Chapter III

HAving thus opened the words as in the foregoing Chapter, ſo p. 33 farre as is neceſſary to diſcover the foundation of the truth to be inſiſted on, and improved, I ſhall lay it downe in the enſuing obſervation.

It is the great duty of all believers to uſe all diligence in the waies of Chriſts appointment, that they fall not into temptation.

I know God is able to deliver the Godly out of temptation. I know he is faithfull, not to ſuffer us to be tempted above what we are able, but will make a way for our eſcape; yet I dare ſay I ſhall convince, who will attend unto what is delivered, and written, that it is our great duty and concernment to uſe all diligence, watchfulneſſe and care, that we enter not into Temptation; and I ſhall evince it by the enſuing conſiderations.

1. In that compendious inſtruction given us by our Saviour, concerning what we ought to pray for, this of not entering into temptation, is expreſſely one head. Our Saviour knew of what concernment it was to us, p. 34 not to enter into Temptation, when he gave us this, as one ſpeciall ſubject of our daily dealing with God, Matth. 6. 13. And the order of the words ſhowes us, of what importance it is, lead us not into temptation, but deliver us from evill. If we are lead into temptation, Evill will befall us, more or leſſe. How God may be ſaid to tempt us, or to lead us into Temptation I ſhewed before. In this direction, it is not ſo much the not giveing us up to it, as the powerfull keeping us from it, that is intended.

The laſt words are as it were exegeticall, or expoſitory of the former; lead us not into temptation, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ: but deliver us from the evill: ſo deale with us, that we may be powerfully delivered from that evill which attends our entering into temptation.

Our bleſſed Saviour knowes full well our ſtate and condition; he knows the power of Temptations, having had experience of it;⁴ he knowes our vaine confidence, and the reſerves we p. 35 have concerning our ability to deale with Temptations, as he found it in Peter; but he knowes our weakneſſe and folly, and how ſoone we are caſt to the ground; and therefore doth he lay in this proviſion for inſtruction, at the Entrance of his miniſtry, to make us heedfull, if poſſible, in that which is of ſo great concernment to us. If then we will repoſe any confidence in the Wiſdome, Love, and Care of Jeſus Chriſt towards us, we muſt grant the truth pleaded for.

1. 4. Heb. 2. 52. [dropped from the edition]

2. Chriſt promiſeth this freedome and deliverance as a great Reward, of moſt acceptable obedience, Rev. 3. 10. This is the great promiſe made to the Church of Philadelphia, wherein Chriſt found nothing that he would blame. Thou ſhalt be kept from the houre of temptation; not thou ſhalt be preſerved in it, but he goes higher, thou ſhalt be kept from it. There is, ſaith our Saviour, an houre of Temptation coming: a ſeaſon that will make havoke in the world; multitudes ſhall p. 36 then fall from the faith, deny and blaſpheme me! Oh 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 ſoules that ſhall never be well healed, whilſt they live in this world, and have their bones broken, ſo as to go halting all their daies. But ſaith he, becauſe thou haſt kept the word of my patience, I will be tender towards thee, and keep thee from this houre of temptation. Certainely that which Chriſt thus promiſes to his beloved Church, as a Reward of her ſervice, Love, and Obedience, is no light thing; whatever Chriſt promiſeth to his ſpouſe, is a fruit of unſpeakable Love; that is ſo in an eſpeciall manner, which is promiſed as a Reward of ſpeciall obedience.

3. Let us to this purpoſe conſider the Generall iſſues of mens entering into temptation; and that of bad and good men, of ungrounded profeſſors, and of the choyſeſt Saints.

p. 37 For the firſt I ſhall offer but one or two Texts of Scripture, Luk. 8. 13. They on the rock, are they which, when they heare, receive the word with joy, and have no roote, but for a while believe: well! how long do they believe? they are affected with the preaching of the word, and believe thereon: make profeſſion, bring forth ſome fruits: but untill when do they abide? ſaies he, in the time of temptation they fall away: when once they enter into temptation they are gone for ever: Temptation withers all their profeſſion, and ſlaies their ſoules. We ſee this accompliſhed every day; men who have attended on the preaching of the Goſpell, been affected and delighted with it, and have beene looked on, it may be, as believers, and thus have continued for ſome yeares; no ſooner doth a temptation befall them, that hath vigor and permanency in it, but they are turned out of the way, and are gone for ever: They fall to hate p. 38 the word they have delighted in, deſpiſe the profeſſors of it, and are hardened by ſinne. So Matth. 7. 26. He that heareth theſe words of mine, and doth them not, is like a man that built his houſe upon the ſand: but what doth this houſe of profeſſion do? it ſhelters him, keeps him warme, and ſtands for a while; but ſaith he, verſ. 27. when the raine deſcendes, when Temptation comes, it falls utterly, and its fall is great. Judas followes our Saviour three yeares, and all goes well vvith him; He no ſooner enters into temptation, Satan hath got him, and winnowed him, but he is gone. Demas vvill preach the Goſpell, untill the love of the world befall him, and he is utterly turned aſide, It vvere endleſſe to give inſtances of this; Entrance into temptation, is with this ſort of men an entrance into Apoſtaſy, more or leſſe, in part or in whole, it faileth not.

