OF TEMPTATION, THE NATURE AND POWER OF IT.

OF TEMPTATION, THE NATURE AND POWER OF IT.

CHAP. 1

Of the Nature of Temptation. MATT. 26: 41. " Watch and pray that you enter not into Temptation."

 

THESE words of our Savior are repeated with very little alteration in the three evangelists; only whereas Matthew and Mark have recorded them as above written, Luke reporteth them thus, "Arise and pray, that you enter not into temptation;" so that the whole of his caution seems to have been; Arise, watch and pray, that you enter not into temptation. Solomon tells us of some, that " he down on the top of a mast in the midst of the sea," Prov. 23: 34. Men overborne by security in the mouth of destruction. If ever poor souls lay down on the top of a mast in the midst of the sea, these disciples with our Savior in the garden did so. Their Master, at a little distance from them, was offering up prayers and supplications, with strong cries and tears, being then taking into his hand, and beginning to taste that cup that was filled with the curse and wrath due to their sins. The Jews, armed for his, and their destruction, being but a little more distant from them, on the other hand. Our Savior had a little before informed them, that that night he should be betrayed, and delivered up to be slain; they saw that he was sorrowful, and very heavy. Nay, he told them plainly, that his "soul was exceeding sorrowful, even unto death;" and therefore intreated them to tarry, and watch with him, now he was dying, and that for them. In this condition, leaving them but a little space, like men forsaken of all love towards him, or care of them-selves, they fall fast asleep. Peter, being one of them, who, but a little before, had with so much confidence affirmed, that though all. men forsook him yet he never would; our Savior expostulates the matter in particular with him, ver. 1O, "He says unto Peter, Could you not watch with me one hour" As if he should have said, Art you he, Peter, who but now boastedst of thy resolution never to forsake me Is it likely that you should hold out therein, when you can not watch with me one hour Is this thy dying for me; to be dead in security, when I am dying for thee And indeed it was an amazing fling, that Peter should make so high a promise, and be immediately so careless in the pursuit of it; but that we find the root of the same treachery in our own hearts, and see the fruit of it brought forth every day: the most noble engagements to obedience quickly ending in deplorable negligence. In this state our Savior admonishes them of their condition, their weakness, their danger, and stirs them up to a prevention of that ruin, which lay at the door; saying, " Arise, watch, and pray."

I shall not insist on the particular aimed at here by our Savior, in this caution to them that were then presentwith him:, the great temptation that was coming on them, from the scandal of the cross, was doubtless in his eye; but I shall consider the words as containing a general direction to all the disciples of CHRIST throughout all generations.

There are three things in the words,

First, The evil cautioned against; temptation.

Secondly, The means of its prevaleucy; by our entering into it.

Thirdly, The way of preventing it; " Watch and pray."

Temptation, in its special nature, as it denotes any evil, is considered, either actively, as it leads to evil, or passively, as it has an evil and suffering in it; so temptation is taken for affliction, James 1: 2. For in that sense we are " to count it all joy when we fall into temptation;" in the other, that we " enter not" into it. Again, actively considered, it either denotes a design for the bringing about the special end of temptation, namely, a leading into evil; so it is said, that GOD " tempts no man," James 1: 13. Or the general nature and end of temptation, which is trial; so GOD tempted Abraham.

They are not the temptations of GOD that are here in-tended. And, therefore, I shall set these apart from the subject of our present consideration, which is, temptation in its special nature, as it denotes an active efficiency towards sinning.

In this sense, temptation may proceed either singly from SATAN, or the world, or other men in the world, or from ourselves, or jointly from all, or some of them, in their several combinations. 1. SATAN tempts sometimes singly by himself, without taking advantage from the world, the things or persons of it, or ourselves. So he deals in his injection of blasphemous thoughts, which is his own work alone. For nature will contribute nothing thereunto, nor any thing that is in the world, nor any man of the world. Herein SATAN is alone in the sin, and shall be so in the uunishment. These fiery darts are prepared in the forge of his own malice, and shall, with all their poison, be turned into his own heart for ever.

2. Sometimes he makes use of the world, and joins forces against us, without any helps from within. So he tempted our Savior, by showing him the kingdoms of the world, and the glory of them. And the variety of the assistance he finds from the world, in persons and things, the innumerable instruments he takes from thence are inexpressible.

3. Sometimes he takes in assistance from ourselves also. It is not with us, as it was with CHRIST, when SATAN carne to tempt him, he declares that he had nothing in him. It is otherwise with us: he has, for the compassing of most of his ends, a sure party within our own breasts. But the principles, ways, and means of temptations, the kinds, degrees, efficacy, and causes of them, are inexpressibly large and various.; the circumstances of them from providence, nature, conditions, spiritual and natural, with the particular cases thence arising, innumerable. I shall content myself with giving a description of the general nature of that which we are to watch against.

Temptation then, in general, is any thing or condition that, upon any account whatever, has a force or efficacy to draw the mind and heart from its obedience into any sin. In particular, that is a temptation to any man which occasions him to sin, or in any thing to go off from his duty, either by bringing evil into his heart, or drawing out that evil that is in the heart, or any other way diverting him from communion with GOD, and that constant, equal, universal obedience, in matter and manner, that is required of him.

Having showed what temptation is, I come, Secondly, to manifest what it is to enter into temptation.

1. This is not merely to be tempted: it is impossible that we should be so freed as not to be at all tempted. Whilst SATAN continues in his power and malice, whilst the world and lusts are in being, we shall he tempted, CHRIST, says one, was made like unto us, that he might be tempted; and we are tempted that we may be made like unto CHRIST. Temptation in general is comprehensive of our whole warfare; as our Savior calls the time of his ministry, the time of his temptation, Luke 22: 28. We have no promise that we shall not be tempted at all, nor are to pray for an absolute freedom from temptations, because we have no promise of being heard thereir.. The direction we have for our prayers, is, " Lead us. not into temptation," Matt. 6: 9; it is " entering into temptation," thatnwe are to pray against. We may be tempted, yet not enter into temptation. So that,

2. Something more is intended by this expression, than the ordinary work of SATAN, and our own lusts, which will be sure to tempt us every day. There is something signal in this entering into temptation. It is something that befalls us peculiarly in reference to seduction to sin, on one account or other, by way of allurement or affright.

3. It is not to be conquered by a temptation; to fall down under it; to commit the sin that we arc tempted to. A man may enter into temptation, and yet not fall under temptation. GOD can make a way for a man to escape, he can break the snare, tread down SATAN, and make the soul more than conqueror, though it have entered into temptation: CHRIST entered into it, but was not in the least foiled by it. But,

4. It is as the apostle expresseth it,.1 Tim. 6: 9, to fall into temptation, as a man falls into a pit, or a deep place, where are gins and snares, wherewith he is en-tangled, the man is not presently killed and destroyed, but he is entangled and detained, he knows not how to get free. So it is expressed again to the same purpose, 1 Cor. 10: 13, no temptation has taken you: to be taken by a temptation, is to be entangled with it, held in its cords, hot finding, at present a way to escape. Thence says Peter, 2 Epist. 2: 9, " The Lord knows how to deliver the Godly out of temptations:" they are entangled with them, GOD knows how to deliver them out of them. When we suffer a temptation to enter into us, then we enter into temptation. Whilst it knocks at the door, we are at liberty; but when any temptation comes in and parleys with the heart, reasons with the mind, allures the affections, we enter into temptation.

So then, to our entering into temptation is required,

1. That on some occasion SATAN be more earnest than ordinary in his solicitations to sin, by himself or others; or that some lust or corruption by his instigation, and advantages of outward objects provoking, as in prosperity, or terrifying, as in trouble, do tumultuate more than ordinary within us. 2. That the heart be so far en-tangled with it, as to be put to dispute in its own defense, and yet not be able wholly to cast out the poison which has been injected. And this usually falls out in one of these two seasons: 1. When SATAN, by the permission of GOD, has got some peculiar advantage against the soul.

