The Works of William Bridge Volume 1, Part 2 · Sermon 3
SERMON III. Of TEMPTATION.
LUKE 22.31, 32.
And the Lord ſaid, Simon, Simon, behold, Satan hath deſired to have you that he may ſift you as wheat: But I have prayed for thee, that thy faith fail not.
AFTER our greateſt injoyments of God, uſually follow the greateſt temptations of Satan. And therefore our Saviour ſpeaks theſe words unto his Diſciples. In the 19. verſe of this Chapter, we find them at the Lords Supper with Chriſt himſelf; This is my body which is given for you; This do in remembrance of me. Having received the Supper with Chriſt himſelf, and having had ſweet Communion with him there, our Saviour gives them out a moſt gracious and bleſſed promiſe, at the 28, 29, & 30. verſes, Ye are they which have continued with me in my temptations, and I appoint to you a kingdom, as my Father hath appointed unto me: that ye may eat and drink at my table in my kingdom, and ſit on thrones judging the twelve tribes of Iſrael. Having ſaid thus unto them; He comes in the very next words to acquaint them with a great temptation that was coming down upon them all: and therefore theſe words are knit together with the former by the word And; And the Lord ſaid, Simon, Simon, behold, Satan hath deſired. Though you have had this Communion with me; and though I have made you this gracious and bleſſed promiſe, know, that there is a great ſtorm of temptation coming down upon you.
Here are two things: The Danger of the temptation; and the Remedy againſt it. The Danger in the 31. and the Remedy in the 32. verſe. In the 31. verſe we have conſiderable, The Tempter; called Satan, which ſignifies an Adverſary. The Tempted; and thoſe are, not Simon only, but all the Diſciples. Satan hath deſiredyou: 'tis in the Plural number: he directs his ſpeech unto Simon, but the temptation ſpreads larger upon all the Diſciples: That he may ſift you.
The Manner of the temptation, in Two expreſſions: Satan hath Deſired you: according to the Original word, Satan hath challenged you into the field;foreign as one man does another: And hath deſired you, that he may ſift you as wheat, and leave you nothing but chaffe. Plainly then, here this Obſervation.
The Lord Jeſus Chriſt does give leave ſometimes unto Satan, Doct. to tempt and winnow his own and beſt Diſciples; Chriſts own, and beſt Diſciples are expoſed to Satans temptings, and winnowings: not Peter only, but James, and John, and all the beloved Diſciples of Jeſus Chriſt were expoſed here unto Satans winnowings. He hath deſired You, in the Plural number, not thee Peter only, but you all my Diſciples, that he may ſift you as wheat.
For the clearing and making out of this Truth, I ſhall labour to diſcover.
Firſt, What great power Satan hath to tempt, moleſt, and annoy the children of men.
Secondly, That he puts forth this power eſpecially upon the Saints, Chriſts own-and beſtDiſciples.
Thirdly, How he comes by this power, and why God the Father gives him this leave. And ſo to the Applycation.
Firſt, Queſt. 1 If ye aske me, What power Satan hath to infeſt, moleſt, and thus to tempt the children of men?
I anſwer, Anſw. 1 Firſt, ye know that Satan is an Angel ſtill; and being an Angel, he is a Superiour creature to man, and therefore, according to the rank of Creation he hath a great deal of power over man. Man hath a great power over the Beaſts, for man is a Superiour. The Beaſts have a great deal of power over the Herbs, and the graſſe, for the Beaſt is the Superiour. The Angels by Creation are Superiour to man, Satan, though fallen, is an Angel ſtill: according to the rank of Creation, therefore he muſt needs have a mighty power over the children of men.
But he is not only a Superiour creature, Anſw. 2 but alſo a more Spiritual creature than man, he is a ſpirit; and upon that account, he is more able to come within a man, to cloſe with a mans ſoul and ſpirit: being ſpirit himſelf, he is more able to converſe with, to cloſe and get within our ſouls and ſpirits.
Thirdly, He is able to ſuggeſt unto man whatſoever he pleaſes, and to caſt in a thouſand ſinfull objects into a mans mind one after another. Anſw. 3
Yea, and he being ſo well experienced, Anſw. 4 having ſtudied man for many thouſand years: having gotten in all theſe years ſo much tempting skill and policy, he is able to diſcern what that bait is, that will take ſooneſt with the children of men, according to their Natures, Conſtitutions, Complexions, Ages, Sexes, &c.
Further, He is not only able to preſent and ſuggeſt; Anſw. 5 but he is alſo able to follow his ſuggeſtions. It is ſaid, That he ſtood up, and provoked David to number the people: he did not only preſent that evill unto David, but he did ſolicite, he provoked David to number the people (ſaies the text.)
He is not only able thus; but he is able alſo, Anſw. 6 to bemire the phanſie, to raiſe ſtormes in that lower region: A mans ſoul (ye know) it works by organs, it works by the body, and by the phanſie: now Satan being able to diſturbe the phanſie of a man, is thereby able alſo, to hinder the very operation of the ſoul.
He is able to hold down a mans mind unto that particular thing, Anſw. 7 and to cut off al relief to the ſoul; ſo to befiege it, that unleſs relief comes immediately from Heaven, he is able to bow down a mans mind, and to hold it down unto that particular.