2. For the saints of God themſelves, let us ſee by ſome inſtances, p. 39 what iſſue they have had of thir entring int. Temptation. I ſhall name a fevv;

Adam, was the ſonne of God, Luk. 3. created in the image of God: full of that integrity, rightouſneſſe and holineſſe which might be and was an eminent Reſemblance of the Holineſſe of God. He had a farre greater inherent ſtock of Ability then we; and had nothing in him to entice or ſeduce him, yet this Adam no ſooner enters into temptation, but he is gone, loſt, and ruined, he and all his poſterity with him. What can we expect in the like condition, that have not only in our temptations, as he had, a cunning devill to deale withall, but a curſed world, and a corrupt heart alſo.

Abraham was the father of the faithfull;⁵ whoſe faith is propoſed as a patterne to all them that ſhall believe, yet he entring twice into the ſame temptation,⁶ namely that of feare about his wife, was twice over powred by it, to the diſhonour of God, and no doubt p. 40 the diſquietment of his owne ſoule.

1. 5. Gen. 12. 12, 13. [dropped from the edition]
2. 6. Gen. 20. 2 [dropped from the edition]

David is called a man after Gods owne heart by God himſelfe; yet what a dreadfull thing is the ſtory of his entring into temptation: He is no ſooner entangled, but he is plunged into Adultery; thence ſeeking deliverance by his owne invention, like a poore creature in toyle he is entangled more and more, untill he lies as one dead, under the power of ſinne and folly.

I might mention Noah, Lot, Hezekiah, Peter, and the reſt whoſe temptations, and falls therein, are on record for our inſtruction. Certainely be that hath 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? Oh Lord! if ſuch mighty pillars have been caſt to the ground, ſuch Cedars blowne downe, how ſhall I ſtand before temptations? Oh keep me that I enter not in; veſtigia terrent, behold the footſteps p. 41 of them that have gone in; whom doe you ſee retiring without a wound? a blemiſh at leaſt? On this account would the Apoſtle have us to exerciſe tenderneſſe towards them that are fallen into ſinne, Gal. 6. 1. conſidering thy ſelfe, leſt thou alſo be tempted: he doth not ſay, leſt thou alſo ſinne, or fall, or be overtaken with a fault; but leſt thou alſo be tempted; thou ſeeſt the power of temptation in others, and knoweſt not how ſoone thou may’ſt be tempted, nor what will be the ſtate and condition, of thy ſoule thereupon. Aſſuredly he that hath ſeene ſo many better, ſtronger men than himſelfe faile, and caſt downe in the triall, will thinke it incumbent on him to remember the battell, and if it be poſſible, to come there no more. Is it not a madneſſe for a man that can ſcarce crawle up and downe, he is ſo weake, (which is the caſe of moſt of us) if he avoid not what he hath ſeen Giants foyled in the undertaking of? Thou art yet whole and ſound, take heed of temptation, p. 42 leſt it be with thee as it was with Abraham, David, Lot, Peter, Hezekiah, the Galathians who fell all in the time of triall.

In nothing doth the folly of the hearts of men ſhew it ſelfe more openly in the dayes wherein we live, than in this curſed boldneſſe, after ſo many warnings from God, and ſo many ſad experiences every day under their eyes, of running into, and putting themſelves upon Temptations. Any ſociety, any companie, any conditions of outward advantages without once weighing what their ſtrength, or what the concernment of their poore ſoules, they are ready for, Though they goe over the dead, and the ſlaine, that in thoſe wayes and pathes, but even now, fell downe before them, yet they will goe on without regard or trembling. At this doore are gone out hundreds, thouſands of Profeſſors within a few yeares. But

4. Let us, conſider our ſelves; what p. 43 our weakneſſe is, and what Temptation is; its power and efficacy, with what it leades unto.

1. For our ſelves, we are weakneſſe it ſelfe. We have no ſtrength, no power to withſtand. Confidence of any ſtrength in us, is one great part of our weakneſſe. It was ſo in Peter. He that ſayes he can doe any thing, can doe nothing as he ſhould. And which is worſe, it is the worſt kind of weakneſſe that is in us: a weakneſſe from treachery; a weakneſſe ariſing from that party which every Temptation hath in us. If a caſtle or fort be never ſo ſtrong and well fortified, yet if there be a treacherous party within, that is ready to betray it on every opportunity, there is no preſerving it from the Enemy. There are Traytors in our hearts, ready to take part, to cloſe, and ſide with every Temptation, and to give up all to them; yea to ſolicite and bribe temptations to doe the work; as Traytors incite an enemy. Doe not flatter your ſelves that you ſhall hold p. 44 out; there are ſecret luſts that lie lurking in your hearts, which perhaps now ſtir not, which aſſoone as any temptation befals you, will riſe, tumultuate, cry, diſquiet, ſeduce, and never give over, untill they are either killed, or ſatisfied. He that promiſes himſelfe, that the frame of his heart will be the ſame under a Temptation, as it is before, will be wofully miſtaken: Am I a dog, that I ſhould doe this thing? ſayes Hazael; yea! thou wilt be ſuch a dog, if ever thou be King of Syria: Temptation from thy intereſt will unman thee: He that now abhors the thoughts of ſuch and ſuch a thing, if he once enters into temptation, will find his heart enflamed towards it, and all contrary reaſonings overborne and ſilenced. He will deride his former feares, caſt out his ſcruples, and contemne the conſideration that he lived upon. Little did Peter thinke he ſhould deny and forſweare his maſter, ſo ſoone as ever he was queſtioned whether he knew him or no; it was no better when the houre of Temptation p. 45 came; All reſolutions were forgotten, all love to Chriſt buried, the preſent Temptation cloſing with his carnall feare carryed all before it.

