Part 15
his throne." He is ever at their hand, and the cause is his; it must therefore needs be a good fight.
4. In regard of the good that is got even of the partial victories; the believers being helped to stand shocks, and get over them, though the war be not ended. Hence says the apostle, Rom. 5:3, 4, 5, "We glory in tribulations, knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed." The sharp trials of faith are hard in the time: but a review of bypast dangers, of the Lord's working for the soul in the time of the combat, gives an exquisite pleasure: so that the man comes to say, It is good that I was afflicted.
5. Lastly, In regard the final and complete victory in the end, is sure. Hence says the apostle, Rom. 16:20, "The God of peace shall bruise Satan under your feet shortly." Many a battle the believer may lose in the course of the war; he may be shamefully foiled: but though the enemy prevail so far, yet the believer shall always be the conqueror at the end. The men of Ai got an advantage against Joshua's men: but it did not last; they got a complete victory at length over the men of Ai.
III. Why is the Christian life, in the disposal of holy providence, made a fight? No doubt the Lord could have given his people a constant sunshine as well on this side as the other side of death, and cleared the way of those armed adversaries that are ready to attack them.
1. That the members may be conformed to their head in their passage through the world. The life that our Lord Jesus had in the world, was a fighting life all along, till he left the world, and entered into his glory. It is very agreeable then, that his followers should find it so,
and so be conformed to their head in suffering as well as in reigning: Rom. 8:17, "If so be that we suffer with him, that we may be also glorified together." 2 Tim. 2:12, "If we suffer, we shall also reign with him,"
2. That the nothingness, and utter unworthiness of the creature, which is to wear the crown of glory for ever, may convincingly appear; so as they themselves and all others may see it is owing purely to free grace, not to them, Deut. 8:2. We find the Lord usually laid those very low whom he minded to raise up on high; as in the case of Joseph, Moses, and David: and this to stain the pride of all glory, that they might see their own unworthiness, and that it was wholly of free grace, and owing to no merit of theirs. The Lord accordingly minding to bring a select company into heaven at length, in the first place brings them into the wilderness. There they are stung with serpents, scorched with thirst, &c. whereby much corruption and weakness appeared in them, &c. and afterwards they are brought unto a wealthy place.
3. For the greater confusion of the grand adversary, who, attacked him in person in the world, and whom he causeth poor weak creatures to triumph over after they have maintained a fight with him, Rom. 16:20, "The God of peace shall bruise Satan under your feet shortly." Our Lord Jesus overcame and baffled Satan's temptations in the wilderness. He triumphed over him on the cross, where the heat of the battle was: Col. 2:15, "Having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it." Satan renews the battle againt his members on earth: and what is the issue? The strippling, with his sling and stone, lays Goliath on the green. The weak believer through
faith confounds the united wit and force of men and devils, Luke 10:19, which tends to the greater confusion of the enemy.
4. For the greater glory of the captain of their salvation, the more full display of the freedom of grace, and the efficucy of his blood and Spirit. (1.) Every wound the believer gets in this fight, puts a new jewel in Christ's crown. For every new wound requires a new plaister from Christ. That is a new item for the believer in the debt-book of free grace, and so puts him more in free grace's debt. (2.) Every wound the believer gives in this fight, considering his weakness and fecklessness, and the strength and subtility of the enemy, does the same.
5. For that they may have a greater variety of experiences: Rom. 5:4, "Patience worketh experience; and experience, hope." The exercised Christian is the man of most experience. There is a great variety of promises in the covenant, for the various cases the children of God may be in: and that his people may have experience of the relish of these promises, he brings them into the cases to which these promises are adapted. Who finds the sap of that promise, Is. 33:16, "Bread shall be given him, his waters shall be sure," like those that are put to a fight of faith for their daily bread; or of that, Deut. 32:36, "For the Lord shall judge his people, and repent himself for his servants; when he seeth that their power is gone, and there is none shut up, or left, like" those whose case is brought to an extremity in point of hopelessness?
6. Lastly, That heaven may be the more sweet to them, when they come to it. It is in this respect that heaven is called a place of comfort, Luke 16:25, wiping away of tears, rest from labours. None
will find rest so sweet as the wearied man. A child of God come to his journey's end, after many falls and risings, after many ups and downs; set ashore after a dangerous voyage, will sing the song of Moses and of the Lamb in a higher strain, than if he had never been in danger from his first setting out.
IV. The fourth thing is, to shew why their fight is called a fight of faith. The reason is, because by that means all the glory of the victories obtained redounds to free grace, not to the sinner himself: Rom. 4:16, "It is of faith, that it might be by grace." The Lord is jealous of his own glory, and sinful man is very apt to ascribe something to himself; therefore faith is pitched upon; for its activity lies in these two.
1. In carrying the sinner quite out of himself, and from off his own bottom. Hence believers are said to have no confidence in the flesh, Philip. 3:3. The unbeliever's great strength lies in summoning together all the power of his natural abilities, and in confidence thereof trying the battle. But faith makes a man to be denied to all his own abilities, and not to lean to himself, his light, strength, &c. And therefore as the fire burns keenest in the sharp frost, so faith acts most vigorously, when sentence of death is passed on all probable means, as Abraham's faith.
2. In leaning upon the Lord for all. Hence believers are also said to rejoice in Christ Jesus, Philip. 3:3. Faith goes out to the battle in the name of the Lord, holding by his promise, trusting that he will make it out: and so it is the mouth of the soul that sucks the sap of the promise, by a fiducial application of it, and trusting in it.
V. I will touch at some particular fights of faith, the Christian may have in his course heavenward, such as,
1. In a call to some more than ordinary work or duty.
2. In desertion.
3. In temptations from Satan.
4. In afflictions.
5. With this present evil world.
6. With sin.
7. With death.
First, There is a fight of faith, in a call to some more than ordinary work or duty. Sometimes the Lord takes trial of his people by calling them to some extraordinary piece of duty. Thus Abraham was called out to this field, Gen. 22:1; Moses to bring the children of Israel out of Egypt, Exod. 3; and Jonah, to preach to the Ninevites.
Here the believer gets his hands full, as much as he is able to wrestle with; yea, and sometimes as much as lays him by, his faith failing. Thus Jonah was so put to it in this fight, that he goes to fly towards Tarshish, to shift the duty.
