Part 16
3dly, Believing, that your patient suffering of affliction is as acceptable to God through Christ, as your doing for God: 2 Tim. 2:12, "It is a faithful saying, If we suffer, we shall also reign with him." God has several pieces of work that he puts into the hands of his people: some he calls to do great things, others to suffer great things, Heb. 11. Whatever it is the Lord carves out to you, ply that; it is what God will accept at thy hand through the Mediator. Suffering is as really service to God, as doing is.
Thus we have seen the evil tendency of afflictions in themselves, and how we are to fight against it by faith. But there are three special cases wherein that force of affliction is greater than ordinary, and requires a strong faith to stand the shock.
1. When a stroke from the hand of the Lord comes upon a man in the way of his duty, which he is doing in obedience to the call and command of God. This is apt to make a stagger, especially when it is
a duty others have an ill eye on: for by it God seems to give sentence against the man and his work. When people are going on in an ill way, it is no wonder Heaven works against them; but when the Lord meets a man as an enemy in the way of duty, that is a great trial, Psal. 71:11. It is apt to make one leave duty.
Here is great need to fight in faith,
1st, Believing, that that is no sign that the way you are in, being warranted by the word, is displeasing to God. It has been the trial of the Lord's people, when they have been called to the plainest duty, and have been upon signal pieces of service to God. We are to observe providences, but not to make a Bible of them; but bring them to the word, and that will open the mysteries of providence. Jonah seemed to be favoured by providence when he set his face to go to Tarshish, Jon. 1:3, yet he was wrong. Jacob had God's call to return to his own country, and a promise of the Lord's being with him, Gen. 31:3. Laban looked on it with an ill eye. But what a train of troubles met he with in his way thither? such as his meeting with Esau, his thigh put out of joint in wrestling with the angel, his domestic trials, &c. And you may read the trials Moses met with in his going down to Egypt, upon God's command to redeem the Israelites, Exod. 4:24, &c.
2dly, Believing, that God has holy designs in the matter, becomeing his own infinite wisdom, which ye may afterwards come to see, if ye see them not in the time; though in the meantime he is pleased with your way. Hence said our Lord to Peter, John 13:7, "What I do thou knowest not now; but thou shalt know hereafter." Sometimes he designs to correct for some mismanagement in the sotting about the
duty, as in Moses' case for not circumcising his son, Exod. 4:24, 25; sometimes to hide pride from men's eyes, as in the apostle's case, 2 Cor. 12:7, and as in the case of the children of Israel their being foiled by the children of Benjamin, Judg. 20:18–26. And this he doth always for the trial of his people, their faith, regard to duty, &c. So Satan may be permitted to act against them for their trial; and sure he will be the more eager, the more important the duty is, 1 Cor. 16:9; 1 Thess. 2:18.
3dly, Believing, that there is no safety in one's leaving the road of duty, meet with what they will in it. Hence says the wise man, Prov. 10:9, "He that walketh uprightly, walketh surely: but he that perverteth his ways shall be known." A rebuke in the way of duty is sweeter than a warm sunshine in the way of sin: "Moses esteemed the reproach of Christ greater riches than the treasures in Egypt, Heb. 11:26. There is communion with God to be had in such providences, and they furnish men with useful experiences for their after life.
2. When the affliction is extraordinary, and unusual, so that it draws the eyes of beholders to notice it particularly. When people's afflictions are no more than what is very ordinary and usual, they are the more easily borne; but when God seems to point out one to others, by some unordinary stroke, how hard is that to bear, how hard to keep off concluding that God has a particular hatred against us? There is need to fight in faith here,
1st, Believing, that it has been often the lot of God's children, and particularly of his darling children whom he loved most to meet with such kind of trials as would seem to have imported a particular
hatred of them. Hence says the apostle, Heb. 10:33, "Ye were made a gazing stock, both by reproaches and afflictions." And again, 1 Cor. 4:9, "I think that God hath set forth us the apostles last, as it were appointed to death. For we are made a spectacle unto the world, and to angels, and to men." This was the lot of Christ himself, Psal. 22:6, "I am a worm, and no man," says he; "a reproach of men, and despised of the people." How was Job's heart pierced with that question, Job 5:1, "Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? It is very rare, I suppose, that any of God's children have something more than ordinary about them to the advantage, but they get something more than ordinary to try them. Of all the patriarchs there was not one that had more divine manifestations or so many as Jacob, nor so many and great afflictions neither. Of all the sons of Jacob, there was none so high raised and useful as Joseph, and none so afflicted. Heman was a man of a more than ordinary reach, 1 Kings 4:31, and so of afflictions, Psal. 88:15, "I am afflicted" says he "and ready to die, from my youth up: while I suffer thy terrors, I am distracted." Moses was the meekest man in the earth, and never mere man had more ado with it; Job was the mirror of patience, and none suffered more.
2dly, Believing the illimited power of sovereignty, which requires absolute resignation: Matt. 20:15, "Is it not lawful for me to do what I will with mine own?" It is a silencing query, Rom. 9:20, "Nay but, O man, who art thou that repliest against God? shall the thing formed say to him that formed it, Why hast thou made me thus?" Sovereignty takes one piece of clay, and sets it on a throne; another of the same, and sets it on a dunghill in rags and sores; reaches to some the ordinary meal of affliction, but makes another's mess five
times as much. And who will set bounds to the disposals of sovereignty?
3dly, Believing, that these different aspects of providence upon men, are but for a time, for the time of trial: and they will soon be at an end: Job 21:23–26, "One dieth in his full strength, being wholly at ease and quiet. His breasts are full of milk, and his bones are moistened with marrow. And another dieth in the bitterness of his soul, and never eateth with pleasure. They shall lie down alike in the dust, and the worms shall cover them." It is no great matter whether one be the king or the fool on the stage; for in a little they get behind the curtains, and each one appears as really he is. Ordinary and unordinary afflictions will shortly have an end; and they that bear their own part right, happy will they be.
