THESE words of our Saviour are repeated with very litle alteration [Page 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 to Heb. 2. 9. Gal. 3. 13. 2 [...]. 5. 21. 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 [Page 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 [Page 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.

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 [Page 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.

[Page 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.

[Page 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 [Page 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; Gen. 22. 12. when God saies he knew it, He made Abraham know it.

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 [Page 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, [Page 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, [Page 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 [Page 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.

[Page 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, Mat. 4. 8▪ and the glory of them. And the variety of [Page 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.

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.

[Page 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, [Page 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 [Page 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 [Page 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. [Page 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. [...]; to fall into Temptation; as a man falls into a pit, or a deep place, where are gins, and snares, wherewith he is intangled. [Page 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;

[Page 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, [Page 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 [Page 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 [Page 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 [Page 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 [Page 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 [Page 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 [Page 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 [Page 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 [...], [Page 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 [Page 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, [Page 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, [...]: 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; Heb. 2. 52. he knowes our vaine confidence, and the reserves we [Page 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.

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 [Page 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.

[Page 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 [Page 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, [Page 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; Gen. 12. 12, 13. whose faith is proposed as a patterne to all them that shall believe, yet he entring twice into the same temp­tation, Gen. 20. 2 namely that of feare about his wife, was twice over powred by it, to the dishonour of God, and no doubt [Page 40] the disquietment of his owne soule.

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 [Page 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, [Page 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 [Page 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 [Page 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 [Page 45] came; All resolutions were for­gotten, all love to Christ buried, the present Temptation closing with his carnall feare carryed all before it.

To handle this a little more distin­ctly; I shall consider the meanes of safety from the power of Temptation, if we enter therein, that may be expe­cted from our selves; and that in gene­rall as to the spring and rise of them; and in particular, as to the wayes of exerting that strength we have, or seeme to have.

1. In generall, all we can looke for is from our hearts; what a mans heart is that is, Hee; but now what is the heart of a man in such a season?

1. Suppose a man is not a Belie­ver, but only a Professor of the Go­spell, what can the heart of such an one doe? Prov. 10. 20. The heart of the wicked is little worth; and surely that vvhich is little worth in any thing, is not much worth in this. A vvic­ked man, may in outward things be of great use; but come to his heart; that [Page 46] is false and a thing of nought. Now withstanding of Temptation is heart worke; and when it comes like a flood, can such a rotten turfe as a wicked mans heart, stand before it? but of these before; entring into Temptation, and Apostacy is the same with them.

2. Let it be whose heart it will; Prov. 28. 26. He that trusteth in his owne heart is a foole; He that doth so, be he what he will, in that he is foo­lish: Peter did so in his Temptation; he trusted in his own heart; though all men forsake thee I will not; it was his folly; but why was is it his folly? He shall not be delivered; It will not preserve him in snares; it will not deliver him in temptations. The Heart of a man will promise him very faire before a Temptation comes; am I a dogge, sayes Hazael, that I should doe this thing? though all men should deny thee I will not: shall I doe this evill? it cannot be; All the Arguments that are suited to give check to the heart in such a condition, [Page 47] are mustered up; did not Peter thinke you do so? What, deny my master, the Son of God; my Redeemer; who loves me? Can such ingratitude, un­beliefe, rebellion, befall me? I will not doe it; shall then a man rest in it, that his heart will be stedfast? let the wiseman answer, he that trusteth in his owne heart is a foole. The heart is de­ceitfull, Jer. 17. 9. We would not willingly trust any thing wherein there is any deceit or guile; Here is that which is deceitfull above all things. It hath a thousand shifts and treacheries, that it will deale withall, when it comes to the triall, every temptation will steale it away; Hos▪ 4. 11. Gene­rally mens hearts deceive them no oftner then they doe trust in them, and then they never faile so to doe.

2. Consider the particular wayes and meanes, that such an heart hath, or can use to safeguard its selfe, in the houre of Temptation, & their insuffi­ciency to that purpose will quickly ap­peare. I shall instance in some few only.

[Page 48] 1. Love of honour in the world; Reputation and esteem in the Church, obtained by former profession and walking, is one of the hearts owne weapons to defend its selfe in the houre of Temptation. Shall such an one as I fly? I who have had such a Repu­tation in the Church of God, shall I now lose it by giving way to this lust? to this temptation? by closing with this, or that publick evill? This Con­sideration hath such an influence on the spirits of some, that they thinke it will be a shield and buckler, against any assaults that may befall them. They will dye a thousand times before they will forfeit that repute they have in the Church of God. But alas, this is but a which, or a new cord, to bind a Gyant temptation withall: What thinke you of the third part of the starres of heaven? Revel. 12. 4. Had they not shone in the firmament of the Church? Were they not sensible more then enough of their owne ho­nour, height, usefulnesse, and reputa­tion? [Page 49] but when the Dragon comes with his temptations, he casts them downe to the earth. Yea great tem­ptations vvill make men, vvho have not a better defence, insensibly forti­fy themselves against that dishonour, and disreputation that their vvayes are attended vvithall: populus sibilet, nec mihi plaudo; doe vve not knovv instan­ces yet living, of some, vvho have ventured on compliances vvith vvic­ked men, after the Glory of a long and usefull profession, and vvithin a vvhile finding themselves cast dovvn thereby from their Reputation vvith the Saints, have hardened themselves a­gainst it, & ended in Apostacy? as Joh. 15. 6. This kept not Judas, it kept not Hymeneus nor Philetus, it kept not the starres of heaven, nor will it keepe thee.

2. There is on the other side, the consideration of shame, reproach, losse, and the like. This also men may put their trust in, as a defence against tem­ptations; and doe not feare but to be [Page 51] safeguarded and preserved by it. They would not for the world bring that shame and reproach upon themselves, that such and such miscarriages are at­tended withall.

Now besides that this considera­tion extends it selfe only to open sins, such as the world takes notice of, and abhorres, and so is of no use at all in such cases, as wherein pretences and co­lours may be invented and used, nor in publicke temptations to loose and carelesse walking, like those of our dayes, nor in cases that may be dispu­table in themselves, though expresly sinfull to the consciences of persons under temptations, nor in heart sins, in all vvhich, and most other cases of temptation, there are innumerable reliefes ready to be tendered unto the heart against this consideration; besides all this I say vve see by experience, hovv easily this coord is broken vvhen once the heart begins to be en­tangled: each corner of the land is full of examples to this purpose. But

[Page 50] 3. They have yet that which out­weighes these lesser considerations; namely that they will not wound their owne consciences, and disturbe their peace; and bring themselves in danger of hell fire. This surely, if any thing, will preserve men in the houre of tem­ptation. They will not lavish away their peace, nor venture their soules, by running on God, and the thick bosses of his buckler. What can be of more efficacy and prevalency? I confesse this is of great importance; and oh that it were more pondered than it is; that we laid more weight upon the preservation of our peace with God, than we doe, yet I say that even this consideration in him who is other­where off from his watch, and doth not make it his worke to follow the other rules insisted on; it will not pre­serve him: For

1. The peace of such an one, may be false peace, or security; made up of presumption and false hopes, yea though he be a Believer, it may be so; [Page 52] such was Davids peace after his sinne, before Nathan came to him; such was Laodicha's peace, when ready to pe­rish; and Sardis her peace, when dy­ing. What should secure a soule that it is otherwise; seeing it is supposed, that it doth not universally labour to keep the word of Christs patience, and to be watchfull in all things? thinke you that the peace of many in these dayes, will be found to be true peace at last? nothing lesse; they goe alive downe to hell, and death will have dominion over them in the morning. Now if a mans peace be such, doe you think that can preserve him, which cannot preserve its selfe? It will give way at the first vigorous assault of a Temptation in its hight and houre. Like a broken reed, it will runne into the hand of him that leaneth on it: But

2. Suppose the peace cared for, and proposed to safeguard the soule, be true and good; yet when all is laid up in this one bottome, when the houre of tēptation comes, so many reliefs will be [Page 53] tendred against this consideration, as vvill make it uselesse. This evill is small, it is questionable, it fals not o­penly and dovvnright upon conscience; I doe but feare consequences, it may be I may keep my peace notvvithstan­ding others of the people of God, have fallen and yet kept, or recovered their peace: if it be lost for a season, it may be obtained againe; I vvill not soli­cite its station any more; or though peace be lost, safty may remaine; and a thousand such pleas there are, vvhich are all planted as batteries against this fort, So that it cannot long hold out.

3. The fixing on this particular only; is to make good one passage or entrance, vvhilest the Enemy assaults us round about. It is true, a little armour vvould serve to defend a man, if he might choose vvhere his enemy should strike him; but vve are com­manded to take the whole armour of God if vve intend to resist and stand, Ephes. 6. This vve speake of is but one peice, and vvhen our eye is only [Page 54] to that, Temptation may enter and prevaile twenty other wayes. For in­stance! a man may be tempted to wordlinesse, unjust gaine, revenge, vaine glory or the like; if he fortify him­selfe alone with this consideration, he will not doe this thing, and wound his conscience, and loose his peace; fix­ing his eye on this particular, and counting himselfe safe, whilest he is not overcome on that hand; it may be neglect of private Communion with God, sensuality and the like doe creep in & he is not one jot in a better condi­tion, then if he had fallen under the power of that part of the temptation, which was most visibly pressing on him.

4. Experience gives to see that this doth & will faile also. There is no Saint of God, but puts a valuation on the peace he hath: yet how many of them faile in the day of temptation? but yet

4. They have another considera­tion also, and that is, the vilenesse of sinning against God? how shall they doe this thing and sin against God the God [Page 55] of their mercies, of their salvation. How shall they wound Jesus Christ who dy­ed for them? This surely cannot but preserve them.

Ans. 1. We see every day this consideration failing also. There is no child of God that is overcome of temptation, but overcomes this con­sideration. It is not then a sure and infallible defensative.

2. This consideration is twofold; either it expresses the thoughts of the soule with particular reference to the Temptation contended withall; and then it will not preserve it: Or it ex­presses the universall habituall frame of heart that is in us, upon all accounts, and then it falleth in with what I shall tender as the universall medicine and remedy, in this case, in the processe of this discourse; whereof after­wards.

