One Hundred Select Sermons, New Testament · Sermon 9
SERMON IX.
LUKE 22.31, 32.
And the Lord ſaid, Simon, Simon, behold, Satan hath deſired to have you; that he may ſift you as wheat.
But I have prayed for thee, that thy Faith fail not; and when thou art converted, ſtrengthen thy Brethren.
It was the care and manner ſtill of our Bleſſed Lord and Saviour, in the converſe which he had upon earth here with his Diſciples, to forewarn them of future evils; that ſo, being no ſtrangers to them, they might be the better prepared for them, and armed againſt them. Thus he did, as to the matter of his own Death and Paſſion: The Son of man muſt ſuffer many things, and be ſlain, Luke 9.22. And thus he did alſo, as to the conſequents and influence which this Paſſion of his was likely to have upon the ſhaking of their Chriſtian Faith, and Courage, and Reſolution; in this Scripture which we have now before us at this preſent time.
The whole Text which I have now read unto you, conſiſts of three Principal Heads: Firſt, a Chriſtian's Danger. Secondly, a Chriſtian's Safety. Thirdly, a Chriſtian's Duty. The Danger of a Chriſtian; that we have in the firſt Verſe: Simon, Simon; Satan hath, &c. The Safety of a Chriſtian; that we have in part of the next: But I have prayed for, &c. The Duty of a Christian; that we have in the cloſe of all: And when thou art converted, &c. Our buſineſs at this preſent is with the first only of theſe three; which will take up all our time: And that is, a Christian's Danger; in theſe words, Simon, Simon, &c.
This Verſe is a Spiritual Alarm, wherein our Bleſſed Saviour gives warning to all Believers of the attempts of their ſpiritual enemy. We may in it take notice of two General Parts: Firſt, the Perſon warned. And Secondly, the Warning it ſelf, which is given unto him. The Perſon warned; that is Peter; Simon, Simon. The Warning it ſelf, which is given him; that is, of the conſpiracy of Satan both againſt himſelf, and all others, which were ſuch as he was. Behold, Satan hath deſired to, &c.
We begin with the Firſt General Part, viz. The perſon warned; which is, the Apoſtle Peter: Simon, Simon. Where we may obſerve the doubling of the word, as carrying ſome ſpecial intimation with it. And that in three particulars. Firſt, the greatneſs of the danger. Secondly, the ſecurity of the perſon warned of the danger. Thirdly, the affection of the Monitor, or of Him that gives the warning.
Firſt; The greatneſs, or nearneſs of the danger: Where danger is but ſmall, or remote, there is not need of that quickneſs; men may take their time and leiſure for the eſcaping and avoiding of it: but where it is more grievous and imminent, there is greater need of warning and admoniſhing of it; and that with all the ſpeed that may be. And ſo does our Saviour here; Simon, Simon; becauſe the danger was now at hand, and the enemy ready to ſurprize him. As Delilah to Sampſon; The Philistines be upon thee, Sampſon, when ſhe awoke him out of his ſleep. And as God to Abraham, when he was ready to ſlay his Son; Abraham, Abraham; he doubles his name unto him. This was the caſe here: As ye would do with a man who has the houſe on fire about his ears, and himſelf ignorant of it, haſten all that may be to deliver him. Even ſo does our Saviour with Peter. And it teaches us what we ſhould do likewiſe upon the ſame occaſions; even ſave them with fear, pulling them out of the fire; as the Apoſtle Jude ſpeaks, in Jude ep. ver. 23. There are ſome ſouls that there's no delaying or dallying with them; but if ye will ſave them at all, ye muſt ſave them quickly; ye muſt deal roundly and nimbly with them, if ever ye intend them any good. Foraſmuch as of themſelves they are running upon the very brink of deſtruction: their judgment lingers not, and their damnation ſlumbers not; as it is in 2 Pet. 2.3. They are almoſtin Hell's mouth. This is that which is here taught us by our Saviour, in this expreſſion of ingemination; Simon, Simon: And ſo we have it in ſome other places of Scripture likewiſe in the ſame circumſtances. Thus, Ezek. 33.11. Turn ye, turn ye from your evil ways; for why will ye dye ye houſe of Iſrael? And ſo, Cant. 6.13. Return, return O Shulamite; return, return; there's a doubling ſtill of the word. The Spirit of God, he ſpeaks quick, and he ſpeaks often, again and again, where he would prevent from danger.
Thus it teaches us accordingly, to ſubmit to ſuch quick and cloſe admonitions as theſe are, as we have need of them. There are many that do not love to be ſtartled, they would fain go to Hell quietly, without any diſturbance or interruption; and therefore abhor all ſuch perſons as deal roundly and tartly with them, and would awaken them out of their natural condition. Oh, but we ſee there is ſometimes cauſe for ſuch dealings, and we ſhould not think much of them; whether from Miniſters, in the way of their publick Miniſtery; or from private Chriſtians, in the way of Chriſtian converſe, and private admonition: not to be offended with their rouzings, and excitements of us; which the ſtate in which we may be in, and the danger which is neer upon us, may call for to be uſed to us. That's one intimation in this doubled and repeated expreſſion, viz. The greatneſs of the danger.