3. When the affliction is of long continuance. Some afflictions are like a summer-shower, heavy in their time, but soon over, and it grows fair again: but the most trying are the continuing afflictions, that are like a stormy winter, that blows hard day after day. Many times deliverance is looked for, but it comes not. Any promising signs that appear at any time do misgive: and the storm is renewed, and grows ever the longer the more hopeless. Here is a sore shock to abide, which requires to fight in faith,
1st, Believing that this is a part of the discipline of God's house, whereby he exercises his own children. Hence says the prophet, Jer. 8:20, "The harvest is past, the summer is ended, and we are not saved." David complains, Psal. 69:3. of his being weary of his crying, of his throat's being dried; of his eyes failing while he waited for his God. The church was so long continued in affliction, that she forgot
prosperity, Lam. 3:17. Many of the Lord's people have been kept so long under the hatches, that they have hung up their harps on the willows, so as to have no more use for them; and yet have been delivered.
2dly, Believing that the longest and blackest night will have a morning; and that though the affliction continue long, it will not continue always. Hence says the Psalmist, Psal. 103:9, "The Lord will not always chide: neither will he keep his anger for ever." If the question be, "Watchman, what of the night? watchman, what of the night?" Is. 21:11 the answer is, ver. 12, "The morning cometh, and also the night: if ye will inquire, inquire ye: return, come." The sky that has long lowred, may clear ere night: the wound may be looked on as incurable, that yet will be fairly healed, Jer. 15:18, 20. And if it should not be removed in time, yet the faith of a blessed eternity may keep up the heart, when "God shall wipe away all tears from the eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away," Rev. 21:4.
3dly, Believing that God knows the fittest season for removing the affliction, and not we. Hence said our Lord to his brethren, in another case, John 7:6, "My time is not yet come: but your time is always ready." He keeps times and seasons in his own hand, and at the fit time he will remove it, Hab. 2:3. but not before, if it is to be removed in mercy. Men's hearts must abide much hewing, and God may have much ado with an affliction that is not soon done. The affliction is too soon over, that is removed ere the design of it be answered, Psal. 10:17. None blames the husbandman, that he sows not his seed, before the ground be fit to receive it.
Lastly, Believing that the more we are resigned to the Lord as to the time and method of deliverance, the nearer we are to it, the fairer we lie for it. Hence says the Psalmist, Psal. 10:17, "Lord, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear." Man's extremity is God's opportunity, Deut. 32:36. Witness Abraham on the mount, the disciples at sea, the Israelites at the Red sea. Happy should they be, who leaving the deliverance on the Lord, should make it their main care to answer the calls of providence by the affliction while it is continued.
Fifthly, There is a fight of faith with this present evil world." Hence says the apostle, 1 John 5:4, 5, "Whatsoever is born of God, overcometh the world: and this is the victory that overoometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" This present evil world is a party opposite to God and Christ, and on the devil's side: insomuch that he that lives in friendship with it, lives at enmity with God, James 4:4. And therefore we mast either fight against it, or be ruined by it. And there are these two particulars in the world, that we must fight the fight of faith against: 1. The things, 2. The men of the world.
1st, The things of the world are dangerous enemies to our souls, because of the corruption of our hearts. Hence says the apostle, 1 John 2:15, "Love not the word, neither the things that are in the world. If any man love the world, the love of the Father is not in him." O the fearful havoc of souls that is made thereby! By thorn many saints have been cast down, wounded, and many sinners have been slain thereby. The things of the world set out three bands
against us, whom we must either fight and overcome by faith, or be ruined by.
1. The white band of the world's smiles.
2. The black band of the world's frowns.
3. The mixed band of the world's cares.
First, The things of the world set out the white band of the world's smiles. And they are stained with the blood of many souls: Prov. 1:32, "For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them." The smiling world does with other men, as the panther is said to do with other beasts. He draws them after him with the sweet smell of his breath, hiding his head, and afterwards devours them. Thus was Demas ruined. The white band fights against souls with two kinds of weapons.
1. Profits of the world. Thus it set upon poor Judas with thirty pieces of silver, and so knocked him down, and slew him. It set on moses with the treasures of Egypt, and had done so to him, had he not had faith to resist it, Heb. 11:26. The Psalmist observes the snare in these, and therefore gives the watchword, Psal. 62:10, "Trust not in oppression, and become not vain in robbery: if riches Increase, set not your heart upon them." And many a man, who has stood his ground against the black band of the world's frowns, has been overcome with the white, like the man in the fable with the sun and the wind.
2. Pleasures of the world. There are three kinds of them; "the lust of the flesh, and the lust of the eyes, and the pride of life," 1 John 2:16.
These are the silken cords, with which souls are drawn to destruction; wherewith when once men come to be bound, they are like iron fetters; the breaking of which, if ever they be broken at all, will cost a flood of tears. Hence prays the penitent Psalmist, Psal. 51:8, "Make me to hear joy and gladness; that the bones which thou hast broken, may rejoice." With many they end in a judicial up-giving to vile affections, Rom. 1:26.
These weapons are wielded two ways.
(1.) In expectation. It is the natural desire of all men, "Who will shew us any good?" Psal. 4:6. The world steps in and makes such an offer, as Satan did to Christ; who when he had "taken him into an exceeding high mountain, and shewed him all the kingdoms of the world, and the glory of them, said unto him, All these things will I give thee, if thou wilt fall down and worship me," Matth. 4:8, 9. And when once the hope and expectation of its profits and pleasures is greedily embraced by an inordinate affection, the soul is set on fire therewith, and the poor creature runs to its own ruin on its own feet, Prov. 7:22, 23, And so it fares with many in this case; as with the mouse, who, watching for the gaping oyster, thrusts in her head presently when the shell opens; which being immediately closed again, she is crushed. Hence says the apostle, 1 Tim. 6:9, "They that will be rich, fail into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition."
(2.) In fruition or enjoyment, Luke 18:24, "And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God?" Such is the corruption of the heart in man, that it is ten to one if the smiling world draw sot his
heart away from God. Men are apt to love the world inordinately, even when it gives them gall to drink: how hard must it be not to be overcome with it, when it courts men, and lays itself in their bosom! Deut. 33:15, "But Jeshurun waxed fat, and kicked: thou art waxed fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation."
