Chapter XI: Part 11

And this the holy scriptures inform us, is abundantly done by the death of JESUS CHRIST. The evangelical prophet foretold that the promised Redeemer should be “wounded for our transgressions, and bruised for our iniquities; that the chastisement of our peace should be upon him; and that by his stripes we should be healed,” _Isaiah_ liii. 6. The angels at his birth said, that he should “save his people from their sins.” And St. _Paul_ declares, that “this is a faithful saying, and worthy of all acceptation, that JESUS CHRIST came into the world to save sinners.” And here in the words of the text, “Such (or, as I observed before, these things) were some of you; but ye are washed, &c.” and again, “JESUS CHRIST is the end of the law for righteousness to every one that believeth.” And, to shew us that none but JESUS CHRIST can do all this, the apostle St. _Peter_ says, “Neither is their salvation in any other; for there is no other name under heaven given among men, whereby we must be saved,” but the name of JESUS CHRIST.

How GOD will be pleased to deal with the _Gentiles_, who yet sit in darkness and under the shadow of death, and upon whom the sun of righteousness never yet arose, is not for us to enquire. “What have we to do to judge those that are without?” To GOD’s mercy let us recommend them, and wait for a solution of this and every other difficult point, till the great day of accounts, when all GOD’s dispensations, both of providence and grace, will be fully cleared up by methods to us, as yet unknown, because unrevealed. However, this we know, that the judge of all the earth will, most assuredly, do right.

But it is time for me to draw towards a conclusion.

I have now, brethren, by the blessing of GOD, discoursed on the words of the text in the method I proposed. Many useful inferences might be drawn from what has been delivered; but as I have detained you, I fear, too long already, permit me only to make a reflection or two on what has been said, and I have done.

If then we are freely justified by the death and obedience of JESUS CHRIST, let us here pause a while; and as before we have reflected on the misery of a fallen, let us now turn aside and see the happiness of the believing, soul. But alas! how am I lost to think that GOD the Father, when we were in a state of enmity and rebellion against Him, should notwithstanding yearn in his bowels towards us his fallen, his apostate creatures: And because nothing but an infinite ransom could satisfy an infinitely offended justice, that should send his only and dear Son JESUS CHRIST (who is GOD, blessed for ever, and who had lain in his bosom from all eternity) to fulfil the covenant of works, and die a cursed, painful, ignominious death, for us and for our salvation! who can avoid crying out, at the consideration of this mystery of godliness. “Oh the depth of the riches of GOD’s love” to us his wretched, miserable and undone creatures! “How unsearchable is his mercy, and his ways past finding out!” Now know we of a truth, O GOD, that thou hast loved us, “since thou hast not with-held thy Son, thine only Son JESUS CHRIST,” from thus doing and dying for us.

But as we admire the Father sending, let us likewise humbly and thankfully adore the Son coming, when sent to die for man. But O! what thoughts can conceive, what words express the infinite greatness of that unparalleled love, which engaged the Son of GOD to come down from the mansions of his Father’s glory to obey and die for sinful man! The _Jews_, when he only shed a tear at poor _Lazarus_’s funeral, said, “Behold how he loved him.” How much more justly then may we cry out, Behold how he loved us! When he not only fulfilled the whole moral law, but did not spare to shed his own most precious blood for us.

And can any poor truly-convicted sinner, after this, despair of mercy? What, can they see their Saviour hanging on a tree, with arms stretched out ready to embrace them, and yet, on their truly believing on him, doubt of finding acceptance with him? No, away with all such dishonourable, desponding thoughts. Look on his hands, bored with pins of iron; look on his side, pierced with a cruel spear, to let loose the sluices of his blood, and open a fountain for sin, and for all uncleanness; and then despair of mercy if you can! No, only believe in Him, and then, though you have crucified him afresh, yet will he abundantly pardon you; “though your sins be as scarlet, yet shall they be as wool; though deeper than crimson, yet shall they be whiter than snow.”

Which GOD of his infinite mercy grant, &c.

SERMON XLVII.

The great Duty of Charity recommended.

1 CORINTHIANS xiii. 8.

_Charity never faileth._

NOTHING is more valuable and commendable, and yet, not one duty is less practised, than that of charity. We often pretend concern and pity for the misery and distress of our fellow-creatures, but yet we seldom commiserate their condition so much as to relieve them according to our abilities; but unless we assist them with what they may stand in need of, for the body, as well as for the soul, all our wishes are no more than words of no value or regard, and are not to be esteemed or regarded: for when we hear of any deplorable circumstance, in which our fellow-creatures are involved, be they friends or enemies; it is our duty, as christians, to assist them to the utmost of our power.

Indeed, we are not, my brethren, to hurt ourselves or our families; this is not that charity which is so much recommended by St. _Paul_; no, but if we are any ways capable of relieving them without injuring either ourselves, or families, then it is our duty to do it; and this never faileth, where it proceeds from a right end, and with a right view.

