Then & Now · 5 of 10
Chapter IV
Chapter IV
THESE things being premiſed in Generall, I preceed to the Conſideration of 3 particular Caſes ariſing from the truth propoſed, the firſt whereof relates unto the thing it ſelfe; the ſecond unto the time or ſeaſon thereof; and the laſt unto our deportment in reference unto the prevention of the evill treated of.
These things being premised in general, I proceed to the consideration of three particular cases arising from the truth proposed: the first whereof relates unto the thing itself; the second unto the time or season thereof; and the last unto our deportment in reference unto the prevention of the evil treated of.
Firſt then it may be enquired,
First, then, it may be inquired,
1. How a man may know, when he is p. 82 entred into temptation.
—1. How a man may know‸ when he is entered into temptation.
2. What ſeaſons there are wherein a man may, and ought to feare, that an houre of temptation is at hand.
2. What directions are to be given for the preventing of our entering into temptation. 3. What seasons there are wherein a man may‸ and ought to fear‸ that an hour of temptation is at hand.
3▪ What Directions are to be given, for the preventing of our entring into Temptation.
‸
First Inquiry: How a Man May Know He Has Entered into Temptation
How ſhall a man know whether he be entred into temptation or no, is our firſt enquiry: I ſay then,
How shall a man know whether he be entered into temptation or no, is our first inquiry. I say, then,—
1. When a man is drawne into any ſinne, he may be ſure that he hath entred into temptation. All ſinne is from Temptation, James. 1. 14. Sinne is a fruit, that comes only from that Root. Though a man be never ſo ſuddenly, or violently ſurprized in, or with any ſinne, yet it is from ſome Temptation or other, that he hath been ſo ſurprized: ſo the Apoſtle, Gal. 6. 1. If a man be ſurprized, overtaken with a fault, yet he was tempted to it: for ſayes He, conſider thy ſelfe leſt thou alſo be tempted, that is, as he was, when he was ſo ſurprized, as it were at unawares. This men ſometimes take no p. 83 notice of, to their great diſadvantage; When they are overtaken with a ſinne, they ſet themſelves to repent of that ſinne, but doe not conſider the temptation that was the cauſe of it, to ſet themſelves againſt that alſo; to take care that they enter no more into it; Hence are they quickly againe entangled by it; though they have the greateſt deteſtation of the ſinne it ſelfe, that can be expreſſed. He that would indeed get the Conqueſt over any ſin, muſt conſider his Temptations to it, and ſtrike at that root; Without deliverance from thence, he will not be healed.
(1.) When a man is drawn into any sin, he may be sure that he hath entered into temptation. All sin is from temptation, Jas 1:‸14. Sin is a fruit‸ that comes only from that root. Though a man be never so suddenly‸ or violently surprised in‸ or with any sin, yet it is from some temptation or other‸ that he hath been so surprised: so the apostle, Gal‸ 6:‸1. If a man be surprised, overtaken with a fault, yet he was tempted to it; for says he, “Consider thyself, lest thou also be tempted,”—‸that is, as he was‸ when he was so surprised, as it were, at unawares. This men sometimes take no notice of, to their great disadvantage. When they are overtaken with a sin‸ they set themselves to repent of that sin, but do not consider the temptation that was the cause of it, to set themselves against that also, to take care that they enter no more into it. Hence are they quickly again entangled by it, though they have the greatest detestation of the sin itself that can be expressed. He that would indeed get the conquest over any sin‸ must consider his temptations to it, and strike at that root; without deliverance from thence, he will not be healed.
This is a folly that poſſeſſes many, who have yet a quick and living ſenſe of ſinne: They are ſenſible of their ſinnes, not of their temptations; are diſpleaſed with the bitter fruit, but cheriſh the poyſonous root: Hence in the middeſt of their humiliations for ſinne, they will continue in thoſe wayes, thoſe ſocieties, in the purſuit of thoſe ends, which have occaſioned that ſin; of which more afterwards.
