Of Temptation

Chriſtian Reader,

IF thou art in any meaſure awake in theſe daies wherein we live, and haſt taken notice of the manifold, great, and various Temptations wherewith all ſorts of perſons that know the Lord, and profeſſe his name are beſet, and whereunto they are continually expoſed; with what ſucceſſe thoſe Temptations have obtained to the unſpeakable ſcandall of the Goſpell, with the wounding and ruine of innumerable ſoules: I ſuppoſe thou wilt not inquire any farther after other Reaſons of the publiſhing of the enſuing warnings and directions, being ſuited to the times that paſſe over us, and thine own concernment in them. This I ſhall only ſay to thoſe who think meet to perſiſt in any ſuch enquiry, that though my firſt engagement for the expoſing of theſe meditations unto publick view, did ariſe from the deſires of ſome, whoſe avouching the intereſt of Chriſt in the world by perſonall holineſs, and conſtant adhering to every thing that is made pretious by its Relation to him, have given them power over me, to require at any time ſervices of greater importance, yet I dare not lay my doing of it ſo upon that account, as in the leaſt, to intimate, that with reſpect to the generall ſtate of things mentioned, I did not my ſelfe eſteeme it ſeaſonable and neceſsary. The variety of outward Providences and Diſpenſations, wherewith I have my ſelfe been exerciſed in this world, with the inward trials they have been attended withall, added to the obſervation that I have had advantages to make of the waies and walkings of others, their beginnings, progreſſes, and endings, their riſings and falls in profeſsion, and converſation, in darkneſſe and light, have left ſuch a conſtant ſenſe & impreſsion of the Power & danger of Temptations upon my mind and ſpirit, that without other pleas and pretences, I cannot but own a ſerious call unto mē to bewar, with a diſcovery of ſome of the moſt eminent waies and meanes of the prevalency of preſent tēptations, to have been in my own judgment, in this ſeaſon, needfull.

But now Reader, if thou art amongſt them, who takeſt no notice of theſe things, or careſt not for them, who haſt no ſenſe of the efficacy and dangers of Temptations in thine own walking and profeſsion, nor haſt obſerved the power of them upon others; who diſcerneſt not the manifold advantages that they have got in theſe daies, wherein all things are ſhaken, nor haſt been troubled or moved for the ſad ſucceſſes they have had amongſt profeſſors, but ſuppoſeſt that all things are well within door, and without, and would be better, couldeſt thou obtaine fuller ſatisfaction to ſome of thy Luſts, in the pleaſures or profits of the world, I deſire thee to knovv, that I vvrite not for thee, nor do eſteeme thee a fit Reader, or judge of what is here written. Whileſt all the iſſues of Providentiall diſpenſations, in reference to the publick concernements of theſe nations are perplexed and intangled, the footſteps of God lying in the deep, where his pathes are not known; whilſt in particular, unparalleled diſtreſſes, and ſtrange proſperities are meaſured out to men, yea to Profeſſors; whileſt a ſpirit of errour, giddineſſe, and deluſion goes forth with ſuch ſtrength and efficacy, as it ſeemes to have received a Commiſſion to go and proſper; whilſt there are ſuch diviſions ſtrifes, emulations, attended with ſuch evil ſurmiſes, wrath, & revenge, found amongst brethren; whileſt the deſperate iſſues and products of mens temptations are ſeen dayly in partiall, & totall apoſtacy, in the decay of love, the overthrow of faith; our dayes being filled with fearful examples of back ſliding, ſuch as former Ages never knew whilſt there is a viſible declenſion from Reformation ſeizing upon the profeſsing party of theſe nations, both as to perſonall holineſſe, and zele for the intereſt of Chriſt; He that underſtands not that there is an houre of temptatiō come upon the world to try them that dwell in the earth is doubtleſse either himſelfe at preſent captivated under the power of ſome woefull luſt, corruption, or Temptation, or is indeed ſtarke blind, and knowes not at all what it is to ſerve God in temptations: With ſuch then I have not at preſent to doe; for thoſe who have in generall a ſenſe of theſe things, who alſo in ſome meaſure are able to conſider that the Plague is begun, that they may be farther awakened to look about thē, leſt the infection have approached nearer to them, by ſome ſecret & imperceptible wayes, than they did apprehend; or leſt they ſhould be ſurprized at unawares hereafter by any of thoſe temptations that in theſe dayes either waſt at noone, or elſe walke in darkneſſe, is the enſuing warning intended; & for the ſake of them that mourne in ſecret, for all the Abominations that are found among, and upon them that profeſſe the Goſpell; and who are under the conduct of the Captaine of their ſalvation fighting and reſiſting the power of Temptations, from what ſpring ſoever they riſe, in themſelves, are the enſuing directions propoſed to conſideration.

