The Saints Temptations, Sermons · Sermon 1
SERMON I.
2 Cor. 12.7, 8, 9.
And leſt I ſhould be exalted above meaſure through the abundance of revelations, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me, leſt I ſhould be exalted above meaſure.
For this thing I beſought the Lord thrice, that it might depart from me.
And he ſaid unto me, My grace is ſufficient for thee: for my ſtrength is made perfect in weakneſs.
IN this whole context we have four things obſervable:
1. We have Pauls exerciſe, the Temptation and Conflict that he was under; there was given unto me a thorn in the fleſh, the meſſenger of Satan to buffet me. Theſe words deſcribe unto us the exerciſe or conflict that the Holy Apoſtle was under.
The ſecond thing remarkable in the words is this, We have the ground and occaſion of this exerciſe and conflict of his, and that was the danger that he was in of being lifted up, leſt I ſhould be exalted through the abundance of revelations, there was given unto me a thorn in the fleſh, a meſſenger of Satan to buffet me.
3. We have Pauls carriage under this temptation, and the courſe he took when he was tempted, at the eighth verſe, For this thing I beſought the Lord thrice that it might depart from me.
Fourthly and Laſtly, We have the gracious anſwer that he had to his prayer at the ninth verſe. And he ſaid unto me, My grace is ſufficient for thee, for my ſtrength is made perfect in weakneſs.
There are ſeveral Obſervations that do naturally ariſe out of the Text.
The firſt Obſervation or Doctrine is this,
That it is the lot of the holyeſt men,Obſerv. 1. and of the moſt eminent ſervants of God, to be exerciſed with grievous and ſore temptations; there was given unto to me a thorn in the fleſh, the meſſenger of Satan to buffet me.
The ſecond Obſervation that ariſeth out of the words is this,
That men of the higheſt grace, Obſerv. 2.of the greateſt holineſs, are yet in danger of Spiritual Pride, and of being lifted up above meaſure.
Leſt I ſhould be exalted above meaſure, ſaith the Apoſtle, there was given unto me a thorn in the fleſh, a meſſenger of Satan to buffet me.
Paul was an Apoſtle, a man of more than ordinary grace, and yet he was in danger of ſpiritual Pride; leſt I, ſhould be exalted above meaſure, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me.
The third Obſervation that ariſeth out of the Text is this,
That the principal end why God permits it, and orders it to be ſo, Obſerv. 3.that his people ſhould be tempted and undergo ſore conflicts, it is to keep them from being lifted up. Leſt I ſhould be exalted above meaſure, there was given unto me a thorn in the fleſh, a meſſenger of Satan to buffet me.
It is obſervable that the end of this exerciſe of Paul is repeated twice: in the beginning of the verſe, leſt I ſhould be exalted above meaſure, ſo in the end of the verſe, leſt I ſhould be exalted above meaſure; I ſay this is twice repeated, intimating thus much, that the principal end that God aimed at in this diſpenſation of his towards Paul, it was to keep him humble and ſuppreſs Spiritual Pride in him.
The fourth Obſervation or Doctrine that is contained in the words is this,
That the proper courſe that is to be taken when we are under temptation,Obſerv. 4. is to pray much. For this thing I beſought the Lord thrice; I beſought the Lord thrice, that is often, a certain number for an uncertain; thrice, that is many times.
The fifth Obſervation that ariſeth out of the Text is this,
That praying ſouls ſhall have a ſufficiency of grace to carry them through all their trials,Obſerv. 5. conflicts and temptations. And he ſaid, My grace is ſufficient for thee.
The laſt Obſervation contained in the words is this,
That Gods ſtrength is made perfect in our weakneſs,Obſerv. 6. for my ſtrength is made perfect in weakneſs.
