Chapter VII

THat part of watchfulneſſe againſt Temptation which we have conſidered, regards the outward meanes, occaſions, and advantages of Temptation; proceed we now to that which reſpects the heart its ſelfe, which is wrought upon, and entangled by Temptation: watching p. 124 or keeping of the heart, which above all keepings we are obliged unto, comes within the compaſſe of this duty alſo; for the right performance whereof, take theſe enſuing directions.

1. Let him that would not enter into Temptation labour to know his owne heart, to be acquainted with his owne ſpirit, his naturall frame, and temper, his Luſts and Corruptions, his naturall, ſinfull, or ſpirituall weakneſſes, that finding where his weakneſſe lyes, he may be carefull to keep at a diſtance from all occaſions of ſinne.

Our Saviour tells the diſciples that they knew not what Spirit they were of, which under a pretence of zeale betraid them into ambition and deſire of Revenge. Had they knowne it, they would have watched over themſelves. David tells us, Pſal. 18. 23. that he conſidered his waies, and kept himſelfe from his iniquity, which he was particularly prone unto.

p. 125 There are Advantages for temptations lying oftentimes in mens naturall tempers and conſtitution: ſome are naturally gentle, facile, eaſy to be intreated, pliable, which though it be the nobleſt temper of nature, and the beſt and choyſeſt ground when well broken up and fallowed for grace to grow in, yet if not watched over, will be a meanes of innumerable ſurprizalls, and entanglements in Temptation. Others are earthy, froward, moroſe; ſo that envy, malice, ſelfiſhneſſe, peeviſhneſſe, harſh thoughts of others, repinings, lye at the very doore of their natures, and they can ſcarce ſtep out, but they are in the ſnare of one or other of them: Others are paſſionate and the like. Now he that would watch, that he enter not into temptation, had need be acquainted with his owne naturall temper: that he may watch over the treacheries that lye in it continually; Take heed leſt you have a Jehu in you, that ſhall make you drive furiouſly, or a p. 126 Jonah in you, that will make you ready to repine; or a David, that will make you haſty in your determinations as he was often in the warmth and goodneſſe of his naturall temper. He who watches not this throughly, who is not exactly kill’d in the knowledge of himſelfe, will never be diſintangled from one Temptation or another, all his daies.

Againe! as men have peculiar naturall tempers, which according as they are attended or mannaged, prove a great Fomes of ſinne, or advantage to the exerciſe of Grace; ſo men may have peculiar luſts or corruptions, which either by their naturall conſtitution or education and other prejudices, have got deep rooting and ſtrength in them. This alſo is to be found out by him, who would not enter into temptation. Unleſſe, he know it, unleſſe his eye be alwaies on it, unleſſe he obſerve its actings, motions, advantages, it will continually be intangling and inſnaring of him. This p. 127 then is our fixt direction in this kind; labour to know thine owne frame and temper, what ſpirit thou art of; what aſſociates in thy heart Satan hath, where Corruption is ſtrong, where Grace is weak; what ſtrong hold luſt hath in thy naturall conſtitution and the like. How many have all their comforts blaſted, and peace diſturbed, by their naturall paſſion and peeviſhneſſe? How many are rendred uſeleſſe in the world, by their frowardneſſe and diſcontent? how many are diſquieted even by their owne gentleneſſe and ſanctity? be acquainted then with thine owne heart, though it be deepe, ſearch it: though it be dark, enquire into it: though it give all its diſtempers other names then what are their due believe it not. Were not men utter ſtrangers to themſelves, did they not give flattering titles to their naturall diſtempers, did they not ſtrive rather to juſtify palliate or excuſe the evills of their hearts, that are ſuited to their naturall tempers and conſtitutions, p. 128 then to deſtroy them, and by theſe meanes keep themſelves off from taking a cleare and diſtinct view of them; it were impoſſible that they ſhould all their daies hang in the ſame briers without attempt for deliverance; uſeleſſeneſſe and ſcandall in profeſſors, are branches growing conſtantly on this root of unacquaintedneſſe with their owne frame and temper; and how few are there, who will either ſtudy them themſelves; or beare with thoſe who would acquaint them with them.

2. When thou knoweſt the ſtate and condition of thy heart as to the particulars mentioned, watch againſt all ſuch Occaſions, Opportunities, Employments, ſocieties, retirements, buſineſſes, as are apt to intangle thy naturall temper, or provoke thy corruption.