Laſtly, Anſw. 8 satan hath ſo great a power, that the ſame words that are given unto God, and unto the holy Ghoſt for good, in Scriptnre, are given alſo unto Satan for evil. The holy Ghoſt is ſaid to enlighten a man: Satan is ſaid for to blind him, The god of this world hath blinded their eyes; ſaies the Apoſtle. The Spirit is ſaid to Rule in us; Satan is ſaid, To rule in the children of diſobedience. The holy Choſt is ſaid, To work in us mightily, the ſame word is uſed for Him alſo. The holy Ghoſt is ſaid, To fill the hearts of beleevers; They were filled with the holy Ghoſt: So are mens hearts ſaid, To be filled with Satan: Saies Peter to Ananias, why hath Satan filled thine heart? Indeed, there are three things eſpecially, wherein he does fal ſhort: for though Satan is able to diſcern what temptations would take beſt with a man, yet he don't know mans thoughts, for God only is the knower of ones thoughts; that is Gods prerogative. And though Satan may work very effectually in the children of diſobedience, yet notwithſtanding, he does not work with an Almighty power. When the Lord converts a man, he puts forth an Almighty power in mans converſion. The ſame power (ſaies the Apoſtle) that raiſed up Chriſt from the dead, makes ye to beleeve. The Devil is Magnipotent (ſaies Luther) but not Omnipotent: the Devil may be very powerful, but he is not Almighty: neither does he put forht an Almighty power in his temptations, as God does in the converſion of a ſinner. And though he may ſuggeſt, and provoke unto what is evil, he cannot force, or determine any man to evil. And therefore ſaies the Apoſtle Peter, why hath Satan filled thine beart? he asked Ananias that queſtion, becauſe Satan, though he did fill his heart, he could not have forced, or determined him without his own will thereunto. But very powerful Satan is. In the 6. chapter to the Epheſians, you ſhall ſee the Apoſtle ſpeaks thus much unto you there: at the 12. verſe. For we wreſtle not againſt fleſh and blood, but againſt principalities, againſt powers, againſt the rulers of the darkneſs of this world, againſt ſpiritual wickdneſs in high places. He ſpeaks concerning Satan, as you ſee in the former verſe, Put on the whole armour of God, that you may be able to ſtand againſt the wiles of the Devil, For we wreſtle not againſt fleſh and blood, &c. It is ſomething for a man to have all the world againſt him, to have all man-kind againſt him: if all man-kind ſhould be aginſt one man, you would ſay, there were a great ſtrength; but behold more than that, here is ſomething more than fleſh and blood that every man does wreſtle againſt: For we wreſtle not againſt fleſh and blood: all man-kind is but fleſh and blood, and ſo ther's a weakneſs; but we wreſtle not againſt fleſh and blood, but againſt principalities, for Authority; and againſt power, for Strength; and againſt the rulers of the darkneſs of this world, and againſt ſpiritual wickedneſs in high places. Oh! what a mighty power then hath Satan to infeſt, moleſt, and to tempt the children of men.
Whether does Satan put forth this power, Queſt. 2 and exerciſe this his tempting power upon the Saints and Children of God?
Yes, Anſw. for they are the Saints that the Apoſtle ſpeaks of here, in that to the Epheſians; For we wreſile not againſt fleſh and blood. You that are Epheſians, and you that are Saints We wreſtle not againſt fleſh and blood, but againſt principalities and powers. Properly, ye don't wreſtle with a man that is down; ye wreſtle with a man for to throw him down; but he muſt be a ſtanding man that ye wreſtle withal: ye don't wreſtle with one that does run away but one that ſtands to it. Now all wicked men, they are down, but the Saints they ſtand, and they labour to throw Satan down, and Satan labours to lay them all along in unbelief: but they properly do wreſtle with Satan, for they ſtand, the other are fallen already.
Yea, the Saints are not only tempted by Satan; but the beſt, and the moſt beloved Diſciples of Jeſus Chriſt. In the old Teſtament: who more beloved than David, and Job? yet they tempted. In the new Teſtament, who more beloved than Peter, and Paul? One of the Circumciſion, and the other of the Uncircumciſion and Apoſtleſhip, and yet both had ſpecial temptations.
Yea, it is poſſible for one of Gods own children to be ſo far oppreſt with Satan, that he may even be weary of his life. In the 10. of Job, and the 1. verſe, ſaies Job under his great temptations: My ſoul is weary of my life. And if Rebekah were weary of her life, becauſe of the children of Heth: much more may a poor, gracious ſoul be weary of his life, by reaſon of theſe children of darkneſs, theſe powers of darkneſs, theſe temptations of Satan.
But you will ſay, Queſt. Why ſhould Satan lie ſo heavy upon Gods own children and people? for he may know, that they ſhall be ſaved do he what he can: Satan had heard our Saviour Chriſt ſay to Peter, The gates of Hell ſhall not prevail againſt thee; and yet now Satan tempts: if Satan know this, why ſhould he follow Gods children, yea, the beſt of his children ſo ſorely with ſad temptations?
Satan is the envious man we reade of in Scripture; Anſw. 1 and when he hears the Lord owning and honouring of his children, then does his envy work and riſe: and when he hears any of Gods children triumphing by faith, and making boaſt of the love of God, then does his malice kindle into a flame; ſhall ſuch a one go to Heaven, and ſhall I be damn'd? (ſaies he) ſhall ſuch a one be received, and ſhall I be caſt away for ever? Theſe are the boylings of this envious mans heart againſt the children of the moſt high.