All theſe Obſervations are points of great moment. I ſhall begin to ſpeak of the firſt of theſe Doctrines, and that is this,
Doct. 1.Doct. 1. That it is the lot of the holieſt men, and of the moſt eminent Servants of God to be exerciſed with grievous and ſore temptations. This I gather from thoſe words, there was given to me a thorn in the fleſh, a meſſenger of Satan to buffet me. There was given to me a thorn in the fleſh. It is much controverted by Interpreters, what this thorn in the fleſh ſhould be, and they have ſeveral conjectures about it, ſome conceive it to be one thing, ſome another. I ſhall not trouble you with the ſeveral opinions and conjectures about it, I rather incline to what Calvin conceives to be the meaning of theſe words.Ego ſub hoc vocabulo comprehendi arbitror o…ge us tentationis, quo Paulus exercebat…r. Calv. in loc. He conceives by this thorn in the fleſh is not meant ſo much one particular temptation, as temptations of all ſorts and kinds; it was not one or two, or a few temptations only that Paul was exerciſed with, but he was exerciſed with variety of temptations, with all ſorts and kinds of temptations; and by the fleſh, Calvin underſtands not the body, but the unregenerate part in Paul, Paul himſelf had an unregenerate part in him, as well as a regenerate, and in reſpect of that unregenrate part in him, he was ſtill ſubject to temptations.
Paul himſelf had not attained to that ſpirituality, but he had ſo much of the unregenerate part in him that did expoſe him to temptations. This thorn in the fleſh is called the meſſenger of Satan, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me. Why the meſſenger of Satan? The reaſon is, becauſe as temptations are injected by Satan, ſo when ever a temptation ariſeth, it ſhould put us in remembrance who it is that we have to deal with.
When ever a temptation comes, we ought to remember that Satan is near at hand, he is the author of the temptation, he is the enemy that we have to deal withal; and we ſhould not be ſecure having ſuch a ſubtil and malicious enemy to deal with.
Now this meſſenger of Satan it was ſent to buffet Paul, there was given to me a thorn in the fleſh, a meſſenger of Satan to buffet me. foreign.It is an emphatical expreſſion, that he might buffet me, foreign. Phavo inus.the greek word ſignifies to beat another with the fiſt: now you know that is an Ignominious thing; when a perſon is beaten with the fiſt black and blew, when his face is marr'd, it is a ſhameful reproachful thing, when a mans face is buffeted and his viſage marred by it, he is aſhamed to come into company, it ſtrikes ſhame into him. So Pauls temptations ſtruck him into a holy ſhame, his temptations were a means to fill him with a ſenſe of his own infirmities, and take down all high conceits of himſelf, to ſhew him what he was in caſe he were left to himſelf.
Now if ſuch a man as Paul was, a man of his grace and experience, no leſs than an Apoſtle, if he were exerciſed with theſe temptations, then we ſee it is the lot of the moſt eminent ſervants of God to be exerciſed with moſt grievous and ſore temptations.
For the handling this point, there are three things to be ſpoken unto in the Doctrinal part.
1. I ſhall ſhew what Temptation is, open a little the nature of Temptation.
2. Shew you what the ſeveral ſorts and kinds of Temptation are.
And then thirdly, We ſhall come to the Grounds and Reaſons of the Doctrine, why it is that God trains up his Children under this diſcipline, why it is that he ſuffers them to be exerciſed under grievous and ſore Temptations.
1. I ſhall open the nature of Temptations; what is Temptation?
For the nature of it in General you may take it thus;The Nature of Temptation. Temptation it is that proof or experiment that is taken concerning a perſon for the diſcovery of mans weakneſs, and the Illuſtration of Gods power. This is the Definition of Temptation.
The nature of Temptation may be known by the conſideration of the formal and final cauſe of it, the formal cauſe of Temptation is the experiment or proof that is taken concerning a perſon.
To tempt, Tentare, eſt probare, ſive experimentum ſumere de aliquo.it is to prove or take an experiment concerning another; to tempt, it is to put things to the trial, to make things evident concerning a perſon, how things ſtand with him. Now the end of Temptation being to make known ſomething that was not made known before, we muſt underſtand this aright.
That which is made known by Temptation, it is not any thing to God, for God knows all things from eternity, he knew what was in man, John 2.25. But that which is made known by Temptation, it is ſomething to our ſelves and others, ſomething by Temptation is made known to our ſelves and others that was not known before; and this is the Nature of Temptation to diſcover ſomething to our ſelves and others that was not ſo clearly known and underſtood before. And Temptations give us an experimental knowledge of a thing; that which we knew only conjecturally and opinionatively before, when we come to be Tempted we have an experimental knowledge of that thing. And hence it is that the Schoolmen diſtinguiſh between that knowledge which is acquired by reaſon and diſcourſe, and that which is gotten by experience. We may know many things by reaſon and diſcourſe; now it is one thing to know things by reaſon and diſcourſe, and another thing to know things experimentally, an experimental knowledge is the moſt certain knowledge of things: Now this is the formal cauſe of Temptation, that it is the experiment or proof which is taken concerning a perſon. As for the final cauſe of Temptation, that is two fold.
