Then & Now · 6 of 10
Chapter V
Chapter V
Second Inquiry: Directions Against Entering into Temptation
HAving ſeene the danger of entring into temptation, and alſo diſcovered, the waies and ſeaſons, whereby, and wherein men uſually do ſo.
Having seen the danger of entering into temptation, and also discovered‸ the ways and seasons‸ whereby‸ and wherein men usually do so,
Our ſecond enquiry is; what generall directions may be given to preſerve a ſoule from that condition that hath been ſpoken of. And we ſee our p. 98 Saviours direction in the place ſpoken of before, Matth. 26. 41. He ſums up all in theſe two words Watch, and Pray; I ſhall a little labour to unfold them, and ſhew what is enwrapped and contained in them: and that both jointly, and ſeverally.
our second inquiry is, What general directions may be given to preserve a soul from that condition that hath been spoken of? And we see our Saviour’s direction in the place spoken of before, Matt 26:‸41. He sums up all in these two words, “‸Watch‸ and pray.” I shall a little labour to unfold them, and show what is inwrapped and contained in them; and that both jointly‸ and severally:—
Watch and Pray, Taken Jointly
1. There is included in them, a cleare abiding Apprehenſion of the great evill that there is in entering into Temptation. That which a man watches, and prayes againſt. He looks upon as evill to him, and by all meanes to be avoided.
(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; Alwaies beare in mind, the great danger that it is, for any ſoule to enter into Temptation.
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 woefull thing to conſider what ſlight thoughts the moſt have of this thing: ſo men can keep themſelves from ſinne it ſelfe, in open action, they are content, they ſcarce aime at more; on any Temptation in the world, all ſorts of men will venture at any time.
It is a woful thing to consider what slight thoughts the most have of this thing. So men can keep themselves from sin itself in open action, they are content, they scarce aim at more; on any temptation in the world, all sorts of men will venture at any time.‸
How will young men put themſelves p. 99 on any company, any ſociety; at firſt being delighted with evill company, then with the evill of the company. How vaine are all Admonitions, and Exhortations to them, to take heed of ſuch, or ſuch perſons, debauched in themſelves, corrupters of others, deſtroyers of ſoules? at firſt they will venture on the company, abhorring the thoughts of practiſing; their lewdneſſe: but what is the iſſue? unleſſe it be here or there one, whom God ſnatches with a mighty hand, from the jawes of deſtruction, they are all loſt, and become after a while in love with the evill, which at firſt they abhorred. This open doore, to the ruine of ſoules, is too evident; and woefull experience makes it no leſſe evident, that it is almoſt impoſſible to faſten upon many poore creatures, any feare or dread of Temptation, who yet will profeſſe a feare, and abhorrency of ſin. Would it were only thus with young men; ſuch as are unaccuſtomed to the yoke of the Lord. What ſort of man is free from p. 100 this folly in one thing or other?
How will young men put themselves on any company, any society; 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, debauched in themselves, corrupters of others, destroyers of souls! At first they will venture on the company, abhorring the thoughts of practising‸ 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. This open door‸ to the ruin of souls‸ is too evident; and woful experience makes it no less evident‸ that it is almost impossible to fasten upon many poor creatures‸ any fear or dread of temptation, who yet will profess a fear‸ and abhorrency of sin. Would it were only thus with young men, such as are unaccustomed to the yoke of the Lord! What sort of man is free from this folly in one thing or other?‸
How many profeſſors have I known that would plead for their Liberty as they called it. They could heare any thing, all things; all ſorts of men, all men; they would try all things, whither they come to them, in the way of God or no; and on that account would runne to heare and to attend to every broacher of falſe and abominable opinions; every ſeducer though ſtigmatized by the generality of the Saints, for ſuch a one they had their liberty, they could do it; but the opinions they hated as much as any; what hath been the iſſue? I ſcarce ever knew any come off without a wound; the moſt have had their faith overthrowne: Let no man then pretend to feare ſinne, that doth not feare temptation to it. They are too nearely ally’d, to be ſeperated. Satan hath put them ſo together that it is very hard, for any man to put them aſunder: He hates not the fruit, who delights in the root.