2. Consider the power of Tempta­tion partly from what was shewed be­fore, from the effects and fruites of it, in the Saints of old; partly from [Page 56] such other effects in Generall as we find ascribed to it: as

1. It will darken the mind, that a man shall not be able to make a right Judgement of things, so as he did be­fore he entred into it. As in the men of the world, the God of this world blindes their mindes, that they should not see the Glory of Christ in the Gospel, 2 Cor. 4. 4. and whore dome, wine, and new wine take away their hearts, Ho. 4. 11. So it is in the nature of every temptation more or lesse, to take a­way the heart, or to darken the un­derstanding of the person tempted.

And this it doth divers waies:

1. By fixing the imagination, and the thoughts, upon the object where­to it tends, so that the mind shall be diverted from the consideration of the things that would reliefe and succour it in the state wherein it is. A man is tempted to apprehend that he is for­saken of God, that he is an object of his hatred, that he hath no interest in Christ; by the craft of Satan, the [Page 57] mind shall be so fixed to the considera­tion of this state and condition, with the distresse of it, that he shall not be able to mannage any of the reliefes suggested, and tender'd to him against it; but following the fullnesse of his owne thoughts, shall walk on in dark­nesse, and have no light. I say a Tem­ptation will so possesse and fill the mind with thoughtfullnesse of its selfe; and the matter of it, that it will take off from that cleare consideration of things which otherwise it might, and would have. And those things where­of the mind was wont to have a vigo­rous sense, to keep it from sinne, will by this meanes come to have no force nor efficacy with it: Nay it will com­monly bring men to that state and condition, that when others to whom their estate is knowne, are speaking to them the things that concerne their deliverance and peace, their minds will be so possessed with the matter of their temptation, as not at all to un­derstand, scarse to heare one word that is spoken to them.

[Page 58] 2. By woefull intangling of the Affections, which when they are in­gaged, what influence they have in blinding the mind, and darkening the understanding, is knowne: if any know it not, let him but open his eyes, in these daies, and he will quickly learne it. By what waies and meanes it is, that engaged Affections will becloude the mind and darken it, I shall not now declare. Only I say; give me a man in­gaged in hope, love, feare, in reference to any particulars, wherein he ought not, and I shall quickly shew you, wherein he is darkened and blinded. This then you will faile in, if you en­ter into temptation: The present Judg­ment you have of things, will not be utterly altered, but darkened, and render'd infirme, to influence the will, and master the Affections; These be­ing set at liberty by Temptation, will runne on in madnesse. Forthwith de­testation of sinne, abhorring of it, ter­rors of the Lord, sense of love, pre­sence of Christ crucified all de­part [Page 59] and leave the heart a prey to its enemy.

3. Temptation will give oyle and fuell to our lusts, incite, provoke, and make them tumultuate, and rage beyond measure; Tendering a lust, a corruption, a sutable object, advan­tage, occasion, it heightens and exas­pertes it, makes it for a season whol­ly predominant; so dealt it with car­nall feare in Peter, with pride in Heze­kiah, with Coveteousnesse in Achan, with uncleanesse in David, with world­linesse in Demas, with Ambition in Diotrephes; it will lay the reines on the neck of a Lust, and put spurs to the sides of it, that it may rush forward, like an horse into the battell. A man knowes not the pride, fury, madnesse of a corruption, untill it meet with a sutable temptation. And what now will a poore soule think to do! His Mind is darkened, his Affections en­tangled, his lusts enflamed, and pro­voked, his reliefe is defeated, and what will be the issue of such a Con­dition?

[Page 60] 3. Consider that Temptations are either publick or private; and let us a litle view the efficacy, and power of them apart.

1. There are publick temptations; such as that mentioned, Revel. 3. 10. that was to come upon the world to try them that dwell upon the earth; or a combination of persecution and sedu­ction for the triall of a Carelesse Gene­ration of professors: now carrying such a Temptation; consider, that

1. It hath an Efficacy in respect of God, who sends it to revenge the neg­lect and contempt of the Gospell on the one hand; and treachery of false pro­fessors on the other. Hence it shall certainely accomplish what it receives Commission from him to do. When Satan offers his service to go forth and seduce Ahab, that he might fall; God saies to him thou shalt perswade him and prevaile also, go forth and do so, 1 King. 22. 22, he is permitted as to his wickednesse, and Commissiona­ted as to the event, and punishment [Page 61] intended. When the Christian world, was to be given up to folly and false worship, for their neglect of the truth, and their naked, barren, fruitlesse, Christ-dishonouring profession; it is said of the Temptation that fell upon them; that God sent them strong de­lusions, that they should believe a lye, 2. Thes. 2. 11. That, that comes so from God in a judiciary manner, hath a power with it, and shall prevaile; That selfish, spiritually slothfull, care­lesse and worldly frame of spirit, which in these daies hath infected almost the body of professors, if it have a Commis­sion from God, to kill hypocrities, to wound negligent saints, to breake their bones, and make them scandalous, that they may be ashamed, shall it not have a power and efficacy so to do? What work hath the spirit of error made amongst us? is it not from hence; that as some men delighted not to retaine God in their hearts so he hath given them up to a reprobate mind, Rom. 1. 28. A man would think it [Page 62] strange, yea it is matter of amazement, to see persons of a sober spirit, preten­ding to great things in the waies of God, overcome, captivated, ensna­red, destroyed, by weak meanes, sot­tish opinions, foolish imaginations, such as a man would think it impossible that they should ever lay hold on sensible or rationall men, much lesse on pro­fessors of the Gospell. But that which God will have to be strong, let us not think weak? no strength but the strength of God, can stand in the way of the weakest things of the world, that are commissionated from God, for any end or purpose whatever.

2. There is in such Temptations, the secret insinuation of Examples in those that are accounted Godly, and are professours, Matth. 24. 12. Because iniquity shall abound the love of many shall wax cold, &c. the abounding of iniquity in some will insensibly cast water on the zeale and love of others, that by litle and litle it shall wax cold. Some begin to grow negligent, care­lesse, [Page 63] worldly, wanton; they breake the ice towards the pleasing of the flesh; at first others blame, judge them, perhaps reprove them in a short space their love also waxes cold, and the brunt being over, they also con­forme to them, and are cast into the same mould with them. A litle lea­ven leaveneth the whole lumpe, Paul repeates this saying twice; 1 Cor. 5. 6. and Gal. 5. 9. He would have us take notice of it, and it is of the danger of the infection of the whole body from the ill examples of some, whereof he speakes. We know how insensibly a leaven proceedeth to give a savour to the whole: So it is termed a roote of bitternesse that springeth up, and defi­leth many: Heb. 12. 15. If one litle peice of leaven, if one bitter roote may endanger the whole, how much more when there are many roots of that na­ture, and much leaven is scattered a­broad. It is easy following a multi­tude to do evill; and saying a conspi­racy to them to whom the people say [Page 64] a conspiracy. Would any one have thought it possible, that such and such professors in our daies, should have fallen into waies of selfe, of flesh, of the world? to play at cards, dice, re­vell, dance? to neglect family, clo­set duties, to be proud, haughty, am­bitious, worldly, covetous, oppres­sive? or that they should be turned a­way after foolish, vaine, ridiculous o­pinions, diserting the Gospell of Christ? in which two, lyes the great temptation that is come on us the in­habitants of this world to try us: but doth not every man see, that this is come to passe? and may we not see how it is come to passe? Some loose empty professors, that had never more then a forme of Godlinesse, when they had served their turne of that, began the way to them; then others began a litle to comply, and to please the flesh in so doing; this by litle and litle hath reached even the top boughs and branches of our profession; untill al­most all flesh hath corrupted its waies; [Page 65] and he that departeth from these ini­quities, makes his name a prey, if not his person.

3. Publicke Temptations are u­sually accompanied with strong reaso­nings and pretences, that are too hard for men, or at least insensibly pre­vaile upon them, to an undervaluati­on of the evill whereunto the Temp­tation leads, to give strength to that complicated temptation which in these daies hath even cast downe the People of God, from their excellency, hath cut their locks, and made them become like other men; how full is the world of specious pretences and pleadings! As there is the liberty and freedome of Christians, delivered from a bondage frame; This is a doore that in my owne observation, I have seene sundry go­ing out at, into sensuality and Apo­stacy; beginning at a light conversa­tion, proceeding to a neglect of the sabbath, publick and private duties, ending in dissolutenesse and profane­nesse; and then there is leaving of pub­lick [Page 66] things to providence, being con­tented with what is; things Good in themselves, but disputed into wretch­ed carnall complyances, and the utter ruine of all zeale for God, the inter­est of Christ, or his people in the world. These and the like conside­rations, joyned with the ease, and plenty, the greatnesse and promotion of professors, have so brought things about, that whereas we have by pro­vidence shifted places with the men of the world, we have by sinne, shifted spirits with them also: We are like a plantation of men, carried into a for­raigne country: in a short space they degenerate from the manners of the people from whence they came, and fall into that of the country whereunto they are brought; as if there were something in the soyle and the aire that transformed them. Give me leave a litle to follow my similitude; He that should see the prevailing party of these nations, many of those in Rule, power, favour with all their adhe­rents, [Page 67] and remember that they were a colony of Puritans, whose habitation was in a low place, as the prophet speaks of the city of God, translated by an high hand to the mountaines, they now possesse; cannot but wonder, how soone they have forgot the customes, manners, waies, of their owne old people, and are cast into the mould of them that went before them, in the places whereunto they are transla­ted. I speak of us all; especially of us, who are amongst the lowest of the people; where perhaps this iniquity doth most abound. What were those before us, that we are not? What did they, we do not? Prosperity hath slaine the foolish, and wounded the wise.

