The Works of William Bridge Volume 1, Part 2 · Sermon 1
HEBREWES 2.18
For in that He himſelf hath ſuffered being tempted,Preached at Margrets New-fiſh ſtreet Octob. 5. 1646. he is able to ſuccour them that are tempted.
THE Scope and Drift of this Epiſtle, is to raiſe and ſtrengthen the faith of the Hebrewes, and ſo the faith of thoſe that are weak in grace. Our Apoſtle Paul therefore (whom I take to be the Pen-man) labours to diſcover the tranſcendent Excellency of Jeſus Chriſt, with his love and good-will to the Children of men. And becauſe his Excellencies, were either ſuch as relate his Perſon; or ſuch as relate his Offices, of King, Prieſt, & Prophet: He tels us in the firſt Chapter, that for the Perſonal Excellencies of Jeſus Chriſt; He is the Son of God; Heire of all things; by whom were the Worlds made: being the brightneſs of his Fathers glory, and the expreſs Image of his Perſon, in the 2, & 3. verſes of that Chapters. That he is far above the Angels, at the 4. verſe. That he is God himſelf, at the 6. verſe. And as for thoſe excellencies that relate his Offices: He tels us at the 1. verſe, That he is the Prophet of Prophets. That he is the great King, at the 8. verſe. That he is an High-Prieſt, in the 2. Chap. and the 17. verſe: and therefore who would not truſt unto him, and take heed unto ſuch things are he ſhall ſpeak unto them. And as for the love, and good-will that he bears unto the Children of men; the Apoſtle ſpeaks it out in all this Second Chapter.
The greater Condeſeention in the perſon loving, to the perſon loved, the greater is the love. Now though Jeſus Chriſt be Heir of all things; and had all things put under his feet; far above all Angels: yet notwithſtanding, at the 7. verſe, He is made a little lower than the Angels, takes our nature upon him, &c.
The more Profitable any love is, to the perſon loved, the greater is the love. Such is the love of Chriſt; for his love is ſuch, That by him many ſons are brought to glory, at the 10. verſe. Sanctified while they live, at the 11. verſe. Satan their deadly enemy ſubdued for them, at the 14, & 15: verſes.
The more Diſtinguiſhing any love is, the greater is that love. Now Jeſus Chriſt, as the great Load-ſtone, paſſes by the golden mettel of Angels, and draws unto himſelf the Iron-mettal of man kind, at the 16. verſe: For verily, he took not on him the nature of Angels; but he took on him the ſeed of Abraham.
Again, The more the perſon loving, does Suffer for the perſon loved, the more and the greater is the love. Chriſt ſuffered death, and he was while he lived ſubject to our infirmities, and unto our temptations: He was in all thing made like unto us, at the 17. verſe. And he was tempted as we are tempted, that he might ſuccour thoſe that are tempted, at the 18. verſe.
And would you have an Account, or a Reaſon of all this? it is, that he might ſhew mercy unto the children of men, verſe the 17. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High-Prieſt, in things partaining to God, to make reconciliation for the ſins of the people. If he were not made like unto us in regard of our infirmities, he could not ſo experimentally pity us under our infirmities: If he were not tempted like unto us, he could not ſo feelingly ſuccour us under our temptation; and ſo he had not been ſo fit to have benn our High-Prieſt: but our High-Prieſt he is gone into the holy of holieſt, to make reconciliation for the ſins of the people. Wherefore in all things it behoved him to be made like unto us, that he might be a merciful and faithful High-Prieſt: For in that he himſelf hath ſuffered being tempted, be is able to ſuccour them that are tempted,
I will not hold you longer in the Coherence, or Diviſion of the words, or further Explication: I ſhall open the words (God willing) more particularly, and diſtinctly, as I ſhall come to the Obſervations that ſhall be raiſed from them. And I begin with the laſt, being made the reaſon of the former. For in that he him ſelf hath ſuffered being tempted, he is able to ſuccour them that are tempted. Tempted twice: He tempted, and They tempted.