2. When a man's corruptions meet with peculiarly provoking objects, through the condition of life he is in, with the circumstances of it.

In this state of things a man is entered into temptation; and this is called the hour of temptation, Rev. 1O. The season wherein it grows to a head; the discovery whereof will give farther light into the present inq ry; for when the hour of temptation is come upon us, we are entered into it. Every great and pressing temptation has its hour, a season wherein it is most vigorous, active, and prevalent. It may be long in rising, it may be long urging more or less; but it has a season, wherein, from the conjunction of other occurrences, outward or inward, it has a dangerous hour, and then for the most part, men enter into it. Hence that very temptation, which at one time has little or no power on a man, at another bears him away before it. It has from other circumstances got new strength; or the man is weakened, the hour is come, he is entered into it, and it prevails. Let men look for it that are exposed to temptation, as who is not They will have a season wherein its solicitations will be more urgent, its reasonings more plausible, pretences more glorious, opportunities more broad and open, the doors of evil made more beautiful than ever they had been. Blessed is he who is prepared for such a season, without which there is no escaping. This is the first thing required to entering into temptation; if we stay here, we are safe.

Before I descend to other particulars, having now entered hereon, I shall show in general, 1. How commonly any temptation attains its hour. 2. How we may know when any temptation is come to its hour.

It does the first by several ways. (1.) By long solicitations, causing the mind frequently to converse with the evil solicited to, it begets extenuating thoughts of it. If it makes this process, it is coming towards its hour. It may be, when first it began to press upon the soul, the soul was amazed with the appearance, and cried, Am I a dog If this indignation be not daily heightened, but the soul by conversing with the evil, begins to grow as it were familiar with it; then the temptation is coming towards its high noon, lust has then enticed, and is ready to conceive. (2.) When it has prevailed on others, and the soul is not filled with dislike and abhorrency of their ways, nor with pity and prayer for their deliverance. This proves an advantage to it, and raises it towards its height. (3.) By complicating itself with many considerations, that perhaps are not absolutely evil. So did the temptation of the Galatians to fall from the purity of the gospel, freedom from persecution, union and consent with the Jews. Things, in themselves good, were pleaded in it, and gave life to the temptation itself.

For the second, it may be known, (1.) By its restless urgency. When a temptation is in its hour, it is restless. SATAN sees his advantage, considers his conjunction of forces, and knows that he must now prevail, or be hope-less for ever. Here are opportunities, here are advantages, here are specious pleas and pretences; some ground is already got, all is in a readiness: if he can do nothing now, he must sit down lost in his undertakings. So when he had got all things in a readiness against CHRIST, he made it the hour of darkness. When a temptation presses within by imaginations and reasonings, without by solicitations, advantages, and opportunities, let the soul know, that the hour of it is come, and the glory of GOD, with its own welfare, depends on its behavior in this trial. (2.) When it makes a conjunction of affrightments and allurements. These two comprize the whole force of temptation. When both are brought together, temptation is in its hour. They were both in David's case, as to the murder of Uriah; there was the fear of his revenge on his wife, and possibly on himself; fear of the publication of sin at least; and there was the allurement of his present enjoyment of her. Men some-times are carried into sin by love to it, and are continued in it by fear of what will ensue. But in any case, where these two meet, then is the hour of temptation.

This then it is to enter into temptation, this is the hour of it, of which more in the process of our discourse. As to the means of prevention prescribed by our Savior, they are two, 1. Watch. 2. Pray. These two comprise the whole endeavor of faith for the soul's preservation from temptation.

 

CHAP. 2

That it is our Duty to use all Diligence, lest we enter into Temptation.

 

HAVING thus opened the words, I shall lay down this observation: that it is the great duty of all believers to use all diligence in the ways of CHRIST's appointment, that they fall not into temptation.

1. In that compendious instruction given us by our Savior, concerning what we ought to pray for, this of not entering into temptation, is expressly one head. Our Savior knew of what concern it was to us, not to enter into temptation, when he gave us this, as one special subject of our daily dealing with GOD. And the order of the words showed us of what importance it is, " Lead us not into temptation, but deliver us from evil." So deal with us, that we may be powerfully delivered from that evil which attends our entering into temptation.

2. CHRIST promises this deliverance as a great reward of most acceptable obedience, Rev. 3: 1O. This is the great promise made to the church of Philadelphia, wherein CHRIST found nothing that he would blame. "You shall be kept from the hour of temptation;" not, you shall be preserved in it: but he goes higher, " you shall be kept from it." There is, says our Savior, an hour of temptation coming; a season that will make havoc in the world; multitudes shall then fall from the faith, deny and blaspheme me. O how few will be able to stand and hold out! Some will be utterly destroyed and perish for ever, some will get wounds to their souls that shall never be well healed whilst they live in this world, and have their bones broken, so as to go halting all their days. But, says he, " Because you have kept the word of my patience," I will be tender towards thee, and keep thee from this hour of temptation. Certainly that which CHRIST thus promises to his beloved church, as a reward of her service, love, and obedience, is no light thing; whatever CHRIST promises to his spouse is a fruit of unspeakable love; that is so, in an especial manner, which is promised as a reward of special obedience.

3. Let us to this purpose consider the general issues of men's entering into temptation, and that of bad and good men.

(1.) For the first I shall offer but one or two texts of Scripture, Luke 8: 13, " They on the rock are they which when they hear, receive the word with joy, and have no root, but for a while believe." They are affected with the preaching of the word, and bring forth some fruits. But until when do they abide Says he, " in the time of temptation they fall away." When once they enter into temptation, they are gone for ever. We see this accomplished every day; men who have attended on the preaching of the gospel, been affected and de-lighted with it, that have made profession of it, and have been looked on, it may be, as believers, and thus have continued for some years; no sooner does a temptation befall them, that has vigor and permanency in it, but they are turned out of the way, and are gone for ever. So Matt. 7: 26, " He that heareth these words of mine, and does them not, is like a man that built his house upon the sand." But what does this house of profession do It shelters him, keeps him warm, and stands for a while; but, says he, ver. 27, when the rain descends, when temptation comes, it falls utterly, and its fall is great.

(2.) For the saints of GOD themselves, let us see, by some instances, what issue they have had of their entering into temptation. Adam was the Son of GOD, (Luke 3:) created in the image of GOD; full of integrity, righteousness and holiness. He had a far greater inherent stock of ability than we, and had nothing in him to entice or seduce him, yet this Adam no sooner enters into temptation, but he is ruined, he and all his posterity with him. What can we expect in the like condition, that have not only in our temptations a cunning devil to deal with, but a cursed world, and a corrupt heart also

Abraham was the Father of the faithful, Gen. 12: 2, 3, whose faith is proposed as a pattern to all them that shall believe. Yet he, entering twice into the same temptation, namely that of fear about his wife, was twice over-powered by it, to the dishonor of GOD, and no doubt the disquiet of his own soul.

David is called a man after GOD's own heart; yet what a dreadful thing is the story of his entering into temptatation. He is no sooner entangled, but he is plungedinto adultery; thence, seeking deliverance by his own invention, he is entangled more and more, until he lies as one dead, under the power of sin and folly.

I might mention Noah, Lot, Hezekiah, Peter, and the rest, whose temptations and falls therein are on record for our instruction. Certainly he that has any heart in these things, cannot but say, as the inhabitants of Samaria upon the letter of Jehu, "Behold two kings stood not before him, how shall we stand" O Lord! if such mighty pillars have been cast to the ground, how shall I stand before temptations O keep me, that I enter not in; behold the footsteps of them that have gone in. Whom do you see retiring without a wound On this account would the apostle have us to exercise tenderness towards them that are fallen into sin, Gal. 6: 1, "Considering thyself, lest you also be tempted:" He does not say, lest you also sin, or be overtaken with a fault; but "lest you also be tempted." You seest the power of temptation in others, and considerest not that you may he tempted, nor what will be the condition of thy soul thereupon. Assuredly, he that has seen so many better, stronger men than himself fail, will think it incumbent on him to remember the battle, and if it be possible, to come there no more. Is it not a madness for a man that can scarce crawl up and down, he is so weak (which is the case of most of us) if he avoid not what he has seen giants foiled in the undertaking of You art yet whole and sound, take heed of temptation, lest it be with thee as it was with Abraham, David, Peter, who fell in the time of trial.