But there is this great reaſon for it. Anſw. 2 Satan knows, that if he can but make Gods people, and the beſt of his children fall; though they ſhould not be damn'd, but pardoned, that their fall ſhall be ſtumbling blocks unto others that may be damn'd. And therefore, I pray mark, how it is carried concerning Dauid: it is ſaid, in the 1 Chron. 21. chapter, and the 1. verſe. That, Satan ſtood up againſt Iſrael to provoke David to number Iſrael. It is not ſaid thus, And Satan ſtood up againſt David, and provoked David to number Iſrael: no, but thus, And Satan ſood up againſt Iſrael, and provoked David to number the people: he ſtood up againſt Iſrael; why? becauſe he know, that if he did make David thus to number the people, it would be a ſtumbling for all Iſrael, and all Iſrael ſhould fare the worſe by it. When Satan ſtands up, and tempts the maſter of a family unto ſin, he does not barely ſtand up againſt him, but in tempting him, he ſtands up againſt all the family. When Satan tempts a religious holy man, a beloved Diſciple of Chriſt in a Town, Satan ſtands up againſt all the Town in tempting that one man. He ſtood up againſt Iſrael, and tempted David to number the people: and ſo when he tempts thoſe that are the moſt beloved Diſciples of Chriſt, he ſtands up againſt others; and therefore though Satan knows, that their ſins ſhall be pardoned, yet he does follow them with ſad and ſore temptations. Anſw. 3
Thirdly: Satan loves to divide between friends: he is the great make-bait of the world, he loves to divide. He may know, that there is ſo much goodneſs between man and wife, that he ſhal never part them; and yet he will labour to ſow diſcord between them, that they may live uncomfortably. And ſo, though he knows he ſhall never part Chriſt and a poor beleever; yet he will labour to throw jealouſies into the heart of a beleever concerning the love of Chriſt. He knew well enough what was ſaid concerning our Saviour Chriſt: What was ſaid by the Angels at the birth of Chriſt; what was ſaid by the Angel to Mary; what was ſaid by Elizabeth; he heard what was ſaid from Heaven, This is my beloved Son, in whom I am well pleaſed: and yet preſently he comes to Chriſt with an If: If thou be the Son of God: laboring to throw a jealouſy into the heart of Chriſt, and to doubt of his Son-ſhip, even with God the Father. So I ſay, although Satan ſhould know, that the Lord will pardon ſuch of ſuch a man, yet he loves to make a diviſion between God and the ſoul, and to caſt in jealuſies between
Chriſt and a beleever. As for others (ſaies he) they are my own already, I ſhal not need to break into that houſe, there is nothing but chaffe lies there; but here's a godly man, and here's treaſure; and therefore he does eſpecially lay his battery againſt the Satines, and thoſe that are the moſt beloved Diſciples of Jeſus Chriſt.
But you will ſay unto me, Queſt. 3 How does Satan come by this tempting power; this infeſting, and moleſting power?
Great is the power (as we have read already) that he hath as he is a Superiour creature:Auſw. but Satan hath yet another power, and that is the power of Conqueſt; for in Adams fall, Satan conquered the whol world, all man-kind, they were the Devils conqueſt upon the fall. When a man is Converted, and trun'd to God, then he comes out of the kingdom of Satan. But I ſay, upon the fall the Devil made a conqueſt upon all man-kind, and ſo by conqueſt he hath a great power. Satan hath heave from God the Father to tempt; I don't ſay, that he hath a ſpecial leave for every temptation, not a ſpecial commiſſion, or permiſſion, or leave for every temptation; but there is no great, or extraordinary temptation that does fall upon the children of God, but Satan hath a ſpecial leave from God the Father for it. There was a ſpecial temptation upon the Country, in his running their herd of ſwine into the Sea, and he had leave for that before he did it. There was a ſpecial temptation upon Ahab, in the lying ſpirit of the Prophets, and he had a ſpecial leave, and permiſſion from God for that. There was a ſpecial temptation upon Job, and he had a leave for that. Here was a ſpecial temptation coming down upon the Diſciples, and he had leave for that. Simon, Simon, Satan hath deſired you. He was fain to ask leave, and he had leave for that. There is no extraordinary, or great temptation befals any of the children of God, but Satan is fain to ask leave for it: he hath a leave for it, before he can come and tmept the ſoul.
But you will ſa then unto me, Queſt. 4 Why does God the Father give Satan leave thus to tempt his own Children, and Chriſts own Diſciples?