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; of which more afterward.
p. 84 2. Temptations have ſeverall degrees: Some ariſe to ſuch an height, doe ſo preſſe on the ſoule, ſo cruciate and diſquiet it, ſo fight againſt all oppoſition that is made to it, that it muſt needs be paſt all doubt to him who is ſo aſſaulted, that it is a peculiar power of temptation that he is to wreſtle withall. When a feavour rages, a man knovves he is ſick, unleſſe his diſtemper have made him mad. The luſts of men as James tels us, entiſe, draw away, & ſeduce them to ſin; but this they doe of themſelves without peculiar inſtigation, in a more quiet, even, and ſedate manner; if they grow violent, if they hurry the ſoule up and downe, give it no reſt, the ſoule may know that they have got the help of temptation to this aſſiſiſtance.
(2.) Temptations have several degrees. Some arise to such an height, do so press on the soul, so cruciate and disquiet it, so fight against all opposition that is made to it, that it must needs be past all doubt, to him who is so assaulted, that it is a peculiar power of temptation that he is to wrestle withal. When a fever rages, a man knows he is sick, unless his distemper have made him mad. The lusts of men, as James tells us, “‸entice, draw away,‸” and seduce them to sin; but this they do of themselves, without peculiar instigation, in a more quiet, even, and sedate manner. If they grow violent, if they hurry the soul up and down, give it no rest, the soul may know that they have got the help of temptation to their assistance.
Take an empty veſſell, and put it into ſome ſtreame, that is in its courſe to the ſea; it will infallibly be carried thither, according to the courſe and ſpeed of the ſtreame; But let ſtrong winds ariſe upon it, it will be driven with violence on every banke and rocke, untill being broken in peices, it is ſwallowed p. 85 up of the ocean. Mens luſts will infallibly (if not mortified in the death of Chriſt) carry them into eternall ruine; but oftentimes without much noyſe, according to the courſe of the ſtream of their corruptions. But let the wind of ſtrong temptations befal them, they are hurried into innumerable ſcandalous ſins, and ſo broken upon all accounts, are ſwallowed up in eternity; ſo is it in generall with men; ſo in particular.
Take an empty vessel‸ and put it into some stream‸ that is in its course to the sea, it will infallibly be carried thither, according to the course and speed of the stream; but let strong winds arise upon it, it will be driven with violence on every bank and rock, until, being broken in pieces, it is swallowed up of the ocean. Men’s lusts will infallibly (if not mortified in the death of Christ) carry them into eternal ruin, but oftentimes without much noise, according to the course of the stream of their corruptions; but let the wind of strong temptations befall them, they are hurried into innumerable scandalous sins, and so, broken upon all accounts, are swallowed up in eternity. So is it in general with men; so in particular.
Hezekiah had the roote of pride in him alwayes, yet it did not make him runne up and downe to ſhow his treaſure, and his riches, untill he fell into Temptation, by the Ambaſſadours of the King off Babylon; ſo had David! yet could he keep of from numbering the people, untill Satan ſtood up and provoked him, and ſolicited him to doe it. Judas was covetous from the beginning, yet he did not contrive to ſatisfie it, by ſelling of his Maſter, untill the Devill entered into him, and he thereby into Temptation. The like may be ſaid of Abraham, Jonah, p. 86 Peter and the reſt. So that when any luſt or corruption whatever, tumultuates and diſquieteth the ſoule, puts it with violence on ſinne; leſt the ſoule know that it hath got the advantage of ſome outward temptation, though as yet, it perceiveth not wherein, or at leaſt is become its ſelfe a peculiar temptation, by ſome incitation or provocation that hath befallen it and is to be looked to, more then ordinarily.
Hezekiah had the root of pride in him always; yet it did not make him run up and down to show his treasure‸ and his riches‸ until he fell into temptation by the ambassadors of the king of Babylon. So had David; yet could he keep off from numbering the people‸ until Satan stood up and provoked him, and solicited him to do it. Judas was covetous from the beginning; yet he did not contrive to satisfy it‸ by selling of his Master‸ until the devil entered into him, and he thereby into temptation. The like may be said of Abraham, Jonah, Peter, and the rest. So that when any lust or corruption whatever‸ tumultuates and disquieteth the soul, puts it with violence on sin, let the soul know that it hath got the advantage of some outward temptation, though as yet‸ it perceiveth not wherein, or at least is become itself a peculiar temptation‸ by some incitation or provocation that hath befallen it, and is to be looked to‸ more than ordinarily.
3. Entring into temptation may be ſeen in the leſt degrees of it. As for inſtance when the heart begins ſecretly to like the matter of the temptation, and is content to feed it, and encreaſe it by any wayes that it may, without downright ſinne.