2. Suppose the Temptation is private; this hath been spoken to be­fore; I shall adde two things,

1. Its Union and incorporation with lust, whereby it gets within the soule, and lyes at the bottome of its actings. John tells us: 1 Epist. 2. 16. [Page 68] that things that are in the world, are the lust of the flesh, the lust of the eyes, the pride of life. Now it is evident that all these things, are principally in the subject, not in the object; in the heart, not in the world. But they are said to be in the world, because the world gets into them; mixes its selfe with them, unites, incorporates. As faith and the promises are said to be mixed, Heb. 4. 2. So are lust and Temptation mixed; they twine together, receive mutuall improvement from one ano­ther; grow each of them higher and higher by the mutuall strength, they administer to one another. Now by this meanes temptation gets so deepe in the heart, that no contrary reaso­nings can reach unto it; nothing but what can kill the lust, can conquer the Temptation. Like leprosy that hath mingled it selfe with the wall; the wall its selfe must be pulled downe, or the leprosy vvill not be cured. Like a Gangreen that mixes poyson vvith the blood and spirits, and cannot be [Page 69] seperated from the place vvhere it is; but both must be cut off together. For instance, in Davids Temptation to uncleannesse: Ten thousand conside­rations might have been taken in, to stop the mouth of the Temptation; but it had united its selfe vvith his lust, and nothing but the killing of that, could destroy it, or get him the con­quest. This deceives many a one: they have some pressing Temptation, that having got some advantages is urgent upon them: they pray against it, op­pose it vvith all povverfull considera­tions; such, as vvhereof every one seemes sufficient to conquer and de­stroy it, at least to overpovver it, that it should never be troublesome any more but no good is done, no ground is got or obtained, yea it growes up­on them more and more: what is the Reason of it? it hath incorporated and united its selfe with the Lust, and is safe from all the opposition they make. If they would make work in­deed, they are to set upon the whole [Page 70] of the lust its selfe; their ambition, pride, worldlinesse, sensuality, or what ever it be, that the Temptati­on is united with. All other dealings with it are like Temperings with a prevailing gangreen; the part or whole may be preserved a litle while, in great torment; Excision or death must come at last. The soule may cruciate its selfe for a season, with such a procedure; but it must come to this, its lust must dye, or the soule must dye.

2. In what part soever of the soule the Lust be seated wherewith the Tem­ptation is united, it drawes after it the whole soule, by one meanes or other, and so prevents or anticipates any op­position. Suppose it be a lust of the mind; as there are lusts of the mind, and uncleanesse of the spirit; such as Ambition, vaine glory, and the like; what a world of waies hath the under­standing to bridle the Affections, that they should not so tenaciously cleave to God, seeing in what it aimeth at, there is so much to give them con­tentment [Page 71] and satisfaction. It will not only prevent all the Reasonings of the mind, which it doth necessarily, be­ing like a bloody infirmity in the eyes, presenting all things to the common sense and perception in that hue and colour; but it will draw the whole soule on other accounts, and collate­rall considerations, into the same frame. It promises the whole a share in the spoyle aimed at; as Judas his money, that he first desired from co­vetousnesse, was to be shared among all his lusts. Or be it in the more sen­suall part, and first possesseth the Af­fections; what prejudices they will bring upon the understanding, how they will bribe it to an acquiescency, what Arguments, what hopes they will supply it withall cannot easily be expressed; as was before shewed. In briefe there is no particular Temptati­on, but, when it is in its houre, it hath such a contribution of assistance from things Good, evill, indifferent, is fed by so many considerations, that seeme [Page 72] to be most alien and forraigne to it, in some cases hath such specious pleas and pretences, that its strength will easily be acknowledged.

5. Consider the End of any Tem­ptation; This is Satans end, and sins end; that is, the dishonour of God, and the ruine of our soules.

6. Consider what hath been the issue of any former Temptations that thou hast had; have they not defiled thy conscience, disquieted thy peace, weakened thee in thy obedience, clou­ded the face of God? though thou wast not prevailed on to the outward evill or utmost issue of thy temptation; yet hast thou not been foiled, hath not thy soul been sullied and greviously per­plexed with it? yea didest thou ever in thy life come fairly of without sensi­ble, losse from any temptation almost that thou hadst to deale withall? And And wouldst thou willingly be intan­gled againe? if thou art at Liberty, take heed, enter no more if it be possi­ble, lest a worse thing happen to thee.

[Page 73] These I say are some of those many considerations, that might be insisted on, to manifest the importance of the truth proposed, and the fulnesse of our concernment, in taking care that we enter not into temptation.

Against it have been spoken, some objections that secretly insinuate themselves into the souls of men, and have an efficacy to make them neg­ligent and carelesse, in this thing which is of such importance to them; a duty of such indispensable necessity to them who intend to walke with God, in any peace, or with any faithfulnesse: which objections are to be considered & ren­nounced: and they are these that follow.

Obj: 1. Why should we so feare, and labour to avoid temptation? Jam. 1. 2. we are commanded to count it all joy when we fall into divers temptations: now certainly I need not solicitously a­void the falling into that, which when I am fallen into, I am to count it all joy.

Ans 1. You will not hold by this Rule in all things: namely, that a [Page 74] man need not seek to avoid that, which when he cannot but fall into, it is his duty to rejoyce therein. The same Apostle bids the rich rejoyce that they are made low, Chap. 1. 10. And with­out doubt to him who is acquainted with the Goodnesse and wisdome, and Love of God in his dispensations in e­very condition that is needfull for him, it will be a matter of rejoycing to him; but yet how few rich Godly men can you perswade not to take heed, and use all lawfull meanes that they be not made poore and low; and in most ca­ses, the truth is it were their sinne, not to doe soe. It is our businesse to make good our stations, and to secure our selves as we can; if God alter our condition, we are to rejoyce in it: if the Temptations here mentioned befall us, we may have cause to rejoyce; but not if by a neglect of duty we fall into them.

2. Temptations are taken two wayes;

1. Passively and merely material­ly, for such things, as are, or in some [Page 75] cases may be temptations; or 2. active­ly for such as do entise to sinne: James speakes of temptations in the first sense only: for having said, count it all joy, when you fall into manifold temptations, v. 2. he addes v. 12. blessed is the man that endureth Tempta­tion; for when he is tryed he shall re­ceive the crowne of life. But now whereas a man might say, if this be so, then Temptations are good, and from God; no sayes James; Take Temptation in such a sense, as that it is a thing enticing and leading to sinne so God tempts none; but every man is tempted of his own lust. v. 13. 14. To have such temptations, to be tem­pted to sinne, that is not the blessed thing I intend; but the enduring of Afflictions that God sends, for the triall of our faith: that is a blessed thing: so that though I must count it all joy, when through the will of God I fall in­to divers Afflictions, for my tryall, which yet have the matter of tempta­tion in them, yet I am to use all care [Page 76] and diligence, that my Lust have no occasions or advantages given unto it, to tempt me to sinne.

Obj. 2. But was not our Saviour Christ himselfe tempted; and is it evill to be brought into the same state and condition with him? Yea it is not only said, that he was tempted: but his being so, is expressed as a thing ad­vantageous, and conducing to his mer­cifullnesse as our high Priest, Heb. 2. 17, 18. in that himselfe hath suffered being tempted, he is able to succour them that are tempted. And he makes it a ground of a great promise, to his dis­ciples, that they had abode with him in his temptations, Luk. 22. 28.

Ans. It is true! our Saviour was tempted; but yet his temptations, are reckoned among the evills that befell him in the dayes of his flesh; things that came on him through the malice of the world, and the Prince thereof. He did not willfully cast himselfe into temptation, which he said was to tempt the Lord our God, Math. 4. 7. as indeed [Page 77] willingly to enter into any temptation is highly to tempt God. Now our con­dition is so, that use the greatest dili­gence and watchfulnesse that we can, yet we shall be sure to be tempted, and be made like to Christ therein.

This hinders not, but that it is our duty to the utmost to prevent our fal­ling into them; and that namely on this account. Christ had only the suf­fering part of temptation, when he entred into it, we have also the sinning part of it. When the Prince of this world came to Christ he had no part in him, but when he comes to us, he hath so, in us; so that though in one effect of Temptations; namely, trialls and disquietnesse; we are made like to Christ and so are to rejoyce, as far as by any meanes that is produced; yet by another, we are made unlike to him, which is our being defiled and entan­gled, and are therefore to seek by all meanes to avoid them, we never come of like Christ: who of us enter into temptation and are not defiled?

[Page 78] 3. Obj: But what need this great indeavour and carefulnesse? is it not said that God is faithfull, who will not suffer us to be tempted above what we are able, but will with the temptation also make a way to escape? 1 Cor. 10. 13. and he knoweth how to deliver the Godly out of temptation, 2 Pet. 2. 9: what need we then be solticious that we enter not into them?

Ans. I much question what Assi­stance he will have from God in his Temptation, who willingly enters into it, because he supposes God hath pro­mised to deliver him out of it. The Lord knowes, that through the craft of Satan, the subtility and malice of the world, the deceitfulnesse of sinne that doth so easily beset us, when we have done our utmost, yet we shall enter into divers temptations; in his Love, Care, Tendernesse, and faithfulnesse, he hath provided such a sufficiency of Grace for us, that they shall not utter­ly prevaile to make an everlasting se­paration between him and our soules: [Page 79] yet I have 3. things to say to this ob­jection.

1. He that wilfully or negligent­ly enters into Temptation, hath no reason in the world to promise him­selfe any assistance from God, or any deliverance from the Temptation wherinto he is entred.

The promise is made to them whom temptations doe befall in their way, whether they will or no; not them that wilfully fall into them, that runne out of their way to meet with them. And therefore the Divell (as is usually ob­served) when he tempted our Saviour, left out that expression of the Text of Scripture, which he wrested to his pur­pose, all thy wayes: The promise of deliverance is to them who are in their wayes; whereof this is one principall, to beware of Temptation.

2. Though there be a sufficiency of Grace provided for all the Elect, that they shall by no temptation fall utter­ly from God; yet it would make any gracious heart to tremble; to thinke [Page 80] what dishonour to God, what scandall to the Gospel, what woefull darknesse, and disquietnesse they may bring upon their own soules, though they perish not. And they who are scared by nothing but feare of Hell, on whom o­ther considerations short thereof, have no influence, in my apprehension, have more reason to feare it, then perhaps they are aware of.

3. To enter on temptation on this account, is to venture on sinne (which is the same with continuing in sinne) that Grace may abound; which the A­postle rejects the thoughts of; with greatest detestation is it not a madnesse for a man willingly to suffer the ship wherein he is to split it selfe on a rock, Rom. 6. 1, 2. to the irrecoverable losse of his mer­chandize because he supposes he shall in his own person swim safely to shore on a planke? Is it lesse in him, who will hazard the shipwrack of all his com­fort, peace, joy, and so much of the Glory of God, and honour of the Go­spell as he is intrusted with, merely on [Page 81] supposition that his soule shall yet es­cape? these things a man would thinke did not deserve to be mentioned; & yet with such as these, doe poore soules sometimes delude themselves.

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 [Page 82] 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 [Page 83] notice of, to their great disadvantage; When they are overtaken with a sinne, they set themselves to repent of that sinne, but doe not consider the tem­ptation that was the cause of it, to set themselves against that also; to take care that they enter no more into it; Hence are they quickly againe entan­gled by it; though they have the grea­test detestation of the sinne it selfe, that can be expressed. He that would indeed get the Conquest over any sin, must consider his Temptations to it, and strike at that root; Without delive­rance from thence, he will not be hea­led.

