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SERMON X.
Heb_4:16
Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
You have heard that the gracious exhortation in the text, to coming to the throne of grace, is directed with respect to the getting of two great blessings, or of one under two names, God’s mercy and grace. Concerning this grace I have spoken to three things. 1. What this grace Isa_2:1-22. What the finding of this grace Isa_3:1-26. What is the helpfulness of this grace so found. I also entered upon the fourth and last thing, the seasonableness of this helping grace.
The truth I am to speak to, is this:—
DOCT. The grace of God is specially helpful in times of special need.
My work then is to shew,
I. What are those times of need.II. What the helpfulness of grace in them is.
Only I would usher in this discourse, with a general consideration of the constant need that all stand in of God’s mercy and grace. And that I would branch into four. We need God’s mercy and grace, as creatures, as men, as sinners, and as Christians; and that always.
1. As creatures. The native notion of a creature is, that it is a contingent, necessitous being: For his pleasure they are, and were created (Rev_4:11). The Lord did not make all or any creature because he needed them; but he made them that they might need him. He did not build this glorious fabric of heaven and earth, as a house to dwell in, or to contain him (1Ki_8:27); but he made this world as a stage, on which to display his glorious wisdom and power: and he made some of its inhabitants, angels in the upper rooms, and men in the lower, to be spectators and praisers of his glory. It is not proper to say, that creatures needed their being before the Creator gave it: For when there was nothing but God, there could be no need. Need and want is essential to a creature, and springs up with their being. As soon as the creation received its being by the word of his power, it needs upholding by the same power: (Heb_1:3) our Lord Jesus upholds all things by the word of his power. The whole creation would fall back immediately into its mother Nothing, if the same power that gave it a being did not every moment preserve it. Would you have a joyful view of heaven and earth? Look on all as in our Lord’s hand. Why do the heavens keep their course? Why doth the sun shine so gloriously, move so regularly, and influence the earth so virtuously with his light and heat? It is because Christ upholds all things by the word of his power. He is before all things, and by him all things consist: all things were created by him, and for him (Col_1:16,Col_1:17). Many are without Christ in the world (Eph_2:12). Many see daily the works of creation and providence, and never think on Christ as the head of all. But it is no wonder, that men that have no eyes to see Christ in the new creation of grace, cannot see him in the old creation of nature. We, as creatures, are needy of God’s helping grace and favour: for in him we live, and move, and have our being (Act_17:28), In his hand our breath is, and his all our ways are (Dan_5:23).
2. Our need of God’s grace appears yet more, as we are such creatures, men. We are, through the bounty of God, the most considerable part of this lower creation. Of man some understand that elegant phrase, (Pro_8:26) The highest part of the dust of the world. But there is no earthly creature needy of God’s grace but man, even in his natural frame, abstract from his sinful state. The great former of all things hath given to all a being, and to many of his creatures no more. To some of his creatures he hath given life, a nobler sort of being. But to all living creatures, but man, he gives no more, and they need no more; they have not, they need not eternal life. When the breath of the other living creatures goes downward, as the word is Ecc_3:21, there is an end of them. But man is created in that state, that he must be for ever, and therefore be eternally happy or miserable. This state he is made in, makes him vastly needy of God’s grace and mercy.
3. We grow yet more needy as sinners. Sinners are creatures, with this great blemish, of guilt, sin, and corruption. A sinner is needy of a Mediator to deal for him with God; for he cannot deal with God for himself. A sinner is needy of the righteousness of another to recommend him to God’s acceptance; for he hath none of his own. The righteousness of a sinner is a plain contradiction. And unless the power of sin had blinded men in the right knowledge of God, and of themselves, and unless it had puffed up their hearts in this darkness, there had never been any pretence made by fallen men to self-righteousness. But now nothing is more common, more groundless, and yet more rooted in men’s hearts, than that a sinner can, and may, if he will, bring or do somewhat that may have some interest in, and influence on his acceptance with God. A sinner is needy of a right to eternal life: and this must be bought by another; for he can never purchase it for himself. He is needy of safety from the wrath to come, which is so woefully well deserved by him; and the man can do nothing of himself, but what deserves it more and further.
