Sermons Volume 4, Sermon on Luke 1
A SERMON On LUKE xxii.31, 32.
And the Lord saith, Simon! Simon! Behold, Sathan 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.
IN the words observe two things:
1. A warning of Danger approaching in the 31. verse.
2. A Comfort propounded; in the 32. verse.
1. In the first branche observe,
1. The Person to whom Christ directeth his words; to Peter: Though they concerned all the rest, for it was not him only whom Sathan desired to sift, but all of them: But Christ speaks to him in particular, because it most concerned him. The Devil would vex all of them, but our Lord foresaw, that he would more grievously fall than his fellow Disciples; and being more fervent and confident than the rest, was more exposed to Temptations; and when he addresseth his Speech to him, he calleth him, not Peter, but Simon. It was Matthew 16.18. Thou art Peter, and upon this rock will I build my church; q. d. The Name by which thou art known to me signifieth a Rock, and Stone: But this was when he uttered his good confession, but now he was to be an Instance of Humane Frailty, he calleth him not Peter, but Simon. And mark the ingemination of his, Simon, Simon. This doubling of his Name doth partly intimate Affection; and is as much as to say, My dear Simon; partly to stir up a serious attention, that he might mark what is said.
2. The danger it se…f, Behold Sathan hath desired to have you, that he may sift you as wheat. Where observe,
1. The Author and Procurer of this Trouble, the Devil, called here Sathan, that is, an Adversary. Our danger is mainly from the Devil, he hath a great hand in the troubles of Gods People. He assaulteth them himself by his Wills, and Fiery Darts, Eph. 6.11. and 16. and stireth up his Instruments to persecute them, Luke 22.53. This is your hour, and the power of darkness. That was the time when the Devil and his Instruments were permitted to work their Wills on Christ: When the Shepheard was smitten, and the Flock scattered abroad.
2. The way how he bringeth it about; he hath desired to have you: It intimateth two things.
(1.) He asketh leave, for Sathan and his instruments cannot touch any of Gods Children without Gods permission: Therefore he asketh leave to have the Disciples of Christ in his power to vex them. So for Iob he has leave to touch his substance, but must not meddle with his person, Iob 1.11, 12. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the Lord said unto Sathan, behold all that he hath is in thy power, only upon himself put not forth thy hand. Then to afflict his Body with Biles, and Soars, but he must spare his Life, Iob 2.5, 6. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the Lord said unto Sathan, Behold! he is in thine hand, but save his life. Nay he was fain to ask leave to enter into the herd of Swine; Mat. 8.31. So the Devil besought him, saying, if thou cast us out, suffer us to go away into the herd of swine, Surely then the Flock of Christs Sheep need not be troubled: If the bristles of the Swine be numbred, much more are the hairs of your heads.
(2.) It is a kind of suing out of his right. The word signifieth the putting in of a Plea and Suit, not a bare asking leave; foreign, poposcit vos ad poenam. Sin giveth Sathan some right of claim, and when we have committed some Sins, we provoke God to give us over to Sathan to be disciplined. Therefore this desiring to have you, is his accusing you to God, and requiring that he may have the shaking of you. For the Devil is an Adversary, 1 Pet. 5.8. Because your adversary the devil as a roaring Lyon, walketh about, seeking whom he may devour. The word is foreign, an Adversary; Sathan is an Enemy at Law, he is alwaies inditing and accusing you before God, that he may get you into his power and reach. Oh how watchful should the Children of God be, when they have an Adversary that pleadeth Law and Equity on his side, and pursueth his right against them, to bring them to the Tryal! But how could he do so in the case of the Apostles, and of Peter in particular! Possibly it might be something criminously done by them in that contention of the Disciples about Primacy and Superiority, who should be chiefest? Mentioned verse 24. And there was a strife among them, which of them should be accounted greatest. And the indignation of the ten against the two Brethren, Iames and Iohn, and in that contest Peter might be most faulty, he being with them two. Those of the Disciples whom Jesus most loved, Peter, Iames and Iohn, were often admitted to his privacies, when others were excluded. Oh it is a sad thing when we give occasion to Sathan to demand us to the Judgment!
