Grace: the truth and growth and different degrees thereof. The summe and substance of XV. sermons. Preached by that faithful and painful servant of Jesus Christ, Mr. Christopher Love, late minister of Lawrence Jury, London. They being his last sermons. To which is added a funerall sermon, being the very last sermon he ever preached.

VIII. Sermon at Law∣rence Jury London. April 6. 1651.

2 TIM. 2. 1.

Be strong in the grace of God that is in Christ Jesus.

I Proceed now to answer some cases of conscience, which may be deduced from the Doctrine I have laid down.

1. Whether strong temptations may be consist∣ent with strong grace? This is a needful and practical Case, because the People of God, when tempted by the devil, they do not on∣ly question the strength, but the truth of their grace.

Before I resolve this Case, I shall premise these general positions.

1. It is certain, where there is truth of grace, there may be strong temptations from the devil. The devil is like a thiefe, which robs not out-houses, where there is nothing but dung and straw; but the Cabinets that are in the Closet: so this great thief of the world, he is not so eager to rob and spoil the out-houses, wicked and ungodly men; but those who have the riches of grace in the cabinets of their hearts, these he labours to rob and spoile: or as a Pirate, who sets not upon an empty vessel, but upon a ship laden with rich merchandize; those who are

fraught with the rich gifts of grace, the de∣vil by his temptations, will labour to make prize of for himself.

2. Let the temptations of the devil be ne∣ver so strong, yet they shall not be above the strength of grace, which believers have re∣ceived from God. God is faithful, who will not suffer you to be tempted above that you are a∣ble. He will proportion the burden to the back, and the stroak to the strength of him who is to bear it; if temptations increase, our strength shall also increase, whereby we may be able to grapple with them.

3. It is evident, that the temptations of the devil are alwayes ordinarily most strong, after Gods people have discharged some ex∣traordinary duties to God, or have received most discoveries of grace from God. In both these Cases the devils temptations are usual∣ly great. You finde that immediately after the Celebration of the Lords Supper the de∣vil desired to winnow the disciples; after they had performed that extraordinary service to God, the devil was desirous presently to set upon them. So you finde that after Christ had in an extraordinary manner, fasted forty dayes and forty nights, he was immediately after tempted of the devil; and so also after his baptisme, no sooner was he out of the water of Baptisme, but he was in the fire of temptation. The Israel of God can be no sooner out of Egypt, but this hellish Pharoah pursues them. And Hezekiah had no sooner kept the so∣lemn

Passeover, but Senacherib comes up a∣gainst him. All this is to shew us, that after we have put forth most grace in a duty, then the devil will labour to play his aftergame with us, if he misse of his fore-game; if Satan cannot keep us from duty and from inlarg∣ment in duty, he will flie-blow our duties by pride and so marre them. And then after we have received the most especial manifesta∣tions from Gods love and favour in Christ, then may we expect to be assaulted by the devil: Thus Paul, after he had those heavenly raptures, and abundance of Revelations; the devil set upon him with vile temptations; he had the messenger of Satan to buffet him, a thorn in the flesh; which is not to be meant of any disease, but of some sharp temptation from the devil. So you finde that immediately af∣ter that voice to Christ, This is my well belo∣ved son, in whom I am well pleased, that then the Tempter came to him. Hence you may gather from that connexion between those two Petitions in the Lord Prayer, Forgive us our trespasses, and lead us not into temptation: to note to us, that no sooner can we get the evidence of our pardon, but we may expect to be tempted of the devil.

4. That men who have the greatest strength of grace, are like to meet with the fiercest assaults, and the strongest temptations from the divel; and this brings me to answer the Case, That strength of grace may be consistent with strong temptations. To clear and confirm

this, there are these two particulars to be enquired into.

1. Wben temptations may be said to be strong?

2. How, and why such strong temptations may be consistent with strong grace?

1. When temptations may be said to be strong?

1. Then may temptations be said to be strong, when the sollicitations of the devil to sin are urgent with the soule, when they are not weak and faint suggestions, but vio∣lent assaults, which wil not be removed until assented to; when the divel haunts a man so that he wil not let him alone, then may they be said to be strong. Thus it is said, Sa∣tan stood up against Israel,—i.e. He set him∣selfe to tempt David. And provoked him, i. e. He would not let him alone, but haunted him with hellish importunity,—till he had numbred the people.