The Second is, the ſecurity of the perſon warned. Peter was not more in danger, than he was inſenſible of his danger. He thought the caſe to be well enough with him; as he expreſſes it afterwards, in verſe 33 of this chap. Lord, I am ready to go with thee both into priſon, and unto death. He thought himſelf a jolly man, and that he could do very great matters, till it came to the trial; was well perſwaded of his own ſtrength, and of his ability to reſiſt temptations. Now therefore does our Saviour here awaken him out of this ſecure temper and diſpoſition, by this manner of expreſſing himſelf unto him. As danger calls for excitement, ſo eſpecially there where it hath ſecurity with it. As the Angel to Lot and his company, when they took them, and pulled them out of Sodom, becauſe of their lingring in it. Even ſo is there need to be done with ſome ſouls, from that preſumption and ſecurity that poſſeſſes them.
Thirdly; The affection of the Monitor or Perſon that gives the warning; that's alſo in the doubling of the appellation: It is a ſign Chriſt's heart was much in it; and that he bore a ſingular love and reſpect to Peter, in that he does thus paſſionately admoniſh him. Love is full of ſollicitude and carefulneſs for the party beloved, and can never expreſs it ſelf (as it thinks) ſufficiently about it, for the welfare of it. And this is ſeen in nothing more than in ſpiritual things. It is a ſingular token of affection, to give warning of ſpiritual dangers and hazards to the ſoul, and of temptations which it is expoſed unto. This is that which Chriſt does here in the Text, to the Apoſtle Peter; and which he does alſo to the reſt of his Servants, by his Spirit ſtill in their hearts. He does ſecretly forewarn them of thoſe evils which are neer unto them, if-ſo-be they will take warning by him: and that alſo with much importunity, and vehemency, as that which concerns them. So much for that; and ſo alſo of the Firſt General in the Text; viz. The perſon warned, the Apoſtle Peter, in theſe words repeated, and doubled; Simon, Simon.
The Second, is the matter of the admonition, or the warning it ſelf; Behold, Satan. (To ſay nothing of the word of attention; Behold; which yet might be inlarged upon:) There are two particulars here further conſiderable: Firſt, the perſons aim'd at; and that is you. Secondly, the deſign upon them; Satan hath deſired to have you, and to ſift, or winnow you, as wheat.
For the Firſt; The perſons aim'd at; they are here ſaid to be you. He ſpake before to Peter in the ſingular; Simon, Simon: now it is you, in the plural. To ſignify thus much unto us; that there's the ſame condition of all Believers, as of one. That which befalls one Chriſtian, it is incident to all the reſt. They have all the ſame dngers which they are expoſed unto, and enemies which do endeavour againſt them, though they may not always have the like opportunity for the expreſſing of their enmity againſt them, one as another; Peter and the reſt, all alike.
The reaſon of it is this; Becauſe they all conſiſt of the ſame natures, and are acted by the ſame principles; they all have the reliques of the ſame original corruption as yet in part abiding in them; and they have all the ſame Spirit and work of Grace acting in them. And ſo, as to temptations, they are all one and the ſame, for the danger which they are liable unto.
Therefore it ſhould work all to an holy jealouſie and ſuſpition of themſelves, and tenderneſs to others: when we ſee any poor ſoul at any time exerciſed with Satan's temptations, and it may be ſometimes foyl'd with them, let us not think that his caſe is peculiar; and that we, for our parts, ſhall do well enough: No, but rather be ſo much the more watchful over our own hearts. Be not high-minded, but fear; for that which befalls others, if thou look'ſt not to it, may befall thee.
And ſo it ſhould teach us alſo bowels and compaſſion towards others under temptations; not to be harſh with them, and rigorous towards them, and cenſorious of them; but to uſe all kind of gentleneſs and tenderneſs to them; conſidering that the caſe might be our own, if God ſhould permit it. Thus the Apoſtle Paul improves it in his exhortation given to the Galatians, Gal. 6.1. Brethren, if a man be overtaken in a fault, ye which are ſpiritual, restore ſuch an one with the ſpirit of meekneſs; conſidering thy ſelf, leſt thou alſo be tempted. Which rule, if it were more obſerv'd, there would be a great deal of more Chriſtian affection in the world than commonly there is. Men look upon the temptations of others, as if themſelves were altogether exempt and freed from them; whereas, if they were in the ſame circumſtances, they would bewray the ſame infirmities and weakneſſes that others do afore them, that ſo they may carry the greater bowels and pitty towards them. As it is an argument to remembrance of others in bonds and adverſty, as being your ſelves in the body, and ſo ready to be bound with them, Heb. 13.3. So it is an argument for compaſſion towards others under temptations, as being your ſelves liable, and expoſed to the ſame condition, and apt and ready to be tempted with them.
