Repentance and Prayer, Sermon 3
Luke 22. verſe 31, 32.
And the Lord ſaid, Simon, Simon, behold, Satan hath deſired to have you, that b… may ſift you as wheat: But I have prayed for thee, that thy faith faile not; and when thou art converted, ſtrengthen thy Brethren.
IN this Chapter the Evangeliſt relates to u… our Saviours approach and preparation to hi… death. Now this So… of righteouſneſs being to leave the Horizo… of this World, and to deſcend under the Earth, and ſit in a Cloud, he was diſmayed and affrighted, and perplexed with the expectation and feare of death; but as the Sun in a cleare evening, when it is nee… ſetting, caſts forth moſt beautifull and glorious beames of light; So our Saviour now approaching towards death, ſhines forth in moſt heavenly meditations and exhortations to his Apoſtles. He doth that which the Prophet Iſaiah perſwaded Ezechiah to do when death approached, he ſet his houſe and family in order, Like holy Jacob when he drew towards his end, he called his twelve ſons, and forewarned them of what ſhould befall them, and inſtructed them, and bleſſed them, ſo here our Saviour calls his Twelve Apoſtles, and forewarns them likewiſe of what ſhould betide them, and ſeals up his love and bleſſing to them.
Firſt, He makes here his laſt will and Teſtament; and publiſheth and ſeals it up to them by the inſtitution of the Sacrament, verſe 19. This is the new Teſtament in my bloud.
Secondly, He makes here a bountifull and bleſſed bequeathment to his Diſciples; as Jacob to his Son Joſeph, he bequeathes him the portion that he had won to himſelf by his bowe and by his ſword, ſo here our Saviour bequeathes to his Diſciples, to the Church of God the great conqueſt of his own bloud, the purchaſe of his death and paſſion; I bequeath …o you a Kingdom ſaith he, verſe 10.
Thrdly, He foretells them of troubles and afflictions, he forewa…nes them of temptations that ſhould befall them; he gives them notice of their grand Adverſary that would labour to diſapoint them of their inheritance, and defeate them of the Kingdom.
Simon Simon Sathan hath deſired to winnow you as wheat, &c.
SO then the Text you ſee is a ſeaſonable gracious prediction of a great temptation. The hour of temptation was now falling upon the Apoſtles, and Satan was now dragging his nets and framing his pits, and ſetting his ſnares to take them. And our bleſſed Saviour not only by the Spirit of propheſie but by his alſeeing eye of divinity diſcovers all the intendments of Satan; and gives them notice he carries an eye on all Satans plots leaſt Satan ſhould have advantage againſt us for he is ignorant nor of his deviſes as the Apoſtle ſpeaks, he has his conſtant eye upon his Saints and upon their enemies, his eye is upon Leviathan the old Serpent leaſt he ſhould annoy the Church of God. I the Lord will watch over it day and night, Hence Bernard taking into his meditation the conſtant practice of Chriſt in forewarning his Church of temptations; he terms Chriſt the creature that hath ſimpathy with man, That creature when it ſees a man aſleep, and a Serpent or Snake making towards him to hurt him; runs to him, and ſtrikes him and awakes him that he may eſcape … miſchief, So here Chriſt ſees his Apoſ… ſlumber in ſecurity, and the old Serpent making towards them to annoy them; he rouzeth them out of their ſecurity by this watch word, and tells them Simon Simon, Satan is on you and deſires to winnow you, &c. In the words themſelves obſerve theſe three particulars.
Firſt, A danger foretold Simon, Simon, Satan bath deſired to winnow you as wheat, &c.
Secondly, Here is a deliverance aſſured them, but I have prayed for thee that thy faith fail not.
Thirdly, The duty of thankfulneſſe required of them, and then when thou art converted ſtrengthen thy brethren.
For the firſt, the danger foretold them there are three things obſervable in it.
Firſt, The perſon forewarned that is in this word, Simon, Simon.
Secondly, The enemy foretold, Satan hath deſired.
Thirdly, The miſchiefe intended by him to winnow you as Wheat.
Firſt, The Apoſtle here warned, it is ſaid here to be Peter, Chriſt directs his caveat to him, and awakens Peter eſpecially by this quick compellation, and it carries briefly with it a threefold conſideration.
Firſt, This compellation that our Saviour uſeth is no men perſonate, he directs it here in a particular ſpeciall terme to him, he names him here Simon. He doth not direct his warning and caveat in generall termes, he ſaith not the Church of God is in danger, and Satan labours to bring in miſchiefe on Chriſtianity, but he brings it home to Peter in particulars, and gives the caveat to him in particular, and it carryes a threefold intimation.