St. _Paul_ had been shewing, in the preceding chapter, that spiritual gifts were divers; that GOD had disposed of one blessing to one, and another to another; and though there was a diversity of blessings, GOD did not bestow them to one person, but gave to one a blessing which he denied to another, and gave a blessing, or a gift to the other which might make him as eminent in one way, as the other’s gift made him so in another: but though there are these divers spiritual gifts, they are all given for some wise end, even to profit withal, and to that end they are thus diversly bestowed. We are not, on the one hand, to hide those gifts which GOD has given us: neither are we, on the other, to be so lavish of them, as to spend them upon our lusts and pleasures, to satisfy our sensual appetites, but they are to be used for the glory of GOD, and the good of immortal souls. After he had particularly illustrated this, he comes to shew, that all gifts, however great they may be in themselves, are of no value unless we have charity, as you may see particularly, by considering from the beginning of this chapter.

But before I go any further, I shall inform you what the apostle means by charity; and that is, LOVE; if there is true love, there will be charity; there will be an endeavour to assist, help, and relieve according to that ability wherewith GOD has blessed us: and, since this is so much recommended by the apostle, let us see how valuable this charity is, and how commendable in all those who pursue it. I shall,

I. Consider this blessing as relating to the bodies of men.

II. I shall shew how much more valuable it is, when relating to
the souls of men.

III. Shall shew you when your charity is of the right kind.

IV. Why this charity, or the grace of love, never faileth.

V. Shall conclude all, with an exhortation to high and low,
rich and poor, one with another, to be found in the constant
practice of this valuable and commendable duty.

_First_, I shall consider this duty, as relating to the bodies of men. And,

1. O that the _rich_ would consider how praise-worthy this duty is, in helping their fellow-creatures! We were created to be a help to each other; GOD has made no one so independent as not to need the assistance of another; the richest and most powerful man upon the face of this earth, needs the help and assistance of those who are around him; and though he may be great to-day, a thousand accidents may make him as low to-morrow; he that is rolling in plenty to-day, may be in as much scarcity to-morrow. If our rich men would be more charitable to their poor friends and neighbours, it would be a means of recommending them to the favour of others, if Providence should frown upon them; but alas, our great men had much rather spend their money in a playhouse, at a ball, an assembly, or a masquerade, than relieve a poor distressed servant of JESUS CHRIST. They had rather spend their estates on their hawks and hounds, on their whores, and earthly, sensual, devilish pleasures, than comfort, nourish, or relieve one of their distressed fellow-creatures. What difference is there between the king on the throne, and the beggar on the dunghill, when GOD demands their breaths? There is no difference; my brethren, in the grave, nor will there be any at the day of judgment. You will not be excused because you have had a great estate, a fine house, and lived in all the pleasures that earth could afford you; no, these things will be one means of your condemnation; neither will you be judged according to the largeness of your estate, but according to the use you have made of it.

Now, you may think nothing but of your pleasures and delights, of living in ease and plenty, and never consider how many thousands of your fellow-creatures would rejoice at what you are making waste of, and setting no account by. Let me beseech you, my rich brethren, to consider the poor of the world, and how commendable and praise-worthy it is to relieve those who are distressed. Consider, how pleasing this is to GOD, how delightful it is to man, and how many prayers you will have put up for your welfare, by those persons whom you relieve; and let this be a consideration to spare a little out of the abundance wherewith GOD has blessed you, or the relief of his poor. He could have placed you in their low condition, and they in your high state; it is only his good pleasure that has thus made the difference, and shall not this make you remember your distressed fellow-creatures?

Let me beseech you to consider, which will stand you best at the day of judgment, so much money expended at a horse-race, at a cockpit, at a play or masquerade, or so much given for the relief of your fellow-creatures, and for the distressed members of JESUS CHRIST.

I beseech you, that you would consider how valuable and commendable this duty is: do not be angry at my thus exhorting you to that duty, which is so much recommended by JESUS CHRIST himself, and by all his apostles: I speak particularly to you, my rich brethren, to intreat you to consider those that are poor in this world, and help them from time to time, as their necessity calls for it. Consider, that there is a curse denounced against the riches of those, who do not thus do good with them; namely, “Go to now you rich men, weep and howl for your miseries that shall come upon you; your riches are corrupted, your garments are moth-eaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were fire; ye have heaped your treasure together for the last day.” You see the dreadful woe pronounced against all those who hoard up the abundance of the things of this life, without relieving the distresses of those who are in want thereof: and the apostle _James_ goes on also to speak against those who have acquired estates by fraud, as too many have in these days. “Behold the hire of the labourers, which have reaped down your fields, which is by you kept back by fraud, crieth; and the cries of them who have reaped, are entered into the ears of the LORD GOD of Sabbaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.” Thus, if you go on to live after the lust of the flesh, to pamper your bellies, and make them a God, while the poor all round you are starving, GOD will make these things a witness against you, which shall be as a worm to your souls, and gnaw your consciences to all eternity; therefore, let me once more recommend charity unto the bodies of men, and beseech you to remember what the blessed LORD JESUS CHRIST has promised unto those who thus love his members, that “as they have done it to the least of his members, they have done it unto him.”