To handle this a little more diſtinctly; I ſhall conſider the meanes of ſafety from the power of Temptation, if we enter therein, that may be expected from our ſelves; and that in generall as to the ſpring and riſe of them; and in particular, as to the wayes of exerting that ſtrength we have, or ſeeme to have.

1. In generall, all we can looke for is from our hearts; what a mans heart is that is, Hee; but now what is the heart of a man in ſuch a ſeaſon?

1. Suppoſe a man is not a Believer, but only a Profeſſor of the Goſpell, what can the heart of ſuch an one doe? Prov. 10. 20. The heart of the wicked is little worth; and ſurely that vvhich is little worth in any thing, is not much worth in this. A vvicked man, may in outward things be of great uſe; but come to his heart; that p. 46 is falſe and a thing of nought. Now withſtanding of Temptation is heart worke; and when it comes like a flood, can ſuch a rotten turfe as a wicked mans heart, ſtand before it? but of theſe before; entring into Temptation, and Apoſtacy is the ſame with them.

2. Let it be whoſe heart it will; Prov. 28. 26. He that truſteth in his owne heart is a foole; He that doth ſo, be he what he will, in that he is fooliſh: Peter did ſo in his Temptation; he truſted in his own heart; though all men forſake thee I will not; it was his folly; but why was is it his folly? He ſhall not be delivered; It will not preſerve him in ſnares; it will not deliver him in temptations. The Heart of a man will promiſe him very faire before a Temptation comes; am I a dogge, ſayes Hazael, that I ſhould doe this thing? though all men ſhould deny thee I will not: ſhall I doe this evill? it cannot be; All the Arguments that are ſuited to give check to the heart in ſuch a condition, p. 47 are muſtered up; did not Peter thinke you do ſo? What, deny my maſter, the Son of God; my Redeemer; who loves me? Can ſuch ingratitude, unbeliefe, rebellion, befall me? I will not doe it; ſhall then a man reſt in it, that his heart will be ſtedfaſt? let the wiſeman anſwer, he that truſteth in his owne heart is a foole. The heart is deceitfull, Jer. 17. 9. We would not willingly truſt any thing wherein there is any deceit or guile; Here is that which is deceitfull above all things. It hath a thouſand ſhifts and treacheries, that it will deale withall, when it comes to the triall, every temptation will ſteale it away; Hoſ▪ 4. 11. Generally mens hearts deceive them no oftner then they doe truſt in them, and then they never faile ſo to doe.

2. Conſider the particular wayes and meanes, that ſuch an heart hath, or can uſe to ſafeguard its ſelfe, in the houre of Temptation, & their inſufficiency to that purpoſe will quickly appeare. I ſhall inſtance in ſome few only.

p. 48 1. Love of honour in the world; Reputation and eſteem in the Church, obtained by former profeſſion and walking, is one of the hearts owne weapons to defend its ſelfe in the houre of Temptation. Shall ſuch an one as I fly? I who have had ſuch a Reputation in the Church of God, ſhall I now loſe it by giving way to this luſt? to this temptation? by cloſing with this, or that publick evill? This Conſideration hath ſuch an influence on the ſpirits of ſome, that they thinke it will be a ſhield and buckler, againſt any aſſaults that may befall them. They will dye a thouſand times before they will forfeit that repute they have in the Church of God. But alas, this is but a which, or a new cord, to bind a Gyant temptation withall: What thinke you of the third part of the ſtarres of heaven? Revel. 12. 4. Had they not ſhone in the firmament of the Church? Were they not ſenſible more then enough of their owne honour, height, uſefulneſſe, and reputation? p. 49 but when the Dragon comes with his temptations, he caſts them downe to the earth. Yea great temptations vvill make men, vvho have not a better defence, inſenſibly fortify themſelves againſt that diſhonour, and diſreputation that their vvayes are attended vvithall: populus ſibilet, nec mihi plaudo; doe vve not knovv inſtances yet living, of ſome, vvho have ventured on compliances vvith vvicked men, after the Glory of a long and uſefull profeſſion, and vvithin a vvhile finding themſelves caſt dovvn thereby from their Reputation vvith the Saints, have hardened themſelves againſt it, & ended in Apoſtacy? as Joh. 15. 6. This kept not Judas, it kept not Hymeneus nor Philetus, it kept not the ſtarres of heaven, nor will it keepe thee.

2. There is on the other ſide, the conſideration of ſhame, reproach, loſſe, and the like. This alſo men may put their truſt in, as a defence againſt temptations; and doe not feare but to be p. 51 ſafeguarded and preſerved by it. They would not for the world bring that ſhame and reproach upon themſelves, that ſuch and ſuch miſcarriages are attended withall.