3. His aim and purpose; to sift you as wheat, that is, to toss and shake you as Grain in a Sieve. The meaning is, The Devil would have permission from God wholly to subvert you, and cast you away. A great Judgment is expressed by this Phrase, Amos 9.9. I will sift the house of Israel among all nations like as corn is sifted in a sieve. This is the Devils aim, utterly to destroy God's People: But he can obtain no more than to shake and molest them for Tryal. In sifting two things are considerable (1.) The Agitation or tossing of the Corn, now this way, now that way, from one side to another. (2.) The Separation of the Wheat from the Chaff. The Devil only intends the former, but God the latter. He would have Peter and the rest of the Apostles given to him, that he might trouble and vex them, and not suffer them to have any rest; but God would turn it to an Holy Use, to purge you from your dross, your worldly and carnal Affections. Sathan desireth to trouble us, but thereby God doth cleanse and refine us. He would have liberty to do his worst to drive you from the Faith of Christ, but though somewhat of that is granted to him, yet the power of the Devil is limited, both as to tempting and hurting. Cribratione Satanae non perditur, sed purgatur frumentum. The Corn is not spoiled, but cleansed by Satans sifting.
2. Here is Comfort propounded to sustain them under this great danger; where observe two things.
1. The means of disappointing Sathan; I have prayed for thee, that thy faith fail not.
2. The Event delivered in the form of a Direction. Peter should recover out of this lapse, and be a means to strengthen others; And when thou art converted, strengthen thy brethren.
1. The means of disappointing Satan. I have prayed for thee, &c. Mark; to Sathans desires there are opposed Christs Prayers. There is more force in Christs Prayers, than in Sathans Temptations. More particularly consider.
1. Who prayeth.
2. For whom he prayeth.
3. For what.
1. Who prayeth; Jesus Christ the Mediator and Advocate of his People. The Devil is the Accuser, but Christ the Advocate, to whose Mediation and Intercession it must alone be ascribed, that we do not finally miscarry. Christ is ready to pray, for he knoweth the Heart of a Tempted Man, Heb. 2.17, 18. Wherefore it behoved him in all things to be made like unto his brethren, that he might be a merciful, and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people, for in that he himself hath suffered being tempted, he is able to succour them that are tempted. And his Prayer is effectual, Iohn 11.42. And I know that thou hearest me alwaies. Christ doth not only perfume our Prayers, or stay till we pray for our selves, but prevents them by his own Intercession, when he foresees the danger.
2. For whom he prayeth: I have prayed for thee: that is, for Peter: What for him only? No, but the rest of the Disciples also. The Remedy was prepared for them before the Tryals came; and the Plaister fitted before the Wound was made. But was it for the Apostles only? No, but for all Believers, Iohn 17.20. Neither pray I for these alone; but for them also which shall believe on me through their word. Christ here upon Earth did pray first for the Colledge of the Apostles, and then for all Believers: So in Heaven he hath a watchful care over us, that we may not faint under the Temptations of Sathan.
3. For what he prayeth: That thy faith fail not, that is, may not utterly miscarry: Here observe,
(1.) The Grace prayed for, Faith: The Grace most necessary, and upon which other things depend. All matters that concern Christ and his Kingdom depend upon Faith, 2 Pet. 1.5, 6. Add to your faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness. If Faith fail not, other Graces will not fail. 1 Pet. 5.9. Whom resist stedfast in the faith. And Faith is the Grace most assaulted in the present Tryal: For Peter was put to it, whither he would own and acknowledge Christ to be his Lord and Master. To Faith there belong two Acts, Believing with the Heart, and Confession with the Mouth, Rom. 10.9, 10. If thou shalt confess with thy mouth the Lord Iesus Christ, and believe in thy heart: that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth to righteousness, and with the mouth confession is made unto salvation. This last was put to the Tryal.
(2.) How far it was prayed for; in the word, fail not. Christ prayeth not that our Faith should never be tryed and assaulted, nor that we should be exempted from trouble, but kept from the Evil, Iohn 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. Not that we should be never oppugned, but not expugned: Neither that it should be not in any degree weakned, but not extinguished. Faith doth not fail totally as to the Habit and Root of it in their Heart, though the Habit may be much weakned and diminished, and its proper and natural Action obstructed, and interrupted, such as is Confession with the Mouth. Christ foresaw his approaching denyal of him, and foretold it, but Peter did not utterly forsake the Faith, as appeareth by his speedy Repentance. As a Candle smoaking, and newly blown out, easily sucketh …ight and flame again, so did he recover himself out of that Surprize.
