The Works of William Bridge Volume 1, Part 2 · Sermon 4
SERMON IV. Of TEMPTATION.
LUKE 22.31, 32.
And the Lord ſaid, Simon, Simon, behold,Preached at Stepney Oct. 17 1647. Satan hath deſired to have you that he may ſift you as wheat: But I have prayed for thee, that thy faith fail not.
YE find that theſe words hold forth the relation of a great ſtorme of temptation coming down upon Chriſt's Diſciples: The Danger of it. And the Remedy againſt it. Of the Danger ſomewhat ye heard from the 31. verſe. And now I am to ſpeak unto the 32. verſe. But I have prayed for thee, that thy faith fail not.
Here is ſomewhat Implied; and ſomwhat Expreſt: Implied, Satans Deſign, and his great Deſign upon their faith. Expreſt, Chriſts love and care, his ſpecial love and care over them, and towards them in this temptation. As if he ſhould ſay thus, Simon, Simon, Satan hath deſired to tempt you; not only thee, but all my Diſciples: the temptation is great, and in this temptation, his great deſign is upon your faith: but I have ſpoken unto my Father, and your Father, that your faith may not fail. So that hence you may obſerve thus much: That in the time of temptation, Doct. Satans great Deſign is upon the faith of the Saints, to make their faith fail.
He doth not ſay, But I have prayed for thee, that thy Prayer faile not, or that thy Patience fail not, or that thy Love fail not; but I have prayed that thy Faith fail not. So that Satans great deſign in all his temptations is upon the faith of the Saints, that he may make their faith to faile them.
For the further clearing, and opening of theſe words, and of this Truth; I ſhall labour to ſhew you.
Firſt, What it is for to fail in our faith: and how far the Saints may fail in their faith in time of temptation.
Secondly, What an evilthing it is for the Saints to faile in their faith in time of temptation.
Thirdly, That Satans great deſign in all his temptations, is upon our faith.
Fourthly, How Satan labours to weaken our faith in the time of temptation: what ſtrokes he gives unto our faith, and how we ſhall be able to bare off thoſe blows in the time of temptation that ſo our faith fail not?
If ye aske me, Queſt. 1 What it is for to fail in faith here?
The word in the Original ſignifies, Anſw. foreignan Eclipſe, as the Eclipſe of the Sun, or of the Moon: and the words may be ſo tranſlated, But I have prayed for thee, that thy faith be not Eclipſed. But according to the ordinary acception of that word Eclipſe, Peters faith did fail, for it was much Eclipſed. The word ſignifies alſo, a total defect, ſuch as Judas made, who of a Diſciple became an Enemy, a Traitour; and in ſtead of beleeving, fell to deſpair: and ſo Peters faith did not faile. A mans faith is ſaid to faile, Either when it fals ſhort of what it hath been, or what it ſhould be; and in both theſe reſpects Peters faith did fail: It fell ſhort of what it had been, it fell ſhort of what it ſhould be. But there is a Two fold failing in faith: One in regard of the Acting and Exerciſe of faith; and another in regard of the grace of faith it ſelf. In regard of the Acting, Working, and Exerciſe of faith, Peters faith did fail: but in regard of the grace it ſelf, ſo it failed not. The Lutherans, they ſay and contend much for it, That a regenerate mans faith may fail totally, and finally in time of temptation: and ſo they ſay, that Peters faith failed here, when he denied his Lord and Maſter; becauſe it is ſaid in the next words, When thou art converted, ſtrengthen thy brethren. As if his faith had failed ſo far, as he ſhould need a new converſion. But that word tranſlated, When thou art converted, (as divers of the learned do well obſerve) may be tranſlated,foreign Again, thus: I have prayed for thee that thy faith fail not: and do thou ſtrengthen thy brethren again: do thou return to that work again. And ſo you have the ſame word uſed in the Septuagint, tranſlated in the 58. Pſalm, at the 6. verſe. Wilt thou not revive us again? The word in the Hebrew is thus: Wilt thou not convert, or turn unto us, and revive us? which we tranſlate, Wilt thou not revive us again? And ſo the words here may be tranſlated, (being an Hebraiſme) But do thou ſtrengthen thy brethren again. But ſuppoſe that the words ſtand according to their preſent tranſlation, it does not argue, that Peter did fail totally in this temptation: for, the whole life of a Chriſtian here, is a continual converting, and turning to God: We repent, and repent again; turn, and we turn again. Every day we turn unto God yet more and more; every day brings forth another converſion: yet not ſo, as if the former converſion were made void. And if the faith of a beleever would fail totally in the time of a temptation; what ſhould be the meaning of thoſe words, in the 1. of Joh. 5. Chapter, and the 18. verſe. We know, that whoſoever is born of God ſins not; but he that is begotten of God, keepeth himſelf, and that wicked one toucheth him not: The wicked one: that is Satan, he toucheth him not. But now, if Satan could tempt a godly man, and prevail ſo far in his temptation, as to make his faith fail totally, then he would touch him to the purpoſe: but (ſaies the text) he keeps himſelf, and the wicked one toucheth him not: and therefore his faith cannot fail totally, a regenerate mans faith cannot fail totally. And ye know what is ſaid, in that 7. of Matthew at the 24. and 25. verſes. Whoſoever heareth theſe ſayings of mine, and doth them, I will liken him unto a wiſe man, which hath built his houſe upon a rock; and the rain deſcended, and the flouds came, and the winds blew and beat upon that houſe; and it fell not, becauſe it was founded upon a rock. Now every Beleever is founded upon a rock, (Chriſt) and therefore, though the rain deſcend, and the flouds come, and the winds blow, and temptations be never ſo great, he cannot fail totally, becauſe he is built upon a rock. In the 13. of Matthew, ye know it is made the property of the falſe ground, that in the time of temptation it fell away: Now if the good ground (a regenerate man) ſhould fall away in the time of temptation; what difference were there between the falſe ground, & the good ground? Plainly therefore, the Scripture holds forth this truth unto us, That a regenerate man, a Beleever, though his faith may fail much, yet it does not fail totally in time of temptation. And thus Peters faith failed, and thus it failed not: In regard of the Exerciſe, and Acting of his faith, it did fail; but in regard of the grace it ſelf, faith it ſelf, ſo it failed not: and ſo it is, and may be with others of the Saints alſo.