Firſt, On Chriſts part, and ſo it is an intimation of ſpeciall care, he carryes a particular eye upon Peter, and upon every one that belongs to his care and providence, he ſpeakes to him in individuall punctuall termes, he is tender of his protection, it argues the large and unlimited compaſſe of his knowledge, he takes notice of every man, he ſees our condition, he obſerves our actions, he beholds our carriage in all the turnings of our lives, his eye is on whatſoever can befall us. As it was rare and excellent in that great Commander that knew every Soldier in his Army, and could call every one by his name. I ſay it argues not onelyonly his knowledge and inſpection, but his eſpeciall regard and affection, he fixeth the eye of his providence upon every poor Chriſtian that belongs to him, as Auſtin ſweetly meditates, O tu omnipotente, &c. O Lord God, (ſaith he) thy care reacheth to every particular man as much, as to the whole Church, and thou as much tendreſt and art provident over every particular man, as of the whole frame of Chriſtianity.
We are told indeed by ſome that he abſolutely intends the ſalvation of the Church in generall, he will provide that the Church of God ſhall not be ruined▪ he hath built it on an impregnable Rock… but notwithſtanding they ſay that this o… that particular may, any one Chriſtian may fall away and periſh. No verily, the providence of Chriſt is as carefull for Peter and Paul and every one whoſe names are given up to him. He beares every one on his breſt and on his ſhoulder, as well as he ſupports the whole Church. This was foretold by David Pſalm, 72. he ſaith not onelyonly that he will have a care that the Church ſhall flouriſh in his time, and that there ſhall be abundance of peace, but he will have a care of the pooreſt ſort, he will deliver the poor ſoule from violence, and precious is every poor ſoule in his ſight: It was typified in that charge that was given up to Moſes when he tooke the charge of the Government of the people, all the people were delivered him by Pole and by tale; a muſter was made at his firſt entrance into his Government, and God ſurveyed all the Army, a particular of them was given to Moſes, and when he reſigned them to God again he gives them by tale. It was typified on Aaron, he bore the names of all the Children of Iſrael in his boſome, not onelyonly our perſons, but our hairs, are hairs of the heads of his children, their perſons then are under his eye and obſervance, under his regard and particular inſpection. That is the firſt thing it is an intimation of particular inſpection.
Secondly, This perſonall name carries an intimation on Satans part of malice, he deſires that no fleſh ſhould be ſaved, he thirſts after an univerſall deſtruction, but notwithſtanding his more ſpecial ſpight is againſt the Church of God, he takes more felicity in the ruine and overthrow of one Chriſtian then in the damnation of a 1000 others, to recover one that is gotten out of his ſnare to bring Iſrael back, after they are gotten out of Egypt it is a great joy and comfort to Satan; but above all he rejoiceth that the moſt eminent Saints, Peter and ſuch as are Pillars of the Church, the overthrow of them is a great Conqueſt to him. One David is more then 10000. of Iſrael, and to bring him to ſin is his cheife ayme, hee hates thoſe above all. The choiceſt Saints are the marke of his greateſt malice: the image of God where it is cleareſt, enrageth Satans malice moſt. He hates us all, but thoſe that excell in vertue, and beare the livelyeſt Characters of God are his cheife ayme.
Secondly, Above all, he feares Saint Peter and ſuch as he, if they ſtand they work great ruine to the power of Satan. Peter killed his thouſands, and Paul his 10000. If theſe ſtand they make havock of the power of Satan, and trample on principallityes and powers. Therefore as Pharaoh made it his plot to deſtroy the male Children,, ſo doth he to deſtroy the moſt maſculine Chriſtians of the higheſt improvement of grace. As it was the plot of Sampſon when he would deſtroy all the Philiſtines, he goes to the Pillars and pulls them downe, ſo it is his policy above all others, he goes to Peter, and the Apoſtles, and the cheifeſt Saints, that is the ſecond intimation of Satans malice.
Thirdly, This compellation, Simon, Simon, it carryes an intimation on Peters part, that is of ſpeciall care and circumſpection in caſe of temptation, it is not enough to reſt in generall promiſes, the Church of God is ſure, it is built on a Rock, and there we reſt our ſelves, but we muſt make proviſion for our own ſafety. As in the caſe of War and invaſion, men are not content that the Coaſts be guarded, & the Caſtle fortified, & that there be publick care to watch over the kingdom, but every man provides for himſelfe, and hath Armour for his owne uſe. So in the caſe of temptation, we are not to entrench our ſelves with generall promiſes of the Church that is built on a Rock, and it ſhall ſtand, and the power of Hell ſhall not prevaile againſt it. It is true Satan in his War againſt the Church will looſe the maine battell, and he and his inſtruments that fight in a damned quarrell, they ſhall be overthrown. O but if thou look not to thy ſelfe, thou mayeſt have a wound and be taken in the battell.