4. We are needy of the help of grace as Christians, as new creatures. A Christian is a creature, by nature a human creature, a sinful creature; but made a new creature by grace. Yet there are some springs of constant need of grace, in this new creature, the Christian.
1st, The necessary and constant dependance of the new creature on its fountain and author, makes a Christian to be a very needy creature. The dependance of the beams on the sun is not more necessary, than the dependance of a Christian on Christ: Without me (or separate from me) ye can do nothing (Joh_15:5). The Christian’s life is by a continual efflux from Christ; and is to be sought and maintained by a constant dependance on him, as light from the sun. Never was there, nor can there be a room so full of light from the sun-beams, but if either the sun withdraw his light, or if you exclude its light, by closing doors and windows, it immediately becomes dark, and that necessarily. It is so with all Christians. If it were not that the new covenant hath assured us, that there shall be no final and total separating of the fountain from the stream, there would soon be an expiring of all that good that is in the best of saints.
2dly, A Christian is always a needy creature; because he hath much work to do, and most necessary work, and all above his strength. He that hath most work, and least strength, is most needy of help: (Php_2:12,Php_2:13) Work out your own salvation with fear and trembling. For it is God which worketh in you, both to will and to do of his good pleasure. If the exhortation or command had been without the argument, it had been discouraging. What can a man do about his own salvation? It is God that begun a good work in them, and will perform it till the day of Jesus Christ (Php_1:6). Put hand to your work; for help is near. As the exhortation, Work out your own salvation with fear and trembling, hath the height of duty in it; so the argument, For it is God that worketh in you, both to will and to do of his good pleasure, doth deeply debase man’s sufficiency, and highly advance both the sovereignty and efficacy of his assisting grace. And happy is that Christian, who can lay the weight of the command on his conscience, and can at the same time improve the encouragement for believing obeying. Whoever is void of sense of his need of God’s assisting grace, looks not rightly on the great work lying before him, and seeth not the great weakness that is in him: (2Co_3:5) Not that we are sufficient of ourselves, to think any thing as of ourselves: but our sufficiency is of God.
3dly, In this great work above his strength, the Christian meets with much opposition, both from within, and from without: not always in the same measure; but some always. Special measures of opposition, make times of special need;of which I shall speak. But there is somewhat of opposition that is constant: (Gal_5:17) For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would. This flesh and this spirit is in all Christians. If a man were all flesh, he were no Christian; if he were all spirit, he would be perfect, as the saints glorified be. This flesh and spirit lust and strive one against the other: and so they must do; for they are contrary the one to the other. The effect of this lusting and contrariety is, that the Christian cannot do the things that he would. He cannot do all the flesh lusts to, because of the spirit’s opposition; he cannot do all the spirit lusts after, because of the opposition of the flesh. Of this combat the apostle speaks largely from his own experience (Rom_7:1-25). And the more opposition a Christian meets with, (and I have named but one head of it), the more needy is he of helping grace.
4thly, The Christian’s state of absence from the Lord, renders him a needy creature. He is made for the Lord; framed so, that, as a Christian, nothing short of being for ever and immediately with the Lord reigns in his heart as his prize and mark, (2Co_5:2,2Co_5:4) In this we groan earnestly, desiring to be clothed upon with our house which is from heaven. We that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. What ails a believer to groan so oft and so deeply? It is to be in heaven with the Lord. And the more heavenly and holy a Christian be, the more frequent and earnest are these groanings. He hath the most healthy soul, who is sick of love: whose heart is sick with desires of being present with the Lord. The believer that is most assured of heaven, groans deepest. Unbelievers run on in sin, and sing to hell; while hell groans for them: and sad will the meeting be. We find Paul groaning for himself, only for two things; the body of sin and death, its dwelling in him (Rom_7:24) and his dwelling in the body. We do not, nor can we know the vast difference that is betwixt the happy state of the saints in heaven, and the best state of believers on earth. We do but guess in the dark; and our guesses are but negative; that they are removed from all the evils we find here; no sin, no clouds, no death, no crying, nor any thing to complain of. But these negatives taken in by faith and experience, with the foretaste and firstfruits of that good land, make believers groan to be possessed of it, although they go, as Abraham did, (Heb_11:8) not knowing whither. Heaven will be a blessed surprise to all the possessors of it. They will find it a far better state than their highest thoughts and largest desires could point forth.