This word Tempted, or Tempt; it is given in Scripture phraſe, ſometimes to God, ſometimes to Man, and ſometimes to the Devil; and accordingly it is uſed Three waies: Sometimes it is uſed for to Prove; and ſo God is ſaid for to Tempt, in the 13. of Deuteronomy. Sometimes it is uſed for to Try, to make experiment of a Thing, or a Perſon, whom or which we did not know before; and ſo it is given to Man (as I take it) in the 6. of Judges. Sometimes it is uſed for a Solicitation, and Drawing unto what is evil; and ſo it is given unto the Devil, in the 4. of Matthew, Chriſt was led into the axilderneſs to be tempted. If ye look into the Scripture, ye don't find in all the old Teſtament, that the word Temptation is given to Satan, that Satan was ſaid to Tempt any: Satan did frequently Tempt, we reade in the old Teſtament; but I ſay, the word Tempt is not given unto him. Satan tempted Job, but Job's afflictions in the old Teſtament, are not called Satans temptations. As our Lord and Saviour Chriſt in the old Teſtament was Vail'd, the old Teſtament was full of Chriſt, yet Chriſt was hidden there: So was Satan and his temptations mask't. Now when the light of the glorious Goſpel ſhined more cleerly in the comming of Jeſus Chriſt, as Chriſts vail was taken off, ſo Satans Mask was taken off; Satans temptations are no longer called afflictions, but bare Temptations, throughout the new-Teſtament. Indeed, this word Temptation, in the phraſe of the new Teſtament, is uſed ſometimes for Affliction; Sometimes for Satans Suggeſtions; ſometimes for our own Sins. Temptation uſed for our Afflictions: in the 1. of James, 2. verſe, Rejoyce when ye fall into divers temptations. That is, Afflictions. Sometimes for the Devils ſuggeſtions, Solicitations to evil. So in the 4. of Matthew, Chriſt is led into the wilderneſs to be tempted. Sometimes for our own ſins. Galatians the 6 chapter, and the 1. verſe. If any man be overtaken with an infirmity, you that are ſpiritual, reſtore him, conſidering that you alſo may be tempted. Now though our Saviour Chriſt is ſaid to be Tempted, in the two firſt reſpects, and not in the third; yet when it is ſaid here in the text, He himſelf hath ſuffered being tempted; I take it to be meant in the ſecond way, not the firſt: for otherwiſe, there would be an identity thus: He himſelf hath ſuffered; having ſuffered; that would be the ſenſe of it elſe. And though we our ſelves are ſaid to be tempted in all three reſpects, In regard of Afflictions, Satans Suggeſtions, and our own Corruptions, and Sins; yet when it is ſaid in the latter end of the verſe, He is able to ſuccour them that are tempted; I take it to be meant eſpecially in he two laſt reſpects, and not in the firſt: for it hath relation unto that which goes before the laſt verſe being a reaſon of the latter end of the 17. verſ. To make reconciliation for the ſins of the people, for in that he himſelf hath ſuffered, being tempted, he is able to ſuccovr them that are tempted. Hence the Obſervation that I ſhall preſent unto you is only this.
That God doth ſuffer his own Servants, and deareſt Children, Doct. to be ſorely tempted. Yea, even to ſuffer by the hand of the temptation.
Our Lord and Saviour Chriſt, the Son of God, the only Beloved Son of God, yet ſaith the text, He himſelf hath ſuffered being tempted: not only tempted, but ſuffered being tempted. And it is ſaid, of his Brethren, (for ſo his people are called, in the beginning of the 17. verſe) that they are tempted: He is able to ſuccour them that are tempted. Succouring preſuppoſeth ſuffering.
For the opening, and clearing of this Truth, I ſhall deliver my ſelf theſe Three waies.
Firſt, That there is a ſuffering, Afflictive diſpoſition in every Temptation, though it don't prevail.
Secondly, That the Saints and People of God do thus ſuffer, and why?
Thirdly, Anſwer to an Objection; and ſo come to the Application.
Firſt, There is a Vexing, Corroding, Afflictive diſpoſition in every temptation, when it takes leaſt, though it do not prevaile Theſe Granadoes, fire-bals, fire-darts of Satan have a danger with them; though they do not burn down our ſpiritual building to the ground, they are afflictive, there is ſomewhat of a ſuffering with them. Paul cals his buffetings, a thorn, or a prick in the fleſh: a Buffetting and therefore Afflictive; a thorn, or a prick in the fleſh, and therefore Afflictive. Notable is that expreſſion which our Saviour Chriſt uſeth, in the 22. of Luke, at the 31. verſe, to Peter. Simon, Simon, Satan hath deſired to have you, that he may ſift you as wheat. There is never a word here, but carries a ſuffering with it. It is ſome affliction, to have ſo great an Adverſary as an Angel is, who is great in Power; the Devil is called an Angel, and he is called Satan, that is an Adverſary. [Satan hath deſired] the word that is uſed there, Deſired, foreignit is not uſed again in the new Teſtament, (as I remember) But in other Authors that uſe it, it ſignifies ſuch a Deſiring, as when one man does challenge another into the field to a Duel: Or ſuch a Deſiring, as when a man comes and cals for open, and publick Puniſhment upon a man: and all this is Suffering, and Afflictive. Or, as your tranſlation hath it: Satan hath deſired to Have you. He does not ſay thus: Satan hath deſired to Sift you; but Satan hath deſired to Have you. Is it not an affliction to a child, to hear a Begger ſtand craving, and begging of his father to have him away, to carry him away from his houſe? There is never a Temptation, but in that Temptation Satan deſires to Have you, you that are the Children of God, Satan deſires to have you. Then again, He hath deſired to have you that he may [ſift you as wheat.] Now though in ſifting, there is a ſeparation between the Chaff and the wheat, yet