See this care of perſonall proviſion how Paul urgeth it, Gal. 6.1. Brethre… if any be overtaken by infirmities, you that are ſpirituall reſtore ſuch an one with the ſpirit of meekneſſe, conſidering thy ſelf leaſt thou be tempted. In the exhortation, firſt he begins in the Plurall, Brethren, you that are ſpirituall recover you ſuch a one; but when he comes to caution conſider thy ſelf. A man would think it were ſolleciſme, and indeed it ſeems to be a ſlip in Grammer; Brethren, look to thy ſelf, and you that are ſpirituall ſee that thou be not tempted. No, it is an elegancy, for in compaſſion all muſt come in, but in cantion every man muſt look to himſelf; Brethren help one another, but let every one look to himſelf in caſe of temptation: conſider thy ſelf leaſt thou be tempted. Thus we ſee the firſt conſideration, it is a name of perſonall compellation, Simon Simon.
Secondly, This compellation it is a name more naturall to him then his other name; he calls him not Cephas and Peter, and by theſe names after he uſeth to call him, but Chriſt paſſeth by theſe, and calls him by the name he brought with him before he was a Diſciple; Simon eſpecially now in the caſe of temptation he doth not mind him of his priviledge; thou art … Rock, thou art a ſtone, and theſe ſhall ſecure thee and the divine promiſes; but confider what thou art in thy ſelf a weak man diveſted of all priviledge & ſecurity by thy own naturall condition, and compaſſed about with many infirmities.
In caſe of temptation the ſafeſt way is not to conſider our ſtrength but our weakneſſe.
NOt what we are by priviledges that comes from without us; but what we are in our own weakneſſe, if we be left to our ſelves. As the Lord ſpeaks in Iſaiah to the people of Iſrael, when he tells them of their danger, he calls them, thou Worm Jacob; he puts them not in mind of their excellencies and prerogatives, but what they were in themſelves, poor Worms, unable to reſcue themſelves or to reſiſt any force. The beſt way is to conſider what we are in our weakneſſe, and not in our ſtrength; Thoughts of ſtrength breed ſecurity, and are forerunners of ruine; but thoughts of weakneſs & inſufficiency awaken diligence to prevent our danger; ſtill we ſee in all the ſupplies and imployments that the Saints had, they ſpe… beſt that were conſcientious of their weakneſſe: What furniſhed Moſes and made him ſo compleate a man for his ſervice, but the urging of his own weakneſſe. Firſt he pleades his own weakneſſe, Lord I cannot ſpeak, God ſupplies that; And then another, I am fearfull, and he argues many inſufficiencies of himſelf, and the pleading of his inſufficiencies gained him abundance of ſtrength from God: in temptation remember the beſt of us, as the ſpirit is willing, ſo the fleſh is weak: And conſider not onelyonly that we are built on a Rock, but our old foundation in the duſt; not to remember that we are Peters and Ceph's, and are ſtrengthned by priviledges, but Simon, Simon compaſſed with infirmities. That is the ſecond, it is a naturall name.
Thirdly, This compellation it is a name ingeminated, our Saviour is not content once to jogg and awaken him out of his drowzineſs, & infirmities, but he doubles it and quickens him up with a vehement compellation, and that for theſe reaſons.
Firſt, There is ſome quickning ſharpneſſe in this ingemination, Simon Simon, a little before the Apoſtles were fallen into a ſtrange diſpute; and debate among themſelves who ſhould be the greateſt, they were at a great diſpute, they would needs know who ſhould be the ſupreme, they imagined a kind of Popery, who ſhould be the leader of all the reſt; our Saviour ſees it and pitches it, and calls them off with ſharpnes and acrimony: are you thus diſputing for Maſterſhip and ſpremacy; the common enemy is upon you, Satan is at hand ready to ſwallow you up, and you are together by the ears.
It is the uſual condition of the Church of God, when they are in the greateſt diſpute and objecting one againſt another for ſupremacy, and Maſterſhip they are in the greateſt danger, the greater ſeverity is on them.
