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“And the Lord said, Simon, Simon, Behold, Satan has desired to have you that he may sift you as wheat; but I have prayed for thee that thy faith fail not.” Luke 12:31-22

After our greatest enjoyments of God, usually follow the greatest temptations of Satan.  And therefore our Savior speaks these words unto his disciples.  In the 19th verse of this chapter, we find them at the Lord’s Supper with Christ himself; “This is my body which is given for you; this do in remembrance of me.”  Having received the supper with Christ himself, and having had sweet communion with him there, our Savior gives them out a most gracious and bles­sed promise, at the 28th, 29th, and 30th verses, “Ye are they which have continued with me in my temptations, and I ap­point to you a kingdom, as my Father has appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.”  Having said thus unto them, he comes in the very next words to acquaint them with a great temptation that was coming down upon them all: and therefore these words are knit together with the former by the word and; “And the Lord said, Simon, Simon, behold, Satan has desired.”  Though you have had this communion with me; and though I have made you this gracious and blessed promise, know, that there is a great storm of temptation coming down upon you.

Here are two things: the danger of the temptation; and the remedy against it.  The danger in the 31st, and the re­medy in the 32nd verse.  In the 31st verse, we have for con­sideration, the tempter, called Satan, which signifies an ad­versary.  The tempted [include] not Simon only, but all the disciples.  Satan has desired you: it is in the plu­ral number: he directs his speech unto Simon, but the temp­tation spreads larger upon all the disciples; “That he may sift you.”  The Lord Jesus Christ does give leave sometimes unto Satan, to tempt and winnow his own and best disciples.  Christ’s own, and best disciples are exposed to Satan’s temp­ting and winnowings.  Not Peter only, but James and John and all the beloved disciples of Jesus Christ were exposed here unto Satan’s winnowings.  He has desired you, in the plural number, not thee Peter only, but you all my disciples, that he may sift you as wheat.

For the clearing and making out of this truth, I shall labor to discover:

1) What great power Satan has to tempt, molest, and annoy the children of men.

2) That he puts forth this power especially upon the saints, Christ’s own and best disciples.

3) How he comes by this power, and why God the Father gives him this leave.

What power Satan has to infest, molest, and thus to tempt the children of men?

First, that Satan is an angel still; and being an angel, he is a superior creature to man, and there­fore, according to the rank of creation, he has a great deal of power over man.  Man has a great power over the beasts, for man is a superior.  The angels by creation are superior to man.  Satan, though fallen, is an angel still: according to the rank of creation, therefore he must needs have a mighty power over the chil­dren of men.

Secondly, He is not only a superior creature, but also a more spiritual creature than man.  He is a spirit: and upon that account, he is more able to come close with a man’s soul and spirit: being spirit himself, he is more able to converse with, to close and get within our souls and spirits.

Thirdly, He is able to suggest unto man whatsoever he pleases, and to cast in a thousand sinful objects into a man’s mind one after another.

Fourthly, and being so well experienced, having stu­died man for many thousand years: having gotten in all these years so much tempting skill and policy, he is able to discern what that bait is that will take soonest with the children of men, according to their natures, constitutions, complexions, ages, sexes, & etc.

Fifthly, He is not only able to present and suggest, but [provoke.]  It is said, “That he stood up, and provoked David to number the people: “He did not only present that evil unto David, but he did solicit: he provoked David to number the people, says the text.

Lastly, Satan has so great a power that the same words that are given unto God, and unto the Holy Ghost, for good, in Scripture, are given, also, unto Satan for evil.  The Holy Ghost is said to enable a man: Satan is said for to blind him: “The God of this world has blinded their eyes,” says the apostle.  The Spirit is said “to rule in us;” Satan is said to “rule in the children of disobedience.”  The Holy Ghost is said “to work in us mightily;” the same word is used for [Satan] also.  The Holy Ghost is said to fill the hearts of believers;” They were filled with the Holy Ghost: “so are men’s hearts said to be filled with Satan; says Peter to Ananias, “Why has Satan filled thy heart?”

