We believe that persecution comes to pass, no question, by the devil’s
agency, but not by the devil’s origination. Satan will not be at liberty to do
anything against the servants of the living God unless the Lord grant leave,
either that He may overthrow Satan himself by the faith of the elect which
proves victorious in the trial, or in the face of the world show that apostasizers
to the devil’s cause have been in reality His servants. You have the case of Job,
whom the devil, unless he had received authority from God, could not have
visited with trial, not even, in fact, in his property, unless the Lord had
said, “Behold, all that he has I put at your disposal; but do not stretch out
your hand against himself.” In short, he would not even have stretched it out,
unless afterwards, at his request, the Lord had granted him this permission
also, saying, “Behold, I deliver him to you; only preserve his life.”
So he asked in the case of the apostles likewise an opportunity to tempt them, having it only by special allowance, since the Lord in the Gospel says to Peter, “Behold, Satan asked that he might sift you all as grain; but I have prayed for you that your faith fail not;” that is, that the devil should not have power granted him sufficient to endanger his faith. Whence it is manifest that both things belong to God, the shaking of faith as well as the shielding of it, when both are sought from Him—the shaking by the devil, the shielding by the Son. And certainly, when the Son of God has faith’s protection absolutely committed to Him, beseeching it of the Father, from whom He receives all power in heaven and on earth, how entirely out of the question is it that the devil should have the assailing of it in his own power!
But in the prayer prescribed to us, when we say to our Father, “Lead us not into temptation” (now what greater temptation is there than persecution?), we acknowledge that that comes to pass by His will whom we beseech to exempt us from it. For this is what follows, “But deliver us from the wicked one,” that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil’s legion have had power over the herd of swine unless they had got it from God; so far are they from having power over the sheep of God. I may say that the bristles of the swine, too, were then counted by God, not to speak of the hairs of holy men. The devil, it must be owned, seems indeed to have power—in this case really his own—over those who do not belong to God, the nations being once for all counted by God as a drop of the bucket, and as the dust of the threshing-floor, and as the spittle of the mouth, and so thrown open to the devil as, in a sense, a free possession.
But against those who belong to the household of God he may not do ought as by any right of his own, because the cases marked out in Scripture show when—that is, for what reasons—he may touch them. For either, with a view to their being approved, the power of trial is granted to him, challenged or challenging, as in the instances already referred to, or, to secure an opposite result, the sinner is handed over to him, as though he were an executioner to whom belonged the inflicting of punishment, as in the case of Saul. “And the Spirit of the LORD,” says Scripture, “departed from Saul, and an evil spirit from the LORD troubled and stifled him;” or the design is to humble, as the apostle tells us, that there was given him a stake, the messenger of Satan, to buffet him; and even this sort of thing is not permitted in the case of holy men, unless it be that at the same time strength of endurance may be perfected in weakness. For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. …
He who fears to suffer, cannot belong to Him who suffered. But the man who does not fear to suffer, he will be perfect in love—in the love, it is meant, of God; “for perfect love casts out fear.” “And therefore many are called, but few chosen.” It is not asked who is ready to follow the broad way, but the narrow. And therefore the Comforter is requisite, who guides into all truth, and animates to all endurance. And they who have received Him will neither stoop to flee from persecution nor to buy it off, for they have the Lord Himself, One who will stand by us to aid us in suffering, as well as to be our mouth when we are put to the question.
So he asked in the case of the apostles likewise an opportunity to tempt them, having it only by special allowance, since the Lord in the Gospel says to Peter, “Behold, Satan asked that he might sift you all as grain; but I have prayed for you that your faith fail not;” that is, that the devil should not have power granted him sufficient to endanger his faith. Whence it is manifest that both things belong to God, the shaking of faith as well as the shielding of it, when both are sought from Him—the shaking by the devil, the shielding by the Son. And certainly, when the Son of God has faith’s protection absolutely committed to Him, beseeching it of the Father, from whom He receives all power in heaven and on earth, how entirely out of the question is it that the devil should have the assailing of it in his own power!
But in the prayer prescribed to us, when we say to our Father, “Lead us not into temptation” (now what greater temptation is there than persecution?), we acknowledge that that comes to pass by His will whom we beseech to exempt us from it. For this is what follows, “But deliver us from the wicked one,” that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil’s legion have had power over the herd of swine unless they had got it from God; so far are they from having power over the sheep of God. I may say that the bristles of the swine, too, were then counted by God, not to speak of the hairs of holy men. The devil, it must be owned, seems indeed to have power—in this case really his own—over those who do not belong to God, the nations being once for all counted by God as a drop of the bucket, and as the dust of the threshing-floor, and as the spittle of the mouth, and so thrown open to the devil as, in a sense, a free possession.
But against those who belong to the household of God he may not do ought as by any right of his own, because the cases marked out in Scripture show when—that is, for what reasons—he may touch them. For either, with a view to their being approved, the power of trial is granted to him, challenged or challenging, as in the instances already referred to, or, to secure an opposite result, the sinner is handed over to him, as though he were an executioner to whom belonged the inflicting of punishment, as in the case of Saul. “And the Spirit of the LORD,” says Scripture, “departed from Saul, and an evil spirit from the LORD troubled and stifled him;” or the design is to humble, as the apostle tells us, that there was given him a stake, the messenger of Satan, to buffet him; and even this sort of thing is not permitted in the case of holy men, unless it be that at the same time strength of endurance may be perfected in weakness. For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. …
He who fears to suffer, cannot belong to Him who suffered. But the man who does not fear to suffer, he will be perfect in love—in the love, it is meant, of God; “for perfect love casts out fear.” “And therefore many are called, but few chosen.” It is not asked who is ready to follow the broad way, but the narrow. And therefore the Comforter is requisite, who guides into all truth, and animates to all endurance. And they who have received Him will neither stoop to flee from persecution nor to buy it off, for they have the Lord Himself, One who will stand by us to aid us in suffering, as well as to be our mouth when we are put to the question.