2. When they are frequent and continued. Small temptations often suggested become strong. Small drops of water by frequent falling make hollow the hard stone; which a few great and forcible blows wil not doe: so temptations, though but to small sins, if they be continued, may have greater entrance into the heart then a violent assault may.

3. When they are suited by the devil to a mans disposition or present condition; so was that temptation by which the devil set upon Christ, after he had fasted forty daies and forty nights: Command, says he, that these

stones be made bread. It was suited to his pre∣sent condition, meat for his hunger. If you offer meat to a naked man, he values it not, or cloaths to a hungry man, because it is not suited to his present exigence: but if the gift you offer be suited to the mans necessity, cloaths to him that is naked, and meat to him that is hungry, then it becomes accep∣table. The devil doth not cast temptations at random, he is more subtil then to row against wind and tide, he knowes which way the stream of our affections and dispositions runs, and he suits his baits accordingly. Every man (sayes the Apostle) is tempted, when he is drawn away by his own lust and enticed. It is a metaphor taken from Fishermen, who have this skill, that according to the nature of the fish, so they wil suit their bait, whereby they lie in wait to deceive either the sight or the taste of the poor fish. The divel is the great fisher of souls, and makes use of such temp∣tations which are most likely to take; he ob∣serves to what sins a mans Relations, Cal∣ling or opportunities lay him most open & obnoxious, and accordingly he layes his snare, and spreds his net. Though its true, that every man hath a principle within him suiting to every sinne; yet it is as true that every man is not equally active for, or dis∣posed unto every sin. The divel sees what sin is most predominant in man, and so he fra∣meth a temptation sutable; He sets a wedge of Gold before a covetous Achan; Cozby an

harlot, before an adulterous Zimri; a faire preferment before an ambitious Absalom: he knows well, that a fit object presented is a victory half obtained. In these three cases temptations may be said to be strong.

How doth it appear that temptations so ur∣gent, so continued, and so suited, may be consistent with strong grace?

By instances, whereby it appears the best of Gods children have been most tempted. Job a holy man, yet with what strong temp∣tations was he assaulted? the devil impove∣rished him in his state, and so would tempt him to distrust Gods providence; took away the lives of his children, to make him questi∣on providence; tormenting him with grie∣vous diseases, to make him clamour against providence; and above all this tempted him to curse God and die, by the instigations of his wife; and yet though Job was thus haunted by the devil, he was a believer strong in grace, and the most eminent Saint in that age, and that part of the world at that time, as God himselfe testifies of him, that there was none like him upon earth, a perfect and an upright man.—He was not only for riches the greatest of all the men of the East, but for holinesse the greatest upon the earth; yet thus was he afflicted and assaulted by the devil.

Another instance there is of David, an eminent believer, and hath this commenda∣tion, that he was a man after Gods own heart,

and yet how furiously was he tempted by the devil? one while Satan moved him to number the people, another time to defile another mans wife, another time to coun∣terfeit himselfe mad before Achish King of Gath, another time to judge all his holy du∣ties to be in vain, and at another time to question the faithfulnesse of God in his pro∣mise to make him King. He said in his haste that all men were lyers, even Samuel the Pro∣phet also. Thus Peter an eminent Apostle of Christ, after he had made such a glorious confession of his faith, and had discovered more grace then in all his life time before, you finde him suddenly after by an instiga∣tion from the devil, begin to rebuke Christ, and counselling him to spare himselfe. And thus Paul that had such high and heavenly raptures, such divine extasies, yet had he the messenger of Satan to buffet him. But above all instances, you have Jesus Christ, who though he had perfect grace, and was full of grace and truth; yet this could not exempt him from the temptations of the divel. He was full of the holy Ghost, yet was he forty daies tempted of the divel, & that with strong temptations; if you consider their continu∣ance, their urgency one after another, and suitability to that his present condition. So that it is plainly manifest, that strong temp∣tations may be consistent with strength of grace by these instances given.