Indeed, there are three things especially wherein he does fall short. [First,] for though Satan is able to discern what temptations would take best with a man, yet he does not know man’s thoughts, for God only is the knower of one’s thoughts; that is God’s prero­gative.  And though Satan may work very effectually in the children of disobedience, yet, notwithstanding, he does not work with an almighty power.  When the Lord converts a man, he puts forth an almighty power in man’s conversion.

[Second, he is not omnipotent.]  The same power,” says the apostle, “that raised up Christ from the dead, makes ye to believe.”  The devil is “magnipotent,” says Luther, but not omnipotent: the devil may be very powerful, but he is not almighty: neither does he put forth an almighty power in his temptations, as God does in the conversion of a sinner.  [Finally,] though he may suggest, and provoke unto what is evil, he cannot force or determine any man to evil.  And therefore says the apostle Peter,  “Why has Satan filled thine heart?”  He asked Ananias that question, because Satan, though he did fill his heart, he could not have forced, or determined him without his own will there-unto.

But Satan is very powerful. In Ephesians 6, you shall see the apostle says: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”  He [also] speaks concerning Satan in the former verse: “Put on the whole armor of God, that you may be able to stand against the wiles of the devil, for we wrestle not against flesh and blood.  Oh, what a mighty power then has Satan to infest, molest, and to tempt the children of men.

[But] does Satan put forth this power and exercise this tempting power upon the saints and children of God?

Yes, for they are the saints that the apostle speaks of here, in that to the Ephesians: “For we wrestle not against flesh and blood.”  Yea, the saints are not only tempted by Satan; but the best, and the most beloved disciples of Jesus Christ.  In the Old Testament; who [was] more beloved than David and Job? Yet they were tempted.  In the New Testament, who [was] more be­loved than Peter and Paul?  One of the circumcision, and the other of the uncircumcism and apostleship, and yet both had special temptations.

But you will say, Why should Satan lie so heavy upon God’s own children and people? For he may know, that they shall be saved do he what he can.  Satan had heard our Savior Christ say to Peter, The gates of hell shall not prevail against thee; and yet now Satan tempts: if Satan knows this, why should he follow God’s children, yea, the best of his children so sorely with sad temptations

First, Satan is the envious man we read of in Scripture; and when he hears the Lord owning and honoring of his children, then does his envy work, and rise.  And when he hears any of God’s children triumphing by faith, and making boast of the love of God, then does his malice kindle into a flame — Shall such a one go to heaven, and shall I be damned, says he, shall such a one be received, and shall I be cast away for ever?  These are the boilings of this envious man’s heart against the children of the Most High.

But, secondly, there is this great reason for it. Satan knows, that if he can but make God’s people and the best of his children fall; though they should not be damned, but pardoned, that their fall may be stumbling blocks unto others that may be damned.  And therefore, I pray, mark how it is carried concerning David: it is said in the 1 Chronicles 21:1, “That Satan stood up against Israel to provoke David to number Israel.”  It is not said thus; And Satan stood up against David, and provoked Da­vid to number the people: no, but thus, And Satan stood up against Israel, and provoked David to number the people: he stood up against Israel.  Why? Because he knew, that if he did make David thus to number the people, it would be a stumbling for all Israel, and all Israel should fare the worse by it.  When Satan stands up and tempts the master of a family unto sin, he does not barely stand up against him; but in tempting him, he stands up against all the family.  When Satan tempts a religious holy man, a beloved disciple of Christ in a town, Satan stands up against all in tempting that one man.  He stood up against Israel, and tempted David to number the people: and so when he tempts those that are the most beloved disciples of Christ, he stands up against others; and therefore, though Satan knows that [though] their sins shall be pardoned, yet he does follow them with sad and sore temptations.

Thirdly, Satan loves to divide between friends.  He may know, that there is so much goodness between man and wife, that he shall never part them; and yet he will labor to sow discord among them, that they may live uncomfortably.  And so, though he knows he shall never part Christ and a poor believer; yet he will labor to throw jealousies into the heart of a believer concerning the love of Christ.  So I say, although Satan should know that the Lord will pardon such or such a man, yet he loves to make a division between God and the soul, and to cast in jealousies between Christ and a believer. As for others, says he, they are my own already, I shall not need to break into that house, there is nothing but chaff lies there; but here is a godly man, and here is treasure; and therefore he does especially lay his battery against the saints, and those that are the most beloved disciples of Jesus Christ.

