IN these words you have the issue and close of Christ's
temptations. The issue is double : - (1.) In respect of the adversary; (2.) In
respect of Christ himself.
I. In respect of the adversary: then the devil leaveth him.
II. In respect of Christ himself: behold angels came and ministered unto
him.
I shall consider in both the history and the observations.
First, The history of it, as it properly belongeth to Christ: and there -
1. Of the first branch, the recess of Satan: 'Then the devil leaveth him.'
[1.] It was necessary to be known that Christ had power to chase away the devil
at his pleasure ; that, as he was an instance of temptations, so he might be to
us a pattern of victory and conquest. If Satan had continued tempting, this
would have been obscured, which would have been an infringement of comfort to
us. The devil being overcome by Christ, he may be also overcome by us
Christians: 1 John v. 18, 'He that is begotten of God keepeth himself, and the
wicked one toucheth him not.' That is, he useth all care and diligence to keep
himself pure, that the devil draw him not into the sin unto death, and those
deliberate, scandalous sins which lead to it. Christ having overcome Satan, in
our name and nature, showeth us the way how to fight against him and overcome
him.
[2.] Christ had a work to do in the valley, and therefore was not always to be
detained by temptations in the wilderness. The Spirit, that led him thither to
be tempted, led him back again into Galilee to preach the gospel: Luke iv. 14,
'Jesus returned in the power of the Spirit into Galilee.' All things are timed
and ordered by God, and he limiteth Satan how far and how long he shall tempt.
[3.] In Luke it is said, chap. iv. 13, 'He departed from him,
acri kairou for a season.' He never tempted
him again in this solemn way hand to hand; but either abusing the simplicity of
his own disciple: Mat. xvi. 22, 23, 'Then Peter took him, and began to rebuke
him, saying, Be it far from thee, Lord; this shall not he unto thee. But he
turned and said unto Peter, Get thee behind me Satan! thou art an offence unto
me;' or else by his instruments, laying plots to take away his life; as often,
but especially in his passion: Luke xxii. 53, 'This is your hour, and the power
of darkness.' So John xiv. 30, 'The prince of this world cometh, and hath
nothing in me.' Satan shall join with the Jews to destroy me, but they shall
find nothing to lay to my charge; nor, indeed, have they power to do me any
hurt, but that, in obedience to my Father's will, I mean voluntarily to lay
down my life for sinners. So he had a permitted power over him, and was the
prime instrumental cause of his sufferings; set aside his voluntary
condescension to be a ransom for sinners, Satan had not any power over him, or
challenge against him. Well, then though he lost his victory, he retained his
malice.
2. The second branch, the access of the good angels: 'And behold the angels
came and ministered to him.' There observe three things:
[1.] The note of attention: behold. The Holy Ghost would excite our
minds, and have us mark this: the angels are always at hand to serve Christ,
but now they come to him in some singular manner - some notable appearance
there was of them, probably in a visible form and shape; and so they presented
themselves before the Lord to minister to him, as the devil set himself before
him to molest and vex him. As Christ's humiliation and human nature was to be
manifested by the devil's coming to him and tempting assaults, so the honour of
his divine nature by the ministry of angels, lest his temptations should seem
to derogate from his glory. When we read the story of his temptations, how he
was tempted in all parts like us, we might seem to take scandal, as if he were
a mere man therefore his humiliation is counterbalanced with the special honour
done to him: he was tempted as man, but, as God, ministered unto by angels.
[2.] Why they came not before the devil was departed? I answer: -
(1.) Partly to show that Christ had no help but his own when he
grappled with Satan. When the temptations were ended, then the good angels
came, lest the victory should seem to he gotten by their help and assistance.
They were admitted to the triumph, but they were not admitted to the fight:
they were not spectators only in the conflict (for the battle was certainly
fought before God and angels), but partners in the triumph: they went away to
give place to the combat, but they came visibly to congratulate the conqueror
after the battle was fought and the victory gotten. Our Lord would alone foil
the devil, and, when that was done, the angels came and ministered unto him.
(2.) Partly to show us that the going of the one is the coming of the other.
When the devil is gone, the angels come. Certainly it is true on the contrary:
1 Sam. xvi. 14, 'The Spirit of the Lord departed from Saul, and an evil spirit
from the Lord troubled him;' and it is true in this sense, if we entertain the
temptation, we banish the good angels from us: there is no place for the good
angels till the tempter be repulsed.
[3.] Why now, and to what end, was this ministry?
(1.) To put honour on the Redeemer, who is the head and lord of the angels:
Eph. i. 20, 21, 'He hath set him at his own right hand
in the heavenly places, far above all principalities and powers, etc., and,
gave him to be the head over all things to the church.' So 1 Pet. iii. 22, 'Who
is gone into heaven, and is on the right hand of God; angels, and authorities,
and powers, being made subject to him.' Christ, not only as God, but as
mediator, hath all of them subject to him: Heb. i. 6, 'And unto the Son he
saith, Let all the angels of God worship him.' They, as subjects and servants,
are bound to obey him. Therefore, on all occasions they attend on Christ; at
his birth: Luke ii. 13, 14, 'A multitude of the heavenly host praised God,
saying, Glory be to God on high, on earth peace, good will towards men.' Now in
his temptations, 'The angels came and ministered unto him.' At his passion:
Luke xxii. 43, 'There appeared to him an angel from heaven, strengthening him.'