Thus Jeremiah takes of the ambition of poor Baruch, The Lord will bring a captivity upon the land, and ſeekeſt thou great things for thy ſelf; The common enemy is upon us, and hath caſt in his fire balls of contention, and ſhall we contend who ſhall be Miſtris, it is a ſecret check, he ſhews, that while they were diſputing about ſupremacy they were in danger, while they think they ſtand in the height, they fall down as Bernard ſaith.
Secondly, This ingemination that our Saviour uſeth; it carries with it a great ſtrength of warmth and heat of affection, he looks on their danger, he pitties their ſecurity and tenders their welfare, therefore he is ſtirred in all tenderneſſe of affection; to bring them out of the ſnare? O Simon Simon; It is the gracious love of our Saviour, he hath not onelyonly an eye of inſpection on our danger, but his bowels are ſtirred with compaſſion; they are rolled together, his heart melts in our afflictions and temptation.
This form of ſpeaking is uſed in any extremity of the Church: In their ſorrow in captivity, Exod. 3. See how God ſpeaks, I have ſeen, I have ſeen; In the danger of Iſaac to be ſlain by Abraham, God poſts an Angell out of heaven, and the meſſenger comes upon the wings of the wind; and ſaith Abraham Abraham, &c. So in the caſe of deſolation and ſorrow that the Church was in, how comfortably God ſpeaks to his people; comfort ye, comfort ye my people, &c. There is no tender hearted Mother, that ſprings forth into paſſion and tenderneſſe of affection, upon ſight of the danger of her child, as God is ſtirred to compaſſion, and his bowels yearn to catch us as firebrand out of the fire, to deliver us out of the ſnare of Satan.
Thirdly, It is a quick ſpeech Simon Simon, to awaken and ſtirr them out of their greateſt ſecurity. The Apoſtles were at leiſure to fall into many diſputes, and never conſidered the danger of them; Chriſt is fain to double his voice, and to lift it up as a Trumpet to awaken them, As a man that ſees fire break out of his neighbours houſe; and knows that they are all aſleep, he bounceth and knocks at the door, and calls to awaken them out of danger: ſo Chriſt is vehement and impotunate. There is a kind of Lethargy that falls on Chriſtians ſometimes that they muſt be affrighted out off by fearfull compellations: The beſt of Gods Saints have need of theſe warning pieces to be ſhot off at their ears, not only the wicked that lye benumed in ſecurity, and are taken by Satan at his pleaſure in every temptation; but the beſt of Gods children. And our ſpirituall dangers do no more affect us, then the bodily danger of Lot when he was loath to eſcape, and it ſeemed a fable to his ſons when they were told of it, therefore Chriſt is earneſt and importunate with them; ſo you ſee the firſt thing the perſon warned Simon.
The ſecond is the enemy foretold, Satan deſires to winnow you; And here are theſe two particulars.
Firſt, The enemy himſelf that is Satan.
Then ſecondly, the proviſion and preparation he was to do this miſchief, he did earneſtly deſire.
Firſt, Here is our enemie Satan, it is one of the names, that the Scripture deciphers the enemy of our ſalvation by, ſome times he is called Diabolus the Accuſer ſomtimes foreign the Tempter, ſometimes Apollyon a deſtroyer, here Satan an enemy, and it is a great aggravation of the danger to know the greatneſſe of the enemy that beſets us, he is Satan.
Firſt, A malitious deadly enemy, he hunts for the precious ſoules of men.
Secondly, He is a ſubtle crafty enemy he knows, as John ſpeakes, he hath the miſtery and depth of temptation.
Thirdly, He is an old inveterate experienced enemy, he is beaten to this trade, he is excetciſed and verſed in the art of temptation. See the danger of this enemy by three reaches and depths of miſcheife that he conveyes in his temptation.
Firſt, This temptation that he ſets on Peter by, it was an importunate temptation, there was great importunity in this temptation to ſet on Peter and the Apoſtles. There were many diſcouragements that might have deter'd him from ſetting on the Apoſtles, the Apoſtles were not unarmed, they lay not naked, they were not as a Citty whoſe wals were broken down, open to invaſion, but there were many things conſiderable in the Apoſtles that might have driven him off from his temptation, and yet he would aſſault them.
