Of Temptation, Chapter 4
CHAP. 4.
Particular caſes propoſed to conſideration: the firſt its Reſtitution in ſundry particulars; ſeverall diſcoveries of the ſtate of a ſoule entring into Temptation.
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.
Firſt then it may be enquired,
1. How a man may know, when he is entred into temptation.
2. What ſeaſons there are wherein a man may, and ought to feare, that an houre of temptation is at hand.
3▪ What Directions are to be given, for the preventing of our entring into Temptation.
How ſhall a man know whether he be entred into temptation or no, is our firſt enquiry: 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 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.
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.
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.
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 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.
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, 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.
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.
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 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 make proviſion for the fleſh to fullfill 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.
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 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, by waies either good in themſelves, or not downe right ſinfull, he is entred 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 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 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.
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 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 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 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 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.
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.