That our faithfull and mercifull High Prieſt, who both ſuffered and was tempted, and is on that account touched with the feeling of our infirmities, would accompany this ſmall diſcourſe with ſeaſonable ſupplyes of his ſpirit, and ſuitable mercy to them that ſhall conſider it, that it may be uſefull to his ſervants for the ends whereunto it is deſigned, is the prayer of him, who received this handfull of ſee from his Storehouſe, and treaſure,

JOH: OVVEN

Matth. 26. 41. Watch and pray that you enter not into temptation.

THESE words of our Saviour are repeated with very litle alteration p. 2 in three Evangeliſts; only whereas Matthew and Mark have recorded them as above written, Luke reporteth them thus; ariſe and pray, that you enter not into temptation; ſo that the whole of his caution ſeemes to have beene; ariſe, watch and pray that you enter not into temptation.

Solomon tells us of ſome, that lye downe on the top of a maſt in the middeſt of the ſea, Prov. 23. 34. Men overborne by ſecurity in the mouth of deſtruction. If ever poore ſoules lay downe on the top of a maſt in the middeſt of the ſea, theſe diſciples with our Saviour in the Garden did ſo. Their Maſter at a litle diſtance from them, was offering up prayers and ſupplications with ſtrong cryes, and teares; Heb. 5. 4. being then taking into his hand, and beginning to¹ taſt that cup that was filled with the curſe and wrath due to their ſinnes. The Jewes armed for his▪ and their deſtruction, being but a litle more diſtant from them, on the other hand. Our Saviour had a litle p. 3 before, informed them, that, that night he ſhould be betraid, and be delivered up to be ſlaine; They ſaw that he was ſorrowfull, and very heavy verſ. 37. Nay he told them plainely, that his ſoule was exceeding ſorrowfull even unto death: verſ. 38. and therefore entreated them to tarry, and watch with him, now he was dying, and that for them. In this condition, leaving them but a litle ſpace like men forſaken of all love towards him, or care of themſelves, they fall faſt aſleepe. Even the beſt of Saints, being left to themſelves, will quickly appeare to be leſſe then men, to be nothing. All our owne ſtrength is weakneſſe, and all our Wiſdome, folly. Peter being one of them, who but a litle before, had with ſo much ſelfe-confidence, affirm’d, that though all men forſooke him, yet he never would ſo do; our Saviour expoſtulates the matter in particular with him, verſ. 40. He ſaith unto Peter, could you not watch with me one houre: as if he ſhould have ſaid; Art thou he Peter p. 4 who but now boaſted’ſt of thy Reſolution, never to forſake me? Is it likely that thou ſhouldeſt hold out therein, when thou canſt not watch with me one houre? is this thy dying for me; to be dead in ſecurity, when I am dying for thee? And indeed it would be an amazing thing, to conſider, that Peter ſhould make ſo high a promiſe, and be immediately ſo careleſſe and remiſſe in the purſuit of it; but that we find the root of the ſame treachery abiding and working in our owne hearts, and do ſee the fruit of it brought forth every day. The moſt noble engagements unto obedience, quickly ending in deplorable negligence, Rom. 7. 18.

1. 1. Heb. 2. 9. Gal. 3. 13. 2 Cor. 5. 21.

In this eſtate our Saviour admoniſhes them of their condition, their weakneſſe, their danger, and ſtirres them up to a prevention of that ruine, which lay at the doore; ſaith he, ariſe, watch, and pray, &c.

I ſhall not inſiſt on the particular aimed at here by our Saviour in this p. 5 Caution to them that were then preſent with him, the great Temptation that was coming on them, from the ſcandall of the Croſſe, was doubtleſſe in his eye; but I ſhall conſider the words as containing a generall direction to all the diſciples of Chriſt in their following of him throughout all generations.