Now, what makes the difficulty here, are, (1.) The hardness of the work in itself, as in Abraham's case. (2.) A deep sense of our inability for it, as in the case of Moses, when commanded to bring the children of Israel out of Egypt, Exod. 4:10. For sometimes it is that
which the Christian seems of all things to be most unfit for. (3.) The great danger there may be in it, so that the Christian must run a risk in setting about it. Sometimes he must risk his reputation, as in Jonah's case; sometimes he must risk even his safety or life. Here there is a particular fight of faith to be fought. And therein faith is to be exerted,
1. In complying with God's call in the faith of the promise of strength for it. Hence says the apostle, Philip. 4:13, "I can do all things through Christ which strengtheneth me." God never calls his people to any duty, but what they have ground to expect furniture for from himself in the way of believing: "No man goeth a warfare on his own charges." God's call implies a promise of furniture: "The way of the Lord is strength to the upright." And God suits the back to the burden. It is much alike then whether it be little work and little strength, or g reat work and strength conform.
2. In following the duty, in the faith of divine protection, as far as he sees good. Faith trusts God with one's safety in the way of duty, according to th e promise, Psal. 91:11, "He shall give his angels charge over thee, to keep thee in all thy ways." As long as one is found in the way where God bids him go, he may be sure God will set a hedge about him, and make all work together for his good.
Secondly, There is a fight of faith in desertion. Here the believer is on the dark mountains in a special manner, the Lord in the depth of soverign wisdom withdr awing from him. And in this case there may be several things very heavy.
1. Darkness covering the believer's spirit, Is. 50:10, where! he goes mourning without the sun. Their former light is tak away, and clouds
and mists arise, so they cannot know their wa
2. Indisposition for duty, proceeding sometimes from a list Lastless to communion with God, Cant. 5:2, sometimes from the extremity of trouble, Psal, 77:4. So that the soul is not more unfit for duty, than when there is most need.
3. An army of doubts and fears attacking them, doubting of their love to God, and God's love to them, Psal. 77:7, downwards.
4. The terrors of God set in battle-array against them, Job. 6:4. They "remember God, and are troubled," Psal. 77:3, The man is carried captive from Sion to Sinai; the discharge is lost, and the law bends up a process against him. God appears an enemy, Psal. 88:15.
Now faith's part here in this fight is,
1st, To justify God in the dispensation, Psal. 22:3, and to submit to sovereignty, Job 2:9, 10, believing he doth all things well. The man has to do with him whose will is the supreme law, and so must not adventure to call him to an account.
2dly, To cleave to God in Christ by a faith of adherence; saying with Job, "Though he slay me, yet will I trust in him, Job 13:15. He must resolutely adhere, over the belly of discouragements.
3dly, To believe an outgate in due time; saying with the church, Mic. 7:8, "When I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me." Hence is that exhortation, Is. 50:10, "Who is among you that feareth the Lord, that obeyeth the voice of his
servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God."
4thly, To hold the conclusion of our interest, notwithstanding the arguments drawn from the divine dispensation to prove us naught. Hence says Job chap. 27:5, 6, "Till I die, I will not remove my integrity from me. My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live."
5thly, Continuing in the way of duty notwithstanding; as Job did, chap. 1:20, 21, who, notwithstanding all the catamites that befel him, blessed God.
Thirdly, There is a fight of faith in temptations from Satan. He is the declared enemy of God and mankind. Natural men he tempts to sin, to get them kept the surer in his gripes; the godly, that he may mar their communion with God, their comfort and growth, and may make their lives bitter, if he cannot get them back entirely to his service; both that he may get God dishonoured by them. The temptations of Satan are too many to be reckoned up particularly; but I shall take notice of these eight things following, in which ye would set yourselves to fight the fight of faith.
1. Temptations to sin, after some seeming or real enjoyment of God in ordinances or providences. Nothing is more ordinary than a subtile or furions attack of the devil on a person brought into a better case than ordinary, Cant. 5:1, 2. Thus after solemn ordinances. So after Christ's baptism, Matth. 4:1; and the disciples after the first communion. Satan is a proud, envious Spirit. The better it is with a soul, the more likely is the honour of God to be advanced, and their
own salvation. And neither of these can that malicious spirit endure. In this case faith is to manage a fight, by,
1st, Believing the Scripture warnings and instances of this: Luke 22:31, "And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat." 2 Cor. 12:7. "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." Hereby the soul will be set to watch before the temptation come, and so be in better case to resist it; and when it is come, will see that it is no more than what God's people have met with.
2dly, Resisting, not in confidence of vows, purposes, and resolutions, the present frame of the heart, or grace already received; but in confidence of the grace that is in Christ, and the new supplies of it: 2 Cor. 12:9, "My grace is sufficient for thee: for my strength is made perfect in weakness." 2 Tim. 2:1, "Thou there fore, my son, be strong in the grace that is in Christ Jesus." It is confidence in what we have in ourselves that mars all.
2. Temptations to the sin that one is most easily laid aside unto: Heb. 12:1, "Let us lay aside every weight, and the sin which doth so easily beset us." Satan will be sure to attack you on the weak side, where he is most likely to prevail. He knows what is the sin of one's constitution, age, calling, and the like, and there to set on where the wall is weakest. But he that minds for heaven, must resist, and fight against him, and that in faith.
1st, Believing the necessity of overcoming, even in that particular: Matth. 5:29, 30, "If thy right eye offend thee, pluck it out, and cast it
from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell, And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." Men would do well to remember that there the one thing lacking, which ruins all, may lie, Mark 10:21. And if the devil can get the man kept under the dominion of any one lust, it will serve his purpose for that man's eternal ruin, though he have otherwise many good things about him.
2dly, Believing, that such temptations may be overcome and got mastered: Luke 17:6, "If ye had faith as a grain of mustardseed, ye might say unto this sycamine-tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you." These temptations men do so naturally incline to comply with, that they are ready to think, it is in vain to offer to resist them, for it will not do, Jer. 2:25, "Thou saidst, There is no hope. No, for I have loved strangers, and after them will I go." This is the language of unbelief, which faith must contradict, if one would stand.