Firſt, They were in Chriſts ſociety, a great priviledge, and it was a great diſcouragement to Satan to ſet on Chriſts ſe… vants, thoſe that lived and were in the ſanctuary of his ſociety. If Satan had ſet upon ſtrangers, thoſe that were out of Chriſts love, as a bird from the neſt. So is a man that ſtrayes from his places ſaith Solomon, a man that is out of the ſociety of Chriſt and of good men, he lies open to every free booter, Satan may take him at his pleaſure, if Satan take … man at a Stage-Play, he ſeizeth upon him on his own ground, but the Apoſtles were in the Sanctuary of Chriſts ſociety; ye… Satan dares break into Chriſts family, and offer temptations and aſſaults upon his own ſervants about his body; no ſociety, not the whole Church of God, … the ſociety and preſence of Chriſt ca… deter Satan from aſſaulting by tempta… ons, ſo it was in Judas, he wonne hi… from his Maſters company, he rook hi… from his heeles, and carryed him away b… temptation, as it were in ſpight of Chriſt that was the firſt determent they were in, Chriſts company and family, yet Satan ſets on them.
A ſecond, diſcouragement that might have kept him from tempting the Apoſtles, they were in the ſtate of grace in a bleſſed condition, they were regenerate. Having ſanctifying grace, it ſtrengthens us againſt temptations. Grace in the heart of men is as a Garriſon that God hath ſet to keep us from Satan, as the Apoſtle ſpeakes, ye are kept by faith to ſalvation. The word ſignifies ſo to keep, as a Caſtle is kept by a Garriſon. God ſets a ſtrong Garriſon in the heart of a Chriſtian, faith and grace beates off Satans aſſaults, notwithſtanding the evidence of grace in the hearts and minds of theſe Apoſtles, it diſcourageth not Satan, but he ſets on them. The holieſt man, the greateſt Saint, nay Chriſt himſelfe, Satan dares aſſault by temptation, as Gregory on that place of Job ſpeakes of Leviathan, he drinkes …p whole Rivers, the wicked of the world, …ay he thinks to drink up Jordan, the Church of God, he will try if he can ſwallow the Saints, nothing can diſcourage him, no, not grace in the regenerate.
A third determent that might have kept him, and yet he is importunate, they were ſupported with the but reſſe and ſtrength of promiſes, they had ſpeciall aſſurance that they ſhould not fall; None that are committed to him, Father I have kept them all ſaith Chriſt, and they ſhall not periſh, yet Satan in deſpight of all Gods promiſes wraſtles with his Children, and will ſee if he can beguile them, as it was with him, he diſputed Gods truth, hath God ſaid ye ſhall dye. No, ſo he diſputes, with a faith of a Chriſtian, hath God promiſed that you ſhall not faile, hath he aſſured you of your perſeverance, no ſuch matter, it is falſe doctrine, he will aſſure us, there is no ſuch ground and priviledge, the promiſes of the Goſpell, are no diſcouragement to him.
Fourthly, Here was a new ſupply of grace that might have diſcouraged him, they had been even now at the Sacrament, firſt the Sacrament of the Paſſeover, there was the blood of the Lamb ſprinkled o… them to keep them from the deſtroying Angell, yet he durſt ſet on them, and then the Sacrament of the Lords ſupper, that great conduit pipe of grace, they had received new ſtrength from Chriſt, notwithſtanding all theſe advantages that the Apoſtles had, the malice of Satan is thus great, and his opportunity, that he ſets on them.
In what caſe are they that neither live in the ſociety of Chriſt, but in the walk and range of Satan, that have not the leaſt part of grace, that have no hold upon the promiſes, that have not any ſtrength from the word and Sacraments. If he doth thus upon the green Trees, Peter and the reſt, what will become of the dry ones, thoſe th…t are deſtitute of all theſe priviledges. That is the firſt conſideration, the danger of this enemy of his importunities.
The ſecond, Is the conſideration of this temptation and the danger of it, that Satan ſets upon them, we find it was a humane temptation, the temptation that Peter and the reſt of the Apoſtles were aſſaulted? with what was it no diabolicall ſuggeſtion but ſave thy ſelfe, preſerve thy ſelfe from danger, provide for thine own run not into needleſſe trouble, thou canſt doe no good, as Jeremy ſaith, it was a meere naturall incentive, it was not diabollicall. Our own courſe dictates this, eſcape danger, goe not into needleſſe trouble, he bids him not curſe Chriſt and Blaſpheme, and ſpeake horribly of him; but he comes with a temptation of naturall affection. Here is a ſecond cuning reach of Satan. We are not troubled at him; but when he appeares in his own ſhape, as Bernard ſpeakes, when he comes with horrible Blaſphemies. O but he folds up himſelfe in our bowels, and hedges his temptations in our own naturall affections, he bids the Apoſtle, thou ſhalt provide againſt danger, be ſecure againſt trouble, and this is the moſt dangerous temptation when he works with our ſelves, and ſhoots our owne arrowes in our own faces; as the Axe borrowes the helve of the wood by which it is cut downe after, ſo, Satan borrowes temptations from our affections, he goes on in our owne temper of nature and diſpoſition, he bids us love our lives and provide for our ſelves, but they are hiſſing Serpents, thoſe temptations are moſt dangerous and deadly that come under a humane notion. This is the ſecond.