Now beſides that this conſideration extends it ſelfe only to open ſins, ſuch as the world takes notice of, and abhorres, and ſo is of no uſe at all in ſuch caſes, as wherein pretences and colours may be invented and uſed, nor in publicke temptations to looſe and careleſſe walking, like thoſe of our dayes, nor in caſes that may be diſputable in themſelves, though expreſly ſinfull to the conſciences of perſons under temptations, nor in heart ſins, in all vvhich, and moſt other caſes of temptation, there are innumerable reliefes ready to be tendered unto the heart againſt this conſideration; beſides all this I ſay vve ſee by experience, hovv eaſily this coord is broken vvhen once the heart begins to be entangled: each corner of the land is full of examples to this purpoſe. But

p. 50 3. They have yet that which outweighes theſe leſſer conſiderations; namely that they will not wound their owne conſciences, and diſturbe their peace; and bring themſelves in danger of hell fire. This ſurely, if any thing, will preſerve men in the houre of temptation. They will not laviſh away their peace, nor venture their ſoules, by running on God, and the thick boſſes of his buckler. What can be of more efficacy and prevalency? I confeſſe this is of great importance; and oh that it were more pondered than it is; that we laid more weight upon the preſervation of our peace with God, than we doe, yet I ſay that even this conſideration in him who is otherwhere off from his watch, and doth not make it his worke to follow the other rules inſiſted on; it will not preſerve him: For

1. The peace of ſuch an one, may be falſe peace, or ſecurity; made up of preſumption and falſe hopes, yea though he be a Believer, it may be ſo; p. 52 ſuch was Davids peace after his ſinne, before Nathan came to him; ſuch was Laodicha’s peace, when ready to periſh; and Sardis her peace, when dying. What ſhould ſecure a ſoule that it is otherwiſe; ſeeing it is ſuppoſed, that it doth not univerſally labour to keep the word of Chriſts patience, and to be watchfull in all things? thinke you that the peace of many in theſe dayes, will be found to be true peace at laſt? nothing leſſe; they goe alive downe to hell, and death will have dominion over them in the morning. Now if a mans peace be ſuch, doe you think that can preſerve him, which cannot preſerve its ſelfe? It will give way at the firſt vigorous aſſault of a Temptation in its hight and houre. Like a broken reed, it will runne into the hand of him that leaneth on it: But

2. Suppoſe the peace cared for, and propoſed to ſafeguard the ſoule, be true and good; yet when all is laid up in this one bottome, when the houre of tēptation comes, ſo many reliefs will be p. 53 tendred againſt this conſideration, as vvill make it uſeleſſe. This evill is ſmall, it is queſtionable, it fals not openly and dovvnright upon conſcience; I doe but feare conſequences, it may be I may keep my peace notvvithſtanding others of the people of God, have fallen and yet kept, or recovered their peace: if it be loſt for a ſeaſon, it may be obtained againe; I vvill not ſolicite its ſtation any more; or though peace be loſt, ſafty may remaine; and a thouſand ſuch pleas there are, vvhich are all planted as batteries againſt this fort, So that it cannot long hold out.

3. The fixing on this particular only; is to make good one paſſage or entrance, vvhileſt the Enemy aſſaults us round about. It is true, a little armour vvould ſerve to defend a man, if he might chooſe vvhere his enemy ſhould ſtrike him; but vve are commanded to take the whole armour of God if vve intend to reſiſt and ſtand, Epheſ. 6. This vve ſpeake of is but one peice, and vvhen our eye is only p. 54 to that, Temptation may enter and prevaile twenty other wayes. For inſtance! a man may be tempted to wordlineſſe, unjuſt gaine, revenge, vaine glory or the like; if he fortify himſelfe alone with this conſideration, he will not doe this thing, and wound his conſcience, and looſe his peace; fixing his eye on this particular, and counting himſelfe ſafe, whileſt he is not overcome on that hand; it may be neglect of private Communion with God, ſenſuality and the like doe creep in & he is not one jot in a better condition, then if he had fallen under the power of that part of the temptation, which was moſt viſibly preſſing on him.

4. Experience gives to ſee that this doth & will faile alſo. There is no Saint of God, but puts a valuation on the peace he hath: yet how many of them faile in the day of temptation

? but yet

4. They have another conſideration alſo, and that is, the vileneſſe of ſinning againſt God? how ſhall they doe this thing and ſin againſt God the God p. 55 of their mercies, of their ſalvation. How ſhall they wound Jeſus Chriſt who dyed for them? This ſurely cannot but preſerve them.

Anſ. 1. We ſee every day this conſideration failing alſo. There is no child of God that is overcome of temptation, but overcomes this conſideration. It is not then a ſure and infallible defenſative.

2. This conſideration is twofold; either it expreſſes the thoughts of the ſoule with particular reference to the Temptation contended withall; and then it will not preſerve it: Or it expreſſes the univerſall habituall frame of heart that is in us, upon all accounts, and then it falleth in with what I ſhall tender as the univerſall medicine and remedy, in this caſe, in the proceſſe of this diſcourſe; whereof afterwards.

2. Conſider the power of Temptation partly from what was ſhewed before, from the effects and fruites of it, in the Saints of old; partly from p. 56 ſuch other effects in Generall as we find aſcribed to it: as

1. It will darken the mind, that a man ſhall not be able to make a right Judgement of things, ſo as he did before he entred into it. As in the men of the world, the God of this world blindes their mindes, that they ſhould not ſee the Glory of Chriſt in the Goſpel, 2 Cor. 4. 4. and whore dome, wine, and new wine take away their hearts, Ho. 4. 11. So it is in the nature of every temptation more or leſſe, to take away the heart, or to darken the underſtanding of the perſon tempted.