How many professors 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 came to them‸ in the way of God or no; and on that account would run to hear and to attend to every broacher of false and abominable opinions, every seducer, though stigmatized by the generality of the saints: for such a one they had their liberty,—‸they could do it; but the opinions they hated as much as any. What hath 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 doth not fear temptation to it. They are too nearly allied to be separated. Satan hath put them so together that it is very hard‸ for any man to put them asunder. He hates not the fruit‸ who delights in the root.
p. 101 When men ſee, that ſuch waies, ſuch companies, ſuch courſes, ſuch buſineſſes, ſuch ſtuddies and aymes do entangle them, make them cold, careleſſe, are quenchcoles to them, indiſpoſe them to even, univerſall, and conſtant obedience, if they adventure on them, ſinne lies at the doore. It is a tender frame of ſpirit, ſenſible of its owne weakneſſe, and corruption, of the craft of Satan, of the evill of ſin, of the efficacy of Temptation, that can performe this duty. And yet untill we bring our hearts to this frame, upon the conſiderations before mentioned, or the like that may be propoſed we ſhall never free our ſelves from ſinnefull intanglements.
When men see‸ that such ways, such companies, such courses, such businesses, such studies and aims, do entangle them, make them cold, careless, are quench-coals to them, indispose them to even, universal, and constant obedience, if they adventure on them, sin lies at the door. It is a tender frame of spirit, sensible of its own weakness‸ and corruption, of the craft of Satan, of the evil of sin, of the efficacy of temptation, that can perform this duty. And yet until we bring our hearts to this frame, upon the considerations before-‸mentioned, or the like that may be proposed, we shall never free ourselves from sinful entanglements.‸
Boldneſſe upon temptation, ſpringing from ſeverall pretences; hath as is knowne ruined innumerable profeſſors in thoſe daies; and ſtill continues to caſt many downe from their Excellency; nor have I the leaſt hope of a more fruitfull profeſſion amongſt us, untill I ſee more feare of Temptation. Sin p. 102 will not long ſeeme great or heavy unto any, to whom temptations ſeeme light or ſmall.
Boldness upon temptation, springing from several pretences, hath, as is known, ruined innumerable professors in these days, 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 enwrapped in this Generall direction; The daily exerciſe of our thoughts with an apprehenſion of the great danger that lyes in entring into Temptation is required of us. Griefe of the ſpirit of God, diſquietment of our owne ſoules, loſſe of peace, Hazard of eternall welfare, lyes at the doore: If the ſoule be not prevailed withall, to the obſervation of this direction, all that enſues, will be of no value; Temptation deſpiſed, will conquer: and if the heart be made tender and watchfull here, halfe the work of ſecuring a Good Converſation is over. And let not him go any farther, who reſolves not to improve this direction in a daily Conſcientious obſervation of it.
This is the first thing inwrapped in this general direction:—‸The daily exercise of our thoughts with an apprehension of the great danger that lies in entering into temptation, is required of us. Grief of the Spirit of God, disquietment of our own souls, loss of peace, hazard of eternal welfare, lies at the door. If the soul be not prevailed withal‸ to the observation of 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 over. And let not him go any further 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 owne power to keep and preſerve our ſelves from entring into temptation. Therefore are p. 103 we to pray that we may be preſerved from it, becauſe we cannot ſave our ſelves.
(2.) There is this in it also, that it is not a thing in our own power, to keep and 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 meanes of preſervation; As we have no ſtrength, to reſiſt a Temptation when it doth come, when we are entred into it, but ſhall fall under it, without a ſupply of ſufficiency of Grace from God, ſo to reckon that we have no power or wiſdome to keep our ſelves from entring into temptation, but muſt be kept by the power and wiſdome of God, is a preſerving principle, 1 Pet. 1. 5. We are in all things kept by the power of God. This our Saviour inſtructs us in, not only by directing us to pray that we be not lead into temptation; but alſo by his owne praying for us, that we may be kept from it. Joh. 17. 15. I pray not that thou ſhouldeſt take them out of the world, but that thou ſhouldeſt keep them from the evill: That is the Temptations of the world, unto evill, unto ſinne, ἐκ τοῦ πονηροῦ, out of the evill that is in the world, that is Temptation, which is all that is evill in the world; p. 104 or from the evill one, who in the world, makes uſe of the world, unto Temptation. Chriſt prays his Father to keep us; and inſtructs us to pray that we be ſo kept; it is not then a thing in our owne power. The waies of our entring into temptation are ſo many, various, and imperceptible; the meanes of it, ſo efficacious and powerfull, the entrances of it ſo deceitfull, ſubtile, inſenſible, and plauſible; our weakneſſe, our unwatchfulneſſe ſo unſpeakable, that we cannot in the leaſt keep or preſerve our ſelves from it: we faile both in wiſdome and power for this work.