But you will say unto me, How does Satan come by this tempting power, this infesting and molesting power?

Great is the power, as we have read already, that he has, as he is a superior creature: but Satan has yet another power, and that is the power of conquest; for in Adam’s fall, Satan conquered the whole world, all mankind, they were the devil’s conquest upon the fall.  When a man is converted and turned to God, then he comes out of the kingdom of Satan.  But I say, upon the fall the devil made a conquest upon all mankind, and so by conquest he has a great power.  Satan has [permission] from God the Father to tempt.  I do not say that he has a special [permission] for every temptation, or [permission] for every tempta­tion; but there is no great or extraordinary temptation that does fall upon the children of God, but Satan has [permission] from God the Father for it.  There was a special temptation upon Job, and [Satan needed permission] for that.  Here was a special temptation upon the disciples, and he [Satan needed permission] for that.  “Simon, Simon, Satan has desired…”  There is no extraordinary or great temptation [that] befalls any of the children of God, but Satan is [required] to ask [permission] for it.

But you will say to me, Why does God the Father give Satan leave thus to tempt his own children and Christ’s own disciples?

First, look at the end and the issue of any evil which befalls the children of God, and the design of God the Father in suffering that evil to come upon them.  Now the end and issue of the saints’ tempta­tion is always good unto them; and therefore God suffers the temptations of his people, because he has a design of mercy and love upon them in these temptations.

But, secondly, God has yet greater and higher designs — the manifestation of his own power, of his own wisdom, of his own faithfulness, of his own love and free grace.

The manifestation of his power. When Paul was tempted and buffeted by Satan, the Lord said unto him, that his strength should be perfected in weakness: in Paul’s weak­ness, God’s strength should be perfected.

The manifestation of his wisdom. “The Lord knows how to deliver the godly out of temptation,” says the apostle.

The manifestation of his faithfulness.  In 1 Corinthians 10:13, “The Lord is faithful, and will not suffer you to be tempted above what ye are able to bear.”

The manifestation of his free love and grace.  And there­fore, when Paul was tempted and buffeted by Satan, and prayed against his temptation, the Lord answered thus: “My grace is sufficient for thee.”

But in regard of the saints themselves: How should they give a probate or testimony of their uprightness and sincerity, their firm and fast cleaving to God, if they were never temp­ted?  Before Job was tempted, Satan thought that Job had served God for a boon, for some­thing: “Have thou not seen my servant Job?” says God; “Yes,” says Satan, but “Does Job serve God for nought?”  But now touch him, and let me tempt him a little, and see if he does not blaspheme God then: thus Satan said.  And just thus is the language of the devil now: Does such a man or woman serve God for naught?  He is but an hypocrite, all things go well with him, he was never yet tempted: but, O Lord, let this man or woman come under my hand, and let me tempt him a little, and see if he does not blaspheme.  Well, Satan, says God, Job is in thy hand, only spare his life.  And Satan did tempt him and touch him; and instead of blaspheming, behold, bles­sing; “The Lord giveth, and the Lord taketh away; blessed be his Name.”  Here now Job gave a testimony that he did not serve God for something, that his heart was sincere and upright.  And so, when men can hold out, notwithstanding all their temptations, they give a testimony of their uprightness and sincerity, and that their souls do cleave unto God in truth.  For these and many other reasons, the Lord does suf­fer his own best and dearest children to be tempted by Satan.

I come to the application.

If God does suffer his own people and dearest children to be exposed to Satan’s temptings and winnowings; Why should any man then doubt of his childship, doubt of his own everlasting condition, and say, that he is none of the child of God because he is tempted?   But, my beloved in the Lord, if this be true, that the Lord doth suffer his own, and best children, to be exposed to Sa­tan’s winnowings and temptings, then why shouldest thou conclude that thou art not the child of God because thou art tempted?  Oh, but I do not conclude, will some say, that I am not the child of God; I do not conclude that the Lord does not love me because I am tempted, hut because I meet with such and such temptations.  Tell me, did not David, Job, Paul and Peter meet with such and such, and so great temptations?  Yea, did not Christ himself meet with it [temptation from Satan]?