it is not without a concuſſion, and a ſhaking of the wheat: the wheat and the grain is ſhaken, though the chaffe be blown aſide, and laid on heaps. And though through the skil of the ſifter, the wheat may be ſo kept, as it does not fal into the chaffe-heap; yet notwithſtanding, there is ſome danger in ſifting, that the grain ſhould fall over into the heap of chaffe, and be burnt with the chaffe: So here. Eſpecially where Satan, the great deſtroyer of man-kind, hath the fan in his hand: Saith Chriſt, Satan hath deſired to have you, and hath deſired to have you, that he may ſift you as wheat; and I tell you, there is ſo much danger in it, that nothing but my prayer can ſecure you, But I have prayed for you. So that you ſee, there is ſomething of a Suffering in a Temptation. You know it was a Law in the old Teſtament, that if a woman were abroade in the fields, and there met her ſome that offered violence to her; if ſhe cryed out, and did not conſent, ſhe was not guilty: but now, though ſhe were not guilty, but inocent, if ſhe were abuſed, it would be a continual affliction, to a modeſt good woman. So it is here, Satan comes to meet us, and though we do not conſent to him, yet a gracious heart cannot but look upon it as an affliction, to be thus followed, and haunted with a Temptation. And the holy Ghoſt alluded to this practiſe, when he ſaith here in the text, Jeſus Chriſt is able to ſuccour: The word Succour, foreign.ſignifies ſuch a Succouring as brings in help unto thoſe that cry out; to come in, and run in with help upon ones crying out. In the 12. of the Revelation, it is ſaid, Woe to the inhabitants of the earth; for the Devil is come down with great wrath, for he knows that his time is ſhort. There is a Woe in it, where the Devil comes down with great wrath. Now he looks upon all the Saints, as having their time but ſhort, and he comes down upon them in great wrath with his temptations: and there is a Woe in it, although the temptation takes not: And for ought I know, upon this account, the new-Teſtament may ſo promiſcuouſly uſe the word Temptation, both for Affliction, and Satans Suggeſtions, even becauſe ſeldom any Affliction comes, but it does bring Temptation with it: never any Temptation but brings Affliction: alwaies ſomething of a Suffering in every Temptation, even at that very time when it does leaſt prevail. This is the Firſt thing.
Secondly, Doth God ſuffer his own children thus to Suffer? Queſt. 2
Yes, And many times the beſt, moſt tempted, Anſw. the beſt men meet with the worſt temptations, thoſe that are moſt eminently Godly, are moſt fouly aſſaulted. David, Job, Peter, Paul, and Chriſt himſelf was. Yea, God doth not only ſuffer Satan to come, and preſent evil objects before his ſervants, but ſuffers him to go ſo far, as to ſolicite, to preſs, to follow on his temptation. And therefore it is ſaid concerning David, That Satan ſtood up, and provoked him to Number the people. He did not only preſent an evil object to him, but he followed his temptation, he ſolicited, he ſtood up and provoked David to Number the people.
Yea, God doth not only ſuffer this: but at that very time, when the Saints have had moſt of God, then they have ſuffered by the hand of temptation. when Paul had been taken up into the third Heaven, then a meſſenger, Satan was ſent to buffet him. And when Jeſus Chriſt had heard the voice, This is my beloved Son, in whom I am well pleaſed: Then (ſaies the text in the 4. of Matthew 1.) was he led by the ſpirit into the wilderneſs, to be tempted of the Devil. And ſo with the Saints now: when they have been, as it were, in the third Heaven with God, when they have had moſt of him, when they have heard the Lord ſaying, This is my beloved child; after ſpecial manifeſtations of his love, then moſt tempted: Oh! who would be ſecure, after manifeſtations of Gods love?
Further, God doth not only ſuffer it thus far: but ſometimes he ſuffers his children to be ſo far tempted, as they ſeem to have the worſer, Satan the better; Satan taking the wall of them, the upper hand, In the 3. of Zachary, it is ſaid concerning Joſhua: That Satan ſtood at his right hand: Satan took the wall of him, took the upper hand of him.
Laſtly, God ſuffers this to be, and to continue a long time with ſome of his children. Paul ſaith, he had prayed thrice: that is, often; and all the anſwer he could get was this, My grace is ſufficient for thee, (Paul) I don't ſay, I will deliver thee, but thou ſhalt have grace enough to uphold thee, My grace ſhall be ſufficient. Thus God ſuffers his own dear children to Suffer under the hand of temptation.
And would you know the Reaſon? Reaſ. 1 Good Authors ſay, That God ſuffers his own dear children to be tempted, that they may be more inlightened. Temptation inlightens the tempted; there by they are more experienced, and ſo more inlightened: God is pleaſed to anſwer them by this ſecret of thunder.
God ſuffers his children thus to be tempted, Reaſ. 2 That they may be cleanſed. This is Gods uſual way, he does waſh us from our own filth, by the dung and excrement of theſe unclean ſpirits: and ſcowres of the ruſt from his choſen veſſels by the meſſengers of Satan: theſe are Gods ſcullions to make his golden pots of the Sanctuary the brighter.
God ſuffers his own children to be tempted, Reaſ. 3 That they may be conſerved, or kept: He preſerves them from one ſin, by being tempted to another. And Paul ſaies, That he received that meſſenger of Satan, twice, that he might not be exalted. Reaſ. 4
God ſuffers his children to be tempted, That their graces may be increaſed. As the fire is blown up by the wind of the bellows; and the ſtrength of an Argument, draws out the ſtrength of the Anſwerer: So does theſe temptations draw out the ſtrength of the tempted.