This is another means of preservation. As we have no strength‸ to resist a temptation when it doth come, when we are entered into it, but shall fall under it, without a supply of sufficiency of grace from God; 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, 1 Pet‸ 1:‸5. We are in all things “‸kept by the power of God.” This our Saviour instructs us in, not only by directing us to pray that we be not led into temptation, but also by his own praying for us, that we may be kept from it: John 17:‸15, “‸I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil‸‸,”—that is, the temptations of the world‸ unto evil, unto sin,—‸ἐκ τοῦ πονηροῦ, “‸out of the evil” that is in the world, that is temptation, which is all that is evil in the world; or from the evil one, who in the world‸ makes use of the world‸ unto temptation. Christ prays his Father to keep us, and instructs us to pray that we 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 entrances of it so deceitful, subtle, insensible, and plausible,—‸our weakness, our unwatchfulness, so unspeakable,—‸that we cannot in the least keep or preserve ourselves from it. We fail both in wisdom and power for this work.
Let the heart then commune with its ſelfe and ſay, I am poore and weake, Satan is ſubtile, cunning, powerfull, watching conſtantly for Advantages againſt my ſoule; the world earneſt, preſſing, and full of ſpecious pleas, innumerable pretences, and waies of deceit; my owne corruption violent and tumultuating, enticing, entangling, conceiving ſinne, and warring in me, againſt p. 105 me. Occaſions and advantages of Temptation innumerable in all things, I have, done, or ſuffer, in all buſineſſes and perſons with whom I converſe.
Let the heart, then, commune with itself and say, “‸I am poor and weak; Satan is subtle, cunning, powerful, watching constantly for advantages against my soul; the world earnest, pressing, and full of specious pleas, innumerable pretences, and ways of deceit; my own corruption violent and tumultuating, enticing, entangling, conceiving sin, and warring in me, against me; occasions and advantages of temptation innumerable in all things‸ I have‸ done‸ or suffer, in all businesses and persons with whom I converse;
The firſt beginnings of Temptation inſenſible and plauſible; ſo that left unto my ſelfe I ſhall not know that I am enſnared, untill my bonds be made ſtrong, and ſinne hath got ground in my heart; therefore on God alone will I rely for preſervation, and continually will I look up to him, on that account; This will make the ſoule be alwaies committing its ſelfe to the care of God, reſting its ſelfe on him; and to do nothing, undertake nothing &c: without asking counſell of him. So that a double Advantage will ariſe from the Obſervation of this direction, both of ſingular uſe for the ſoules preſervation from the evill feared
the first beginnings of temptation insensible and plausible, so that, left unto myself‸, I shall not know that I am ensnared, until my bonds be made strong, and sin hath got ground in my heart: therefore on God alone will I rely for preservation, and continually will I look up to him‸ on that account.” This will make the soul be always committing itself to the care of God, resting itself on him, and to do nothing, undertake nothing‸, etc., 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.
Firſt, The engagement of the grace and compaſſion of God, who hath called the Fatherleſſe, and helpleſſe to reſt upon him; nor did ever ſoule faile p. 106 of ſupplys who in a ſenſe of want, rolled its ſelfe on him, on the account of his gratious invitation.
] The engagement of the grace and compassion of God, who hath 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.
Secondly, the keeping of it in ſuch a frame, as on various accounts, is uſefull for its preſervation; He that looks to God for aſſiſtance, in a due manner, is both ſenſible of his danger, and conſcientiouſly carefull in the uſe of meanes to preſerve himſelfe, which tvvo, of vvhat importance they are in this caſe, may eaſily be apprehended, by them vvho have their hearts exerciſed in theſe things.
[2.] The keeping of 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 easily be apprehended‸ by them who have their hearts exercised in these things.