2. The Event delivered in the form of a Direction; wherein,
(1.) Is intimated his Recovery and Being converted. Peter had denyed Christ with Oaths and Execrations: A foul fault! But Christ recovered him by his look; that no Man might despair, and after his Resurrection bringeth him to a threefold Confession, Iohn 21.15, 16. Lovest thou me more than these? and lovest thou me? and lovest thou me? Now the Coar of his Distemper was gotten out: Lovest thou me more than these? Is thy love to me so great as thou didst seem to affirm it, when thou saidest, Though all men forsake thee, yet will not I? Is thy love surpassing the love of all other my Disciples? What was Peters answer? Lord! thou knowest that I love thee. That is, sincerely: Being taught by his smart experience he dareth not make comparison with all others, no more comparisons now▪ Peter had been under a severe Discipline, which taught him Humility, and before all the Disciples he testifieth his Repentance which was first acted in secret. Now he was grown more jealous of himself, he would not boast of such a singular love.
But observe the terme [converted.] Recovery out of a soar Temptation is a kind of second Conversion, Grace is battered and bruised, and so many things are necessary to put us in joint again. Denyal of Christ, even out of weakness, is a loss not easily recovered. First, Peter had Christ's look, Luke 22.61. And the Lord turned, and looked upon Peter; which pierced his very heart, upon which he went out, and wept bitterly. verse 62. And then Christ's Message, Mark 16.7. Tell his Disciples and Peter that he goeth before you into Galilee, there ye shall see him. Be sure to tell Peter a little to revive and comfort him. He was now full of tears, and grieved at heart for his former offence; then Christ appeared to him alone, as Luke 24.34. The Lord is risen indeed, and hath appeared to Simon. Therefore the Apostle saith, 1 Cor. 15.5. That he was seen of the Cephas, then of twelve. Then afterwards he is brought publickly upon the Stage to acknowledge his Love to Christ, Iohn 21.15, 16, 17. So hard a matter is it to set a Member in joint again that is once out. So David, Psalm 51.10. Create in me a clean heart, O God! and renew a right spirit within me. He speaketh of it as a second Creation and Renovation; not that there was a total expulsion of Faith, or Charity, but to shew that the loss is not soon repaired.
2. There is Counsel given him, Strengthen thy Brethren. When by Repentance thou art recovered out of thy Sin, be more careful to confirm and strengthen others.
(1.) To prevent falling, pray for them, warne them, be an example of Constancy to them, that they may not fall or fail in like manner; which he did by his three-fold profession of Love to Christ, and in glorifying God in his whole Life and Death. Iohn 21.19. This spake he signifying by what death he should glorifie God. Christ warneth him of his future Sufferings, shewing that he should be more stout than in his former Tryal. Such a difference there was between Peter trusting in his own strength, and Peter supported by God: He that before was blown down by the weak blast of a Damosels Question, could then confidently look a cruel Death in the Face.
(2.) Recover them if lapsed with Meekness, that they may not despair; Gal. 6.1. If a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thy self lest thou also be tempted. If the possibility of falling be an Argument, the actual experience is much more. Christians should not exercise too great severity on them that are fallen, considering we have or we might fall into like Sin in the time of Temptation. Thus would Christ season and prepare his Servants for their Office, and by their own Experience teach them meekness, and tenderness to others. In general it is said, 2 Cor. 1.4. Who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble with the comforts wherewith we our selves are comforted of God. Such Comforts are not only for our good, but for the benefit and advantage of others. Confirme thy brethren, saith Christ here to Peter. They are Brethren, and they need to be strengthned; for all these Afflictions are incident to all our Brethren which are in the Flesh, and our Example and Consolation from experience are a great relief to them.
Thus you have a full view and prospect of the words, I shall observe this Point from the whole.
Doct. That though Sathan by Gods permission may soarly trouble and vex his people, yet we are not wholly exposed to his fury to be dealt with as he pleaseth. Let me shew you.
1. How many wayes Sathan may vex and trouble Gods People: Either by inward Suggestion, or by outward Persecution and Affliction.