I am not now speaking for myself; I am not recommending my little flock in _Georgia_ to you; then you might say, as many wantonly do, that I wanted the money for myself; no, my brethren, I am now recommending the poor of this land to you, your poor neighbours, poor friends, yea, your poor enemies; they are whom I am now speaking for; and when I see so many starving in the streets, and almost naked, my bowels are moved with pity and concern, to consider, that many in whose power it is, to lend their assisting hand, should shut up their bowels of compassion, and will not relieve their fellow-creatures, though in the most deplorable condition for the want thereof.

As I have thus recommended charity particularly to the rich among you; so now I would,

2. _Secondly_, Recommend this to another set of people among us, who, instead of being the most forward in acts of charity, are commonly the most backward; I mean the _clergy_ of this land.

Good GOD! how amazing is the consideration, that those, whom GOD has called out to labour in spiritual things, should be so backward in this duty, as fatal experience teacheth. Our clergy (that is the generality thereof) are only seeking after preferment, running up and down, to obtain one benefice after another; and to heap up an estate, either to spend on the pleasures of life, or to gratify their sensual appetites, while the poor of their flock are forgotten; nay, worse, they are scorned, hated, and disdained.

I am not now, my brethren, speaking of all the clergy; no, blessed be GOD, there are some among them, who abhor such proceedings, and are willing to relieve the necessitous; but GOD knows, these are but very few, while many take no thought of the poor among them.

They can visit the rich and the great, but the poor they cannot bear in their sight; they are forgetful, wilfully forgetful of the poor members of JESUS CHRIST.

They have gone out of the old paths, and turned into a new polite way, but which is not warranted in the word of GOD: they are sunk into a fine way of acting; but as fine as it is, it was not the practice of the apostles, or of the christians in any age of the church: for they visited and relieved the poor among them; but how rare is this among us, how seldom do we find charity in a clergyman?

It is with grief I speak these things, but woful experience is a witness to the truth thereof: and if all the clergy of this land were here, I would tell them boldly, that they did not keep in the ways of charity, but were remiss in their duty; instead of “selling all and giving to the poor,” they will not sell any thing, nor give at all to the poor.

3. _Thirdly_, I would exhort you who are poor, to be charitable to one another.

Though you may not have money, or the things of this life, to bestow upon one another; yet you may assist them, by comforting, and advising them not to be discouraged though they are low in the world; or in sickness you may help them according as you have time or ability: do not be unkind to one another: do not grieve, or vex, or be angry with each other; for this is giving the world an advantage over you.

And if GOD stirs up any to relieve you, do not make an ill use of what his providence, by the hands of some christian, hath bestowed upon you: be always humble and wait on GOD; do not murmur or repine, if you see any relieved and you are not; still wait on the LORD, and help one another, according to your abilities, from time to time.

Having shewed you how valuable this is to the bodies of men, I now proceed,

_Secondly_, To shew you how much more valuable this charity is, when it extends to the souls of men.

And is not the soul more valuable than the body? It would be of no advantage, but an infinite disadvantage, to obtain all the world, if we were to lose our souls. The soul is of infinite value, and of infinite concern, and, therefore, we should extend our charity whenever we see it needful, and likewise should reprove, rebuke, and exhort with all godliness and love.

We should, my dear brethren, use all means and opportunities for the salvation of our own souls, and of the souls of others. We may have a great deal of charity and concern for the bodies of our fellow-creatures, when we have no thought, or concern, for their immortal souls: But O how sad is it, to have thought for a mortal, but not for the immortal part; to have charity for the body of our fellow-creatures, while we have no concern for their immortal souls; it may be, we help them to ruin them, but have no concern in the saving of them.

You may love to spend a merry evening, to go to a play, or a horse-race, with them; but on the other hand, you cannot bear the thoughts of going to a sermon, or a religious society, with them; no, you would sing the songs of the drunkard, but you will not sing hymns, with them; this is not polite enough, this is unbecoming a gentleman of taste, unfashionable, and only practised among a parcel of enthusiasts and madmen.

Thus, you will be so uncharitable as to join hand in hand with those who are hastening to their own damnation, while you will not be so charitable as to assist them in being brought from darkness to light, and from the power of Satan unto GOD. But this, this, my dear brethren, is the greatest charity, as can be, to save a soul from death: this is of far greater advantage, than relieving the body of a fellow-creature: for the most miserable object as could be, death would deliver it from all. But death, to those who are not born again, would be so far from being a release from all misery, that it would be an inlet to all torment, and that to all eternity. Therefore, we should assist, as much as possible, to keep a soul from falling into the hands of Satan: for he is the grand enemy of souls. How should this excite you to watch over your own and others souls? for unless you are earnest with GOD, Satan will be too hard for you. Surely, it is the greatest charity to watch over one another’s words and actions, that we may forewarn each other when danger is nigh, or when the enemy of souls approaches.