Secondly: Queſt. 2 If the faith of a beleever do only fail in regard of the Acting, Exerciſe, and Working thereof, What great inconvenience is there, or evil in the failing of his faith?
Much, (my beloved) very much: Anſw. For though that faith fail only in regard of the Acting, Exerciſe, and working, he does loſe an opportunity of glorifying God. 'Tis ſaid of Abraham, That he beleeved, and gave glory to God. Faith gives glory to God: it glorifies his Power, his Mercy, his Faithfulneſs, and his Wiſdom; not faith in the Habit, but faith in the Exerciſe of it glorifies God: and ſo much as a mans faith doth fail, in the Acting, Working, and Exerciſe of it, ſo much he loſeth an opportunity of glorifying God.
Moreover, He loſes his own Comfort. Faith is a Comforting grace. Being juſtified by faith, we have peace with God. And in the 15. to the Romans, and the 13. verſe, ye find, That Joy and Peace grows upon faith: Now the God of hope, fill ye with all Joy and Peace in beleeving. So much as a man does beleeve, ſo much Joy and Peace: if a man fail in the Exerciſe of his faith, he does loſe his Comfort.
Yea, hereby alſo, he does loſe his preſent prize. A Chriſtan hath a prize in this life; he hath a two-fold crown: A crown of glory in the world to come; and a preſent crown. And therefore ſaies the Lord unto the Church of Philadelphia, Hold faſt that which thou haſt, leſt another take thy crown. Now if a man do fail in the Exerciſe of his faith, he does loſe much of his preſent prize. Ye know how it was with Moſes and Aron, ye reade of it in the 20. chapter of Numbers, and the 12. verſe. And the Lord ſpake unto Moſes and Aaron, Becauſe ye beleeve me not, to ſanctifie me in the eyes of the children of Iſrael; therefore ye ſhall not bring this congregation into the land which I have promiſed them. They were ſhut out of the land of Canaan for not beleeving. But Moſes & Araon did not loſe the grace of faith, it was only failing in the Exerciſe of faith; their failing was not in the grace it ſelf, but only they failed, in the Exerciſe of their faith, and they were ſhut out of Canaan for it. And Moſes beſought the Lord earneſtly in prayer, that he would reverſe this threatning, and it might not be; he was ſhut out of Canaan, meerly for failing in the Exerciſe of his faith. Oh! what an evil thing is it then, for a Chriſtian to fail in his faith, though it be no more than in the Exerciſe of his faith.
Further, In this failing of ones faith, though but in the Exerciſe of it; A Chriſtian does loſe much of the benefit, and ſweetneſs of the mercy promiſed. Look as it is with a wicked man, in regard of the judgment threatned; So with a godly man in regard of the mercy promiſed. Now take a wicked man, and let the threatning of God be fulfilled before him upon others, upon himſelf; he profits not by Gods judgments. Why? becauſe that he don't exerciſe faith concerning the threatning; and ſo when the judgment comes, he profits not by Gods dealing, by Gods judgments, he loſes the benefit of Gods diſpenſations that way. So I ſay with a godly man: let the promiſe be fulfilled, and poſſibly he does not find the ſweetneſs, or the benefit of the mercy promiſed when the promiſe is fulfilled: Why? becauſe he don't exerciſe faith in the promiſe it ſelf. When as the Lord gave Manna, Moſes had the ſeetneſs of it, why? becauſe he exerciſed faith about it: But the children of Iſrael, they make a tuſh of it, a light matter of it: why? becauſe they look't upon it in a way of ſence, & did not take it in a way of beleeving, and ſo they loſt the benefit, and ſweetneſs of the mercy promiſed. Beloved! it is no ſmall matter this, for to loſe the benefit, and ſweetneſſe of the mercy promiſed: that a Chriſtian loſes by failing in his faith in regard of the Exerciſe of it; and therefore certainly it is a very evil thing: though their faith fail not in regard of the grace it ſelf, yet if it fail in regard of the work, and the exerciſe of it, it is a very evil thing, and much inconvenience comes unto the Saints thereby.