But, besides these springs of constant need, there are special seasons of Christians need of God’s grace. And they are easily known by this general rule. That time that comes on a believer, wherein he is in great and special danger, from which only present supplies of grace can preserve him, that is a season of special need of grace. And in the prospect of, or in such seasons, Christians should ply the throne of grace.
Of such times of need, I would speak to six of them. 1. The time of temptation. 2. Of a spiritual decay. 3. Of high enjoyments and attainments. 4. Of affliction. 5. Of special duty and service. 6. Of dying. These are all seasons and times of special need of God’s grace. And how such render Christians needy of grace, and how helpful his grace is in such times, is all I mind to say on this scripture.
I. The first time of need, is the time of temptation: An hour of temptation (Rev_3:10), A time of temptation (Luk_8:13), A day of temptation (Psa_95:8). But because temptation is of large signification, and of sundry sorts, and from various quarters, I shall confine myself to that sort that is from Satan. And on this head would confine myself to these three: 1. What temptation Isa_2:1-22. What need of grace to the tempted. 3. How grace helps in time of temptation.
1. What is temptation? As we are concerned in it, three things are in a temptation. An outward object, the occasion; inward corruption, that is as fuel for the temptation; and Satan’s motion to sin, and his working on these two, to hatch sin. He is but twice called the tempter; first, when he came to Christ (Mat_4:3); and again, when he comes to Christians (1Th_3:5). These three are not necessarily in all temptations. In his tempting the first and second Adam, there was only an outward object, and a motion of Satan. But in all men besides, these three are in all temptations. And the Spirit of God in the word gives the name of temptation to all of them: (1Ti_6:9) They that will be rich, fall into temptation. Few either of the poor or of the rich believe this. (Jam_1:14,Jam_1:15) Every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Hence the difficulty is great in discovering Satan’s hand in tempting; because there is inward corruption in men, that acts and works of itself, as well as it is fit to be acted upon by Satan. If temptation from Satan came to a sinless man, the tempter might be easily known: but when it comes to a sinner, who hath an active principle of corruption in him, that prompts him to the same sin that the tempter tempts unto, it becomes very hard to a man to say, “This motion is of the devil”; and “This is of my own corrupt heart.” And here seldom doth the devil get his due. Some blame the devil more than he deserves, and excuse themselves more than they should; and some excuse the devil, and blame themselves more than they ought. What shall we do here?
How shall we know when temptation riseth from corruption within, or from the devil without? There is no very great need to know it exactly; as in some cases it is very hard to know it. Temptation is so natural to us, that if the devil be the first mover, it seizeth so quickly on our corrupt heart, that we may justly take the blame to ourselves. The workings of the Spirit of God on the new creature, and of the spirit of Satan on the old man, are great mysteries. It is far wiser work to set about resisting of our spiritual enemies, than to perplex ourselves with questions about their order. Therefore,
2. What need is there of the grace of God to help the tempted? This is plain. Every one that is in this case, knows his great need of grace. Yet, to make them that are not in it pity them that are, and to direct them that are in it to entertain a deeper sense of their need of God’s grace, I would shew how needy a person under temptation is of the helping grace of God. This appears in these:—
1st, Our Lord Jesus Christ commands us to pray against temptation. He doth not so command us to pray against affliction. In that pattern of prayer (Mat_6:9 - Mat_6:13), (the words whereof are better known, than the deep sense and meaning of the words is understood), there are but two petitions for spiritual blessings for ourselves. One is, for the pardon of sin, that relates to the state of our persons: the other is, for sanctification and preservation; and that is expressed thus, Lead us not into temptation. Sanctification is prayed for, in praying against temptation; and much of sanctification is acted in making such a prayer. But may not a man enter into temptation, and come well out of it again? Yes. But, in that case, more thanks is due to the Lord’s grace and mercy, than to his own good conduct. Christ would have you to be afraid of temptation, and to pray against it: (Mat_26:41) Watch and pray, that ye enter not into temptation. Whatever temptation a man rusheth confidently upon, he usually falls by. In temptation, no believer is safe, but the self-diffident and fearful; and fear of temptation acts in praying against it. Peter failed in his fearlessness. His going to the high priest’s hall after the warning his Master gave him, was rushing on a temptation; and so came on it. It must therefore be a case wherein one is very needy of grace to help, that Christ bids us pray against.