3dly, Believing, that, in the use of appointed means, he shall overcome, through grace and strength from the Lord: Mark 11:24, "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." This faith makes the soul in this case like a giant refreshed with wine, opposing Christ's promised strength to its own weakness, and the force of the temptation; and so brings it off victorious, Is. 40 ult. and 45:24.
3. Temptations to the grossest sins. Nobody is out of hazard of these, while in this world, 1 Cor. 10:12, "Let him that thinketh he standeth,
take heed lest he fall." Satan makes great hellish gain by these; he wastes and defiles the conscience, gets God greatly dishonoured, and religion exposed to reproach by them. He gets the mask pulled off many hypocrites by them; and gets sincere Christians sometimes made to go halting to the grave by them, Prov. 7:26. They that would see heaven must resist, and resist in faith,
1st, Believing that they are snares for soul-ruin, according to the word, Prov. 6:27, 28, "Can a man take fire in his bosom, and his clothes not be burnt? Can one go upon hot coals, and his feet not be burnt?" and chap. 1:17, "Surely in vain the net is spread in the sight of any bird." It is the work of faith to discern, by the glass of the word, Satan's devices, and arts of destruction; that the soul, seeing them so, may conceive a horror of them. Hence says the apostle, Rom. 12:9, "Abhor that which is evil."
2dly, Believing that it is not the temptation, but the yielding to it, that will provoke God against you. I own, that such temptations are often sent as a punishment for other sins, as Judas' covetousness was punished with a temptation to betray Christ for money: and by such means God often shakes himself loose of hypocrites, as in Judas' case, and spues them out of his mouth, leaving them to yield to them, Rev. 3:16. And it is often the thought of serious souls, that temptations to sins so very gross are a sign of the Lord's hatred against them: yet that is a plain mistake; for what sin is there so gross but a child of God may be tempted to it? Asaph was tempted to deny a providence, Psal. 73:13. Agur saw himself in hazard of atheistical contempt of God, Prov. 30:9. Job was tempted to blaspheme and curse God, Job 1:11, 12. to self-murder, chap. 7:15. Christ himself was tempted to distrust, self-murder, and worshipping
of the devil, Matth. 4. The faith of these things will be strengthening under such horrid temptations.
3dly, Believing the word condemning and forbidding these sins, and so opposing Heaven's word of command and threatening unto the temptation. Thus our Lord resisted all his temptations in faith, Matth. 4. This is faith's wielding the sword of the Spirit against the tempter, which is fitted to awe the heart with the authority of God, and fill it with abhorrence of the temptation. Whenever the temptation is given, there should presently be some apt Scripture to oppose to it in faith; and as oft as the temptation is repeated, do ye repeat the word in faith, and Satan will fly at length. So in such cases ye should have such Scriptures as these ready, Deut. 28:58, 59; Psal. 14:1; 1 John 3:15; Eph. 5:5, 6.
4thly, Believing the promises suited to the case. There is no temptation any can be in, but there is a promise suited for it in the word, which is the armour faith must wield in order to overcome: 1 Cor. 10:13, God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." James 4:7, "Resist the devil, and he will flee from you." And in the faith of the promise make resistance, not doubting but it shall be accomplished in your case: and according to your faith of the promise in the use of means, so shall it be; as with Peter on the water, and the army against Amalek with Moses' hands lift up.
4. Temptations artfully suited to one's circumstances. Satan has a hellish art of framing his temptations upon his observation of people's circumstances, wherein they are most likely to take with
them. Thus Christ being an hungered, the devil tempted him to distrust, Matth. 4:3. Job was tempted to blaspheme and despair under his afflictions. Achan was tempted to steal, a fair opportunity offering. Thus he has his temptations suited to the age and the young, the poor and the rich, the jovial and those of a sorrowful heart. He knows, that in such a case he rows with the stream, and is most likely to prevail. But resist ye in faith,
1st, Believing, according to the word, that Satan watcheth all opportunities against you, 1 Pet. 5:8. "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." This will make you to watch against him, when the enemy has such an advantage against you that he will not let slip. They had not need to sleep who are within the enemy's gunshot.
2dly, Believing that God's eye is on you, and the Lord has you upon your trials in that particular, to which ye are so tempted. Hence says Joseph, Gen. 39:9, "How can I do this great wickedness, and sin against God? Men's corrupt hearts are apt to think, when a fair occasion of sinning lies before them, that now is the time to gratify the lust; but happy were they could they think, now, here is a trial for me, and God is looking on to see how I will behave.
3dly, Believing that as the devil suits his temptations, so Christ suits his help and assistance, to the circumstances of poor sinners: so that resolving to resist, you may say, There are more with us than against us, 1 Cor. 10:13, forecited. Whatever way the stream runs for your compliance with the temptation, stretch out your withered hands to
swim against it, in faith of your throughbearing upon the ground of God's faithfulness, Is. 40:28–30.
5. Temptations from one sin to another. Satan knows, that one sin makes way for another; and that to get in his finger once, is the way to get in his whole hand after. So Eve's lustful look to the forbidden fruit, made way for her taking, taking for eating, that for giving to her husband and his eating: and so the whole world's ruin was completed, Gen. 3:6. Thus it is usual for Satan to prevail with those that have yielded to him in one temptation, to lie for covering it again. And some sins natively lead to others; as in the well known story of the three sins one was tempted to. Thus drunkenness makes men an easy prey to uncleanness, Prov. 23:33. And some when once the devil has got them to be harlots, the temptation from that, and from their credit, has made them murderers: some murdering their children after they are born, some before they are born, going about to destroy their conceptions; the latter as well as the former murderers, and guilty of innocent blood in a degree beyond Onan, Gen. 38:9, whom the Lord himself slew as a murderer. But ye must resist, and that in faith. Happy they Who resist the beginnings of sin, who crush the viper in the bud: but when ye are fallen into the snare, fight against the temptation to add sin to sin, or to cover one sin with another.
1st, Believing, that there is mercy for penitents, but none for those Who harden themselves in their wickedness: Prov. 28:13, "He that covereth his sins, shall not prosper: but whoso confesseth and forsaketh them, shall have mercy." Nay, there is not a more ready way under heaven to expose sinners to the arrows of God's wrath, than to be hardened in wickedness, Deut 29:19, 20.