2. It appears also by reasons drawn,

1. From God, for the clearer illustration of the glory of his own Attributes: and therefore the Scripture is clear in this. Parti∣cularly to shew how the temptations of Gods people make his Attributes to be more illustrious. As first, his Faithfulnesse: God who is faithfull will not suffer you to be tempted above that you are able. And then his Wis∣dom: The Lord knoweth how to deliver the godly out of temptation. He will by his wisdom finde a way for their escape. And then also hereby will his pitty and compassion be made glorious; therefore Christ became like unto us, that he might be a merciful High-Priest, able to succour and pitty those that are tempted. And then lastly, the glory of his Power. In our weaknesse God wil manifest his power, for his strength is made perfect in weaknesse. Thus it pleases God to exercise his people with great afflictions and temptations; for the setting out of his own glorious Attri∣butes, and magnifying of his own name.

2. Another Reason may be drawn from Gods people themselves.

1. God in afflicting his children aimes at their good. Thus when the devil tempted David to number the people, and when he was sacrificing at the floore of Ornan the Je∣busite, there did God tel him that the Temple should be built, this was the issue of his temp∣tation. So when Job was so tempted and af∣flicted, the issue of all was for his good. Jobs graces had never been so illustrious, had not

the divels temptations been so furious. This is one end of Gods afflicting his people, that their graces may become more orient.

2. Another may be to check pride. There is no greater temptation in the world to pride, then eminency in grace. Pride it is that worst fruit, which growes upon the best stock. 'Tis not so much the ornaments of the body, as the endowments of the mind which stirs up pride; and this was Pauls case, after his abundance of Revelations, there was a thorn in his flesh, a messenger of Satan to buffet him, lest he should be lifted up. God wil suffer those which have strong grace to be strongly tempted, to check the pride of their hearts.

3. The godly are more able to grapple with strong temptations then weaker Chri∣stians are, and so God suits the service and sufferings of his people, to the proportion of the strength of grace.

3. Another reason may be taken from the devil, from that malice which he bears to all the people of God, and especially to those who have most grace; whom God loves most, the devil hates most. When the voice from Heaven said to Christ, Thou art my wel∣beloved sonne, then came the devil to assault and to tempt him; if you are the objects of Gods dearest love, you wil be the objects of the devils deepest rage: and though he can∣not damne thy soule, yet he wil trouble thy conscience; if he cannot break thy head, he will bruise thy heel.

2. It also proceeds from the devils know∣ledge, as wel as his malice; he knows, if he can but get those which are strong in grace to sin, he shall doe the more mischiefe, as

1. It wil open the mouth of wicked men to blaspheme God and Religion, as in the case of David, By this deed thou hast given great ••ecasion to the enemies of the Lord to blaspheme. How were the mouths of Gods enemies opened to blaspheme his name?

2. It wil imbolden the weak to sin with more freedom, when they shall see those which are eminent to fall: and thus the ex∣ample of Peter made the Gentiles to Judaize. When the strong shall abuse his liberty, he becomes a stumbling block to those which are weak. When Phigellus and Hermogenes turned away from the faith how did all Asia turn aside also? Men of eminent gifts, when they shall apostatize, how doe they draw others in abundance?

3. It wil provoke God to inflict heavy judgements on the places where you dwel. Thus the divel knew that if he could get David to number the people, it would pro∣cure a judgement upon them; and therefore it is not said, he stood up against David, but against Israel, and provoked him to number the people; he wel knew, if he could prevaile with David, all Israel should suffer for it. Thus we see, that where there is strength of grace, there may be and are strong temptations.

But here may an objection be raised from

that of John, where it is said, He that is born of God sinneth not, and keepeth himselfe that the wicked One toucheth him not, & that they which are strong have overcome the wicked one. And if this be so, how can that be truth, that strong temptations from the devil, may be confi∣stent with strong grace in the heart?