At his resurrection, 'An angel rolled away the stone from the grave,' and
attested the truth of it, Mat. xxviii. 2. At his ascension, the angels declared
the manner of his going to heaven, and return to judgment, Acts i. 10, 11. So
now they come to attend Christ, as subjects on their prince, to tender their
service and homage to him, and receive his commands.
(2.) For his consolation, inward and outward.
First, Inward, as messengers sent from God; and so their coming was a
token of God's special love and favour to him, and care over him. The devil had
mentioned in one of his temptations, 'He shall give his angels charge over
thee.' This is a truth, and in due time to be verified; not at Satan's
instance, but when God pleased. Therefore it was a comfort to Christ to have
solemn messengers sent from heaven to applaud his triumph.
Secondly, Outward, they were sent to serve him, either to convey him
back from the mountain, where Satan had set him, or to bring him food, as they
did to Elijah: 1 Kings xix. 5, 6,' And as he lay and slept under a
juniper-tree, behold then an angel touched him, and said unto him, Arise and
eat. And he looked, and behold there was a cake baken on the coals, and a cruse
of water at his head: and he did eat and drink, and laid him down again.'
Diakonein the word here used, is often taken in that
sense in the New Testament: Mat. viii. 15, 'She arose and ministered unto
them,' that is, served them at meat. So Mat. xxv. 44, 'When saw we thee an
hungered, etc., and did not minister unto thee?' The name of deacons is derived
hence, as they 'served tables,' or provided meat for the poor, Acts vi. 2. So
Luke x. 40, 'My sister hath left me, diakonein, to serve alone,'
meaning, to prepare provisions for the family: so Luke xvii. 8, 'Gird thyself
and serve me,' that is, at the table: again, Luke xxii. 27, 'Whether is
greater, he that sits at meat, or he that serveth?' or ministereth. So John
xii. 2: 'They made a supper, and Martha served, but Lazarus was one of those
that sat at the table with him.' Thus the angels ministered unto Christ. This
sort of ministry agreeth with what was said of his hunger, which was the
occasion of Satan's temptations.
Secondly, The observations. As Christ is a pattern of all those providences
which are dispensed to the people of God.
Doct. 1. That the days of God's people's conflicts and trials will not
always last. There are alternative changes and vicissitudes in their condition
upon earth; sometimes they are vexed with the coming of the tempter, and then
encouraged and cheered by the presence of angels; after storms come days of joy
and gladness, - 'the devil departeth, and the angels came and ministered to
him:' So Ps. xxxiv. 19, 'Many are the afflictions of the righteous, but the
Lord delivereth him out of them all.' Here is their present conflict and their
final conquest. Look on a Christian on his dark side, and there are
afflictions, and afflictions many for number and kind; look on his luminous
part, and there is the Lord to take care of him, to deliver him ; and the
deliverance is complete, - ' the Lord delivereth him out of them all.' God will
put an end to their conflict sooner or later ; sometimes visibly in this life,
or if he doth not deliver them till death, or from death, he will deliver them
by death; then he delivereth them from all sin and misery at once, for death is
theirs. The reasons are these :-
1. God considereth what will become himself, his pity and fidelity.
[1]. His own pity and mercy: James v. 11, 'Ye have heard of the patience of
Job, and have seen the end of the Lord, that the Lord is very pitiful, and of
tender mercy.' God will give an happy end to our conflicts and trials, as he
did to Job, that he may be known to be a God pitiful and merciful : Job is set
up as a public visible instance and monument of God's tender mercy. We must not
measure our afflictions by the smart, but the end of them; what the merciful
God will do at length: the beginning is from Satan, but the end from the Lord.
If we look to the beginning, we draw an ill picture of God in our minds, as if
he were harsh, severe, and cruel to his creatures, yea, to his best servants;
but in the end we find him very tender of his people, and that sense hath made
lies of God. At the very time when we think God hath forgotten us, he is ready
to hear and to remove the trouble: Ps. xxxi. 22, 'I said in my haste, I am cut
off; nevertheless thou heardest the voice of my supplications.' The Son of God
was hungry, transported and carried to and fro by the devil, from the pinnacle
of the temple to a high mountaiu, tempted by a blasphemous suggestion to fall
down and worship the impure spirit; but at length 'the devil leaveth him, and
the angels came and ministered to him.'