Firſt: take it thus, Lood whatſoever is the end, Anſw. 1 and the iſſue of any evil which befals the children of God, that was the deſign of God the Father, in ſuffering that evil to come upon them. Now the end, and iſſue of the Saints temptation is alwaies good unto them; and therefore God ſuffers the temptations of his people, becauſe he hath a deſign of mercy, and love upon them in theſe temptations. What was the end, and iſſue of Satans tempting of Adam and Eve? They fell and then the righteouſneſs of Chriſt, and eternal life thereby was brought in: this was the end and the iſſue of it. Now God the Father had this deſign upon Satans temptation, all the while Satan was tempting of Adam: and the Lord would never have ſuffered our heel to have been bruiſed by Satans temptation, but that he did intend to break the head of Satan. It was a great temptation, that of David, when as Satan ſtood up, and provoked him to number the people: pray, what was the end, and iſſue of that temptation? I ſhall only name the Scriptures: The 1 Chron. the 21. chapter: and the 22. chapter and the beginning of it, and the 2 Chron. the 3. chapter, and 1. verſe, compared together, you ſhall find this: Firſt Satan tempts David; he numbers the people, the people being numbered, a plague breaks forth: the plague prevailing, David goes and offers up a ſacrifice at the threſhing flowre of Ornan; and there God told him the temple ſhould be built. David had a long time deſired to know where the Temple ſhould be built: he ſaies, he would give no reſt unto himſelf, no ſleep unto his eye-lids, until he had found out a place for God: you ſhall find, that David had this place diſcovered as the iſſue of this temptation, this was the iſſue of it, the Devil had as good have let David alone, he had as good have been quiet, for David now had the end & the iſſue, attain'd unto that, that he never did attain unto before. So I ſay it is with the people of God, the Lord never ſuffers his own children to fall into any ſin, but he does intend to wean them from that ſin that they do fall into, even by the falling into it: the Lord never ſuffers any of his own children to be tempted, but he intends to break the back of that temptation, even by their being tempted. This is the deſign of God the father: Oh! what a glorious deſign of love, and mercy is here upon all the temptations of Gods people!
But God hath yet greater, Anſw. 2 and higher deſigns: The Manifeſtation of his own Power; of his own Wiſdom; of his own Faithfulneſs; of his own Love and Free grace.
The manifeſtation of his Power. When Paul was tempted, and buffeted by Satan, the Lord ſaid unto him, That his ſirength ſhould be perfected in weakneſs: in Pauls weakneſs, Gods ſtrength ſhould be perfected.
The manifeſtation of his Wiſdom, The Lord knows how to deliver the godly out of temptation, ſaies the Apoſtle.
The manifeſtation of his Faithfulneſs. In the 1 Cor. 10.13. The Lord is faithful, and will not ſuffer ye to be tempted above what ye are able to bear.
The manifeſtation of his Free-love and grace. And therefore, when Paul was tempted and bufferted by Satan, and prayed againſt his temptation, the Lord anſwered thus: My grace is ſufficient for thee.
But in regard of the Saints themſelves: How ſhould they give a Probate, or Teſtimony of their uprightneſs, and ſincerity, their firm, and faſt cleaving to God, if they were never tempted: reade for this purpoſe, the 13. of Deuteronomy, and the 2. and 3. verſes. Before Job was tempted, Satan thought that Job had ſerved God for a boone, for ſomething: Haſt thou not ſeen my ſervant Job (ſaies God) I, ſaies Satan, but does Job ſerve God for naught? Job's an Hypocrite, all things go well with him, Job's in a fair, and bleſſed outward condition, and Job was never tempted; does Job ſerve God for naught? but now touch him, and let me tempt him a little, and ſee if he don't blaſpheme God then: thus Satan then. And juſt thus is the language of the Devil now: Does ſuch a man or woman ſerve God for naught? he is but an Hypocrite, all things go well with him, he was never yet tempted: but, O Lord, let this man or woman come under my hand, and let me tempt him a little, and ſee if he don't blaſpheme. Well Satan, (ſaies God) Job is in thine hand, only ſpare his lefe: And Satan did tempt him, and touch him: and in ſtead of blaſpheming, behold bleſſing; The Lord giveth, and the Lord taketh away; bleſſed be his Name: Here now Job gave a Teſtimony, that he did not ſerve God for ſomething, that his heart was ſincere and upright. And ſo, when men can hold out, notwithſtanding all their temptations, they give a Teſtimony of their uprightneſs, and ſincerity, and that their ſouls do cleave unto God in truth. For theſe, and many other reaſons, the Lord doth ſuffer his own beſt, and deareſt Children to be tempted by Satan.
I come to Application.
If God doth ſuffer his own people, and deareſt children,Applica. to be expoſed to Satans temptings and winnowings: Why ſould any man then doubt of his Child-ſhip, doubt of his own everlaſting condition, and ſay, That he is none of the child of God becauſe he is tempted? Beloved! I have ſeen a ſore evil under the ſun, a vanity even among the Saints, and people of God: Some doubting of the ſoundneſs of their condition, and the love of God, becauſe they are not tempted; others doubt betauſe they are tempted. One ſaies, Oh! I am afraid I am none of the child of God, for I was never tempted, the children of God, they meet with temptations, but I was never yet buffetted, and therefore I am none of Gods child: Another on the contrary; I labour under theſe and theſe temptations, and therefore I fear that I am none of Gods child: yea, ſometimes the ſame perſon thus: Firſt, he does not obſerve his own heart, and ſaies he, I fear I am none of Gods child, for I never was tempted. Afterward, when he meets with temptation, then he doubts againe that he is not Gods Child becauſe he is tempted: Oh! what Childiſh dealing is this with God your Father!