2dly, Believing, that the design of the temptation to one sin from another, is plainly the ruin of the soul, that the devil may get the person so deep into the mire, that he may never win out again. Thus he drove Judas from the betraying of Christ, into an attack against his own life. For thus the one sin becomes a need-nail to the other, shutting up the soul under the guilt of it, not to be removed but by a miracle of mercy.
3dly, Believing, that all the shame, and pain, and misery that can follow in the world, upon one sin, is not to be laid in the balance with the wrath of God, that is kindled against the sinner by running into another sin because he has been guilty of one, Matth. 16:26. This all such as so do will find, either in this world, or in hell, when God shall make all their sins together lie on their own heads. For sooner or later sin will find out the guilty, Numb. 32:23.
4thly, Believing the promise of pardon through the Redeemer's blood, however atrocious and heinous the sin is: 1 John 1:7, "The blood of Jesus Christ his Son cleanseth us from all sin." Some are led on from one sin to another, because they have no sense of the ill and danger of it to their souls: the faith of God's testimony of their sin would cure this, and make them cry out, Undone. Others have a secret despair of finding mercy, and so they proceed from, evil to worse: but the faith of the promise of pardon would cure that: Is. 1:18, "Come now and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."
5thly, Believing the promise of renewed strength even to those that have slighted it before, Jer. 3:14. They who have been foiled by one
temptation, may get victory over another. They may have taken a large step on the devil's ground, who yet looking to Christ by faith, may stop and go no further, Psal. 65:3.
6. Temptations suddenly and surprisingly cast in, and resolutely continued, 2 Cor. 12:8. These are Satan's fiery darts, Eph. 6:16. This is a furious assault of the devil, which he often makes use of in blasphemous or other diabolical injections into the minds of poor sinners; where the soul is in no better case than one, who descending a thatched house, no sooner gets one fire-ball quenched, but another is thrown in on him. If at any time this be your case, set to vigorous resistance, in faith,
1st, Believing, that these are your affliction and trial, but no further your sin than you yield or consent to them. This is clear from the horrible Satanical suggestions made to our Saviour, Matt. 4. while yet there was no sin in him. Satan does with these as harlots laying their brats at the door of honest matrons, so confounding, perplexing, and hurrying the poor tempted sinner, that he is apt to take the voice of Satan for his own voice. But unless ye yield to them, and embrace them, Satan, and only he, shall be accountable for them.
2dly, Adhering resolutely by faith to the Lord Jesus, in that hour and power of darkness, as your Lord and Saviour did. Thus our Lord gave us an example, John 12:27, "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour." If ever that resolute adherence is necessary, it is necessary at such a time: Is. 50:10, "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and
hath no light? let him trust in the name of the Lord, and stay upon his God." The great end and design of the tempter by these furious attacks, is, to drive the poor tossed tempted creature from his hold of Christ: but we should be like the traveller in the windy day, that holds his cloak the faster the harder it blows.
3dly, Believing, that there is no safety in parleying with the tempter, but ever and anon the temptation is to be rejected with abhorrence. It was Eve's parley with the tempter, that laid the foundation of the ruin of the world by the first sin, Gen. 3. Setting on the Second Adam, he got his answer a refusal, with abhorrence of his proposal, immediately, Matth. 4. These suggestions are not so far to be listened to, as that one should think with himself whether he should comply with them or not. "The Lord rebuke thee," is the short and safe answer.
4thly, Believingly opposing the Lord's word to them, which condemns and forbids the things tempted to. In those temptations our Saviour met with, which were shocking even to the light of nature, it is remarkable he still opposes scripture to them, Matth. 4:7, 10. For that is a divine ordinance for repelling of temptation, to be reiterated in faith as often as Satan repeats his temptation.
5thly, Believing, that there is grace in Christ Jesus sufficient for repelling these most violent temptations, and that it is sufficient for you in your case in particular, Hence says our Lord, 2 Cor. 12:9, "My grace is sufficient for thee: for my strength is made perfect in weakness." If Satan prevail so far as to cause the tempted to think, that the violence of the temptation is so great that it is not possible for them to stand against it; this is such a weakening of faith, that the
breach can hardly miss to be made there, as a breaking forth of an high wall in an instant. And Satan cannot obtain it of the tempted but by turning his eyes away from Christ into himself; Therefore, in that hour of darkness, let the tempted keep his eye on the fulness of strength in Christ for him: 2. Tim. 2:1, "Thou therefore, my son, be strong in the grace that is in Christ Jesus."
6thly, Believing the promise of victory to the poor struggler with temptation: Jam. 4:7, "Resist the devil, and he will flee from you." The faith of the victory is necessary to animate the tempted to continue the struggle, and will make him in the temptation to be like a giant refreshed with wine, and will undoubtedly bring him off victorious at length. For there is the decision, "According to thy faith, so be it unto thee."
7. Temptations striking at the very foundations of faith and religion, such as against the being of God, and the divine authority of the scriptures, Psal. 14:1. and 73:13. These are most dangerous, but they are what the devil himself cannot prevail with himself to believe; though he fain would, yet he cannot be an atheist, nor an infidel as to the scriptures, Jam. 2:19. But he sometimes would palm these foul atheistical principles on poor sinners, even saints of God, who want not an atheistical principle in them to work upon. If at any time Satan attack you with such temptations, ye must resist them,
1st, Believing, that they are the spawn of the old serpent in the corrupt heart, the hissing of the crooked serpent: Psal. 14:1, "The fool hath said in his heart, There is no God." Hence it is said of the beast in Rev. 13:6 that "he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in
heaven." This is the reception they should get immediately, faith discerning the devil's cloven foot in them at their very first appearance. Whether they come immediately from the devil, or from the corrupt heart itself moved by Satan, it is all a case in this point; believe them to be hellish, devilish, most abominable, and to be treated with the utmost abhorrence. And the sooner ye give them that entertainment, the victory will be the more easy and speedy.
2dly, Resolutely believing the foundation-principles which the temptation strikes against, over the belly of the Satanical objections mustered up against them before you, though ye be not able to answer those objections or loose the difficulties: Heb. 11:6, "He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him." 2 Tim. 3:16, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." And hence is that exhortation of the apostle, Eph. 6:16, "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."