Thirdly, Queſt. 3 Whereby may it appear, that Satans great deſign is upon our faith in the time of temptation?
He does tempt moſt unto that ſin which is the greateſi: and the ſin againſt the Goſpel is the greateſt ſin. Anſw. Satans great deſign is, to hinder the work of Chriſt, the kingdom of Chriſt in the hearts of the Saint; to counter-work the Spirit of God. Satan does tempt that he may tempt: and the greateſt temptation uſually comes in the reare, comes at the laſt. Satan does tempt a man to break the Law; but he hath a further reach in that: for he tempts a man to break the Law, that ſo he may tempt him afterwards to ſin againſt the Goſpel: he lies in ambuſh in one temptation, for to draw to another. When Satan tempted our firſt parents Adam and Eve, he tempted like a ſerpent, in form of a ſerpent: and ſo now too, he comes, and he winds about us in his temptation; but his ſting is in the taile, and at the latter end. And thus ye ſee it was in the temptation of our Saviour Chriſt: his great deſign was upon Chriſts faith: in the 4. of mathhew, ye know he hath Three temptations there: and ſaies he, in the two firſt temptations, If thou be the Son of God? and If thou be the Son of God? And in the Laſt temptation: All this will I give thee, if thou wilt fall down and worſhip me. He tempted him to Blaſphemy, and Atheiſme; and what greater unbeleef? So 'tis with the Saints alſo: Satan, he comes and tempts them to ſowreneſſe, frowardneſſe, and paſſion in their families, but he hath a further reach upon that diſtemper: for (ſaies he) I will tempt this man or woman to paſſion, and frowardneſs, and when he hath been froward, and paſſionate, then I will tempt him to be doubting whether he be the child of God or no: firſt I wil tempt this man for to break the Law, and when he hath broken the Law, then will Itempt him to ſin againſt the Goſpel, then will I ſtrike at his faith: his great deſign ſtill is upon your faith in all his temptations.
But you will ſay, Queſt. Why is Satans great deſign upon our faith in time of temptation?
He is the great Robber, or Theef: and if he can, Anſw. he will be ſure to ſpoil a man of that wich is the beſt. Now faith is more precious than gold; the trial of your faith is, faith is the gift of God: and therefore, if he can get any thing from a man, he will get that which is Gods gift. He is the great hinderer of all good, of every good work; and he will eſpecially labour to hinder that work which is The work of God in a ſpecial manner: and this is THE Work of God, that ye beleeve in his Son. Satan knows, that faith is the moſt Beneficial grace unto the Saints: The Shield of faith, it is called; and the Anchor of faith. If ye be in a ſtorm at ſea; faith is your Anchor: If ye be in danger at land, before Enemies, faith is your Shield. If that a mans Faith fail, his Duties fail, his heart failes, and all failes. He knows well enough, that he ſhall ſoon make us ſuffer ſhipwrack, if he can but weaken faith, and therefore his great deſign is upon our faith. He knows, that faith is moſt prejudicial to Himſelf: for by faith we overcome the world; whom reſiſt, ſtedfaſt in the faith; And by faith we quench the fiery darts of the Devil. Now then (ſaies Satan) Does faith quench my fiery darts? then will I labour to quench faith if I can. The Devil does labour alwaies to preſent himſelfe in Chriſts cloathes unto a ſoul, as an Angel of light: and he does labout to rpeſent Chriſt in his own cloathes, as an Angel of darkneſs. When as he is a lyar Himſelf, he does labour to make the ſoul put the lye upon Chriſt, and upon the Spirit. The Spirit of God, that comes and teſtifies unto a man or woman, Thou art the child of God: Satan ſaies, No. When a man therefore does ſay, He is not the child of God; the language of his action is, He gives the lye unto the Spirit, and he ſaies, that Satan ſpeaks true: So here he makes Chriſt and the Spirit of Chrhiſt a lyar by his unbelief; & he makes the devil to ſpeak true. Now this is Satans great deſign, and therefore, in all his temptations, ſtill he ſtrikes at the faith of the Saints, labours to weaken their faith; his great deſign is upon their faith.
In the Fourth place, Queſt. 4 How does Satan weaken our faith in time of temptation? What are thoſe ſtrokes that Satan gives unto our faith? and how ſhall we be able to bare them off?
In the general, Anſw. Satan does ſometimes labour to weaken our faith, By drawing us from the means of faith. Take the wood away from the fire, it will ſoon loſe it's heat, if not put out. And if a man be but drawn away from the means of faith; the means drawn from him, or he from the means by his own default, his faith will be ſoon weakened. This Satan labours to do ſometimes.
Sometimes again, He raiſes up Mountains of Difficulties, and Diſcouragements in the way of a Chriſtians obedience; and ſo labours to wound his faith. Throw water upon the fire it will ſoon be out.
But that I may ſpeak the more fully unto this great Queſtion, the anſwer whereof is of concernment every day amongſt you.