But you will say unto me, This evil that is upon my heart, is not the temptation of Satan, but indeed it is the corrup­tion of mine own heart, and therefore I fear my condition.

I answer, first, this is no new thing for God’s own people and children, to charge all Satan’s temptations upon their own hearts, to lay all at their own door.  Wicked men, they charge all their own corruptions upon Satan’s temptations, as if they were not their own, but altogether Satan’s.  Godly men charge all Satan’s temptations upon their own hearts, and upon their own account, as if they were all their own and nothing of Satan’s; this is no new thing.  Adam and Eve, when they were fallen, and had eaten the forbidden fruit, then they were ungodly, in the state of nature presently upon the fall before they believed in Christ: and, says Eve, “This serpent gave me to eat;” as if she should say, He hath done it, it is all his work, it is Satan’s work, and it is none of mine; being in her unregenerate state, she lays all upon the devil, and frees herself, as if she had nothing to do with it.  On the other side, David was provoked by Satan to number the people; yet notwithstanding, see what he says in the 2 Samuel 21:10: “And David’s heart smote him after that he had numbered the people; and David said unto the Lord, I have sinned greatly in that I have done; and now I beseech thee, O Lord, take away the iniquity of thy servant, for I have done very foolishly.”  He lays it all upon himself: he does not go now and say, Satan has provoked me to number the people, and it is Satan’s work and none of mine; but he does charge it here upon himself, as if Satan had no hand at all in it.  I have done foolishly, says he, and I have sinned.  This is usual; wicked men excuse their own corrup­tions by Satan’s temptations; godly men [attribute them to] their own corruptions.

[Additionally], it is the property and disposition of God’s people to be humbled and grieved under their temptations, as if they were all their own and nothing of Satan’s.  Peter goes out and weeps bitterly when he had fallen; he might have said thus: The Lord told me that there was a temptation coming, Satan had desired to winnow me; and now the word of the Lord is fulfilled, Satan has tempted me, and I am thus fal­len.  But not a word of Satan, but he goes out and weeps bitterly, as if it were all his own work.  And let me tell you, for your comfort, when as you can mourn over your tempta­tions, as if they were all your own, and nothing of Satan’s, the Lord will pardon them to you, as if they were all Satan’s, and nothing of your own.

Oh! but you will say, what comfort can I have in this condition?

What comfort!  Is it not much comfort to know that there is nothing does befall you but what may befall a true child of God?  Sometimes ye say thus: No man’s condition is like to mine; did I but know that it is so with other of God’s children, then I should be satisfied.  This doctrine tells thee, that Christ’s own best disciples, sometimes, are exposed to Satan’s temptings, to Satan’s winnowings.

Is it not a great comfort, for a man to know, that while he is tempted, Christ is at prayer for him?  “But I have prayed for thee.”  In time of temptation, you cannot pray, but Christ can pray, and he is then at prayer for you.  As he said to Peter, so he says to every disciple of his now, “But I have prayed for thee.”  Poor soul, though thou canst not pray for thyself, yet I have prayed for thee.

Is it not a sweet comfort, for a man to know, that the enemy is overcome before he strikes?  Satan’s temptation is overcome by Christ’s intercession; and Christ prays before Satan tempts; “But I have prayed for thee:” before the temptation came.

Is it not a choice comfort, for a man to know, that Satan, the great tempter, has no more power than my Father gives him leave?

Is it not wonderful comfort, for a man to know, that there is something that he can never be robbed of?  When a man is travelling on his journey, if he meet with thieves, they take away the money that he has about him.  But when they have taken all his money, he says, though they have taken away my spending money, and that which I did wear about me, yet I have land at home that they can not rob me of.  And so says the child of God, or at least he may say so.  When Satan comes and tempts him, and robs him of some comfort; yet, blessed be the Lord, I have union with Christ that I can never be robbed of; and I have an inheritance in heaven that thieves cannot break through and steal away.  Satan may take away my spending money, my spending comforts that I have here in this world; but Oh blessed be God, I have such comforts, and such an estate, such durable riches that I can never be robbed of.