It may be there are ſome waies, ſome ſocieties, ſome buſineſſes, that thou never in thy life eſcaped’ſt them, but ſuffered’ſt by them, more or leſſe through their ſutableneſſe to p. 129 tice, or provoke thy Corruption. It may be, thou art in a ſtate and condition of life, that inſnares thee day by day, on the account of thy ambition, paſſion, diſcontent or the like; if thou haſt any love to thy ſoule, it is time for thee to awake, and to deliver thy ſelfe as a bird from the evill ſnare. Peter will not come againe in haſt to the High-prieſts hall, nor would David walke againe in the top of his houſe, when he ſhould have been in the high places of the field. But the particulars of this inſtance are ſo various, and of ſuch ſeverall natures in reſpect of ſeverall perſons, that it is impoſſible to enumerate them, Prov. 4. 14, 15. Herein lyes no ſmall part of that Wiſdome, which conſiſts in our ordering our Converſation aright. Seeing we have ſo litle power over our hearts, when once they meet with ſuitable provocations, we are to keep them aſunder, as a man would do fire and the combuſtible parts of the houſe wherein he dwells.

p. 130 3. Be ſure to lay in proviſion in ſtore, againſt the approaching of any Temptation.

This alſo belongs to our watchfulneſſe over our hearts. You will ſay, what proviſion is intended, and where is it to be laid up? Our hearts, (as our Saviour ſpeaks are our Treaſury. There we lay up whatever we have, Good or bad; and thence do we draw it, for our uſe, Matth. 12. 35. It is the heart then wherein proviſion is to be laid up againſt Temptation. When an Enemy drawes nigh to a fort, or Caſtle to beſeige and take it; oftentimes if he find it well manned, and furniſhed with proviſion for a ſeige, and ſo able to hold out, he withdrawes and aſſaults it not. If Satan the Prince of this world come, and find our hearts fortified againſt his batteries, and provided to hold out, he not only departs, but as James ſaies, he flyes; he will fly from us, Jam. 4. 7. for the proviſion to be laid up, it is that which is provided in the Goſpell for us, Goſpell proviſions will do p. 131 this work; that is, keep the heart full of a ſenſe of the love of God in Chriſt: this is the greateſt preſervative againſt the power of temptation in the world. Joſeph had this; and therefore on the firſt appearance of a temptation, he cries out; how can I do this great evill, and ſinne againſt God? and there is an end of the temptation, as to him, it layes no hold on him, but departs. He was furniſhed with ſuch a ready ſenſe of the love of God; as Temptation could not ſtand before, Gen. 39. 9. The love of Chriſt conſtraines us, ſaith the Apoſtle, to live to him, 2 Cor. 5. 14. and ſo conſequently, to withſtand Temptation. A man may, nay he ought to lay in proviſions of the Law alſo; feare of death, hell puniſhment, with the terror of the Lord in them. But theſe are farre more eaſily conquered then the other: Nay they will never ſtand alone againſt a vigorous aſſault. They are conquered in convinced perſons every day: hearts ſtored with them, will ſtruggle for a p. 132 while, but quickly give over: But ſtore the heart with a ſenſe of the Love of God in Chriſt; with the eternall deſigne of his grace, with a taſt of the blood of Chriſt, and his Love in the ſhedding of it; get a reliſh of the priviledges we have thereby; our Adoption, Juſtification, Acceptation with God, fill the heart with thoughts of the beauty of holineſſe as it is deſigned by Chriſt for the End, Iſſue, and effect of his death, and thou wilt in an ordinary courſe of walking with God, have great peace and ſecurity as to the diſturbance of temptations. When men can live and plod on, in their profeſſion, and not be able to ſay, when they had any living ſenſe of the Love of God, or of the priviledges which we have in the blood of Chriſt; I know not what they can have to keep them from falling into ſnares. The Apoſtle tells us, that the peace of God φρουρήσει τὰς καρδίας Phi. 4. 7. ſhall keepe our hearts; Φρουρά, is a military word a garriſon: and ſo φρουρήσει, is, ſhall keep p. 133 as in a Garriſon: Now a Garriſon hath two things attending it. 1. That it is expoſed to the aſſaaults of its enemies. 2. That ſafety lies in it from their attempts. It is ſo with our ſoules: They are expoſed to Temptations, aſſaulted continually: but if there be a garriſon in them, or if they be kept as in a garriſon, temptation ſhall not enter, and conſequently we ſhall not enter into temptation. Now how is this done? ſaith he, the peace of God ſhall do it: what is this peace of God? a ſenſe of his love and favour in Jeſus Chriſt. Let this abide in you, and it ſhall garriſon you, againſt all aſſaults whatever: Beſides, there is that in an eſpeciall manner, which is alſo in all the reſt of the directions; namely that the thing its ſelfe lyes in a direct oppoſition to all the waies and meanes that Temptation can make uſe of to approach unto our ſoules. Contending to obtaine, and keep, a ſenſe of the love of God in Chriſt, in the nature of it, obviates all the workings p. 134 and inſinuations of Temptation. Let this be a third direction then in our watching againſt Temptation: Lay in ſtore of Goſpell proviſions, that may make the ſoule a defenced place, againſt all the aſſaults thereof.