And if you have once known the value of your own souls, and know what it is to be snatched as brands out of the burning fire, you will be solicitous that others may be brought out of the same state. It is not the leading of a moral life, being honest, and paying every man his just due; this is not a proof of your being in a state of grace, or of being born again, and renewed in the spirit of your minds: No, you may die honest, just, charitable, and yet not be in a state of salvation.

It is not the preaching of that morality, which most of our pulpits now bring forth, that is sufficient to bring you from sin unto GOD. I saw you willing to learn, and yet were ignorant of the necessity of being born again, regenerated, of having all old things done away, and all things becoming new in your souls: I could not bear, my brethren, to see you in the highway to destruction, and none to bring you back. It was love to your souls, it was a desire to see CHRIST formed in you, which brought me into the fields, the highways, and hedges, to preach unto you JESUS, a crucified JESUS as dying for you. It was charity, indeed it was charity to your souls, which has exposed me to the present ill treatment of my letter-learned brethren.

Therefore, let me advise you to be charitable to the souls of one another; that is, by advising them with all love and tenderness, to follow after CHRIST, and the things which belong to their immortal peace, before they be for ever hid from their eyes.

I now proceed, in the

_Third_ place, to shew when your charity is of the right kind.

And here, my brethren, I shall shew, _First_, When it is not; and, _Secondly_, When it is of the right kind.

1. _First_, Your charity is not of the right kind, when it proceeds from worldly views or ends.

If it is to be seen of men, to receive any advantage from them, to be esteemed, or to gain a reputation in the world; or if you have any pride in it, and expect to reap benefit from GOD merely for it; if all, or each of these is the end of your charity, then it is all in vain; your charity does not proceed from a right end, but you are hereby deceiving your own souls. If you give an alms purely to be observed by man, or as expecting favour from GOD, merely on the account thereof, then you have not the glory of GOD, or the benefit of your fellow-creatures at heart, but merely yourself: this, this is not charity. Nor,

_Secondly_, Is that true charity, when we give any thing to our fellow-creatures purely to indulge them in vice: this is so far from being charity, that it is a sin, both against GOD, and against our fellow-creatures. And yet, this is as common, as it is sinful, to carry our friends, under a specious pretence of charity, to one or the other entertainment, with no other view, but to make them guilty of excess. Hereby you are guilty of a double sin: we are not to sin ourselves, much less should we endeavour to make another sin likewise. But,

_Thirdly_, Our charity comes from a right end, when it proceeds from love to GOD, and for the welfare both of the body and soul of our fellow-creatures.

When this is the sole end of relieving our distressed fellow-creatures, then our charity comes from a right end, and we may expect to reap advantage by it: this is the charity which is pleasing to GOD. GOD is well pleased, when all our actions proceed from love, love to himself, and love to immortal souls.

Consider, my dear brethren, that it was love for souls, that brought the blessed JESUS down from the bosom of his Father; that made him, who was equal in power and glory, to come and take upon him our nature; that caused the LORD of life to die the painful, ignominious, and accursed death of the cross. It was love to immortal souls, that brought this blessed JESUS among us. And O that we might hence consider how great the value of souls was and is: it was that which made JESUS to bleed, pant, and die. And surely souls must be of infinite worth, which made the Lamb of GOD to die so shameful a death.

And shall not this make you have a true value for souls? It is of the greatest worth: and this, this is the greatest charity, when it comes from love to GOD, and from love to souls. This will be a charity, the satisfaction of which will last to all eternity. O that this may make you have so much regard for the value of souls, as not to neglect all opportunities for the doing of them good: here is something worth having charity for, because they remain to all eternity. Therefore, let me earnestly beseech you both to consider the worth of immortal souls, and let your charity extend to them, that by your advice and admonition, you may be an instrument, in the hands of GOD, in bringing souls to the LORD JESUS.

I am in the next place to consider,

_Fourthly_, Why this charity, or grace of love never faileth.

And it never faileth in respect of its proceeding from an unchangeable GOD. We are not to understand, that our charity is always the same: No, there may, and frequently are, ebbs and flowings; but still it never totally faileth: No, the grace of love remaineth for ever. There is, and will be, a charity to all who have erred and run astray from GOD. We cannot be easy to see souls in the highway to destruction, and not use our utmost endeavour to bring them back from sin, and shew them the dreadful consequence of running into evil. Christians cannot bear to see those souls for whom CHRIST died, perish for want of knowledge: and if they see any of the bodies of their fellow-creatures in want, they will do the utmost in their power to relieve them.

Charity will never fail, among those who have a true love to the LORD JESUS, and know the value of souls: they will be charitable to those who are in distress. And thus you see, that true charity, if it proceeds from a right end, never faileth.