Thirdly, Yet it was a temptation of an Adverſary, a man would think it were a very freindly temptation, provide for thy ſelfe, eſcape danger. If Satan ſhould come with a horrid temptation, deſtroy thy ſelfe, make thy ſelfe away, ruſh on danger, theſe are horrible; but he comes in the hearts of a freind, and tells him he may doe a great deale of miſcheife to himſelfe, and incurre the diſpleaſure of the high Preiſt, and looſe his friends, and hazard his eſtate, and run into danger without advantange. This is the voyce certainly of a friend, but this was the voyce of an Adverſary. The moſt dangerous temptations are thoſe that come under the ſemblance and appearance of good will and councell. We can ſtart back when one bids us ruſh into miſcheife, and caſt our ſelves downe, but to ſave our lives and provide for our profit, to take care of our familyes, to inrich our ſelves for hereafter, to provide againſt hard times. O we thank every man for theſe councells, he is a good freind, yet notwithſtanding Satan maskes himſelfe in this habit above all other. A falſe freind is the worſt foe; as thoſe Pyrats are moſt dangerous that hangs out falſe colours, that pretend league and yet ſet on us, we are afraid of Satan when he comes in his own appearance, but when he comes like Samuel in the Prophets mantle, when he comes to Chriſt in the ſhape of Peter, when he comes in the perſwaſion of a wife in the neceſſityes of Children, in the councell of freinds; yet we ſhould diſcerne theſe to be the temptations of the Devill, thus you ſee the firſt thing the enemy that tempts, it is Satan.
The ſecond is the nature of the temptation, he hath deſired, that hath two things.
Firſt, Here is the great bent of his will, and then the reſtraint of his power.
The bent of his will, he earneſtly deſires to bring temptation, but he muſt deſire it. But if you would know the ſuſpenſion of his power, he is not able to doe that which he moſt deſires, he is bounded and limitted; he longs for it, and he muſt deſire it.
Firſt, Here is the great earneſt deſire of Satan to aſſault by temptation, and to bring us to ſin, Take his deſire in theſe three things.
Firſt, See, it is the very bent and inclination of his nature to do miſchief, his deſire is not for deſire to do good for himſelf, but onelyonly for ill to us, he longs not for his own ſalvation, but for our perdition; As it is naturall for Lyons to be cruell, and for Serpents to be venemous; ſo it is the nature of Satan to do miſchief, malice ſeeks not its own good; but to do others hurt; you may know Satan by his ymps, & the old one by his whelps, ſaith Solomon, a wicked man deſires to …o miſchief, it is death to Satan not to do …urt.
Secondly, See his deſire further, in that …o do miſchief in his dayly malicious ac…uſations, it is that term of infamy that …e Scripture puts on him; he is the Ac…uſer of the brethren, that accuſeth before God day night, the great Informer againſt …e Church. There is no ſin paſſeth by us, but he ſcores it up; did not I ſee this, and this hath not ſuch a Saint committed ſuch a ſin? He is the great Doeg of the Church, as David curſeth Doeg for his information, and it is Auſtins obſervation and direction for us on thoſe Pſalms, when we ſing thoſe Pſalms where David curſeth Doeg & thoſe that accuſed him to Saul; we ſhould turn from the little Doegs of the world, to the great Doeg of the Church, Satan that accuſeth them day and night, and thirſts after their deſtruction, and weaves cunning accuſations againſt the Church of God.
Thirdly, This great deſire of our ill appears by the earneſt importunity, he uſeth to God himſelf that we may be given over to him. He prayes not for his own pardon but for damnation, he prayes not tha… himſelf, may go to Heaven, but that we may go to Hell; he makes no prayer to God, but againſt the Church no petition but to ill. See how ready he was to ſeduce Ahab, here am I, he proffers his ſervice he deſires imployment to work miſchief how ſubmiſſively he deſires that he ma… winnow Peter, how he ſollicites Chri… that he would not caſt him out, but that he would ſuffer him ſtill to torment the bodies of Gods people. It is ſtrange, he is a proud ſpirit, and pride diſdains to ſtoup, but his malice over-rules his pride, and he falls on his knees, and ſolicites, and begs, and importunes God that he may have ſo much leave as to do miſchief.