There is not wanting store of reasons to support the great foundation-principles of religion; and nothing but sophistry can be brought against them, which reason sufficiently enlightened may discover. There are convincing arguments for the being of a God, and the authority of the scriptures, to be used against atheists. But when ye are assaulted with these temptations, I dare not advise you to the way of disputing with the tempter, but to the way of believing; not to the bringing reasons for these principles against him, and answering his hellish objections against them, but to a resolute holding of the conclusion over the belly of all his objections; because,
(1.) They are first principles, and ye are not obliged to dispute them with any, unless it were to keep an opposer from ruin, as in the case of atheists. But this has no place in a combat with the devil, of whom there is no hope.
(2.) Because the devil is an intercommuned spirit, with whom we are not to commune and enter into reasoning without a special call. Our Lord himself, though he could have reasoned the devil out of it, yet he took not that method, but just opposed to his temptations the testimony of scripture. And it is certainly the safest way for us, whatever we have to say in temptation, to say it to God, rather than to the devil.
(3.) Because the devil is a disputant too subtle for us, and in the way of wit and reason may quickly over-reach us. I make no question, but the devil is a philosopher and divine far beyond any of our greatest scholars: and men may expect from him most subtle turns of wit to elude their arguments, and to start objections which it will not be easy to answer. And therefore it is not safe to engage in dispute with him.
But do ye resolutely believe the principles you have received on divine authority, which ye have no reason to quit on the devil's contrary testimony, though he pretend reason for it, since he is known to be a liar and murderer. This the apostle prescribes, Eph. 6:16. forecited. And this method of holding by the conclusion resolutely, while the sinner is not capable to answer the objections, is recommended to us by the practice of the saints, Jer. 12:1; Matt. 15:25. Therefore, while Satan casts in these temptations, or raises them in your heart, enter your protestation against them, (crying out
of violence and wrong), that you allow them not, you do believe, and will through his grace believe these foundations, and will not quit them.
3dly, Believing and applying the promise of saving illumination, and teaching of the Spirit. It is light from the Lord himself, that must dispel the mists that Satan raises in the corrupt heart, wherein these horrible temptations do take place. Hence says our Lord to Peter, Matth. 16:17, "Blessed art thou Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." 1 Cor. 2:12, "Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God." And this light is brought in, by faith's applying the promises suited to the case. Of these are many, such as Heb. 8:11; John 17, and 14:21. And the tempted should lift his eyes unto the Lord, that he may so shine in his word, into his soul, as that his light may dispel the darkness, according to his promise.
4thly, Believing the scripture accounts of these things, of those mysteries of providence from whence Satan raiseth these temptations. Satan sometimes observes the spirits even of saints fretted and rankled with long and sore afflictions, their prayers not heard and answered, the wicked prospering, and they in great distress: and here he plants his cannon, to beat down from these, even the foundations of all religion. Thus he dealt with Asaph, Psal. 73:12, 13, 14. And he resists him by believing the scripture account of those mysteries of providence, vers. 16–18. This is the way to undermine Satan's battery, to rase the foundations on which he builds.
What will that malicious spirit make of the long and sore distresses of God's people, and the prosperity of the wicked, against the being or nature of God, and the certainty of his word? The sun may hide his head long in a stormy winter; but will any say therefore, there is no sun, or that the ordinances of the heavens fail and misgive? Is not one day with the Lord as a thousand years, and a thousand years as one day? Doth not the scripture shew, that the wicked are raised on high, that they may fall more grievously? Is there not a judgment to come, and a long eternity enough to shew God's good pleasure in the vessels of his mercy, and his wrath against the vessels of wrath, though neither the godly have two summers, nor the wicked two winters, in one year? Have not prayers lain long over, that yet have got a gracious answer at length? Zech. 7:3; James 5:11.
Thus believing is the method of resisting in these temptations. Howbeit, when ye are out of the shock of temptation in these matters, it would be of good use to fortify and confirm your faith of the foundation principles of religion, with all the reasons and arguments ye can draw together for them.
8. Lastly, Temptations of delusion. This is a kind of temptation most hard to resist, Satan therein transforming himself into an angel of light, and pressing to sin under the notion of duty, 2 Cor. 11:14. It is a great trial of faith, Matth. 24:24; a great and fearful plague where it takes, Is. 66:4; 2 Thess. 2:11, 12, and has always a lamentable upshot, according to the nature thereof, Is. 1. ult. But ye must resist in faith,
1st, believing your own weakness and darkness in yourselves, together with the diligence of Satan the great seducer, according to the scripture, 2 Cor. 3:5, "We are not sufficient of ourselves to think
any thing as of ourselves: but our sufficiency is of God. 1 Pet. 5:8, "Be sober, be viligant; because your adversary the devil, as a roaring lion, walking about seeking whom he may devour." It is self-conceit, a high opinion of our own great attainments, that most readily betrays men into the snare of delusion; for these are in little fear of Satan's wiles, and so are the more easily caught in his snare.
2dly, Believing the holy scriptures to be the only rule of faith and manners, and a full and perfect rule; and to improve it so: Is. 8:20, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." There is an itch in the nature of man, to be wise above what is written; and sometimes Satan has made his gain thereof by visions, voices, dreams, impressions, and impulses. But in all such cases take head to yourselves, that Satan delude you not: but bring the matter to the word written, and thereby examine it. What is of God will abide the trial by that touch-stone; and the more closely it is brought to the word, it will appear the more clear: what is not so, will lose its lustre there, as ill wares brought out to the light of the sun. And therefore those under delusion are mighty loathe to examine by the word: 1 John 4:1, "Beloved, believe not every spirit, but try the Spirits whether they are of God; because many false prophets are gone out into the world. 2 Pet. 1:18, 19, "And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take head, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." The holy scripture is the stated way of communication betwixt heaven and us: it is from the Holy Spirit, and it is not possible that he should contradict himself, Is. 59. ult. Therefore "though we, or an angel from heaven, preach
any other gospel unto you, than that which we have preached unto you, let him be accursed," Gal. 1:8.