But my beloved in the Lord, If this be true, That the Lord doth ſuffer his own, and beſt children, to be expoſed to Satans winnowings, and temptings; then why ſhouldſt thou conclude that thou art not the child of God, becauſe thou art tempted? Oh! but, I don't conclude (will ſome ſay) that I am not the child of God, I don't conclude that the Lord does not love me becauſe I am tempted, but becauſe I meet with ſuch and ſuch temptations. Tell me, did not David, Job, Paul, and Peter meet with ſuch and ſuch, and ſo great temptations? Yea, did not Chriſt himſelf meet with it? Oh! but, my temptations are ſuch as would make ones haire ſtand upright on ones head to thinke of them; ſometimes tempted, even to lay violent hands upon my ſelf: What think ye of Chriſt? when Satan ſpake unto him, and tempted him to throw himſelf down off the pinacle of the Temple. Oh! but, I am tempted with ſuch temptations that I am aſhamed to name, and my heart akes, and trembles when I do reflect on them, even with blaſphemous thoughts. What think ye of Chriſt? was not he tempted to blaſphemy? Saies the Devil to him, All this will I give thee, if thou wilt fall down and worſhip me: what greater blaſphemy than to worſhip the Devil? to make a God of the Devil himſelf, what greater blaſphemy? Oh! but, I fear, and doubt my condition, and the love of God towards me, becauſe my temptations are not as the temptations of Gods children, but my temptations are ſuch as cannot ſtand with grace, there is a ſpot, that is not the ſpot of Gods people: and are there not temptations, that are not the temptations of Gods people? have not wicked men their peculiar temptations, ſuch as does not fall upon the children of God? I am afraid that my temptations are of that rank and of that ſort, and therefore I fear and doubt my condition. Mark I pray, This ſame word Temptation may be conſidered two waies: Either in regard of the Formallity, or form of the temptation; or in regard of the Materiallity, or matter of the temptation.
Take now Temptation according to the propriety of the ſpeech and phraſe, and ſo wicked men are not ſaid to be tempted by Satan; by their own hearts they are, but I ſpeak of Satans temptations, properly the wicked are not ſaid to be tempted by Satan. He is ſaid to rule in them, in the children of diſobedience; and he is ſaid to lead them captive at his will: but if ye look into the new Teſtament, ye will not ordinarily find, that wicked men are ſaid to be tempted by Satan. A man does not tempt his wife, but when he ſolicites another woman, then he is ſaid for to tempt that woman. As the Sains are married to Chriſt, ſo wicked men, they are match't to Satan; and he is not in propriety of phraſe ſaid for to tempt them. Your men ſtealers, thoſe that ſteal children, they don't tempt their own children for to go with them, they naturally go with their father: but they come and tempt your children, they are other folkes children that they tempt. And ſo Satan, he is properly ſaid to tempt thoſe that are none of his children. A Maſter don't tempt his ſervant, he is not ſaid properly to tempt his won ſervant to dwell with him, or to ſerve him; but he goes to another mans ſervant, and ſpeaks to him to come and dwell with him, and to ſerve him. As for wicked men, they are properly the ſervants of Satan; and therefore when the Devil ſolicites them to do that which is evill, or to dwell with him, and to converſe with him, 'tis not I ſay in propriety of ſpeech a proper temptation: but for the ſervants of Chriſt, when he ſolicites them unto evil, then he is properly ſaid to tempt them. This for the form of a temptation.
But now, take a temptation in the Materiality of it, for the Matter of it, which is a ſolicitation to evil; and ſo wicked men are tempted by Satan; yea, they are more tempted than the godly are; that is, they are more ſolicited unto evil by Satan; and the ſame temptation that godly men are tempted with, wicked men are tempted with: and the ſame temptation that wicked men are tempted with, a godly man is tempted with. As there is no Duty which a godly man does performe, but a wicked man may do it, for the Act, and yet remain wicked: So there is no ſin, which a wicked man fals into, but a godly man may be tempted to it and yet remain godly.
But you will ſay unto me, Object. This evil that is upon my heart, is not the temptation of Satan, but indeed it is the corruption of mine own heart, and therefore I fear my condition. Indeed, if I were ſure that it were only the temptation of Satan, I ſhould never queſtion Gods love, nor mine own condition becauſe of it; but, Oh! I am afraid it is not a temptation of Satan, but the corruption of mine own heart, and therefore I fear all is not right with me.
This is no new thing, Anſw. 1 for Gods own people and children, to charge all Satans temptations upon their own hearts, to lay all at their own door. Wicked men, they charge all their own corruptions upon Satans temptations, as if they were not their own, but altogether Satans: Godly men, they charge all Satans temptations upon their own hearts, and upon their own account, as if they were, all their own and nothing of Satans; this is no new thing. Adam and Eve, when they were fallen, and had eaten the forbidden fruit, then they were ungodly, in the ſtate of nature preſently upon the fall before they beleeved in Chriſt: and, ſaies Eve, This ſerpent gave me to eat; as if ſhe ſhould ſay, He hath done it, 'tis all his work, 'tis Satans work, and 'tis none of mine; being in her unregenerate ſtate, ſhe laies all upon the Devil, and free's her ſelf, as if ſhe had nothing to do with it. On the other ſide, David was provoked by Satan to number the people; yet notwithſtanding, ſee what he ſaies in the 2 Sam. 24. Chapter and the 10. verſe. And Davids heart ſmote him after that he had numbered the people; and David ſaid unto the Lord, I have ſinned greatly in that I have done; and now I beſeech thee, O Lord, take away the iniquity of thy ſervant, for I have done very fooliſhly. He laies it all upon himſelf: he does not go now and ſay, Satan hath provoked me to number the people, and 'tis Satans work and none of mine; but he does charge it here upon himſelf, as if Satan had no hand at all in it. I have done fooliſhly (ſaies he) and I have ſinned, and forgive this great iniquity. This is uſual; Wicked men excuſe their own corruptions, by Satans temptations: Godly men aggravate Satans temptations by their own corruptions.