In nothing does the folly of the hearts of men show itself more than in this cursed boldness, after so many warnings from GOD, and so many sad experiences of running into, and putting themselves upon temptations. Any society, any company, any conditions of outward advantages, without once weighing what their strength, or what the concern of their poor souls is, they are ready for. Though they go over the dead and the slain, that but even now fell down before them, yet they will go on without regard or trembling. But,

4. Let us consider ourselves; what our weakness is, and what temptation is; its power and efficacy, with what it leads to.

(1.) For ourselves, we are weakness itself. We have no strength, no power to withstand. Confidence of any strength in us is one great part of our weakness. He that says he can do any thing, can do nothing as he should. And, which is worse, it is the worst kind of weakness that is in us; a weakness- from treachery; a weakness arising from that party which every temptation has in us. If a fort be never so strong, yet if there be a treacherous party within, there is no preserving it from the enemy. There are traitors in our hearts, ready to take part with every temptation, and to give up all to them; yea, to solicit and bribe temptations to do the work, as traitors incite an enemy. Do not flatter your-selves that you shall hold out; there are secret lusts that he lurking in your hearts, which perhaps now stir not, which, as soon as any temptation befalls you, will rise, seduce, and never give over till they are killed, or satisfied.

(2.) Temptations are either public or private; and let us a little view the efficacy and power of them apart.

1. There are public temptations; such as that mentioned Rev. 3: 1O, that was to come upon the world to try them that dwell upon the earth; or a combination of persecution and seduction for the trial of a careless gene-ration: now concerning such a temptation, consider, that, (I.) It has an efficacy in respect of GOD; who sends it to revenge the neglect of the gospel on the one hand, and treachery of false professors on the other. What work has the Spirit of error made amongst us Is it not from hence that, as some men delighted not to retain GOD in their hearts, so he has "given them up to a re-probate mind" Rom. 1: 28. "A man would think it strange, yea, it is matter of amazement, to see persons of a sober spirit, pretending to great things in the ways of GOD, overcome, captivated, destroyed, by weak means, sottish opinions, foolish imaginations, such as a man would think it impossible they should ever lay hold on rational men, much less on professors of the gospel. (2.) There is in such temptations, the secret insinuation of examples in those that are accounted good, Matt. 24: 12, "Because iniquity shall abound, the love of many shall wax cold," &c. The abounding of iniquity in some will insensibly cast water on the zeal and love of others, that by little and little it shall wax cold. Some begin to grow negligent, careless, worldly, wanton; they break the ice towards the pleasing of the flesh: at first others blame, perhaps reprove them, in a short space their love waxes cold, and they also conform to them, and are cast into the same mould with them. (3.) Public temptations are usually accompanied with strong reasons and pretences, that are too hard for men, or at least insensibly prevail upon them to undervalue the evil whereto the temptation leads, to give strength to that complicated temptation which in these days have even cast down the people of GOD, has cut their locks, and made them become like other men; how full is the world of specious pretences and pleadings! As there is the liberty of Christians delivered from bondage, this is a door that in my own observation I have seen sundry going out at into sensuality and apostasy; beginning at a light conversation, proceeding to a neglect of the Sabbath, public and private duties, ending in dissoluteness and profaneness. These and the like considerations, joined with the ease and plenty, the greatness and promotion of professors, have so brought things about, that, whereas we have by Providence shifted places with the men of the world, we have by sin shifted spirits with them also. We are like a plantation of men carried into a foreign country. In a short space they degenerate from the manners of the people from whence they came, and fall into that of the country whereunto they are brought, as if there were something in the soil and the air that transformed them.

2. Suppose the temptation is private; this has been spoken to before; I shall add two things: (1.) Its union and incorporation with lust, whereby it gets within the soul, and lies at the bottom of its actings. The things that are in the world " are the lust of the flesh, the lust of the eyes, the pride of life." Now it is evident that all these things are principally in the heart, not in the world. But they are said to be in the world, because the world gets into them; mixes itself with them, unites, incorporates. As faith and the promises are said to be mixed, so are lust and temptation mixed; they twine together, receive improvement from one another; grow each of them higher and higher by the strength they administer to one another. Now by this means, temptation gets so deep in the heart, that no contrary reasonings can reach it; nothing but what can kill the lust, can conquer the temptation. Like leprosy that has mingled itself with the wall; the wall itself must be pulled down, or the leprosy will not be cured. Like a gangrene, that mixes poison with the blood and spirits, and cannot be separated from the place where it is, but both must be cut off together. (2.) In what part soever of the soul the lust be seated, wherewith the temptation is united, it draws after it the whole soul, by one means or other, and so prevents or anticipats any opposition. Suppose it be a lust of the mind, as there are lusts of the mind, and uncleanness of the spirit; such as ambition, vain-glory, and the like; what a world of ways has it to bridle the affections, that they should not so tenaciously cleave to GOD, seeing in what it aimeth at there is so much to give them content and satisfaction! It will not only prevent all the reasonings of the mind, but it will draw the whole soul into the same frame. Or suppose it be in the more sensual part, and first possess the affections; what prejudices they will bring upon the understanding, how they will bribe it to an acquiescence; what arguments, what hopes they willsupply it with, cannot easily be expressed. In brief, there is no particular temptation; but when it is in its hour, it has such a contribution of assistance from things good, evil, indifferent, is fed by so many considerations, that seem to be most foreign to it, has such specious pleas, that its strength will easily be acknowledged.

These, I say, are some of many considerations, that might be insisted on, to manifest the importance of the truth proposed, and the fullness of our concern, to take care that we enter not into temptation. But, it may be asked, What need is there of this great endeavor and carefulness Is it not said that " GOD is faithful, who will not suffer us to be tempted above what we are able, but will with the temptation also make a way to escape" 1 Cor. 10: 13. 1 answer, (1.) He that wilfully or negligently enters into temptation, has no reason in the world to promise himself any assistance from GOD, or any deliverance from it. The promise is made to them whom temptations befall in their way, whether they will or not; not to them that wilfully fall into them, that run out of their way to meet with them. And therefore the devil, (as is usually observed,) when he tempted our Savior, left out that expression of the text of Scripture, which he wrested to his purpose, " all thy ways:" the promise of deliverance is to them who are in their ways; whereof this is one, to beware of temptation. (2.) To enter on temptation on this account, is to venture on sin, (which is the same with continuing in sin,) that grace may abound, Rom. 6: 1, 2, which the apostle rejects the thoughts of with the greatest detestation. Is it not a madness for a man willingly to suffer the ship wherein he is to split itself on a rock, to the irrecoverable loss of his merchandise, because he supposes he shall in his own person swim safely to shore on a plank Is it less in him who will hazard the shipwreck of all his comfort, peace, joy, and so much of the glory of GOD, and honor of the gospel as he is entrusted with, merely on supposition that his soul shall vet escape

 

CHAP. 3:

Particular Cases; several Discoveries of the State of a Soul entering into Temptation.

 

These things being premised, I proceed to the consideration of three particular cases, arising from the truth proposed; the first whereof relates to the thing itself; the second to the season thereof; and the last to our deportment, in reference to the prevention of the evil treated of.

1. Then it may be inquired, how a man may know when he is entered into temptation 2. What seasons there are wherein a man may, and ought to fear, that an hour of temptation is at hand 3. What directions are given for the preventing of our entering into temptation.

1. How shall a man know whether he be entered into temptation or not, is our first inquiry: I say, then,

(1.) When a man is drawn into any sin, he may be sure that he has entered into temptation. All sin is from temptation. Sin is a fruit that comes only from that root. Though a man be never so suddenly or violently surprised with any sin, it is from some temptation or other that he has been so surprised. This is a folly that possesses many, who have yet a quick and living sense of sin. They are sensible of their sins, not of their temptations; are displeased with the bitter fruit, but cherish the poisonous root. Hence, in the midst of their humiliations for sin, they will continue in those ways. those societies, in the pursuit of those ends which have occasioned that sin.