2dly, We find the whole armour of God is provided and prepared on purpose for the case of temptation (Eph_6:10,Eph_6:13). The apostle is sounding the alarm of war to all Christians. He shews them where their strength lies, (v 10) Be strong in the Lord, and in the power of his might. He shews them their weapon of war (vv 10-19), and tells them how to use them. Their armour is that of God. No armour but that that is from heaven, is proof against the batteries and assaults of hell. How doth the devil laugh at, despise, and pierce through that soul, whose armour is forged and framed on earth? This armour of God the Christian must put on, and take to himself. It is not enough that he know it, and have it lying by him. It is no armour to him, till it be put on by him. And why such armour, and so put on? (v 12). Because of such dreadful enemies as we have to deal with: For we wrestle not against flesh and blood, (enemies formidable, and dangerous sufficiently against them that have no more but flesh and blood to oppose them with), but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. What but the whole armour of God can secure a poor believer from all the armies of hell?
3dly, Our blessed Lord Jesus himself was tempted, that he might succour them that are tempted (Heb_2:18). There are several states and conditions that believers are in that Christ himself was never in. We are oft sick and weak in body; Christ was always in sound and perfect health of body: for sickness is a consequent of inherent sin, and corruption of nature; and of that Christ had none. Many particular distresses we meet with, and wrestle with, that Christ knew not by his own experience. But this sad case of temptation he knew and felt. But, ye may say, if Christ had never been tempted, had he not been able to succour them that are tempted? Yes, no doubt; for no bounds can be set to his divine power as God. What then doth his experience of temptation signify to the succour of the tempted believer? It is the ground of his sympathy with them; and sympathy draws forth his helping grace. It is a ground for the faith of the tempted to act upon. How sweet is this thought to a Christian thus exercised: “I am indeed a tempted believer; but I have a Saviour that was tempted himself, and remembers it still, and pities them, and will help them that are in that case, that was once so grievous to himself?”
4thly, A tempted person is needy of God’s helping grace, because sin came in at first by temptation. Temptation was the door that sin came in by, and entered into the world of mankind. How sin came in upon the angels that fell, is deeper than that we can know it. And it is no great matter for us to be ignorant of it. We know they are now the worst, and most wicked, and most miserable of all the creatures; and that originally they were of the most eminent order (as one well said), “The Lord wisely would not declare the nature of that disease he was resolved never to cure.” And so we must leave it in the dark. But as to sin’s coming into the world of mankind, we have more light. The Lord created the root of mankind upright and perfect, first the man, then the woman. In their created state, there was no sin in either of them. But temptation was so applied by Satan, that it quickly begot sin. This argument the apostle useth, (2Co_11:3) I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. If Satan did prevail to bring in sin by temptation upon the sinless and perfect; what may he not do on sinners, in whom he hath so much interest, and over whom he hath so great advantage by somewhat of his own in them?
5thly, There is great need of the grace of God in a time of temptation, because of the frequent sad effects of temptation, unless present help of grace be given. Rarely doth a temptation and our hearts meet but some fire of sin is kindled. I would name a few of those effects of temptation.