And indeed this is the reaſon why God is pleaſed many times to exerciſe ſundry perſons in this kind, and to expoſe them now and then to temptations; that ſo from hence he may teach them to be leſs harſh and rigorous to others in ſuch conditions; which, when themſelves are free, they are oftentimes ſubject unto; that they may preſerve in themſelves a ſweet, and amiable foreign, and tenderneſs of ſpirit to the reſt of their Brethren; and that their moderation may be known to all men, as the Apoſtle requires it ſhould be, Phil. 4.5. It is ſaid of our Bleſſed Saviour, Heb. 2.17, 18. That in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High-Prieſt: And that foraſmuch as himſelf had ſuffered, being tempted, he was better able to ſuccour thoſe that were tempted; and accordingly could not but be touch'd with the feeling of our infirmities, chap. 4.…5. In like manner it is likely to be with others, ſo far forth as they communicate in ſuch conditions, being hence inabled to have compaſſion, or reaſonably to bear with thoſe which are in them; for that themſelves alſo are compast with infirmities. There's two things at once in this expreſſion in the Text: Firſt, that one man's evil, is another man's danger; he is liable, and expoſed to it. Secondly, that one man's evil, is another man's intereſt; he is employed, and concerned in it. So were the reſt of the Diſciples in this attempt which was made upon Peter: and therefore not only thee, in the ſingular; but you alſo in the plural. So much for that.
But to come more cloſely to the thing it ſelf here intended: To have you. This word you in the Text, it may admit of a thee-fold gradation, according to which it may be explained and underſtood by us. Firſt, you Believers, rather than other men. Secondly, you eminent Believers, rather than other Chriſtians. Thirdly, you Apoſtles, or Miniſters, rather than other eminent Believers. Satan, in the laying of his temptations, hath emphatically deſired you; You he hath deſired.
Firſt; you Believers, rather than other men. Satan's aim is eſpecially at ſuch, to get them. As for wicked and ungodly perſons, who are yet in their unregenerate condition, he has them already: They are ſaid to be in the ſnares of the Devil, and he knows them to be ſo; ſo that he does not much trouble himſelf about them. All his care about ſuch is, but to keep them in that wretched condition in which they are. It is not to have them, ſo much as to hold them; that they may not recover themſelves out of his ſnare, and get looſe from him: for which purpoſe, he does what he can to keep them from the means of Salvation, or elſe to fruſtrate thoſe means unto them. But his chiefeſt plots are againſt thoſe which are Believers, and which have Grace wrought in their hearts; he deſires eſpecially to lay hold on them, and to draw them into his nets. This he aims at both in himſelf, and in his inſtruments: as ye may ſee in Elymas the Sorcerer, Acts 13.9, 10. Who, when Sergius Paulus, the Deputy of the Countrey, had been wrought upon by the Miniſtery of St. Paul; this wicked Fellow endeavoured to corrupt him, and to turn him from the Faith. But he has the brand of a child of the Devil put upon him by the Apoſtle for it there in that place. O full of all ſubtilty, 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? Thoſe that go about to tempt, and to pervert thoſe which are good, they are ſo far forth the children of the Devil: whoſe work, and property, and diſpoſition it is ſo to do, as much as he can; and who makes it his great employment.
And there are two conſiderations eſpecially, which do lay ground to this practice in him: Firſt, that abſolute antipathy, and hatred, and contrariety which is in him to Goodneſs it ſelf, yea to God himſelf, who is the chiefeſt good. The Devil, becauſe he hates Goodneſs it ſelf, therefore he aſſaults it where ever he finds it. And becauſe he hates God himſelf, therefore he hates alſo his Image in thoſe in whom it is, and would deface it as much as he is able. Becauſe all true Believers, they have the likeneſs of God ſtamp'd upon them, and do in a ſort partake of his nature; therefore it is that Satan does ſo much malign them, and ſet himſelf againſt them; and does labour what he can to ſuper-ſtamp his own likeneſs upon them.
Secondly; It proceeds from that Envy and Pride which is in him. The Devil takes it in ſcorn, that a creature which is below him in creation, ſhould be above him in condition; and therefore he endeavours to ſupplant him, and bring him down. Take any Chriſtian, as he is a man, ſo he is of an inferior make to Satan; whoſe nature is Angelical. Now, for ſuch an one to be advanced above him, which he is by Grace, and the work of the new creature; this, it is very grievous and irkſome unto him: and therefore out of meer envy, and malice, and pride, does he endeavour what he is able againſt them.
From hence we may therefore learn where to rank ſuch perſons as theſe are. Thoſe that hate Goodneſs in others, and envy them, and malice them for it; we ſee from whom they come, and to what ſtock they belong, as their proper pedigree; even to no other than Satan himſelf: And ſo the Scripture it ſelf tells us, 1 Joh. 3.1…. It is ſaid of Cain, that he was of that wicked one, namely the Devil, and ſlew his Brother: And wherefore ſlew he him? Becauſe his own works were evil, and his Brothers righteous. To hate, or corrupt Goodneſs in others, it is a Satanical and Diabolical diſpoſition. That's one part of the Gradation here in the Tex; you Believers rather than other men.
The Second is; you eminent Believers, rather than other Chriſtians. Peter, and the reſt of his companions; as they were Chriſtians, ſo they were of the higheſt form and rank of Chriſtians: And to ſuch as theſe does our Saviour here ſpeak concerning Satan's attempts; He hath deſired you: You, whoſe Faith is ſtrongeſt, whoſe Zeal is hotteſt, whoſe Patience is greateſt, whoſe Graces are more illuſtrious, and eminent, and conſpicuous; to have you eſpecially. This is the manner of Satan, to caſt his ſticks moſt at thoſe trees which are fulleſt of fruit; where he ſpies more Grace than ordinary, there eſpecially to lay his chiefeſt aſſaults. We need go no further for an inſtance than our Bleſſed Saviour himſelf, though he was fruſtrated there; yet we ſee he was ſo bold as to venture it, even to ſet upon him, and to try what he could do with him. And ſo for thoſe which are his Members of more eminent Graces, he does the like with them alſo; as we ſee in divers examples in Scripture, in Job, and David, and Paul; and here, this Peter himſelf, all eminent perſons.