(2.) Temptations have several degrees, some arise to such an height, do so press on the soul, so fight against all opposition, that it must be past all doubt to him who is so assaulted that it is a peculiar temptation he is to wrestle with. When a fever rages, a man knows he issick, unless his distemper have made him mad. But entering into temptation may be observed in the lesser degrees of it. As for instance, when the heart begins secretly to like the temptation, and is content to feed it, and increase it by any ways that it may, without down-right sin.

(3.) When by a man's state or condition of life, or any means whatever, it comes to pass that his lust and temptation meet with occasions of excitement, let that man know, whether he perceive it or not, that he is certainly entered into temptation. If thy business, course of life, societies, or whatever else it be, cast thee on such things as suit thy corruption; know that you art entered into temptation; how you wilt come out, GOD only knows.

(4.) When a man is weakened, made negligent, or formal in duty, when he can omit duties, or content him-self with a careless, lifeless performance of them, without delight, joy, or satisfaction to his soul, who had another frame formerly; let him know, that though he may not be acquainted with the particular distemper wherein it consists; yet in something or other he is entered into temptation, which at the length he will find evident to his trouble and peril. How many have we seen and known in our days, who from a warm profession, have fallen to be negligent, careless, indifferent in praying, reading, hearing, and the like Give an instance of one who has come off without a wound. Sundry other evidences there are of a soul's entering into temptation, which upon inquiry it may discover.

I propose this to take off the security that we are apt to fall into; and to manifest what is the peculiar duty to which we are to apply ourselves in the special seasons of temptation.

 

CHAP. 4

What are the best Directions to prevent entering into Temptations.

 

Having seen the danger of entering into temptation, and the ways and seasons wherein men usually do so: Our next inquiry is, what general directions may be given to preserve a soul from that condition that has been spoken of. And we see our Savior's direction in the place spoken of before, he sums up all in these two words, " Watch and pray;" I shall a little labor to unfold them.

1. There is included in them a clear abiding apprehension of the great evil that there is in entering into temptation. That which a man watches and prays against, he looks upon as evil to him, and by all means to be avoided. This then is the first direction; Always bear in mind the great danger that it is for any soul to enter into temptation.

It is a woeful thing to consider what slight thoughts the most have of this thing. If men can keep themselves from sin itself, in open action, they are content, they scarce aim at more: on any temptation, all sorts of men will venture at any time. How will young men mix themselves with any company; at first being delighted with evil company, then with the evil of the company How vain are all admonitions and exhortations to them to take heed of such persons At first they will venture on the company, abhorring the thoughts of practicing their lewdness; but what is the issue Unless it be here or there one, whom GOD snatches with a mighty hand from the jaws of destruction, they are all lost, and become, after a while, in love with the evil which at first they abhorred. Would it were only thus with young men, such as are unaccustomed to the yoke of the Lord. What sort of men is free from this folly, in one thing orother How many have I known that would plead for their liberty, as they called it They could hear any thing, all things; all sorts of men, all men; they would try all things, whether they cane to them in the way of GOD, or not; and on that account would run to hear every broacher of false and abominable opinions. They had their liberty, they said, they could do it; but the opinions they hated as much as any. What has been the issue I scarce ever knew any come off without a wound; the most have had their faith overthrown. Let no man then pretend to fear sin, that does not fear temptation to it. They are too nearly allied to be separated. SATAN has put them so together, that it is very hard for any man to put them asunder.

Boldness upon temptation, springing from several pretences, has, as is known, ruined innumerable professors, and still continues to cast many down from, their excellency; nor have I the least hope of a more fruitful profession amongst us, until I see more fear of temptation. Sin will not long seem great or heavy unto any, to whom temptations seem light or small.

This is the first thing in this general direction: The daily exercise of our thoughts with an apprehension of the great danger that lies in entering into temptation. Grieving the Spirit of GOD, disquietment of our own souls, loss of peace, hazard of eternal welfare, he at the door. If the soul be not prevailed with to observe this direction, all that ensues will be of no value. Temptation despised will conquer. And if the heart be made tender and watchful here, half the work of securing a good conversation is done. And let not him go any farther, who resolves not to improve this direction in a daily conscientious observation of it.

2. There is this in it also, that it is not a thing in our own power to preserve ourselves from entering into temptation. Therefore are we to pray that we may be preserved from it, because we cannot save ourselves. This is another means of preservation; as we have no strength to resist a temptation that assaults us, when we are entered into it, so to reckon that we have no power or wisdom to keep ourselves from entering into temptation, but must be kept by the power and wisdom of GOD, is a preserving principle. We are in all things kept by the power of GOD. This our Savior instructs us in, not only by directing us to pray that we may not be led into temptation, but also by his own praying for us, that we may be kept from it. CHRIST prays his Father to keep us; and instructs us to pray that we may be so kept. It is not then a thing in our own power. The ways of our entering into temptation are so many, various, and imperceptible; the means of it so efficacious and powerful; the entrance of it so deceitful, subtile, insensible, and plausible; our weakness, our unwatchfulness so unspeakable; that we cannot in the least preserve ourselves from it. We fail, both in wisdom and power, for this work.

Let the heart then commune with itself, and say, "I am poor and weak, SATAN is subtle and powerful; watching constantly for advantages against my soul; the world earnest, pressing, and full of specious pleas and ways of deceit; my own corruption violent, enticing, entangling, conceiving sin, and warring in me, against me. Occasions and advantages of temptation innumerable in all things I do or suffer, in all businesses and persons with whom I converse. The first beginnings of temptation insensible and plausible; so that left unto myself, I shall not know that 1 am ensnared, until my bonds be made strong, and sin has got ground in my heart; therefore on GOD alone will I rely for preservation. This will make the soul to be always committing itself to the care of GOD, resting itself on him; and to do nothing, undertake nothing without asking counsel of him. So that a double advantage will arise from the observation of this direction, both of singular use for the soul's preservation from the evil feared. (1.) The engagement of the compassion of GOD, who has called the fatherless and helpless to rest upon him; nor did ever soul fail of supplies, who, in a sense of want, rolled itself on him, on the account of his gracious invitation. (2.) The keeping it in such a frame as, on various accounts, is useful for its preservation. He that looks to GOD for assistance in a due manner, is both sensible of his danger, and conscientiously careful in the use of means to preserve himself; which two, of what. importance they are in this case, may be easily apprehended.

3. This also is in it, exert faith on the promise of GOD for preservation. To believe that he will preserve us, is a means of preservation. For this GOD will certainly do, or make a way for us to escape out of temptation, if we fall into it under such a believing frame. We are to pray for what GOD has promised. Our requests are to be regulated by his promises and commands, which are of the same extent. Faith closes with the promises, and so finds relief. This James instructs us in, chap. 1: 5, 7. What we want we must ask of GOD. But we must ask it in faith, for otherwise we must not think "that we shall receive any thing of the Lord." This then also is in this direction of our Savior, that we act faith on the promises of GOD for our preservation out of temptation. He has promised that he will keep us in all our ways; that we shall be directed in a way that though we are fools, " we shall not err in it," Isai. xxxv. 8; that he will lead us, guide us, and deliver us from the evil one. Set faith on work on these promises. It is not easily conceived what a train of graces faith is attended with, when it goes forth to meet CHRIST in the promises; nor what a power for the preservation of the soul lies in this thing'.

4. Weigh these things severally; and (1.) Take prayer into consideration. To pray that we may not enter into temptation, is a means to preserve us from it. Glorious things are by all men, that know aught of those things, spoken of this duty; and yet the truth is, not one half of its excellency, power, and efficacy is known. He that would be little in temptation, let him be much in prayer.