(3.) Entering into temptation may be seen in the lesser degrees of it; as, for instance, when the heart begins secretly to like the matter of the temptation, and is content to feed it‸ and increase it by any ways that it may‸ without downright sin.
1. Then, in particular, a man begins to be in repute for piety, wiſdome, learning or the like: He is ſpoken of much to that purpoſe. His heart is tickled to heare of it, and his pride and Ambition affected with it. If this man now with all his ſtrength, ply the things from whence his repute and p. 87 eſteeme and glory amongſt men do ſpring, with a ſecret eye to have it increaſed, he is entring into temptation, which if he take not heed will quickly render him a ſlave of luſt. So was it with Jehu, He perceived that his repute for zeale began to grow abroad, and he got honour by it; Jonadab comes in his way; a good and holy man; now thinks Jehu, I have an opportunity to grow in the honour of my zeale: ſo he cals Jonadab to him, and to worke he goes moſt ſeriouſly: The things he did, were good in themſelves, but he was entred into Temptation, and ſerved his luſt in all that he did. So is it with many Schollars; they find themſelves eſteemed and favoured for their learning; this takes hold of the pride and ambition of their hearts; hence they ſet themſelves to ſtudy with all diligence day and night; a thing good in it ſelfe; but they doe it, that they may ſatisfie the thoughts and words of men wherein they delight, and ſo in all they doe, they p. 88 make proviſion for the fleſh to fullfill the luſts thereof.
In particular, a man begins to be in repute for piety, wisdom, learning, or the like,—he is spoken of much to that purpose; his heart is tickled to hear of it, and his pride and ambition affected with it. If this man now, with all his strength, ply the things from whence his repute, and esteem, and glory amongst men do spring, with a secret eye to have it increased, he is entering into temptation; which, ‸ if he take not heed, will quickly render him a slave of lust. So was it with Jehu. He perceived that his repute for zeal began to grow abroad, and he got honour by it. Jonadab comes in his way, a good and holy man. “Now,” thinks Jehu, “‸I have an opportunity to grow in the honour of my zeal.” So he calls Jonadab to him, and to work he goes most seriously. The things he did‸ were good in themselves, but he was entered into temptation, and served his lust in all that he did. So is it with many scholars. They find themselves esteemed and favoured for their learning. This takes hold of the pride and ambition of their hearts. Hence they set themselves to study with all diligence day and night,—‸a thing good in itself; but they do it‸ that they may satisfy the thoughts and words of men, wherein they delight: and so in all they do‸ they make provision for the flesh to fulfil the lusts thereof.
It is true! God oftentimes brings light out of this darkneſſe; and turnes things to a better iſſue. After it may be a man hath ſtudied ſundry yeares, with an eye upon his luſts; his ambitition, pride, and vaine glory; riſing early, and going to bed late to give them ſatisfaction; God comes in with his Grace; turnes the ſoule to himſelfe; and ſo robbes thoſe Aegyptian luſts, and ſo conſecrates that to the uſe of the Tabernacle, which was provided for Idols.
It is true, God oftentimes brings light out of this darkness, and turns things to a better issue. After, it may be, a man hath studied sundry years, with an eye upon his lusts,—‸his ambition, pride, and vain-‸glory,—‸rising early‸ and going to bed late, to give them satisfaction, God comes in with his grace, turns the soul to himself, robs those Egyptian lusts, and so consecrates that to the use of the tabernacle which was provided for idols.
Men may be thus entangled in better things than learning; even in the profeſsion of piety, in their labour in the miniſtry, and the like.
Men may be thus entangled in better things than learning, even in the profession of piety, in their labour in the ministry, and the like.‸
Some mens profeſſion is a ſnare to them; they are in reputation, and are much honoured on the account of their profeſſion and ſtrict walking; This often fals out in the daies wherein we live, wherein all things are carried by parties; ſome find themſelves on the accounts p. 89 mentioned perhaps to be the darlings, and ingentia decora, or glory of their party; if thoughts hereof ſecretly inſinuate themſelves into their hearts, and influence them into more then ordinary diligence, and activity in their way and profeſſion, they are entangled; and inſtead of ayming at more glory, had need lye in the duſt, in a ſenſe of their owne vileneſſe; and ſo cloſe with this temptation; that oftentimes it requires no food to feed upon, but that he who is intangled with it, do avoid all meanes and waies of honour and reputation; ſo that it can but whiſper in the heart, that, that avoidance is honorable; The ſame may be the condition with men, as was ſaid, in preaching the Goſpell, in the work of the Miniſtry; many things in that work may yeeld them eſteeme, their Ability, their plaineſſe, their frequency, their ſucceſſe; and all in this ſenſe may be fuell unto temptations. Let then a man know, that when he likes that which feeds his luſt, and keeps it up, p. 90 by waies either good in themſelves, or not downe right ſinfull, he is entred into Temptation.