Lastly, Believing the promise of guidance into all truth, John 16:13, "Howbeit, when he the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come." Psal. 25:2, "The meek will he guide in judgment: and the meek will he teach his way." The soul thus emptied of itself, and leaning to the Lord Christ for his teaching, will not want teaching in the use of means. Hence says the Psalmist, Psal. 28:7, "The Lord is my strength and my shield; my heart trusted in him, and I am helped." Our Lord Jesus is the appointed leader and guide of his people, Is. 55:4. He is given of God for a light of the people. He has set us our ways-marks in this as in all other cases. Divine manifestations are always sanctifying and humbling; delusions puff up, and leave the soul always as unholy as they found it. Divine manifestations have ever an immediate tendency to holiness; delusions have always a tendency to unholiness. And even when duty is pressed in delusion, it will readily be found either out of season, or not the duty of one's station, or to have some such flaw in it or other.
Fourthly, There is a fight of faith in afflictions: Heb. 10:32, "Call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions." One may as well think to travel without the flies annoying him in a hot summer day, as to go through the world without meeting with afflictions. They are common to good and bad. In the Lord's way one cannot miss them: Acts 14:22, "We must through much tribulation enter into the kingdom of God." In the way of sin one will meet them too: Eccl.
10:8, "He that diggeth a pit, shall fall into it; and whoso breaketh an hedge, a serpent shall bite him." Sovereignty distributes them, to some more, to others less; but to all, some. The native effect of afflictions on the guilty creature, is to drive it away from God, (however they are oft turned to good); even as the lash of a whip natively drives away him that is lashed, from him that lasheth. So that it is owing to something else that they do good to sinners. And that,
1. To a word of divine appointment. Afflictions are an ordinance of God for good to poor sinners: Is. 27:9, "By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin." And a divine appointment will alter the nature and operation of a thing. The savour of burnt flesh is very unpleasant, but the divine ordinance of sacrificing made it a sweet savour, Gen. 8:21. Clay laid on one's eyes is a mean natively to make one blind: yet, by virtue of a divine ordinance, it cured blindness, John 9:6, 7. So afflictions natively, or of themselves, drive away the soul from God, but, by virtue of a divine ordinance, lead it to him.
2. To a receiving of them in faith: 2 Cor. 4:17, 18, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal; but the things which are not seen, are eternal." See Heb. 11:35–39. Whoever would profit by a divine ordinance, must receive it in faith, Heb. 4:2. For to every divine ordinance there is a promise annexed to be believed: and the promise being believed, the ordinance has its effect. So that we see
afflictions do good to some, to others no good, but ill: Why? It is faith and unbelief that make the difference.
Wherefore ye must fight in faith against the native tendency of afflictions in themselves. And if ye ask, What is that tendency in afflictions on the guilty creature, which he must fight against? and, How must one fight in faith against it? I answer in the six following particulars. It is,
1. To impress the person with the apprehension that God is his enemy, and that he is seeking his ruin: 2 Kings 6. ult. Even Job himself was carried away with this hard thought of God, Job 33:10, 11, "Behold, he findeth occasions against me, he counteth me for his enemy. He putteth my feet in the stocks, he marketh all my paths." Guilt lying on the conscience, makes it full of hard thoughts of God, and terrible forebodings. Whenever the guilty soul hears from heaven by affliction, it is ready to strike in his mind, Now this is for my sin, and God is proclaiming war against me to ruin me. Hence affliction is several times the means of awakening the secure sinner; though he can never come to God till he believe.
Now, ye must fight against this in faith,
1st, Believing, that though all your afflictions are infallible signs of God's hatred of your sin, and his seeking the ruin of it; yet no affliction on you in this world can be such a sign of God's hatred of your persons, and his seeking your ruin, Eccl. 9:1, 2. No, no; God's dearest children may have as heavy afflictions on their backs, as any other persons in the world, Psal. 73:12, 14. And no wonder, since God's only begotten Son had the heaviest burden of afflictions that ever was on the back of a man.
2dly, Believing, that afflictions are God's ordinance for good to the afflicted, even as really as is the preaching of the word to them: Prov. 29:15, "The rod and reproof give wisdom." They are the discipline of God's house, as the word is the doctrine of it: Heb. 12:6, "For whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth." So the design of the rod is your good, as the design of physic is the health of the patient; though, in the meantime, one, by misguiding under it, may indeed kill himself; even as one, by not complying with the design of the affliction may wound his own soul. It is certain, that afflictions have a word of divine appointment for good; there is a blessing annexed to them by promise: but how can ye share of it, if ye do not believe them to be an ordinance of God for good?
3dly, Believing, that God by these means is seeking your good, as using towards you the very same means that he does towards the dearest of his children: 2 Pet. 3:9, "The Lord is not slack concerning his promise, (as some men count slackness,) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." Rev. 3:19, "As many as I love, I rebuke and chasten: be zealous therefore and repent." Should a physician give you the very same remedy that he gives to his own child, sick of your disease; what but unreasonable jealousy should make you think he designs ill to you? And what but unbelief then can it be that makes you think, that God seeks your ruin by affliction, with which he works the cure of his own?
4thly, Believing the promise annexed to that ordinance, with application to yourselves, that your affliction, through his grace, shall do you good: Is. 27:9, "By this therefore shall the iniquity of Jacob be
purged, and this is all the fruit to take away his sin." Zeph. 3:12, 13, "I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid." This is the way to partake of the efficacy of the ordinance of affliction; and it is the faith of it that makes the saints welcome the rod, to be patient under it, and to comply with the design of it, Micah 7:8, 9; while those that expect no good of them, get as little many times.
2. To take all heart and hand from him in his approaches to God. Hence says the Psal mist, Psal. 77:3, "I remembered God, and was troubled: I complained, and my spirit was overwhelmed. The guilty conscience takes up the affliction, and just knocks him down with it, fells him with it before the Lord. He is filled with consternation before an angry God, and his heart fails, and can look for no good at the Lord's hand, 1 John 3:20, 21. The affliction lies so heavy upon the poor sinner, that he cannot think there is any hope of God's hearing his prayers, or making him welcome to the throne of grace. Hence says Job chap. 9:16, 17, "If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice. For he breaketh me with a tempest, and multiplieth my wounds without cause." But ye must fight against this in faith,
1st, Believing, that there are bowels of compassion in God, while nothing but frowns appear (Psal. 130:1, 7.) in his countenance. And it is faith's work, to take up these bowels of mercy in as afflicting God. QUESTION. What way shall one perceive them? ANSWER. While ye behold his anger in his providences, ye must look to his word by
faith, and there ye will see these bowels of mercy: Is. 49:14–17, "But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands, thy walls are continually before me. Thy children shall make haste; thy destroyers, and they that made thee waste, shall go forth of thee." Chap. 63:9, "In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them, and he bare them, and carried them, all the days of old. And ye may be helped hereto, by considering the heart of a father smiting his own child; where, in a sense, the heart goes not along with the hand. Thus the church prays, but in faith: Is. 63:15, 16, "Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our father, our redeemer, thy name is from everlasting." And this the church doth, and that on good grounds, Lam. 3:33, "For he doth not afflict willingly [Heb. from his heart] nor grieve the children of men."