1. By inward Suggestions; as when he tempted David to number the People: 1 Chron. 21.1. Sathan stood up against Israel, and provoked David to number Israel. Namely, as he moved him to Pride and Glory in the Arm of Flesh, or in his Grandure, or multitude of Subjects. God had an hand in it, 2 Sam. 24.1. And the anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel and Iudah. To punish David and his People for their Sins, God as a just Judge, using Sathan as his Minister therein. God by permission, and a wise Ordination of it for good, and Sathan by Suggestion, and Malicious Intention for evil. God as a Judge in a just punishment for Sin and Sathan as an Enemy and an Actor of Sin. It is no excuse to Sathan or David, that God moved, nor any blot in God that Sathan moved, they acting from divers Principles and divers ends. Well, but to our present purpose Sathan moved David, a Man after Gods own heart. Alas the best have their Infirmities, and Sathan hath many hidden secret Arts to mischief Souls which we think not of.
2. By Persecutions or Afflictions. Many of Satans Temptations are conveyed by Afflictions, that he may make the People of God weary of their Profession, and either quit the Truth, or cast off their Duty to him. Thus when the Apostle telleth us of the Devils unwearied Malice and Enmity to Souls, he biddeth us resist him stedfast in the faith, knowing that the same afflictions are accomplished in our brethren, which are in the world, 1 Pet. 5.9. And again, Revel. 2.10. The Devil shall cast some of you into prison. Surely they were put in Prison by Men, but these Men were Sathans Instruments. They have their Hour, some Times and Seasons when they work great Trouble to the People of God. God doth not so altogether bind up Sathan, but that he suffereth him to act many strange parts in the World, either by himself immediately, or by his Instruments.
II. Our Tryals are the more soar, because Sathan hath an hand in them.
(1.) Not only because that is cumulative to the Malice of Men, or superadded to it. And so the Apostle, Eph. 6.12. We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places. Our business lyeth not with Men, with Flesh and Blood only, but with Sathan, Men are but the Devils Instruments. Humane and Bodily Powers are Sathans Auxiliaries, whom he stirreth up and imployeth; so that there is a double Party: The invisible Agents, and the invisible Powers, by which they are assisted and acted: But,
(2.) There are special Reasons why the Devil is a more terrible and dangerous Party than any Humane Power: As partly,
(1.) Because of his great Enmity to Mankind, especially the redeemed by Christ: Because he looketh upon them as likely to possess the vacant places from which he and his Angels are faln. He is alway called the Enemy with respect to War; Adversary, or Opposite Litigant Party, with respect to Law.
(2.) Partly, because of his unwearied activity. He is alwaies going about, 1 Pet. 5.8. Your adversary the Devil as a roaring lion, walketh about, seeking whom he may devour. And in the Book of Iob, chap. 1.7. From going to and fro in the earth, and from walking up and down in it. And,
(3.) Partly for his insatiable Cruelty. His Malice is bitter and extream, seeking whom he may devour: His aim is utter Ruine and Damnation, to prejudice us in our Eternal Estate, or our Spiritual and Heavenly Concernments. It is not your Temporal and Bodily Interests that he would mainly bereave you off. He can let you injoy the pleasures of the World, that he may deprive you of your delight in God: He can be content that you shall have Dignities and Honours, Ease and Safety, so they prove a Snare to you, all is to ruine your Souls: If he cannot prevail so far, yet he would thereby draw you to scandalous Sins, that you may dishonour God, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme; and destroy your own peace. Psalm 32.3. My bones waxed old through my roaring all the day long.
(4.) Partly for his Subtilty. He is of a Spiritual Nature, and so the Devil is invisible both in his Nature and Approaches, and doth often reach us a deadly blow before we know it is he; and he seeketh by all means to conceal himself, 2 Cor. 11.3. I fear lest by any means as the serpent beguiled Eve by his subtilty, so your min…s should be corrupted from the simplicity which is in Christ. The Devil maketh as if he meant all kindness, when he cometh to ruine and destroy Souls: He playeth of all hands; tempteth Peter to disswade, and Iudas to betray, and the High Priests to persecute: He endeavoureth to keep out of sight, that he may not be seen himself in the temptation; as the Fowler and Hunter hide themselves till the Bird or Beast is gotten into the Snare or Toil. Alas, little do we think the Devil is so near, and hath so great an hand in the business which we are about to perform, as we afterwards find him to be. It is not he that seemeth to do it, but such a Neighbour, such a Minister, or Wise Man.