God ſuffers his Children to be tempted, Reaſ. 5 That they may be diſcovered to themſelves, and others; what their ſins & graces are. You don't know what the liquor is, till the veſſel be bored, then you know it. And the word that is uſed here for Temptation, Originally ſignifies to bore, as a veſſel is bored.foreign The love of a woman is never more known, than when her husband is from home, and ſhe is ſolicited to folly, then her love is tryed to her husband.
God ſuffers his children to be tempted, Reaſ. 6 That occaſionally they may be made more fit to receive the fulneſs of Chriſt as a Saviour. A man not tempted may receive the fulneſs of Chriſt as the head: but unleſſe a man be tempted, not fit to receive the fulneſs of Chriſt as a Saviour.
Hereby they are made like unto Jeſus Chriſt. Reaſ. 7 Chriſt was made like to us, that he might be tempted; and we are tempted that we may be made like to him. He was made like to us, that he might be tempted, and ſo become our High-Prieſt: and we are tempted, that we may be made like to him, and receive of the mercy of that office. He was made like to us and tempted, that he might have communion with us in the evil of our temptation: and we are made like to him and tempted as he was, that we might have communion with him in the benefit of his temptations. For theſe and other reaſons, God ſuffers his children to be tempted. But my deſign is not to fall upon the argument of Temptation at large; only to ſpeak of the Suffering part of it: For in that he ſuffered being once tempted, he is able to ſuccour thoſe that are temped.
And upon the ſame reaſon, or account, that God ſuffered the children of Iſrael to be Vexed, and to ſuffer by the hands of the Egyptians, he doth ſuffer his own dear children to be ſtung, and vexed by theſe temptations. Give me leave a little in that.
God ſuffered the Iſralites to be vexed, & to ſuffer much by the hands of the Egyptians, That ſo be might make his glorious power the more to appear for them, and in them. For when men ſaw, that the Iſralites increaſed and proſpered, the more they were oppreſſed, and the more that the Egyptians laboured to cut them off: then who would not ſay, Oh! what power, and what mercy is here? So now, when as men ſhall ſee, that the graces of the Saints increaſe the more by temptation, and by ſpiritual oppreſſion; who would not ſay, Oh! what mercy, and what power is here?
God ſuffered the Iſralites to be vexed by the Egyptians, That the Iſralites might not learn their manners, and their Superſtitions. They were very apt to drink-in their manners, to imitate, to follow them. Notwithſtanding all the ill uſage that the Iſraelites had at the hand of the Egyptians, they were very apt to learn their manners: had they had better uſage, how would they have drunk them in much more then? Beloved! God would not have us to learn the manners of Satan, we are apt to drink them in too much notwithſtanding all the hard dealing that we have from our temptations that do come from Satan: had we better entertainment, how ſhould our ſouls mingle, and incorporate with thoſe temptations?
God ſuffered the Iſraelites to be vexed by the Egyptians, That ſo they might be provoked againſt them, to cut them off, and deſtroy them utterly. We never cut off an Enemy, and deſtroy him utterly till we be provoked; and we are provoked by the ill uſage that we have at their hands. God would have Satan deſtroyed: for this cauſe was Chriſt manifeſted in the fleſh, that he might deſtroy the works of Satan; And what Chriſt did for us, he doth work in us: and we will not deſtroy him till we be provoked and therefore God is pleaſed to let us have ſuch hard dealing, and ſuffering work from the hand of temptation, that we may be the more provoked againſt him.
God ſuffered the Iſraelites to be vexed by the Egyptians, That ſo they might long for Canaan the land of reſt. And why doth God ſuffer his people to ſuffer thus by their temptations, but that they might cry out for help, and for the land of reſt? as David, Oh! that I had wings like a dove for then would I fly away and be at reſt.
If the children of Iſrael had not ſuffered thus from the hands of the Egyptians; in all likelihood they would have returned to Egypt much more than they did. They made them a Captain to return again, notwithſtanding all the hardneſs that they underwent in Egypt: but had the children of Iſrael had good uſage in Egypt, how would they have returned again thither; Beloved! we are apt to return again to folly, you that are the ſervants of God, too apt to return to folly; notwithſtanding all the hard uſage that you have from the hand of your temptation, how apt and ready are you to retturn to folly; now God loves you, and would not have you to return again, and therefore that you might not return to your garlike, onyons, and fleſhpots again, he ſuffers this Spiritual Phatoah thus to follow you, and lie hard upon you in theſe temptations. And thus you ſee what a glorious deſign of love God hath, even in the ſuffering part of his childrens temptations: Gods own children do ſuffer thus by the hand of a Temptation.
But you will ſay, Object. In the Third place (to anſwer the Objection) If Gods own people, his deareſt children be ſorely tempted, yea, ſuffer under the hand of a temptation: how is that true, which you have in the 1 Epiſtle of John, the 5. chapter and the 18. verſe: Whoſoever is born of God ſins not: he that is begotten of God, keeps himſelf, and that wicked one toucheth him not; the Devil toucheth him not: and if the Devil does not ſo much as touch him, how can this be true, that he ſuffers thus by the hand of his temptation.