[2.] His fidelity, which will not permit him to suffer you to be tempted above
measure. We do not stand to the devil's courtesy, to tempt us as long as he
list, but are in the hands of the faithful God: 1 Cor. x. 13, 'There hath no
temptation taken you but what is common to man: but God is faithful, who will
not suffer you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to bear it.' What a
heap of consolations are there in that one place - as (1.) That temptations are
but ordinary and to be looked for: there is no peirasmos but it is
anthropos, incident to human nature; it hath nothing
extraordinary in it. If the Son of God in human nature was not exempted, why
should we expect a privilege apart to ourselves, not common to others? (2.)
That God's conduct is gentle; he inflicteth nothing and permitteth nothing to
be inflicted upon you beyond measure, and above strength; but, as Jacob drove
as the little ones were able to bear, so God proportioneth trials to our
strength. Before you have final deliverance, you shall have present support.
(3.) That he will, together with the temptation, give a passage out, a
way to escape. And all this is assured to us by his faithfulness; the conflict
shall be tolerable when it is at the highest, and the end comfortable. God doth
bridle the malice and hatred of Satan and his instruments; he hath taken an
obligation upon himself to do so, that he may omit no part of his care towards
us. A good man will not overburden his beast.
2. The Lord considereth also our frailty, both with respect to natural and
spiritual strength.
[1.] Natural strength. The Psalmist telleth us, that 'He will not always chide,
and keep his anger for ever,' Ps. ciii. 9. Why? One reason is, that 'He knoweth
our frame, and remembereth we are dust,' ver. 14. He may express his just
displeasure, and correct us. for our sins for a while; but he taketh off his
punishing hand again, because he knoweth we are soon apt to faint and fail,
being but a little enlivened dust, of a weak constitution, not able to endure
long troubles and vexations. Job pleadeth, chap. vi. 12, 'Is my strength the
strength of stones? or is my flesh of brass?' We have not strength to subsist
under perpetual troubles, but are soon broken and subdued by them.
[2.] With respect to spiritual strength, the best are subject to great
infirmities, which oft betray us to sin, if our vexations be great and long:
Ps. cxxv. 3,' The rod of the wicked shall not rest on the lot of the righteous,
lest the righteous put forth their hands to iniquity.' The oppressions of
wicked men shall not be so lasting and durable as that the temptations should
be of too great force; this might shake the constancy of the best. He knoweth
nothing in divinity that knoweth not that God worketh congruously, and
attempereth his providence to our strength, and so will not only give an
increase of internal grace, but lessen and abate the outward temptation; that
his external government conduceth to the preservation of the saints, as well as
his internal, by supporting their spirits with more liberal aids of grace.
Therefore God will cause the temptation to cease when it is over-pressing. But
all must be left to his wisdom and holy methods.
3. With respect to the devil and his instruments, to whose malice he sets
bounds, who otherwise would know no measure.
[1.] For the devil, see Rev. ii. 10: 'Fear none of those things which thou
shalt suffer. Behold! the devil shall cast some of you into prison, that you
may be tried; and ye shall have tribulation ten days.' Mark how they are
comforted against the persecution coming upon them: Partly because the cause
was clearly God's, for all this trouble was by the instigation of the devil,
making use of his instruments ; - Eph. ii. 2, he is called 'the prince of the
power of the air, the spirit that worketh in the children of disobedience:'
Partly because the persecution raised would not be universal - some of you, not
all - and those not persecuted unto the death, but only cast into prison:
Partly from the end, that they should be tried - it was not penal or
castigatory, but probatory ; - the devil would destroy you, but God would
suffer you only to be tried, so that they should come forth like the three
children out of the furnace, without singeing of their garments, or like Daniel
out of the lions' den, without a scratch or maim, or as Christ here - the devil
got not one jot of ground upon him: Partly from the duration, ten days - that
is, in pro-phetical account, ten years, reckoning each day for a year: Num.
xiv. 34. It was not long; the saddest afflictions will have an end. All which
showeth how God bridleth and moderateth the rage of Satan, and his evil
influence.
[2.] For his instruments, God saith, Zech. i. 15, 'I am very sorely displeased
with the heathen that were at ease; for I was but a little displeased, and they
helped forward the affliction.' The instruments of God's chastisements lay on
without mercy, and being of cruel minds and destructive intentions, which are
heightened in them by Satan, are severe executioners of God's wrath; and if God
did not restrain them by the invisible chains of his providence, we should
never see good day more. Well, then, you see the reasons why the children of
God, though they have many troubles and con-flicts, yet they are not
everlasting troubles.
Use of instruction to the people of God. It teacheth them three lessons -
comfort, patience, obedience.
1. Comfort and encouragement to them that are under a gloomy day. This will not
always last. He may try you for a while, and you may be under great conflicts,
and wants, and difficulties, as he tried the woman of Canaan with discouraging
answers; hut at last, 'Woman, great is thy faith; be it unto thee even as thou
wilt,' Mat. xv. 28. He tried his disciples when he meant to feed the multitude:
John vi. 5,6,' Whence shall we buy bread that all these may eat ? This he said
to prove them, for he himself knew what he would do.' A poor believer is tried,
children increase, trading grows dead in hard times; how shall so many mouths
be filled? He promiseth Abraham a numerous posterity, but for a great while he
goeth childless. He promiseth David a kingdom, yet for a while he is fain to
shift for his life, and skulk up and down in the wilderness. He intended to
turn water into wine, but first all the store must be spent. He meaneth to
revive the hearts of his contrite ones, but for a while they lie under great
doubts and fears. Moses' hand must be made leprous before it wrought miracles.
