The Saints Temptations, Sermons · Sermon 2
SERMON II.
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 be ſought 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.
WE come now to give ſome Directions how we may keep up the ſpiritual conflict.
1. If we would keep up this ſpiritual conflict, take heed of ſecurity, let us never think our ſelves out of danger; when we are out of the danger of one temptation, we may be in danger of another, ſo that there is never any time or place for ſecurity. 1 Pet 5.8. Be ſober, be vigilant: becauſe your adverſary the Devil, as a roaring Lyon walketh about ſeeking whom he may devour.
If we watch not, the Devil may ſurprize us before we are aware, you know it is our Saviours counſel, Watch and pray that you enter not into temptation: without continual watchfulneſs we ſhall be ſoon overtaken with ſome temptation or other.
2. If we would keep up this ſpiritual conflict, Let us ſtudy and conſider which way our temptation lies, whether to pride, or to paſſion, or to love of the world, or to unbelief, or to ſome other thing: It is one great piece of a Chriſtians skill, to know which way his corruptions and temptations lie moſt.
For unleſs we know wherein our weakneſs, and our enemies ſtrength lies moſt, how can we watch, or arm and fortifie our ſelves againſt them? Some have their temptations lying more outwardly, ſome more inwardly; ſome are more affected with outward things, with ſenſible things, with riches, pleaſures, ſenſual delights, and the like. Some have their temptations more inward, and are affected with envy; pride, unbelief, diffidence, diſtruſt of the providence of God. Theſe are their temptations. Now it concerns us wiſely to conſider where the ſtrength of our temptations lies, for uſually every man hath ſome peculiar Temptation; ſomething or other that is more than other a temptation to him.
3. If we would keep up the ſpiritual conflict, let us be ſure to oppoſe our watch and the utmoſt of our diligence there where the ſtrength of our temptations lies. As he ſaid in that caſe, Fight not againſt great or ſmall, but againſt the King of Iſrael: So we ſhould ſet the main ſtrength of the battle againſt our peculiar temptations, we ſhould fight againſt conſtitution ſins and corruptions. I was upright, Pſal. 18.23.ſaith David, and kept my ſelf from my iniquity. He ſet himſelf againſt every ſin, but eſpecially he ſet himſelf to keep himſelf from his own iniquity.
4. If we would keep up the ſpiritual conflict let us be ſure not to go forth to fight and conflict with temptations in our own ſtrength. By ſtrength ſhall no man prevail, 1 Sam. 2.9. That is, no man ever did or ſhall prevail by his own ſtrength. We think to do great things by the ſtrength of our reſolution, and truly reſolution is good if it be ſubordinate to our dependance on Chriſt. But if when we have had experience that ſuch a temptation hath been ſtrong upon us, and we think we will fortifie our reſolutions againſt it, and we ſhall bear it down another time by our own ſtrength; truly when temptation comes we ſhall feel our own weakneſs and fall very ſhamefully. I remember a notable expreſſion Auſtin hath, Why doſt thou ſtand in thy ſelf, and yet art not able to ſtand? caſt thy ſelf ſecurely on God, Quid in te ſtas, & non ſtas, &c.fear not that God will fail thee, or ſuffer thee to fall to the ground, he will receive and heal thee. The beſt way in all temptations is to caſt our ſelves on Divine grace: wo to him that thinks to ſtand by himſelf.
5. If we would keep up the ſpiritual conflict, let us keep the eye of the mind fixt and intent upon God: Mine eyes are ever towards thee, ſaith David in the twenty ſeventh Pſalm. The beſt way to overcome our temptations, is to have our minds elevated and lifted up to God. Whilſt the mind hath a clear apprehenſion of God, and the affections carried out in ſtrength after God, it is not poſſible that Temptations ſhould prevail. I remember the reaſon the Schoolmen give of the confirmation of grace in the Saints in Heaven, and that they cannot fall; it is the beatifical viſion, becauſe they always ſee the face of God. The Saints in Heaven having always the ſight of God, adhere to him inſeparably; they having the ſight of God, and knowing that they have the fruition of the chief good, that there is not a better nor higher good to be injoyed, nothing can be a temptation to them to draw them off from ſuch a good. We ſhould labour for a clear and more perfect knowledge of God here on earth; the more we know God experimentally, the leſs power will temptations have over us. If we have taſted that the Lord is gracious, if we have had but a little glimpſe of the Divine Excellency and perfection, all that the fleſh, and the Devil, and the world can offer to us, will ſeem little to what we ſee, and find to be in God. Therefore let us labour to have our mind and affections elevated to God: the morewe have our minds and affections elevated to God, the leſs will temptations prevail over us.