III. Why God permitteth this: For many Holy and Wise Reasons.
1. To glorifie the power of his Grace in preserving us; 2 Cor. 12.9. My grace is sufficient for thee, for my strength is made perfect in weakness. Made perfect, that is, found or discovered to be perfect: For Gods strength cannot be more perfect than it is. There are no degrees in Infiniteness; much less can our weakness add any thing to it: The meaning is, it is manifested to be perfect. The greater the Pressures are, the more visible and conspicuous is the Perfection of the Divine Assistance. More goeth to the keeping of a Saint here in the World, then to the preserving of an Angel; for the Angels are foreign, out of Gunshot and Harmes-way, but we are making our way to Heaven almost every step by Conflict and Conquest.
2. To abate our Carnal Confidence. For till we have experience of the strength of Sin, danger of Temptations and our own weakness, we are too confident of our own Resolutions, which because they are sincere and undissembled, we think they may be easily maintained: Therefore God to shew us our selves, suffereth Sathan to tempt us, and his Instruments to vex us, that by experience we may see how weak that Faith is in the Temptation, which we thought to be strange out of the Temptation. This is the meaning of that Counsel our Lord giveth his Disciples, Matth. 26.41. Watch and pray that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak. To enter into temptation hath a peculiar sense and signification in that place, and the meaning is to be overcome by temptations; to enter so as to abide under the power of them; to be encompassed so as we cannot get out. Therefore watch and pray that it be not so with you; for however your Mind and Resolution be good, and your Professions for the time Zealous, yet you may fall from your stoutest Resolutions if you be not careful. Or thus, Though the Spirit, or the renewed part be willing to resist and oppose temptations, yet the Natural and unrenewed part is weak, and ready to be overcome by them. They were confident, secure, and unconcerned when that danger was approaching, which would make them either to forsake Christ, or to deny and forswear him, as Peter did; therefore it were better for them to be watchful and importunate with God, that they might not be overcome with this Temptation. In many cases we find, that those that thought their Faith strong, find it very weak, when the Temptation cometh; Iohn 16.31, 32. Do ye now believe? Behold the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone. There is a great deal of difference between Tryals in imagination, and Tryals in actual Experience. Tryals in imagination do not affect us so much, because we only know them at a distance, or by guess and supposition; but Evils in sense and feeling are another thing than we could imagine. It is a lamentable thing to see what a cowardly Spirit there is in most Christians; how soon they are discouraged with every petty assault, or slender temptation, and their Resolutions shaken with the appearance of any difficulty, how confident soever they were before.
3. God sendeth temptations to abate our Pride, and so to humble us, as well as prove us, that we may not be proud of what we have, or conceit that we have more than we have. Paul giveth this reason, 2 Cor. 12.7. Lest I should be exalted above measure through the abundance of revelations, there was given me a thorne in the flesh, a messenger of Sathan to buffet me, lest I should be exalted above measure. There is a difference about the interpretation what this foreign, thorn in the Flesh was: Either a racking Disease, or some other sharp Affliction: Surely it was not stirrings of Sin, or some boiling lusts, for Paul was aged, and he would then speak of it in other words. Some think it was some racking Disease, like the Stake thrust into the Fundament of a Slave that ran from his Master, and came out at his back. Whatever it was, it was a Messenger of Sathan. Now whether God would permit Sathan to have such Power over Pauls Body, I leave it to you to consider. Therefore some think it was some soar Affliction. In the General I remember the pricking Brier and grieving Thorn is put for the Despisers and Persecutors of Israel: Ezek. 28.24. And there shall be no more a pricking briar to the house of Israel, nor any grieving thorn of all that are round about them that despised them. This may be called a thorn in the flesh. A sad and sharp Affliction questionless it was inflicted on Paul by the power of the Devil. But whatever the event was, Gods end was clear, that he might not be elevated with his transcendent Revelations, he twice repeateth it, lest I should be exalted above measure. When the instruments of Sathan deal roughly with him, this was designed by God to keep him humble.