And this it doth divers waies:

1. By fixing the imagination, and the thoughts, upon the object whereto it tends, ſo that the mind ſhall be diverted from the conſideration of the things that would reliefe and ſuccour it in the ſtate wherein it is. A man is tempted to apprehend that he is forſaken of God, that he is an object of his hatred, that he hath no intereſt in Chriſt; by the craft of Satan, the p. 57 mind ſhall be ſo fixed to the conſideration of this ſtate and condition, with the diſtreſſe of it, that he ſhall not be able to mannage any of the reliefes ſuggeſted, and tender’d to him againſt it; but following the fullneſſe of his owne thoughts, ſhall walk on in darkneſſe, and have no light. I ſay a Temptation will ſo poſſeſſe and fill the mind with thoughtfullneſſe of its ſelfe; and the matter of it, that it will take off from that cleare conſideration of things which otherwiſe it might, and would have. And thoſe things whereof the mind was wont to have a vigorous ſenſe, to keep it from ſinne, will by this meanes come to have no force nor efficacy with it: Nay it will commonly bring men to that ſtate and condition, that when others to whom their eſtate is knowne, are ſpeaking to them the things that concerne their deliverance and peace, their minds will be ſo poſſeſſed with the matter of their temptation, as not at all to underſtand, ſcarſe to heare one word that is ſpoken to them.

p. 58 2. By woefull intangling of the Affections, which when they are ingaged, what influence they have in blinding the mind, and darkening the underſtanding, is knowne: if any know it not, let him but open his eyes, in theſe daies, and he will quickly learne it. By what waies and meanes it is, that engaged Affections will becloude the mind and darken it, I ſhall not now declare. Only I ſay; give me a man ingaged in hope, love, feare, in reference to any particulars, wherein he ought not, and I ſhall quickly ſhew you, wherein he is darkened and blinded. This then you will faile in, if you enter into temptation: The preſent Judgment you have of things, will not be utterly altered, but darkened, and render’d infirme, to influence the will, and maſter the Affections; Theſe being ſet at liberty by Temptation, will runne on in madneſſe. Forthwith deteſtation of ſinne, abhorring of it, terrors of the Lord, ſenſe of love, preſence of Chriſt crucified all depart p. 59 and leave the heart a prey to its enemy.

3. Temptation will give oyle and fuell to our luſts, incite, provoke, and make them tumultuate, and rage beyond meaſure; Tendering a luſt, a corruption, a ſutable object, advantage, occaſion, it heightens and exaſpertes it, makes it for a ſeaſon wholly predominant; ſo dealt it with carnall feare in Peter, with pride in Hezekiah, with Coveteouſneſſe in Achan, with uncleaneſſe in David, with worldlineſſe in Demas, with Ambition in Diotrephes; it will lay the reines on the neck of a Luſt, and put ſpurs to the ſides of it, that it may ruſh forward, like an horſe into the battell. A man knowes not the pride, fury, madneſſe of a corruption, untill it meet with a ſutable temptation. And what now will a poore ſoule think to do! His Mind is darkened, his Affections entangled, his luſts enflamed, and provoked, his reliefe is defeated, and what will be the iſſue of ſuch a Condition?

p. 60 3. Conſider that Temptations are either publick or private; and let us a litle view the efficacy, and power of them apart.

1. There are publick temptations; ſuch as that mentioned, Revel. 3. 10. that was to come upon the world to try them that dwell upon the earth; or a combination of perſecution and ſeduction for the triall of a Careleſſe Generation of profeſſors: now carrying ſuch a Temptation; conſider, that

1. It hath an Efficacy in reſpect of God, who ſends it to revenge the neglect and contempt of the Goſpell on the one hand; and treachery of falſe profeſſors on the other. Hence it ſhall certainely accompliſh what it receives Commiſſion from him to do. When Satan offers his ſervice to go forth and ſeduce Ahab, that he might fall; God ſaies to him thou ſhalt perſwade him and prevaile alſo, go forth and do ſo, 1 King. 22. 22, he is permitted as to his wickedneſſe, and Commiſſionated as to the event, and puniſhment p. 61 intended. When the Chriſtian world, was to be given up to folly and falſe worſhip, for their neglect of the truth, and their naked, barren, fruitleſſe, Chriſt-diſhonouring profeſſion; it is ſaid of the Temptation that fell upon them; that God ſent them ſtrong deluſions, that they ſhould believe a lye, 2. Theſ. 2. 11. That, that comes ſo from God in a judiciary manner, hath a power with it, and ſhall prevaile; That ſelfiſh, ſpiritually ſlothfull, careleſſe and worldly frame of ſpirit, which in theſe daies hath infected almoſt the body of profeſſors, if it have a Commiſſion from God, to kill hypocrities, to wound negligent ſaints, to breake their bones, and make them ſcandalous, that they may be aſhamed, ſhall it not have a power and efficacy ſo to do? What work hath the ſpirit of error made amongſt us? is it not from hence; that as ſome men delighted not to retaine God in their hearts ſo he hath given them up to a reprobate mind, Rom. 1. 28. A man would think it p. 62 ſtrange, yea it is matter of amazement, to ſee perſons of a ſober ſpirit, pretending to great things in the waies of God, overcome, captivated, enſnared, deſtroyed, by weak meanes, ſottiſh opinions, fooliſh imaginations, ſuch as a man would think it impoſſible that they ſhould ever lay hold on ſenſible or rationall men, much leſſe on profeſſors of the Goſpell. But that which God will have to be ſtrong, let us not think weak? no ſtrength but the ſtrength of God, can ſtand in the way of the weakeſt things of the world, that are commiſſionated from God, for any end or purpoſe whatever.