1. The diſcovery of mans weakneſs, or infirmity.
2. The Illuſtration of Divine Power.
1. One great end of Temptation is, the diſcovery of our own infirmity; we never come to know what we are, till we come to be under Temptation; we think our ſtrength is greater than it is till we come to be tempted, we think we can do more than we can do, we think we can maſter ſuch a difficulty, overcome ſuch a corruption, perform ſuch a duty, withſtand ſuch an allurement; but when a Temptation comes, then our weakneſs and infirmity is ſoon ſeen. Now this is one end of Temptation to diſcover to man his weakneſs and infirmity.
Thus we find how the Lord led his people through the wilderneſs to humble them and prove them, Deut. 8.16. Who fed thee in the wilderneſs with Manna, which thy Fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end. And ſo in the third verſe of that Chapter, and verſe 2. And thou ſhalt remember all the way which the Lord thy God led thee theſe fourty years in the Wilderneſs, to humble thee, and to prove thee, to know what was in thine heart, &c.
Thus God proved Hezekiah that he might know what was in his heart, 2 Chron 32.31. Howbeit, in the buſineſs of the embaſſadors of the Princes of Babylon, who ſent unto him to enquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart.
The meaning is, that Hezekiah might know what was in his own heart; God knew what was in his heart before, but God left him under this Temptation that he might know all that was in his own heart.
2. The other end of Temptation is the Illuſtration of Divine Power. God therefore ſuffers us to be under Temptation, that he might manifeſt his power in ſupporting us under Temptation; this is expreſt a little after the text, my ſtrength is perfected in infirmity.
By Temptations we have experience of our own weakneſs, and of Divine Power; when a Temptation comes, then we find we have no ability in our ſelves to withſtand it (though before the Temptation came we thought we were ſtrong enough) and then God puts forth his power to inable us to do what we could not do of our ſelves, and ſo Divine Power is Illuſtrated.
After God hath ſhewn us what we cannot do of our ſelves, then he ſhews us what his Divine Grace can inable us to do: hence is that expreſſion that follows in the text, moſt gladly will I glory in my infirmities, that the power of Chriſt may reſt upon me.
The ſenſe of our infirmity makes way for the manifeſtation of Divine Power. When God hath ſhewn us by Temptation what we cannot do, then he ſhews us what his grace can do in us and for us; and this is the nature of Temptation. Temptation it is the proof or experiment that is taken concerning a perſon for the maniſeſtation of his weakneſs and Illuſtration of Divine power.
The ſecond thing to be ſpoken unto is, to ſhew what are the ſeveral ſorts or kinds of Temptation.
There are four ſorts or kinds of Temptation that we may diſtinguiſh of.
1. Some that we may call Divine Temptations.
2. Carnal or Fleſhly Temptations.
3. There are worldly Temptations.
4. and Laſtly, there are Satanical Temptations.
1. There are ſome which are called Divine Temptations, ſuch as proceed immediately from God himſelf, Gen. 22.1. After theſe things God did tempt Abraham; here you ſee there was a Divine Temptation: now theſe Temptations that we call Divine Temptations and do proceed from God, are not to be underſtood ſo as if God did tempt to ſin, God cannot be tempted with evil, neither doth he tempt any man, that is, he doth not tempt any man to ſin, Jam. 1.13. Theſe Temptations therefore that we call Divine Temptations, are nothing elſe but thoſe trials which God brings upon his Children for the exerciſe of their graces. When God brings his people into ſome notable ſtreight, or difficulty, or affliction, that they know not which way to turn or wind themſelves out of it, this is that which is properly called a Divine Temptation, and theſe trials are therefore called Temptations, becauſe by theſe Diſpenſations God tries his people what they are, and what their ſtrength, or duplicate page duplicate page rather what his grace in them is, under ſuch a ſtreight, and difficulty, and diſtreſs they are brought into. Thus God tried Abraham, David, Job, and other of his Saints.