The ſecond Uſe is this;Uſe 2. Is it ſo, 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 may inform us how much carnal people are miſtaken, who think their conditions to be therefore good, becauſe they meet with no temptations. This is a great miſtake, they know not what conflicts and temptations mean. All things are quiet and in peace with them. They think they are a company of melancholy timorous people only, that ſpeak of inward troubles, and are vexed and diſquieted with temptations. But ſuch temptations are never the leſs, becauſe they are not ſenſible of them. The greateſt temptation of all other is, to have no ſenſe of temptation. To this end let me propound to you theſe two Conſiderations.
1. When men are without ſenſe of temptations, it is a ſign they are taken captive by the Devil at his will. It is the expreſſion of the Apoſtle, 2 Tim. 2.26. When the ſtrong man armed keeps the houſe, all things are in peace. It is a ſign men are faſt bound in Satans chains, when they are not ſenſible of his temptations. It is certain, that Satan is always reſtleſs in his malice, ſtill laying ſnares and baits to tempt men to ſin, and the world is full of baits and ſnares; therefore when men think that they are moſt ſecure they are moſt in danger. Satans temptations are always neareſt to a man, when he thinks them fartheſt off.
2. When men have no ſenſe of temptations, it is a ſign they are deſtitute of a principle of grace that ſhould oppoſe temptation. It is ſaid of a Godly man, that he doth not commit ſin, becauſe his ſeed remaineth in him, and he cannot ſin becauſe he is born of God, 1 John 3.9. A regenerate perſon may be tempted to ſin as other men; but there is the ſeed of God and of grace in him, that makes head againſt temptation. The ſpirit luſteth againſt the fleſh, Gal. 5.17and the fleſh againſt the ſpirit. Now when men are ſenſible of no ſuch conflict as this is, it is a ſign they have not the ſeed of God in them, that they want a principlc of grace.
It is true, There may be a conflict between conſcience and ſin in the heart of a carnal man. I ſpeak this that we may not be miſtaken in our judgement concerning the ſpiritual conflict. Every conflict is not the conflict between ſin and grace in a mans heart. There may be a conflict between Conſcience and ſin in the heart of a carnal man. A carnal man hath a mind to ſuch a ſin, Conſcience warns him of it, will not ſuffer him to ſin unchecked, unreproved; ſo that here is a conflict about ſin: but all this while there may be no oppoſition in his will againſt ſin. But now in a regenerate perſon there is a will, and a will; a will inclining to ſin, and a will oppoſing that inclination. But now there is no principle of oppoſition againſt ſin in the will of an unregenerate man: the full bent of his will is carried out towards ſin, though there be a fight in his Conſcience againſt it. Therefore when men are ſenſible of no temptations, neither from Satan, nor from their own hearts; it is a ſign there is but one principle in them, and that is fleſh and corruption only.Sunt in nobis duo contrarii Duces, caro & ſpiritus. Luther. There are ſaith Luther, in a Godly man two contrary Leaders or Commanders, the fleſh, and the ſpirit. Therefore when a man is ſenſible of no temptation, feels no warfare, no conflict with ſin, it is a ſign there is but one principle in him, and that is a principle of fleſh and corruption. Therefore carnal men have no reaſon to pleaſe themſelves that they are not ſo melancholy and dejected as others are, who are under temptations; certainly it is a ſign that when all things are in peace with them, the ſtrong man armed keeps the houſe.
A third Uſe is an Uſe of Direction to teach us how to carry it when we are under Temptation.
If it be ſo,Uſe 3. 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:
Then let us labour for the ſpiritual skill how to manage temptations, and to carry it aright under temptation.