Ye must fight against the smiling world by faith if ever ye would have the smiles of the Lord's countenance,
1st, Believing the danger that is in the world's smiles, to your immortal souls. The danger is in the sours being thereby drawn to sin against God, and so in end to be pierced with sorrows. Agur saw this, and believed it; and therefore prays thus, Prov. 30:8, 9, "Give me neither poverty, nor riches, feed me with food convenient for me; lest I be full, and deny thee, and say, Who is the Lord?"—The smiling world is apt to betray men into pride, and a high conceit of themselves, forgetting God, contempt of God's laws, giving up themselves to the swing of their corrupt lusts and affections, &c., and so to work the ruin of the soul, Eccl. 5:13. Believe this on the testimony of God and so shall ye we watch against it,
2dly, Believing the vanity, emptiness, and insufficiency, that is in the world, and all the smiles thereof: Psal. 119:96, "I have seen an end of all perfection, (says the Psalmist;) but thy commandment is exceeding broad." Eccl. 1:2, "Vanity of vanities, saith the preacher, vanity of vanities, all is vanity." What do they avail to a man's real worth? what can they contribute to one's eternal happiness? They are uncertain, and may quickly leave us, and wilt certainly leave us at
length; we must go as we came, naked, Prov. 23:5. They are insufficient, they cannot give ease to the heart of man; one dead fly may spoil all the pot of ointment, as in Haman and Ahab's case. They cannot satisfy the soul; witness the disappointment which the rich man met with, spoke of Luke 12:16, &c.
3dly, Believing the trascendent profit and pleasure, that is to be had in the favour of God, the smiles of his countenance, communion and fellowship with him through Jesus Christ. This believe; and believe, that ye may have it, yea, that ye shall have it, seeking it through Christ: and ye shall overcome the smiling world. Hence says the Psalmist, Psal. 4:6, 7, "Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and wine increased." Being thus by faith lifted up in your affections to heaven, the earth and all that is in it, will appear very little in your eyes, Matth. 13:45, 46; Philip. 3:8. It is unbelief of, and blindness to the things of a better world, that makes the present evil world so bulky with men.
4thly, Believing the sufficiency of his grace to carry you above them: 2 Cor. 12:9, "And he said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness." There is strength in the Mediator, for men's overcoming the world: believe the promise with application to yourselves, and ye shall be more than conquerors. The promise brings salvation with it; and the faith of it loosed Zaccheus' heart from the world, Luke 19:8.
Secondly, The things of the world set out the black band of the world's frowns. The world ofttimes brings up a train of crosses against men, to drive them away from God. Hence we read of the
apostles "confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God," Acts 14:22. Men must lay their accounts with their ilk days cross: and sometimes all goes wrong together with them; their sun goes down at noon-day, as in Job's case. Crosses in worldly things do often much mischief to the soul; they will irritate their corruptions, discompose them for duty to God, and lead them aside into manifold temptations, Prov. 30:9.
Some have a fighting life with the world all their days: but, alas! it is not the fight of faith with it, but a sinful faithless fighting with it, that carries on the ruin of their souls. Ye will know this faithless fight with it by these two things.
1. All their fight is to get something of the world, not to be kept from the spiritual evil of the world. The world does not prosper with them, as it does with some others: and all their concern is to make a shift for throughbearing, which swallows up all other concerns with them. So they are such sons of earth, as that they live as if the curse of the serpent were lying on them, all their days to go on their belly, and lick the dust. The world flies from them; and yet they court it above all things. God crosses them in it, to bring their hearts off it; but over the belly of all the rebukes of providence, it is their great pursuit, Jer. 5:3, 4.
2. Their fight they have with the world, takes away from them all favour of the word of God, and of religion. A sad instance of this ye have, Exod. 6:9, where, when Moses had spoken to the children of Israel all the promises commanded him of God, mentioned in the preceding verses, it is said, "But they hearkened not unto moses, for
anguish of spirit, and for cruel bondage." The tight of faith with the world makes the gospel savoury to men: but this carnal fight with it makes it sapless and tastelesss; it rankles their spirits with respect to religion, that many such are not far from thinking that religion is for the wealthier sort; but that as for them, they have another thing ado. And thus the frowning world ruins soul and body to them; at once ruins them for time and eternity.
I would advise you to another sort of fighting with the frowning world. Fight in faith against it,
1st, Believing that the ordering of your lot is in the hand of a holy wise God, who knows best what lot is for you, Job 1:21, whether prosperous or cross. The faith of this would make you embrace the world's frowns, and welcome crosses in the world, as well as prosperity, as what God sees meet for you; as did Job, chap. 1:21, who said, "Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; blessed be the name of the Lord."
2dly, Believing that the world's frowns, and smiles too, are but empty and passing shews, which will be soon buried in everlasting forgetfulness. As the world's smiles appear more pleasant than indeed they are, so its frowns appear more terrible to the carnal heart, than they are really: Eccl. 1:2, "Vanity of vanities, saith the preacher, vanity of vanities, all is vanity." The one and the other are like foam on the water, appearing big, but soon pass away. Being seen by the eye of sense, O how weighty are they! But look to them with an eye of faith, and ye will see they are all but empty noise, which will quickly be laid, 2 Cor. 4:17. The longest term of their
continuance is but a few years at most. When one comes to the grave, the rich and poor are alike there; the black band and the white band are both disbanded there.
3dly, Believing that ye have greater things to be taken up about, than either the world's smiles or frowns. Hence says the Psalmist, Psal. 4:6, 7, "Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased." The one cannot make you happy, nor the other miserable. But the favour of God and his wrath are matters of weight; let it be your care to obtain the one, and escape the other. These things are eternal, the other but temporal; O slight not then the substance, with your concern for the shadow: Matt. 16:26, "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?"
4thly, Believing that you are in yourselves unworthy of the least smile of common providence. Hence says Jacob, Gen. 32:10, "I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan, and now I am become two bands." And says the church, Lam. 3:22, "It is of the Lord's mercies that we are not consumed, because his compassions fail not." O why do crosses in the world go so deep with men, but because of the want of due humiliation? and whence is that want, but from unbelief? The humble soul fighting with the world will surely be victorious, because however it frowns on him, he takes it kindly out of the hand of the Lord, as not worthy of better.
5thly, Believing that your souls are in hazard by the frowning world, as well as the souls of others by the fawning world. Hence is that prayer of Agur's, Prov. 30:8, 9, "Give me neither poverty, nor riches, feed me with food convenient for me.—lest I be poor, and steal, and take the name of my God in vain." The devil holds some fast in the iron chains of worldly adversity, as well as he does others in the golden chains of prosperity. Some ignorantly think, that because they are poor in the world, and their lot very hard they will surely be well in another world. O deceive not yourselves. As God has no regard to men's riches in saving them, he has as little regard to their poverty: but be they poor or rich, if they be not in Christ, new creatures, really godly, they will be ruined for ever, John 3:3; Exod. 23:3.
