore to place Religion in fasting it self, as it signifies a pure abstinence from bodily food, is a vain and superstitious thing. Fasting is acceptable to God with reference to the end thereof, and no otherwise; namely, so far as it is an help and furtherance to devotion, and to the spiritual duties, to the designs and ends of a Religious Fast; as it renders us more free for the service of God; as it promotes our humiliation for sin; as it conduceth to the fervency of our Prayers; as it furthers the subduing and taming of the flesh, the beating down of the Body, and the bringing of it into subjection to the Spirit. If the most severe and rigorous fasting be separated from these spiritual ends and uses, it signifies nothing, and is of no account at all with God: And how little the Popish Mock-fast conduceth to these ends, 'tis not difficult for any man to judge.
The consideration of what hath been said, may caution all such as upon occasion addict themselves to fasting, to be very careful that they rest not in a bare abstinence from food, as if that alone were pleasing unto God; but that they improve their abstinence to the ends before mentioned; spending the time of their particular abstinence in Prayer, in searching into their hearts, in humbling themselves for sin, in reading the Scriptures and other good Books, in holy Meditation, in getting their hearts at a greater distance from their special sins, and takeing up firmer resolutions against them. In these things lies the very spirit and life of fasting; and without these things, though a man should even famish himself with abstinence, though he should bring his body to a Skeleton with fasting, yet when he had done all this, he would find no more acceptance with God than those hypocritical Jews did with whom God expostulates, Jsa. 58.5. Is it such a fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head like a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? That is, Do you think that I am so well-pleased and delighted with the bare outward formalities of a Fast? With your abstinence from meat, spreading sackcloth and ashes under you, and looking sadly for a day, though there be neither earnest Prayer, nor sound Humiliation, nor sincere Reformation, nor any thing else belonging to a true Fast, besides the empty shew and outside thereof?
So from what is antecedent and preparatory to the Conflict between Christ and Satan, I come to the Conflict it self, and therein to the first part of the Conflict, in the third and fourth Verses. And when the tempter came to him, he said, If thou be the son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that procecdeth out of the mouth of God. In which Words we have,
1. Satan's Temptation.
2. The Reply of Christ thereunto.
In the Temptation there are divers things considerable.
1. The occasion and season of it; which as the Circumstances in the Text shew, was after that he had fasted forty days and forty nights, and was now an hungred. So then, we may consider Satan's temptation, either with relation unto Christ's fasting, or his hungring. If we consider it with relation to his having fasted forty days and forty nights, after which Satan assaults him with the sorest temptations, we may observe, That Satan is wont to assault God's people with his temptations immediately after the most sacred duties.
As for example; after the Sacrament, after a Sabbath, after a day spent in fasting and humiliation, and the like. And the reasons of the Devils making choice of such times, are,
1. Because Christians are oft-times then most careless and secure, less circumspect and watchful over themselves. And this upon a double account;
(1.) Having been so well exercised and taken up, they are apt to think themselves for one while sufficiently fenced and fortified against the incursions and assaults of Satan.
(2.) After that they have for some time given their close attendance on God in such severe duties and employments, they are apt to think they may now allow themselves some liberty and divertisement more than ordinary. Now Satan discerning his advantage against them in both those respects, is not wanting to make the best improvement of it.
2. Satan is wont to give the sorest assaults on Christians, after they have been exercised in the most sacred and serious employments, to the end he may bring those duties and holy exercises out of request with them, and cast reproach upon them, and on the same account upon Religion it self. For if he can notably foil them, or entice them into some great sin immediately after a Sacrament, or a Sabbath, or a day spent in humiliation, or after that they have at any time spent more hours than ordinarily they are wont to do, in secret Prayer, Meditation, Self-examination, or the like, then his next work is to tell them they may plainly see how fruitless and unprofitable those Duties are; and that they should consult their own good much better in laying them all aside for the future, and in easing themselves of the trouble and burthen of them.
3. Satan is wont to assault Christians with the sorest temptations, immediately after they have been exercised in the most sacred Duties, that, if it be possible, he may thereby deprive them of all the comfort with which such duties are usually attended. God often reserves the comforts of such holy exercises till after they are ended: But if the Devil can presently interpose, and be casting in his fiery darts, unless a Christian be very watchful, and very well armed against him, 'tis great odds but that he will so manage the matter, as he shall have little comfort in what he hath done. Perhaps instead of comfort in past duties, the Soul may be full of Bitterness, of Gall, and Wormwood, in the sense of its after-miscarriages.