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.

[Page 84] 2. Temptations have severall de­grees: Some arise to such an height, doe so presse on the soule, so cruciate and disquiet it, so fight against all op­position that is made to it, that it must needs be past all doubt to him who is so assaulted, that it is a peculiar power of temptation that he is to wrestle withall. When a feavour rages, a man knovves he is sick, unlesse his distemper have made him mad. The lusts of men as James tels us, entise, draw away, & seduce them to sin; but this they doe of them­selves without peculiar instigation, in a more quiet, even, and sedate manner; if they grow violent, if they hurry the soule up and downe, give it no rest, the soule may know that they have got the help of temptation to this assisistance.

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 [Page 85] up of the ocean. Mens lusts will infallibly (if not mortified in the death of Christ) carry them into eternall ruine; but oftentimes without much noyse, according to the course of the stream of their corruptions. But let the wind of strong temptations befal them, they are hurried into innumerable scan­dalous sins, and so broken upon all ac­counts, are swallowed up in eternity; so is it in generall with men; so in particular.

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, [Page 86] Peter and the rest. So that when any lust or corruption whatever, tumul­tuates and disquieteth the soule, puts it with violence on sinne; lest the soule know that it hath got the advantage of some outward temptation, though as yet, it perceiveth not wherein, or at least is become its selfe a peculiar tem­ptation, by some incitation or provo­cation that hath befallen it and is to be looked to, more then ordinarily.

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 [Page 87] esteeme and glory amongst men do spring, with a secret eye to have it in­creased, he is entring into temptation, which if he take not heed will quick­ly render him a slave of lust. So was it with Jehu, He perceived that his repute for zeale began to grow abroad, and he got honour by it; Jonadab comes in his way; a good and holy man; now thinks Jehu, I have an op­portunity to grow in the honour of my zeale: so he cals Jonadab to him, and to worke he goes most seriously: The things he did, were good in them­selves, but he was entred into Tempta­tion, and served his lust in all that he did. So is it with many Schollars; they find themselves esteemed and fa­voured for their learning; this takes hold of the pride and ambition of their hearts; hence they set themselves to study with all diligence day and night; a thing good in it selfe; but they doe it, that they may satisfie the thoughts and words of men wherein they de­light, and so in all they doe, they [Page 88] 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 [Page 89] mentioned perhaps to be the darlings, and ingentia decora, or glo­ry of their party; if thoughts hereof secretly insinuate themselves into their hearts, and influence them into more then ordinary diligence, and activity in their way and profession, they are entangled; and instead of ayming at more glory, had need lye in the dust, in a sense of their owne vilenesse; and so close with this temptation; that often­times it requires no food to feed upon, but that he who is intangled with it, do avoid all meanes and waies of ho­nour and reputation; so that it can but whisper in the heart, that, that avoi­dance is honorable; The same may be the condition with men, as was said, in preaching the Gospell, in the work of the Ministry; many things in that work may yeeld them esteeme, their Ability, their plainesse, their frequency, their successe; and all in this sense may be fuell unto temptations. Let then a man know, that when he likes that which feeds his lust, and keeps it up, [Page 90] 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 [Page 91] will instantly be at work to sell his Master; and many instances of the like kind may in the daies where­in we live be given. Some men think to play on the hole of the aspe, and not be stung, to touch pitch, and not be defiled; to take fire in their cloaths, and not be burnt; but they will be mistaken. If thy businesse, course of life, societies, (or what ever else it be of the like kind,) do cast thee on such Things, Waies, Persons, as suit thy Lust or corruption; know that thou art entred into Temptation; how thou wilt come out, God only knowes: let us suppose a man that hath any seeds of filthinesse in his heart, engaged in the course of his life, in society, light, vaine, and foolish; what notice soever, litle, great, or none at all, it be, that he takes of it; he is un­doubtedly entred into temptation; so is it with ambition in high places; pas­sion in a multitude of perplexing af­faires; polluted, corrupt fancy in vaine societies, and the perusall of idle [Page 92] books, or Treatises of vanity and fol­ly; fire and things combustible may more easily be induced to lye toge­ther without affecting each other, then peculiar lusts and suitable objects or occasions for their exercise.

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 [Page 93] out an hundred for him that have ma­nifested themselves to have been a sleepe on the top of the mast; that they were in the jaws of some vile Temp­tation or other, that afterwards brought forth bitter fruit in their lives and waies: from some few Returnes, from folly, we have every day these dolefull complaints made. Oh I neg­lected private prayer, I did not meditate on the Word, nor attend to hearing; but rather despised these things, & yet said I was rich, and wanted nothing: litle did I consider, that this uncleane lust was ripening in my heart, this Atheisme, these Abominations were fomenting there. This is a certaine rule; if his heart grow cold, negligent, or formall in du­ties of the worship of God, and that either as to the matter, or manner of them, who hath had another frame, one Temptation or other, hath laid hold upon him. World, or pride, or uncleanesse, or selfe seeking, or malice and envy, or one thing or other, hath possessed his spirit; gray haires [Page 94] are here and there upon him, though he perceive it not. And this is to be observed as to the manner of duties, as well as to the matter. Men may upon many sinister accounts, especi­ally for the satisfaction of their consci­ences, keep up, and frequent duties of Religion, as to the substance and mat­ter of them; when they have no heart to them, no life in them, as to the spi­rituality required in their performance. Sardis kept up the performance of du­ties, and had therefore a name to live; but it wanted spirituall life in their performance and was therefore dead, Rev. 3. 1. As it is in distempers of the body; if a man find his spirits faint, his Heart oppressed, his Head heavy, the whole person indisposed, though he do not yet actually burne, nor rave; yet he will cry, I feare I am entering into a feaver; I am so out of order and indisposed. A man may do so in this sicknesse of the soule, If he find his pulse not beat aright, and evenly towards duties of worship, and communion [Page 95] with God, if his spirit be low, and his heart faint in them, let him con­clude, though his lust doth not yet burne nor rage, that he is entered into Temptation, and it is high time for him to consider the particular Causes of his distemper. If the head be hea­vy, and slumber in the things of Grace, if the heart be cold in duties, evill lies at the doore. And if such a soule do escape a great Temptation unto sinne, yet it shall not escape a great tempta­tion by desertion. The spouse cries, I sleepe, Cant. 5. 2. and that she had put off her coat, and could not put it on; had an indisposition to duties, and Com­munion with Christ. What is the next newes, you have of her vers. 6. her beloved had withdrawne himselfe; Christ was gone, and shee seeks him long and finds him not. There is such a suitablenesse between the new nature that is wrought and created in belie­vers, and the duties of the worship of God, that they will not be parted nor kept asunder, unlesse it be by the inter­position [Page 96] of some disturbing distēper. The new creature feeds upon them, is strengthened and increased by them, finds sweetnesse in them, yea meets in them with its God and Father; so that it cannot but of its selfe, unlesse made sick by some temptation, but delight in them, and desire to be in the exer­cise of them; This frame is described in the 119 ^th 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.

HAving seene the danger of en­tring into temptation, and al­so discovered, the waies 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 [Page 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.

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.

This then is the first direction; Al­waies beare in mind, the great danger that it is, for any soule 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.

How will young men put themselves [Page 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 [Page 100] 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.

[Page 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.

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 [Page 102] will not long seeme great or heavy un­to any, to whom temptations seeme 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.

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 [Page 103] we to pray that we may be preserved from it, because we cannot save our selves. 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, [...], out of the evill that is in the world, that is Temptati­on, which is all that is evill in the world; [Page 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.

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 [Page 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.

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.

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 [Page 106] of supplys who in a sense of want, rol­led its selfe on him, on the account of his gratious 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.

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 [Page 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, Mortifica­tion of sin in Belie­ver. 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.

4. Weigh these things severally, and 1. take prayer into consideration, [Page 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.

Without this all the rest will be of no efficacy for the end proposed. And therefore consider what weight he [Page 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; [Page 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.

THE other part of our Saviours di­rection, namely to watch is more generall, and extends it selfe to many particulars; I shall fix on some things that are contained therein.

[Page 111] 1. VVatch the Seasons wherein men usually doe enter into Tempta­tion. There are sundry seasons, where­in an houre of Temptation is common­ly at hand; and will unavoidably seize upon the soule, unlesse it be delivered by mercy in the use of watchfulnesse. When we are under such a season, then are we peculiarly to be upon our guard, that we enter not into, that we fall not under the power of Temptation. Some of those seasons may be named.

1. A season of unusuall outward prosperity is usually accompanied with an houre of Temptation. Prosperi­ty and temptation goe together; yea prosperity is a temptation; many tem­ptations; and that because without e­minent supplies of Grace, it is apt to cast a soule into a frame & temper ex­posed to any Temptation, and pro­vides it will fuell and food for all; it hath provision for lust; and darts for Sathan.

The wise man tells us, that the pro­sperity of fooles destroys them, Prov. 1. [Page 112] 31. it hardens them in their way, makes them despise instruction, and put the evill day (whose terrour should in­fluence them into amendment) far from them. Without a speciall assi­stance, it hath an inconceivably ma­lignant influence on Believers them­selves. Hence Agur prayes against Riches, because of the Temptation that attends them, lest saith he, I be full and deny thee, and say, who is the Lord, Prov. 30. 8, 9. Lest, being filled with them he should forget the Lord; as God complaines that his people did, Hos. 13. 6. We know how David was mistaken in this case, Psal. 30. 6. I said in my prosperity I shall never be moved: all is well, and will be well, but what was at hand, what lay at the doore, that David thought not of? vers. 7. Thou diddest hide thy face, and I was troubled: God was ready to hide his face, and David to enter into a temptation of desertion, and he knew it not.

As then unto a prosperous condition. [Page 113] I shall not run crosse to Solomons coun­sell, in the day of prosperity rejoyce, Eccles. 7. 14. Rejoyce in the God of thy mercies, who doth thee good in his patience and forbearance, notvvith­standing all thy unworthinesse: Yet I may adde to it from the same foun­taine of wisdome, consider also, lest evill lye at the doore. A man in that state is in the middest of snares; Satan hath many advantages against him, He forgeth darts out of all his enjoy­ments, and if he watch not, he will be entangled before he is aware.