2. There are carnal or fleſhly Temptations. Now thoſe Temptations that we call carnal or fleſhly Temptations, they are ſuch Temptations that ariſe out of mans own heart, Jam. 1.14. Every man is tempted when he is drawn away of his own luſts and enticed. Original ſin, that is, that pravity and corruption of nature that is in us, is here called by the name of luſt: now this pravity of nature, this draweth us away and enticeth us, there is that corrupt nature in us, which as it is in its ſelf a ſin, ſo it is a Temptation to ſin. Corrupt nature provokes and ſollicits us to ſin: In me, that is, in my fleſh there dwells no good thing. In the fleſh, that is in corrupt nature, there is no good thing, nay in the fleſh dwells every evil thing, I find a Law in my members, warring againſt the law of my mind, and bringing me into captivity to the law of ſen which is in my members, Rom. 7.23.
Now this is that we underſtand by fleſhly Temptations, namely, the inclinations that are in our hearts to ſin.
Original Sin conſiſts of theſe two parts.
1. Of that indiſpoſition and averſeneſs that is in us to good.
2. Of that propenſion or proneneſs that is in us unto evil.
Now there is an habitual inclination, and an actual inclination unto evil; and that actual inclination in us unto evil, it is the budding of Original Sin; it is the exerting or putting forth of that habitual inclination that is in us. Now the exerting and putting forth of Original Sin in actual inclinations, this is that which is properly called fleſhly or carnal Temptations. The Schoolmen call this the impulſe of ſenſuality, they alſo call it the firſt motions that ariſe in the heart tending to ſin.
It is a good expreſſion of Auſtin, Nemo ſe palpet de ſuo, ſibi Satanas eſt. Auguſt.Let no man ſtroke or applaud himſelf, let no man think himſelf better than he is, every man is a Satan, a Tempter to himſelf. Every man hath that in himſelf, which is a Temptation to himſelf. And, theſe firſt inclinations that are in the heart to ſin, are properly called Temptations, becauſe theſe firſt inclinations have an alluring quality, a proneneſs in them, to draw men to ſin in act. Corrupt nature is apt to gratifie it ſelf in its own deſires: and when corrupt nature diſcovers its inclination to a ſin, this is a ſtrong Temptation to every unregenerate perſon, and he knows not how to reſiſt it. Hence is it ſaid of unregenerate men, that they fulfil the deſires of the fleſh and of the mind, Epheſ. 2.3. that is, that way that the fleſh would have them go they will go. When the fleſh is bending and inclining to ſuch a thing, that way they will bend and incline. And Regenerate perſons themſelves, though they have a contrary principle of grace that doth oppoſe, yet theſe corrupt riſings and inclinations that ariſe from Original ſin within them, are a great incentive to them, and unleſs they are aſſiſted by actual grace, they are many times overcome in particular acts.Tentatio à carne interius oppugnans de noſtro contra nos roboratur. That Temptation, ſaith one, that ariſeth from the fleſh within, is fortified and ſtrengthned by our ſelves againſt our ſelves, and therefore theſe fleſhly Temptations, theſe Temptations that ariſe from corrupt nature, that fountain of Original ſin which is in us, are the ſtrongeſt of all Temptations, and we are moſt apt to be overcome by them.
3. There are worldly Temptations, 1 John. 2.16. For all that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life, is not of the Father but is of the world.
It is as much as if it had been ſaid, This world, through mens corruption, is an occaſion of nothing elſe but temptation to men. All that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life is not of the Father, but is of the world. It is as much as if it had been ſaid, The world, it tempts men with the Temptations of pleaſure, of profit and honor; the variety of objects that are in the world, the variety of conditions that are in the world are Temptations to men. Proſperity hath its Temptations, and Adverſity hath its Temptations.Vae preſperitatibus h…jus ſeculi ſemel & ite um à timore adv rſitatis, & à corruptie ne laetitiae; I remember it is a notable paſſage which Auſtin hath, Wo to the proſperities of this world, a firſt, and a ſecond time. Firſt, from the fear men have of adverſity whilſt they are in proſperity; Secondly, from the corruption that ariſeth from proſperity. When men are in proſperity they fear changes, and proſperity it ſelf hath a great deal of corruption attending of it. And then ſaith he,Vae adverſi atibus ſ…li ſemel, i…run & tertio, &c. Wo to adverſity, a firſt, ſecond and third time. Adverſity is evil upon a treble account. Firſt, from the deſire men have of proſperity, when they are under adverſity. Secondly, becauſe adverſity it ſelf is a hard thing to be born. And laſtly, when men are under adverſity their patience is in danger of ſuffering ſhipwarck: and hence he concludes,N… ouid non teatat… humanae vitaſu… terram? is not the whole of mans life a Temptation upon earth? There is no ſtate or condition we can be in, but there is ſome temptation or other attends it. We think if we were in ſuch and ſuch a condition, we ſhould have no Temptations, but that is a miſtake, there is no condition we can be in but will afferd ſome Temptation or other.