But in the Second place: Anſw. 2 Although this be ſo, that it is uſual with the Saints thus to do, to charge all upon themſelves, and nothing on Satan; yet know, that the Saints ſeldom or never do fall into any great ſin, but Satan hath a ſpecial hand therein. I am not of Origens mind, to lay all ſin upon Satan, not upon man; but I ſay, there is no great ſin that any of Gods children do fall into, but Satan hath a ſpecial hand and a work therein. And therfore if ye look into the New-Teſtament, you wil find, That the ſins of the godly, they are very often called Temptations: in the 1 of Cor. 10. Chap. and the 13. verſe. There hath no temptation taken you, but ſuch as is common to man; but God is faithful, who will not ſuffer you to be tempted above that which you are able, but will with the temptation alſo make a way to eſcape. Wherefore (at the 14. verſe) my dearly beloved, fly from Idolatry, as if that were temptation too. And ſo in that 6. of Galatians, 1. verſ. If any man be overtaken in a fault, ye which are ſpiritual reſtore ſuch a one in the ſpirit of meekneſs, conſidering thy ſelf, leſt thou alſo be tempted: leſt thou alſo fall into ſin. And ſo the Apoſtle ſaies unto the Theſſalonians, in the 1 of Theſſa. 3. chap. and the 5. verſ. For this cauſe, when I could no longer forbear, I ſent to know your faith, leſt by ſome means the tempter have tempted you, and our labour be in vain. The meaning is, Leſt you are fallen; but 'tis called temptation to them.
Thirdly, Although this be true, Anſw. 3 That there is no great ſin that the Saints do fall into, but Satan hath a ſpeciall hand in it: Yet it is the property and diſpoſition of Gods people to be humbled and grieved under their temptations as if they were all their own and nothing of Satans. Peter goes out and weeps bitterly when he had fallen; He might have ſaid thus: The Lord told me that there was a temptation coming, Satan had deſired to winnow me; and now the word of the Lord is fulfilled, Satan hath tempted me, and I am thus fallen: But not a word of Satan, but he goes out and weeps bitterly, as if it were all his own work. And let me tell you for your comfort, When as you can mourn over your temptations, as if they were all your own, and nothing of Satans, the Lord will pardon them to you, as if they were all Satans, and nothing of your own.
In the Fourth place, Anſw. 4 to ſpeak a little of the difference between theſe that ye may know the difference between the temptations of Satan, and the corruptions of your own heart.
When as your heart, and your fleſh trembles and quakes under the firſt riſing, and motion of a ſin, this is not your own corruption alone, but there is a temptation with it. When the corruptions of ones own heart does work up evil, a mans heart is rather pleaſed and tickled with it, and conſents to it, then any way ones fleſh lie trembling, and quaking under it. That temptation is not much to be feared, when a man fears himſelf for his temptation. He is to be feared moſt, that does fear leaſt: and he is to be feared leaſt, that does fear moſt. A godly, gracious, man or woman, is humbled under nothing more than under his temptations; he looks upon his temptations as the greateſt afflictions in all the world. As now, take that of Blaſphemous Thoughts; Suppoſe a poor ſoul troubled with ſuch evill thoughts, ſuch a poor ſoul ſaies, I do profeſſe it in the ſight of God, I never met with ſuch an affliction ſince I was born: I have loſt Children; Oh! but that affliction is not like to this: I have loſt friends; Oh! but that affliction is not like to this: I have loſt my Eſtate; Oh! but that affliction is not like to this. Man or woman, if it be thy affliction, 'tis not thy ſin. And I appeal to you now, you that ſay, ye don't doubt of Gods love, ye don't fear your own condition becauſe of temptations only, but becauſe ye are afraid they are the corruptions of your own heart, and not the temptations of Satan; I appeal to you that ſay ſo; Are ye not afraid in your ſelves becauſe of your temptations? Don't ye look upon your temptations as your greateſt afflictions? Nay, does not thy fleſh quake, and tremble ſometimes, when a temptation daſhes, and beats in upon thy ſoul? does not thy very outward man, ſometimes, lie quaking, and trembling, before a temptation? Certainly, this is not all the corruption of thine own heart, here's the Devils hand, here's a temptation in it, and, poor ſoul, thou maieſt have ſome comfort yet; notwithſtanding the oppreſſion is ſo great, yet here is comfort, 'tis no other but what may ſtand with grace.
Oh! but you will ſay: Object. Suppoſe it be all the temptation of Satan, and not the corruption of mine own heart, yet 'tis a great affliction, and what comfort can I have in this condition?