I now proceed, my brethren, in the

_Last_ place, to exhort all of you, high and low, rich and poor, one with another, to practice this valuable and commendable duty of charity.

It is not rolling in your coaches, taking your pleasure, and not considering the miseries of your fellow-creatures, that is commendable or praise-worthy; but the relieving your distressed poor fellow-creatures, is valuable and praise-worthy wherever it is found. But alas! how very few of our gay and polite gentlemen consider their poor friends; rather they despise, and do not regard them. They can indulge themselves in the follies of life, and had much rather spend their estates in lusts and pleasures, while the poor all round them are not thought worthy to be set with the dogs of their flock. If you have an abundance of the things of this world, then you are esteemed as companions for the polite and gay in life; but if you are poor, then you must not expect to find any favour, but be hated, or not thought fit for company or conversation: and if you have an abundance of the things of this life, and do not want any assistance, then you have many ready to help you. My dear brethren, I do not doubt but your own experience is a proof of my assertions; as also, that if any come into distress, then those, who promised to give relief, quite forget what they promise, and will despise, because Providence has frowned. But this is not acting like those who are bound for the heavenly _Jerusalem_; thus our hearts and our actions give our lips the lie: for if we profess the name of CHRIST, and do not depart from all iniquity, we are not those, who are worthy of being esteemed christians indeed.

For, if we have not charity, we are not christians: charity is the great duty of christians: and where is our christianity, if we want charity? Therefore, let me beseech you to exercise charity to your distressed fellow-creatures. Indeed, my dear brethren, this is truly commendable, truly valuable; and therefore, I beseech you, in the bowels of tender mercy to CHRIST, to consider his poor distressed members; exercise, exercise, I beseech you, this charity: if you have no compassion, you are not true disciples of the LORD JESUS CHRIST. I humbly beg you to consider those who want relief, and are really destitute, and relieve them according to your abilities. Consider, that the more favourable Providence has been to you, it should make you the more earnest and solicitous to relieve those whom you may find in distress: it is of the utmost consequence, what is well pleasing to your fellow-creatures, and doing your duty to GOD.

When you are called from hence, then all riches and grandeur will be over; the grave will make no distinction; great estates will be of no signification in the other world; and if you have made a bad use of the talent which GOD hath put into your hands, it will be only an aggravation of your condemnation at the great day of account, when GOD shall come to demand your souls, and to call you to an account, for the use to which you have put the abundance of the things of this life.

To conclude, let me once more beseech each of you to act according to the circumstances of life, which GOD, in his rich and free mercy, has given you.

If you were sensible of the great consequences which would attend your acting in this charitable manner, and considered it as a proof of your love to GOD, the loving his members; you could not be uncharitable in your tempers, nor fail to relieve any of your distressed fellow creatures.

Consider how easy it is for many of you, by putting your mites together, to help one who is in distress; and how can you tell, but that the little you give, may be the means of bringing one from distress into flourishing circumstances; and then, if there is a true spirit of a christian in them, they can never be sufficiently thankful to GOD the author, and to you as the instrument, in being so great a friend to them in their melancholy circumstances: consider also, once more, how much better your account will be at the day of judgment, and what peace of conscience you will enjoy. How satisfactory must be the thought of having relieved the widow and the fatherless? This is recommended by the LORD JESUS CHRIST, and has been practised in all ages of the church: and therefore, my brethren, be ye now found in the practice of this duty.

I have been the larger upon this, because our enemies say we deny all moral actions; but, blessed be GOD, they speak against us without cause: we highly value them; but we say, that faith in CHRIST, the love of GOD, and being born again, are of infinite more worth; but you cannot be true christians without having charity to your fellow-creatures, be they friends or enemies, if in distress. And, therefore, exert yourselves in this duty, as is commanded by the blessed JESUS: and if you have true charity, you shall live and reign with him for ever.

Now to GOD the Father, GOD the Son, and GOD the Holy Ghost, be
all honour, power, glory, might, majesty, and dominion, both
now and for evermore. _Amen._

SERMON XLVIII.

Satan’s Devices.

2 CORINTHIANS ii. 11.

_Lest Satan should get an advantage over us; for we are not
ignorant of his devices._