When it is said, the wicked one toucheth him not, it is not to be taken absolutely, as if the divel did not tempt a man at all, therefore there must be a restriction of the clause, he touches him not, that is, with a deadly touch; and so Cajetan, This phrase exeludes not the kinds of temptations, but that we are not burt or eternally dostroyed by them But I conceive ra∣ther that these words have a peculiar refe∣rence to the 16 verse, where is mention made of a sin unto death; the divel shall not pre∣vaile, or touch a man so, as to commit that sin which is unto death. Though he may tempt, and wil be continually assaulting a man, yet he shall never prevaile against him, so as to draw him to the committing of that sinne.

1. From hence we may learn the indul∣gence of God to weak Christians; whilst their graces are weak their temptations shall not be strong. God wil not put weak Chri∣stians upon such strong trials, as those 〈◊〉〈◊〉 have obtained greater measures of grace Not every man in Davids Army was put 〈◊〉〈◊〉 break through the Army of the Philistin•• to fetch of the waters of the Well of Beth∣lehem,

but Davids three Worthles. God will not put young Converts to break through an Host of temptations, until they shall have obtained experience and strength of grace to grapple with them.

2. Hence also learn, that men of the stron∣gest and most eminent gifts and graces ought not to presume upon their own strength. Consider thy self, lest thou also be temp∣ted. Thou which art most spiritual, take heed lest thou be foiled. Some mens pride may make them think they are above Ordinances, yet their own experience may satisfie them that they are not above temptations; and cer∣tainly they which are not above temptations, wil stil stand in need of Ordinances; now no man in the world, either is or shall be above temptation; if any, surely Adam would, yet he in Paradise, the best of places; and in In noeency, the best of states, was not exempted from the temptations of the divel, and thereby fell; therefore let no man presume upon his own strength.

3. Remember this for thy comfort, that though the divel tempt thee with strong temptations, yet he shall never have his wil against thee. It is true, a godly man may fall into that particular act unto which the devil tempts him, yet as to the devils general aime (the damning of thy soul) he shall never have his wil. It is a notable expression that of our Saviours to Peter, sayes he, Satan hath destred to have you, that he may sift you as

wheat: Satan hath desired to have thee, that was the devils general aym. Though he may have his wil as to a particular act, and thou mayest yield to his temptation, yet he shall never carry thee with himself into Hell.

4. Remember to your great comfort, you who are the people of God, and harrassed with the divels temptations; thou complai∣nest that they are great for kind, long for continuance, and the more dangerous be∣cause suited to thy present condition. Re∣member, that thus the divel dealt with Jesus Christ, his temptations were suited, continued, and for kinds gross, being to distrust provi∣dence, to self-murder, and to blasphemy; and why was all this, but for thy comfort? he suffered being tempted, that he might be able to pity, compassionate, and succour thee, be∣ing in the same condition.

Notes

• Case 1.
• Posit 1.
• Posit. 2.
• 1 Cor. 10. 13.
• Posit. 3.
• Luke 22. 31.
• Mat. 4. 2, 3
• Dr. Halls observati∣ons.
• 2 Cor. 12. 7.
• Mat. 3. 17.
• Posit. 4.
• Quest. 1.
• Answ. 1.
• 1 Chron. 21. 1.
• Mat. 4. 3.
• Jam. 1. 14.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,—Metaphora à Piscat••ri∣bus, qui in∣escant, & h••me cap∣tant. Beza.
• 2 Quest.
• Answ. 1.
• Job 2. 8.
• Mat. 16. 16 17. compa∣red with 16. Ch. 22, 24.
• Reason 1.
• 1 Cor. 10. 13.
• 2 Pet. 2. 9.
• Heb. 2. 17.
• 2 Cor. 12. 9
• Reason 2.
• 2 Chron. 21. 1.
• 1 Chron. 3. 1.
• 2 Cor. 12. 9
• Reason. 3.
• 2 Sam. 1••. 14.
• Gal. 2. 14.
• 1 Cor. 8. 9.
• 2 Tim. 1. 15
• 2 Chron. 21. 1.
• Object.
• 1 Joh. 5. 18
• 1 Joh. 2. 18.
• Sol.
• Vse 1.
• Vse 2.
• Gal. 6. 1.
• Luk. 22. 31
• Heb. 2. 18.