Here I ſhall propound four or five Directions, to ſhew how we ought to carry it under temptations.
Direction 1.Direct. 1. If we would carry it aright under temptations; Let us ſtudy what Gods ends are in permitting ſuch a temptation, eſpecially great and notable temptation to come upon us. Affliction comes not out of the duſt. Satan could not annoy or infeſt us but by Gods permiſſion. Satan is held in Gods chain, he can go no further than God permits him. Therefore when we find Satan let looſe upon us, and our peace is diſturbed, let us conſider what Gods ends are in permitting ſuch a temptation; why God lets looſe that cruel wolf to worry us.
Conſider if you have not been too remiſs in prayer, let fall your watch, been too confident of your own ſtrength; wiſely ſearch out the matter why God ſuffers ſuch a temptation to come upon you.
Direct. Direct. 2.2. Study alſo Satans ends. As God hath his ends in permitting us to be tempted; ſo Satan hath his ends in tempting of us. Gods ends in permitting us to be tempted are always good, he doth it to humble us, to quicken us to prayer, to keep us in dependance, to ſearch more into our own hearts, to ſee what is amiſs there. Satans end is uſually to diſturb our peace, to weaken our hearts and our hands in the ways of God, or to draw us into ſome plain ſin; now we ought not to be ignorant of Satans devices. If Satan Tempt thee to unbelief, to queſtion all, to queſtion whether thou art ſincere, whether thou art in a ſtate of grace, and have a right to ſalvation, make uſe of the temptation ſo far as to examine thy evidences a freſh. But do not preſently let go thy hold; My integrity, ſaith Job, will I hold faſt till I die.
This I ſpeak to ſuch as are real Chriſtians; few others I conceive are troubled with that Temptation, to doubt and queſtion their ſtate, but the children of God: Now to ſuch I would ſay, do not preſently let go your integrity, when you are tempted to queſtion your ſincerity, and then do not let go your hold of the promiſes.
This a true propoſition, He that believeth ſhall be ſaved. All the Devils in Hell cannot overthrow that truth: Therefore keep thy hold of the promiſe ſtill, let not Satan be able to beat thee off from the promiſe. Whether thou ſhalt be ſaved yea or no, this is a propoſition of eternal Truth, He that believeth ſhall be ſaved.
Then if it be ſome plain ſin that Satan tempts thee to, preſume not on thy own ſtrength, but preſently fly to Divine Grace to keep thee from that ſin. It is a great part of wiſdom in all temptations to conſider Satans ends, which are to draw us off from the word, and from duty, and to allure us to ſome ſin. Now we ſhould endeavor to fruſtrate Satan in his ends, and beware of his devices.
Direct. Direct. 3.3. Reſiſt temptations at the firſt approach of them; Reſiſt the Devil and he will flee from you, Jam. 4.7. If Satan be reſiſted, he will not ſtand his ground; we have the word of God for it, Reſiſt the Devil and he will flee, only let us look to this that we be peremptory in our reſiſtance. Take heed that we do not dally with a temptation, but as ſoon as ever a temptation appears, preſently to reſiſt it; the leaſt dallying with a temptation brings us under great danger of being overcome by it. If Satan can but get ſo much ground as to draw our thoughts and minds to what he propounds:Delectatio moroſa. If there be that which Divines call a fixing and ſtaying of the mind with ſome delight on what is preſented, there is marvellous great danger of being overcome. Therefore the beſt way is to keep the enemy at the outworks, and not ſuffer him to come near to our wills and affections; when temptations offer themſelves to our fancies or underſtandings preſently reſiſt them, not parley with them in our minds. If we parley with the temptation, it may ſoon give them an inlet to our wills and affections.
Direct. 4.Direct. 4. The beſt way of dealing with ſome temptations is, by turning away from the temptation with a holy diſdain. As Chriſt ſaid to Peter in that caſe, Get thee behind me, Satan; ſo when Satan caſts in Blaſphemous thoughts, Impure thoughts, Murderous Cruel thoughts, to do any thing againſt nature; the beſt way to deal with ſuch temptations is by a ſimple averſion from the temptation. It is a paſſage I have met with of one that was experienced and acquainted with temptation. The beſt way to deal with ſome temptations is to pronounce one ſyllable and ſay, Fy Satan. Some poor ſouls when they find ſuch and ſuch horrid thoughts caſt into their minds by Satan, are even brought to the brink of deſpair, think it is impoſſible that ſuch thoughts can be forgiven. But let ſuch know if ſuch thoughts be reſiſted and have not the approbation of the will, if the will be carried in defiance to them, they are Satans ſins not thine, they ſhall be laid at Satans door not to thine.