THE occasion of these words was as follows: In the church of _Corinth_ there was an unhappy person, who had committed such incest, as was not so much as named among the _Gentiles_, in taking his father’s wife; but either on account of his wealth, power, or some such reasons, like many notorious offenders now-adays, he had not been exposed to the censures of the church. St. _Paul_, therefore, in his first epistle, severely chides them for this neglect of discipline, and commands them, “in the name of our LORD JESUS CHRIST, when they were gathered together, to deliver such a one, whoever he was, to Satan, for the destruction of the flesh, that his Spirit might be saved in the day of the LORD;” that is, they should solemnly excommunicate him; which was then commonly attended with some bodily disease. The _Corinthians_, being obedient to the Apostle, as dear children, no sooner received this reproof, but they submitted to it, and cast the offending party out of the church. But whilst they were endeavouring to amend one fault, they unhappily ran into another; and as they formerly had been too mild and remiss, so now they behaved towards him with too much severity and resentment. The Apostle, therefore, in this chapter, reproves this, and tells them, that “sufficient to the offender’s shame, was the punishment which had been inflicted of many:” that he had now suffered enough; and that, therefore, lest he should be tempted to say with _Cain_, “My punishment is greater than I can bear;” or to use the Apostle’s own words, “Lest he should be swallowed up with over-much sorrow;” they ought, now he had given proof of his repentance, to forgive him, to confirm their love towards him, and so restore him in the spirit of meekness; “Lest Satan, (to whose buffetings he was now given, by tempting him to despair) should get an advantage over us:” and so, by representing you as merciless and cruel, cause that holy name to be blasphemed, by which you are called; “for we are not ignorant of his devices:” we know very well how many subtle ways he has to draw aside and beguile unguarded unthinking men.

Thus then, stand the words in relation to the context; but as Satan has many devices, and as his quiver is full of other poisonous darts, besides those which he shoots at us to drive us to despair, I shall, in the following discourse,

_First_, Briefly observe who we are to understand by Satan. And,

_Secondly_, Point out to you, what are the chief devices he
generally makes use of, to draw off converts from CHRIST, and
also prescribe some remedies against them.

_First_, Who are we to understand by Satan?

The word _Satan_, in its original signification, means an adversary; and in its general acceptation, is made use of, to point out to us the chief of the devils, who, for striving to be as GOD, was cast down from heaven, and is now permitted, “with the rest of his spiritual wickednesses in high places, to walk up and down, seeking whom he may devour.” We hear of him immediately after the creation, when in the shape of a serpent, he lay in wait to deceive our first parents. He is called Satan, in the book of _Job_, where we are told, that “when the sons of GOD came to present themselves before the LORD, Satan also came amongst them.” As the scripture also speaketh in the book of _Chronicles_; “and Satan moved _David_ to number the people.” In the New Testament he goes under different denominations; sometimes he is called the _evil One_, because he is evil in himself, and tempts us to evil. Sometimes, “the Prince of the power of the air;” and, “the Spirit that now ruleth in the children of disobedience;” because he resides chiefly in the air, and through the whole world: and all that are not born of GOD, are said to lie in him.

He is an enemy to GOD and goodness; he is a hater of all truth: Why else did he slander GOD in paradise? Why did he tell _Eve_, “You shall not surely die?” And why did he promise to give all the kingdoms of the world, and the glories of them, to JESUS CHRIST, if he would fall down and worship him?

He is full of malice, envy, and revenge; for what other motives could induce him to molest innocent man in paradise? And why is he still so restless in his attempts to destroy us, who have done him no wrong?

He is a being of great _power_, as appears in his being able to act on the imagination of our blessed LORD, so as to represent to him all the kingdoms of the world, and the glories of them, in a moment of time. As also in carrying his sacred body through the air up to a pinacle of the temple; and his driving a herd of swine so furiously into the deep. Nay, so great is his might, that, I doubt not, was GOD to let him use his full strength, but he could turn the earth upside down, or pull the sun from its orb.

But what he is most remarkable for is, his _subtlety_: for not having power given him from above, to take us by force, he is obliged to wait for opportunities to betray us, and to catch us by guile. He, therefore, made use of the serpent, which was subtle above all the beasts of the field, in order to tempt our first parents; and accordingly he is said, in the New Testament, “To lie in wait to deceive;” and, in the words of the text, the Apostle says, “We are not ignorant of his devices;” thereby implying, that we are more in danger of being seduced by his policy, than over-borne by his power.

From this short description of Satan, we may easily judge whose children they are, who love to make a lie, who speak evil of, and slander their neighbour, and whose hearts are full of pride, subtlety, malice, envy, revenge, and all uncharitableness. Surely they have Satan for their father: for the tempers of Satan they know, and the works of Satan they do. But were they to see either themselves, or Satan as he is, they could not but be terrified at their own likeness, and abhor themselves in dust and ashes.

But, the justice of GOD in suffering us to be tempted, is vindicated from the following considerations: That we are here in a state of disorder; That he has promised not to suffer us to be tempted above what we are able to bear; and not only so, but to him that overcometh he will give a crown of life.

The holy angels themselves, it should seem, were once put to a trial whether they would be faithful or not. The first _Adam_ was tempted, even in paradise. And JESUS CHRIST, that second _Adam_, though he was a son, yet was carried, as our representative, by the Holy Spirit, into the wilderness, to be tempted of the devil. And there is not one single saint in paradise, amongst the goodly fellowship of the prophets, the glorious company of the apostles, the noble army of martyrs, and the spirits of just men made perfect, who, when on earth, was not assaulted by the fiery darts of that wicked one, the devil.