6thly, Believing the great promise of the gospel with application to yourselves, Heb. 8:10, "This is the covenant that I will make with the house of Israel after those days, saith the Lord; I will be to them a God, and they shall be to me a people, Hos. 2:19, "And I will betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies." Your crosses in the world may well be taken by you for an alarm, saying, Depart, here is not your rest. God is setting fire to the nests you would build to yourselves among the things of the world; and withal holding out to you the great promise of the gospel. O embrace it, and trust him in it, Zeph. 3:12. And thus shall ye defeat the frowning world effectually. Believing God to be your God in Christ, ye will be very easy whether the world smile or frown, Hab. 3:17.
Lastly, Believing, that, through the grace of Christ Jesus, even the frowns of the world shall be turned to 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." How often has honey been gotten out of the carcas of the lion, and much good found to grow within a thorn-hedge of afflictions? The cross has brought forth much good fruit in them that have been exercised thereby: and God is kind to you indeed, if you take it so, in that he makes the world so strange to you, that ye may the more seek after acquaintance with him.
Thirdly, The things of the world set out the mixed band of the world's cares. There is none will be free of attacks from these: even a crown is lined with cares. Yea, we must needs care; our daily bread will not drop down into our mouths, nor will our necessary business be managed without thought. But men are in danger by lawful things, and not by unlawful only. And the cares of the world are often ruining unto the soul. They are apt to put the man on a rack, to stretch out one's mind as on tenter-pins, degenerating into a faithless anxiety, Matth. 6:25, Take no thought; in the Greek it is, Be not racked in your soul; to trouble one so as to unfit him for his duty to God, Luke 10:41; to swallow up all other concerns, and to render the Lord's word, the food of the soul, quite unprofitable, Matth. 13:22. Fight in faith against them,
1st, Believing that the success of your affairs depends on the blessing of God on your endeavours, not on your anxious care about them; Psal. 127:1, "Except the Lord build the house, they labour in vain that build it: except the Lord keep the city, the watchman waketh but in vain." The vanity and useless-ness of our anxiety may be very plainly read in many experiments; Matthew 6:27, "Which of you by taking thought can add one cubit unto his stature?" In Providence's
management of the world, how often is it seen that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill, but time and chance happeneth to them all, Eccl. 9:11; and that by strength no man shall prevail? How often does some unforeseen event render a hopeful and promising project vain? and, on the other hand, set right again what seemed to be quite marred?
2dly, Believing that the best way to secure what is truly necessary and fit for you in this world, it is to be first and mainly taken up about the things of another life. Hence says our Lord, Matth. 6:33, "Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." They that are careful how to please God, God will see to them that they be provided, Psal. 34:10. They whose main care is for the eternal welfare of their souls, may expect, that, in the use of means, the temporal welfare of their bodies shall be seen to by heaven. This is the shortest and surest way to prosper, Psal. 1:3.
3dly, Trusting in t the Lord with all your concerns which require your care, depending on him as the sovereign manager, and as a sure and safe manager for you. Hence is that exhortation, Psal. 37:3, "Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." And ye should trust in him both as to your own conduct and success, both for direction and prospering: Prov. 3:5, 6, "Trust in the Lord with all thine heart; and lean not uonto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths." This implies three things.
(1.) Laying your burden of care over on the Lord himself, believing that he will care for you, 1 Pet. 5:7. Many an unbelieving lift we take of our own burden, and then we complain that we are not able to go under it: but Jesus Christ is appointed to be the great burden-bearer for poor sinners, and they are called to casttheir burdens on him, Psal. 55:22, and 37:5. If they will needs take their burdens, and keep them on their own shoulders, who can help it? But faith's work is to trust him with all.
(2.) Believing, that he will do the best: Psal. 85:12, "The Lord shall give that which is good;" 34:10, "They that seek the Lord, shall not want any good thing." He knows himself what is best for us, we know it not: and we owe to him a faith so far implicit, as to believe whatever God doth is best done; and whatever way he leads us, that it is best for us to follow, as did Abraham, Heb. 11:8. It is the property of faith, thus to resign all to the Lord, trusting, that whatsoever is truly best for us, he will bring it about.
(3.) Staying yourself upon the word of the promise, Gen. 32:12, "I will surely do thee good." Thus faith is to be an anchor of the soul in doubtful events. While anxious care leaves a person nothing to fix on, but causeth him to waver like meteors ill the air; faith fixeth on the promise of God, and renders the soul easy, come what will, Luke 12:29; 1 Sam. 1:18.
2dly, The men of the world are dangerous enemies also. There is an old enmity, which will not cease to work in them, Gen. 3:15. They are agents for the devil, factors for hell, soldiers in pay to fight Satan's battles. No man will get to heaven without a struggle with them; for they are opposite parties to all that really mind to be there. We find
David very concerned to be delivered from them, Psal. 17:13, 14, "Deliver my soul," says he, "from the wicked, which is thy sword: from men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure." We likewise find the apostle Paul was so concerned, 2 Thess. 3:1, 2, "Finally, brethren," says he, "pray for us,—that we may be delivered from unreasonable and wicked men." And our Lord forewarns his disciples of the world's hatred, John 15:19, "If ye were of the world," says he, "the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Now, the men of the world manage the battle three ways, viz. (1.) with the tongue, (2.) with their feet, (3.) with their hands; and ye must resist them still one way, viz. in faith.
1. The men of the world fight against the children of God with the tongue. They are the seed of the serpent; and therefore it is no wonder to see them spit their venom against such as go not their way. Hence we read of their "imagining mischiefs in their heart;" of their being "continually gathered together for war;" of their having "sharpened their tongues like a serpent:" of adder's poison being under their lips, Psal. 140:2, 3. Ishmael's mocking Isaac, Gen. 21:9, is called persecution, Gal. 4:29. The trial of the believing Hebrews was the reproaches of ungodly men, Heb. 10:32, 33. See what a conspiracy was formed against Jeremiah, Jer. 18:18, "Come, said they, and let us devise devices against Jeremiah: for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet: come, and let us smite him with the tongue, and let us not give heed to any of his words." See likewise what a secret consultation was formed against David, intimated in that prayer of
his, Psal. 64:2, 3, "Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity: who whet their tongues like a sword, and bend their bows to shoot their arrows, even bitter words. God's people are to fight in faith in this case,
1st, Believing, that our God is able to blunt the edge of their swords, and the points of their arrows, and will do it so far as he sees meet. Hence is that promise, Job 5:21, "Thou shalt be hid from the scourge of the tongue." It is in the power of their hand to fling dirt upon the faces of God's children; but it is not in their power to cause it to stick, unless the Lord has said it for the greater trial of his people. God has the hearts of all men in his hands, and his people may confidently trust in him with the preserving of their reputation while they keep his way.