2. There is in ſuch Temptations, the ſecret inſinuation of Examples in thoſe that are accounted Godly, and are profeſſours, Matth. 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 zeale and love of others, that by litle and litle it ſhall wax cold. Some begin to grow negligent, careleſſe, p. 63 worldly, wanton; they breake the ice towards the pleaſing of the fleſh; at firſt others blame, judge them, perhaps reprove them in a ſhort ſpace their love alſo waxes cold, and the brunt being over, they alſo conforme to them, and are caſt into the ſame mould with them. A litle leaven leaveneth the whole lumpe, Paul repeates this ſaying twice; 1 Cor. 5. 6. and Gal. 5. 9. He would have us take notice of it, and it is of the danger of the infection of the whole body from the ill examples of ſome, whereof he ſpeakes. We know how inſenſibly a leaven proceedeth to give a ſavour to the whole: So it is termed a roote of bitterneſſe that ſpringeth up, and defileth many: Heb. 12. 15. If one litle peice of leaven, if one bitter roote may endanger the whole, how much more when there are many roots of that nature, and much leaven is ſcattered abroad. It is eaſy following a multitude to do evill; and ſaying a conſpiracy to them to whom the people ſay p. 64 a conſpiracy. Would any one have thought it poſſible, that ſuch and ſuch profeſſors in our daies, ſhould have fallen into waies of ſelfe, of fleſh, of the world? to play at cards, dice, revell, dance? to neglect family, cloſet duties, to be proud, haughty, ambitious, worldly, covetous, oppreſſive? or that they ſhould be turned away after fooliſh, vaine, ridiculous opinions, diſerting the Goſpell of Chriſt? in which two, lyes the great temptation that is come on us the inhabitants of this world to try us: but doth not every man ſee, that this is come to paſſe? and may we not ſee how it is come to paſſe? Some looſe empty profeſſors, that had never more then a forme of Godlineſſe, when they had ſerved their turne of that, began the way to them; then others began a litle to comply, and to pleaſe the fleſh in ſo doing; this by litle and litle hath reached even the top boughs and branches of our profeſſion; untill almoſt all fleſh hath corrupted its waies; p. 65 and he that departeth from theſe iniquities, makes his name a prey, if not his perſon.

3. Publicke Temptations are uſually accompanied with ſtrong reaſonings and pretences, that are too hard for men, or at leaſt inſenſibly prevaile upon them, to an undervaluation of the evill whereunto the Temptation leads, to give ſtrength to that complicated temptation which in theſe daies hath even caſt downe the People of God, from their excellency, hath 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 and freedome of Chriſtians, delivered from a bondage frame; This is a doore that in my owne obſervation, I have ſeene ſundry going out at, into ſenſuality and Apoſtacy; beginning at a light converſation, proceeding to a neglect of the ſabbath, publick and private duties, ending in diſſoluteneſſe and profaneneſſe; and then there is leaving of publick p. 66 things to providence, being contented with what is; things Good in themſelves, but diſputed into wretched carnall complyances, and the utter ruine of all zeale for God, the intereſt of Chriſt, or his people in the world. Theſe and the like conſiderations, joyned with the eaſe, and plenty, the greatneſſe 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 ſinne, ſhifted ſpirits with them alſo: We are like a plantation of men, carried into a forraigne 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 ſoyle and the aire that transformed them. Give me leave a litle to follow my ſimilitude; He that ſhould ſee the prevailing party of theſe nations, many of thoſe in Rule, power, favour with all their adherents, p. 67 and remember that they were a colony of Puritans, whoſe habitation was in a low place, as the prophet ſpeaks of the city of God, tranſlated by an high hand to the mountaines, they now poſſeſſe; cannot but wonder, how ſoone they have forgot the cuſtomes, manners, waies, of their owne old people, and are caſt into the mould of them that went before them, in the places whereunto they are tranſlated. I ſpeak of us all; eſpecially of us, who are amongſt the loweſt of the people; where perhaps this iniquity doth moſt abound. What were thoſe before us, that we are not? What did they, we do not? Proſperity hath ſlaine the fooliſh, and wounded the wiſe.

2. Suppoſe the Temptation is private; this hath been ſpoken to before; I ſhall adde two things,

1. Its Union and incorporation with luſt, whereby it gets within the ſoule, and lyes at the bottome of its actings. John tells us: 1 Epiſt. 2. 16. p. 68 that 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 ſubject, not in the object; in the heart, not in the world. But they are ſaid to be in the world, becauſe the world gets into them; mixes its ſelfe with them, unites, incorporates. As faith and the promiſes are ſaid to be mixed, Heb. 4. 2. So are luſt and Temptation mixed; they twine together, receive mutuall improvement from one another; grow each of them higher and higher by the mutuall ſtrength, they adminiſter to one another. Now by this meanes temptation gets ſo deepe in the heart, that no contrary reaſonings can reach unto it; nothing but what can kill the luſt, can conquer the Temptation. Like leproſy that hath mingled it ſelfe with the wall; the wall its ſelfe muſt be pulled downe, or the leproſy vvill not be cured. Like a Gangreen that mixes poyſon vvith the blood and ſpirits, and cannot be p. 69 ſeperated from the place vvhere it is; but both muſt be cut off together. For inſtance, in Davids Temptation to uncleanneſſe: Ten thouſand conſiderations might have been taken in, to ſtop the mouth of the Temptation; but it had united its ſelfe vvith his luſt, and nothing but the killing of that, could deſtroy it, or get him the conqueſt. This deceives many a one: they have ſome preſſing Temptation, that having got ſome advantages is urgent upon them: they pray againſt it, oppoſe it vvith all povverfull conſiderations; ſuch, as vvhereof every one ſeemes ſufficient to conquer and deſtroy it, at leaſt to overpovver it, that it ſhould never be troubleſome any more but no good is done, no ground is got or obtained, yea it growes upon them more and more: what is the Reaſon of it? it hath incorporated and united its ſelfe with the Luſt, and is ſafe from all the oppoſition they make. If they would make work indeed, they are to ſet upon the whole p. 70 of the luſt its ſelfe; their ambition, pride, worldlineſſe, ſenſuality, or what ever it be, that the Temptation is united with. All other dealings with it are like Temperings with a prevailing gangreen; the part or whole may be preſerved a litle while, in great torment; Exciſion or death muſt come at laſt. The ſoule may cruciate its ſelfe for a ſeaſon, with ſuch a procedure; but it muſt come to this, its luſt muſt dye, or the ſoule muſt dye.