Ye know there the Three acts of faith: There is the faith of Reliance; whereby a ſoul does relye upon God in Chriſt. There is the faith of Aſſurance; Whereby a man is perſwaded of Gods love towards him, and his love to God, and that he is the child of God, And there is the faith of Acknowledgment; whereby a man does own, and acknowledge the Cauſe, and Truth of Chriſt. I ſhall now ſpend ſome time, and ſhew ye, How Satan ſtrikes at all theſe faiths: and withal labour to ſhew you, How we may bare off his blows, that ſo we may ſtand in the time of temptation, and our faith may not fail.
Firſt, For the faith of Reliance: Satan does ſometimes ſtrike at the faith of Reliance in the Saints, by hiding from them their former Experiences of Gods gracious dealing with them. So long as a man hath the ſight, and view of his Experiences of Gods gracious dealing with him before, he does relye on God, and he ſaies, I will for ever reſt upon God, and relye upon God in Chriſt, for thus and thus he hath dealt wth me heretofore. Now therfore, Satan does labour in the time of temptation, to hide the Experiences of the Saints from them, and ſo does ſtrike at their faith, and labours to make their faith faile.
But then, How ſhould we bare off this blow? Queſt.
Thus, Take heed that ye never reſt upon the promiſe barely, Anſw. 1 or only becauſe of your Experience; but rather deal with your Experience becauſe of the promiſe. It is a good thing for a man to come up to the Promiſe by the ladder of Experience: but it's better for a man to go down to the promiſe by his Experience. And if ye look into the 106. Pſalm, ye ſhall find, that when a man does reſt upon the Promiſe, barely by reaſon of his Experience, his faith will ſoon fail. The waters covered their enemies (at the 11. verſe, 'tis ſpoken of the Iſraelites when they came through the red ſea) there was not one of them left. Verſe the 12. Then beleeved they his words. (Mark) now becauſe of their Experience, now they beleeved Gods word, now they beleeved his promiſe by reaſon of their Experience; Then beleeved they his words, they ſang his praiſe. But what became of this? Reade the next words: They ſoon forgate his works, they waited not for his counſel. So that I ſay, take heed that ye don't reſt upon the promiſe barely, and only becauſe of your Experience, for if your Experience be but out of the way a little, then your heart will fail, and your faith fail preſently.
Take heed that ye never mourn for any evil, Anſw. 2 no not for ſin it ſelf, ſo as to be unthankful for, or unmindful of former mercies. We are very apt to this; and Satan he comes and tempts, and ſaies unto a poor ſoul, Are you ſpeaking of former mercies, or bleſſings to be thanful for them? That is a good work for others, but as for you, you have committed ſuch a ſin, and it's your duty now to mourn for your ſin committed, look you to that, to be humbled; apply your ſelf to that work: and ſo when he hath gotten a mans heart fix't upon that work in oppoſition to thankfulneſs for former mercies received, the ſoul loſes the ſight of his Experience and ſo his faith failes in the time of temptation. Wherefore my Exhortation is, that you may avoid this blow, and this ſtroke, Never mourn, no not for ſon committed; but ſtill be thankful for grace received, otherwaies your Experience will go out of ſight, and then your faith failes ye.
Again, Anſw. 3 Satan does ſometimes ſtrike at the faith of Reliance, Labours to weaken the faith of the Saints Reliance, By ſundering or ſevering their ſouls from the promiſe. So long as a man hath the ſight of the promiſe, and the promiſe is by him; a gracious heart ſaies, I wil for ever truſt in God, and relye upon God in Chriſt, for thus and thus hath God ſpoken, and thus and thus ſaith the promiſe to me. But now, if the promiſe be gone, then a mans reliance fails. Satan therefore, in the into of temptation, labours to take away the promiſe; ſcaring the ſoul, or cogging the ſoul from the promiſe; this he does many waies, but ſometimes he ſpeaks out thus: What! do you meddle with the promiſe? the promiſe don't belong to you, the Threatening belongs to you; you have finned ſo and ſo, and the Threatning belongs to you, but the Promiſe don't belong to you: And if he can but get the ſoul to beleeve this, then his faith failes.
Oh! Queſt. but, How ſhould we bear off this blow in time of temptation? for I confeſſe thus, by this temptation does Satan ſtrike at my faith, and labours to make my faith to faile.
In this caſe, let a mans heart ſpeak thus: Anſw.
Firſt: If the Lord do command me to beleeve, then the promiſe belongs to me, for I cannot beleeve unleſs I apply the promiſe: now in this time, at this very time of my temptation, the Lord does command me to beleeve, elſe it were no ſin not to beleeve; 'tis a ſin for me not to beleeve, not therefore the Lord commands me to beleeve; but beleeve I cannot unleſs I apply the promiſe, therefore God would have me to apply the promiſe, therefore the promiſe does belong to me, and I may apply it.
Again, Let the heart ſpeak thus: If the Lord does give out a Threatning that it may not be fulfilled; and he does give out a Promiſe that it may be fulfilled: If the very applying of the Threatning, makes the Threatning not to belong to me; and the very applying of the Promiſe, makes the Promiſe to belong to me; then the Threatning does not belong to me, for I have applied it; and the Promiſe does belong to me, for I have applied it; Oh! I remember how my ſoul hath lien trembling before the Threatning, the Lord knows I have often applied the Threatning: but now this is true, That the very applying of the threatning, makes the threatning not to belong to a man; and the very applying of the Promiſe, makes the Promiſe to belong to a man; and therfore Satan, the Threatning belongs not unto me, but the Promiſe does.