Thou wantest that which should poyse and ballast thy heart. Formality in Religion will be apt to creep upon thee, and that layes the soule open to all Temptations in their full power and strength. Satisfaction and de­light in creature comforts, the poy­son of the soule will be apt to grow upon thee. In such a time, be vigi­lant, be circumspect, or thou wilt be surprized. Job sayes, that in his Af­fliction God made his heart soft, Ch. [Page 114] 23. 16. There is an hardnesse, an insen­sible want of spirituall sense, gathered in prosperity, that if not watched a­gainst, will expose the heart to the de­ceits of sin & baits of Sathan: Watch and pray in this season: Many mens negligence in it, hath cost them deare, their woefull experience cryes out, to take heed. Blessed is he that feareth alwaies; but especially in a time of prosperity.

2. As in part was manifested be­fore, A Time of the slumber of Grace, of neglect in Communion with God, of formality in duty is a season to be watched in, as that which hath certain­ly some other temptation attending it. Let a soule in such an estate awake, and looke about him; his enemy is at hand, and he is ready to fall into such a condition as may cost him deare all the dayes of his life: His present e­state is bad enough in its selfe; but it is an indication of that which is worse, that lyes at the doore.

The Disciples that were with Christ; [Page 115] in the mount, had not only a bodily, but a spirituall drowzinesse upon them.

What sayes our Saviour to them? arise, watch and pray, that you enter not into temptation. We know, how neare one of them was to a bitter houre of temptation; and not watching as he ought, he immediately entred into it.

I mentioned before the case of the spouse, Cant. 5. 2, 3, 4, 5. she slept, and was drowsy, and unwilling to gird up her selfe to a vigorous performance of duties, in a way of quick active communion with Christ. Before she is aware, she hath lost her beloved; then she meanes, enquires, cryes, endures woundings, reproaches, and all, before she obtaines him againe. Consider then O poore soule, thy state and con­dition! doth thy light burne dimme? or though it give to others as great a blaze, as formerly, yet thou seest not so clearly the face of God in Christ, 2 Cor. 4. 6. by it as thou hast done? is thy zeale cold? or if it doe the same workes as formerly, yet thy heart is not warmed [Page 116] with the Love of God, and to God, in them as formerly, but only thou proceedest in the course thou hast been in? art thou negligent in duties of praying or hearing? or if thou dost ob­serve them, thou doest it not with that life and vigour as formerly? Dost thou flagge in thy profession? or if thou keep it up, yet thy wheeles are oyled by some sinister respects from within or without? does thy delight in the people of God faint and grow cold? or is thy love to them changing from that which is purely spirituall, into that which is very carnall, upon the account of sutablenesse of princi­ples, and naturall spirits, if not worse foundations? if thou art drowsing in such a condition as this; take heed! thou art falling into some wofull temptation, that will break all thy bones, and give thee wounds that shall stick by thee all the dayes of thy life. Yea when thou awakest thou wilt find, that it hath indeed laid hold of thee al­ready, though thou perceivedst it not; [Page 117] it hath smitten and wounded thee, though thou hast not complained, nor sought for reliefe or healing.

Such was the state of the Church of Sardis, Rev. 3. 2. the things that re­mained were ready to dye: be watch­full sayes our Saviour and strengthen them, or a worse thing will befall thee: if any that reads the word of this dire­ction be in this condition, if he hath any regard of his poore soule, let him now awake, before he be entangled be­yond recovery. Take this warning from God; despise it not.

3. A season of great spirituall en­joyments, is often by the malice of Sa­tan, and the weaknesse of our hearts, turned into a season of danger: as to this businesse of Temptation.

We know how the case stood with Paul, 2 Cor. 12. 7. he had glorious spirituall Revelations of God, & Jesus Christ; instantly Satan fals upon him; a messenger from him buffets him, so that he earnestly begges its departure; but yet is left to struggle with it. [Page 118] God is pleased sometimes to give us especiall discoveries of himselfe and his love; to fill the heart with his kind­nesse: Christ takes us into the ban­queting house, and gives our hearts their fills of love; and this by some signall worke of his spirit, overpow­ering us with a sense of Love, in the unspeakable priviledge of Adoption, and so fills our soules with joy unspea­kable and glorious; A man would thinke, this was the securest condition in the world: what soule does not cry with Peter in the mount; it is Good for me to be here, to abide here for ever: But yet very frequently, some bitter temptation is now at hand. Satan sees, that being possest by the Joy before us, we quickly neglect many wayes of ap­proach to our soules, wherein he seeks, and finds advantages against us. Is this then our state and condition? does God at any time give us to drinke of the ri­vers of pleasure, that are at his right hand, and satisfy our soules with his kindnesse as with marrow and fatnesse?

[Page 119] Let us not say, we shall never be moved; we know not how soone God may hide his face, or a messenger from Satan may buffet us.

Besides, there lyes oftentimes a grea­ter, and worse deceit in this businesse▪ men cheat their soules with their own fancies, in stead of a sense of Gods love by the Holy Ghost; and when they are lifted up, with their imaginations, it is not expressible how fearfully they are exposed to all manner of Tempta­tions; and how they are able to find reliefe against their consciences, from their own foolish fancies, and decei­vings wherewith they sport them­selves: may we not see such every day? persons walking in the vanities and wayes of this world, yet boasting of their sense of the love of God; shall we believe them? vve must not then believe truth its selfe; and hovv vvo­full then, must their condition needs be?

4. A 4 ^th season, is a season of selfe confidence; then usually Temptation [Page 120] is at hand. The case of Peter is cleare unto this: I will not deny thee; though all men should deny thee, I will not: though I vvere to dye for it, I vvould not doe it. This said the poore man, vvhen he stood on the very brinke of that temptation, that cost him in the issue, such bitter teares. And this taught him so far to knovv himselfe all his dayes, and gave him such acquaintance with the state of all Believers, that when he had received more of the spirit and of power, yet he had lesse of confi­dence, and saw it was fit that others should have so also; And therefore perswades all men to passe the time of their sojurning here in feare, 1 Pet. 1. 17. Not to be confident and high, as he was, lest, as he did, they fall. At the first triall he compares himselfe with others, & vaunts himselfe above them; though all men should forsake thee, yet I will not; he feares every man more than himselfe: But when our Saviour after­wards comes to him & puts him directly upon the comparison, Simon Peter lo­vest [Page 121] thou me, more than these, Joh. 21. 15. he hath done comparing himselfe with others, and only cryeth Lord thou knowest that I love thee: He will lift up himselfe above others no more. Such a season oftentimes falls out. Tem­ptations are abroad in the world, false doctrines, with innumerable other al­lurements & provocations; we are rea­dy every one to be very confident, that we shall not be surprized with them: though all men should fall into these follies, yet we would not: surely we shall never goe off from our walking with God; it is impossible our hearts should be so sottish: But sayes the Apostle, be not high minded but feare; let him that standeth take heed lest he fall. Wouldest thou thinke that Peter, who had walked on the sea with Christ, confessed him to be the Sonne of God, been with him on the mount when he heard the voice from the excellent Glory, should at the word of a servant girle, when there was no legall inquisition after him, no processe [Page 122] against him, nor any one in his condi­tion, instantly fall a cursing and sweare­ing that he knew him not, let them take heed of selfe-confidence who have any mind to take heed of sinne. And this is the first thing in our watching, to consider well the seasons wherein temptation usually makes its approa­ches to the soule, and be armed against them. And these are some of the seasons, wherein Temptations are nigh at hand.

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 [Page 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.

[Page 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 [Page 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 [Page 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, [Page 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 [Page 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.

[Page 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 [Page 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 [Page 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 [...] Phi. 4. 7. shall keepe our hearts; [...], is a military word a garrison: and so [...], is, shall keep [Page 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 [Page 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; [Page 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 [Page 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 [Page 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 [Page 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 [Page 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 [Page 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 [Page 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 [Page 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.

The Directions insisted on, in the former chapters are such as are partly given us, in their seve­rall particulars, up and downe the Scri­pture; [Page 143] partly arise from the nature of the thing it selfe; There is one Gene­rall direction remaines, which is com­prehensive of all that went before, and also addes many more particulars unto them; This containes an approved antidote against the poyson of Tempta­tion; a Remedy, that Christ himselfe hath marked with a note of efficacy and successe that is given us, Revel. 3. 10. in the words of our saviour himselfe to the Church of Philadelphia. Because (saith he) thou hast kept the word of my patience, I will also keepe thee from the houre of temptation, which shall come up­on all the world, to try them that dwell in the earth; Christ is the same, yesterday, to day, and for ever; as he dealt with the Church of Philadelphia, so will he deale with us; if we keep the word of his patience, he will keepe us from the houre of Temptation. This then being a way of rolling the whole care of this weigh­ty affaire on him who is able to beare it, it requires our peculiar considera­tion. And therefore, I shall first [Page 144] shew what it is to keep the word of Christs patience, that we may know how to performe our duty; then how this will be a meanes of our preserva­tion, which will establish us in the faith of Christs promise.

The word of Christ, is the word of the Gospell; The word by him revea­led from the bosome of the Father. The word of the word; the word spo­ken in time by the eternall word. So it is called, the word of Christ. Col. 3. 16. or the Gospell of Christ. Rom. 1. 16. 1. Cor. 9. 12. And the doctrine of Christ. Heb. 6. 1. of Christ, that is, as its Au­thour, Heb. 1. 1, 2. and of him, as the chiefe subject or matter of it, 1 Cor. 1. 20. Now this word, is called the word of Christs patience, or tolerance, and forbearance, upon the account of that patience, and long suffering which in the dispensation of it, the Lord Christ exerciseth towards the world, and all persons in it; and that both a­ctively, and passively; in his bearing with men, and enduring from them.

[Page 145] 1. He is patient towards his Saints, he beares with them, suffers from them. He is patient to us-ward, 2. Pet. 3. 9, that is, that believe. The Gospell is the word of Christs patience even to Believers. A soule acquainted with the Gospell, knowes that there is no Property of Christ rendred more glo­rious therein, than that of his patience; That he should beare with so many unkindnesses, so many causelesse brea­ches, so many neglects of his love, so many affronts done to his Grace, so many violations of ingagements, as he doth; it manifests his Gospell to be not only the word of his Grace, but al­so of his patience. He suffers also from them, in all the reproaches, they bring upon his name and wayes: and he suffers in them; for in all their Affli­ctions, he is afflicted.