There are three things in the words;

1. The evill cautioned againſt: Temptation.

2. The meanes of its prevalency; by our entering into it.

3. The way of preventing it, watch and pray.

It is not in my thoughts to handle the common place of Temptations, but only the danger of them in Generall, with the meanes of preventing that danger. Yet that we may know what we affirme, and whereof we ſpeak, ſome concernements of the Generall nature of Temptation, may be premiſed.

p. 6 For the Generall nature of tempting and Temptation, it lyes among things indifferent; to try, to experiment, to prove, to peirce a veſſell, that the liquor that is in it may be knowne, is as much as is ſignified by it.

Hence God is ſaid ſometimes to tempt; and we are commanded as our duty to tempt or try or ſearch our ſelves, to know what is in us; and to pray that God would do ſo alſo. So Temptation is like a knife, that may either cut the meat, or the throat of a man; it may be his food, or his poyſon, his exerciſe, or his deſtruction.

Temptation in its ſpeciall nature: as it denotes any evill, is conſidered, either actively, as it leads to evill, or paſſively as it hath an evill and ſuffering in it, ſo Temptation is taken for affliction, Jam. 1. 2. For in that ſenſe, we are to count it all joy when we fall into temptation, in the other, that we enter not into it.

p. 7 Againe actively conſidered, it either denotes in the Tempter, a deſigne for the bringing about of the ſpeciall end of temptation, namely a leading into evill; ſo it is ſaid, that God tempts no man, Jam. 1. 13. with a deſigne for ſinne, as ſuch: or the Generall nature, and end of Temptation which is Triall; ſo God tempted Abraham, Gen: 21. 1. And he proveth, or tempteth by falſe prophets, Deut. 13. 3.

Now as to Gods tempting of any, two things are to be conſidered.

1. The end why he doth it.

2. The way whereby he doth it.

For the firſt, his Generall Ends are two.

1. He doth it to ſhew unto man what is in him, that is the man himſelfe: and that either as to his grace, or to his Corruption. (I ſpeak not now of it, as it may have a place and beare a part in judiciary obduration.) Grace and corruption lye deep in the heart, men oftentimes deceive themſelves in the ſearch after the one, or p. 8 the other of them. When we give vent to the ſoule, to try what grace is there, Corruption comes out: and when we ſearch for corruption, Grace appeares; ſo is the ſoule kept in uncertainty; we faile in our trialls. God comes with a Gage, that goes to the bottome. He ſends his inſtruments of triall into the body, and the inmoſt parts of the ſoule, and lets man ſee what is in him, of what mettall he is conſtituted.

Thus he tempted Abraham, to ſhew him his faith. Abraham knew not what faith he had; (I meane what power and vigour was in his faith) untill God drew it out by that great triall and Temptation;² when God ſaies he knew it, He made Abraham know it.

1. 2. Gen. 22. 12.

So he tryed Hezekiah, to diſcover his pride: God left him that he might ſee what was in his heart, 2 Chron. 32. 31. He knew not that he had ſuch a proud heart, ſo apt to be lifted up, as he appeared to have, untill God tryed p. 9 him, and ſo let out his filth, and powred it out before his face. The iſſues of ſuch diſcoveries to the Saints in thankfulneſſe, humiliation, and treaſuring up of experiences, I ſhall not treat of.

2. God doth it to ſhew himſelfe unto man, and that

1. In a way of preventing Grace; A man ſhall ſee that it is God alone who keeps from all ſinne. Untill we are tempted, we think we live on our owne ſtrength. Though all men do this or that, we will not. When the triall comes, we quickly ſee, whence is our preſervation by ſtanding, or falling. So was it in the caſe of Abimeleck, Gen. 20. 6. I withheld thee.

2. In a way of renewing Grace. He would have the Temptation continue with Paul, that he might reveale himſelfe to him, in the ſufficiency of his renewing grace, 2 Cor. 12. 9. We know not the power and ſtrength, that God puts forth in our behalfe, nor what is the ſufficiency of his Grace, p. 10 untill comparing the Temptation with our owne weakneſſe it appeares unto us. The efficacy of an Antidote is found when poyſon hath been taken, and the pretiouſneſſe of medicines is made knowne by diſeaſes. We ſhall never know what ſtrength there is in Grace, if we know not what ſtrength there is in Temptation. We muſt be tryed, that we may be made ſenſible of being preſerved.

And many other good and gracious ends He hath, which He accompliſheth towards his Saints by his trialls and temptations, not now to be inſiſted on.