4. God sendeth these temptations in justice to correct us for other Sins, 2 Sam. 24.1. The anger of the Lord was kindled against Israel, and he moved David to say, Go number Israel and Iudah. The Lord permitted Sathan to move David, as I explained it before, but mark, it was because God was angry with Israel, when they had abused their plenty and prosperity to licentiousness and forgetfulness of God, Sathan is permitted to tempt David, that God might take that occasion to punish them. And it is observed in the Censures of the Church; a scandalous Sinner is delivered over to Sathan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Iesus, 1 Cor. 5.5. That is, permitted for a while to the Devils Power that he might be recovered to God. And in the Text, Sathan hath desired, foreign, hath required him of God, demands to have him delivered up to him as to an Executioner; and if God thinks fit to answer this Request, then he delivereth them up to Sathan. Now this should be regarded by us. It is a sad thing when the Devil hath a just plea in Law against us. The Apostle warneth Christians not to give place to the Devil, Eph. 4.27. This may be done effective or meritorie; effectually, when you comply with his Insinuations, and give way to your Inordinate Passions, and Carnal Affections, then you set open the door to Sathan, for he watcheth for any opportunity to recover his old possession, and exercise his former Tyranny again. Pharaoh was not so hasty to pursue after the Israelites, as this Malicious Spirit is to recover the prey taken out of his hands. When you give way to any known Sin, and continue and lye asleep in it, Sathan is incouraged, and God provoked. And so meritorie, meritoriously you give place to Sathan, as you make God to withdraw his assistance, or to give Sathan leave to tempt you: 2 Chron. 32.31. God left him to try him, that he might know all that was in his heart. And so fearful havock is made in the Soul, not only of Comfort, but Grace as to many degrees of it. One Sin prepareth for another, as a Spark doth for a Flame; and the longer and oftner we sin, so much the worse it is for us. Repentance is the sharper, because of the wrong done to God; and the harder, because it is not easie to settle and restore such a Soul, that the influences of Gods Grace and Favour may have their wonted Course.
IV. That God doth not expose us to the fury of Sathan, to be dealt with as he pleaseth, but doth bridle and restrain his rage.
1. God is the Soveraign Orderer of this Business of Temptations. As the shaking and tossing of the Saints is by his leave, so is the protection of their Faith from his Grace. The Devil is a Creature under Government, as all other Creatures are; and it is a great Comfort to the Saints, that when they are in Sathans hands, Sathan is in Gods hands. Neither the Devil nor the World can help or hurt us without his leave. The Devils are represented to be under chains, and chains of darkness, Iude 6. 2 Pet. 2.4. These Chains are Gods Irresistible Power, and Terrible Justice: Either the Restraints of his Powerful Providence, called therefore chains, or the horrour of their own dispairing fears, called therefore chains of darkness. They can do nothing but as far as Gods Justice and Holy Wisdom permitteth them.
2. As our Protection cometh from God, so it cometh to us by the Intercession of Christ; who prayeth for his People; a Copy whereof we have, Iohn 17. and a pledge of which is this. He hath intendered his own heart by experience, and so is more likely to pity us; Heb. 2.18. For that he himself hath suffered, being tempted, he is able to succour them that are tempted. There is Ability of Power, Ability of Idoneity and Fitness, as it is proper and agreeable that he should become compassionate, and willing to relieve those that fall into the like or same Evils, namely sharp Persecutions in this World for his Names sake; Heb. 4.15. He was in all points tempted as we are. He hath felt the weight and trouble of temptations himself, and will be sensible of our condition. As a Man that has had the Stone or Gout, knows better how to sympathize with others in the like case. And as Israel was commanded to be merciful and pitiful to strangers, because they knew the heart of a stranger; Non ignara mali miseris succurrere discas.
3. Christs Love is never more at work for us than when under temptations. He hath a tender sense of our danger by Sathan. When he followeth them out of malice and spight, then God puts forth the strength and efficacy of his Mediation. Zach. 3.1, 2. And he shewed me Ioshua the high priest standing before the angel of the Lord. And Sathan standing at his right hand to resist him. And the Lord said unto Sathan, the Lord rebuke thee, O Sathan. When his People are assaulted by Sathan he hath most love for them, and taketh care afore-hand, Iohn 13.1. Having loved his own that were in the world, he loved them to the end. Saith Christ of them, Poor Creatures, they are left to Storms and Tempests, and they are undone if I help them not.