(1.) Temptation doth often discover hid and unseen evil, and brings it to light. It brings forth that which the person, before the temptation, never thought was in him. So it is with the ungodly, and the godly themselves. When Hazael was told by the prophet Elisha, what mischief he would do to Israel, he said, (2Ki_8:1-29;2Ki_13:1-25) But what, is thy servant a dog, that he should do this great thing? But (saith Elisha) the Lord hath shewed me, that thou shalt be king over Syria. “Then thou wilt have power, and will to do it.” What wickedness will not that man do, whom Satan tempts, and whom God leaves? David fell dreadfully by temptation. And so did Hezekiah, (2Ch_32:31) Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart. When the vessel is broached by a convenient temptation, that liquor will come out that was never thought to be within. When Herod feared John and observed, or preserved him; when, on his hearing him he did many things, and heard him gladly; who would have thought he would have beheaded him? (Mar_6:20,Mar_6:21). But a convenient day came; a day when Herod lay fair for temptation; and a day that Satan, and Herodias and her daughter, his servants, laid the temptation before him: then the poor wretch was soon overcome. But indeed it was more strange, that such a king as Herod should hear such a prophet as John Baptist preach, than that he should murder him. At least, it is, and hath been far more usual to bad kings, to slay prophets, than to hear them gladly. Peter was so confident in his courage, that, in a manner, (though against both grace and good manners), he gives the lie to his Master, (Mat_26:31 - Mat_26:35) Then said Jesus unto them, All ye shall be offended because of me this night, (v 33) Peter answered and said unto him, Though all men should be offended because of thee, yet will I never be offended. As if he had said, “Lord, at least except me out of this all thou speakest of.” Because he would not take the general warning, Christ gives him a particular one, (v 34) Jesus said unto him, Verily I say unto thee, that this night before the cock crow, thou shalt deny me thrice. Will not Peter believe Christ speaking so peremptorily and plainly? No: (v 35) Peter said unto him, Though I should die with thee, (or for thy sake, as Joh_13:37), yet will I not deny thee. Likewise also said all the disciples. So loth and backward are even godly men to own that to be in them, that they do not see and feel at present working in them. These words Peter and the rest spoke, (bating that awful fear that should have seized on them, from such a warning as Christ gave them), were words of duty; and were doubtless the honest expressions of their present thoughts. Yet when the temptation came, Christ’s warning took place, and their resolutions vanished like smoke. They all forsook him and fled. Peter followed afterward, and denied him shamefully. The voice of a damsel overthrew this man, that had courage to draw his sword in his Master’s defence against armed men (Joh_18:10). He denied he knew his dear Master; when, if he had owned him, and himself as his servant, there was no danger. John was there, and at the cross too, without any harm.
(2.) Temptation often brings on a great and sudden damp and eclipse on the work of God’s grace in the heart. It is as the smoke of hell in the soul, that darkens the room; so that a believer cannot see what of God is in him. It is, as Christ calls it, (Luk_22:31) a sifting a man as wheat. Wheat, and chaff, and dust, are then mingled together. No believer in this case can give such a clear and distinct account, nor have so plain a discovery of God’s work in him, as before and after the temptation. Christians give the devil the advantage he seeks, when they judge of themselves and their state in the fit of a temptation. Act grace diligently when in temptation, and try your state as carefully as you can when you are out of temptation.
(3.) Temptation increaseth greatly and suddenly, seen and known corruption. If temptation come on a latent hid corruption, it may bring it forth: but if it come on a known corruption, though it was not so powerful before, temptation will make it rage. The temptation came on Judas. For as hateful as his name is justly to all Christians; yet, before he fell, no man suspected him; only Christ knew him. When Christ gave the warning (Joh_13:21) that one of the twelve should betray him; all the eleven said, Is it I? and at last the traitor said so; and was answered (Mat_26:21 - Mat_26:25). The lust the devil acted on, was his covetousness. He was a thief, a lover of money; and the devil put him at last upon a bargain that was his ruin. For a servant to betray his master, and such a master; for a sinner to sell the Saviour of all sinners that are saved, for so inconsiderable a sum, after so fair a warning of his sin and ruin by it, was a proof of the mighty power of temptation over a man. The apostle Peter chargeth Ananias thus, (Act_5:3) Why hath Satan filled thine heart to lie to the Holy Ghost? The filling of his heart was Satan’s work, as Peter saith: Why then doth he ask the man an account of, or charge him with Satan’s action? Because the devil can fill no man’s heart with a sinful purpose, till the man give way to, and comply with the devil’s working.