For anſwer hereunto, ye muſt know, Anſw. that this word Touching, in Scripture phraſe, beſides the litteral ſenſe, ſometimes notes an Hurting, or Harming of one. So in the 105. Pſalm, and the 15. verſe. Touch not mine anointed. Which is explained in the following words, and do my Prophets no harm. We reade of Chriſts Touching, and the Devils Touching. Chriſt touching thoſe that were ſick, and he cured them with his touch, it was an healing, curing touch, the touch of Chriſt. And we reade of the Devils touching: So he ſpeaks unto God that he would touch Job; that is, that he would break him, and break all his Eſtate: Chriſt touch is an healing touch, curing touch; but Satans touch is a deſtroying touch, a breaking touch. Now though God ſuffers his own children to be tempted, yea, and to ſuffer by the hand of a temptation, yet notwithſtanding, the evil one touches him not, ſo as to harm him, to hurt him; But in the concluſion, ſo as to heal and to cure him, which is no touching.
Again, This ſame word Touching, in Scripture Phraſe, ſometimes notes Fellowſhip and Communion: and ſo when the Apoſtle forbids the Corinthians fellowſhip and communion with Idolaters; ſaith he, Be ye Separate, and touch no unclean thing. Touching there noting Communion and Fellowſhip with them in their Worſhip: don't in the leaſt meaſure have any communion with them. So now, although it pleaſes God, to ſuffer Satan thus to vex his children with temptation, yet notwithſtanding, they have not fellowſhip or Communion with him, Satan knocks at their door, but they don't frequently, and ordinarily open and let him in, ſo as to ſup with them: Chriſt ſtands at their door and knocks, and they open, and he comes in and ſups with them, and they with him: they have fellowſhip with the Father, and they have fellowſhip with Jeſus Chriſt, but they have not fellowſhip with the Devil; they don't delight in him, they don't converſe with him, they have not this fellowſhip with him: and therefore though they meet with temptation, yea, and though they ſuffer under temptation, yet in this reſpect the evil one touches not, but ſuffer they do. And ſo I have cleared the Point: God ſuffers his own dear children to be ſorely tempted, yea, and to ſuffer under the hand of a temptation.
I come to the Application.
If this be ſo:Applyca. Then why do you that are the Servants of God queſtion Gods love to you, and call your own condition into queſtion becauſe of your temptations, or becauſe of the hard things that you meet withall from the hand of your temptation? Oh! ſaies one, if God loved me, I ſhould never be thus tempted, I ſhould never ſuffer ſuch hard things by temptation as now I do: was there ever any of Gods Children tempted thus? Surely this cannot ſtand with grace. But was not Jeſus Chriſt tempted? Yes. But I am tempted many times to doubt of my Child-ſhip, whether I be the Child of God, Son of God I or no. And was not Chriſt thus? There were Two ſpecial times of Chriſts temptation: Once when he entered upon the Miniſtry: Once when he went out of the world; and you ſhall ſee, how at both theſe times, he was followed with this temptation: In the 4. of Matthew, there you reade of the firſt, and in the combate, twice, If thou be the Son of God? ſaies the Devil: putting an If upon his Sonſhip: and again, If thou be the Son of God: putting another If upon his Son-ſhip. So when he was upon the Croſs; the Devils Inſtruments ſpeak his own Language, they had not forgotten it: If he be the Son of God, let him come down? putting an If upon his Son-ſhip again. The Devil follows this cloſe. Oh! but I am tempted many times to uſe indirect means to get out of trouble, out of mine affliction. And was not Chriſt ſo? when he was an hungry, ſaies the Devil to him, Command that theſe ſtones be made bread. Oh! but I am tempted, I am loth to ſay what it is, ſometimes even to lay violent hands upon my ſelf. And what ſaid the Devil to Chriſt? Throw thy ſelf down off the pinacle of the Temple. Oh! but I am tempted to horrid and blaſphemous things that I am afraid to name, and my heart trembles to think of. And was not Chriſt thus tempted? ſaies Satan to him, All this will I give thee, if thou wilt fall down and worſhip me. What? worſhip the Devil! Oh! horrid blaſphemy! Bluſh, O Heavens, and be aſtoniſhed: All this will I give thee, If thou wilt fall down and worſhip me. Oh! but I am tempted to depair: ſometimes; I confeſſe I am able to reade Gods love, and to ſay, that God is with me, and I think I can ſay, I know that God is with me: but at another time, Oh! how unlike am I unto my ſelf, and I ſay, Mercy is gone, and Chriſt is gone, and hath left me as an orphan. And I pray conſider how it was with Chriſt in this reſpect; he went as neer to it as could be, without ſin. It is Muſculus his Obſervation. In the 16. of John: Behold (ſaies Chriſt at the 32. verſe) the hour cometh (ſpeaking of his ſuffering hour) Yea, it is now come, when ye ſhall be ſcattered every man from his own, and ſhall leave me alone: and yet I am not alone becauſe the Father is with me. (Speaking of his ſuffering hour) And yet when he was upon the Croſ, he ſaies, Father, My God, my God, why haſt thou forſaken me? How diverſe does he ſeem to be from himſelf? Saies he, I am not alone, becauſe the Father is with me: And yet when he comes into the hour, My God, my God, why haſt thou forſaken me? Oh! but I have ſuffered as much as ever any did, I have ſuffered by the hand of my temptations, they have been a continual torment to me, and I have ſuffered much from them. Well, but have ye ſuffered more than Chriſt ſuffered? It is ſaid in the text, For in that he ſuffered being tempted: What a mighty ſuffering was it, for the glorious God of Heaven and Earth to have ſuch temptations thrown in upon him? any one temptation to be lodged in his mind, what a mighty ſuffering was this? Thus you ſee how Chriſt ſuffered.