The proper Use of this Point is, To excite us to great Circumspection and Watchfulness, not only in the most sacred and solemn duties of Piety and Religion, but afterwards also. We shall greatly deceive our selves, if we think that Satan's temptations are always confined to the times of our being exercised in Religions Duties: He often reserves his most furious and most dangerous assaults till afterwards. This, if well weighed, cannot but convince us of the necessity of great Watchfulness, after our having been engaged in duties of an extraordinary nature, especially if we also consider the mischievous and perniclous designs before mentioned, which Satan hath in assaulting us at such times.
And so much concerning Satan's first temptation, considered with relation to Christ's fasting.
2. It may be also considered with relation to his hungring. He assaulted him when he was now hungry, and in that respect fitter (as he thought) to be wrought upon by that temptation which he assaulted him with. Being hungry, and in the Wilderness, where little or no food was to be had, the Devil apprehended he might the more easily be drawn to turn stones into bread for the satisfying of his hunger.
Whence we may observe, That Satan doth cunningly suit his temptations to our present condition. He carefully observes how 'tis with us, in what circumstances we are, what most distresseth or pincheth us, what would most gratify us, which way our hearts lean, and our affections incline; what the Constitution, Complexion, or present Temper of the Body is, what the posture of our Minds is, and accordingly he baits his Hook, and frames his Temptations.
This practice of Satan should teach us that spiritual Wisdom, as to labour to observe our selves, as Satan observes us; and to endeavour to be as well acquainted with our selves as he is. We should labour to find out and understand where our weakness lies, and where we lye most open and exposed to the Temptations of the Devil; what his chief advantages against us are, and where he is most likely to assault us, and prevail over us. As to know this, is a matter of great importance in order to our safety, so 'tis a matter of no great difficulty, if we can be persuaded to take a little pains in observing our selves. Two things there are which will very much help us to understand where our weakness lies.
1. Let us observe where we often fall, and are most frequently overtaken. We may assure our selves there we are weakest, where our weakness most frequently discovers it self by our relapses into the same sin.
2. Let us also observe where Satan most assaults us. If we do not know where our own weakness lies, we may be sure he doth; we may well conclude that to be the weakest part, against which the enemy most directs his Batteries.
Now having discover'd where our weakness lies, and where Satan's chief advantages against us are, if we would provide for our safety, these things will be further requisite.
1. That we endeavour to strengthen and fortify our selves there where we find we are weakest, by the most pertinent Scriptures and strongest Arguments that we can get, and by the firmest purposes and resolutions that we can engage our selves by.
2. That in the strength of those Scriptures and Arguments, we often renew our Resolutions, and labour to confirm them.
3. That we keep a continual guard and strict watch over our selves where we are weakest.
4. That we be ever looking up to God, and by earnest and importunate Prayer imploring his aid and assistance against the Enemy of our Souls.
5. That we acknowledge him, and give him the glory of all our strength to withstand the Enemy, and repel his Temptations. This course if we take, and with any measure of constancy hold on and persevere in it, will undoubtedly prove successful in the end.
And so much concerning the Time or Season of the Temptation, and the occasion of it.
Another thing considerable, is the Name or Title that is here given to the Devil, he is called the Tempter, foreign, the Tempter; so he is also called, 1 Thess. 3.5. I sent to know your faith, lest by some means the Tempter have tempted you, and our labour be in vain. Now he is called the Tempter Emphatically, because he is so eminently and signally.
For, 1. He it was that first Tempted Man to Apostacy from God, and drew him off from his Allegiance to his Creator. And the same trade of tempting and seducing Men into Sin and Error he hath ever since driven. Again.
2. He is the Tempter, because 'tis his proper work and business, the chief thing which he employs himself in; the design of his going to and fro in the earth, and of his walking up and down in it, of his traversing and compassing it, Job 1, 7. is, that he may espy and find out opportunities of doing mischief, but especially of doing mischief to the Souls of men, by seducing them into error, and tempting them to sin; He walketh about as a roaring lion, seeking whom he may devour, saith St. Peter, 1. Pet. 5.8. And how doth he devour men, but by enticeing them away from God, inveigling them into sin, and leading them to eternal destruction?