2dly, Believing the testimony of God's word, as to instances of persons that have had God's heart towards them, while his hand has been lying heavy on them. Thus it was with Gideon, Judg. 6:12, 13. Thus it was with Job: he was most dear to God, yet he was given up unto the power of Satan to afflict him. And thus it was with a cloud of witnesses. These things are written for your learning; that ye, through patience and comfort of the Scriptures, might have hope.
3dly, Believing the promise of hearing the prayers of the afflicted, with application to yourselves: Psal. 50:15, "Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me." Oppose this promise in faith, to the disheartening operation of the affliction upon you before the Lord: take this cordial by the mouth of faith, when ye begin to faint in your approaches to God. So shall ye "lift up the hands that hang down, and the feeble knees." Is there a secret whisper, that you are so afflicted that you need not pray? It is the surmise of unbelief. Say ye, Since I am so afflicted, I am called to pray, James 5:13, "Is any among you afflicted? let him pray:" and there is a particular encouragement in my case, Psal. 102:17, "He will regard the prayer of the destitute, and not despise their prayer."
3. To frighten the sinner away from God. Thus our first parents saw they were naked, and presently fled to hide themselves from the Lord. When the conscience is fired with guilt under affliction, its natural motion is to run away from God: 1 Sam. 6:20, 21, "And the men of Bethshemesh said, Who is able to stand before this holy Lord God? and to whom shall he go up from us? And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the Lord; come ye down, and fetch it up to you." Hence the sorrow of the world is said to work death, because the more deep one is drenched in it, the farther he goes from God. Satan knows this very well, and therefore is he so eager to have sinners afflicted, and to make their lives bitter with it; though he is sometimes outshot in his own bow, as in Job's case. But ye must fight against this in faith,
1st, Believing, that God sends on afflictions, not to frighten the sinner from him, but to bring the sinner to him: Hos. 4. ult, "The wind hath
bound her up in her wings, and they shall be ashamed because of their sacrifices," Chap. 5:1, "Hear ye this, O priests, and hearken, ye house of Israel, and give ye ear, O house of the king; for judgment is toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor." It is indeed God's ordinary method to bring home runaways and backsliders: Hos. 2:6, 7, "Therefore, behold, I will hedge up thy ways with thorns, and make a wall, that she shall not find her paths. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband, for then was it better with me than now." Satan's design is one thing in them, and God's design another: and though Satan row with the stream, a touch from the hand of God on the sinner's heart will carry his purpose.
2dly, Believing, that none can better their case by running away from the Lord: however hard their case may seem with him, they can never mend themselves at another hand. Hence said Samuel unto the people, 1 Sam. 12:21, "Turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver, for they are vain." And hence we find, that Peter said to christ, John 6:68, "Lord to whom shall we go? thou hast the words of eternal life." The sinner under affliction is often like Hagar, "flying from the face of her mistress Sarai, Gen. 16:8: and that is the best course which the angel of the Lord directed Hagar unto, ver. 9 namely, to return to her mistress, and submit herself under her hands. Jonah fled from the presence of the Lord, and shunning the journey to Nineveh, cast himself into a whale's belly. And those that take course in their affliction, will not speed better.
3dly, Believing your welcome unto, and certain reconciliation with an offended God through christ, 2 cor. 5:19, 20, "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God." God was never so angry with any of Adam's children, but he was ready to lay by his anger for the sake of Christ, apprehended by faith. The whole tenor of the gospel holds out this truth: and the law is suffered to lash the sinner, and afflictions are laid on him, to the very end that he may improve it for his reconciliation with God.
4. To bring the sinner to cast off religion, and to lay aside the duties of it. Hence says Christ of the stony ground hearers, Matth. 13:21, "When tribulation or persecution ariseth because of the word, by and by they are offended." Thus we find a profane generation arguing the vanity of religion, and the duties of it, from their afflicted and low circumstances, Mal. 3:14, 15, "Ye have said, It is vain to serve God: and what profit is it, that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy: yea, they that work wickedness are set up; yea, they that tempt God are even delivered." No less a man than Asaph was near to have turned atheist on this very score, under a strong temptation, Psal. 73:12, 13, 14, "Behold," says he, "these are the ungodly, who, prosper in the world they increase in riches. Verily I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning." And so it has fared with many, who in their prosperity have kept up a form of religion, that their spirits have been quite
soured as to religion in their adversity, and they have visibly given up with it; like the mixed multitude in the wilderness.
Here is great need to fight the fight of faith,
1st, Believing that prosperity is not tied to religion, nor yet to irreligion: but which of the ways soever one takes, affliction will meet him in the world, Eccl. 9:2, "All things come alike to all; there is one event to the righteous and to the wicked," &c. If men take up religion for worldly prosperity, no wonder they be baulked of their expectation, and lay it aside again upon the disappointment. But their laying it aside will not secure them from affliction. Therefore men should look so to religion itself, as to be wedded to it for its instrinict value. But in the way of religion men may find a good conscience under affliction, while they find an ill conscience in the way of casting it off.
2dly, Believing that the great advantage of religion is to be reaped after the time of trial in this life is over. Hence says our Lord, Rev. 2:10, "Be thou faithful unto death, and I will give thee a crown of life." Chap. 3:21, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Now is our seed-time; and the sowing must be in tears, where the reaping time of joy is to follow. The harvest of glory in heaven comes most full after a wet seed-time.