This calls in the help that is laid up in CHRIST for us, Heb. 4: 16. This casteth our souls into a frame of opposition to every temptation. When Paul had given instruction for the taking to ourselves the whole armour of GOD, that we might stand in the time of temptation, he added this general close of the whole, Eph. 6: 18, " Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication."

Without this all the rest will be of no efficacy. And therefore consider what weight he lays on it: praying always, that is, at all times and seasons, or be always ready for the discharge of that duty, with all prayer and supplication in the Spirit; putting forth all kinds of desires unto GOD, that are suited to our condition, according to his will, and which we are assisted in by the Spirit, and watching thereunto, lest we be diverted by any thing whatever; and that not for a little while, but with all perseverance; continuance lengthened out to the utmost. The soul so framed, is in a sure posture; and this is one of the means without which this work will not be done. If we do not abide in prayer, we shall abide in cursed temptations. Let this, then, be another direction. Abide in prayer! And that expressly to this purpose; that we enter not into temptations. Let this be one part of our daily contending with GOD, that he would preserve our bodies, souls, and spirits, and keep our hearts and our ways, that we may not be entangled; that his good and wise providence may order our ways and affairs, that no pressing temptation may befall us; that he would give us diligence, carefulness, and watchfulness over our own ways: so shall we be delivered, when others are held with the cords of their own folly.

The other part of our Savior's direction, namely, to watch, is more general, and extends itself to many particulars.

1. Watch the seasons wherein men usually enter into temptation. There are sundry seasons wherein an hourof temptation is at hand; and will unavoidably seize upon the soul, unless it be delivered by mercy in the use of watchfulness. When we are under such a season, then we are peculiarly to be upon our guard, that we enter not into temptation. Some of those seasons may be named.

(1.) A season of unusual outward prosperity is usually accompanied with an hour of temptation. Prosperity and temptation go together; yea, prosperity is a temptation, many temptations; and that because without eminent supplies of grace, it is apt to bring the soul into a temper exposed to any temptation, and provides it with fuel and food for all; it has provision for lust, and darts for SATAN. The wise man tells us, that the " prosperity of fools destroys them," Prov. 1: 32; it hardens them in their way, makes them despise instruction, and put the evil day, (whose terror should influence them into amendment) far from them. without a special assistance, it has an inconveivably malignant influence on believers themselves. Hence Agur prays against riches, because of the temptation that attends them, " Lest," says he, " 1 be full and deny thee, and say who is the Lord," Prov. 30: 8, 9. Lest, being filled with them, he should forget the Lord; as GOD complains his people did, Hos. 13: 6. We know how David was mistaken in this case, Psal. 30: 6, " I said in my prosperity, I shall never be moved:" all is well, and will be well; but what was at hand, what lay at the door, that David thought not of, ver. 7, " You didst hide thy face, and I was troubled:" GOD was ready to hide his face, and David to enter into temptation, and he knew it not.

You wantest that which should poise and ballast thy heart. Formality in religion will be apt to creep upon thee, and that lays the soul open to all temptations in their full power and strength. Satisfaction and delight in outward comforts, the poison of the soul, will be apt to grow upon thee. In such a time be vigilant, be circumspect, or you wilt be surprised. Job says, that in his affliction GOD "made his heart soft," chap. 23: 16. There is a hardness, an insensible want of spiritual sense, gathered in prosperity, that if not watched against, will expose the heart to the deceits of sin and baits of SATAN. Watch and pray in this season, many men's negligence in it has cost them dear, their experience cries out to take heed. Blessed is he that feareth always, but especially in a time of prosperity.

(2.) A time of slumber, of neglect in communion with GOD, of formality in duty, is a season to be watched in, as that which has certainly some other temptation at-tending it. Let a person in such an estate awake and look about him; his enemy is at hand, and he is ready to fall into such a condition as may cost him dear all the days of his life. His present estate is bad enough in it-self; but it is an indication of that which is worse, that lies at the door. The disciples that were with CHRIST in the mount, had not only a bodily, but a spiritual drowsiness upon them. What says our Savior to them " Arise, watch and pray, that you enter not into temptation." We know how near one of them was to a bitter hour of temptation, and not watching, he immediately entered into it.

Consider then thy state and condition! Does thy light burn dim or though it give to others as great a blaze as formerly, dost you see so clearly the face of GOD in CHRIST, as you have done is thy zeal cold or if it do the same works as formerly, is thy heart warmed with the love of GOD, and to GOD, in them as formerly, but only you proceedest in the course you have been in Art you negligent, in the duties of praying or hearing Or, if you dost observe them, is it with that life and vigor as formerly Does thy delight in the people of of GOD faint and grow cold Or is thy love to them changing from that which is purely spiritual, into that which is carnal, upon the account of suitableness of principles, and natural spirits, if not worse foundations If you art drowsing in such a condition as this, take

heed; you art falling into some woful temptation, that will break all thy bones, and give thee wounds that shal stick by thee all the days of thy life. Yea, when you awakest, you wilt find it has laid hold on thee already, though you perceivedst it not; it has smitten and wounded thee, though you have not complained, nor sought for relief or healing. If any one that reads the word of this direction be in this condition, if he hatb any regard for his poor soul, let him now awake, before he be entangled beyond recovery. Take this warning from GOD; despise it not.

(3.) A season of great spiritual enjoyments is often by the malice of SATAN, and the weakness of our hearts, turned into a season of temptation. We know how the case stood with Paul, 2 Cor. 12: 7, he had glorious spiritual revelations of GOD and JESUS CHRIST; instantly SATAN falls upon him; a messenger from him buffets him, so that he earnestly begs its departure; but yet is left to struggle with it. GOD is pleased sometimes to give us especial discoveries of himself and his love; to fill our hearts with his kindness, CHRIST takes us into the banqueting-house, and gives our hearts their fills of love; and this by some signal work of his Spirit, overpowering us with a sense of love, in the unspeakable privilege of adoption. A man would think, this was the securest condition in the world. What soul does not cry with Peter on the mount, " It is good for me to be here," to abide here for ever But yet very frequently some bitter temptation is at hand. SATAN sees that being possessed by the joy before us, we neglect many ways of approach to our souls, wherein he seeks and finds advantages against us. Is this then our state Does GOD give us to drink of the rivers of pleasure that are at his right hand, and satisfy our souls with his kindness as with marrow and fatness Let us not say, we shall never be moved; we know not how soon GOD may hide his face, or a messenger from SATAN buffet us. Besides, there lies often worse deceit in this business. Men cheat their souls with their own fancies, instead of a sense of GOD's love by the Holy Ghost; and when they are lifted up with their imaginations, it is not expressible how fearfully they are exposed to all manner of temptations; and how then are they able to find relief from their own deceivings wherewith they sport themselves May we not see such every day Persons walking in the vanities and ways of this world, yet boasting of their sense of the love of GOD Shall we believe them We must not then believe truth itself, and how woeful must their condition be!

(4.) A fourth season is a season of self-confidence; then usually temptation is at hand. The case of Peter is clear unto this: " Though all men should deny thee, I will not:" though I were to die for it, I would not do it. This said the poor man, when he stood on the very brink of that temptation, that cost him such bitter tears. And this taught him so far to know himself all his days, and gave him such acquaintance with the state of all believers, that when he had received more of the Spirit and of power, yet he had less of confidence, and saw it was fit that others should be so also; and therefore persuades all men to " pass the time of their sojourning here in fear," 1 Pet. 1: 17, not to be confident and high, as he was, lest, as he did, they should fall. At the first trial he compares himself with others, and vaunts himself above them; " Though all men should forsake thee, yet I will not;" he fears every man more than himself. But when our Savior afterwards comes to him, and puts him directly upon the comparison, " Simon Peter, loves thou- me, more than these" He has done comparing himself with others, and only cries, " Lord, you knows that I love thee:" he will lift up himself above others no more. Such a season often falls out. Temptations are abroad in the world, false doctrines, with innumerable other allurements; we are ready every one to be confident, that we shall not be surprised with them; though all men should fall into these follies, yet we will not; surely we shall never go off from our walking with GOD; it is impossible our hearts should be so sottish. But, says the apostle, " Be not high-minded, but fear; let him that standeth take heed lest he fall." Wouldst you think that Peter, who had walked on the sea with CHRIST, confessed him to be the Son of GOD, been with him on the mount, when he heard the voice from the excellent glory, should, at the word of a servant-girl, instantly fall a cursing and swearing that he knew him not Let them take heed of self-confidence, who have any mind to take heed of sin. And this is the first thing in our watching, to consider well the seasons wherein temptation usually makes its approaches, and be armed against them. And these are some of the seasons wherein temptations are nigh at band.