3. He is called the Tempter, because he is the great Master of this wicked Art, and the Head of all that practise it. As for all other Tempters, they are but underlings to him, they are all his Scholars and his Journeymen.
(1.) All other Tempters and Seducers are his Scholars; they learn all their skill in this black Art of tempting and seducing others into Sin, from the Devil; as he was a Liar from the beginning; and the father of it, so he was a Tempter and a Seducer from the beginning, and the Father of it. All other Tempters and Seducers do but write after the Copy which the Devil hath set them, and exercise that hellish Art which he hath taught them.
(2.) All other Tempters, as they are the Devil's Scholars, so they are his Journeymen, his Instruments, his Agents and Factors; they do the Devil's business, 'tis he that sets them a work and employs them.
The Uses hereof may be divers.
1. Is the Devil the Tempter? Is it his proper work, and doth he make it his main business to seduce and tempt men? And doth he to this very end, and upon this design, walk up and down continually, traversing and compassing the earth, that he may espy out and meet with opportunities of tempting men? Then should the consideration hereof engage us to continual watchfulness against him, and make us careful to be always prepared to resist him; and to that end to have the Spiritual Armour always about us. If a man knew that he had an implacable Enemy that lay at the catch for him, and was ever waiting for an advantage to do him a mischief, he would never go abroad unarmed; whensoever he went forth, he would be sure to take something along with him for his own defence, that if his enemy should any where way-lay him, and make a sudden assault upon him, he might not find him unprovided for withstanding him. This is our very case with relation to the Devil; he is ever seeking advantages against us, and way-laying us whithersoever we go; howsoever we are taken up and employed, we are never out of his walk, we are never out of danger from being assaulted by him. Doth it not therefore concern us to be ever watchful, to be ever in a ready posture to withstand him whensoever he shall assault us? Upon this consideration it is, that the Apostle St. Peter exhorts us to watchfulness, in 1 Pet. 5.8. before mentioned, Be sober, be vigilant, because your adversary the Devil walketh about as a roaring lion, seeking whom be may devour. And here to make us the more watchful, let us consider how dangerous an adversary we have to do with, and how many advantages he hath against us.
1. He is a most malicious Adversary; nothing else but our ruin, the utter destruction of both Soul and Body will satisfy him: Our eternal Perdition is the thing he aims at and designs; or if he cannot effect that, yet at least to make us do that whereby we may wound our own Consciences, disturb our inward Peace, incur the displeasure of God, and draw down upon us the sad effects and consequences of his displeasure.
2. He is a most implacable Adversary. Other Adversaries, how bitter and wrathful, how fierce and how much enraged soever for the present they are, may be reconciled to us, and not only lay aside their displeasure and enmity against us, but of deadly Enemies become sincere and cordial Friends. But the Devil is such an Adversary as will never lay down his rage and malice against us, there will never be the least allay or mitigation thereof; his hatred of us, as 'tis inveterate, he hath ever been possess'd of it against us, so 'tis an immortal and a most incurable hatred; so rank and malignant, so deeply rooted and settled is his malice against us, that it will never out of him as long as he is a Devil, and we shall never be out of the reach of it till we come to Heaven.
3. He is a restless Adversary; he is never weary of attempting to ruin us; though he be beaten back and worsted once and again, yet he renews his batteries against the Soul; if one fiery dart take not, he hath another in a readiness to cast at us; if one temptation prevail not, he will try what another may do; if he cannot overcome us, yet 'tis some content to his malice if he can but unsettle us, and create some trouble and disturbance to us.
4. He is a most subtle Adversary; he hath his wiles, Ephes. 6.11. and his devices, 2 Cor. 2.11. and his snares, 2 Tim. 2.26. which he cunningly disposeth and layeth where ever he may be most able to entrap us; he knows all the ways and methods of deceit whereby unawary Souls may be intangled and taken captive at his will; he hath all that wicked craft and destructive Policy that almost Six thousand years experience and exercise in the mystery of deluding and perverting, ruining and destroying Souls, could gain him.
5. He being a Spirit, hath invisible access unto us, and can set upon us, and close with us before we are aware of it; the advantage which his Spiritual Nature gives him against us is such, that he can, as it were, mingle himself with our own Spirits in such a manner, as that his close insinuations and secret motions, his suggestions and cunning practisings with our Souls, can very hardly be discerned oftentimes from the workings and motions of our own Spirits.