4. In the firſt approach of any Temptation, (as we are all tempted) theſe directions following are alſo ſuited to carry on the work of watching which we are in the purſuit of.

1. Be alwaies awake, that thou may’ſt have an early diſcovery of thy Temptation; that thou may’ſt know it ſo to be. Moſt men perceive not their enemy, untill they are wounded by him. Yea others may ſometimes ſee them deeply ingaged, whileſt themselves are utterly inſenſible; They ſleepe without any ſenſe of danger, untill others come and awake them, by telling them that their houſe is on fire. Temptation in a neuter ſenſe is not eaſily diſcoverable: namely as it denotes, ſuch a way, or thing, or matter, as is, or may be made uſe of, for the ends of Temptation; p. 135 few take notice of it, untill it is too late; and they find themſelves intangled, if not wounded. Watch then to underſtand betimes, the ſnares that are laid for thee; to underſtand the advantages thy enemies have againſt thee, before they get ſtrength & power; before they are incorporated with thy luſts, and have diſtilled poyſon into thy ſoule.

2. Conſider the ayme and tendency of the Temptation, whatever it be, and of all that are concerned in it. Thoſe who have an active concurrence into thy Temptation, are Satan, and thy owne luſts. For thine owne luſt I have manifeſted elſewhere what it aimes at in all its actings and enticings. It never riſes up, but its intendment is the worſt of evills. Every acting of it, would be a formed Enmity againſt God. Hence look upon it, in its firſt attempts, what pretences ſoever may be made, as thy mortall enemy; I hate it, ſaith the Apoſtle, Rom. 7. 15. that is the working of Luſt in me, I hate p. 136 it; it is the greateſt enemy I have. Oh that it were killed and deſtroyed: Oh that I were delivered out of the power of it. Know then that in the firſt attempt or aſſault in any temptation, thy moſt curſed ſworne enemy is at hand, is ſetting on thee, and that for thy utter ruine; ſo that it were the greateſt madneſſe in the world, to throw thy ſelfe into his armes, to be deſtroyed. But of this I have ſpoken in my diſcourſe of Mortification.

Hath Satan any more friendly aime and intention towards thee, who is a ſharer in every Temptation? To beguile thee as a ſerpent, to devoure thee as a Lyon, is the friendſhip that he owes thee. I ſhall only adde that the ſinne he tempts thee to againſt the Law, is not the thing he aymes at; his deſigne lies againſt thy intereſt in the Goſpell. He would make ſin, but a bridg to get over to a better ground to aſſault thee, as to thy intereſt in Chriſt. He who perhaps will ſay to day thou mayſt venture on ſinne, becauſe thou p. 137 haſt an intereſt in Chriſt; will to morrow tell thee to the purpoſe, that thou haſt none, becauſe thou haſt done ſo.

3. Meet thy temptation in its entrance with thoughts of faith concerning Chriſt on the Croſſe: This will make it ſinke before thee. Entertaine no parly, no diſpute with it, if thou wouldeſt not enter into it. Say it is Chriſt that dyed, that dyed for ſuch ſins as theſe. This is called taking the ſheild of Faith to quench the fiery darts of Satan, Ep. 6. 16. Faith doth it, by laying hold on Chriſt crucified, his Love therein, and what from thence he ſuffered for ſinne. Let thy temptation be what it will; be it unto ſin, to feare or doubting for ſinne, or about thy ſtate and condition, its not able to ſtand before faith lifting up the ſtandard of the Croſſe. We know what meanes the Papiſts, who have loſt the power of faith, uſe to keep up the forme. They will ſigne themſelves with the ſigne of the croſſe; or make aeriall Croſſes, and by virtue of that p. 138 worke done think to ſcare away the Devill. To act faith on Chriſt crucified, is really to ſigne our ſelves with the ſigne of the Croſſe; and thereby ſhall we overcome that wicked one, 1 Pe. 5. 9

4. Suppoſe the ſoule hath been ſurprized by temptation and intangled at unavvares, ſo that novv it is too late to reſiſt the firſt entrances of it; vvhat ſhall ſuch a ſoule doe, that it be not plunged into it, and carried avvay vvith the povver thereof?