2. Towards his Elect, not yet effe­ctually called. Revel. 3. 20. He stands waiting at the doore of their hearts, and knocks for an entrance. He deales with them by all meanes, and yet stands and [Page 146] waits, untill, his head is filled with the dew, and his lockes with the drops of the night, Cant. 5. 2. as enduring the cold and inconvenencies of the night, that when his morning is come; he may have entrance. Oftentimes for a long season, he is by them scorned in his person, persecuted in his Saints and wayes, reviled in his word, whilest he stands at the doore, in the word of his patience, with his heart full of love to­wards their poore rebellious soules.

3. To the perishing world; Hence the time of his Kingdome, in this world is called the time of his patience. Revel. 1. 9. he endures the vessels of wrath with much long suffering. Rom. 9. 22. Whilest the Gospell is admi­nistred in the vvorld, He is patient tovvards the men thereof, untill the Saints in heaven and earth are astonish­ed, and cry out, how long? Psal. 13. 1, 2. Psal. 35. 17. Revel. 6. 10; and them­selves doe mocke at him as if he vvere an Idol, 2. Pet. 3. 4. He endures from them bitter things; in his name, wayes, [Page 147] worship, saints, promises, threats, all his interest of honour and love; and yet passeth by them, lets them alone, does them Good; nor will he cut this way of proceeding short, untill the Gospell shall be preached no more; patience must accompany the Gos­pell.

Now this is the Word that is to be kept, that we may be kept from the houre of Temptation. Three things are implyed in the keeping of this Word,

• 1. Knowledge.
• 2. Valuation.
• 3. Obedience.

1. Knowledge, He that will keep this Word must know it, be acquain­ted with it; under a foure fold No­tion,

1. As a word of Grace and Mercy to save him.

2. As a word of Holinesse and Pu­rity to sancitfy him.

3. As a word of Liberty and Pow­er to enoble him, and set him free.

[Page 148] 4. As a word of Consolation to support him in every Condition.

1. As a word of Grace, and Mercy able to save us: It is the power of God unto salvation, Rom. 1. 16. The Grace of God that bringeth salvation, Titus, 2. 11. The word of Grace, that is able to build us up, and to give us an inheritance among all them that are sanctified, Act. 20. 32. The word that is able to save our soules, Jam. 1. 21. When the word of the Gospell is knowne, as a word of mercy, Grace, and pardon, as the sole evidence for life, as the conveyance of an eternall inheritance; when the soule finds it such to it selfe, it will strive to keep it.

2. As a word of Holinesse and Pu­rity able to sanctify him; Ye are cleane through the word I have spoken unto you, saith our Saviour, Joh. 15. 3. To that purpose is his prayer, Joh. 17. 17. He that knowes not the word of Christs patience, as a sanctifying clean­sing word, in the power of it, upon [Page 149] his owne soule; neither knowes it, nor keeps it. The empty profession of our daies, knowes not one step to­wards this duty; and thence it is, that the most are so overborne under the power of Temptations: men full of selfe, of the world, of Fury, Ambi­tion, and almost all unclean lusts, do yet talk of keeping the word of Christ, See 1. Pet. 1. 22. 2. Tim. 2. 19.

3. As a word of Liberty and Pow­er, to enoble him, and set him free; and this, not only from the guilt of sinne and wrath, for that it doth, as it is a word of Grace and mercy; nor only from the power of sinne, for that it doth as it is a word of Holinesse; but also from all outward respects of men, or the world, that might entangle him, or enslave him, that declares us to be Christs freemen, and in bondage unto none, Joh. 8. 32. 1. Cor. 7. 23. we are not by it, freed from due sub­jection unto superiours, not from any duty, not unto any sinne, 1. Pet. 2. 16. but in two respects, it is a word [Page 150] of freedome, liberty, largenesse of mind, power, and deliverance from Bondage.

1. In respect of Conscience, as to the worship of God, Gal. 5. 1.

2. In respect of ignoble slavish re­spects, unto the men, or things of the world, in the Course of our pil­grimage; The Gospell gives a free, large, and noble Spirit in subjection to God, and none else; There is admi­nistred in it, a spirit not of feare, but of power, and of love, and of a sound mind, 2 Tim. 1. 7. A mind in nothing terrified, Phil. 1. 28. not swayed with any by respect whatever; There is no­thing more unworthy of the Gospell, then a mind in bondage to persons, or things prostituting its selfe to the lusts of men, or affrightments of the world. And he that thus knowes the word of Christs patience, really and in power, is even thereby freed from innumerable, from unspeakable Temp­tations.

4. As a word of Consolation to [Page 151] support him in every condition; and to be a full portion in the want of all, that is a word attended with Joy un­speakable and full of Glory; it gives supportment, reliefe, refreshment, satisfaction, peace, consolation, joy, boasting, Glory, in every Conditi­on whatever; Thus to know the word of Christs patience, thus to know the Gospell, is the first part, and it is a great part of this condition of our pre­servation from the houre, and power of Temptation.

2. Valuation of what is thus knowne, belongs to the keeping of this word, that is to be kept as a Trea­sure, 2 Tim. 1. 14. [...], that excellent depositum (that is the word of the Gospell) keep it, (saith the Apostle) by the Holy Ghost; And, hold fast the faithfull word, Tit. 1. 9. It is a Good Treasure, a faithfull word, hold it fast. It is a word that comprizes the whole interest of Christ in the world. To value that as our chiefest treasure, is to keep the word of [Page 152] Christs patience. They that will have a regard from Christ in the time of Temptation, are not to be regardlesse, of his Concernments.

3. Obedience, personall Obedience, in the Universall observation of all the commands of Christ, is the keeping of his Word, Joh. 14. 15. Close ad­herence unto Christ, in Holinesse, and universall Obedience, then when the opposition, that the Gospell of Christ doth meet withall in the world, doth render it signally the word of his pa­tience, is the life and soule of the Du­ty required.

Now all these are to be so managed, with that intention of mind and spi­rit, that care of heart, and diligence of the whole person, as to make up a keeping of this word; which evidently includes all those Considerations.

We are arrived then to the summe of this safeguarding Duty; of this Condition of freedome from the pow­er of Temptation; He that having a due acquaintance with the Gospell, in [Page 153] its Excellencies, as to him, a word of Mercy, Holinesse, Liberty and Con­solation, values it, in all its Concern­ments as his choisest and only Trea­sure; makes it his businesse, and the work of his life, to give himselfe up unto it in universall obedience, then especially, when Opposition, and A­postacy put the patience of Christ to the utmost, he shall be preserved from the houre of Temptation.

This is that which is comprehensive of all that went before; and is exclu­sive of all other waies for the obtain­ing of the End proposed; nor let any man think without this, to be kept one houre from entring into Temp­tation; where ever he failes there Temptation enters. That this will be a sure preservative may appeare, from the ensuing Considerations.

1. It hath the Promise of Preser­vation, and this alone hath so. It is solemnly promised in the place men­tioned to the Church of Philadelphia on this account. When a great triall [Page 154] and Temptation was to come on the world, at the opening of the seventh seale, Rev. 7. 3. a caution is given for the preservation of Gods sealed ones, which are described to be those, who keep the word of Christ: for the pro­mise is, that it should be so. Now in every promise there are three things to be considered.

1. The faithfulnesse of the Father who gives it.

2. The Grace of the Son which is the matter of it.

3. The power and efficacy of the Holy Ghost which puts the promise in Execution. And all these are ingaged for the preservation of such per­sons from the houre of Temptati­on.

1. The faithfulnesse of God, ac­companyeth the promise. On this account is our deliverance laid, 1 Cor. 10. 13. Though we be tempted, yet we shall be kept from the houre of Temptation; it shall not grow too strong for us. What comes on us, [Page 155] we shall be able to beare; and what would be too hard for us, we shall es­cape. But what security have we hereof? even the faithfulnesse of God; God is faithfull who will not suffer you &c. And wherein is God's faithful­nesse seen and exercised? He is faith­full that promised, Heb. 10. 23. His faithfulnesse consists in his discharge of his promises. He abideth faithfull, he cannot deny himselfe, 2 Tim. 2. 13. so that by being under the promise, we have the faithfulnesse of God in­gaged for our preservation.

2. There is in every promise of the Covenant the Grace of the Son; that is the subject matter of all pro­mises. I will keep thee, how? by my Grace with thee: so that what As­sistance the Grace of Christ can give to a soule that hath a right in this pro­mise, in the houre of Temptation, it shall enjoy it. Pauls Temptation grew very high; it was likely to have come to its prevalent houre: He be­seeches the Lord, (that is the Lord Je­sus [Page 156] Christ) for help, 2 Cor. 12. 8. and receives that answer from him, my Grace is sufficient for thee; vers. 9: That it was the Lord Christ and his Grace, with whom he had peculiarly to do, is evident from the close of that verse; I will glory in my infirmi­ty, that the power of Christ may rest upon me; or the efficacy of the Grace of Christ in my preservation, be made evident, So Heb. 2. 18.

3. The Efficacy of the spirit, ac­companyeth the promises. He is cal­led the Holy Spirit of promise; not on­ly, because he is promised by Christ, but also, because he effectually makes Good the promise, and gives it ac­complishment in our soules. He also then is ingaged to preserve the soule walking according to the rule laid downe: See Isai. 59. the last. Thus where the promise is, there is all this assistance; the faithfulnesse of the fa­ther, the Grace of the Son, the power of the Spirit; all are ingaged in our preservation.

[Page 157] 2. This constant universall keep­ing of Christs word of Patience, will keep the heart and soule in such a frame as wherein no prevalent Temptation, by virtue of any advantages whate­ver, can seize upon it, so as totally to prevaile against it. So David prayes, Ps. 25. 21. Let integrity preserve me. This integrity and uprightnesse, is the old-Testament-keeping the word of Christ, universall close walking with God. Now how can they preserve a man? why by keeping his heart in such a frame, so defended on every side, that no evill can approach or take hold on him. Faile a man in his integrity, he hath an open place for temptation to enter, Isa. 57. 21. To keep the word of Christ, is to do it universally, as hath been shewed; This exercises Grace in all the faculties of the soule; & compasses it with the whole armour of God: The understanding is full of light, the Affections of Love and ho­linesse; let the Wind blow from what quarter it will, the soule is fenced and [Page 158] fortified; Let the enemy assault when, or by what meanes he pleaseth, all things in the soule of such an one are upon the guard: How can I do this thing and sinne against God, is at hand, Especially, upon a twofold account, doth deliverance and security arise from this hand.