2dly, Believing that all the dirt a mischevious world flings in the face of the Lord's people, the day will come that God will wipe it cleanly away from off them, and throw it back on the faces of them that cast it: Is. 51:8, "Hearken unto me, ye that know righteousness, the people in whose heart is my law, fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation." A lying tongue is but for a moment, and will rebound upon them that use such a hellish weapon. God has secured by promise the taking away of reproaches from off his people: Psal. 37:6, "And he shall bring forth thy righteousness, as the light, and thy judgment as the moon-day. 68:13, "Though ye have lien among the pots, ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold." And so, in the faith of the promise,
they may be very easy; and considering the use God may have for them for their good, may find soul refreshment in them. Hence says our Lord, Matth. 5:11, 12, "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you." And says the apostle, 2 Cor. 12:10, "I take pleasure in reproaches, in persecutions, in distresses for Christ's sake."
2. The men of the world fight against the children of God with their feet; that is, by the example of their unholy lives. And much mischief they do by that means; hereby heaps are made to lie upon heaps. Hence says our Lord, Matth. 18:7, "Woe unto the world because of offences: for it must needs be that offences come: but woe to that man by whom the offence cometh." It is hard to bear up against the course of the world lying in wickedness, to swim against that stream, considering the corruption of nature that is in the best. By the force of ill examples, many good men have been worsted, many that had not the root of the matter in them have been ruined: Matth. 24:13, "And because iniquity shall abound, the love of many shall wax cold." Fight against it in faith,
1st, Believing, that the way of the world is the way to eternal ruin: Eph. 2:2, "Wherein in time past ye walked according to the course of this world, according to the prince of the power of air, the spirit that now worketh in the children of disobedience, Prov. 13:20. "A companion of fools shall he destroyed." Are we not expressly told, that the multitude is going in the way to destruction? and that there be very few which are on the way to heaven, Matth. 7. So that whosoever mind for heaven, must needs be nonconformists to the
world, though thereby they become the world's wonder, like Joshua and his fellows. See 1 Pet. 4:4.
2dly, Believing, that, through the grace of the Lord Jesus, ye shall be able to stand the shock of the corrupt example of the world. The eye of faith will discern the greater strength to be on the side of the wrestler against ill example. Hence said Elisha, in another case, to his servant, 2 Kings 6:16, "Fear not: for they that be with us, are more than they that be with them." And says the apostle, 1 John 4:4, "Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. If God be for us, who can be against us?" And for us he will be, if we trust him for our upbearing against it. He strengthens the spoiled against the strong: and be the force of the current never so great, they "can do all things through Christ which strengtheneth them," Philip. 4:13.
3. The men of the world fight against the children of God with their hands. There is never a wicked man in the world, but, by his natural make and frame, is a persecutor, Gen. 3:15. And none is fit to travel the road to heaven, but they that are resolute to hold on their way, notwithstanding all the mischief a wicked world may do them. Hence says our Lord, Luke 14:26, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot he my disciple." Sometimes indeed God binds their hands, that they can do nothing with them against his people; but the mischievous persecuting nature never leaves the serpent's seed: and according as holy providence looseth the cord, so will they vent it. But resist in faith,
1st, Believing, that it is little they can do, when they do their worst. Hence says our Lord, Luke 12:4, 5, "Be not afraid of them that kill the body, and after that, have no more that they can do, But I will forewarn you whom you shall fear; Fear him, which, after he hath killed, hath power to cast into hell; yea I say unto you, fear him." The utmost reach of the most malicious and powerful persecutors, is but to the body, and things that concern time. And what is the body in comparison of the soul? time-things in comparison of those which are eternal? The faith of this carried up the martyrs, and armed them with a holy contempt of the impotent rage of their persecutors.
2dly, Believing that they are ever under the check and control of a gracious God, engaged on the side of those that keep his way: Psal. 76:10, "Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain." So that "he that walketh uprightly, walketh surely, Prov. 10:9. How spitefully did Laban pursue Jacob, and Saul, David? but God put a check on them. Faith will discover in this case an almighty power for protection, and man to be but a worm, a fading thing which shall be like grass, Is. 51:12.
3dly, Believing the eternal rest, peace, and safety, that remains for the people of God: 2 Cor. 4:17, 18, "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." It is but a short time we are to remain among the inhabitants of this world: the firm faith of that, with the faith of a better life, would make us very easy whether we have their, smiles or frowns. Our great concern is to fight our way to the better world, and resolutely to cleave to the Lord
and the way of duty, over the belly both of the things and the men of the world.
Sixthly, There is a fight of faith with sin: Heb. 12:4, "Ye have not yet resisted unto blood, striving against sin." Of all things, there is nothing so opposite to God as sin is. The devil brought it into the world at first: and fearful havoc has it made therein, ever since its entrance; destroying the most part of Adam's children, wounding and doing mischief to all. And none can reach heaven, but those who both fight and overcome it: and there is no successful fighting against it, but in faith. And that ye may know what you have to fight against here,
1. There is the Captain of this hellish band; that is the sin of our nature.
2. There is a swarm of hellish lusts, as soldiers under the command of the sin of our nature.
First, There is the captain of this hellish band; that is, the sin of our nature, called "the old man, the flesh, and sin," by the way of eminence, Rom. 6:12. Sin is woven into our very natures: our nature has got a wrong set by Adam's fall. It is averse to good, and prone to evil; the bias of it lies quite the wrong way. This corrupt disposition is most active, and by its indwelling and activity fights against the soul. And it exerts itself against the soul especially these three ways.