3. What is that help that grace gives to the tempted? We have heard how temptation renders a man needy of grace; now let us consider how this grace can, and doth help in this case. Paul, in his temptation (2Co_12:7 - 2Co_12:9) betakes himself to the right course? to prayer to the Lord; and thrice he besought the Lord, that it might depart from him. He is answered, My grace is sufficient for thee. We would be apt to think, that Paul’s great stock of grace, and manifold experience, and his late extraordinary enjoyment, might have been sufficient to have supported Paul in his conflict. No: they could not. Our Lord saith not, “Thy grace is sufficient for thee, which I have abundantly bestowed on thee”; but, My grace is sufficient for thee. So the apostle exhorts another, (2Ti_2:1) Be strong in the grace that is in Christ Jesus; and Eph_6:10. There are many enemies of the grace of God, because few are partakers of it. Such as have not felt the power of it on their own hearts, will always pick quarrels with the pure doctrine of grace. Some cannot receive this plain gospel-truth, That a man must be constituted righteous in the sight of God, only through the righteousness of another person, even Jesus Christ, imputed to the sinner of free grace. And some that own this truth, stumble again on this other truth, That the sanctification of a justified believer flows from the constant supplies of grace from Christ, their head and root. They think, that there are habits of grace implanted in the new creature, (and this is not to be denied); and if they guide well what they have received in the grace of regeneration, they may live well, and grow on to perfection. But it is not duly minded in men’s spiritual exercise, that no stock of grace was ever given to any believer, to take him off the sense of his need of daily dependance on the original grace in Christ Jesus. But the greatest receivers always act their dependence most humbly, and see their need of it most clearly, and find the benefit of that dependence most comfortably. Observe also our Lord’s argument for the encouragement of Paul: For my strength is made perfect in weakness. What is Christ’s grace in the answer, is Christ’s strength in this argument; what is sufficiency in the one, is making perfect in the other. As if Christ had said to Paul, “I see the devil is too hard for thy weakness; but thy weakness, supported by my strength, shall be too hard for Satan.” Now, see how Paul improves this answer, Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. No wonder he gloried in Christ, and in Christ’s grace bestowed on him; for that any Christian can do: but this glorying in infirmities, is an exercise of grace only found with such fathers in Christ as Paul was. Who is not humbled, and afraid of his infirmities? Here is a believer that glories in them. But why? and how? That the power of Christ may rest upon me. Infirmities as infirmities, having nothing in them to excite glorying: but infirmities as opportunities for displaying of the glory of Christ’s grace in helping under them, are to be gloried in. Christ acts on them, and the sensible believer employs him therein. Our weakness is the field his strength is glorified in. Whoever doth not own his infirmities, forfeits the assistance of the grace of Christ. The grace that helps in temptation, is Christ’s grace: the employing of him for it, and drawing it from him, is by faith, and should be the Christian’s work.
How doth this grace help the tempted believer?
1st, In discovering of Satan’s wiles and devices (Eph_6:11). He hath fiery darts (v 16) and he hath wiles also. His most dangerous temptations are his most cunning ones. This serpent hath his subtilty (2Co_11:3). The less they be perceived, the more dangerous temptation is: and the more clearly they are seen, the more easily they are overcome. The apostle owns this, (2Co_2:11) Lest Satan should get an advantage of us: for we are not ignorant of his devices. Satan gets greatest advantage of them that are (and because they are) ignorant of his devices. The case the apostle speaks of, is that of the incestuous Corinthian. He had sinned greatly; the church had not resented it as they ought. Paul, in his first epistle (chap 5), chargeth them for their want of zeal, commands them to cast out that scandalous member. The Lord blesseth that letter and his advice, both to that church and to the offending person. Now, here lay Satan’s device: he that had puffed them up with pride and security in their former carriage toward that offender when impenitent, seeks also to stir them up to an uncharitable severity towards him, when renewed again unto repentance. And of this kind are many of his wiles. He drives men to extremes on each hand. Thus many professors are like the devil’s footballs, kicked about from one extreme to another, and seldom are kept in the right midst. The devil keeps men asleep in sin as long as he can. If they awake against his will, he runs them on despair; if faith be wrought in them, he labours to make them turn the grace of God into wantonness. The instances of his devices are innumerable. The multitude and danger of his wiles must be great, if we consider, 1. His created state: a spirit more knowing than man. A sinless angel is a higher creature than sinless Adam was. 2. By his fall he hath lost happiness and purity; but retains his knowledge, which his corruption hath turned into craft, malice, and wiles. 3. His long experience in cheating of men. 4. That in men that his wiles are proposed to. It is to the heart, deceitful above all things, and desperately wicked (Jer_17:9). It is to the old man, which is corrupt according to the deceitful lusts (Eph_4:22). Such a devil dealing with such a deceitful heart, must have many dangerous wiles. Christ’s grace only can enable a man to discern them; and it should be much prayed for. Many have been skilful in the theory and knowledge of the doctrine of Satan’s wiles, that have been, notwithstanding, prevailed upon by them. A man must know his own heart well, and observe its motions narrowly, and be much at the throne of grace, that would know Satan’s particular wiles on himself.