But then again Thirdly, let him ſay thus: If I be more godly now, than I was when Satan told me, that the Threatning did not belong to me; and the Promiſe did belong to me, then there is no reaſon for this temptation. When I went on in a way of ſin, then Satan told me, the Threatning did not belong to me; and then he told me, the Promiſe did belong to me: Oh! but now I am more godly than I was then, I have more of Chriſt than I had then I am ſure, & therfore Satan, Didſt thou tel me, that the Promiſe did belong to me then? 'therefore it belongs much more to me now. Thon toldſt me heretofore, when I went on in a way of ſin, the Threatning did not belong to me: now then the Threatning does leſs belong to me, for now I am more godly than I was then.
But above all things, remember that of the Commamnd to beleeve. Luther was a man that laboured under great temptations: and being once ſorely tempted, and the teares trickling down his cheeks; ſaies he my friend (my ſpiritual father) came unto me, and ſaid, O my ſon! why doeſt thou mourne? doeſt thou not know that God hath commanded thee to beleeve? When (ſaies Luther) I heard that word, Command, that God hath Commanded me to beleeve; it prevail'd more with my heart, than all that was ſaid, or thought on before. So ſay I now unto ye, Does Satan come with this temptation, and tell thee, the Promiſe don't belong to thee? Anſwer, I but the Lord hath Commanded me to beleeve (Satan) God hath Commanded me to beleeve, 'tis my duty now at this time to beleeve; but I cannot beleeve unleſſe I apply the Promiſe, therefore I may go by commiſſion from God unto the Promiſe, and the Promiſe does belong to me. Thus, give in theſe anſwers, ſo ſhall ye be able to ſtand, and to relye upon God, and your faith of Reliance ſhall not fail. This is the firſt thing, The faith of Reliance.
Secondly, Queſt. 2 How does Satan ſtrike, or labour to weaken the faith of Aſſurance, the Aſſurance of Gods people?
Much may be ſaid here, Anſw. 'tis a large field I ſhall only gather up ſome few things, and preſent them to you.
Sometimes Satan does labour to weaken the Aſſurance of the Saints, By telling them that they have no faith. Aſſurance is the flower of faith, it grows upon faith; but you have no faith (ſaies Satan) and therefore your aſſurance is naught. But how unreaſonable is this temptation! for, obſerve I pray, in what rounds Satan goes: He tempts us to beleeve that we have no faith, becauſe we have no Aſſurance; and he tempts us again, to beleeve we have no Aſſurance, becauſe we have no faith. For anſwer hereunto, I ſhall only turn unto that 4. to the Romans: It is ſaid of Abraham (at the 21. verſe) Being fully perſwaded, that what God had promiſed, he was able alſo to perform. And therefore (at the 22.) it was imputed to him for righteouſneſs. Now it was not written for his ſake alone, that it was imputed to him: but for us alſo to whom it ſhall be imputed, if we beleeve on him that raiſed up Jeſus our Lord from the dead. Abraham was juſtified by faith, it was imputed to him for righteouſneſſe: and ſaies the Apoſtle here, it was not written for his ſake, but for us alſo. We are juſtiſied as Abraham was, by the ſame faith, what faith is that? is it the faith of Aſſurance? Yes! he was Aſſured indeed, but I pray of what? He was Aſſured that God was able to performe: He being fully perſwaded, that what he had promiſed, he was able alſo to perform. Abraham beleeved that God was able, and ſo relyed upon God, and hereby he was juſtified. So it ſhall be with men and women now: if they be Aſſured, and Perſwaded, that God is able, and ſo relye upon God; this is the faith that juſtifies. When therefore this temptation comes, Anſwer unto Satan: Satan, thou ſaieſt I have no Aſſurance, becauſe I have no faith; but I have this Aſſurance that Abraham had, whereby he was juſtified, I beleeve God is able to help me, and ſo I relye upon God, and therefore (Satan) I am now juſtified, and ſtand righteous through Jeſus Chriſt in the ſight of God.
Secondly, As he does labour to weaken the faith of Aſſurance, By telling the Saints that they have no faith: So alſo, by telling them, That they have no Obedience, that they don't profit under the means, that they are not fruitfull: where ever there is true faith, there will be Obedienee, and men will profit under the means, and be fruitful; but you are Unfruitful, and you are barren, and where's your Obedience? here's no Obedience, therefore no faith: So no Aſſurance, your Aſſurance is wrong.
Well, But how may we ward, Queſt. and keep off this blow in the time of temptation, that our faith of Aſſurance may not faile?
Truly, this blow is not to be warded off, Anſw. if this be true; That ye never were Obedient, never Fruitful, never profited by the means of grace; this blow fals dead upon the ſoul, this blow is not to be warded off, this is no temptation. But now, if ye have ever been fruitful, if ye have ever been obedient, if ye have ever profited by the means of grace; though for the preſent ye may ſeem dead: yet remember what Job ſaies, There is hope of a tree, though it be cut down, that by the ſcent of waters it will floriſh again. And ſo, there is hope of thy ſoul, that by the ſcent of the Goſpel-waters thou maieſt flouriſh again. But though there be no obedience in your own eye, though ye don't profit under the means in your own eye; yet your obedience may be in the eye of others: and in time of temptation, another mans eye is a better judge than your own.