1. With its guilt, whereby it binds over the soul to the anger of God: the soul out of Christ to his revenging wrath, and even the believing soul to fatherly anger and displeasure, Gal. 3:10; Psal. 89:30, &c. The conscience feeling the band of sin on it is frightened and fired. The
man sees himself, by reason of the corruption and pollution of his nature, an object of God's indignation, liable to the fearful strokes of his hand: even as a serpent, or any other poisonous creature, is liable to the stroke of a man's hand wherever be meets with it. Now, if ever ye would break these bonds of guilt, fight against them in faith,
1st, Believing, that the Lord Jesus Christ has made a complete satisfaction to the justice of God, not only for actual sins, but even for the sin of our nature, Rom. 6:6, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed." In respect of the sin of our nature we needed a Saviour; and it was reckoned to him, to be cleared by him, as well as our actual transgressions. So that there is a sufficient remedy provided against the guilt of the sin of our nature, in Jesus Christ; so that no man needs to despond in that case as hopeless.
2dly, Believing, embracing, and trusting to the promise of remission of sin through the blood of Christ: Eph. 1:7, "In him we have redemption through his blood; the forgiveness of sins, according to the riches of his grace." While the conscience is fired with guilt, faith must discern the promise of remission through Christ held forth in the gospel, like a rope to drowning men, Luke 24:47. And faith must embrace that promise, relying on it as the Lord's own promise; even as the drowning man ventures his life on the rope let down to him: and so shall that guilt be removed, and the conscience purged, Acts 13:38, 39; Rom. 3:24, 25. Your warrant is, Acts 13:38, "Be it known unto you, that through this man is preached unto the you forgiveness of sins."
3dly, Believing and applying to yourselves, and pleading the perfect holiness of Christ's birth and nature, as a public person, Col. 2:10, 11. Thus faith may triumph over the sin of one's nature, as to the guilt of it. While the law says, Thou hast an unholy nature, and therefore must die the death: Yea, may the soul say, True, my nature is unholy in me; but Christ has satisfied for that guilt: and I have a holy nature in Christ, in him as a public person I was born holy, and retain the holiness of nature: and therefore I must not die, but live.
OBJECTION But, alas! I dare not apply Christ's perfect holiness to myself, for I fear I have not right to it. ANSWER. There is a twofold right. (1.) To a thing. (2.) In it. What right has a beggar to a penny which a man seriously holds out to him, saying, Hae, there is a penny? He certainly has a right to that penny: he may lawfully take it out of that man's hand, and put in his pocket. Such a right every one of you has to Christ's righteousness, whereof this is a part. It is God's gift to you Rom. 5:17; John 6:32; held out to you to be received and applied by faith, Rom. 1:17. If the beggar neglect or refuse it, though he had a right to it, he is justly deprived of it; and the man may put it in his own pocket again: but if he do take it, then he has a right to it; it is his own in possession, and cannot be taken from him again. Go then, and take the gift of righteousness out of Christ's hand, verily believing that ye have a right to it.
2. With its motions and activity, Rom. 7:5. It is an active principle, still tending to corrupt the soul more, fighting for the throne in the heart, and to cause the soul obey it, in fulfilling its lusts. And it must be fought against, to the breaking of its designs, Rom. 6:12. It is a restless enemy, present at all times with a man, and especially active at some times, and particularly when one would do good: as it was
with Paul, Rom. 7:21. It is like a dunghill, still sending forth its filthy steams. And as it strives to strengthen itself, and to have the throne; so the Christian must fight against it, to bear it down, weaken, and get it mortified, Gal. 5:17 And ye must for this cause fight in faith against it,
1st, Believing that it is your most dangerous enemy: for so it is indeed. Never did Paul cry out to be delivered from the most bloody men that were set against him, as from indwelling sin. Rom. 7:24, "O wretched man that I am, who shall deliver me from the body of this death! It is a domestic enemy; an enemy within, more dangerous than all the enemies we have without, whether devils or the present evil world. Were it not for it, they would have a cold coal to blow at. But this furnishes them with notable advantages against us.
2dly, Believing Christ to be the great ordinance of God for sanctification, and looking for your sanctification from him, on the credit of the promise held out in the gospel to you, Is. 45:22, "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else." Men have by nature's light been convinced of the necessity of sanctification; and some have thought one means proper to obtain it, and others another. Pagans have thought washings with water, sacrifices, the study of moral virtue, proper means for it. The Jews have added to these the observation of Moses' law, moral, ceremonal, and judicial. The Papists hare thought a multitude of uninstituted ceremonies, fastings, whippings, &c. with the work itself in sacraments, all proper to sanctify the unholy. Legalists look on their own faithless endeavours after holiness, their watchings, &c. as proper means to obtain it. But all in vain.
But God has appointed his own Son to be the great ordinance for sanctification of the unholy, that the praise of our sanctification may be his own, as well as of our justification, 1 Cor. 1:30, 31. And he has lodged the fulness of the Spirit of holiness in him, to be partaken of in the way of believing, Acts 26:18. Look how the stung Israelites were cured in the wilderness by looking to the brazen serpent, believing that by that means they should be healed; so is an unholy sinner made holy, looking unto Jesus, trusting unto him for their sanctification, John 3:14, 15, or as the woman with the bloody issue. Hence the church, believing the promise of sanctification says, Micah 7:19, "He will turn again, he will have compassion upon us: he will subdue our iniquities: and thou wilt cast all their sins into the depths of the sea."
3dly, Struggling against it in the faith of its having got its death's wounds, in the death and resurrection of Christ, as a public person, Rom, 6:6–9. No wonder they be still under the power of indwelling sin, who struggle against it without an eye to the death of Christ. But the soul by faith eying the death and resurrection of Christ, as the death of sin, will thereby be animated to act against it, like a giant refreshed with wine. The sins of all that are Christ's were imputed to him, and he by his sufferings expiated the guilt of them; and so he rose again free of that imputed guilt: so, in virtue of his death and resurrection, it loses its power over those that are his. And by faith of it, we become partakers of it.
4thly, Believing that we shall get the victory over it through Jesus Christ, Rom. 8:24, 25, "O wretched man that I am, (says Paul); who shall deliver me from the body of this death! I thank God, through Jesus Christ our Lord." They will fight well who are sure of the
victory: and it is faith's work to believe the victory over sin, according to the promise, Rom. 16:20, "The God of peace shall bruise Satan under your feet shortly." This was in cluded in the first promise, Gen. 3:15, "The seed of the woman shall bruise the head of the serpent; which was proposed to our first parents to be by them believed.