Some men’s profession is a snare to them. They are in reputation, and are much honoured on the account of their profession and strict walking. This often falls out in the days wherein we live, wherein all things are carried by parties. Some find themselves on the accounts mentioned, perhaps, to be the darlings‸ and “‸ingentia decora,” or glory of their party. If thoughts hereof secretly insinuate themselves into their hearts, and influence them into more than ordinary diligence‸ and activity in their way and profession, they are entangled; and instead of aiming at more glory, had need lie in the dust, in a sense of their own vileness. And so close is this temptation, that oftentimes it requires no food to feed upon‸ but that he who is entangled with it‸ do avoid all means and ways of honour and reputation; so that it can but whisper in the heart‸ that‸ that avoidance is honourable. The same may be the condition with men, as was said, in preaching the gospel, in the work of the ministry. Many things in that work may yield them esteem,—‸their ability, their plainness, their frequency, their success; and all in this sense may be fuel unto temptations. Let, then, a man know‸ that when he likes that which feeds his lust, and keeps it up‸ by ways either good in themselves‸ or not downright sinful, he is entered into temptation.
4. When by a mans ſtate or condition of life, or any meanes whatever, it comes to paſſe, that his Luſt, and any Temptation meet with Occaſions and Opportunities for its provocation and ſtirring up; Let that man know, whether he perceive it or not, that he is certainly entred into Temptation. I told you before, that to enter into temptation, is not meerly to be tempted, but ſo to be under the power of it, as to be intangled by it. Now it is impoſſible almoſt, for a man to have Opportunities, Occaſions, Advantages ſuited to his Luſt and corruption, but he will be intangled. If Ambaſſadors come from the King of Babilon, Hezekiahs pride will caſt him into temptation. If Hazael be King of Syria, his cruelty and Ambition will make him to rage ſavagely againſt Iſrael; if the Prieſts come with their peices of ſilver, Judas his covetouſneſſe p. 91 will inſtantly be at work to ſell his Maſter; and many inſtances of the like kind may in the daies wherein we live be given. Some men think to play on the hole of the aſpe, and not be ſtung, to touch pitch, and not be defiled; to take fire in their cloaths, and not be burnt; but they will be miſtaken. If thy buſineſſe, courſe of life, ſocieties, (or what ever elſe it be of the like kind,) do caſt thee on ſuch Things, Waies, Perſons, as ſuit thy Luſt or corruption; know that thou art entred into Temptation; how thou wilt come out, God only knowes: let us ſuppoſe a man that hath any ſeeds of filthineſſe in his heart, engaged in the courſe of his life, in ſociety, light, vaine, and fooliſh; what notice ſoever, litle, great, or none at all, it be, that he takes of it; he is undoubtedly entred into temptation; ſo is it with ambition in high places; paſſion in a multitude of perplexing affaires; polluted, corrupt fancy in vaine ſocieties, and the peruſall of idle p. 92 books, or Treatiſes of vanity and folly; fire and things combuſtible may more eaſily be induced to lye together without affecting each other, then peculiar luſts and ſuitable objects or occaſions for their exerciſe.