2. In what part ſoever of the ſoule the Luſt be ſeated wherewith the Temptation is united, it drawes after it the whole ſoule, by one meanes or other, and ſo prevents or anticipates any oppoſition. Suppoſe it be a luſt of the mind; as there are luſts of the mind, and uncleaneſſe of the ſpirit; ſuch as Ambition, vaine glory, and the like; what a world of waies hath the underſtanding 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 contentment p. 71 and ſatisfaction. It will not only prevent all the Reaſonings of the mind, which it doth neceſſarily, being like a bloody infirmity in the eyes, preſenting all things to the common ſenſe and perception in that hue and colour; but it will draw the whole ſoule on other accounts, and collaterall conſiderations, into the ſame frame. It promiſes the whole a ſhare in the ſpoyle aimed at; as Judas his money, that he firſt deſired from covetouſneſſe, was to be ſhared among all his luſts. Or be it in the more ſenſuall part, and firſt poſſeſſeth the Affections; what prejudices they will bring upon the underſtanding, how they will bribe it to an acquieſcency, what Arguments, what hopes they will ſupply it withall cannot eaſily be expreſſed; as was before ſhewed. In briefe there is no particular Temptation, but, when it is in its houre, it hath ſuch a contribution of aſſiſtance from things Good, evill, indifferent, is fed by ſo many conſiderations, that ſeeme p. 72 to be moſt alien and forraigne to it, in ſome caſes hath ſuch ſpecious pleas and pretences, that its ſtrength will eaſily be acknowledged.

5. Conſider the End of any Temptation; This is Satans end, and ſins end; that is, the diſhonour of God, and the ruine of our ſoules.

6. Conſider what hath been the iſſue of any former Temptations that thou haſt had; have they not defiled thy conſcience, diſquieted thy peace, weakened thee in thy obedience, clouded the face of God? though thou waſt not prevailed on to the outward evill or utmoſt iſſue of thy temptation; yet haſt thou not been foiled, hath not thy ſoul been ſullied and greviouſly perplexed with it? yea dideſt thou ever in thy life come fairly of without ſenſible, loſſe from any temptation almoſt that thou hadſt to deale withall? And And wouldſt thou willingly be intangled againe? if thou art at Liberty, take heed, enter no more if it be poſſible, leſt a worſe thing happen to thee.

p. 73 Theſe I ſay are ſome of thoſe many conſiderations, that might be inſiſted on, to manifeſt the importance of the truth propoſed, and the fulneſſe of our concernment, in taking care that we enter not into temptation.

Againſt it have been ſpoken, ſome objections that ſecretly inſinuate themſelves into the ſouls of men, and have an efficacy to make them negligent and careleſſe, in this thing which is of ſuch importance to them; a duty of ſuch indiſpenſable neceſſity to them who intend to walke with God, in any peace, or with any faithfulneſſe: which objections are to be conſidered & rennounced: and they are theſe that follow

.

Obj: 1. Why ſhould we ſo feare, and labour to avoid temptation? Jam. 1. 2. we are commanded to count it all joy when we fall into divers temptations: now certainly I need not ſolicitouſly avoid the falling into that, which when I am fallen into, I am to count it all joy.

Anſ 1. You will not hold by this Rule in all things: namely, that a p. 74 man need not ſeek to avoid that, which when he cannot but fall into, it is his duty to rejoyce therein. The ſame Apoſtle bids the rich rejoyce that they are made low, Chap. 1. 10. And without doubt to him who is acquainted with the Goodneſſe and wiſdome, and Love of God in his diſpenſations in every condition that is needfull for him, it will be a matter of rejoycing to him; but yet how few rich Godly men can you perſwade not to take heed, and uſe all lawfull meanes that they be not made poore and low; and in moſt caſes, the truth is it were their ſinne, not to doe ſoe. It is our buſineſſe to make good our ſtations, and to ſecure our ſelves as we can; if God alter our condition, we are to rejoyce in it: if the Temptations here mentioned befall us, we may have cauſe to rejoyce; but not if by a neglect of duty we fall into them.