2. For the waies whereby God accompliſheth this his ſearch, triall, or temptation, theſe are ſome of them.

1. He puts men on Great Duties, ſuch as they cannot apprehend that they have any ſtrength for, nor indeed have. So he tempted Abraham, by calling him to that Duty of ſacrificing his ſonne; a thing abſurd to Reaſon, p. 11 bitter to nature, and grievous to him on all accounts whatever. Many men know not what is in them, or rather what is ready for them, untill they are put upon what ſeemes utterly above their ſtrength, Indeed upon what is really above their ſtrength. The duties that God in an ordinary way requires at our hands, are not proportioned to what ſtrength we have in our ſelves, but to what help and reliefe is laid up for us in Chriſt; And we are to addreſſe our ſelves to the greateſt performances, with a ſetled perſwaſion that we have not ability for the leaſt. This is the law of Grace; But yet when any duty is required, that is extraordinary, that is a ſecret note often diſcovered, in the yoke of Chriſt; it is a triall, a temptation.

2. By putting them upon great ſufferings. How many have unexpectedly found ſtrength, to dye at a ſtake, to endure tortures for Chriſt. Yet their call to it was a triall. This Peter tells us is one way whereby we are p. 12 brought into trying temptations, 1 Pe. 1. 6, 7. Our temptations ariſe from the fiery triall, and yet the end is but the triall of our faith.

3. By his providentiall diſpoſing of things ſo, as that occaſions unto ſinne will be adminiſtred unto men, which is the caſe mentioned, Dent. 13. 3. and innumerable other inſtances may be adjoyned.

Now they are not properly the Temptations of God, as coming from him, with his end upon them that are here intended: and therefore I ſhall ſet theſe apart from our preſent conſideration, that is then Temptation in its ſpeciall nature, as it denotes an active Efficiency towards ſinning (as it is mannaged with evill, unto evill) that I intend.

In this ſenſe, Temptation may proceed either ſingly from Satan, or the world, or other men in the world, or from our ſelves, or joyntly from all, or ſome of them, in their ſeverall Combinations

.

p. 13 Satan tempts ſometimes ſingly by himſelfe, without taking advantage from the world, the things, or perſons of it, or our ſelves. So he deales in his injection of evill and blaſphemous thoughts of God, into the hearts of the Saints; which is his own work alone, without any advantage from the world or our owne hearts. For nature will contribute nothing thereunto, nor any thing that is in the world, nor any man of the world; for none can conceive a God, and conceive evill of him.

Herein Sathan is alone in the ſin▪ and ſhall be ſo in the puniſhment. Theſe fiery darts are prepared in the forge of his owne malice, and ſhall with all their venome and poyſon, be turned into his owne heart for ever.

2 Sometimes he makes uſe of the world, and joines forces againſt us, without any helps from within. So he Tempted our Saviour, by ſhewing him the kingdomes of the world,³ and the glory of them. And the variety of p. 14 the Aſsiſtances he findes from the world, in perſons, and things which I muſt not inſiſt on, the innumerable inſtruments and weapons he takes from thence of all ſortes, and at all ſeaſons, are inexpreſſible.

1. 3. Mat. 4. 8▪ [moved in the edition]

3. Sometimes he takes in Aſsiſtance from our ſelves alſo. It is not with us, as it was with Chriſt, when Satan came to tempt him, he declares that he had nothing in him, Joh. 14. 30. It is otherwiſe with us: He hath, for the compaſſing of moſt of his ends, a ſure party within our owne breaſts, Jam. 1. 14, 15. Thus he tempted Judas; He was at worke himſelfe; he put it into his heart, to betray Chriſt, Luk▪ 22. 3; he entred into him for that purpoſe, and he ſets the world at worke, the things of it, providing for him 30 peices of ſilver, verſ. 5. they covenanted to give him money; and the men of it: even the Prieſts and Phariſees; and calleth in the aſſiſtance of his own corruption; he was coveteous, a theife, and had the bagge.

p. 15 I might alſo ſhew, how the world and our own Corruptions doe act ſingly by themſelves, and joyntly in conjunction with Satan, and one another in this buſineſſe of Temptation.

But the Truth is; the principles, wayes and meanes of Temptations, the kinds, degrees, efficacy, and cauſes of them, are ſo inexpreſſibly large, and various, the circumſtances of them, from providence, Natures, conditions, ſpirituall, and naturall, with the particular caſes thence ariſing, ſo innumerable, and impoſſible to be comprized, within any bound or order, that to attempt the giving an account of them, would be to undertake that, which would be endleſſe. I ſhall content my ſelfe to give a deſcription of the generall nature of that which we are to watch againſt; which will make way for what I ayme at.