There's a double reaſon for it, which does encourage him to it; Firſt, it is the greater Victory: and Secondly, it is the greater Advantage; he does more both in it, and by it. It is the greater Victory; Firſt, to conquer ſuch as theſe: For mean and ordinary Chriſtians, to lay them on their backs, he thinks that's no great honour or renown unto him; but now, to vanquiſh thoſe which are Champions, and to pull down thoſe which are Pillars, and to ſcatter thoſe which are principal Chriſtians: this, it carries more credit with it, and makes the conqueſt ſo much the greater. As the Syrians there reſolved in the Story; Fight neither against great nor ſmall, but againſt the King of Iſrael: So does Satan in a manner reſolve in his aſſaults.
And then Secondly; As there's the greateſt Victory, ſo likewiſe the greateſt Advantage: When ſuch as theſe are conquer'd, there's a great many conquer'd at once, in regard of their influence: they draw on many more with them. As the Dragon's-tail in the Revelation, that drew the third part of the Stars of Heaven. When ſome more eminent Chriſtian falls, and is foyl'd by Satan, hereby men are ready to fall from his example, and to take pattern by him for running into the like miſcarriages. He is like a troubled Fountain, and like a corrupted Spring, as Solomon makes the compariſon, in Prov. 25.26. You know, if a Spring be corrupted, it corrupts many things elſe which iſues from it: Even ſo it is here, when a perſon of eminent goodneſs is corrupted, this corruption, it derives it ſelf to many more elſe. Therefore it may be worth our obſervation; the changing of the number, (which we ſpake before of) even for this reaſon alſo: Our Saviour does not ſay, Simon, Simon, Satan hath deſired thee, but, he hath deſired you; that is, many of you; becauſe the one followed from the other: whiles Peter was corrupted, many more were likely to follow him, and to be corrupted with him.
And then again, beſides all this; there's the ſcandal which hereby comes to Religion, which Satan alſo very much delights in: He knows that the falls and ſlips of eminent Chriſtians, as they make great wounds and gaſhes in their own conſciences; ſo they bring alſo an ill report upon the ways of Godlineſs, and cauſe the name of God to be ſo much the more diſhonoured, and blaſphemed: And this is pleaſing to him; being the wicked one, he deſires that wickedneſs may be improved to the greateſt extent, and there may be as much of it as may be.
The Uſe of this to our ſelves, is, …, to teach Chriſtians not to truſ to their own habitual Graces, nor to the number or meaſure of them; as to think that from hence they are ſafe from Satan's aſſaults: nay, but therefore are they ſo much the more liable and expoſed unto them; and if they look not better to it, by fetching help and ſtrength from Chriſt, will be ready to be foyl'd by him. Satan has deſired to have you: even you, which are ſtrongeſt Chriſtians; you are the butt and mark which he ſhoots at. It is true, he could be content with any, rather than fail: Your adverſary, the Devil, goes about like a roaring Lion, ſeeking whom he may devour. Oh! but if he can but devour you, he is then made indeed. And therefore emphatically called there in that place, your adverſary, 2 Pet. 5.8. Satan, he is the enemy of mankind; Hoſt is humani generis. But he is the enemy of the Church more eſpecially; the enemy of the ſeed of the Woman; the enemy of thoſe which are good, and of thoſe which are beſt; that ſo none may be ſecure.
Secondly; We learn hence not to paſs unchartable cenſures upon the ſervants of God which are under temptations, as to conclude them therefore to be none of his ſervants, becauſe it is ſo with them; for it is no good argument: nay, the argument rather holds to the contrary, in ſome caſes and conditions: It is not a diſparagement to be tempted, but to be overcome by temptations. We ſee that the beſt that are, they are ſometimes aſſaulted; Satan has deſired you.
Yea, and ſometimes they are foyl'd too, as God in his Providence ſuffers it to be; that ſo we may take no offence at this neither, ſo as from hence to ſtumble at Religion, or the profeſſion of it: We ſhould not be too much ſcandalized at the ſlips and falls of God's people, which now and then we obſerve in the world; but underſtand them, and rightly conſider them in the occaſions and circumſtances of them. Eminent Chriſtians, they have ſometimes eminent failings; becauſe, as their Graces are greater, ſo their temptations are ſtronger, and the attempts are more upon them than upon other men: Weak and ſlender Grace, where it is let alone, and left to it ſelf, may be able to hold up there, where ſtronger Grace, being aſſaulted, ſhall yield.
Therefore (by the way) from hence we may learn to judg aright both of our ſelves and other men. There are many Chriſtians, which being at preſent freed from temptations, are apt to think that they have greater Grace than ſome others of their Brethren; but in deed, and reality, it is otherwiſe, and ſo they are to make account. It is not the want of an enemy, which makes a valiant and couragious Souldier; but rather heart and courage to reſiſt him there where he is. That's the Second Part of the Gradation; you, i. e. you eminent Believers, rather than other Chriſtians.