4. Though he permit the Temptation, yet he alloweth not a Total Victory. As he prayed that Peter might not utterly forsake the Faith, Non pugna sublata est, sed victoria. He doth not hinder the Fight, but the Victory. He overcame the Devil and the World, therefore fear not. God promiseth help for Humane Frailty, not for rashness and sloath. We are sure of Victory, whilst we resist and keep up the Fight, Iames 4.7. Resist the devil, and he will flee from you.
5. Being kept from the evil is better than to be exempted from the trouble of vexatious Temptations. Our Lord prayeth so, Iohn 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. He teacheth us to pray so, Matth. 6.13. Lead us not into temptation, but deliver us from evil. There is a direct Prayer, and a Prayer by way of reserve; First, if it be the will of God, lead us not into temptation: But if that be, then keep us from the evil. It is a more wonderful Providence to be kept from the evil, than to be kept from temptation. A Garison never assaulted is easily kept: And partly because the evil of Sin is greater than the evil of Trouble. Sin separateth from God, Affliction driveth us to him; and to be preserved from the Reign of Sin, is better than not to be permitted to fall into a signal Act of Sin: For the Act may be consistent with Grace, but not the Reign.
VSE 1. Let us not be secure. Christ, was tempted, so was Iob, so was Paul. We have a fierce and subtil Adversary to encounter with, many Tryals we must look for. None are so tempted as the best Christians; the Pirate doth not set upon an empty Vessel, Wicked Men are not troubled; they are already in the Snares, Slaves and Vassals to Sathan, of whom he is sure already, Luke 11.21. Where a strong man keeps his palace, his goods are in peace. A middle sort of Men God permitteth not to be tempted, 1 Cor. 10.13. God will not suffer you to be tempted above what you are able. They are not seasoned enough, nor furnished with Life and Light. Sathans Malice aimeth at the best, but he prevaileth with the presumptuously confident and fool-hardy. They know not their own weaknesses. If we sleight these things and thrust our selves into temptations, we fall as a ready prey into the Mouth of the Roaring Lyon. You know how many a good purpose hath come to nothing; and will not you watch? This is the cause why we are so often surprized; we live and walk as if we were not among our Enemies; as if the Devil did not haunt us, and we gave him no occasion to solicite God against us.
2. Being forewarned, let us be fore-armed, or prepared against Sathans devises: Otherwise when we think, as Sampson, to go forth and shake our selves as at other times, we shall find that our strength is gone, and we have permitted our selves too much to the power of the Enemy. Our preparation mainly lyeth in two things.
1. That we be dead to the Flesh and the World, be sober and watchful. Sobriety is a Moderation in all Earthly things. The Devil usually gets the World on his side. Therefore till we be dead to applause, Commodity, Honour, and Profit, and resolve to be Holy and Obedient to God though it cost us dear, we shall do nothing in Christianity. Satan will tempt the Flesh, and that will soon say, Spare thy self, Matth. 16.22. This shall not be unto thee. Therefore as long as there is a Bias of worldly Inclination upon us, and we are set on the Pleasures, Profits, or Honours of the World, or be taken too much with its Ease, Peace, and Prosperity, we are not prepared; and what work will Sathan make when he coms to toss us?
2. Keep Faith upright; Christ prays that Peters Faith may not fail: And 1 Pet. 5.9. Whom resist stedfast in the faith. Faith has many things to pitch on, the whole Gospel, but chiefly the Promises and Threatnings of the Gospel, they will inform you what will be the end of Godlyness and Sin, and a Man that hath his eyes opened, and seeth the end of Godlyness and Sin, hath a mighty Advantage. As to the Promises of Christ, surely Christ is no Deceiver, will you credit the Devil whom you have found to be false, and suspect the Promises of Christ? Luke 12.32. Fear not, little flock! for it is your fathers good pleasure to give you the kingdom. Christ promiseth more than the Devil. As to the Threatnings, let not the Threatnings of Men affright you, if they threaten a Prison, God threatneth Hell; if they threaten to molest the Body, God can cast Body and Soul into Hell; God can preserve you from what Men threaten, and he threatens what is worse than Man threatens, and therefore to have our eyes in our Head, and see the end of Godliness and Sin is a mighty help in this case, that our Faith may not fail.