1. By the Mortification of the heart unto the matter of Temptati­ons. The prevalency of any Temp­tation arises from hence; that the heart is ready to close with the matter of it. There are Lusts within, suited to the proposalls of the world or Satan without. Hence James resolves all Temptations into our owne lusts. Ch. 1. 14. because either they proceed from, or are made effectuall by them as hath been declared. Why doth terror, or threates turne us aside, from a due constancy in the performance of our duty? is it not because there is unmortified carnall feare abiding in us, that tumultuates in such a season? why is it that the Allurements of the world, [Page 159] and compliances with men entangle us? is it not because our affections are entangled with the things and consi­derations proposed unto us? Now keeping the word of Christs patience, in the manner declared, keeps the heart mortified to these things, and so it is not easily entangled by them. Saith the Apostle, Gal. 2. 20. I am crucified with Christ, he that keeps close to Christ, is crucified with him; and is dead to all the desires of the flesh and the world: as more fully; Chap. 6. 14. Here the match is bro­ken, and all love, entangling love dissolved.

1. The heart is crucified to the world, and all things in it. Now the matter of all temptations almost is taken out of the world; the men of it, or the things of it make them up. As to these things saies the Apostle I am crucified to them: (And it is so with every one, that keeps the word of Christ, my heart is mortified unto them; I have no desire after them; nor [Page 160] affection to them, nor delight in them: and they are crucified unto me. The Crownes, Glories, Thrones, pleasures, profits, of the world, I see nothing desirable in them; the lusts, sensuall pleasures, Love, respects, honours of men, name and reputation among them, they are all as a thing of nought; I have no value, nor estimation of them. This soule is safeguarded from assaults of manifold Temptations. When Achan saw the Goodly Babi­lonish garment, and two hundred she­kells of silver, and a wedge of Gold; first he coveted them, then he took them, Joh. 7. 21. Temptation subtilly spreads the Babilonish garment of fa­vour, praise, peace, the silver of pleasure, or profit, with the golden Contentmens of the flesh, before the eyes of men; if now there be that in them alive, unmortified, that will pre­sently fall a coveting, let what feare of punishment will ensue, the heart or hand, will be put forth unto iniquity.

[Page 161] Herein then lyes the security of such a frame, as that described; it is alwaies accompanied with a mortified heart; crucified unto the things that are the matter of our Temptations; without which it is utterly impossible, that we should be preserved one mo­ment when any temptation doth be­fall us. If liking, and love of the things proposed, insinuated, com­mended in the temptation, be living and active in us, we shall not be able to resist and stand.

2. In this frame the heart is filled with better things, and their Excel­lency; so farre as to be fortified against the matter of any Temptation. See what Resolution this puts Paul upon: Phil. 3. 8. All is losse and dung to him. Who would go out of his way, to have his armes full of losse and dung? and whence is it, that he hath this esti­mation of the most desirable things in the world? it is from that deare esti­mation he had of the Excellency of Christ; so vers. 10. When the soule [Page 162] is exercised to Communion with Christ, and to walking with him: he drinks new wine, and cannot desire the old things of the world, for he saies the new is better. He tasts every day how gracious the Lord is, and therefore longs not after the sweetnesse of for­bidden things, which indeed have none. He that makes it his businesse to eate daily of the tree of life, will have no appetite unto other fruit, though the Tree that bare them seeme to stand in the middest of Paradise. This the spouse makes the meanes of her pre­servation; even the Excellency which by daily Communion, shee found in Christ and his Graces, above all other desirable things. Let a soule exercise it selfe to Communion with Christ, in the good things of the Gospell, pardon of sinne, fruits of holinesse, hope of Glory, peace with God, joy in the Holy Ghost, dominion over sinne, and he shall have a mighty pre­servative against all Temptations. As the full soule loatheth the honey comb; [Page 163] a soule filled with carnall, earthly, sen­suall contentments finds no rellish nor savour in the sweetest spirituall things; so he that is satisfied with the kind­nesse of God, as with marrow and fat­nesse, that is every day entertained at the banquet of wine, wine upon the lees, and well refined, hath an holy contempt of the baits and allurements that lye in prevailing temptations, and is safe.

3. He that so keeps the word of Christs patience, is alwaies furnished with preserving Considerations and preserving Principles: morall and reall advantages of preservation.

1. He is furnished with preser­ving Considerations, that powerfully in­fluence his soule in his walking dili­gently with Christ: Besides the sense of duty which is alwaies upon him, he considers,

1. The concernment of Christ, whom his soule loves in him and his carefull walking. He considers that the presence of Christ is with him, his [Page 164] eye upon him, that he ponders his heart and waies, as one greatly con­cerned in his deportment of himselfe, in a time of triall. So Christ mani­fests himselfe to do, Revel. 2. 19, 20. I consider all; what is ac­ceptable, what to be rejected: He knowes that Christ is concerned in his honour, that his name be not e­vill spoken of by reason of him; that he is concerned in love to his soule; having that designe upon him to pre­sent him holy and unblameable and un­reproveable in his sight, Col. 1. 22. and his spirit is grieved where he is interrupted in this work; concerned on the account of his Gospell, the pro­gresse and acceptation of it in the world; its beauty would be slurred, its good things reviled, its progresse stopped, if such an one be prevailed a­gainst; concerned in his love to o­thers, who are grieveously scandalized, and perhaps ruined by the miscarriages of such. When Hymeneus and Phile­tus fall, they overthrow the faith of [Page 165] some, and saies such a soule then, who is exercised to keep the word of Christs patience, when intricate, perplexed, intangling temptations, publique, pri­vate, personall, do arise? shall I now be carelesse, shall I be negligent, shall I comply with the world, & the wayes of it? oh what thoughts of heart hath he concerning me, whose eye is upon me? shall I contemne his honour, despise his love, trample his Gospell in the mire under the feet of men, turne aside o­thers from his ways? shall such a man as I fly, give over resisting? it cannot be. There is no man who keeps the word of the patience of Christ, but is full of this soul pressing consideration; it dwells on his heart and spirit, and the love of Christ constraines him so to keep his heart and waies, 2 Cor. 5. 10.

2. The great consideration of the Temptations of Christ in his behalfe, and the conquest he made in all as­saults for his sake, and his Good, dwell also on his spirit. The Prince of this [Page 166] world came upon him, the Glory of this world was shewed unto him, every thing in earth or hell, that hath either allurement or affrightment in it, was proposed to him, to divert him from the worke of mediation, which for us he had undertaken: this whole life he calls the time of his temptation: but he resisted all, conquered all, and is be­come a captaine of Salvation to them that obey him. And, saies the Soule, shall this Temptation, these arguings, this plausible pretence, this sloth, this selfe love, this sensuality, this baite of the world, turne me aside, prevaile over me, to desert him who went before me, in the waies of all temptations that his holy nature was obnoxious unto, for my Good?

3. Dismall thoughts of the losse of love, of the smiles of the countenance of Christ, do also frequently exercise such a soul. He knowes what it is to enjoy the favour of Christ, to have a sense of his Love, to be accepted in his approaches to him, to converse with [Page 167] him; and perhaps hath been sometimes at some losse in this thing, and so knowes also, what it is to be in the dark, distanced from him. See the de­portment of the spouse in such a case, Cant. 3. 4. when she had once found him again; she holds him, she will not let him go, she will loose him no more.

2 He that keeps the word of Christs patience, hath preserving principles, whereby he is acted. Some of them may be mentioned.

1 First, In all things he lives by faith, and is acted by it in all his waies. Gal. 2. 20. Now upon a twofold ac­count hath faith, when improved, the power of preservation from Tempta­tion annexed unto it.

1 Because it empties the soule of its own wisdome, understanding and fulnesse, that it may act in the wisdome and fulnesse of Christ. The only ad­vice for preservation in trials and tem­ptations lies in that of the wise man: Prov. 3. 5. Trust in the Lord with all [Page 168] Thine heart, and leane not to thine own understanding. This is the worke of faith: it is faith; it is to live by faith. The great failing of men in trialls, is their leaning to, or leaning upon, their owne understanding and counsell. What is the issue of it, Job. 18. 7. The steps of his strength shall be straightned, and his owne Counsell shall cast him downe. First he shall be entangled, and then cast downe; and all by his own counsell, untill he come to be ashamed of it, as Ephraim was, Hos. 10. 6. When ever in our trials, we consult our own understandings, hearken to selfe reaso­nings, though they seeme to be good and tending to our preservation, yet the principle of living by faith is stifled, and we shall in the issue be cast down by our own counsels; Now no­thing can empty the heart of this selfe­fullnesse, but Faith, but living by it, but, not living our selves, but having Christ live in us, by our living by Faith on him.

2. Faith making the soule poore, [Page 169] empty, helplesse, destitute in its selfe, ingages the heart, will, and power of Jesus Christ, for Assistance, of which I have spoken more at large elsewhere.

2. Love to the Saints, with care that they suffer not upon our ac­count, is a great preserving principle in a time of Temptations and trialls. How powerfull this was in David, he declares in that earnest prayer, Psal. 69. 6. Let not them that wait on thee, O Lord God of Hosts, be ashamed for my sake, let not those that seeke thee be confounded for my sake, O God of Israel.

O let not me so miscarry, that those for whom I would lay downe my life, should be put to shame, be evill spo­ken of, dishonoured, reviled, contem­ned, on my account, for my failings. A selfish soule, whose love is turned wholly inwards, will never abide in a time of triall.