Jesus loved Lazarus, and meant to recover him, but he must be dead first. But I
must not run too far. There will be tedious conflicts and trials, but yet there
is hope of deliverance:
God is willing and God is able. He is willing, because he is sufficiently
inclined to it by the grace and favour that he beareth his people: Ps. cxlix.
4, 'The Lord taketh pleasure in his people; he will beautify the meek with
salvation.' The Lord loveth their persons, and he loveth their prosperity and
happiness: Ps. xxxv. 27, He hath pleasure in the prosperity of his servants.'
He is able either as to wisdom or power.
Wisdom: 2 Pet. ii. 7, 'The Lord knoweth how to deliver the godly out of
temptation.' Many times we know not which way, but God knoweth; he is never at
a loss.
Then for his power: power hath a twofold notion, of authority and might. He
hath authority enough. The sovereign dominion of God is a great prop to our
faith. All things in the world are at his disposal to use them for his own
glory: Ps. xliv. 4, 'Command deliverances for Jacob.' Angels, devils, men, the
hearts of the greatest men, are all at his command. He hath might and strength:
Dan. iii.
17,' Our God, whom we serve, is able to deliver us,' and what then can let?
2. Patience: we must be contented, with the Son of God, to tarry his leisure,
and undergo our course of trial, as Christ patiently continued, till enough was
done to instruct the Church: Isa. xxviii. 16, 'He that believeth will not make
haste.' The people of God miscarry in their haste: Ps. xxxi. 22, 'I said in my
haste, I am cut off, but thou heardest the voice of my supplication:' Ps. cxvi.
11, 'I said in my haste, All men are liars;' even Samuel and all the prophets
who had assured him of the kingdom. It will come in the best time when it
cometh in God's time, neither too soon nor too late; it will come sooner than
your enemies would have it, sooner than second causes seem to promise, sooner
than you deserve, soon enough to discover the glory of God to you : Ps. xl. 1,
'I waited patiently for the Lord, and he inclined unto me, and heard my cry.'
God will not fail a waiting soul; his delay is no denial, nor a sign of want of
love to you:
John xi. 5, 'Jesus loved Lazarus;' and yet, ver. 6, 'When he had heard that he
was sick, he abode two days still in the same place where he was.' It may come
sooner than you expect: Ps. xciv. 18, 'When I said, My foot slippeth, thy
mercy, O Lord, held me up.' David was apt to think all was gone, help would
never come more to him, and in that very season God delivered him.
3. Obedience: the son of God submitted to the Holy Spirit while the impure
spirit tempted him, If you would look for a ceasing of the conflict, do as he
did, carry it humbly, fruitfully, faithfully to God.
[1.] Humble carriage will become you under your conflicts:
1 Pet. v. 6, 'Humble yourselves therefore under the mighty hand of God, that he
may exalt you in due time.' The stubbornness of the child maketh his correction
double to what it otherwise would be. The more submissive you are, the more the
cross hath its effect whether you will or no, you must passively submit to God.
[2.] Carry it fruitfully, otherwise you obstruct the kindness of the Lord. He
proveth us, that we may be fruitful: John xv. 2, 'Every branch in me that
beareth not fruit he taketh away; and every branch that beareth fruit he
purgeth it, that it may bring forth more fruit.' The rod hath done its work
when it maketh us more holy; then the comfortable days come: Heb. xii. 11, 'Now
no chastening for the present seemeth to be joyous, but grievous; nevertheless
afterward it yieldeth the peaceable fruit of righteousness unto them which are
exercised thereby.' Righteousness brings peace along with it, inward and
outward. This maketh amends for the trouble. Then God beginneth to take it off.
[3.] Carry it faithfully to God, still opposing sin and Satan; for the more you
give way to Satan, the more you are troubled with him, and your misery is
increased, not lessened. But if you repel his temptations, he is discouraged:
Eph. iv. 27, 'Neither give place to the devil.' The devil watcheth for a door
to enter and take possession of your hearts, that he may exercise his former
tyranny. If he gaineth any ground, he makes fearful havoc in the soul, and
weakeneth not only our comfort but our grace. Therefore imitate Christ's
resolution and resistance here. But this will deserve a point by itself.
Therefore:
Doct. 2. When the devil is thoroughly and resolutely resisted, he
departeth.