What then has been the common lot of all GOD’s children, and of the angels, nay, of the eternal Son of GOD himself, we must not think to be exempted from: No, it is sufficient if we are made perfect through temptations, as they were. And, therefore, since we cannot but be tempted, unless we could unmake human nature, instead of repining at our condition, we should rather be enquiring, at what time of our lives Satan most violently assaults us? And what those devices are, which he commonly makes use of, in order to “get an advantage over us?”

As to the first question, what time of life? I answer, we must expect to be tempted by him, in some degree or other, all our lives long.――For this life being a continual warfare, we must never expect to have rest from our spiritual adversary the devil, or to say, our combat with him is finished, ’till, with our blessed master, we bow down our heads, and give up the ghost.

But since the time of our conversion, or first entring upon the spiritual life, is the most critical time at which he, for the most part, violently besets us, as well knowing, if he can prevent our setting out, he can lead us captive at his will; and since the wise son of _Sirach_ particularly warns us, when we are going to serve the LORD, to prepare our souls for temptation, I shall, in answer to the other question, pass on to the

_Second_ general thing proposed; and point out those devices, which Satan generally makes use of at our first conversion, in order to get an advantage over us.

But let me observe to you, that whatsoever shall be delivered in the following discourse is only designed for such as have actually entered upon the divine life; and not for carnal almost Christians, who have the form of godliness, but never yet felt the power of it in their hearts. This being premised, The

_First_ device I shall mention, which Satan makes use of, is, _to drive us to despair_.

When GOD the Father awakens a sinner by the terrors of the law, and by his Holy Spirit convinceth him of sin, in order to lead him to CHRIST, and shew him the necessity of a Redeemer; then Satan generally strikes in, and aggravates those convictions to such a degree, as to make the sinner doubt of finding mercy thro’ the Mediator.

Thus, in all his temptations of the Holy JESUS, he chiefly aimed to make him question, whether he was the Son of GOD? “If thou be the Son of GOD,” do so and so. With many such desponding thoughts, no doubt, he filled the heart of the great St. _Paul_, when he continued three days, neither eating bread nor drinking water; and therefore he speaks by experience, when he says, in the words of the text, “We are not ignorant of his devices,” that he would endeavour to drive the incestuous person to despair.

But let not any of you be influenced by him, to despair of finding mercy. For it is not the greatness or number of our crimes, but impenitence and unbelief, that will prove our ruin: No, were our sins more in number than the hairs of our head, or of a deeper die than the brightest scarlet; yet the merits of the death of JESUS CHRIST are infinitely greater, and faith in his blood shall make them white as snow.

Answer always, therefore, his despairing suggestions, as your Blessed LORD did, with an “It is written.” Tell him, you know that your Redeemer liveth, ever to make intercession for you; that the LORD hath received from him double for all your crimes: And tho’ you have sinned much, that is no reason why you should despair, but only why you should love much, having so much forgiven. A

_Second_ device that Satan generally makes use of, to get an advantage over young converts, is, to tempt them to _presume_, or to think more highly of themselves than they ought to think.

When a person has for some little time tasted the good word of life, and felt the powers of the world to come, he is commonly (as indeed well he may) most highly transported with that sudden change he finds in himself. But then, Satan will not be wanting, at such a time, to puff him up with a high conceit of his own attainments, as if he was some great person; and will tempt him to set at nought his brethren, as though he was holier than they.

Take heed therefore, and let us beware of this device of our spiritual adversary; for as before honour is humility, so a haughty spirit generally goes before a fall; and GOD is obliged, when under such circumstances, to send us some humbling visitation, or permit us to fall, as he did _Peter_, into some grievous sin, that we may learn not to be too high minded.

To check therefore all suggestions to spiritual pride, let us consider, that we did not apprehend CHRIST, but were apprehended of him. That we have nothing but what we have received. That the free grace of GOD has alone made the difference between us and others; and, was GOD to leave us to the deceitfulness of our own hearts but one moment, we should become weak and wicked, like other men. We should farther consider, that being proud of grace, is the most ready way to lose it. “For GOD resisteth the proud, and giveth more grace only to the humble.” And were we endowed with the perfections of the seraphim; yet if we were proud of those perfections, they would but render us more accomplished devils. Above all, we should pray earnestly to Almighty GOD, that we may learn of JESUS CHRIST, to be lowly in heart. That his grace, through the subtlety and deceivableness of Satan, may not be our poison. But that we may always think soberly of ourselves, as we ought to think. A

_Third_ device I shall mention, which Satan generally makes use of, “to get an advantage over us,” is to tempt us to _uneasiness_, and to have _hard thoughts of_ GOD, when we are dead and barren in prayer.

Though this is a term not understood by the natural man, yet, whosoever there are amongst you, who have passed through the pangs of the _new birth_, they know full well what I mean, when I talk of deadness and dryness in prayer. And, I doubt not, but many of you, amongst whom I am now preaching the kingdom of GOD, are at this very time labouring under it.