2. Temptations are taken two wayes;

1. Paſſively and merely materially, for ſuch things, as are, or in ſome p. 75 caſes may be temptations; or

2. actively for ſuch as do entiſe to ſinne: James ſpeakes of temptations in the firſt ſenſe only: for having ſaid, count it all joy, when you fall into manifold temptations, v. 2. he addes v. 12. bleſſed is the man that endureth Temptation; for when he is tryed he ſhall receive the crowne of life. But now whereas a man might ſay, if this be ſo, then Temptations are good, and from God; no ſayes James; Take Temptation in ſuch a ſenſe, as that it is a thing enticing and leading to ſinne ſo God tempts none; but every man is tempted of his own luſt. v. 13. 14. To have ſuch temptations, to be tempted to ſinne, that is not the bleſſed thing I intend; but the enduring of Afflictions that God ſends, for the triall of our faith: that is a bleſſed thing: ſo that though I muſt count it all joy, when through the will of God I fall into divers Afflictions, for my tryall, which yet have the matter of temptation in them, yet I am to uſe all care p. 76 and diligence, that my Luſt have no occaſions or advantages given unto it, to tempt me to ſinne.

Obj. 2. But was not our Saviour Chriſt himſelfe tempted; and is it evill to be brought into the ſame ſtate and condition with him? Yea it is not only ſaid, that he was tempted: but his being ſo, is expreſſed as a thing advantageous, and conducing to his mercifullneſſe as our high Prieſt, Heb. 2. 17, 18. in that himſelfe hath ſuffered being tempted, he is able to ſuccour them that are tempted. And he makes it a ground of a great promiſe, to his diſciples, that they had abode with him in his temptations, Luk. 22. 28.

Anſ. It is true! our Saviour was tempted; but yet his temptations, are reckoned among the evills that befell him in the dayes of his fleſh; things that came on him through the malice of the world, and the Prince thereof. He did not willfully caſt himſelfe into temptation, which he ſaid was to tempt the Lord our God, Math. 4. 7. as indeed p. 77 willingly to enter into any temptation is highly to tempt God. Now our condition is ſo, that uſe the greateſt diligence and watchfulneſſe that we can, yet we ſhall be ſure to be tempted, and be made like to Chriſt therein.

This hinders not, but that it is our duty to the utmoſt to prevent our falling into them; and that namely on this account. Chriſt had only the ſuffering part of temptation, when he entred into it, we have alſo the ſinning part of it. When the Prince of this world came to Chriſt he had no part in him, but when he comes to us, he hath ſo, in us; ſo that though in one effect of Temptations; namely, trialls and diſquietneſſe; we are made like to Chriſt and ſo are to rejoyce, as far as by any meanes that is produced; yet by another, we are made unlike to him, which is our being defiled and entangled, and are therefore to ſeek by all meanes to avoid them, we never come of like Chriſt: who of us enter into temptation and are not defiled?

p. 78 3. Obj: But what need this great indeavour and carefulneſſe? is it not ſaid that God is faithfull, 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. and he knoweth how to deliver the Godly out of temptation, 2 Pet. 2. 9: what need we then be ſolticious that we enter not into them?

Anſ. I much queſtion what Aſſiſtance he will have from God in his Temptation, who willingly enters into it, becauſe he ſuppoſes God hath promiſed to deliver him out of it. The Lord knowes, that through the craft of Satan, the ſubtility and malice of the world, the deceitfulneſſe of ſinne that doth ſo eaſily beſet us, when we have done our utmoſt, yet we ſhall enter into divers temptations; in his Love, Care, Tenderneſſe, and faithfulneſſe, he hath provided ſuch a ſufficiency of Grace for us, that they ſhall not utterly prevaile to make an everlaſting ſeparation between him and our ſoules: p. 79 yet I have 3. things to ſay to this objection.

1. He that wilfully or negligently enters into Temptation, hath no reaſon in the world to promiſe himſelfe any aſſiſtance from God, or any deliverance from the Temptation wherinto he is entred.

The promiſe is made to them whom temptations doe befall in their way, whether they will or no; not them that wilfully fall into them, that runne out of their way to meet with them. And therefore the Divell (as is uſually obſerved) when he tempted our Saviour, left out that expreſſion of the Text of Scripture, which he wreſted to his purpoſe, all thy wayes: The promiſe of deliverance is to them who are in their wayes; whereof this is one principall, to beware of Temptation.

2. Though there be a ſufficiency of Grace provided for all the Elect, that they ſhall by no temptation fall utterly from God; yet it would make any gracious heart to tremble; to thinke p. 80 what diſhonour to God, what ſcandall to the Goſpel, what woefull darkneſſe, and diſquietneſſe they may bring upon their own ſoules, though they periſh not. And they who are ſcared by nothing but feare of Hell, on whom other conſiderations ſhort thereof, have no influence, in my apprehenſion, have more reaſon to feare it, then perhaps they are aware of.

3. To enter on temptation on this account, is to venture on ſinne (which is the ſame with continuing in ſinne) that Grace may abound; which the Apoſtle rejects the thoughts of; with greateſt deteſtation is it not a madneſſe for a man willingly to ſuffer the ſhip wherein he is to ſplit it ſelfe on a rock,⁷ to the irrecoverable loſſe of his merchandize becauſe he ſuppoſes he ſhall in his own perſon ſwim ſafely to ſhore on a planke? Is it leſſe in him, who will hazard the ſhipwrack of all his comfort, peace, joy, and ſo much of the Glory of God, and honour of the Goſpell as he is intruſted with, merely on p. 81 ſuppoſition that his ſoule ſhall yet eſcape? theſe things a man would thinke did not deſerve to be mentioned; & yet with ſuch as theſe, doe poore ſoules ſometimes delude themſelves.