As here, when the adversary was put to the foil, he went his way. Therefore
this is often pressed upon us in scripture: James iv. 7, 'Resist the devil and
he will flee from you.' If you resist his suggestions to malice, envy, and
strife, he is discouraged; so 1 Pet. v. 9, 'Whom resist, stedfast in the
faith.' We must not fly nor yield to him in the least, but stoutly and
peremptorily resist him in all his temptations. If you stand your ground, Satan
falleth. In this spiritual conflict Satan hath only weapons offensive, cunning
wiles, and fiery darts, none defensive; a believer hath weapons both offensive
and defensive, sword and shield, etc.; therefore our safety lieth in resisting.
About which is to be considered
1. What kind of resistance this must be.
2. Arguments to persuade and enforce it.
3. What graces enable us in this resistance.
1. For the kind of resistance.
[1.] It must not be faint and cold. Some kind of resistance may be made by
general and common graces; the light of nature will rise up in defiance of many
sins, especially at first, before men have sinned away natural light; or else
the resistance at least is in some cold way. But it must be earnest and
vehement, as against the enemy of God and our souls. Paul's resistance in his
conflicts was with serious dislikes and deep groans: Rom. vii. 9, 'The good
that I would I do not, but the evil which I would not, that I do;' and ver. 24,
'Oh wretched man that I am! who shall deliver me from the body of this death?'
In apparent cases a detestation and vehement indignation is enough, - 'Get thee
behind me, Satan!' in other cases there need strong arguments and
considerations, that the temptation may not stick when the tempter is gone, as
the smutch remaineth of a candle stuck against a stone wall. When Eve speaketh
faintly and coldly, the devil reneweth the assault with the more violence: Gen.
iii. 3, 'Ye shall not eat of it, neither shall ye touch it, lest ye die.' As to
the restraint, she speaketh warmly, and with some impatience of resentment,
'not eat' 'nor touch,' - in the commination too coldly. 'lest ye die,' when God
had said, 'ye shall surely die.' A faint denial is a kind of grant; therefore
slight Satan's assaults with indignation. Though the dog barketh the traveller
passeth on. Satan cannot endure contempt. At other times argue for God stoutly;
thy soul and eternal concernments are in danger. No worldly concernment ought
to go so near to us as that which concerneth our eternal good and the salvation
of our souls. What would the devil have from thee but thy soul, and its
precious enjoyments, peace of conscience, hope of everlasting life? What doth
he bid ? - worldly vanities. As the merchant putteth up his wares with
indignation when the chapman biddeth an unworthy price.
[2.] It must be a thorough resistance of all sin, 'take the little foxes,' dash
'Babylon's brats against the stones.' Lesser sticks set the great ones on fire.
The devil cannot hope to prevail for great things presently. At first it is,
'Hath God said?' and then, 'Ye shall not surely die.' The approaches of Satan
to the soul are gradual, he asketh a little, it is no great matter. Consider
the evil of a temptation is better kept out than gotten out. Many think to stop
after they have yielded a little; but when the stone at the top of a hill
begins to roll downward, it is hard to stay it, and you cannot say how far you
shall go. 'I'll yield but once,' saith a deceived heart; 'I'll yield but a
little, and never yield again.' The devil will carry thee further and further,
till he hath not left any tenderness in thy conscience. Some that thought to
venture but a shilling, by the witchery of gaming have played away all; so some
have sinned away all principles of conscience.
[3.] It must not be for a while, but continued; not only to stand out against
the first assault, but a long siege. What Satan cannot gain by argument he
seeketh to gain by importunity; but 'resist him, stedfast in the faith,' as his
instrument spake to Joseph, 'day by day,' Gen. xxxix. 10 Our thoughts by time
are more reconciled to evil. Now we must keep up our zeal to the last. To yield
at last is to lose the glory of the conflict. Therefore rate away the
importunate suitor, as Christ doth.
2. Arguments to persuade it.
[1.] Because he cannot overcome you without your own consent. The wicked are
'taken captive by him at his will and pleasure, 2 Tim. ii. 26, because they
yield themselves to his temptations; like the young man, Prov. vii. 22, 'He
goeth after her straightway, as an ox goeth to the slaughter, and as a fool to
the correction of the stocks.' There is a consent, or, at least, there is not a
powerful dissent. Satan's power lieth not in a constraining efficacy, but
persuasive allurement.
[2.] The sweetness of victory will recompense the trouble of resistance. It is
much more pleasing to deny a temptation than to yield to it; the pleasure of
sin is short-lived, but the pleasure of self-denial is eternal.
[3.] Grace, the more it is tried and exercised, the more it is evidenced to be
right and sincere: Rom. v. 3 - 5, 'Knowing that tribulation worketh patience,
and patience experience, and experience hope, and hope maketh not ashamed,
because the love of God is shed abroad in our hearts, by the Holy Ghost, which
is given to us.' It is a comfortable thing to know that we are of the truth,
and to be able to assure our hearts before God.
[4.] Grace is strengthened when it hath stood out against a trial; as a tree
shaken with fierce winds is more fruitful, its roots being loosened. Satan is a
loser and you a gainer by temptations wherein you have approved your fidelity
to God; as a man holdeth a stick the faster when another seeketh to wrest it
out of his hands.