And beloved, He ſuffered, and was tempted, that he might ſuccour you that are tempted. Will you queſtion his love then, becauſe of your temptation, or your own condition? do ye know what you do? Suppoſe that your Father ſhould leave you a great Eſtate, and give you good Evidences; and a cunning Lawyer comes, and writes upon the back-ſide of your Evidence, Naught, naught: will ye becauſe of that, joyn with him and ſay, that your Father hath given you nothing? Chriſt hath given you in a great Eſtate of Mercy, and hath given you good Evidences for it; and Satan now, comes & writes upon the back-ſide of your Evidence, and ſaies, This is naught. Will you joyn with him againſt God and Chriſt? what wrong is this to his love? think of it, I pray, you that are the Saints and people of God: Be humbled under every temptation, though it be never ſo ſmall; but never queſtion your condition, though your temptation be never ſo great.
There is indeed, ſomething of a ſuffering, a malignant quality, an affliction in every temptation when it takes leaſt: and therfore, look how you would walk under an affliction, ſo walk under your temptation. In your affliction, you will walk Humbly: ſo under your temptation do. In your affliction, you will examine the Cauſe, eſpecially if your affliction lie long upon you: So in your temptation do. In your affliction, you will ſeek God Early: So in the morning of your temptation do. In the day of your affliction, you will Engage to God; the day of affliction, is the day of engaging, and you ſay, Oh! if the Lord will deliver me, through his grace I will do ſo and ſo: So in your temptation do. In your affliction, you will take heed of thoſe ſins that you are moſt apt unto in the time of affliction: ſo do in the time of your temptation: For example thus: in affliction, a man is very apt to be diſcouraged, to have his heart ſink and to die within him: So in temptation, take heed of that. In affliction, a man is apt ſo to mind his preſent burden, as to forgit all his former mercy: ſo in the time of temptation take heed of that. In the time of affliction, a man is very apt to be froward, and impatient, to break out into frowardneſs, and impatiency though he did not ſo before: As the wood that is laid upon the fire, ſends forth filth which you did not ſee in the wood before it came upon the fire: So men are apt to ſend forth filth, and much frowardneſs and impatiency in the time of affliction, when you took them for good natured people before, and thought there was no ſuch frowardneſs in them, and no ſuch impatiency: So in the time of temptation alſo take heed of that. In the time of affliction, men are apt to make an evil conſtruction, and interpretation of things: Affliction raiſes Paſſion, and Paſſion puts other colors upon things than formerly; and ſo in time of temptation, we are apt to make ſtrange conſtructions of Gods dealings, and Chriſt's dealings with us: take heed of that. In time of affliction, men are apt to change their behaviour; David did ſo, he let fall his ſpittle upon his beard, and faigned himſelf mad; he changed his behaviour: and ſo are men apt to change their behaviour in times of temptation: take heed of that. In time of affliction, men are apt to ſtint, and limit God, and ſay, Can God provide a table now? and can God deliver now? and ſo alſo in the time of temptation, men are apt to ſay, Can God provide now? & can God deliver now? and ſo ſtint, and limit the Holy One of Iſrael; take heed of that. In the day of affliction a gracious heart does rather rejoyce that he hath any opportunity to exerciſe his grace, than mourn for his preſent burden: ſo do you now. In the day of affliction, a gracious heart doth more deſire to be cleanſed, than to be delivered; wiſhes rather that his heart may be ſanctified by his affliction, thā that his affliction may be removed. There is ſomthing of a ſuffering (ye have heard) in every temptation: now then, does a temptation ariſe, and preſſe in upon you; Go to the Lord and ſay, Lord, though I meet with hard things from the hand of my temptations, & theſe temptations have lien long upon me: yet I do rather chuſe Grace than Peace; rather to be Cleanſed, than to be Delivered: Oh! my beloved, how well might it be with us, if we did but improve our temptations? what againing day, what a learning day might the day of temptation be? yea, what an harveſt-day unto us, when Satan deſires to winnow us?
But you will ſay unto me; Queſt. We are greatly unskil'd in this matter: temptations I have, and great temptations, where ever I go, in every buſineſs: but Oh! how ſhould I ſo order things, and mannage my thoughts, and my heart, as that I may be able ſo to walk under theſe temptations, that I may have peace and comfort in the latter end.
Beloved, the next point tels us, Anſw. That Jeſus Chriſt is a ſuccouring Chriſt to all his tempted people: and I intend (God willing) to ſhew you, how Chriſt ſuccours, and how we ſhould draw ſuccour from him under temptations. But for the preſent, give me leave to give you ſome Rules, and Directions, againſt theſe ſuffering temptations, and ſo I will winde up all.