Then as you ſee the bent of his will, ſo in the ſecond place, if he deſires it, here is a ſecond thing obſervable, the ſuſpenſion of his power, he is reſtrained and chained up, he hath a clog upon him, a limitation, to fall a begging, he is fain to deſire it, without leave he can do nothing.
Firſt, He hath an Originall prohibition, he is caſt out of all power and authority, he is the baſeſt of all Gods creatures, he hath no power over the meaneſt, he can do nothing to Job but by permiſſion. But you will ſay Job was an holy man; He could do nothing to Ahab but by Gods allowance, nay he had not power over the Swine without he begg Chriſts leave. Its Tertullians Meditation, he cannot not hurt a hair of our heads (ſaith he) nay even the very hairs and briſtles of the Swine, he hath not power over them, he muſt beg leave of God to enter into the heard of Swine, his reſtraint is ſuch.
Secondly, If ever God allow him, in all his permiſſions God manageth them with his wiſe diſpenſation, he cannot do what he would, but what God gives him leave, God alwayes carries a power over him, he holds the end of the chaine in his hand. In the tryall of Job he could do nothing while he had leave given him, God ſlips one linke of the chaine, he lets him trye what he would do, he doth that to the utmoſt & then he ſtops; God gives him another linke of the chaine, but there he ſtops. It is that, that gives us great ſecurity, he carries him in ſuch a ſort as that he can take him off, he limits him, and ſets him bounds of moderation, he hath great ſtrength of malice, great deſire, great cunning but his power is limitted, he walks as a Thief with his keeper, he is a dangerous Thief, but the keeper walks with him, and he hath ſhackells on his heels. This is the ſecond thing.
I come to the laſt, the miſchief intended to Winnow you as wheat, Now this action of Winnowing it is an ordinary familiar action conceivable by any, and this repreſents unto us the nature of Satans temptation, and that in theſe three reſpects.
Firſt, Winnowing or fifting it is no action of ſtrength, of force and violence, but of skill and cunning and dexterity. He that comes to purge corn by Winnowing, he pours not all out, he uſeth no violent action on it, but by ſlight of hand as it were a cunning dexterity and art that he hath, he uſeth this action that we call Winnowing ſo all the temptations of Satan they are actions of cunning not of power, he may perſwade and ſeduce us by the dexterity of his skill by inveigling us by temptations, but he cannot force and compell us ſaith Auſtin he hath a great deal of power, and ſtrength and cunning, he may circumvent us but he cannot powerfully overthrow us. It is not in the power of Satan to force the will of any to yield to his temptations. It is repreſented in the firſt temptation, he aſſumed the body of the Serpent a ſubtile creature, not of a Lyon; a creature of force he cannot break in upon us by force, he cannot open the door and come in upon thee, if thou open not thy own heart. It is onelyonly God that hath power immediately, to enter into the ſoul, he onelyonly that hath omnipotency, can frame and work and bend the will according to his pleaſure; Satan can follicite and tempt us, and perſwade us, he cannot overpower us, he can onelyonly over-reach us, he cannot raviſh thy ſoul, he may inveigle it. If thou reſiſt and beat him back; The will of any man is impregnable to Satan, it is onelyonly in the power of God to work on the ſoul; it is onelyonly an art or ſlight that Satan hath, he is an intreater, and ſeducer, not an overthrower, That is the firſt, it is a meer trick of exterity and skill.
Secondly, Winnowing it is not one motion or action and there is an end, it is not preſently done, but oft and oft, it is a frequent action an agitation rather, He that comes to Winnow corn he uſeth not one motion and then ceaſeth, but he repeates and renews it, he exerciſeth the ſame action again and again; So it is with Satans temptations, it is not one ſuggeſtion, that he is content with, and if you deny that he is gone, yet he knocks at the door again, he is importunate, he will take no denyal, but ſollicites and renews his onſets and compaſſeth us about afreſh: it is his continuall courſe as Paul ſaith, it is the buffeting of Satan, Satans buffets are blows and blows; a ſecond and a third blow over and over. This is the courſe of Satan, he will not be beaten once and then leave, but he will come the ſecond and the third time, and he then leaves but for a ſeaſon, & after renews all his forces.
Firſt, We know his malice is infinite and reſtles, he can never give over doing hurt.
Secondly, Satan knows not what temptation will proſper and ſucceed; he knows not truely and infallibly the ground of our hearts, when one temptation therefore failes, he will trye another, and another. He goes to Job and tryes him in his goods, it may be thoſe will vex him, and then in his children, it may be a tender father may be overcome, but Job overcame him, then he tryes him with a ſhrewd wife, and then with unfaithfull friends, he knows not the diſpoſition of the heart.