(4.) When by a man’s state or condition of life, or any means whatever, it comes to pass‸ that his lust and any temptation meet with occasions and opportunities for its provocation and stirring up, let that man know, whether he perceive it or not, that he is certainly entered into temptation. I told you before, that to enter into temptation‸ is not merely to be tempted, but so to be under the power of it‸ as to be entangled by it. Now, it is impossible almost‸ for a man to have opportunities, occasions, advantages, suited to his lust and corruption, but he will be entangled. If ambassadors come from the king of Babylon, Hezekiah’s pride will cast him into temptation. If Hazael be king of Syria, his cruelty and ambition will make him to rage savagely against Israel. If the priests come with their pieces of silver, Judas’s ‸ covetousness will instantly be at work to sell his Master. And many instances of the like kind may, in the days wherein we live, be given. Some men think to play on the hole of the asp‸ and not be stung, to touch pitch‸ and not be defiled, to take fire in their clothes and not be burnt; but they will be mistaken. If thy business, course of life, societies, ‸or whatever else it be of the like kind,‸ do cast thee on such things, ways, persons, as suit thy lust or corruption, know that thou art entered into temptation; how thou wilt come out‸ God only knows. Let us suppose a man that hath any seeds of filthiness in his heart engaged, ‸ in the course of his life, in society, light, vain, and foolish, what notice soever, little, great, or none at all, it be‸ that he takes of it, he is undoubtedly entered into temptation. So is it with ambition in high places; passion in a multitude of perplexing affairs; polluted‸ corrupt fancy in vain societies, and the perusal of idle books‸ or treatises of vanity and folly. Fire and things combustible may more easily be induced to lie together without affecting each other, than peculiar lusts and suitable objects or occasions for their exercise.
5. When a man is weakened, made negligent, or formall in duty, when he can omit duties, or content himſelfe with a careleſſe, lifeleſſe performance of them, without delight, joy, or ſatisfaction to his ſoule, 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 entred into Temptation, which at the length he will find evident to his trouble and perill. How many have we ſeene, and knowne in our daies, who from a warme profeſſion, have fallen to be negligent, careleſſe, indifferent in Praying, Reading, Hearing and the like? give an inſtance of one who hath come off without a wound, and I dare ſay you may find p. 93 out an hundred for him that have manifeſted themſelves to have been a ſleepe on the top of the maſt; that they were in the jaws of ſome vile Temptation or other, that afterwards brought forth bitter fruit in their lives and waies: from ſome few Returnes, from folly, we have every day theſe dolefull complaints made. Oh I neglected private prayer, I did not meditate on the Word, nor attend to hearing; but rather deſpiſed theſe things, & yet ſaid I was rich, and wanted nothing: litle did I conſider, that this uncleane luſt was ripening in my heart, this Atheiſme, theſe Abominations were fomenting there. This is a certaine rule; if his heart grow cold, negligent, or formall in duties of the worſhip of God, and that either as to the matter, or manner of them, who hath had another frame, one Temptation or other, hath laid hold upon him. World, or pride, or uncleaneſſe, or ſelfe ſeeking, or malice and envy, or one thing or other, hath poſſeſſed his ſpirit; gray haires p. 94 are here and there upon him, though he perceive it not. And this is to be obſerved as to the manner of duties, as well as to the matter. Men may upon many ſiniſter accounts, eſpecially for the ſatisfaction of their conſciences, keep up, and frequent duties of Religion, as to the ſubſtance and matter of them; when they have no heart to them, no life in them, as to the ſpirituality required in their performance. Sardis kept up the performance of duties, and had therefore a name to live; but it wanted ſpirituall life in their performance and was therefore dead, Rev. 3. 1. As it is in diſtempers of the body; if a man find his ſpirits faint, his Heart oppreſſed, his Head heavy, the whole perſon indiſpoſed, though he do not yet actually burne, nor rave; yet he will cry, I feare I am entering into a feaver; I am ſo out of order and indiſpoſed. A man may do ſo in this ſickneſſe of the ſoule, If he find his pulſe not beat aright, and evenly towards duties of worſhip, and communion p. 95 with God, if his ſpirit be low, and his heart faint in them, let him conclude, though his luſt doth not yet burne nor rage, that he is entered into Temptation, and it is high time for him to conſider the particular Cauſes of his diſtemper. If the head be heavy, and ſlumber in the things of Grace, if the heart be cold in duties, evill lies at the doore. And if ſuch a ſoule do eſcape a great Temptation unto ſinne, yet it ſhall not eſcape a great temptation by deſertion. The ſpouſe cries, I ſleepe, Cant. 5. 2. and that ſhe had put off her coat, and could not put it on; had an indiſpoſition to duties, and Communion with Chriſt. What is the next newes, you have of her verſ. 6. her beloved had withdrawne himſelfe; Chriſt was gone, and ſhee ſeeks him long and finds him not. There is ſuch a ſuitableneſſe between the new nature that is wrought and created in believers, and the duties of the worſhip of God, that they will not be parted nor kept aſunder, unleſſe it be by the interpoſition p. 96 of ſome diſturbing diſtēper. The new creature feeds upon them, is ſtrengthened and increaſed by them, finds ſweetneſſe in them, yea meets in them with its God and Father; ſo that it cannot but of its ſelfe, unleſſe made ſick by ſome temptation, but delight in them, and deſire to be in the exerciſe of them; This frame is deſcribed in the 119th Pſalme throughout. It is not I ſay caſt out of this frame and temper, unleſſe it be oppreſſed, and diſorder’d, by one ſecret Temptation or other. Sundry other evidences there are of a ſoules entring into temptation, which upon enquiry it may diſcover.