The Third is, you Apoſtles and Miniſters, rather than other eminent Believers; for Peter, and the reſt with him, they had all theſe three capacities upon them; they were Chriſtians, they were eminent Chriſtians; they were Apoſtles, and eminent Miniſters: And in this latter notion, as well as in the two other before, did Satan deſire them. As his aim is at Believers, ſo eſpecially his aim is at Miniſters, in the rank and company of Believers. If he can have them, he has then what he would. We read in Zech. 3.1. That when Joſhua the High-Prieſt ſtood before the Angel of the Lord, Satan stood at his right-hand to reſist him. This is the caſe with the reſt of God's ſervants in this reſpect. They are, of all other men, moſt ſubject to the reſiſtings of Satan, and to impetuous aſſaults from him. As there are divers and frequent inſtances of it both in Scripture, and alſo daily experience.
And we cannot wonder at it, why it ſhould be ſo, if we conſider all: There's very great reaſon for it, why Satan ſhould moſt deſire to have them of all other men: And that is this, becauſe they are ſuch, who by their office, ſtand in his light: whoſe very work is an overthrow of his Kingdom, and tends to the ſubverſion of it; therefore he'll be ſure to meet with them in a way of revenge, as he has occaſion for it. They are thoſe which ſpoyl his work in his tempting of others; and therefore, if he can, he will faſten upon them more eſpecially. We ſee in the affairs of men, a Thief, if he can kill the Watch-man; an enemy, if he can deſtroy the Sentinel, then he thinks he has done enough for himſelf, to make his work go on ſuccesfully: And ſo does Satan in theſe ſpiritual invaſions.
The conſideration of this Point is very uſeful both to Miniſters and people: Firſt, to us which are Miniſters, to be ſo much the more watchful over our ſelves, and our own hearts, and jealous of Satan: we ſhould not be ignorant of his devices, but take heed that he gets not advantage againſt us, as the Apoſtle ſpeaks, 2 Cor. 2.11. Whoſoever he be, that at any time takes upon him the Miniſtery, he ſhould, among many other things beſides, be in a ſpecial manner prepared for temptations, and arm'd againſt them. It was one of Luther's three Maſters, which he profeſt he learn'd ſo much by; and in like manner ſhould others do alſo.
We ſee our Bleſſed Saviour himſelf did no ſooner appear in the publick Miniſtery, but he had Satan ſetting upon him to tempt him. And the Diſciple is not better than his Maſter, nor the Servant than his Lord: and therefore accordingly to be provided for it. It concerns us all to be ſo; and that according to the ſeveral kinds and varieties of temptations, eſpecially ſuch as lye within the compaſs of our work it ſelf, that we be ſhy of them, as may either keep us from it, or retard us in it, or corrupt us in the performance of it. And we ſhould ſtudy, among other Points, in a ſpecial manner, the Doctrine of Temptations, both for others ſakes, and our own. This is the Uſe of this Point, as to Miniſters.
Secondly, This Point is alſo as uſeful to People as to Miniſters▪ Seeing Miniſters are chiefly aim'd at by Satan in his attempts upon them; there are two things therefore which will follow from hence concerning them: Firſt, you then ſee how much they need your prayers. Secondly, ye then ſee how little they need your cenſures, and other diſcouragements.
Firſt; How much they need your prayers. It is that which the Apoſtle Paul does very often and frequently urge upon the Believers to whom he wrote, that they would pray for him, and the reſt of the Miniſters with him; Brethren, pray for us. Now, we ſee here, among other good reaſons and cauſes which they have for it, how much cauſe they have from this, even the endeavours of Satan againſt them. There's none have more need of our Prayers, than thoſe who are moſt ſubject to temptations, which are beſt ſcatter'd by ſuch kind of means. And we may learn it from the practice of our Saviour himſelf here in the Text; who, when he had ſaid to Simon that Satan deſired him, he adds upon it, I have prayed for thee.
Secondly; We may learn hence, how little the Miniſters need our cenſures, and other diſcouragements. This is the diſpoſition of many people in the world, that they are glad to take all opportunities to ſpeak evil of the Servants of Chriſt, and to paſs hard cenſure upon them upon any occaſion, where there is no occaſion to make it: where there is occaſion, to aggravate it, and make it worſe. Now, this is very unworthy, if it be rightly conſider'd: we ſhould conſider them as men of temptations, and ſo be tender of them. It was that which the Apoſtle Paul ſo much commended in the Galatians, that they had regard to him in this particular, in Gal. 4.14. My temptation, which was in my fleſh (ſays he) ye deſpiſed not, nor rejected, but received me as an Angel of God, even as Chriſt Jeſus. Ye deſpiſed not my temptation; that is, ye deſpiſed me not for my temptation; my temptation was no occaſion to you for deſpiſing of me; nay rather, it was an argument to you for tenderneſs towards me. Thus it ſhould be betwixt People and Miniſters; eſpecially when they ſhall conſider that it is the rather for their ſakes, as ſometimes it is. Therefore does Satan lay wait for the Miniſters, becauſe they take care of the ſouls of the people; ſo that they ſuffer in reference to them. This ſhould work them to all kind of love, and affection, and bowels to them. But, ſo much for that.
God was angry with me for your ſakes, ſays Moſes to Iſrael, &c. And I fear leſt my God ſhould humble me among you, ſays Paul, &c. I ſuffer all things for the Elects ſake; and amongſt the reſt, Temptations.