[5.] The more we resist Satan, the greater will our reward be: 2 Tim. iv. 7, 8,
'I have fought a good fight, I have finished my course, I have kept the faith;
henceforth there is laid up for me a crown of righteousness.' The danger of the
battle will increase the joy of the victory, as the dangers of the way make
home the sweeter. There will a time come when he that is now a soldier will be
a conqueror: Rom. xvi. 20, 'The God of peace shall bruise Satan under your feet
shortly.'
[6.] Where Satan gets possession, after he seemeth to be cast out, he
returneth with the more violence, and tyranniseth the more: Mat. xii. 45, 'Then
goeth he and taketh with himself seven other spirits more wicked than himself,
and they enter in, and dwell there; and the last state of that man is worse
than the first.'
[7.] The Lord's grace is promised to him that resisteth. God keepeth us from
the evil one, but it is by our watchfulness and resistance; his power maketh it
effectual. We are to strive against sin and keep ourselves, and God keepeth us
by making our keeping effectual.
3. What are the graces that enable us in this resistance? I answer, the three
fundamental graces, faith, hope, and love, so the spiritual armour is
represented : 1 Thes. v. 8, ' But let us, who are of the day, be sober, putting
on the breastplate of faith and love, and for an helmet the hope of salvation.'
[1.] A strong faith: 1 Pet. v. 9, 'Whom resist, stedfast in the faith.' This
is, in the general, a sound belief of eternity, or a deep sense of the world to
come: when we believe the gospel with an assent so strong as constantly to
adhere to the duties prescribed, and to venture all upon the hopes offered
therein.
[2.] A fervent love, arising out of the sense of our obligations to God, that
we do with all readiness of mind set ourselves to do his will, levelling and
directing our actions to his glory. 'Love is strong as death, and many waters
cannot quench love, neither can the floods drown it,' Cant. viii. 6, 7. This
love will neither be bribed nor frightened from Christ.
[3.] A lively hope, that doth so long and wait for glory to come, that present
things do not greatly move us, either delights: 1 Pet. i. 8, 'Whom having not
seen ye love, in whom, though now ye see him not, yet believing, ye rejoice
with joy unspeakable and full of glory;' or the terrors of sense : Rom. viii.
18, 'For I reckon that the sufferings of this life are not worthy to be
compared with the glory that shall be revealed in us.'
Doct. 3. That those that come out of eminent conflicts are usually
delivered by God in a glorious manner.
Christ was a pattern of this: 'The devil leaveth him, and behold angels came
and ministered unto him.' When God delivered his people, after a long
captivity, he delivered them with glory, and some kind of triumph, when he
turned the Egyptian captivity: 'They borrowed of the Egyptians jewels of silver
and jewels of gold and raiment. And the Lord gave the people favour in the
sight of the Egyptians, so that they lent unto them such things as they
required; and they spoiled the Egyptians,' Exod. xii. 35, 36. So, in the
Babylonian captivity, Cyrus chargeth his subjects, in the place where the Jews
remain, to furnish them with all things necessary for their journey: Ezek. i.
4, 'And whosoever remaineth in any place, where he sojourneth, let the men of
his place help him with silver, and with gold, and with goods, and with beasts,
besides the freewill-offering for the house of God, that is in Jerusalem.' So,
in a private instance: Job xlii. 10, 11, 'And the Lord turned the captivity of
Job, when he prayed for his friends: also the Lord gave Job twice as much as he
had before. Then came there unto him all his brethren, and all his sisters, and
all they that had been of his acquaintance before, and did eat bread with him
in his house, and they bemoaned him, and comforted him over all the evil that
the Lord had brought upon him; every man also gave him a piece of money, and
every one an earring of gold.' It is said, 'The Lord turned the captivity of
Job,' because he had been delivered to Satan's power till the Lord set him at
liberty again, and then all his friends had compassion on him, even those that
had despised him before relieved him.
So Isa. lxi. 7, 'For your shame you shall have double, and for confusion they
shall rejoice in their portion; therefore in their land they shall possess the
double, everlasting joy shall be unto them.' They should have large and eminent
honour, double honour for their shame, such a reparation would God make them
for all the troubles and damages they had sustained. So, in an ordinary
providence, God raiseth up comforters to his servants after all the injuries
done them by Satan's instruments. And so also in spirituals; the grief and
trouble that cometh by temptation is recompensed with more abundant consolation
after the conquest and victory; and God delighteth to put special marks of
favour upon his people that have been faithful in an hour of trial.
Now God doth this
1. To show the world the advantage of godliness, and close adhering to him in
an hour of temptation: Ps. cxix. 56, 'This I had, because I kept thy precepts.'
And Ps. lviii. 11, 'So that a man shall say, Verily there is a reward for the
righteous, verily he is a God that judgeth in the earth.'