3dly, Believing that there is a notable advantage in religion for bearing of afflictions. Hence says the apostle, 2 Cor. 1:12, "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to
you-wards." There are promises in the covenant, which applied by faith, are full of comfort to the afflicted. The Lord's word is full of light as to the nature, uses, and ends of them; so that the Bible is the best company for those in affliction. This well is deep and faith must draw.
4thly, Believing that the promises with respect to affliction, both as to the blessed issue of them in another world, and as to support under them in this world, shall be made out to you. Thus Asaph in his affliction fastened his feet, Psal. 73:24, "Thou shalt guide me with thy counsel," says he, "and afterward receive me to glory." It is the faith of the upper Canaan, and of provision in the wilderness-world, that fits for the wilderness-life.
5. To provoke the sinner against God, to cause him to murmur against him, quarrel with him, and arraign and condemn in his heart, at least, the conduct of holy providence in the ordering of his lot: 1 Cor. 10:10, "Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer." Prov. 19:3, "The foolishness of man perverteth his way: and his heart fretteth against the Lord." Hard affliction laid on a man in whom dwelleth a corrupt heart, is apt to raise the black band of impatience, complaining, fretting, murmuring, and practical blashemy against God; like a stick stirring up a muddy pool, or an ant's nest. It made even a Job and Jeremiah to curse the day of their birth. Job was much overcome with his affliction, when he expressed himself so indecently, chap. 30:21, "Thou art become cruel to me: with thy strong hand thou opposest thyself against me." Fight against this tendency of affliction in faith,
1st, Believing, that God is a righteous God, and your Sovereign Lord, having all power over you. There may be mysteries of providence in his dealing with us, which we cannot account for: but there can be no unjust step in his procedure with us: Deut. 32:4, "He is the rock, his work is perfect: for all his ways are judgment: a God of truth, and without iniquity, just and right is he." Therefore that conclusion must be stuck to by faith, Jer. 12:1, "Righteous art thou, O Lord, when I plead with thee." We are his own by creation, and have forfeited our mercies by sin: let faith view him in the throne of sovereignty, and silence us: Matth. 20:15, "Is it not lawful for me to do what I will with mine own?"
2dly, Believing, that you are debtors to mercy for that it is not worse with you than it is; saying, with the church, Lam. 3:22, "It is of the Lord's mercies that we are not consumed, because his compassions fail not." However hard any one's affliction is in this world, it is certain they deserve worse, and God could lay on worse. Hence is that acknowledgment of Ezra's, chap. 9:13, "Thou our God hast punished us less than our iniquities deserve;" and that, Psal. 90:11, "Who knoweth the power of thine anger? even according to thy fear, so is thy wrath." This will make one to give thanks for what is kept off, rather than murmur for what is laid on.
3dly, Believing, that there is certainly need for all you meet. with: 1 Pet. 1:6, "Wherein ye greatly rejoice, though now for a season [if need be] ye are in heaviness through manifold temptations." A holy wise God lays no needless afflictions on any: Lam. 3:33, "For he doth not afflict willingly, nor grieve the children of men." Nay he gives all by weight and measure, and will not put in one grain beyond what the case requires. What though ye cannot see it? ye have yet ground to
believe it from the word, and may see it in the glass of God's infinite wisdom, the contrivance of which your lot is, Deut. 32:4. So that whatsoever he doth to you, is not only well done, but best done in your circumstances, Eccl. 3:14.
4thly, Believing, that, through the grace of our Lord Jesus, all you meet with shall work for your good: Rom. 8:28, "We know," says the apostle, "that all things work together for good, to them that love God, to them who are the called according to his purpose." God can carry on the good of a person, by that which he is apt to think is for his ruin; as was the case with Jacob, when he said unto his sons, Gen. 42:36, "Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me." And though the good of them may be long ere it appear, yet where it is believed and hoped for, it will come at length, Jam. 5:7. Now this and all other promises is held forth to you in Christ to be believed, and applied to yourselves.
6. Lastly, To cause the sinner harden himself in sorrow. So we render that expression of Job's, chap. 6:10, "I would harden myself in sorrow;" But it is not the sense of that place. Affliction had this bad effect on good Jacob, Gen. 37:35. who, when all his sons, and all his daughters, rose up to comfort him concerning the loss of his son Joseph, "refused to be comforted; and said, For I will go down into the grave unto my son, mourning." It had also this bad effect on Asaph, Psal. 77:2, "In the day of my trouble I sought the Lord," says he; "my sore ran in the night, and ceased not: my soul refused to be comforted." Under affliction the heart is apt to sink; and the case sometimes appears so hopeless, that the afflicted looks not after comfort, but staves it off when offered. They bid a solemn farewell as
it were to joy and comfort, and draw the sable curtains of sorrow about themselves: they have no comfortable prospect, they look for none, and resolve to hold there. This is dangerous. Fight against it in faith,
1st, Believing the promise of a comfortable outgate at length, with application to your own case. This hardening one's self in sorrow, whatever be the probabilities it is founded on, is the proper fruit of unbelief, and casts discredit on the promises of God, Psal. 103:9, "He will not always chide; neither will he keep his anger for ever." Lam. 3:32, "But though he cause grief, yet will he have compassion according to the multitude of his mercies." It is faith's work to believe the accomplishment of them, though one cannot see how.
2dly, Believing the promise of a comfortable mixture in the affliction while it lasts. God has given a promise of moderating the trials of believers: Psal. 37:24, "Though he fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand." Is. 37:8, "In measure when it shooteth forth, thou wilt debate with it; he stayeth his rough wind in the day of the east wind." And they have had experience of the outmaking thereof, 2. Cor. 4:8, 9, "We are troubled on every side, yet not distressed, (says the apostle); we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." God has given a promise of strengthening believers to bear their trials, Deut. 33:27, "The eternal God is thy refuge, and underneath are the everlasting arms. Is. 40:28, 29, 30, 31, "Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might, he increaseth strength.
Even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon the Lord, shall renew their strength: they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint." The Psalmist experienced the accomplishment of this promise, Psal. 138:3, "In the day when I cried, thou answeredst me, (says he): and strengthenedst me with strength in my soul." God has given a promise of cordials now and then to support them, sweet blinks now and then to refresh them: Hos. 2:14, "Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her." Micah 7:8, "Rejoice not against me, O mine enemy: when I fall, I shall arise, when I sit in darkness, the Lord shall be a light unto me."