4. There are Satanical Temptations, and theſe Temptations are ſuch as come primarily and originally from Satan himſelf,foreign. Satans name is The Tempter. It is Satans proper work to tempt men to ſin. Therefore it is ſaid of Satan that he put it into the heart of Judas to betray his Maſter. And Peter ſaith to Ananias, Acts 5.3.Why hath Satan filled thine heart to lie to the Holy-Ghoſt? Theſe are Satanical Temptations, that come directly from Satan. Now theſe Temptations that proceed from Satan, they are Infinite and Numberleſs. Satan hath various waies of tempting, ſometimes we read of the fiery darts of the Devil, ſometimes we read of his wiles, ſometimes we read of his devices, ſometimes we read how he transforms himſelf into an Angel of light. Satan hath many ways of aſſaulting the Saints, ſometimes he aſſaults them by the injection of Blaſphemous thoughts, and theſe are ſo terrible to ſome of the Saints that they are weary of their lives; ſometimes by the injection of impure thoughts, ſometimes he aſſaults them by cruel Temptations, tempting them to things that are againſt nature, and contrary to nature, as to ſelf murder and the like; ſometimes he transforms himſelf into an Angel of light, and counterfeits the voice of the ſpirit of God; and the beſt way to diſcover theſe Temptations, it is by comparing them with the word. Whatever Satans pretence is, his deſign is always to take us off from the word, and to reduce us to believe or practiſe ſomething that hath not a warrant in the word for it. Therefore we may take this for a rule.
How plauſible ſoever the Temptation is, if it hath not a warrant from the word, it comes from Satan who transforms himſelf into an Angel of light.
But Satans uſual and ordinary way of tempting is, by ſuiting his Temptations to our corrupt nature. Satan obſerves which way our corrupt nature bends, and inclines, and ſuits his Temptations accordingly.
Thus have I now opened the Doctrine, and have ſhewn what Temptation is in general, and alſo the ſeveral ſorts and kinds of Temptation.
The next thing that comes to be ſpoken unto is, the Grounds and Reaſons of the point.
Why God ſuffers his people to be thus exerciſed with grievous and ſore Temptations.
1. One Reaſon lies in the text, it is to humble his people, leſt I ſhould be exalted above meaſure through abundance of revelations, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me. Temptation is the Phyſick or Medicine that God uſeth to keep his people from pride. How great is the poyſon of pride,O quantum eſt venerum ſuperbiae quod non poteſt niſi vereno curari. that can be cured by nothing elſe but poyſon? So great an enemie is God to pride, that he ſometimes lets his people fall into temptation, yea ſometimes into other ſins, to keep them from pride; but of this more in its proper place.
2. Another Reaſon why God ſuffers his people to be exerciſed by Temptation, it is to keep them from ſecurity; when temptations are abſent we are apt to be ſecure, and let fall our watch. Now God by letting looſe Temptations upon us, admoniſheth us of the danger we are in. We are little ſenſible of the danger we are in of being overtaken with ſuch and ſuch ſins. God ſuffers a Temptation to break in upon us, and then he lets us ſee, that unleſs we watch and pray, we may ſoon enter into Temptation.
3. God ſuffers us to be tempted to quicken our dependence upon himſelf, and to cauſe us to run to him. When we are free from Temptation, we preſume of our own ſtrength, and think all is well; God lets looſe a Temptation upon us, and then we ſee the need of divine grace to keep us.
4. God ſuffers his people to be tempted, that they may be the better fitted to comfort others in their Temptations. It is ſaid of our Saviour,Heb. 2.18. That he being tempted, is able to ſuccour them that are tempted. None ſo fit to comfort tempted ſouls, as he that hath been exerciſed with Temptations himſelf.
5. God exerciſeth his people with Temptations to prepare them for his Divine conſolations. When our Saviour underwent that great Temptation in the wilderneſs, the Angels came and miniſtred unto him. Mark 1.13.It is the uſual method of God, firſt to humble, then to comfort. Now Temptations are a means to humble the Saints, and ſo to prepare them for Divine Conſolations. Experienced ſouls know this to be true, that the ſaints greateſt comforts come in after their greateſt conflicts. I have ſcarce known any, that have attained to great experience in Divine conſolations, but thoſe that have been greatly exerciſed and tried with Temptations.