 

 

CHAP. 5

Several Acts of Watchfulness against Temptation proposed.

 

That part of watchfulness against temptation which we have considered, regards the outward means, occasions, and advantages of temptation; proceed we now to that which respects the heart itself. Watching or keeping of the heart, which above all keepings we are obliged to, comes within the compass of this duty also; for the right performance whereof, take these ensuing directions.

1. Let him that would not enter into temptation labor to know his own heart, to be acquainted with his own spirit, his natural frame and temper, his lusts and corruptions, his natural, sinful, or spiritual weaknesses, that finding where his weakness lies, he may be careful to keep at a distance from all occasions of sin. Our Savior tells the disciples, that " they knew not what spirit they were of," which, under a pretence of zeal, betrayed them into ambition and desire of revenge. Had they known it, they would have watched over themselves. David tells us, Psal. 18: 23, that he considered his ways, and a kept himself from his iniquity," which he was particularly prone to.

There are advantages for temptations lying often in men's natural tempers and constitutions. Some are naturally gentle, easy to be entreated, pliable, which though it be the noblest temper of nature, yet if not watched over, will be a means of innumerable surprisals and entanglements. Others are earthly, froward, morose; so that envy, malice, selfishness, peevishness, harsh thoughts of others, repinings, he at the very door of their natures, and they can scarce step out, but they are in the snare of one or other of them. Others are passionate, and the like. Now he that would watch that he may not enter into temptation, has need to be acquainted with his own natural temper; that he may watch over the treacheries that he in it continually. Take heed lest you have a Jehu in you, that shall make you drive furiously, or a Jonah in you, that will make you ready to repine, or a David that will make you hasty in your determinations as he was often in the warmth of his natural temper. He who watches not this thoroughly, who is not exactly skilled in the knowledge of himself, will never be disentangled from one temptation or another.

Again, as men have peculiar natural tempers, so they may have peculiar corruptions, which either by their natural constitution or education and other prejudices, have got deep rooting in them. This also is to be found out by him, who would not enter into temptation. Unless he know it, unless his eyes be always on it, unless he observe its motions, advantages, it will continually be en-tangling him. This then is our sixth direction in this kind: labor to know thine own temper, what spirit you art of; what associates in thy heart SATAN has, where corruption is strong, where grace is weak. How many have all their comforts blasted, and peace disturbed, by natural passion and peevishness How many are rendered useless in the world, by their own gentleness and facility Be acquainted then with thy own heart. Though it be deep, search it: though it be dark, inquire into it: though it give all its distempers other names than what are their due, believe it not. Were not men utter strangers to themselves, did they not give flattering titles to their natural distempers, did they not strive rather to justify, palliate, or excuse the evils of their hearts, than to destroy them, it would be impossible that they should all their days hang in the same briers without attempt for deliverance.

2. When you knows the state and condition of thy heart, watch against all such occasions, employments, companies, retirements, businesses, as are apt to entangle thy natural temper, or provoke thy corruption. It may be, there are some ways, some companies, some businesses, that you never in thy life escapedst them, but sufferedst by them more or less, through their suitableness to entice or provoke thy corruption. It may be you art in a condition of life that wearies thee day by day, on the account of thy ambition, passion, discontent; if you Nast any love to thy soul, it is time for thee to awake, and to deliver thyself as a bird from the evil snare. Peter would not come again in haste to the high-priest's hall, nor would David walk again on the top of his house. But the particulars of this instance are so various, that it is impossible to enumerate them. Herein lies no small part of that wisdom, which consists in ordering our conversation aright. Seeing we have so little power over our hearts, when once they meet with suitable provocations, we are to keep them asunder, as a man would do fire and the combustible parts of the house wherein he dwells.

3. Be sure to lay in provision in store, against the approaching of any temptation. This also belongs to our watchfulness over our hearts. You will say, What provision is intended, and where is it to be laid up Our hearts, as our Savior speaks, are our treasury. There we lay up whatever we have, good or bad; and thence do we draw it for our use. When an enemy draws nigh to a fort to besiege it; often, if he find it well manned, and furnished with provision for a siege, he withdraws and assaults it not. If SATAN, the prince of this world, come, and find our hearts fortified against his batteries, he not only departs, but flees; he " will flee from us," Jam. 4: 7. For the provision to be laid up, it is that which is provided in the gospel for us. Gospel provisions will do this work; that is, keep the heart full of a sense of the love of GOD in CHRIST. This is the greatest preservative against the power of temptation. A man may, nay he ought to lay in provisions of the law also; fear of death, hell, punishment, with the terror of the Lord in them. But these are far more easily conquered than the other. Nay, they will never stand alone against a vigorous' assault. A heart stored with them will struggle for a while, but quickly cease. But store the heart with a sense of the love of GOD in CHRIST; with a taste of the virtue of the blood of CHRIST, and of his love in shedding it; get a relish of the privileges we have thereby; fill the heart with thoughts of the beauty of holiness, and you wilt in an ordinary course of walking with GOD, have great peace as to temptations. The apostle tells us, that the peace of GOD ,*, Phil. 4: 7, shall keep our hearts; *, is a military word, a garrison; and so ,*, is, shall keep as in a garrison. Now a garrison has two things attending it. First, that it is exposed to the assaults of its enemies. Secondly, that safety lies in it from their attempts. It is so with our souls: they are exposed to temptations, are assaulted continually: but if there be a garrison in them, temptation shall not enter, and consequently we shall not enter into temptation. Now how is this done Says he, the peace of GOD shall do it. What is this peace of GOD A sense of his love and favor in JESUS CHRIST. Let this abide in you, and it shall garrison you against all assaults whatever, Besides, there is that in an especial manner, which is also in all the rest of the directions; namely, that the thing itself lies in a direct opposition to all the ways that temptation can make use of to approach our souls. Contending to obtain and keep a sense of the love of GOD in CHRIST, in the nature of it, obviates all the workings of temptation. Let this be a third direction then in our watching against temptation, lay in a store of gospel provisions, which may make the soul a defensed place against all the assaults thereof.

4. In the first approach of any temptation, the directions following are also suited to carry on the work of watching.

(1.) Be always awake, that you may have an early discovery of thy temptation; that you may know it to be such. Most men perceive not their enemy till they are wounded by him. Yea, others may sometimes see them deeply insensible; they sleep without any sense of danger, till others come and awake them, by telling them that their house is on fire. Temptation is not easily discoverable, as it denotes such a way or thing as may be made use of for the ends of temptation; few take notice of it until it is too late; and they find themselves entangled, if not wounded. Watch then, to understand betimes the snares that are laid for thee; to understand the advantages thy enemies have against thee, before they get strength; before they are incorporated with thy lusts, and have distilled poison into thy soul.

(2.) Consider the aim and tendency of the temptation, whatever it be, and of all that are concerned in it. Those who concur in thy temptation are SATAN and thy own lusts. Thine own lust never rises up, but its intendment is the worst of evils. Hence look upon it in its first at-tempts, what pretences soever may be made, as thy mortal enemy. Know then, that, in the first assault of any temptation, the most. cursed, sworn enemy is at hand, is setting on thee, and that for thy utter ruin: so that it were the greatest madness in the world to throw thyself into his arms to be destroyed.