Well, but you will say, what shall I say, or what shall I do, that I may not yield unto his temptations?

What shalt thou say: if it be possible, do not stand to treat with Satan, do not stand to parley with him; he will dispute you out of all your comfort if you stand and parley with him.  You have half lost the field when ye honor Satan, and you honor him when you follow him into his disputes.  If it be possible therefore do not stand and parley, or dispute with Satan, but if you must say something to him, tell Satan then, that therefore you be­lieve it, because he denies it: therefore you do not believe it, because he affirms it; that you believe the contrary be­cause he speaks thus.   When ye are to deal with a great liar, one that is your enemy, and he comes and tells you very ill news, you will say, He is a liar and he is my enemy, and he does it to scare me, and therefore I believe the contrary.  Satan is a great liar, and he is your enemy, and therefore when he says unto thee, there is no hope for thee, thou hast been a great sinner, [that] there is no hope for thee: say to Sa­tan, therefore I believe the contrary, there is hope for me, be­cause thou sayest there is none, for thou art a liar, yea, the father of lies.

Again, if ye must speak with Satan; then speak of Christ of grace, of the infinite love of God in Christ.  He cannot stand before words of grace, and before words of love: not a word of grace, or of free love in all his temp­tations.  I have better.  [If you must] therefore needs speak with Satan, speak to him words of faith; not of sense; not of reason, but speak words of faith.

But you will say, I know it is a good thing and happy, so to answer Satan’s temptations as I may not yield: but oh that I might not be led into any temptation: What shall I do that I may prevent it?

First, take heed that you do not stand playing upon the bor­ders or confines of any sin. If you stand upon the brink of a sin, Satan comes behind and thrusts you into it.

Again, secondly, if ye would prevent temptation; then labor to get your hearts mortified unto the objects of love and fear. Satan tempts two ways; as a serpent, and as a lion.  When Satan tempts as a serpent; then he does make a ten­der, and an offer of some comfortable, profitable, sweet thing.  You shall be like God, “You shall he as God,” says he unto Adam and Eve, when he tempted as a serpent.  And so dealing as a serpent with our Savior Christ, “All this will I give thee, if thou wilt fall down and worship me.”  Shows him the glory of the world, and all this will I give thee.  So says he unto a poor soul when he tempts as a serpent, Come and yield unto this temptation, and all this comfort will I give thee, and all this profit will I give thee, and all this repute and honor will I give thee.

Sometimes he tempts as a lion; for he goes up and down as a roaring lion, seeking whom he may devour.  And when Satan tempts as a lion, then he does roar upon a poor soul, and labors to scare him out of his conscience, and out of the good ways of God.  And therefore in the book of the Revelation, “Satan shall cast some of you into prison.”  Satan shall do it.  And sometimes he shall stand and rattle the chains of a prison; look, do you hear these?  If you will go on in such and such a way, you will lose all your friends; and if you will go on in such a way, I will make it too hot for you, and thus and thus shall you suffer, and it shall cost ye a prison ere I have done with you.

Therefore now, my beloved, do you desire to prevent the mischief of a temp­tation?  Oh!  Labor more and more to die unto all the objects of your outward love, and the objects of fear; die to the objects of love, get your heart mortified to these two objects of love and fear.  And be sure of this, if thou would prevent temptation, that ye labor more and more to walk in the light: Satan is the prince of darkness, and he walks in darkness, and he tempts in darkness.  And when Satan sees a poor ignorant soul, that walks in the dark, says he, Here is a fit prey for me.

And if that you do overcome your temptation at any time; be thankful to God.  If ye have more than flesh and blood against you, ye shall have more than flesh and blood with you.  And therefore, have you overcome temptation?  Go away and be very thankful, and say, oh, though flesh and blood be against me, yet I have more than flesh and blood with me—praise the Lord much!

From the Works of the Reverend William Bridge, Vol. 1.

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