6. Add hereunto, that he can moreover, when occasion is, and as it may best serve his turn, transform himself into an Angel of Light; he can put his most pernicious Temptations into such a dress, and cloathe them in such a manner, as that they shall seem to be the motions of the Holy Spirit, rather than the insinuations of the Devil; Divine Inspirations, rather than Satanical Suggestions.
These are the advantages he hath against us; and such, and so dangerous an Adversary it is that we are to enter the lists with. What solicitous care and circumspection, what holy jealousie of our selves, and watchfulness against such an Adversary can be too great. And yet I fear, after all that I have said to represent our danger from such an Enemy, I shall be able to prevail with very few to stand upon their guard, and keep so constant and strict a watch as the danger of their condition, and the high concernment of their Souls requireth. Alas! many, perhaps, can hardly perswade themselves that they have any such adversary to conflict with; or if they believe there is such an Enemy of Souls, yet as for themselves, they think they are free enough from being assaulted by him; they know not that they were ever tempted of the Devil in their lives, and hope they are in no danger of his Temptations; they defie the Devil and his temptations with all their heart, and ever did; and therefore they trust he shall never have any power over them. But this is no other than the ignorant and groundless confidence of such as are neither acquainted with themselves, nor with the dangerous wiles and mischievous artifices of Satan, whereby he seeks to murther Souls. Notwithstanding this their confidence, these Persons may be under the power and dominion of Satan, they may be of the number of those children of disobedience, Ephes. 2.2. in whom the prince of the air, the devil, worketh and rules. 'Tis most certain, that Satan hath his throne in the hearts of Millions who are not aware of it, and that he rules in Multitudes, and hath them at his command as his Slaves and Vassals, who will be ready to say with those blind and confident Jews, Joh. 8.33. We were never in bondage to any. Satan's Kingdom in the heart of Man, is not so easily discerned by him in whom he reigns, but that he may be mistaken about his condition, and with an high confidence of his being in the right, think better of himself than there is any just cause why he should do so. The Devil is so well skilled in the craft of cheating Souls, that he knows how to rule and govern them as he lists, and yet they shall not know who it is that orders them, and steers their course. He invisibly works in them, influenceth them, and either leads them, or drives them on to do what he would have them, and yet they shall not perceive who hath them in a string, or who rides and acts them.
Now whereas, 1. You say you were never Tempted of the Devil in your life: The reason of this your dangerous mistake, perhaps may be, that you imagine there are no other temptations of the Devil than those by which men are hurried on to despair, or urged to make themselves away, or solicited to the commission of some heinous and prodigious Sin, at the thoughts whereof natural Conscience startles. But you consider not that Satan having you fast enough in his clutches by your engagement in some other ways of sin, is not forward to trouble and disquiet you with such black and frightful Temptations; that were, as he well knows, enough to disturb your false peace, and perhaps to fright you out of your sins. There are many other sins less formidable and amazing, and which the Light of Nature doth not rise up against with so much strength and clearness; and these sins however much less frightful, will, if impenitently continued in, as certainly bring you to Hell in the end, as the other. Why therefore should the Devil try such a doubtful and dangerous experiment on you, as to tempt you to the commission of those sins, the ghastly sight and frightful appearance whereof, might, for ought he knows, rouze you up out of your carnal security, and be an occasion of bringing you to Repentance? If Men be once fast asleep in their sins, of what kind or nature soever they be, of what quality or degree soever, 'tis the Devil's great interest to let them alone, and to do nothing whereby they may be disturbed. But if indeed they begin to be awakened out of their sins, if they begin to look about them, and to seek after pardon of sin, then Satan hath another game to play, then his business is, if he can, to drive them to despair of forgiveness, to bear them in hand that there is no Mercy with God for such as they are; then he affrights and amazeth them with the most horrible Temptations that he can make use of to beat them off from pursuing the great work of making their Peace with God, which they are upon.
Again, whereas you say, You defy the Devil and all his Temptations; The Devil will give you leave to defy him in your words, so long as you comply with him, and obey him in your actions. The Devil doth but laugh at your big words against him, whilst he knows you to be devoted to his service. Are you one that addict your self to any sinful courses, that allow your self in the practice of any evil? Then, though you defy the Devil a thousand times over, you are his Servant, and that is all that he looks after; so that you do his work, he is contented you should speak against him, and reproach him as much as you please.