But ſuppoſe there ſeem to be no obedience, neither in your own, nor anothers eye; yet the root of the matter may be in you. Ye know how it is with the fiſh, that are in the water, in a windy and a ſtormy day: ye put many fiſh into a pond; and in a faire, ſun ſhiney day, ye ſee them playing upon the water, upon the uppermoſt part of the water; but in a rainy, and ſtormy day, ye ſee none of them there, but yet you ſay, they are all there, they are in the water, they are at the bottome, though you ſee them not. And ſo, it may be, in this ſtormy time of temptation, your obedience, and profiting is not ſeen, but it may be there as heretofore. Satan does never more preſſe a child of God, to try himſelf by ſigns of grace drawn from his own converſation, than in the time of temptation. There is indeed a good uſe of ſigns drawn from our own converſation, but this is agreed upon by all, That there's no uſe of them in the time of temptation. And therefore ſaies Luther: In the time of temptation, I am as if there were no Law, nor no works, but only the righteouſneſs of Chriſt in the world, and ſo I do reſt uphim. Does Satan come forth therefore with this temptation, That you have no obedience, that you don't profit, that you are Unfruitful? Anſwer it thus: True Satan, I confeſſe I am very Unprofitable, and therefore I will learn to profit more; I confeſſe I am very unfruitful, and therefore I will labour to be more fruitful: But (Satan) I will not now at this time determine about my Condition; for it may be a time of temptation: hereafter, at another time, I will come and determine about my Condition, and I will look after ſignes; but now at this time, it may be a time of temptation, and therefore I will forbear to winde, and draw up a concluſion, but leane my ſelf upon God, and reſt upon God at this time.
Thirdly, Sometimes Satan does labour to weaken the Aſſurance of Gods people, the faith of Aſſurance, to make that to fail, By telling of them, that they have no faith at all, becauſe they have no particular faith, no particular promiſe; for, ſaies Satan thus: faith and Wavering, faith and Doubting do not agree; He that beleeveth doubteth not: but now, you pray and doubt, you beleeve and waver, ye have no particular word for what you beleeve, therefore ye have no particular faith, ſo no faith at all, and therefore your Aſſurance is naught.
Queſt. How ſhould we ward off this blow?
Anſw. In this caſe now, let a poor beleever ſay Two or Three things unto his own ſoul.
Firſt, Tell thy ſoul this: Though it pleaſes God ſometimes to give out a particular word unto his people, a particular promiſe, in the time of Affliction, or Deſertion (eſpecially) or temptation; yet the Lord does not therefore giveout a particular promiſe, that a man may meaſure his condition thereby; (there's a miſtake) but the Lord does therefore give out a particular word or promiſe, to uphold the ſoul in the condition: not to meaſure out his condition by it, but to uphold him; and therefore, though I have not a particular word, or promiſe, I will not conclude againſt my faith for this.
Again, Tell thine own ſoul, That though it pleaſes the Lord to give out a particular word or promiſe ſometimes; yet alwaies he does not. Hezekiah had a particular word for his recovery; but the three children had not a particular word, that they ſhould be delivered out of the fiery furnace, yet they beleeved; and whether God deliver, or does not deliver, (ſay they) we will not bow our ſelves to this Idolatry. So that, though God is pleaſed ſometimes, to give out a particular word or promiſe, yet alwaies he does not, and therefore my faith may be right (Satan) though I have not a particular word now for this buſineſſe.
Again, Tell thy ſoul this: That though God is pleaſed thus to indulge, and ſometimes to give out a particular promiſe unto his people, and they have a particular faith concerning this or that buſineſſe; yet there is alwaies a Waiting-faith that we reade of in Scripture. There is a faith of Recumbency, whereby a ſoul leans upon God, and commits his cauſe unto God: And there is a Waiting faith. Now therefore (Satan) though I have not a particular word, and a particular faith for this buſineſs; yet notwithſtanding I have a Waiting faith, I can waite upon the Lord my God, and I can reſt upon Jeſus Chriſt: and therefore (Satan) I do yet beleeve, and my faith is right. Tell your own ſoul thus; ſo ſhall you be able to ſtand to your faith, and ſhall not fall off in the time of your temptation.
Thirdly, For the faith of Acknowledgement. Sometimes Satan does labour to weaken the faith of the Saints Acknowledgement. He does labour either that they ſhould deny the Truth, or not own it: either that they ſhould deny Chriſt, or that they ſhould not own him. So he laboured to make Peters faith to fail, by denying Chriſt. And therefore, he comes unto a poor ſoul and ſaies, If you will go on in this way, it ſhall coſt you a priſon; can you lie, and rot, and die in a priſon? he rattles chaines in the ears of a poor beleever, and ſo labours to ſcare him away from his conſcience, and from his faith, and from the Truth and Cauſe of God, and the good waies of Chriſt.