2dly, Grace helps the tempted, in helping to hate the sin they are tempted to. Many believers, though they cannot tell well whence the wind comes that drives them, whether from their own heart, or the devil; yet they know whither it drives them; to sin that they are averse from. Tempted Joseph spake like a man that had present assistance of grace, when he said, (Gen_39:9) How can I do this great wickedness, and sin against God? As far, and as long, as the sin tempted to, stands black and ugly in the eye of the tempted person; so far, and so long, is the temptation ineffectual. Temptation prevails, when the sin tempted to takes with the heart and will; (Jam_1:14) A man is tempted, (i.e. successfully,) when he is drawn away of his own lust, and enticed. Sin was without him, but near to him by the temptation; now it is within him, and it is his sin. The temptation to numbering of the people, took with David; but his command about it was abominable to Joab, a man far short of David’s grace, if he had any (1Ch_21:6).
3dly, Grace can help the tempted to resist and stand (Eph_6:13). No man is overcome of Satan till he flee and yield. Resisting is overcoming of him: (Jam_4:7) Resist the devil, and he will flee from you, (1Pe_5:9) Whom resist, stedfast in the faith, (Eph_6:16) Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the devil. They are darts, they are the devil’s darts, they are fiery darts, there is an all of them; yet by faith you may be able to quench them all. Why is so much said of faith? Because, as Christ’s strength is the believer’s strength, so faith is that only in a believer that acts on this strength, draws it in, and acts in it. Separate faith from its object, Christ, either in justification or in sanctification, and it becomes an imagination, a vanity, a nothing. Now, consider how cunningly Satan deals with believers, and how simply they are gulled by him in temptation. He persuades, and often prevails with them, to lay aside the shield of faith, when they should mainly use it. How foolish were that man that would yield his arms to an implacable enemy? Christ knew Peter’s danger, and provides graciously for it: I have prayed for thee, that thy faith fail not (Luk_22:32).
4thly, The helping grace of God assists tempted believers, in preventing an utter foil by Satan, and in recovering them from a begun foil. So did Christ for Peter; and Paul (2Co_12:8,2Co_12:9). The devil never gets all his will on a believer: nor are any wounds he gives to a saint, mortal in the issue; whatever they be in their own nature, in believers’ fears, or in the devil’s design. All the glory is due to the grace that is in Christ Jesus.
5thly, lastly, Grace can rebuke the tempter, and call him off. This Joshua the high priest needed and got: (Zec_3:2) And the Lord said unto Satan, (who was standing at Joshua’s right hand to resist him, when he is standing before the angel of the Lord, verse 1) The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem, rebuke thee; is not this a brand plucked out of the fire? This mercy was the first thing in Paul’s prayer, (2Co_12:8) For this thing I besought the Lord thrice, that it might depart from me. This messenger of Satan was of Christ’s sending and giving: there was given to me a thorn in the flesh, a messenger of Satan to buffet me (v 7). “Lord save us from such gifts,” will Christians be apt to say. There is no reason to pray for them. If the Lord see them needful, he will send them. But it is comfortable, that all the devil’s assaults are of Christ’s ordering. He must have Christ’s leave to tempt (Luk_22:31); and our Lord, when he pleaseth, can, and will call him off. When Christ was tempted (Mat_4:1-25) he resists all his temptations by the word, as his people should: at lat he put forth is divine power, (v 10) Get thee hence, Satan, &c. Then the devil leaveth him (v 11). This we cannot do, but Christ can do it for us. It is a blessed promise, (Rom_16:20) The God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Poor tempted Christians think, that they are not only in Satan’s sieve, and in his hands, but that they are often under his feet. But lift up your heads by faith on this promise. Complete victory is coming; and the faith of it should not only encourage you to resist, but this faith is a present victory: Faith is our victory (1Jn_5:4). The believer (not only shall be, but) is an overcomer.