What comfort! Is it not much comfort to know, Anſw. that there is nothing does befal you, but what may befall a true child of God? Sometimes ye ſay thus: No mans condition is like to mine; did I but know that it is ſo with other of Gods children, then I ſhould be ſatisfied: This Doctrine tels thee, That Chriſts own beſt Diſciples, ſometimes, are expoſed to Satans temptings, to Satans winnowings.
Is it not a great comfort, for a man to know, that while he is tempted, Chriſt is at prayer for him? But I have prayed for thee. In time of temptation you cannot pray, I but Chriſt can pray, and he is then at prayer for you: as he ſaid to Peter, ſo he ſaies to every Diſciple of his now, But I have prayed for thee: poor ſoul, though thou canſt not pray thy ſelf, yet I have prayed for thee.
Is it not a ſweet comfort, for a man to know, that the Enemy is overcome before he ſtrikes? Satans temptation is overcome by Chriſts Interceſſion; and Chriſt prayes before Satan tempts; But I have prayed for thee: before the temptation came.
Is it not a choice comfort, for a man to know, that Satan the great tempter, hath no more power than my father gives him leave? Thus it is, Satan hath deſired &c.
Is it not wonderful comfort, for a man to know, that there is ſomething that he can never be robbed of? When a man is travelling in his journey,; if he meet with theeves, they take away the money that he hath about him; but when they have taken away all his money that he hath about him, well (ſaies he) though they have taken away my ſpending-money, and that which I did wear about me, yet I have land at home that they cannot rob me of. And ſo ſaies a child of God (or at leaſt he may ſay ſo) when Satan comes and tempts him, and robs him of ſome comfort; yet bleſſed be the Lord, I have Union with Chriſt that I can never be robbed of; and I have an inheritance in Heaven that theeves cannot break through and ſteal away. Satan may take away my ſpending-money, my ſpending comforts that I have here in this world; but Oh! bleſſed be God, I have ſuch comforts, and ſuch an Eſtate, ſuch durable riches that I can never be robbed of Oh! you that are the Saints and people of God, lift up your heads: you that have been bowed under temptation, theſe things have I ſpoken to you, that you may not be overwhelmed with temptation, you that are tempted, but that in the midſt of all you may breath out your ſouls in the boſome of Jeſus Chriſt.
Well, Object. but yet you will ſay, It is not comfort that I look for, or that I follow after; but the truth is, I am ſorely tempted, and Satan lies heavy on me, following, and dogging me at the heels to yeeld unto his temptations; what ſhall I ſay, or what ſhall I do, that I may not yeeld unto his temptations?
What ſhalt thou ſay: Anſw. If it be poſſible, don't ſtand to treat with Satan, don't ſtand to parley with him; he will diſpute you out of all your comfort if you ſtand and parley with him. You have half loſt the field when ye honour Satan, and you honour him when you follow him into his diſputes: if it be poſſible therefore don't ſtand and parley, or diſpute with Satan, but if you muſt ſay ſomething to him, and ye muſt treat, ye muſt ſpeak; Tell Satan then, That therefore you beleeve it, becauſe he denies it: therefore you do not beleeve it, becauſe he affirms it; that you beleeve the contrary, becauſe he ſpeaks thus. When ye are to deal with a great lyar, one that is your Enemy, & he comes and tels you very ill news, you will ſay, He is a lyar, and he is my Enemy, and he does it to ſcare me, and therefore I beleeve the contrary. Satan is a great lyar, and he is your Enemy, and therefore when he ſaies unto thee, There is no hope for thee, thou haſt been a great ſinner, a Drunkard for thus many yeers, a Swearer thus many yeers, there's no hope for thee: ſay, Satan, therefore I beleeve the contrary, there is hope for me, becauſe thou ſaieſt there is none, for thou art a lyar, yea, the father of lyes.
Again, If ye muſt ſpeak with Satan; then ſpeak of Chriſt, of grace, of the infinite love of God in Chriſt: he cannot ſtand before words of grace, and before words of love: not a word of grace, or of free love in all his temptations.
Yea, If you muſt ſpeak with Satan, tell him, Oh! tell him, what ye find in the waies of God, and tell him, that you beleeve beyond what ye find; thus: Satan, for the preſent I find nothing but ſweetneſs in the waies of God; thou toldſt me that if I would turn godly I ſhould never have merry day again, but I tell thee what I now find, I find of a truth, That the ſowreſt part of godlineſs, is ſweeter than the ſweeteſt part of wickedneſs. Satan, I find, that all that ever thou toldſt me is falſe; Thou ſaidſt, I ſhould loſe all my friends: I have better. Thou ſaidſt, I ſhould loſe all my comforts if I turned godly; I have better, Satan. And this I find, Satan; That all that ever Chriſt ſpake unto me, is true: Oh! I find infinite ſweetneſs in the waies of God, and I beleeve beyond what I find: that if the wheels of providence ſhould run never ſo croſſe, yet through grace I would beleeve. Beloved! ye know what the Apoſtle ſaies, Whom reſiſt, ſtedfaſt in the faith: and by faith we quench his fiery darts. Muſt ye therefore neds ſpeak with Satan; ſpeak to him words of faith; not of ſence (man) not of reaſon, but ſpeak words of faith; I charge ye in the Lord, if ye will ſtand and parley, and ſpeak with Satan, ſpeak words of faith to him, ſpeak words in a way of beleeving; and 'tis only faith that brings Chriſt and the ſoul together in the time of temptation; and when Chriſt comes in, Satan goes out.