(5.) When a man is weakened, made negligent‸ or formal in duty, when he can omit duties‸ or content himself 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 hath come off without a wound, and I dare say you may find out a hundred for him that have manifested themselves to have been asleep on the top of the mast; that they were in the jaws of some vile temptation or other, that afterward brought forth bitter fruit in their lives and ways. From some few returners from folly‸ we have every day these doleful complaints made: “‸Oh! I neglected private prayer; I did not meditate on the word, nor attend to hearing, but rather despised these things: and yet said I was rich‸ and wanted nothing. Little did I consider‸ that this unclean lust was ripening in my heart; this atheism, these abominations were fomenting there.” This is a certain rule:—If his heart grow cold, negligent, or formal in duties of the worship of God, and that either as to the matter‸ or manner of them, who hath had another frame, one temptation or other‸ hath laid hold upon him. World, or pride, or uncleanness, or self-‸seeking, or malice and envy, or one thing or other, hath possessed his spirit; gray hairs are here and there upon him, though he perceive it not. And this is to be observed as to the manner of duties, as well as to the matter. Men may, upon many sinister accounts, especially for the satisfaction of their consciences, keep up‸ and frequent duties of religion, as to the substance and matter of them, when they have no heart to them, no life in them, as to the spirituality required in their performance. Sardis kept up the performance of duties, and had therefore a name to live; but ‸ wanted spiritual life in their performance, and was therefore “‸dead,” Rev‸ 3:‸1. As it is in distempers of the body, if a man find his spirits faint, his heart oppressed, his head heavy, the whole person indisposed, though he do not yet actually burn‸ nor rave, yet he will cry, “‸I fear I am entering into a fever, I am so out of order and indisposed;”—a man may do so in this sickness of the soul. If he find his pulse not beat aright‸ and evenly towards duties of worship‸ and communion with God,—‸if his spirit be low, and his heart faint in them,—‸let him conclude, though his lust do not yet burn nor rage, that he is entered into temptation, and it is high time for him to consider the particular causes of his distemper. If the head be heavy‸ and slumber in the things of grace, if the heart be cold in duties, evil lies at the door. And if such a soul do escape a great temptation unto sin, yet it shall not escape a great temptation by desertion. The spouse cries, “‸I sleep,‸” Song 5:‸2; and that she had “‸put off her coat, and could not put it on;”—‸had an indisposition to duties‸ and communion with Christ. What is the next news‸ you have of her‸? Verse 6, Her “Beloved had withdrawn himself,”—‸Christ was gone; and she seeks him long and finds him not. There is such a suitableness between the new nature that is wrought and created in believers, and the duties of the worship of God, that they will not be parted nor kept asunder, unless it be by the interposition of some disturbing distemper. The new creature feeds upon them, is strengthened and increased by them, finds sweetness in them, yea, meets in them with its God and Father; so that it cannot but of itself, unless made sick by some temptation, ‸ delight in them, and desire to be in the exercise of them. This frame is described in the 119th Psalm throughout. It is not, I say, cast out of this frame and temper‸ unless it be oppressed‸ and disordered by one secret temptation or other. 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 that we are to apply our ſelves unto in the ſpeciall ſeaſons of Temptation. For he that is already entred into temptation is to apply himſelfe unto meanes for disintanglement, not to labour to prevent his entering in. How this may be done I ſhall afterwards declare.
I propose this to take off the security that we are apt to fall into, and to manifest what is the peculiar duty that we are to apply ourselves unto in the special seasons of temptation; for he that is already entered into temptation is to apply himself unto means for disentanglement, not to labour to prevent his entering in. How this may be done I shall afterward declare.