Temptation then in Generall! is any Thing, ſtate, way, condition, that upon any account whatever, hath a force or efficacy to ſeduce, to draw the mind, p. 16 and heart of a man from that obedience which God requires of him, into any ſinne, in any degree of it whatever.

In particular, that is a Temptation to any man, which cauſes, or occaſions him to ſinne, or in any thing to goe off from his dutie, either by bringing evill into his heart, or drawing out that evill, that is in his heart, or any other way, diverting him from communion with God, and that conſtant, equall, univerſall obedience, in matter, and manner, that is required of him.

For the clearing of this deſcription, I ſhall only obſerve that, Though temptation ſeemes to be of a more active importance, and ſo to denote only the power of ſeduction to ſinne it ſelfe, yet in the Scripture it is commonly taken in a neuter ſenſe, and denotes the matter of the Temptation, or the thing whereby we are tempted.

And this is a Ground of the deſcription I have given of it; be it how it will, that from any thing whatever, within us, or without us, hath advantage p. 17 to hinder in duty, or to provoke unto, or in any way to occaſion ſinne, that is a Temptation, and ſo to be looked on; Be it buſineſſe, imployment, courſe of life, company, Affections, nature, or corrupt deſigne, coyne, Relations, delights, name, Reputation, Eſteeme, Abilities, parts or excellencies of body, or mind, place, dignity, art, ſo farre as they further, or occaſion the promotion of the Ends before mentioned they are all of them, no leſſe truely Temptations, than the moſt violent ſolicitations of Sathan or allurements of the world; and that ſoule lyes at the brink of ruine, who diſcernes it not; and this will be farther diſcovered in our proceſſe.

HAving ſhewed what Temptation is, I come in the next place to manifeſt what it is to enter into Temptation:

1. This is not merely to be tempted: It is impoſſible that we ſhould be ſo freed from temptation, as not p. 19 to be at all tempted. Whileſt Satan continues in his power and malice, whileſt the world and luſt are in being, we ſhall be tempted: Chriſt (ſayes one,) was made like unto us, that he might be tempted; and we are tempted that we may be made like unto Chriſt: Temptation in generall, is comprehenſive of our whole warfare; as our Saviour calls the time of his miniſtry, the time of his Temptation, Luk. 22. 28. We have no promiſe that we ſhall not be tempted at all, nor are to pray for an abſolute freedome from temptations, becauſe we have no ſuch promiſe of being heard therein.

The direction we have for our prayers is, lead us not into temptation, Mat. 6. 9. it is entering into temptation, that we are to pray againſt: We may be tempted, and yet not enter into temptation: ſo that,

2. Something more is intended by this expreſſion, then the ordinary work of Satan, and our own luſts, which will be ſure to tempt us every day. p. 20 There is ſomething ſignall, in this entring into Temptation, that is, not the Saints every dayes worke: It is ſomething that befals them peculiarly in reference to ſeduction unto ſinne, on one account or other, by the way of allurement, or affrightment.

3. It is not to be conquered by a temptation; to fall downe under it; to commit the ſinne or evill that we are tempted to, or to omit the duties that are oppoſed. A man may enter into temptation, and yet not fall under Temptation. God can make a way for a man to eſcape, when he is in, he can breake the ſnare, tread downe Satan, and make the ſoule more than a Conquerour, though it have entered into temptation: Chriſt entered into it, but was not in the leaſt foyled by it, but

4. It is, as the Apoſtle expreſſeth it. 1 Tim. 6. 9. ἐμπίπτειν; to fall into Temptation; as a man falls into a pit, or a deep place, where are gins, and ſnares, wherewith he is intangled. p. 21 The man is not preſently kill’d, and deſtroyed, but he is intangled and detained: He knowes not how to get free, or be at liberty: ſo it is expreſſed againe to the ſame purpoſe, 1 Cor. 10. 13. no temptation hath taken you: it is to be taken by a temptation, and to be intangled with it, held in its cords, not finding at preſent a way to eſcape. Thence ſaith Peter 2 Ep. 2. 9. The Lord knoweth how to deliver the Godly out of temptations: They are entangled with them, God knowes how to deliver them out of them. When we ſuffer a temptation to enter into us, then we enter into temptation. Whileſt it knocks at the doore, we are at liberty; but when any Temptation comes in, and parlies with the heart, Reaſons with the mind, entices and allures the affections, be it a long or a ſhort time, doe it thus inſenſibly and imperceptibly, or do the ſoule take notice of it, we enter into Temptation;