That's the third Gradation: you; that is, you Apoſtles and Miniſters, of all other eminent Believers. And ſo much alſo of the Firſt Particular in this Second General; viz. the perfons aim'd at, you.
The Second is, the Deſign upon them; hath deſired to have you, and to ſift you, &c. Wherein again, two Branches more: Firſt, the Deſign it ſelf; hath deſired to have you. Secondly, the Amplification of it; and to ſift you as wheat.
For the Firſt; the Deſign it ſelf, Satan hath deſired you. Our own Tranſlators put in, to have you, to make the ſenſe more full, as included in the Text. Deſired? of whom? namely, of God himſelf. That's here to be underſtood; as the Devils ask'd leave of Chriſt to enter into the Swine: It is ſaid, they beſought him. There are divers things which I might here inſiſt upon; but two eſpecially: Firſt, here's Satan's reſtraint, and the limitation of power to him: He muſt ask leave for what he does, before he can do it. His inward deſires are infinite, and enlarged as Hell it ſelf; but the ctings of them are bounded, and circumſcribed by the will of God. This we may ſee in the example of Job, and other of God's ſervants, in Scripture. The Angel of the bottomleſs-pit, he his his chain, whereby he is kept in.
This is much for the comfort of God's people, and may ſerve to keep up their hearts, as to this matter of temptation. When they are ready to be overwhelmed in themſelves, and to think that they ſhall be quite undone by their ſpiritual adverſaries, that they ſhall one day periſh by the hand of Saul: No, there's more than ſo in it; Their times are in God's hands, and ſo are their ſouls: their enemies are under God's command, and can do no more than what is permitted them. Thou couldſt have no power againſt me, except it were given thee from above.
Therefore further; Let the ſervants of God from hence learn the more to ſtand in awe of himſelf, and take heed of doing any thing which may cauſe him to give them up to their enemy, and to let the Devil looſe upon them. It is good for us to walk in good ways, to keep in good terms with God, and to take heed of being obnoxious to him, that ſo he may not be provoked to lay us open to Satan's incurſions. For what is ſaid of one kind of temptation, to wit, of that to wantonneſs and uncleanneſs; the ſame may be likewiſe applied to any other elſe beſides. Who ſo pleaſeth God, ſhall eſcape from thoſe ſnares; but the ſinner ſhall be taken by them. Eccleſ. 7.26. We ſhould all endeavour to be ſuch as are pleaſing to God; not only from our General Condition, as perſons in Covenant, justified and reconciled in Chriſt; but alſo from our Particular Converſation, as acting, and living to Chriſt, and walking worthy of the Lord, unto all pleaſing, Col. 1.10.
What was the ſecurity of Job, when Satan ſollicited againſt him, and would have perſwaded God to have deſtroyed him? God himſelf has given us an account of it; Job 2.3. It was this, that his Servant Job was a perfect and upright man, one that feared God, and eſchewed evil, and ſtill held faſt his integrity. It was le-balgno chinnam: To ſwallow him up without cauſe; and therefore it was that he could not perſwade him to it. We ſhould all endeavour that it may be ſo with us. That though God may always find cauſe himſelf to deſtroy us, and ſwallow us up; yet that Satan may never find cauſe to provoke him, and perſwade him thereto, from careleſs and uneven walking, and converſing before him. And that may be the firſt thing conſiderable in this expreſſion of deſire, viz. Satan's reſtraint. He was limited, and confined by God; whoſe leave muſt firſt be ask'd in this particular.
Secondly; As here's Satan's reſtraint, ſo moreover his malice, and boldneſs of attempt. Magnis tamen excidit …uſis. He ventures high. Two things there are that do commonly encourage men in asking, and in putting up their requeſts; the acceptableneſs of the thing ask'd, and the acceptableneſs of the perſon that asks it: neither of theſe are here in Satan, in asking of God his children; and therefore a bold requeſt. It is not only a bare and ſingle deſire, but this deſire drawn out into a Prayer, which is ſomewhat more. Even Satan himſelf prays; take notice of that. (So ſometimes may thoſe alſo which are Inſtruments of Satan, as to the outward action and ſubſtance of the performance.) But what kind of prayer is it, and what does it tend unto? That he may have Peter, and the reſt of the Apoſtles, and do what he pleaſeth with them. He deſires of God that he would give up theſe his Servants into his power. This was a very inſolent requeſt; As if a man ſhould ask leave of a Father, that he might cut his child's throat. Such was this deſire here of Satan. So it was alſo there concerning Job; Thou movedſt me againſt him, Job 2.3. This (I ſay) was a very great boldneſs, yet ſuch as was in Satan towards God, in regard of Job; as here, in regard of Peter, and the reſt. One may deſire that which he is loth to ſignify that he deſires. Many an one deſires that which he is aſhamed to ask: And many an one deſires that which he ſcorns to ask, eſpecially if he muſt ask it of an enemy. And yet thus does Satan here of God: He asks his ſervants of him. This is a ſign he has a good mind to you; and it ſhould teach us the more to look to our ſelves, and to overcome deſires with deſires; impudence with prayers.
How much more reaſon and encouragement have God's children to pray to God for themſelves, than Satan to pray againſt them? But ſo much alſo for this.