But you will ſay, Queſt. I know 'tis a good thing and happy, ſo to anſwer Satans temptations as I may not yeeld: But Oh! that I might not be led into any temptation: what ſhall I do that I may prevent it?
Take heed that ye don't ſtand playing upon the borders, Anſw. 1 or confines of any ſin. If you ſtand upon the brink of a ſin, Satan comes behind you and thruſts you into it. Some there are that tempt the tempter, that begin unto Satan, they drink to Satan the firſt draught, and Satan pledges them, and drinks unto them again. Would you (m… beloved) prevent temptation? Oh! take heed how ye ſtand playing upon the borders of any ſin, the holes of the Aſpes.
Again, Anſw. 2 If ye would prevent temptation: Then labour to get your hearts mortified unto the objects of love and fear. Satan tempts two waies: As a Serpent: And as a Lyon. When Satan tempts as a Serpent; then he does make a tender, and an offer of ſome comfortable, profitable, ſweet thing: You ſhall be like God; You ſhall be as God, ſaies he unto Adam and Eve, when he tempted as a Serpent, came as a Serpent. And ſo dealing as a Serpent with our Saviour Chriſt, All this will I give thee if thou wilt fall down and worſhip me. Shews him the glory of the world, and all this will I give thee. So ſaies he unto a poor ſoul, when he tempts as a Serpent, Come and yeeld unto this temptation, and all this comfort will I give thee, and all this profit will I give thee, and all this repute and honor will I give thee. Thus as a Serpent. Sometimes he tempts as a Lyon: for he goes up and down as a roaring Lyon, ſeeking whom he may devour. And when Satan tempts as a Lyon, then he does roare upon a poor ſoul, and labours to ſcare him out of his conſcience, and out of the good waies of God. And therefore in the book of the Revelation, Satan ſhall caſt ſome of you into priſon. Satan ſhall do it. And ſometimes he does ſtand and rattle the chaines of a priſon; Look, do ye hear theſe? If you will go on in ſuch and ſuch a way, you wil loſe al your friends; & if you will go on in ſuch a way, I wil make it too hot for you, and thus and thus ſhall you ſuffer, and it ſhall coſt ye a priſon ere I have done with you. Thus now Satan tempts as a Lyon, by holding terrible objects before a man. It is ſaid, That Satan came to our Saviour Chriſt, and he found nothing in him; ſo he prevailed not: But Satan comes to us, and he finds a great deal in us, he finds a diſpoſition in us to be moved with objects of love, unto comfortable, and profitable things: He comes to us, and finds in us a diſpoſition to be moved with Fear by terrible objects. Wherefore now (my beloved) do you deſire to prevent the miſchief of a temptation? Oh! labour more and more to die unto all the objects of your outward Love, and the objects of Fear; Die to the objects of Love, get your heart mortified to theſe two objects of Love and Fear. And be ſure of this, if thou wouldſt prevent temptation, that ye labour more and more to walk in the light: Satan is the prince of darkneſs, and he walks in darkneſs: and he tempts in darkneſs. When night comes the beaſts go forth to their prey, ſaies the Pſalmiſt, And when Satan ſees a poor ignorant ſoul, that walks in the dark, ſaies he, Here's a fit prey for me. Oh! therefore, you that are ignorant, and have ſate ignorant under the Ordinances; for the Lords ſake, labour to get more light, and more knowledge, get your heart opened unto every truth of God, labour to acquaint your ſelves more with Goſpellight, and ſet your boſomes open unto every truth of the Lord.
And, beloved! whether you would overcome, or whather you would prevent temptation; what ever means you uſe; be ſure of this, That you take your temptation and dip it in the blood of Chriſt. Take a candle, that is lighted, and only blow out the candle, the candle is eaſily lighted again: but when the candle is out, take it and put it into the water, and then 'tis not ſo eaſily lighted again: So now a temptation comes, and you blow it out with a Reſolution, and you won't yeeld to it, alas, 'tis eaſily lighted again: but now, take this candle, take this temptation, and come and dip it in the blood of Jeſus Chriſt, and it will not be ſo eaſily lighted again; ſo you ſhall be able to prevent temptation for the time to come: Never reſt alone in reſolving, but, Oh! take your temptation and dip it in the blood of Jeſus Chriſt.
And if that you do overcome your temptation at any time; be thankful to God: if ye have more than fleſh and blood againſt you, ye ſhall have more then fleſh and blood with you. And therefore, have you overcome temptation? go away and be very thankful, and ſay, Oh! though fleſh and blood be againſt me, yet I have more than fleſh and blood with me, praiſe the Lord much: And if you have been overcome with temptation, yet be not diſcouraged; for ye hear the Doctrine, God doth ſuffer his own dear children to be tempted, to be buffeted, to be expoſed to Satans temptings, and to Satans winnowings. But though ye be tempted, and it be a temptation of Satan, yet ye hear withall, That 'tis the property, and diſpoſition of Gods own people to grieve, and mourn under their temptation as if it were all their own, and nothing of Satans. Wherefore now (my beloved) having heard theſe things, think on them, and the Lord bleſſe them to you every day more and more.