How ſhold we ward off this blow? Queſt.
Firſt, Anſw. 1 Before the temptaton comes, labour to poſſeſſe your heart much, with the Mercy, and priviledge of ſuffering for the Cauſe, Truth, Name, and Way of Chriſt. To you it is given, not only to beleeve, but to ſuffer; 'tis a great Gift: A ſuffering opportunity, and a ſuffering heart, is a great Gift from God. Is it not a great mercy to be conformable to Jeſus Chriſt our head? For this Cauſe (ſaies Chriſt) came I into the world, that I might bear witneſs unto the truth, Is it not a great mercy, to be confeſſed at the laſt day before all the world, Angels, and men? He that confeſſes me before men, (ſaies Chriſt) Him will I confeſs before my father &c. Is it not a great mercy, to live and reigne with Chriſt a thouſand years? ye know that Scripture; I ſhall not ſpeak of the meaning of it now, but cerainly, there is a great deal of glory promiſed there, living and reigning with Chriſt a thouſand years: and the promiſe is made unto thoſe that do acknowledge, and own the Cauſe, and Truth of God and Jeſus Chriſt. Poſſeſſe your heart much, with the priviledge, and mercy of bearing witneſs to the Truth, the Cauſe, and the good way of Chriſt before your temptation comes.
Secondly, Anſw. 2 If you would bear off the blow of this temptation; Be ſure that you look upon both ſides of your ſuffering, or bearing witneſs to the Truth, Cauſe, or way of Chriſt: the Dark ſide, and the Light ſide; let them not be ſundered. When the Lord cals for any of his people to ſuffer at any time for him, he does give them more ſtrength than before, and he does give them more Comfort and Conſolation than they had before. Now Satan, comes and holds forth the ſuffering, he makes mention of the ſuffering; but he hides the Strength, and the Conſolation. Either Satan holds forth the ſuffering alone; or elſe, if he do mention any ſtrength, or comfort that a gracious ſoul ſhall have in the ſuffering, 'tis but the ſame ſtrength that he hath now, he don't ſpeak of the ſtrength he ſhall have then, and the great Conſolation that he ſhall have then when the ſuffering comes: and ſo theſe being parted, the Suffering and the Conſolation being parted, now our faith fails. When ever therefore this temptation does come upon you, anſwer thus: Satan, here thou bringeſt the ſuffering before me, and cauſeſt that to come before me; but thou doeſt not tell me of the ſtrength I ſhall have, and of the conſolation I ſhal receive Satan, I ſhall not have the ſtrength I have now, nor the conſolation I have now, but I ſhall have more ſtrength then, when the ſuffering comes, and I ſhall have more conſolation, when as the affliction comes than I had before. Keep theſe together, don't look only upon the one ſide of your ſuffering, and witneſs-bearing; but look upon both ſides together, and thus you ſhall be able to ſtand, and ride out the ſtorm of this temptation.
But you will ſay, Queſt. We have heard of the ſeveral blowes that Satan gives unto our faith: unto the faith of Reliance, unto the faith of Aſſurance, and unto the faith of Acknowledgment; how he labours to weaken all theſe our faiths, and how we ſhould bear off al theſe blows: But there may be yet ſome temptation (poſſibly) that does not fall within the compaſs of theſe temptations: theſe directions are pointed againſt theſe particular temptations; but I have other temptations that don't fall within the compaſs of theſe, whereby Satan labours to weaken my faith, and to make my faith to fail: What general Rules and Directions may be given, by which a man ſhould ſo walk, as that Satan may not make his faith to fail in the time of his temptation?
Firſt: Anſw. 1 Before your temptation comes, while you are upon even ground; Study, and look much into the Scripture, and into every corner, and nook thereof, (as I may ſo ſpeak) laying, and treaſuring up Promiſes, and Words ſutable to every condition. Let the Word of the Lord dwell in you richly; that ſo when a temptation comes, ye may have a word ſutable at hand, and this will help ye to bear off the ſtrength of the temptation when it comes.
Secondly. Anſw. 2 Either a particular Word and Promiſe does come unt ye, or it does not, in the time of your temptation. If it do come unto ye, Take heed that ye dont' meaſure your ſelves, or your condition, by the warmth, and life, and inlargment of your heart which ye have at the coming in of the word. And if a particular word, or Scripture, and promiſe do not come unto you in the time of your temptation; don't meaſure your ſelves, and your condition, by the ſtraightneſs, and deadneſſe of your heart which you have at that time when a particular word does not come.
Thirdly, If temptaion come, Anſw. 3 Look much unto the infirmities of Jeſus Chriſt: not the ſinful infirmities, for ſo he had none, but he had many other infirmities. And ye know what the Spouſe in the time of Deſertion ſaies, in the book of the Canticles, His left hand is under my head, and with his right hand he does imbrace me. The right hand, is a hand of power; and the left hand, is a hand of weakneſſe: and in the time of Deſertion, and Temptation, it's a great relief to a poor ſoul, to conſider the infirmities of Jeſus Chriſt, his left hand is under our head then. As when a man is inlarged in heart, 'tis good to conſider of Chriſts Example, that ſo he may be humbled under his inlargement: So when a man is in Deſertion, or Temptation, it's good for to think of Chriſts Infirmities, that ſo he may not be overwhelmed, or caſt down too much.