Before we proceed any further, we may here take notice of one thing more, which is, The word of attention; Behold. This is ordinary, and frequent in Scripture, by way of Preface, and Introduction. But here (as I conceive) it hath ſome further Emphaſis with it; which is, to excite and awaken Peter, and to make him the more look about him in his preſent condition.
And there are theſe things obſervable from it: Firſt, here is implyed Peter's ignorance, and preſent unadviſedneſs; He was not aware of this attempt of Satan. So is it likewiſe with many others of God's ſervants: Satan does ſecretly lay ſiege unto their ſouls, and they do not diſcern it. It is a great piece of skill to know indeed when we are tempted, and to be apprehenſive that we are under a temptation. There are a great many perſons which are ſo, which yet do not perceive it: nay, there are many which think the quite contrary, which are very ſecure in this particular; and ſo ſecure, as that they take and interpret Satan's temptations even for the motions of God himſelf. This is a very dangerous condition; and ſuch as theſe have need to be admoniſhed, and warned moſt of all; and therefore (here,) Behold.
Secondly; We ſee here alſo the love of Chriſt, who helps our ignorance in this particular, and adviſes us where we are leſs regardful. This, as he did then by word of mouth; ſo (as I ſaid before) he does ſtill likewiſe by his Spirit in our hearts, if we will but hearken and liſten to him in thoſe ſuggeſtions.
Thirdly; Here's alſo (as ſometimes) the eminency and conſpicuouſneſs of the temptation: It is ſuch as is very obnoxious and open to all mens eyes, ſo that one may eaſily ſee and behold it, if they will but give heed unto it. But ſo much alſo for that.
It is a ſign he hath a mind to you, and ſome hope of you, or elſe he would never do as he does.
To come now to the object it ſelf of this deſire; To have you, he hath deſired this: this is (I ſay) very pertinently added, to make up the fulneſs of the ſenſe: and accordingly we may take notice of it. There are two ſorts of Satan's temptations; and ſo anſwerably there's a double having of them, which may be here underſtood by us. Firſt, there are temptations to ſin. And, Secondly, there are temptations for ſin; and both here included. And ſo, to have you, two manner of ways: To have you, to corrupt you: To have you, to afflict you.
Firſt; To have you, to corrupt you. Satan has deſired this: To have you ſo; to have intereſt in you, to have influece upon you, to have ſervice from you: Satan has much wiſh'd for this: To have you; that is, to have you for his turn. This is that which, as near as he could, he would obtain of the ſervants of Chriſt; he would have them out of the hands of Chriſt, in his own enjoyment and poſſeſſion. This is that which he would fain have, if he might have what he deſired. It is not that he would have your eſtates, or your liberties, or your lives only: No, but he would have your ſelves, and he would have your ſouls: He would have you, and the beſt part of you: He would have you, and all of you at his command. You, and you indefinitely; that is, every one of you, one as well as another. And you, and you extenſively; that is, you in every part of you; your whole ſoul, and body, and ſpirit. There is nothing which God has of you, but Satan would have of you too: He would corrupt and defile your whole man.
This may ſerve as a very good item and caution to the ſervants of God, in regard of the temptations of Satan, and their own yieldings to them; to be well adviſed, and conſider of them. The Devil, in the baits which he lays whereby to catch and inſnare poor ſouls, he makes them often to believe, as if he were very modeſt in his requeſts and demands of them only; that they ſhould do ſuch and ſuch actions for ſuch a particular time, and that's all that he would ask of them. Nay, but that's not all which will content him; he deſires to have them themſelves, with the whole bent and inclination of their ſouls. He deſires to have you; and you ſo, as to have you at his beck, and will, and command. There's no ſuch Tyrant as Satan, where he once gets …ooting into any ſoul.
Therefore this ſhould teach us ſtill to be wary and jealous of him Having this warning given us by Chriſt, (for what he ſaid to his Diſciples, he ſaid to all of us) we ſhould accordingly make uſe of it; and that is, to watch, and to take heed to our ſelves. Let us take heed of promiſing our ſelves ſafety in the midſt of the greateſt danger; but rather conſider the attempts which are made againſt us, and by whom. For we wreſtle not against Fleſh and Blood, but againſt Principalities and Powers; againſt the Rulers of the darkneſs of this World; againſt ſpiritual wickedneſs in high places. When we conſider what our enemies are, what advantages are upon them, and what they aim at, and propound to themſelves, even the undoing of poor ſouls; certainly all this ſhould awaken us, and make us look to our ſelves. He that now can find in his heart to be ſecure, he is not aſleep, but plainly dead.
This were enough to make us look about us; that Satan would have us, to corupt us; but yet that's no all: He would have us, to afflict us too. That's another Branch of his deſire; which is here alſo included, and given notice of in this warning of Chriſt's. As Satan would weaken our Faith, ſo alſo darken our comfort: And as he would draw us into ſin, ſo likewiſe trouble us, and torment us for it. He aims at this. Theſe are fiery darts of the wicked, which the Scripture makes mention of to us, in Eph. 6.16. Look as on the one ſide, the Holy Ghoſt; He is firſt, a Spirit of Holineſs; and then he is a Spirit of Joy. Firſt, a Sanctifier, and then a Comforter. So, on the other ſide; Satan, the evil Spirit; he is firſt, a Spirit of wickedneſs; and then, a Spirit of Sadneſs. Firſt, he perſwades to ſin; and then he carries on to deſpair, and fills the ſoul with horror for ſin.