3. This alſo is in it, Act, Faith on the promiſe of God for preſervation: To believe that he vvill preſerve us, is a meanes of preſervation. For this God vvill certainly doe, or make avvay for us, to escape out of Temptation if vve fall into it, under ſuch a believing frame. We are to pray for vvhat God hath promiſed. Our requeſts are to be regulated by his promiſes, and commands, vvhich are of the ſame extent, faith cloſes vvith the promiſes, and p. 107 ſo finds reliefe in this caſe. This James inſtructs us in, Ch. 1. 5, 7. What we vvant vve muſt aske of God: but vve muſt aske it in faith, for othervviſe vve muſt not think that we ſhall receive any thing of the Lord. This then alſo is in this direction of our Saviour; that vve act Faith on the promiſes of God, for our preſervation out of Temptation. He hath promiſed that he will keep us in all our wayes; that we ſhall be directed in a way, that though we are fooles, we ſhall not erre in it, Iſa. 55. 8. that he will lead us, guide us, and deliver us from the evill one. Set faith on worke on theſe promiſes of God, and expect a good and comfortable iſſue. It is not eaſily conceived what a traine of Graces, faith is attended withall,8 when it goes forth to meet Chriſt in the promiſes: nor what a power for the preſervation of the ſoul, lyes in this thing: But I have ſpoken to this elſevvhere.
- 8. Mortification of ſin in Believer. [moved in the edition]
(3.) This also is in it,‸—act 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 hath 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 in this case. This James instructs us in, ch. 1:‸5–‸7. What we want we must “‸ask of God;” but we must “‸ask ‸ 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 Saviour, that we act faith on the promises of God‸ for our preservation out of temptation. He hath 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,” Isa 35:‸8; that he will lead us, guide us, and deliver us from the evil one. Set faith on work on these promises of God, and expect a good and comfortable issue. It is not easily conceived what a train of graces faith is attended withal, when it goes forth to meet Christ in the promises, nor what a power for the preservation of the soul lies in this thing; but I have spoken to this elsewhere.4
- 4. Mortification of Sin in Believers, ch. 14. [moved here by the editor]
Pray
4. Weigh theſe things ſeverally, and 1. take prayer into conſideration, p. 108 to pray that we enter not into Temptation, is a meanes to preſerve us from it. Glorious things are by all men, that know ought of thoſe things ſpoken of this duty; & yet the truth is, not one halfe of its Excellency, power, and efficacy is knowne. It is not my buſineſſe, to ſpeake of it in Generall; but this I ſay as to my preſent purpoſe; he that would be little in temptation, let him be much in prayer. This calls in the ſutable help & ſuccour that is laid up in Chriſt for us, Heb. 4. 16. This caſteth our ſoules into a frame of oppoſition to every Temptation. When Paul had given inſtruction for the taking to our ſelves the whole armour of God, that we may reſiſt and ſtand in a time of Temptation, he addes this generall cloſe of the whole, Ep. 6. 18. praying alwaies with all prayer and ſupplication in the ſpirit, and watching thereunto, with all perſeverance, and ſupplication.
(4.) Weigh these things severally, and‸, first, take prayer into consideration. To pray that we enter not 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. It is not my business‸ to speak of it in general; but this I say as to my present purpose,—‸he that would be little in temptation, let him be much in prayer. This calls in the suitable help and succour 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 may resist and stand in a time of temptation, he adds 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 for the end propoſed. And therefore conſider what weight he p. 109 layes on it: praying alwaies! that is at all times and ſeaſons, or be alwaies ready and prepared for the diſcharge of that duty, Luk. 18. 1. 1 Theſ. 5. 14. with all prayer and ſupplications in the ſpirit; putting forth all kindes 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 what ever; and that not for a little while, but with all perſeverance; continuance lengthned out to the utmoſt ſo ſhall we ſtand. The ſoule ſo framed, is in a ſure poſture; and this is one of the meanes without which this worke will not be done. If we doe 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 dayly contending with God: that he would preſerve our ſoules; and keep our hearts, and our wayes, that we be not entangled; p. 110 that his good and wiſe providence will order our wayes, and affaires that no preſſing temptation befall us, that he would give us diligence, carefulneſſe, watchfulneſſe, over our own waies: ſo ſhall we be delivered, when others are held with the cords of their own folly.
Without this all the rest will be of no efficacy for the end proposed. And therefore consider what weight he lays on it: “Praying always,”—‸that is, at all times and seasons, or be always ready and prepared for the discharge of that duty, Luke 18:‸1, Eph 6:18; “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: so shall we stand. 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 temptation.” Let this be one part of our daily contending with God,—‸that he would preserve our souls, and keep our hearts‸ and our ways, that we be not entangled; that his good and wise providence will order our ways‸ and affairs, that no pressing temptation 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.