2. To check our diffidence and murmurings under trouble. Within a while and
God's children will see they have no cause to quarrel with God, or repent that
they were in trouble. For sometimes God giveth not only a comfortable but a
glorious issue. There is nothing lost by waiting on providence; though we abide
the blows of Satan for a while, yet abide them ; God is, it may be, preparing
the greater mercy for you: Isa. xxv. 9, 'And it shall be said in that day, Lo,
this is our God; we have waited for him, and he will save us: this is the Lord;
we have waited for him, we will be glad and rejoice in his salvation.'
Afflictions are sharp in their season, but the end is glorious.
Use. Do not always reckon upon temporal felicity, refer that to God, but do as Jesus, who, in his sharp trials, Heb. xii. 2, 3, 'For the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.' There is a sure crown of life: James i. 12, 'Blessed is the man that en-dureth temptation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.' That is enough to content a Christian, the eternal reward is sure. In this world he shall receive with persecution an hundred-fold, but in the world to come eternal life: Mark x. 29, 30, 'There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life.'
Doct. 4. That God maketh use of the ministry of angels in supporting
and comforting his afflicted servants.
He did so to Christ, he doth so to the people of Christ. Partly for the defence
and comfort of the godly: Ps. xxxiv. 7, 'The angel of the Lord encampeth round
about them that fear him, and delivereth them;' Heb. i. 14, 'Are they not all
ministering spirits, sent forth to minister to them who shall be the heirs of
salvation?' Their ministry is now invisible, but yet certain. And partly also
for the terror of their enemies. When David had said, 'The Lord hath chosen the
hill of Sion to dwell in,' Ps. lxviii. 16, he adds, ver. 17, 'The chariots of
God are twenty thousand, even thousands of angels;' implying that no kingdom in
the world hath such defence, and such potent and numerous armies as the church
hath, and the kingdom of Christ. God hath fixed his residence there, and the
angels serve him, and attend upon him; and he will be no less terrible to his
foes in Sion, that oppose the gospel, than he showed himself in Sinai, when he
gave the law. Where the king is there his attendants are; so where Christ is
the courtiers of heaven take up their station. Now Christ is with his church to
the end of the world, therefore these thousands of angels are there, ready to
be employed by him. Now we may be sure of this ministry.
1. They delight in the preaching of the gospel, and the explication of the
mysteries of godliness: 1 Pet. i. 12, 'Which things the angels desire to look
into;' Eph. iii. 10, 'To the end that now, unto the principalities and powers
in heavenly places, might be known by the church the manifold wisdom of God.'
2. They delight in the holy conversation of the godly, as they are offended
with all impurity, filthiness, and ungodliness. If good men be offended at the
sins of the wicked, as 'Lot's righteous soul was vexed from day to day with
their ungodly deeds,' 2 Pet. ii. 8, much more are these holy spirits,
especially when all things are irregularly carried in the worship of God: 1
Cor. xi. 10, 'For this cause ought the woman to have power on her head, because
of the angels;' 1 Tim. v. 21, 'I charge thee before God, and the Lord Jesus
Christ, and the elect angels, that thou observe these things, without
preferring one before another, doing nothing by partiality.'
3. They fight against the devil, and defend the godly in their extreme dangers.
When the devil cometh into the church of God, like a wolf into the flock, they
oppose and resist him. Therefore there is said to be war in heaven, that is, in
the church, between Michael and his angels, and the devil and his angels: Rev.
xii. 7, 'And there was war in heaven, Michael and his angels fought against the
dragon, and the dragon fought and his angels.' in the highest heaven there is
no war. In short, the angels and believers make one church, under one head,
Christ; and at length shall both live together in the same place.
Why doth God make use of the ministry of angels? and how far?
1. To manifest unto them the greatness and glory of his work in the recovering
mankind, that their delight in the love and wisdom of God may be increased. All
holy creatures delight in any manifestation of God, the angels more especially:
1 Pet. i. 12, 'Which things the angels desire to look into;' Eph. iii. 11, 'To
the intent that now, unto the principalities and powers in heavenly places, may
be known by the church the manifold wisdom of God.' Though they themselves be
not the parties interested, the spectators, not the guests; yet they are
delighted in the glory of God, and are kindly affectionated to the salvation of
lost men; and that they may have a nearer view of this mystery, God gratifieth
them by sending them often to attend upon the dispensation of the gospel, and
to assist in it so far as is meet for creatures. They are present in our
assemblies: see 1 Cor. xi. 10, 1 Tim. v. 21. They see who is negligent in his
office, who hindereth the preaching of the gospel ; they observe what is the
success of it, and when it obtaineth its effect: Luke xv. 7, 'There shall be
joy in heaven over one sinner that repenteth.' They are hereby more excited to
praise and glorify God, and are careful to vouchsafe their attendance about the
meanest that believe in him: Ps. xci. 11,12, 'He shall give his angels charge
over thee, to keep thee in all thy ways. They shall bear thee up in their
hands, lest thou dash thy foot against a stone.'