Firſt, Take heed that you don't yeeld to any thing, that you may be rid of; that you don't yeeld to any part of the temptation, that you may be delivered from. It is more eaſy to keep the Enemy out of the town, than to get him out when he is come into it: if he get into the town, and get into the marketplace, it will be a more hard thing to get him out again. It is an eaſie thing to keep a ſtone on the top of an hill, while it lies there; but when once it begins to roul down, it is a hard thing to ſtay it, and you cannot ſay how far it ſhall go: How many are there that ſay when they are tempted, I'le yeeld but once, I'le yeeld but a little, and I'le never yeeld again, this is the laſt time: Oh! but, your once yeelding, and your yeelding but a little, ingages your heart to the whole work. you ſhould watch and pray againſt temptation; Watch and pray that ye enter not into temptation: he does not ſay, Watch and pray, that you be not tempted; but watch and pray, that you enter not into temptation. 'Tis one thing for temptation to knock at the door, and another thing to come in: When temptation enters you, you enter into temptation; take heed of that.
Again, Take heed that you don't carry the ſin, and the guilt of your Old condition, into a New condition. See your Call into a New condition, before you leave your Old condition. Never count your ſelf ſafe, or ſecure in any condition, but aſſoon as ever you come into any condition, obſerve what are the ſnares, and temptations of that condition. Some there are that carry the evil of their former condition, into an after condition, into a new condition; and then as Rachel carrying a way her fathers Idols, tempted Laban to follow after.
Some again, they don't much mind their Calling to a condition, nor don't go in the ſtrength of their Call: whereas you ſhall obſerve, that when Peter was called to ſtand before the Princes, and Rulers, he did boldly profeſſe Chriſt, becauſe his call did lead him thereunto: but when he was not Called into the High-Prieſts hall, then he fals before a tempting wench. Others again there are, that think their condition wil ſecure them: Oh! ſaies one if I were but in ſuch and ſuch a condition, then I ſhould be ſafe and free from Satans temptations; whereas, ſeveral conditions, have ſeveral temptations: and the Devil does uſe ſometimes to tempt a man to alter his condition, ſo that by your very avoiding a temptation you fall into it. Take heed of this.
Thirdly, If temptation do ariſe, obſerve the temptation; and know that there is ſome ſuitable diſpoſition of your own, wherein the Devil does lay that temptation, and labour to file, and pare off that diſpoſition. Beloved, the Devil obſerves the ſituation of our hearts, and accordingly does plant his Ordnance: he ſeldom tempts, but he laies his temptation in our own diſpoſition, ſomething ſutable unto the temptation. So when David had a mind to number the people, then the Devil ſtands up, and provokes him to number the people ſutable to his own diſpoſition. When our Lord and Saviour Chriſt was an hungry, then he comes and tempts him to turn ſtones into bread. When again, he cryed out and ſaid, My God my God why haſt thou forſaken me? then ſaies the Devils inſtruments, If thou be the Son of God, then come down and ſhew thy ſelf. He does uſually lay his temptation in our own diſpoſition that is ſutable to the temptation. And therefore, I ſay, firſt obſerve the temptation, then know you have a diſpoſition ſubſervient thereunto, and the Devil laies his temptation in that diſpoſition, and preſently fals to work, and labours to file, and pare off more and more that diſpoſition in Jeſus Chriſt.
Fourthly, When a temptation ariſes, don't alwaies ſtand to anſwer it in the kind, but ſometimes turn your mind and thoughts off it to another object. 'Tis in our deliverance from a temptation, as in our comforts under an affliction: a man hath a great affliction upon him; poſſibly the death of ſome friend that is near and dear unto him, and you go to comfort him, and in comforting him, you fall a ſpeaking of his friend departed: whereas the way to comfort him, is not to ſpeak of the perſon departed, but fall into conference about ſome other good thing different; and by that time his heart is ſetled upon ſome other thing, then you may come back again, and ſpeak of the friend departed without grieving of him, but otherwiſe, even in your comfort you fetch out tears. And ſo I ſay in regard of temptation: the way to avoid temptation, is not alwaies to apply a ſalve directly pertinent to the temptation; but turn off your mind and your thoughts to ſome other good objects, and by that time your mind is ſetled upon other objects, you will be eaſily able to meet with the temptation.