For, when persons are first awakened to the divine life, because grace is weak and nature strong, GOD is often pleased to vouchsafe them some extraordinary illuminations of his Holy Spirit; but when they are grown to be more perfect men in CHRIST, then he frequently seems to leave them to themselves; and not only so, but permits a horrible deadness and dread to overwhelm them; at which times Satan will not be wanting to vex and tempt them to impatience, to the great discomfort of their souls.

But be not afraid; for this is no more than your blessed Redeemer, that Spotless Lamb of GOD, has undergone before you: witness his bitter agony in the garden, when his soul was exceeding sorrowful, even unto death. When he sweat great drops of blood, falling on the ground; when the sense of the Divinity was drawn from him; and Satan, in all probability, was permitted to set all his terrors in array before him.

Rejoice, therefore, my brethren, when you fall into the like circumstances; as knowing, that you are therein partakers of the sufferings of JESUS CHRIST. Consider, that it is necessary such inward trials should come, to wean us from the immoderate love of sensible devotion, and teach us to follow CHRIST, not merely for his loaves, but out of a principle of love and obedience. In patience, therefore, possess your souls, and be not terrified by Satan’s suggestions. Still persevere in seeking JESUS in the use of means, though it be sorrowing; and though through barrenness of soul, you may go mourning all the day long. Consider that the spouse is with you, though behind the curtain; as he was with _Mary_, at the sepulchre, though she knew it not. That he has withdrawn but for a little while, to make his next visit more welcome. That though he may now seem to frown and look back on you, as he did on the _Syrophenician_ woman; yet if you, like her, or blind _Bartimeus_, cry out so much the more earnestly, “JESUS, thou Son of _David_, have mercy on us;” he will be made known unto you again, either in the temple, by breaking of bread, or some other way.

But amongst all the devices that Satan makes use of, “to get an advantage over us,” there is none in which he is more successful, or by which he grieves the children of GOD worse, than a

_Fourth_ device I am going to mention, his troubling you with _blasphemous, profane, unbelieving thoughts_; and sometimes to such a degree, that they are as tormenting as the rack.

Some indeed are apt to impute all such evil thoughts to a disorder of body. But those who know any thing of the spiritual life, can inform you, with greater certainty, that for the generality, they proceed from that wicked one, the devil; who, no doubt, has power given him from above, as well now as formerly, to disorder the body, as he did _Job_’s, that he may, with the more secrecy and success, work upon, ruffle and torment the soul.

You that have felt his fiery darts, can subscribe to the truth of this, and by fatal experience can tell, how often he has bid you, “curse GOD and die,” and darted into your thoughts a thousand blasphemous suggestions, even in your most secret and solemn retirements; the bare looking back on which makes your very hearts to tremble,

I appeal to your own ♦consciences; Have not some of you, when you have been lifting up holy hands in prayer, been pestered with such a crowd of the most horrid insinuations, that you have been often tempted to rise off from your knees, and been made to believe your prayers were an abomination to the LORD? Nay, when, with the rest of your christian brethren, you have crouded round the holy table, and taken the sacred symbols of CHRIST’s most blessed body and blood into your hands, instead of remembring the death of your Saviour, have you not been employed in driving out evil thoughts, as _Abraham_ was in driving away the birds, that came to devour his sacrifice; and thereby have been terrified, lest you have eat and drank your own damnation?

♦ “consciencies” replaced with “consciences”

But marvel not, as though some strange thing happened unto you; for this has been the common lot of all GOD’s children. We read, even in _Job_’s time, “That when the sons of GOD came to appear before their Maker, (at public worship) Satan also came amongst them,” to disturb their devotions.

And think not that GOD is angry with you for these distracting, though ever so blasphemous thoughts: No, he knows it is not you, but Satan working in you; and therefore, notwithstanding he may be displeased with, and certainly will punish him; yet he will both pity and reward you. And though it be difficult to make persons in your circumstances to believe so; yet I doubt not but you are more acceptable to GOD, when performing your holy duties in the midst of such involuntary distractions, than when you are wrapped up by devotion, as it were, into the third heavens; for you are then suffering, as well as doing the will of GOD at the same time; and, like _Nehemiah_’s servants at the building of the temple, are holding a trowel in one hand, and a sword in the other. Be not driven from the use of any ordinance whatever, on account of those abominable suggestions; for then you let Satan get his desired advantage over you; it being his chief design, by these thoughts, to make you fall out with the means of grace; and to tempt you to believe, you do not please GOD, for no other reason, than because you do not please yourselves. Rather persevere in the use of the holy communion especially, and all other means whatever; and when these temptations have wrought that resignation in you, for which they were permitted, GOD will visit you with fresh tokens of his love, as he met _Abraham_, when he returned from the slaughter of the five kings; and will send an angel from heaven, as he did to his Son, on purpose to strengthen you.

Hitherto we have only observed such devices as Satan makes use of immediately by himself; but there is a

_Fifth_ I shall mention, which is not the least, tempting us by our _carnal friends_ and _relations_.