So then; unto our entring into Temptation is required;

p. 22 1: That by ſome Advantage, or on ſome Occaſion, Satan be more earneſt than ordinary in his ſolicitations to ſinne, by affrightments, or allurements, by perſecutions, or ſeductions, by himſelfe or others; or that ſome luſt or corruption by his inſtigation, and advantages of outward objects provoking, as in proſperity, or terrifying, as in trouble, do tumultuate more than ordinary within us: There is a ſpeciall acting of the Authour, and principles of Temptation, required thereunto.

2. That the heart be ſo farre entangled with it, as to be put to diſpute, and argue in its owne defence, and yet not to be able wholy to eject or caſt out the poyſon, and leaven that hath been injected; but is ſurprized, if it be never ſo little off its watch, into an intanglement not eaſy to be avoided; ſo that the ſoule may cry, and pray, and cry againe, and yet not be delivered; as Paul ſought the Lord thriſe for the departure of his temptation, p. 23 and prevailed not. The entanglement continues. And this uſually fals out in one of theſe two ſeaſons.

1. When Satan by the permiſſion of God, for ends beſt knowne to himſelfe, hath got ſome peculiar Advantage againſt the ſoule. As in the caſe of Peter: he ſought to winnow him, and prevailed.

2. When a mans luſts and corruptions, meet with peculiarly provoking objects, and occaſions, through the condition of life, that a man is in, with the Circumſtances of it: as it was with David: of both which afterward.

In this ſtate of things, a man is entred into Temptation; and this is called the houre of Temptation, Rev. 3. 10. The ſeaſon wherein it growes to a head; the diſcovery whereof will give farther light into the preſent enquiry, about what it is to enter into Temptation; for when the houre of Temptation is come upon us, we are entred into it.

Every great and preſſing temptation p. 24 hath its houre, a ſeaſon wherein it growes to a head, wherein it is moſt vigorous, active, operative and prevalent. It may be long in riſing, it may be long urging more or leſſe; but it hath a ſeaſon, wherein from the conjunction of other occurrences, ſuch as thoſe mentioned, outward or inward, it hath a dangerous houre, and then for the moſt part, men enter into it.

Hence that very temptation which at one time, hath little or no power on a man, he can deſpiſe it, ſcorne the motions of it, eaſily reſiſt it; at another, beares him away quite before it. It hath from other circumſtances and occurrences, got new ſtrength and efficacy; or the man is enervated and weakened, the houre is come, he is entred into it, and it prevailes. David probably had Temptations before in his younger dayes to Adultery or murder, as he had in the caſe of Nabal; but the houre of temptation was not come, it had not got its advantages aabout p. 25 it, and ſo he eſcaped, untill afterwards. Let men looke for it, that are expoſed unto temptations, as who is not: They will have a ſeaſon wherein their ſolicitations will be more urgent, their Reaſonings more plauſible, pretences more glorious, hopes of Recovery more appearing, opportunities more broad and open, the doores of evill made more beautifull than ever they have been: Bleſſed is he who is prepared for ſuch a ſeaſon, without which there is no eſcaping. This as I ſaid is the firſt thing required to entring into Temptation; if it ſtay here, we are ſafe.

Before I deſcend to other particulars, having now entered hereon I ſhall ſhew in generall.

1. How, or by what meanes, commonly any Temptation attaines its houre.

2. How we may know when any temptation is come to its high noone, and is in its houre.

1. It doth the firſt by ſeverall wayes

.

1. By long ſolicitations, cauſing the p. 26 mind frequently to converſe with the evill ſolicited unto, it begets extenuating thoughts of it. If it make this proceſſe, it is coming towards its houre. It may be when firſt it began to preſſe upon the ſoule, the ſoule was amazed with the ugly appearance of what it aymed at, and cryed, am I a dogge? if this indignation be not dayly heightened, but the ſoule by converſing with the evill, begins to grow as it were familiar with it, not to be ſtartled as formerly, but rather enclines to cry, is it not a little one? then the Temptation is coming towards its high noone, Luſt hath then entiſed and entangled, and is ready to conceive, Jam, 1. 14. of which more at large afterwards, in our enquiry, how we may know, whether we are entred into temptation, or no: our preſent inqueſt is after the houre and power of Temptation its ſelfe.