With its sting still sticking close to the soul, Rom. 7:17. It cleaves to us, like a stain that cannot be got fully washed off, while we are in this world. It is like the fretting leprosy in the walls of the house, not to be quite removed, till the house be pulled down. Notwithstanding all the struggles against it, it cannot be got to the door till death. Fight in faith against it,
1st, Making no truce with it, but ever seeking its ruin, in the faith of Christ's excellency, and sin's hatefulness. The eye of faith fixing on the glory of Christ held forth in the gospel, has a transforming virtue. Hence says the apostle, 2 Cor. 3:18, "We all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." And thus the heart is separated from sin, and set against it, while yet sin cleaves to the soul. Like the house of David and the house of Saul: no league between them, but the war continued till the house of Saul was quite sunk.
2dly, Believing, that the victory over it will be at length full and complete. Resist it in the faith of this. However it appears to be fixed with bands of iron and brass, yet the breaking thereof shall come suddenly, at an instant. As the walls of Jericho fell down on the seventh day, that were not moved while the Israelites compassed
them the six days: so at death these walls will fall down, and be razed to the foundation.
Secondly, There is a swarm of hellish lusts as soldiers under the command of the sin of our nature, Rom. 6:12. These are the members of the old man, the streams flowing from the bitter fountain of the corruption of nature. These "war against the soul," 1 Pet. 2:11. They seek to drive the soul from God, they push on men to satisfy them with forbidden fruit, and at length drown the soul in destruction and perdition, where they get the final victory, 1 Tim. 6:9. Against these also ye must fight in faith, resist them, deny them, weaken, mortify, and crucify them.
It is a difficult fight; but faith will help you out in it, as difficult as it is.
1. Their name may be legion, because they are many, Tit. 3:3. All sin is radically in the corrupt nature of man: and there is never a temptation in the world, but there is in our nature some lust or other akin to it. Look through the world, and see all the abominations which any where appear there some are athiests, adulterers, &c. But the corrupt affections are in every body's heart naturally, Prov. 27:19, "As in water face answereth to face; so the heart of man to man." But resist ye, believing, that, through the grace of the Lord Jesus, the victory is to be got over them all, Psal. 118:12. There is neither strength nor multitude to be feared, where one by faith can oppose to both, the almighty power engaged on the side of the wrestlers against sin. Therefore says the apostle, 2 Tim. 2:1, "Thou therefore, my son, be strong in the grace that is in Christ Jesus." The blood of Christ is
of infinite value, the Spirit of Christ of infinite efficacy, and faith must rely on these.
2. Their allies are all the powers of hell; Satan, John 8:44, the world, Tit. 2:12. All the snares and temptations that are in the world, are allied to some lust of the heart, which answers to them as tinder to fire. Bat ye should resist, believing that greater is he that is in you, than he that is in that combat, 1 John 4:4. Oppose to these by faith the divine attributes, his power, wisdom, &c. the name of the Lord, which is a strong tower, &c.
3. Their lodging is not far off. It is the corrupt heart; thence it. is that they issue out against us, Mark 7:21. The heart of man is like a common inn, often so thronged with strangers, that there is no room for the entertainment of the master. But ye must resist them notwithstanding, believing that your helper is as near you as those your enemies, 1 John 4:4. O it is a trying consideration to a gracious soul to think, that sin is woven into one's very nature, mixed with one's very constitution. But let faith discern the union betwixt Christ and the soul; let the Christian believe that Christ dwells in him by his Spirit, in an indissoluble union; so may he see how to get clear of sin at length.
4. Their qualities are very bad. They are the brats of Babel, the offspring of hell. And,
1st, They are greedy and insatiable lusts, Gal. 5:17. They are like the grave and the barren womb, that never say, It is enough. Where they are indulged, and yielded to, they fill the man's hands continually, seeking meat for them, to the provoking of God, Psal. 78:18; James 4:3. And the more they are gratified and fed, the more they still
crave: so that they "are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt," Is. 57:20.
But ye must resist them, if ye mind for heaven. Ye must deny their cravings, Tit. 2:12. Make no provision for them, but starve them, however painful that may be, Rom. 13:14, "But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof." This is the way to rid yourselves of their trouble: for men's lusts are like fire, that will die out if there be no fuel laid to them.
(1.) Believing, that there is a fulness in Christ, enough to satisfy the soul, to give the heart a complete rest, that it shall need none of those things which nourish lusts, Matth. 13:45, 46. The one pearl discovered, stays the pursuit after the many. Hence faith contracts the desires of the soul into one, Psal. 27:4 which is the better part. O what is the cause men are so taken up to satisfy their lusts with their proper food, but the not believing of the fulness of Christ? Psal. 4:6, 7.
(2.) Embracing that fulness of Christ for, and instead of those things your hearts lust after. This is the import of selling all and buying the field, the one pearl; the soul taking Christ for these things, as in buying one takes the commodity bought instead of all he pays. The surest and shortest way to mortification of lusts is this way of believing, whereby the soul makes a happy exchange; for and instead of such lusts which cleave to him, embracing Christ, from him to draw that content and satisfaction he sought in the lust. Thus men deal with their hearts, as men with children, giving them one thing to get another from them, Rom. 13:14 forecited.
(3.) Believing, that you shall find that rest and satisfaction of heart in Christ, which you sought in your lusts. This is the import of the gospel-offer to all, Matth. 9:28, "Come unto me, all ye that labour, and are heavy laden, and I will give you rest." Is. 55:1, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money, and without price." And if you believe it not, you believe not the gospel aright: and always the less ye believe it, the surer gripe will your heart hold of its lusts. But believe it firmly; and the more firmly you believe it, the more will ye let go your gripes of your lusts.
2dly, They are hurtful lusts, 1 Tim. 6:9. And they extend their hurt to the tenderest part of the man, and to the not only wounding, but ruining of it, if the effect thereof be not stopped, destroying the soul. They hurt as water hurteth, drowning the soul, ibid.: as fire hurteth, burning it up, Rom. 1:27; as a canker hurteth, eating it away, 2 Tim. 2:17; as poison hurteth, killing it, Psal. 140:3; Is. 59:5. They extend their hurt not only to the party in whose breast they are lodged, but to others, Eccl. 9:18, "One sinner destroyeth much good" Sometimes one's lust involves many in guilt, and many in trouble; like a fire breaking out in a house, burning down the houses nearest it, and putting all into trouble and vexation. Thus Achan's last involved his whole family in guilt, and troubled all Israel. Adam's Inst ruined all the world.