Fifthly, Above all things take the ſhield of faith. Whom reſiſt ſiedfaſt in the faith, Simon, Simon (ſaies our Saviour) Satan hath deſired to have you, that he may winnow you: but I have prayed for thee, that thy faith faile not: that muſt do it. That ſame woman that came to Chriſt for her daughter, ſhe met with great temptations: There was the temptation of her calamity; her daughter poſſeſt: There was a temptation of Chriſts not anſwering, but delaying his anſwer. There was a temptation of Chriſts ſeeming denial; I am not ſent but to the loſt ſheep of the houſe of Iſrael: There was a temptation of her own unworthineſs; 'Tis not lawful to take the childrens bread and to caſt it to dogs: yet notwithſtanding ſhe beleeves, Oh! ſaies our Saviour, Woman, great is thy faith, be it unto thee even as thou wilt. And ſo I ſay, though your temptations be twiſted one within another, and one ſtands at the end of another; do but get the proſpect of faith, and you will be able to look over all. When temptation therefore ariſes, ſay, Lord, though thou kil me, yet will I truſt in thee: And Satan, though thou ſlayeſt me, I will keep to Jeſus Chriſt. It was the ſpeech of Taulerus, one that Luther prizeth above all: Saies he, Though the Marriners may make uſe of their Oars in the time of calm, yet when a ſtorm comes down, the Marriners leave all and fly to their Anchor. So, though at other times we may make uſe of Reſolutions, and Vows, and the like; yet when the ſtorm of temptation comes down, nothing then, but fly to the anchor of faith, nothing then like to caſting of anchor into the Vail. And as if the holy Ghoſt, put al on this, he cals Faith our Anchor; and he cals Faith our Shield: All dangers are either Sea-dangers, or Land dangers: if your dangers be Sea-dangers, Faith is your Anchor; and if your dangers be Land dangers, Faith is your Shield. And therefore I ſay, when temptation ariſes, labour then to exerciſe your faith, and ſay, Oh! how ſhould I do this thing, and ſin againſt my Chriſt, and ſin againſt my God? Satan, thou telleſt me, All this I will give thee, if I wil do this thing: I but, how ſhall I do this, and ſin againſt Jeſus Chriſt who hath loved me, and given himſelf for 'me? Satan, thou telleſt me, that if I do yeeld, God is merciful, and God will pardon me: Yea, but Satan, God hath pardon'd me already, and therefore I will not yeeld; and becauſe I know that the Lord would pardon me if I did it, therefore I will not do it. Thus labour to exerciſe your faith in time of a temptation.
Sixthly, Be ſure of this, When temptation ariſes, don't fear too much: nor don't fear too little. I confeſſe, it's an hard thing to carry it equally, between too much, and too little: but (beloved) if you fear too Much; you honour Satan, you weaken your ſelves: immoderate fear weakens. And if you fear too little, then you grow ſecure: ſecurity betraies you, and ſo you loſe all before you ſtrike a ſtroke. Wherefore this Rule is: If temptation ariſe, don't fear too much, though the temptation be never ſo great: don't fear too little though the temptation be never ſo ſmall.
Seventhly, Art thou aſſaulted by temptation? Either you do overcome; or you are overcome: if you do overcome, be Thankful, leſt you loſe your former Victory, by your after-Ʋnthankfulneſs. And if you be overcome, yet don't lay down the weapon, hold it up ſtill, ſtand upon your guard. The Devil tempts that he may tempt; and he is willing to be overcome in the skirmiſh, that he may overcome you in the battel: and he brings up the greateſt temptations in the reare: As Jobs afflictions were greateſt at that laſt: yea, he tempts us to break the Law, and ſin againſt the Law, that he may tempt us to ſin againſt the Goſpel. This is the Seventh Rule: If you be overcome, or be not overcome, walk thus.
Eighthly, and Laſtly, If temptation do ariſe; Be ſure that you make ſome improvement of it for the better. If an enemy come and make an aſſault againſt one of your garriſontowns, and he goes away, and gets no hurt, he is incouraged, and invited to come again; for (ſaies he) I loſt nothing; though I did not gain, and carry the Town, yet I loſt nothing: But now, if upon his aſſault he loſes many men, and his Ordnance, I'le come no more there (ſaies he) for there I had ſuch and ſuch a great loſte. Thus it is with Satan when he comes before a ſoul with his temptations; there is a ſoul (ſaies he) I came before him with my temptations, and though indeed I did not carry it, I did not get the thing I would, yet I loſt nothing, and therefore I'le go again. But there is a ſoul, and there's a heart, I came before him with my temptations, and I confeſſe I loſt much; I tempted and he prayed, and the more I tempted the more he prayed, and the more I tempted ſtill, the more he did go to Jeſus Chriſt, and therefore I will tempt him no more. Beloved, labour to improve your temptations, goe to God with your temptations in your hands, and pray over your temptations: and if you improve your temptations, you ſhall not be troubled with Satan; and therefore you are troubled with Satan ſo much, becauſe you improve your temptations no more. Oh! how well might it be with us, if we did but improve our temptations? what a good day would this be? what a good day might be this ſad day of our temptation, if we did but improve our temptations? And I beſeech you think of it, how we may improve them more and more. You know what our Saviour ſaid concerning the falſe ground; in the time of temptation it fell away: let that awe our hearts. You know what our ſaviour ſaies again by way of comfort unto his Diſciples; You continued with me in my temptations, and therefore I appoint unto you a kingdom: and bleſſed are they that do continue, and hold out this ſiege. Beloved! theſe turning times, are tempting times: and I think I may truly ſay, if ever there were an hour of temptation upon this kingdom, this is the hour of Englands temptation, it is an hour of temptation. Oh! you that are the ſervants of God, and the Diſciples of Jeſus Chriſt, will ye not watch with him one hour? an hour of temptation it is, but this is our comfort, it is but an hour: and therefore you that are his ſervants and Diſciples, will you not watch with him one hour? Watch and pray, watch and pray: ſome pray, but they will not watch; and ſome pretend to watch, but they don't pray. Therefore that I ſay to you, to my ſelf, and to all is, watch and pray: if you watch, you enter into your maſters joy; if you watch not, you enter into temptation: Oh! let us all watch and pray, that we enter not into temptation.