Hath SATAN any more friendly intention towards thee, who is a sharer in every temptation To beguile thee as a serpent, to devour thee as a lion, is the friendship that he owes thee. I shall only add, that the sin he tempts thee to against the law is not the chief thing he aims at; his principal design lies against thy interest in the gospel. He would make sin but a bridge to get over to a better ground to assault thee, as to thy interest in CHRIST. He who perhaps will say to-day you may venture on sin, because you have an interest in CHRIST; will to-morrow tell thee that you have no interest in him, because you have done so:

(3.) Meet thy temptation in its entrance with thoughts of faith concerning CHRIST on the cross. This will make it sink before thee. Entertain no parley, no dispute with it, if you wouldst not enter into it. Say, it is CHRIST that died, that died for such sins as these. This is " taking the shield of faith to quench the fiery darts of SATAN," Eph. 6: 16. Faith does it, by laying hold on CHRIST crucified, his love therein, and what from thence he suffered for sin. Let thy temptation be what it will; be it unto sin, to fear or doubting for sin, or about thy condition, it is not able to stand before faith lifting up the standard of the cross.

But suppose the soul has been surprised by temptation, and entangled unawares, so that now it is too late to resist the first entrances of it; what shall such a soul do, that it may not be plunged into it, and carried away with the power thereof

1. Do as Paul did; beseech GOD again and again that, it may depart from thee, and you shall either be speedily delivered out of it, or receive a sufficiency of grace, not to be foiled utterly by it.

2. Flee to CHRIST in a peculiar manner, as he was tempted; and beg of him to give thee succor in this needful time of trouble, Heb. 2: 1S. The apostle instructs us herein, " in that he has been tempted, he is able to succor them that are tempted:" this is themeaning of it; when you are tempted, and are ready to faint; when you want succor, you must have it, or you die; exert faith peculiarly on CHRIST, as he was tempted; that is, consider that he was tempted himself, that he suffered thereby, that he conquered all temptations, and that not merely on his own account, seeing for our sakes he submitted to be tempted, but for us; and draw, yea, expect succor from him, he down at his feet, make thy complaint known to him, beg his assistance, and it will not be in vain.

3. Look to him who has promised deliverance; consider that he is faithful, and will not suffer thee to be tempted above what you art able. Consider that he has promised a comfortable issue of these trials and temptations. Call all the promises to mind, of assistance and deliverance. Ponder them in thy heart, and rest upon it, that GOD has innumerable ways that you knows not of to give thee deliverance; as, (I.) He can send an affliction, that shall mortify thy heart to the temptation, whatever it be; that, which before was a sweet morsel, shall neither have taste nor relish in it; thy desire to it shall be killed; as was the case with David; or, (2.) He can, by some providence, alter that whole state of things from whence thy temptation does arise; so taking fuel from the fire, causing it to go out of itself; as it was with the same David in the day of battle; or, (3.) He can tread down SATAN under thy feet, that he shall not dare to suggest any thing any more, (the GOD of peace shall do it,) that you shall hear of him no more; or, (4.) He can give thee such a supply of grace, that you shall be freed, though not from the temptation itself, yet from the danger of it, as was the case with Paul; or, (5.). He can give thee such a comfortable per-suasion of good success, that you shall have refreshment in thy trials, and be kept from the trouble of the temptation; or, (6.) He can utterly remove it, and make thee a complete conqueror. And innumerable other ways he has of keeping thee from entering into temptation, so as to be foiled by it.

4. Consider where the temptation, wherewith you art surprised, has made its entrance, and by what means, and with all speed make up that breach. Stop that pas-sage which the waters have made to enter in at. Deal with thy soul like a wise physician; inquire when, how, by what means you didst fall into this distemper; and if you findest negligence, carelessness, want of keeping watch over thyself, to have given rise to it, fix thy soul there; bewail that before the Lord; make up that breach, and then proceed to the work that lies before thee.

 

CHAP. 6

The last general Direction, Watch against Temptation, by constantly keeping the Word of CHRIST's Patience.

 

ONE general direction remains, which is comprehensive of all that went before, and also adds many more particulars unto them. This contains an approved anti-dote against the poison of temptation; a remedy that CHRIST himself has marked with a note of efficacy and success. It is given; Rev. 3: 1O, in the words of our Savior himself to the church of Philadelphia, "Because you have kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell in the earth." CHRIST is the same yesterday, to-day, and for ever: as he dealt with the church of Philadelphia, so will he deal with us: if we keep the word of his patience, he will keep us from the hour of temptation. This then requires our peculiar consideration. And therefore I shall show,

1. What it is to keep the word of CHRIST's patience. And,

2. How this will be a means of our preservation.

1. The word of CHRIST is the word of the gospel; the word by him revealed from the bosom of the Father, This word is called the word of CHRIST's patience, upon the account of that patience and long-suffering which, in the dispensation of it, the Lord CHRIST exerciseth both in his bearing with men, and enduring from them. Three things are implied in keeping this word. Knowledge: valuation obedience.

First, Knowledge. He that will keep this word must know it. (1.) As a word of grace and mercy, able to save us: " It is the power of GOD unto salvation," Rom. i. 19. "The grace of GOD that bringeth salvation," Titus ii. 11. "The word of grace, that is able to build us up, and to give us an inheritance among all them that are sanctified," Acts 20: 32. When the word of the gospel is known, as a word of mercy, grace, and pardon, as the sole evidence for life, as the conveyance of an eternal inheritance, when the soul finds it such, it will strive to keep it. (2.) As a word of holiness and purity, able to sanctify us; "Ye are clean through the word I have spoken to you," says our Savior, John 15: 3. To that purpose is his prayer, John 17: 17. He that knows not the word of CHRIST's patience, as a sanctifying, cleansing word upon his own soul; neither knows it nor keeps it. (3.) As a word of liberty and power, to set him free; and this not only from the guilt of sin and wrath, for that it doth, as it is a word of grace and mercy; not only from the power of sin, for that it does as it is a word of holiness, but also from all outward respects of men of the world, that might entangle or enslave him; it declares us to be CHRIST's freemen, and in bondage unto none. We are not by it freed from due subjection to superiors, nor from any duty, 1 Pet. 2: 16; but it is a word of freedom, liberty, and deliverance from bondage, in respect of conscience, as to the worship of GOD, Gal. 5: 1, and in respect of ignoble, slavish respects to the men or things of the world; the gospel giving a free, large, and noble spirit in subjection to GOD, and none else; a spirit " not of fear, but of power, and of love, and of a sound mind," 2 Tim. 1: 7: a mind in nothing terrified, Phil. 1: 28, not swayed with any bye respect. And he that thus knows the word of CHRIST's patience is even thereby freed from innumerable, from unspeakable temptations. (4.) He must know it also as a word of consolation to support him in every condition; and to be a full portion in the want of all. It is a word attended with joy unspeakable, and full of glory; it gives support, refreshment, peace, consolation, in every condition. Thus to know the word of CHRIST's patience, thus to know the gospel, is the first part, and it is a great part of this condition of our preservation from the hour and power of temptation.

Secondly, Valuation of what is thus known, belongs to the keeping of this word; it is to be kept as a treasure, 2 Tim. 1: 14, Inv xaXnv m'aaxuraAnxnv, that excellent depositum. That is, the word of the gospel, keep it, says the apostle, by the Holy Ghost; and " hold fast the faithful word," Tit. 1: 9. It is a good treasure, a faithful word, hold it fast. It is a word that comprises the whole interest of CHRIST in the world. To value that as our chief treasure, is to keep the word of CHRIST's patience.

Thirdly, Obedience: personal obedience, in the universal observation of all the commands of CHRIST, is the keeping of his word. Close adherence unto CHRIST in holiness, and universal obedience, when the opposition the gospel meets with renders it signally the word of his patience, is the life and soul of the duty required. We are arrived then to the sum of this condition of freedom from the power of temptation. He that, having a due acquaintance with the gospel, as a word of mercy, holiness, liberty, and consolation, values it as his choicest treasure; makes it his business, and the work of his life, to give himself up to it in universal obedience; then especially, when opposition and apostasy put the patience of CHRIST to the utmost, he shall be preserved from the hour of temptation. This is that which is comprehensive of all that went before; and is exclusive of all other ways for obtaining the end proposed; nor let any man’think without this to be kept one hour from entering into temptation.