1. Doe as Paul did; beſeech God againe and againe, that it may depart from thee, 2 Cor. 12. 7. and if thou abideſt therein, thou ſhalt certainely either be ſpecedily deliverd out of it, or receive a ſufficiency of Grace not to be foyled utterly by it. Only! as I ſaid in part before, do not ſo much imploy thy thoughts about the things vvhereunto thou art tempted, vvhich oftentimes raiſeth further intanglements; but ſet thy ſelfe againſt the Temptation it ſelfe. Pray againſt the temptation that it may depart; and p. 139 vvhen that is taken avvay, the things themſelves may be more calmely conſidered.

2: Fly to Chriſt, in a peculiar manner, as he was tempted; and beg of him to give thee ſuccour in this needfull time of trouble, Heb. 2. 18. the Apoſtle inſtructs us herein: in that he hath been tempted, he is able to ſuccour them that are tempted: this is the meanining of it; vvhen you are tempted, and are ready to faint, vvhen you vvant ſuccour, you muſt have it or you dye; act faith peculiarly on Chriſt, as he vvas tempted. That is! conſider that he vvas tempted himſelfe, that he ſuffered thereby, that he conquered all temptations, and that not merely on his ovvne account, ſeeing for our ſakes he ſubmitted to be tempted; but for us: (he conquered in, and by himſelfe, but for us) and draw, yea expect ſuccour from him, Heb. 4. 15, 16. lye dovvne at his feet, make thy complaint knovvne to him, begge his aſſiſtance, & it vvill not be in vaine.

3. Looke to him who hath promiſed p. 140 deliverance: Conſider that he is faithfull, and will not ſuffer thee to be tempted above what thou art able. Conſider that he hath promiſed a comfortable iſſue of theſe trialls and temptations. Call all the promiſes to mind, of Aſſiſtance and deliverance that he hath made: ponder them in thy heart, and reſt upon it, that God hath innumerable wayes that thou knoweſt not of, to give thee in deliverance: as,

1 He can ſend an Affliction, that ſhall mortifie thy heart unto the matter of the Temptation, whatever it be: That that which was before a ſweet morſell under the tongue, ſhall neither have taſt, or reliſh in it unto thee; thy deſire to it ſhall be killed: as was the caſe with David: or

2. He can by ſome providence alter that whole ſtate of things, from whence thy temptation doth ariſe; ſo taking fuell from the fire, cauſing it to goe out of it ſelfe; as it was with the ſame David in the day of Battell: or,

3. He can tread down Satan under p. 141 thy feet, that he ſhall not dare to ſuggeſt any thing any more to thy diſadvantage (the God of peace ſhall doe it;) that thou ſhalt heare of him no more: or

4. He can give thee ſuch ſupply of Grace, as that thou mayeſt be freed, though not from the temptation it ſelfe, yet from the tendency and danger of it, as was the caſe with Paul: or

5. He can give thee ſuch a comfortable perſwaſion of Good ſucceſſe in the iſſue, as that thou ſhalt have refreſhment in thy trialls, and be kept from the trouble of the temptation: As was the caſe with the ſame Paul: or

6. He can utterly remove it, and make thee a compleat Conquerour: And innumerable other wayes he hath, of keeping thee from entring into temptation, ſo as to be foyled by it.

4. Conſider where the Temptation wherevvith thou art ſurprized, hath made its entrance, and by vvhat meanes, and vvith all ſpeed make up p. 142 that breach: ſtop that paſſage vvhich the waters have made to enter in at.

Deale vvith thy ſoule like a wiſe Phyſitian; inquire vvhen, hovv by vvhat meanes thou felleſt into this diſtempet: and if thou findeſt negligence, Careleſſneſſe, vvant of keeping vvatch over thy fleſh, to have lyen at the bottome of it, fix thy ſoule there; bevvaile that before the Lord; make up that breach, and then proceed to the vvorke that lyes before thee.