And then he knows that we are not alway in a temper, ſometime we are more watchfull, ſometime more drowſie, therefore he ſets upon us at all ſeaſons.
Laſtly he knows that importunity will weary and tyre a man; that thoſe that will not yeild out of love, will out of vexation give an anſwer to be quit, Thus Satan he makes his Winnowing a frequent act.
Thirdly, Winnowing is an action of great ſtirring & motion, a combuſtion and beating together, there is a great ſtirring and beating together in temptation: Satan brings no temptation that falls upon the ſoul of a Chriſtian like this, to be under the buffetings and winnowings and aſſaults of Satan. It puts the whole of a Chriſtian mans heart to it, it makes him weary, I go mourning all the day long ſaith David; It makes the Saints of God dejected in ſpirit, weary in ſoul, that Satan will never let them reſt, but ſets on them with continuall buffetings, fightings without, and fears within; temptations on all ſides, It makes them loath themſelves that Satan ſhould ſee ſo much evill in them, as to think to draw them to ſuch ſins by ſuch tempations. As Gregory mourned when he was advanced to the Papacy ſaith he, Lord I ſee that the world ſees ſome ill in mee, I am not Crucified to the world as I ſhould. As a chaſt ſpirit is grieved that the Devill ſhould think him ſuch a one as would yield to the temptation of uncleannes, It makes them mourn, there is no bitterneſſe to this, to be under the temptation of Satan, to be alway in the ſive and in the fanne, alway to have the flayle, and to be buffeted with temptations.
Fourthly, Winnowing it is an action, that diſcernes and tryes, a man ſees a heape of Corn lye on the floore, but he knows not which is good, and which is light Corne; ſo promiſcuouſly when we live all at eaſe and peace, and ſettle on our dreggs, we know not who are ſound Chriſtians, but come to the winde and to the fanne, come to the tryall and ſee what temptations will do, you ſhall ſee which is weighty and full corn then; and which is chaff and duſt and light corn, ſo temptations ſhews a man to himſelf, it makes known who are probata, and who are not, who are reprobate corn and duſt & chaff in the Church, & who are good grain and weighty Corn; ſaith Jerom a man is to be thought to be ſuch a one as he approves himſelf to be in the Whirlwind of temptation. Canſt thou indure afflictions and not murmure? canſt thou grapple with Satan, and his temptations, and not yeild? O ſaith James, we account them bleſſed that undergoe temptations. It will ſhew thee to thy ſelfe, it will make thee know whether thou be an empty husky Chriſtian, or whether there be good corn in thee; It is a matter of tryall.
Laſt of all this winnowing is a purging action, it is vexatious, but it is alwayes profitable, it purgeth out ſome corruption, whereſoever there is winnowing. Indeed Satan intends all for deſtruction but the live is Gods, though Satan uſe it, and the Church of God is alway the better and the purer the more it is purged from all droſſe, by theſe temptations. What doth Satan get by all the temptations and afflictions? by all the ſtirs that he raiſeth in the Church of God? He purgeth the Church, he cleanſeth it, he makes it pure, he purgeth the droſs from it.
The Corn before it is winnowed it is bigger, it is more in bulke, but after it is winnowed it is purer in ſubſtance. The Oare before it is caſt into the fyning Pot it is a bigger maſſe, but after it is purer in mettall, ſo the Church of God in all theſe tryalls of falſe doctrines and innovations what ever comes to try the Church, there is falling away, and men are gone, to faction and carryed away to ſedition and fractions; but all our comfort is, it is but the light duſt and chaffe that is blowne away with the wind, the good Corn remaines. In all Satans geting, all his gain is nothing but a heape of chaffe, not one true Chriſtian at the heart is drawn away, as it is Amos, 9. Not one graine of corne ſhall fall to the earth, all that Satan gains by all the troubles in the Chriſtian world, by all his falſe doctrines who are they? They are ſet down in the Revelations, they are ſuch as there names are not written in the book of life. As it was in the war between the Iſraelites & the Midianites, all the Midianites were ſlain, and not one of the Iſraelites periſhed, ſo in all the temptations and aſſaults that the Church ſuffers, not one Saint periſheth, not one graine of Corne miſcarryes, the gaine that Satan hath, is the light Chaffe, all that fall away by theſe ſeductions are but the looſe haires that fall off from the head of the Church in that ſickneſſe. Thus you ſee the third thing; the miſcheife intended, it is the winnowing. So much for this time.
FINIS.