2. When it hath prevailed on others, and the ſoule is not filled with diſlike and abhorrency of them p. 27 and their wayes, nor with pitty and prayer for their deliverance. This proves an advantage unto it, and rayſes it towards its height. When that Temptation ſets upon any one, which at the ſame time, hath poſſeſſed and prevailed with many, it hath ſo great, and ſo many Advantages thereby, that it is ſurely growing towards its houre. Its prevailing with others, is a meanes to give it its houre againſt us. The falling off of Hymeneus and Philetus, is ſaid to overthrow the faith of ſome, 2 Tim. 2. 17, 18.

3. By complicating its ſelfe with many conſiderations, that perhaps are not abſolutely evill. So did the Temptation of the Galathians to fall from the purity of the Goſpell, freedome from perſecution, union and conſent with the Jewes: things in themſelves good, were pleaded in it, and gave life to the Temptation it ſelfe. But I ſhall not now inſiſt on the ſeveral advantages, that any temptation hath to heighten & greaten its ſelfe, to make its p. 28 ſelfe prevalent and effectuall, with the contribution that it receives to this purpoſe, from various circumſtances, opportunities, ſpecious pleas and pretences, neceſſities for the doing that, which cannot be done without anſwering the Temptation, and the like; becauſe I muſt ſpeak unto ſome of them afterwards.

2. For the ſecond, it may be knowne,

1. By its reſtleſſe urgency, and arguing. When a Temptation is in its houre it is reſtleſſe: it is the time of battell, and it gives the ſoule no reſt. Satan ſees his Advantage, conſiders his conjunction of forces, and knowes that he muſt now prevaile, or be hopeleſſe for ever. Here are Opportunities, here are advantages, here are ſpecious pleas and pretences; ſome ground is already got by former arguings, here are extenuations of the evill, hopes of pardon, by after endeavours, all in a readineſſe; if he can do nothing now, he muſt ſit downe p. 29 loſt in his undertakings. So when he had got all things in a readineſſe againſt Chriſt, he made it the houre of darkneſſe. When a temptation diſcovers mille nocendi artes, preſſes within doores by imaginations and reaſonings, without, by ſolicitatious, Advantages and Opportunities, let the ſoule know, that the houre of it is come, and the Glory of God, with its owne welfare, depends on its behaviour in this triall: as we ſhall ſee in the particular caſes following.

2. When it makes a Conjunction of Affrightments and Allurements. Theſe two comprize the whole forces of temptation. When both are brought together, Temptation is in its houre. They were both in Davids caſe, as to the murder of Uriah; there was the feare of his revenge on his vvife, and poſſibly on himſelfe; and feare of the publication of his ſinne, at leaſt; and there was the allurement of his preſent enjoyment of her, whom he luſted after. Men ſometimes are p. 30 carried into ſinne by love to it, and are continued in it by feare of what will enſue upon it. But in any caſe, where theſe two meet, ſomething allures us, ſomething affrights us, and the reaſonings that runne between them are ready to entangle us, then is the houre of temptation.

This then it is to enter into Temptation, this is the houre of it, of which more in the proceſſe of our diſcourſe.

3. There is the meanes of prevention preſcribed by our Saviour, they are two.

1. Watch. 2. Pray.

1. The firſt is a generall expreſſion, by no meanes to be limited to its native ſignification, of waking from ſleepe: to watch is as much as to be on our guard, to take heed, to conſider all waies, and meanes whereby an enemy may approach to us. So the Apoſtle 1 Cor. 16. 13. This it is to watch in this buſineſſe, to ſtand faſt in the faith, as good ſouldiers, to quit our ſelves like men. It is as much as προσέχειν, p. 31 to take heed, or look to our ſelves, as the ſame thing is by our Saviour often expreſſed. So Rev. 3. 2. An univerſall carefulneſſe, and diligence, exerciſing its ſelfe in, and by all waies and meanes, preſcribed by God, over our hearts and waies, the baits and methods of Satan, the occaſions and advantages of ſinne in the world, that we be not intangled, is that which in this word is preſſed on us.

2. For the ſecond direction of prayer, I need not ſpeak to it. The duty and its concernments are known to all: I ſhall only adde, that theſe two comprize the whole endeavour of faith for the ſoules preſervation from temptation.

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.