Fourthly, If temptation do come, be ſure of this, Anſw. 4 That ye don't conclude it is no temptation. Satan tempts, and then he tempts a man to think it is no temptation. So long as a poor ſoul thinks it is but a temptation, his heart is borne up with comfort, and he ſaies, It is but a temptation, and it will be over ſhortly, and the Lord Jeſus Chriſt will pity me, for 'tis but a temptation, and ſo his heart is borne up with comfort, waiting upon God: But if the Devil can get a man ſo far, as to make him think it is no temptation, but worſe than a temptation; then his heart fails, and his faith failes. Therefore, I beſeech ye, If a temptation come, don't conclude it is no temptation, but ſay, Oh! it may be 'tis a temptation, and therefore I will wait on God.
Fifthly, If temptation come, Anſw. 5 Remember thine own ſoul of the waies of God with thee. Gods waies (ye know) are in the deep, and his footſteps are not known: but as the Heavens are greater than the earth, ſo are Gods waies of mercy beyond our waies. Now therefore, if a drak temptation do come upon ye, and ye ſee no way to get out, ſay, O but my ſoul, remember Gods waies are infinite, and his waies are beyond our waies; and though I ſee no way, God hath infinite waies, he walks over mulbery-trees, and his waies have been in the deep; and ſo it hath been all along with my ſoul, and therefore now, O my ſoul, wait on God.
Sixthly, Anſw. 6 If temptation come, if Satan come, Do you run to Chriſt; and look how Satan appears to you, ſo do you apply the Attributes of Chriſt to you ſutable to his temptation. Does Satan ſet a temptation unto your breaſt? obſerve what temptation it is, and take an Attribute of Chriſt ſutable to that temptation, and ſet it to the breaſt of that temptation. For Example: Does Satan come and tempt as a Serpent? Then remember, that Jeſus Chriſt is the braſen ſerpent. Does Satan come and preſent himſelf as a roaring Lyon? Now remember, that Jeſus Chriſt is the Lyon of the tribe of Judah. Does Satan come and preſent himſelf as an Accuſer? Now remember, that the Lord Jeſus Chriſt is an advocate. Beloved! in the time of temptation, ye are to run to Chriſt, that is true; but that is not all, but you are to obſerve how your temptation lies, and apply that Attribute of Chriſt to your ſoul which is ſutable to your temptation: do this, and your faith ſhall not faile in time of temptation.
Seventhly, Anſw. 7 and laſtly. Above all things, take the Shield of faith. Take the Shield of faith, that your faith may not fail: for, the way to beleeve is to beleeve; the way to pray is to pray; the way to hear, is to hear; the way to receive, is to receive; the way to perform duty, is to perform duty; the way to exerciſe grace, is to exerciſe grace. When temptation therefore does come upon thee, that thy faith may not fail, now ſtir up thy ſelf to this work of faith, and to beleeve; and if ye beleeve that ye ſhall overcome, ye ſhall overcome; and if ye beleeve that ye ſhall prevaile againſt your temptations, ye ſhall prevaile againſt your temptations. And, poor ſoul, if thou canſt relie upon Chriſt, and beleeve that thou ſhalt be juſtified, thou ſhalt be juſtified; and if thou canſt by faith relie upon the Promiſe, the Promiſe ſhall belong to thee. Wherefore, ſtir up your ſelves now to beleeve when temptation comes. When ye have to deal with an Enemy here among men, I don't ſay, beleeve ye ſhall overcome your enemy, and ye ſhall overcome: a man may beleeve he ſhal overcome his outward enemy here in the field, and yet fall before him, and not overcome: but having to deal with this enemy, Gods enemy, your fathers enemy, and your enemy; beleeve ye ſhall overcome him, and ye ſhall overcome him.
Queſt. But ſhall we overcome him Only if we beleeve?
Anſw. Who ever thou art that ſpeakeſt, or thinkeſt thus: Doeſt thou make on Only of beleeving? I tell thee from the Lord, It is an harder thing to beleeve, than to keep all the Commandements: for there is ſomething in Nature towards the keeping of the ten Commandements; but nothing in Nature towards beleeving in Chriſt. And, (poor ſoul) doeſt thou make an Only of beleeving? thou doeſt not know what beleeving means: but I ſay unto thee from the Lord, Beleeve that thou ſhalt overcome, and thou ſhalt overcome; beleeve that thou ſhalt prevaile againſt Satan, and thou ſhalt prevail againſt him; beleeve that thy ſins ſhal be pardoned through Chriſt and relie upon him, and thy ſins ſhal be pardoned. Whenſoever therefore any temptation comes, Oh! run to Chriſt, cry unto Chriſt, and reſt upon Chriſt, and ſay, Lord I do beleeve, help thou my unbelief.
Beloved in the Lord, ye have heard, That in all Satans temptations, his great deſign is upon your faith, to weaken your faith: therefore, let it be all your deſign, in all your temptations, to ſtrengthen your faith, and to look to your faith. Which that ye may do, think on all theſe things, and the Lord bleſs them to you.