2. That this will be a sure preservative, may appear from the ensuing considerations: (1.) It has the promise of preservation, and this alone has it. It is solemnly promised to the:church of Philadelphia on this account. Now in every promise are to be considered, the faithfulness of the Father who gives it; the grace of the Son, which is the matter of it; the power and efficacy of the Holy Ghost, which puts the promise in execution. And all these are engaged for the preservation of such persons from the hour of temptation.

(2.) This constant, universal keeping of CHRIST's word of patience will keep the heart and soul in a frame wherein -no’prevalent temptation, by virtue of any ad-vantages whatever, can seize upon it, so as totally to prevail against it. This exercises grace in all the faculties of the soul; and compasses it with the whole armour of GOD. The understanding is full of light, the affections of love, let the wind blow from what quarter it will, the soul is fortified; let the enemy assault when, or by what means he pleases, all things in the soul are upon the guard: especially upon a two-fold account does -deliverance and security arise from this hand. 1. By the mortification of the heart to the matter of temptations. The prevalency of any temptation arises from hence, that the heart is ready to close with the matter of it. There are lusts within, suited to the proposals of the world, or SATAN without. Now keeping the word of CHRIST's patience, in the manner declared, keeps the heart mortified to these things. " I am crucified with CHRIST;" he that keeps close to CHRIST is crucified with him; and is dead to all the desires of the flesh and the world. Here the match is broken, and all love, entangling love dissolved. 2. In this frame the heart is filled with better things, and so fortified against the matter of any temptation. See what resolution this put Paul upon, Phil. 3: 8. All was as dross and clung to him. Who would go out of his way to have his arms full of dross and dung And whence was it that he had this estimation of the most desirable things in the world It was from that dear estimation he had of the excellency of CHRIST. When the soul is exercised in communion with CHRIST, walking with him, he drinks new wine, and cannot desire the old things of the world, for he says the new is better. He tastes every day how gracious the Lord is, and therefore longs not after the sweetness of forbidden things. He that makes it his business to eat daily of the tree of life, will have no appetite for other fruit, though the tree that bears them seems to stand in the midst of paradise.

(3.) He that so keeps the word of CHRIST's patience is always furnished with preserving considerations, and pre-serving principles.

First, He is furnished with preserving considerations, that powerfully influence his soul in walking diligently with CHRIST. Besides the sense of duty which is always upon him, he considers, 1. The concern of CHRIST, whom his soul loves. He considers that the presence of CHRIST is with him, his eye upon him, that he ponders his heart and ways, as one greatly concerned in his deportment in a time of trial. So CHRIST manifests himself to do, Rev. 2: 18, 2O. He considers all; what is acceptable, what is to be rejected. He knows that CHRIST is concerned for his own honor, that his name may not be evil spoken of by reason of him; that he is concerned in love to his soul; having that design respecting him, to present him holy, and unblamable, and unreprovable in his sight; concerned on the account of this gospel, the progress and acceptation of it in the world; its beauty would be slurred, its good things reviled, its progress stopped, if such an one should be prevailed against; concerned in his love to others, who are grievously scandalized, and perhaps ruined by the miscarriages of such. There is no man who keeps the word of the patience of CHRIST, but is full of this pressing consideration; it dwells on his heart and spirit, and the love of CHRIST constrains him so to keep his heart and ways. 2. The consideration of the temptations of CHRIST in his behalf, and the conquest he made in all assaults, dwell also on his spirit. The prince of this world came upon him; every thing in earth or hell, that has either allurement or affrightment in it, was proposed to aim, to divert him from the work of mediation, which he had undertaken. His whole life he calls the time of his temptation; but he resisted all, conquered all, and is become a captain of salvation to them that obey him. And, says the soul, shall this temptation, these arguings, this plausible pretence, this self-love, this sensuality, this bait of the world, turn me aside, prevail over me, to desert him who went before me in the ways of all temptations, that his holy nature was obnoxious to, for my good 3. Thoughts of the loss of love, of the smiles of the countenance of CHRIST, frequently exercise such a soul. He knows what it is to enjoy the favor of CHRIST, to have a sense of his love, to converse with him; and perhaps knows also what it is to be in the dark, distanced from him.

Secondly, He that keeps the word of CHRIST's patience, has preserving principles whereby he is influenced. For, 1.In all things he lives by faith. Now upon a twofold account has faith the power of preservation from temptation annexed to it. (1.) Because it empties the soul of its own wisdom, understanding, and fullness, that it may act in the wisdom andfulness of CHRIST. The only advice for preservation in trials and temptations lies in that of the wise man, Prov. 3: 5, "Trust in the Lord with all thine heart, and lean not to thine own understanding." This is the work of faith: the great failing of men in trials, is their leaning to their own understanding. What is the issue of it Job 18: 7, "The steps of his strength shall be straitened, and his own counsel shall cast him down." First he shall be entangled, and then cast down; and all by his own counsel, until he come to be ashamed of it. Whenever in our trials we consult our own understandings, the principle of living by faith is stifled, and we are, in the issue, cast down by our own counsels. Now nothing can empty the heart of this, but faith, not living to ourselves, but having CHRIST to live in us. (2.) Faith, making the soul poor, empty, helpless in itself, engages the power of JESUS CHRIST for assistance.

2. Love to the saints, with care that they suffer not upon our account, is a great preserving principle in a time of temptation. How powerful this was in David, he declares in that earnest prayer, Psalm lxix. 6, " Let not them that wait on thee, O Lord GOD of Hosts, be ashamed for my sake. Let not those that seek thee be confounded for my sake, O GOD of Israel." O let not me so miscarry, that those for whom I would lay down my life should be put to shame, or be evil spoken of.

Would you then be kept from the hour of temptation, would you watch against entering into it, as deductions from what has been delivered in this chapter, take the ensuing cautions.

1. Take heed of leaning on deceitful assistances; as, (1.) On your own counsels, understandings, reasonings. Though you argue in them never so plausibly, they will leave you, betray you. When the temptation comes to any height, they will all turn and take part with your enemy, and plead as much for the matter of the temptation, as they pleaded against it before.

(2.) The most vigorous actings by prayer, fasting, and other such means against that particular temptation where-with you are exercised. This will not avail you, if in the mean time there be neglects on other accounts. What avails to any man to wrestle, cry, contend as to any particular temptation, and immediately fall into worldly ways, worldly compliances, looseness, and negligence in other things It is righteous with JESUS CHRIST to leave such anonc to the hour of temptation,

(3.) The general security of saints' perseverance, and preservation from total apostasy. Every security that GOD gives us is good in its kind, and for the purpose for which it is given to us; but when it is given for one end, to use it for another, that is not good or profitable. To make use of the general assurance of preservation from total apostasy, to support the spirit in a particular temptation, will not advantage the soul. Many relieve them-selves with this, until they find themselves in the depth of perplexities.

2. Apply yourselves to this great means of preservation of faithful keeping the word of CHRIST's patience, in the midst of all temptations. If you neglect this, you will certainly enter into temptation, and as certainly fall into sin. Flatter not yourselves; some of you are old disciples; you think it impossible you should ever be seduced; but, "let him" (whoever he be,) "that standeth take heed lest he fall!" It is not any grace received, it is not any experience obtained, that will preserve you from any evil, unless you stand upon your watch: "What I say to you," says CHRIST, " I say to all, Watch." Perhaps you may have had some good success for a time in your careless frame; but awake, admire GOD's tenderness and patience, or evil lies at the door. If you will not perform this duty, in one thing or other you will be tempted, you will be defiled, and what will be the end thereof

This may seem but as a noise of words for the present, but if it ever be thy condition, you wilt find it to be full of woe and bitterness. O! then, let us strive to keep our spirits unintangled, avoiding all appearance of evil, and all ways leading thereto: especially all ways, businesses and employments, that we have already found disadvantageous to us.