And so much concerning the first Use.
2. Is the Devil the Tempter? Is it his proper work? And doth he make it his business to seduce men, and draw them away from God? Then take heed of this wicked practice of seducing others, and enticing them into the ways of sin; you herein resemble the Devil, and make your self like him, yea, you hereby manifest your self to be the child of the Devil. When Elymas the Sorcerer would have seduced Sergius Paulus the Deputy, and have turned him away from the faith; St. Paul, filled with the Holy Ghost, set his eyes on him, and said, O full of subtility and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Acts 13.10. And our Saviour, speaking unto the wicked and obstinate Jews, John 8.44. said, Ye are of your father the devil, and the lusts of your father ye will do. So then, he that tempts another to sin, by doing the Iusts of the Devil, declares the Devil to be his Father. Take notice of this, and tremble at your fearful condition, all you whose practice it is to debauch others, and to allure them into the same evil ways, and vicious courses which you have given up your selves unto; to you the words of our Saviour fitly agree, Ye are of your father the devil, and the lusts of your father ye do; he was a murtherer from the beginning, and so are you. You are, after his example, guilty of the worst sort of Murther, of the Murther of Souls.
3. Is the Devil the Tempter? Is it his proper work and business to draw men into sin and error? Then beware of Seducers, and run away from them as ye would from the Devil himself; beware of those who would entice you to any evil, who would inveigle you, and prevail with you to go along with them to lewd places and wicked company; who would perswade you to run with them to the same excess of riot. These are the Agents and Instruments of the Devil, they carry on his design, and you may with as much safety give your self up to the guidance and conduct of the Devil himself, as suffer your self to be led by them. As you love your own Soul, and would consult your eternal safety, have nothing to do with them, but keep you as far from them as you can.
This advice Solomon often gives and inculcates; My son, if sinners entice thee, consent thou …t; if they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause, &c. My son, walk not thou in the way with them, refrain thy foot from their path, Prov. 1.10, 11, 15. So cautioning Men against the allurements and enticement of Lewd Women, he saith, The lips of a strange woman drop as an honey-comb, and her mouth is smoother than oyl; but her end is bitter as wormwood, and sharper than a two-edged sword. Hear me now therefore, O ye children, and depart not from the words of my mouth; Remove thy way far from her, and come not nigh the door of her house, Prov. 5.3, 4, 7, 8. So again, Prov. 7. having set forth, and at large describ'd the wicked arts of the Harlot, he at length concludes, Hearken unto me now therefore, O ye children, attend to the words of my mouth; Let not thine heart decline to her ways, go not astray in her paths; for she hath cast down many wounded, yea, many strong men have been slain by her; her house is the way to hell, going down to the chambers of death, v. 24, 25, 26, 27. Hear thou, my son, and be wise, and guide thine heart in the way: be not amongst wine-bibbers, amongst riotous eaters of flesh; for the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags, Prov. 23.19, 20, 21.
Solomon was himself very well acquainted with the danger of Temptations, when a Man shall wilfully and presumptuously cast himself upon them; he knew by his own experience how unsafe it is for any Man to converse familiarly and frequently with those by whom he may either be wholly drawn off from God, or be allured and seduced into a compliance and partnership with them in sin; and therefore no wonder if he who had in the same kind smarted himself, gave so many serious counsels and useful caveats to others, to beware of coming near that rock which he had so dangerously run himself upon. If all his counsels and caveats signify nothing with Men; if their hearts be so set upon, and do so cleave unto their wicked Acquaintance and lewd Companions, that nothing can divorce them from them; if they be resolved to stop their ears against good counsel, and say with obstinate and incorrigible Israel, Jer. 2.25. I have loved strangers, and after them will I go; then 'tis much to be feared that God will in his Righteous Judgment give them up to their own hearts lust, and let them walk in their own counsels, as in that case he is wont to do, and as he dealt with that stiff necked People, Psal. 81.12. that in the end they may receive that just recompence of their sins which they deserve, and he hath threatned. Prov. 1.29, 30, 31. For that they hated knowledge, and did not chuse the fear of the Lord; they would none of my counsel, they despised all my reproof; therefore shall they eat the fruit of their own way, and be filled with their own devices.