Many other Considerations and Prin­ciples, that those who keep the word of Christ's patience in the way and manner before described are attended [Page 170] withall, might be enumerated, but I shall content my selfe to have pointed at these mentioned. And will it now be easy to determine, whence it is that so many in our dayes, are prevailed on, in the time of trial: that the houre of tem­ptation comes upon them, and beares them downe, more or lesse before it? is it not because amongst the great multitude of Professors, that we have, there are few that keep the word of the patience of Christ? if we wilfully ne­glect, or cast away our interest in the promise of preservation, is it any won­der, if we be not preserved? There is an houre of Temptation come upon the world, to try them that dwell therein: it variously exerts its power and effi­cacy; there is not any way, nor Thing, wherein it may not be seene acting and putting forth it selfe, in worldlinesse, in sensuality, in loosenesse of conversa­tion, in neglect of spirituall duties, pri­vate, publicke, in foolish, loose, diabo­licall opinions, in haughtinesse and am­bition; in envy and wrath, in strife [Page 171] and debate, revenge, selfishnesse, in Atheisme and contempt of God, doth it appeare. They are but branches of the same root, bitter streames of the same fountaine, cherished by peace, prosperity, security, apostasies of Pro­fessors & the like; & alasse how many do dayly fall under the power of this Temptation, in generall? how few keep their garments girt about them, and undefiled? and if any urging parti­cular Temptation, befall any, what instances almost have we of any that escape? may we not describe our con­dition, as the Apostle that of the Co­rinthians in respect of an outward visi­tation; some are sick, and some are weake, and many sleep; some are woun­ded, some defiled, many utterly lost▪ What is the spring and fountaine of this sad condition of things? is it not, as hath been said; we doe not keep the word of Christ's patience in universall close walking with him; and so lose the benefit of the promise given & anne­xed thereunto. Should I goe about [Page 172] to give instances of this thing; of Pro­fessors coming short of keeping the word of Christ, it would be a long worke. These 4 heads would com­prise the most of them. 1. Conformi­ty to the world, which Christ hath re­deemed us from, almost in all things, with joy and delight; in promiscuous compliances with the men of the world. 2. Neglect of duties which Christ hath enjoined, from close me­ditation to publick ordinances. 3. Strife, variance, and debate among our selves, woefull judging and despi­sing one another, upon account of things forraigne to the bond of Com­munion that is between the Saints. 4. Selfe-fulnesse as to principles, and selfishness as to ends. Now where these things are, are not men car­nall? is the word of Christs pati­ence effectuall in them? shall they be preserved? they shall not. Would you then be preserved, and kept from the hour of temptation; would you watch against entring into [Page 173] it, as deductions from what hath been delivered in this Chapter: take the ensuing Cautions.

1 Take heed of leaning on deceit­full assistances; as 1 your owne Coun­sells, understandings, reasonings, though you argue in them never so plausibly in your own defence, they will leave you, betray you; when the temptation comes to any height, they will all turne about, and take part with your enemy, and plead as much for the matter of the temptation what­ever it be, as they pleaded against the end and issue of it before.

2 The most vigorous actings by pray­er, fasting, & other such meanes against that particular lust, corruptiō, tempta­tion, wherewith you are exercised, & have to do. This will not avail you, if in the mean time there be neglects, on other accounts. To hear a man wrestle, cry, contend as to any particular of Temptation, and immediatly fall into wordly waies, worldly compliances, loosenesse, and negligence in other [Page 174] things; it is righteous with Jesus Christ to leave such an one to the hour of temptation.

3 The generall security of Saints perseverance, and preservation from totall Apostasy. Every security that God gives us, is good in its kind, and for the purpose for which it is given to us; but when it is given for one end, to use it for another, that is not good or profitable. To make use of the ge­nerall assurance of preservation from totall Apostasy, to support the spirit in respect of a particular temptation, will not in the issue advantage the soule; because notwithstanding that, this or that temptation may prevaile. Many releive themselves with this, untill they find themselves in the depth of perplexities.

1 Apply your selves to this great preservation of faithfull keeping the word of Christs patience in the mid­dest of all trialls and temptations.

2 In particular, wisely cōsider wherein the word of Christs patiēce is most like­ly [Page 175] to suffer in the daies wherein we live, and the seasons that passe over us, & so vigorously set your selves to keep it in that particular, peculiarly. You will say, how shall we know wherein the word of Christs patience in any season is like to suffer? I answer: con­sider what workes he peculiarly per­formes in any season, and neglect of his word in reference to them, is that wherein his word is like to suffer. For instance; the workes of Christ, where­in he hath been peculiarly ingaged in our daies and seasons, seeme to be these.

1 The powring of contempt upon the great men and great things of the world, with all the enjoyments of it. He hath discovered the nakednesse of all earthly Things, in overturning, o­verturning, overturning both men, and things, to make way for the things that cannot be shaken. 2. The owning of the Lot of his own inheritance in a distinguishing manner, putting a dif­ference between the precious and the [Page 176] vile, and causing his people to dwell a­lone, as not reckoned with the nations. 3. In being nigh to faith and prayer, honouring them above all the strength and counsels of the sons of men. 4. In recovering his Ordinances and institu­tions from the carnall administrations that they were in bondage under by the lusts of men, bringing them forth in the beauty and the power of the spirit. Wherein then in such a season must lie the peculiar neglect of the word of Christs patience? is it not in setting a value on the world and the things of it, which he hath stained and trampled under foot? is it not in the slighting of his peculiar lot, his people, and casting them into the same consi­derations with the men of the world? is it not in leaning to our own coun­sels and understandings? is it not in the defilement of his ordinances, by giving the outward court of the Tem­ple to be trod upon by unsanctified persons. Let us then be watchfull, and in these things keep the word of the [Page 177] patience of Christ, if we love our own preservation. 5. In this frame urge the Lord Jesus Christ with his blessed promises, with all the considerations that may be apt to take and hold the king in his galleries, that may worke on the heart of our blessed and merci­full High Priest, to give sutable suc­cour at time of need.

HAving thus passed through the Consideration of the duty of watching, that we enter not into temp­tation, I suppose I need not adde mo­tives to the observance of it. Those who are not moved by their own sad experiences, nor the importance of the duty, as laid down in the entrance of this discourse, must be left by me to the farther patience of God. I shall on­ly shut up the whole with a generall Exhortation to them, who are in any [Page 178] measure prepared for it, by the Consi­deration of what hath been spoken. Should you go into an hospitall, and see many persons lying sick and weak, sore and wounded, with many filthy disea­ses and distempers, and should enquire of them, how they fell into this con­dition, and they should all agree to tell you, such, or such a thing was the occasion of it; by that I got my wound saies one, and my disease saies another; would it not make you a little care­full how, or what you had to do with that thing or place? surely it would. Should you go to a dungeon, and see many miserable creatures bound in chaines for an approaching day of exe­cution, and inquire the way and means whereby they were brought into that condition, and they should all fix on one and the same thing, would you not take care to avoid it? The case is so with entring into temptation: ah! how many poor, miserably, spiritually, wounded soules have we every where? one wounded by one sin, another by [Page 179] another; one falling into filthinesse of the flesh, another of the spirit: aske them nowhow they cameinto this state and condition; they must all answer, alas! we entred into temptation, we fell into cursed snares and intangle­ments, and that hath brought us into the woefull condition you see. Nay if a man could look into the dungeons of hell, and see the poor damned soules that lie bound in chaines of dark­nesse, and hear their cries: what would he be taught? what do they say? are they not cursing their Tempters, and the Temptations that they entred in? and shall we be negligent in this thing? Salomon tells us, that the simple one that followes the strange woman, knows not that the dead are there, that her house inclineth to death, and her paths to the dead: (which he repeats 3 times) and that is the reason, that he ventures on her snares. If you knew what hath been done by entring into temptation, perhaps you would be more watchfull and carefull. Men may think that they [Page 180] shall do well enough notwithstanding; but can a man take fire in his bosome, and his cloathes not be burnt, can one goe upon hot coales, and his feet not be burnt, Prov. 7. 27. 28. No such thing: men come not off their temptation without wounds, burnings, and scars. I know not any place in the world where there is more need of pressing this ex­hortation than in this place: Go to our severall Colledges, enquire for such and such young men; what is the answer in respect of many? ah! such an one was very hopefull for a season, but he fell into ill company & he is quite lost. Such an one had some good beginning of Religion, we were in great expe­ctation of him, but he is fallen into temptation: And so in other places; such an one was usefull and humble, a­dorned the Gospell, but now he is so wofully intangled with the world, that he is growne all selfe, hath no sap nor favour; such an one was humble and zelous, but he is advanced and hath lost his first love and wayes: oh how [Page 181] full is the world, how full is this place, of these wofull examples: to say nothing of those innumera­ble poore creatures who are fallen in­to temptation by delusions in Reli­gion. And is it not time for us to a­wake, before it be too late; to watch a­gainst the first risings of sin, the first at­tempts of Satan, and all wayes whereby he hath made his approaches to us, be they never so harmelesse in thēselves.

Have we not experience of our weaknesse, our folly, the invincible power of temptation when once it is gotten within us. As for this duty that I have insisted on, take these con­siderations:

1. If you neglect it, it being the only means prescribed by our Saviour, you will certainly enter into temptation, and as certainly fall into sinne: flatter not your selves; some of you are old Disciples, have a great abhorrency of sinne; you thinke it impossible you should ever be seduced so, and so: but, let him (who ever he be) that [Page 183] standeth take heed lest he fall: it is not any grace received, it is not any experience obtained, it is not any re­solution improved, that will preserve you from any evill, unlesse you stand upon your watch: what I say to you, sayes Christ, I say to all; watch. Per­haps you may have had some good successe for a time, in your carelesse frame: but awake, admire God's ten­dernesse and patience, or evill lyes at the doore. If you will not performe this duty, who ever you are, one way or other, in one thing or other, spiritual or carnall wickednesse, you will be tem­pted, you will be defiled, and what will be the end thereof? Remember Peter.

2. Consider that you are alwayes under the eye of Christ, the great Ca­ptaine of our salvation, who hath en­joyned us to watch thus, & pray that we enter not. What thinke you are the thoughts, & what the heart of Christ, when he sees a Temptation hastening towards us, a storme rising about us, and we are fast asleep? doth it not grieve [Page 182] him, to see us expose our selves so to dan­ger, after he hath given us warning upon warning? Whilest he was in the dayes of his flesh, he considered his temptation whilest it was yet coming and armed him­selfe against it: the Prince of this world cometh, sayes he, but he hath no part in me. And shall we be negligent under his eye? do but think that thou seest him coming to thee, as he did to Peter when he was a­sleep in the garden, with the same reproof, what! canst thou not watch one houre? would it not be a grief to thee to be so re­proved, or to heare him thundring against thy neglect from heaven, as against the Church of Sardis, Revel. 3. 2.

3. Consider that if thou neglect this duty, and so fall into temptation, which as­suredly thou wilt do, that when thou art intangled, God may withall bring some heavy affliction or judgment upon thee, which by reason of thy intanglement, thou shalt not be able to look on any o­therwise, than as an evidence of his anger & hatred: & than what wilt thou do with thy temptation and affliction together? [Page 184] All thy bones will be broken, and thy peace and strength will be gone in a mo­ment. This may seeme but as a noyse of words for the present, but if ever it be thy condition, thou wilt find it to be full of woe and bitternesse. Oh then let us strive to keep our spirits unintangled, a­voiding all appearance of evill, and all wayes leading thereunto: especially all waies, businesses, societies, and imploy­ments that we have already found disad­vantageous to us.