Ye must therefore beware of them, and of the hurt by them. But deceive not yourselves, thinking ye may entertain them, and not be hurt by them; that ye can take the serpent in your bosom, and not be stung thereby, Prov. 6:27, 28; Eccl. 10:8. Resist the beginnings of your lusts, nip them in the bad. The longer they go on, they will be
the harder to master, like a fire, or a water. If they have got up upon you, by all means endeavour to hinder their spreading; and speedily quench them, if they are spread. To do it to purpose, do it in faith,
(1.) Putting yourself under the divine protection, by trusting in the shadow of the wings of a God in Christ. This is the work of faith. Hence says Boaz to Ruth, chap. 2:12, "The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust." This has the promise of protection, Psal, 91:1, &c. Faith sees the hazard the soul is in from hurtful lusts, and therefore disposeth the soul to all due precaution, and to put the soul in the Lord's band for keeping, as the chickens get in under the wings of the hen, Psal. 31:5.
(2.) Applying the Redeemer's blood for purging away the guilt brought on the soul by these lusts, Rom. 3:25; Heb. 9:14. This is the only way to remove the hurt of them in that case. Thus the hurt of the guilt of them shall be cured, Mark 16:17, 18. The guilt of them casts the conscience into a fever; but faith applying the blood of Christ held out in the promise of the gospel, obtains pardon of the guilt, and cools the sick conscience, Is. 33:24. The access to this blood is free to all, Zech. 13:1, "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for uncleanness. 1 Cor. 6:11, "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."
(3.) Trusting to the fulness of the Spirit of sanctification in Christ, for breaking the power of these lusts, 1 Cor. 1:30. We are not man enough for the least of these powers of hell: therefore we are to trust
to borrowed strength, 2 Tim. 2:1, "Thou therefore, my son, be strong in the grace that is in Christ Jesus." And going out against them in the name of the Lord, like David with his sling, we shall do valiantly: for he "strengtheneth the spoiled against the strong; so that the spoiled shall come against the fortress," Amos 5:9. Thus many who have long been a prey to their lusts, like dead men lying in the grave to the worms, receiving the Spirit of life from Jesus Christ, have shook them off. "For," says the apostle, "the law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death," Rom. 8:2. And in them has been fulfilled in a spiritual sense, Is. 14:2, "The people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord, for servants and handmaids: and they shall take them captives, whose captives they were, and they shall rule over their oppressors." And this in virtue of that, Psal. 68:18, "Thou hast ascended on high, thou hast led captivity captive."
3dly, They are restless lusts; "like the troubled sea, that cannot rest, Is. 57:20. They are like the midges in a summer day, ever in motion, working some annoyance to the soul. For temptations are thick in the world, and they never want something to stir them up, they are warring lusts, they are never at peace, they are ever in the field of battle.
(1.) Warring among themselves, one against another, Jam. 4:1. And the soul of man is what they are warring for, which shall possess it, and be governor of it. In this respect the poor sinner's heart is like a town situated in the confines of the territories of several ambitious princes, which is tossed and harrassed amongst them, he fightng to have it, and he fighting to have it; one turning out another, &c. Thus
pride and ambition draw the mind one way, covetousness draws him another way: contrary lusts at once fight in him. And there is no peace for the man, but by mortifying both the contending parties.
(2.) They war against the soul, 1 Pet. 2:11. All of them are enemies to it, and seek its ruin. Though they be contrary one to another, yet they conspire together for the destruction of the soul; like Herod and Pontius Pilate against Christ. The soul, in respect of its make and constitution, is most allied to heaven, and therefore is the special object of their rage.
Wherefore ye also, if ye mind for heaven, must lay your accounts with a continual warfare. Ye must never let down your watch, nor lay by your armour, but ever stand in a fighting posture, Eph. 6:14, "Stand therefore, having your loins girt about with truth," &c. As there is no peace to be made betwixt contrary lusts, so ye must not side with any of the parties, nor be at peace with either, but maintain the fight against both. And fight in faith,
[1.] Believing that this war will have a comfortable end at length, and ye shall have a profound, perfect, lasting peace, 2 Tim. 4:7, 8. Though the war with your lusts must be a lasting one; it is good news, that it will not be everlasting; but the peace obtained through the complete victory will be so. Take courage, O Christian, the last stroke will be given ere long in this battle, which will be the decisive stroke. The day will come, when the enemies "ye have seen to-day, ye shall see them again no more for ever, Exod. 14:13. In heaven ye will get eternal peace and rest, Rev. 21:5. There the centinels are called from their posts, and the men of war lay by their swords, and put on their crowns.
[2.] Believing that your helper is ever as ready as your enemies, Psal. 16:8. It is a weighty consideration, that Satan walks about as a roaring lion, seeking whom he may devour, and our enemies within are restless. But faith wants not a solid relief to oppose unto this, looking to the promise, Psal. 121:4, "Behold, he that keepeth Israel, shall neither slumber nor sleep, Is. 27:3, "I the Lord do keep it, I will water it every moment; lest any hurt it, I will keep it night and day." At what time soever the enemies attack us, we may have access to our help: and the faith of the promise will fetch it in as quickly as by a look, Is. 45:22, "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
[3.] Believing that his grace is ever sufficient for you, 2 Cor. 12:9. Though the war last long, the stock of strength cannot be wasted, in which ye must fight; since it is an inexhaustible treasure in Christ Jesus, to which ye can never come amiss, John 1:16. Indeed, if ye fight in your own strength, ye will soon find it wasted: but faith's work is to fetch in strength from Christ and it is sufficient for the continued warfare, Is. 40:31.
Lastly, They are deceitful lusts, Eph. 4:22. We are apt to be beguiled by them, if we take not good heed. They deceive sinners, and then take them captive, Tit. 3:3; and then slay them, Rom. 7:11. They are the golden cup in Satan's hand, by which he ministers poison to the soul. They are deceitful: for,
(1.) They always promise what they never perform, 2 Pet. 2:19. Who is the man that is not disappointed in them looking for that content and satisfaction he never finds? How was Judas deceived that way?