6. God ſuffers his people to be tempted that he may add to their Crown, Jam. 1.12. Bleſſed is the man that endureth temptation: for when he is tried, he ſhall receive the Crown of life which the Lord hath promiſed to them that love him. We read of ſome in the ſeventh of Revelations, That they were cloathed with white robes, and they had palms in their hands: and who were theſe? theſe were ſuch as came out of great tribulation, Rev. 7.14. The ſaints who came out of great tribulation and temptation, theſe are they that have palms of victory put into their hands. God will put a ſpecial mark and badge of honour upon ſuch as have undergone greateſt ſervices, and born the greateſt conflicts.Tentatus habebis praemium duplex, ubi non tentatus, praemium es habiturus ſimplex. It was a good expreſſion of one: When thou art tempted and doſt overcome the temptation, thou ſhalt have a double reward; whereas if thou art not tempted, thou ſhalt have a ſingle reward.
Is it ſo,Uſe. that the ſaints are exerciſed with great and ſore temptations? Is it the lot of the holieſt men, of the eminent ſervants of God to be exerciſed with grievous and ſore temptations?
This ſhould teach us not to be aweary of the ſpiritual conflict; the life of a Chriſtian here on earth is a life of Temptation. Temptations we muſt expect, and therefore we ought to prepare for them, 1 Tim. 6.12. Fight the good fight of faith. A Chriſtians life is a fighting life. A Chriſtian is incompaſſed round with many enemies, and he muſt expect to fight his way through, to Heaven. I often think of the ſpeech of an Ancient, Wiſe and Experienced Chriſtian, a man that had walkt with God many years:
O ſaith he, it is hard fighting till we get to Heaven. We think of an eaſie Chriſtianity, we think to get ſmoothly to Heaven, we think to meet with no rubbs, difficulties, and temptations in our way, Oh but it will not be ſo! Through much tribulation we muſt enter into the Kingdom of Heaven. He that will be a Chriſtian, Nos ſic ſumus, ut optemus verbum vilae & laetitiae habere: ſed tentationes mortis & triſtitiae abeſſe: belli profectè & ſuaves Tecologi! Diſcendum igitur eſt quòd in media morte, in morſu & pavorious conſcientiae, in medio dentium Diaboli & Inferni verſandum ſit Chriſtiano. Luthur.ſaith another, muſt expect to be converſant in the midſt of death, in the gripes and terrors of Conſcience, in the midſt of the teeth of the Devil and of Hell.
There are temptations of divers ſorts and kinds, External, Internal. Temptations from the world, from Satan, from our own hearts: when one Temptation is over we muſt expect another. There is no reſt or quiet for a Chriſtian to be expected on this ſide Heaven. It is true, God out of his infinite wiſdom and goodneſs gives ſome few intervals of reſt and peace to his people, that they may not be quite worried by their temptations. But when they have reſted a while, they muſt expect new conflicts, new aſſaults. Thus we read of our Saviour when the Devil had ended his Temptations, he departed from him for a ſeaſon, Luke 4.13. The Devil had not ſo ended his temptations, but he had a mind to begin again, and though he had left him for a ſeaſon, it was but for a ſeaſon, and it was to try him with freſh aſſaults. We muſt look for new aſſaults of the enemy. To him that overcometh will I grant to ſit with me in my throne, even as I alſo overcame, and am ſet down with my father in his throne, Revel. 3.21. We muſt firſt overcome before we can expect the Crown. Now there muſt be a fighting before there can be an overcoming. No man can expect the reward till he have gotten the victory, and no victory can be gotten without fighting.
Our Life in this our Pilgrimage cannot be without temptations, becauſe our proficiency in grace is known by temptations. No man knows himſelf but by temptations. It is a ſpeech of Auſtin, No man can be crowned unleſs he overcome, and no man can overcome unleſs he war and fight, neither can he war and fight unleſs he have enemies and temptations. Wherefore we ſhould not be weary of fighting, weary of ſtriving, ſince this is the condition of our preſent ſtate. Our preſent ſtate is a warring conflicting ſtate. And by how much the more fiercely we are tempted and aſſaulted, by ſo much the more gloriouſly ſhall we be Crowned at laſt, if ſo be we overcome.
The end of the Firſt Sermon.