Direct. Direct. 5.5. In every temptation let us be ſure to keep the word of God nigh unto us, and have a preſent recourſe to it. The word of God is called the ſword of the ſpirit, Epheſ. 6.17. No ſword ſo fit to kill and ſlay a Temptation as the word of God. If it be ſome ſin in practice, that you are tempted to, take the word, and ſay as our Saviour did, It is written, it is written to the contrary. If it be ſome ſpiritual inward ſin that we are tempted to, as to Pride, Unbelief, or the like, take the word and oppoſe it to theſe ſins. If I am a child of God, and Satan tempt me to doubt whether I am in the favour of God or no, take the word and ſay, Who ſhall ſeparate us from the love of Chriſt? If Satan ſay thou art a ſinner and therefore thou ſhalt be condemned, oppoſe the word and ſay, He that believes is not condemned, John 3.17. If Satan tempt us to doubt of the immortality of the ſoul, to doubt of the reſurrection of the body, to doubt of the future glory of the Saints: If he tempt us to doubt of any Article of Faith whatſoever, we muſt ſtill have recourſe to ſome word of God that doth clearly and plainly aſſert the things that Satan tempts us to doubt of; this is the ready way to ſlay ſuch temptations: This is a ſure rule: There is no way to deal with Satan and his temptations like to this, As to oppoſe ſome true propoſition out of the word to what he ſuggeſts. The Devil tempts me to doubt of many things, I muſt then have recourſe to ſome plain word of God which aſſerts the contrary, and here muſt my faith fix it ſelf.
If it be ſo,Uſe 4. 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:
The laſt Uſe is by way of Conſolation. This Doctrine doth naturally ſpeak comfort to tempted ſouls. Art thou tempted? do not deſpond becauſe of thy temptations: do not think ſtrange concerning thy tryals, conflicts and temptations, as if ſome trange things had hapned to thee, 1 Cor. 10. There hath no temptation taken you but what is common to man. It is the lot of the holieſt men, of the moſt eminent ſervants of God to be tempted; and uſually it is ſo, That the more any perſon is beloved of God, the more dear he is to God, the more God ſuffers him to be tried and tempted. Thy temptations are bitter for the preſent, but they ſhall have an end. It is an expreſſion of Luther, Diſtinguendum eſt tentationem in initium & ſinem. Luther.We muſt diſtinguiſh a temptation into the beginning, and the end; every temptation hath its end as well as its beginning. Hence is that of the Apoſtle Peter, 2 Pet. 2.9.The Lord knows how to deliver the Godly out of Temptations.
It is true that the ſtrength of a temptation uſually lies in the length of it. A fierce and ſharp temptation, if but ſhort, is not ſo bitter as a ſmaller temptation if long continued. But yet let us remember, That God is faithful who will not ſuffer us to be tempted above what we are able, but will make a way for us to eſcape. Certainly, It is the greateſt temptation to be without temptation; for when we are without temptation, we are apt to be ſecure, and to neglect faith, and prayer, and ſo all of a ſudden are drawn into ſome ſin before we are aware. I remember it is the obſervation of Luther. Sancti tum maximè periculis expoſiti ſunt, cum minimum ſentiunt tentationum. Luther.The Saints are then eſpecially expoſed to the greateſt dangers when they are leaſt ſenſible of temptations. Therefore let us not be diſcouraged by reaſon of our temptations, but arm our ſelves to the ſpiritual conflict, fight the good fight of faith. If we go on fighting in the ſtrength of Chriſt, we ſhall overcome, and if we overcome we ſhall receive the Crown: Be thou faithful to the death, Revel. 2.10.and I will give thee a Crown of life.
The end of the Second Sermon.