2. To maintain a society and communion between all the parts of the family of
God. When God gathered together the things in heaven and in earth, he brought
all into subjection and dependence upon one common head, Jesus Christ: Eph. i.
10, 'That in the dispensation of the fulness of times he might gather together
in one all things in Christ, both which are in heaven, and which are on earth,
even in him.' Men by adoption, angels by transition, are taken into the family
of Christ. Now there is some intercourse between the several parts thereof. Our
goodness extendeth not to them, but is confined to the saints on earth, in whom
should be our delight; yet their help may be useful to us, they being such
excellent and glorious creatures; but we are forbidden to invoke them or trust
in them. God doth employ them in the affairs of his people. Their help is not
the fruit of our trust in them, but their obedience to God; and it is seen in
frustrating the endeavours of Satan and his instruments, and other services
wherein Christ employeth them. God showed this to Jacob in the vision of the
ladder, which stood upon earth, and the top reached to heaven - a figure of the
providence of God, especially in and about the gospel: John i. 51, 'Hereafter
you shall see the heaven open, and the angels of God ascending and descending
upon the Son of man;' to carry on the work of the gospel, and to promote the
glory and interest of Christ's kingdom in the world. Thus far in the general we
may be confident of.
3. To preserve his people from many dangers and casualties, which fall not
within the foresight of man, God employeth 'the watchers' as they are called in
the Book of Daniel, chap. iv. 13, 17, for he is tender of his people, and doth
all things by proper means. Now the angels having a larger foresight than we,
they are appointed to be guardians. This they do according to Gods pleasure,
preventing many dangers, which we could by no means foresee. They observe the
devil in all his walks, and God useth them to prevent his sudden surprisals of
his people, as instances are many.
4. Because they are witnesses of the obedience and fidelity of Christ's
disciples, and, so far as God permitteth, they cannot but assist them in their
conflicts. Thus Paul, 1 Cor. iv. 9: 'We are made a spectacle unto the world,
and to angels and to men.' Now the angels, that are witnesses to their combats
and sufferings, cannot but make report to God: Mat. xviii. 10, 'Take heed that
ye despise not one of these little ones, for I say unto you, that in heaven
their angels do always behold the face of my Father which is in heaven.' The
angels which are appointed by God to be their guardians have their continual
recourses and returns to God's glorious presence. Now, being so high in God's
favour, and having continual access to make their requests and complaints known
to him, they will not be silent in the behalf of their fellow-servants, that
either the trial may be lessened, or grace sufficient may be given to them.
5. They do not only keep off hurt, but there are many blessings and benefits
that we are partakers of by their ministry. As the angel of the Lord delivered
Peter out of prison: Acts xii. 7, 'And behold the angel of the Lord came upon
him, and a light shined in the prison; and he smote Peter on the side, and
raised him up, saying, Arise up quickly; and his chains fell off from his
hands,' etc. But he doth not give thanks to the angel, but to God; ver. 11,
'Now I know of a surety that the Lord hath sent his angel, and hath delivered
me,' etc. he directeth it to God, not to the creature. The angels do us many
favours; all the thanks we do them is that we do not offend them by our sins
against God; other gratitude they expect not.
6. Their last office is at death and judgment. In death, to convey our souls to
Christ: Luke xvi. 22, 'And it came to pass that the beggar died, and was
carried by the angels into Abraham's bosom;' that so we may enjoy our rest in
heaven. In the last day they will gather the bodies of Christ's redeemed ones
from all parts of the world, after they have been resolved into dust, and
mingled with the dust of other men that every saint may have his own body
again, wherein he hath obeyed and glorified God: Mat. xxiv. 31, 'And he shall
send his angels with a great sound of a trumpet, and they shall gather together
his elect from the four winds, from one end of heaven to the other.' That is,
from all parts and quarters of the world, that their souls may return to their
old beloved habitations, and then both in body and in soul they may be for ever
with the Lord.
Use. Now this is a great comfort to the church and people of God, when the powers and principalities on earth are employed against them, to consider what powers and principalities attend upon Christ. We serve such a master as hath authority over the holy angels, to employ them at his pleasure; and in their darkest condition his people feel the benefit of it. As the angel of the Lord appeared to Paul in a dreadful storm: Acts xxvii. 23, 24, 'There stood by me this night the angel of the Lord, whose I am, and whom I serve, saying, Fear not, Paul,' etc. So to Christ in his agonies: Luke xxii. 43, 'There appeared an angel to him from heaven strengthening him.' So against Satan, the good angels are ready to comfort us, as the evil angels are ready to trouble and tempt us. Let us then look to God, at whose direction they are sent to help and comfort us.
Doct. 5. If God taketh away ordinary helps from us, he can supply us by means extraordinary, as he did Christ's hunger by the ministry of angels. Therefore till God's power be wasted there is no room for despair. We must not limit the Holy One of Israel to our ways and means, as they did : Ps. lxxviii. 41, 'They turned back, and tempted God, and limited the Holy One of Israel.'