Yea, not only does he afflict for ſin, and labour to diſquiet for that; but even alſo to afflict there where ſin has not indeed that forcing as in others it has. He labours to make ſalſe repreſentations to Believers of their eſtate and condition, and of the affection of God towards them; that ſo they may walk dejectedly, and uncomfortably all their days. Becauſe he hears that comfort is a vigorous condition, and that the joy of the Lord is heir ſtrength; therefore he labours all he can to hinder them, and to intercept them of it. That ſo whiles they walk uncomfortably, they may walk unprofitably, and be leſs uſeful and ſerviceable in the places in which they are; as by this means they come to be.
Therefore we ſhould remember to be jealous of him here likewiſe: and in all trouble of ſpirit labour to diſcern and underſtand how far Satan mingles himſelf with it; what is from the Spirit of God convincing, and reproving for ſin; and what is from the evil Spirit, in enlarging the matter of trouble to us beyond its due meaſure and bounds. This was the care of the Apoſtle Paul in the buſineſs of the excommunicated Corinthian, who was now humbled and caſt down for his ſin: he was careful that he might not be overwhelmed with over-much ſorrow; and he gives this reaſon for it; leſt Satan ſhould get an advantage againſt us; for we are not ignorant of his devices, 2 Cor. 2.11. It is uſual with Satan thus to fi…h in troubled waters, and ſo to abuſe poor afflicted ſouls; which we ſhould mind, both as to others, and to our ſelves. Satan would have you, to afflict you. That's the firſt Branch in this paſſage; to wit, the deſign it ſelf: Satan hath deſired you.
The Second is, the Amplification of it: And to ſift or winnow you as wheat. This, it may be taken two manner of ways, either in a bad ſenſe, or in a good. If we take it in a bad ſenſe; ſo it ſignifies the intent of Satan, by that which he deſires. If we take it in a good ſenſe; ſo it ſignifies he event of Satan; and that which (though againſt his mind, and beyond his intention) he does actually effect, and perform.
Firſt; Take it in a ill ſenſe: As Satan's intent, ſo to winnow you, is to ſhake, and remove you. Look as Corn, when it is winnowed, it is ſhaken from one ſide to another, and never lies ſtill: even ſo does Satan with the Diſciples of Chriſt, and endeavoured to do at this preſent time; to ſhake them, nd toſs them up and down with his violent temptations, and the variety of them. This expreſſion ſhews the unweariedneſs of Satan in his attempts upon the Godly, and his ſeveral courſes which he takes with them, to annoy them.
He ſhifts them, and he removes them from one temptation to another: now on this ſide, and then on that; ſo that they never are quiet, and at reſt. As he did thus with Chriſt himſelf, as we may ſee in the ſtory of his temptations; ſo he does thus alſo with the Members of Chriſt.
This teaches us to labour therefore for ſo much the more conſtancy, and ſolidity, and ſettlement, to be well rooted, and faſten'd in Chriſt; and by a Spirit of Faith to hold upon him, that ſo none of all the ſhakings and concuſſions of Satan whatſoever, may be able to do us any hurt; but we may ſtill ſtand ſtedfaſt and immovable, and hold faſt our profeſſion without wavering. Thus may this expreſſion be taken in an ill ſenſe: and ſo, as expreſſing to us Satan's purpoſe and intent.
But, Secondly; It may be alſo taken in a good ſenſe; and ſo, as expreſſing to us the event of Satan's practiſes, though beyond his own deſire and intention. The winnowing of the Corn in the Fan, it is not for the hurt of it, but for the good of it. And therefore the Goſpel is in other places of Scripture compared to a Fan, whereby the Wheat and the Chaff are ſeparated, and diſtinguiſh'd one from the other. Thus, in a ſenſe alſo, are Satan's temptations. And ſo theſe words, He hath deſired you, to ſift you as wheat, are to be underſtood thus: He hath deſired to do that with you, which ſhall be to you as the winnowing of the Corn. And ſo we learn thus much by it: Two things eſpecially. Firſt, That the temptations of God's people, they are great advantages and benefits to them, as it pleaſes God to order and diſpoſe them. They purge them from that droſs, and chaff, and corruption, which otherwiſe would adhere unto them.
And they alſo ſerve as ſeparations many times of the precious from the vile, according to the effect which they have upon them.
And they fit them alſo for future ſervice.
Secondly; We ſee here how alſo God out-wits Satan, and destroys his own plots by himſelf: who in that way wherein he thinks to do Believers greateſt miſchief, he does them many times greateſt good; where he thinks to ſhake their Graces, he does but purge them, and purify them, and refine them, and make them better. Howbeit he thinks not ſo, &c. as it is ſaid of Aſhur, Iſa▪ 10.7.
This is matter of great comfort and encouragement to the ſervants of God, and accordingly ſhould be acknowledged by them, and the goodneſs and Providence of God towards them. But ſo much for that. And ſo alſo of the First Principal Head in this whole Text; to wit, A Chriſtian's danger, in this 32th. ver. of this chap. Simon, Simon, Satan hath deſired, &c.
The next is, a Chriſtian's Safety; in theſe words; But I have prayed for thee, that thy Faith fail not.