05. CHAPTER 5
CHAPTER 5
The second case proposed, or inquiries resolved — What are the best directions to prevent entering into temptation? — Those directions laid down — The directions given by our Savior: “Watch and pray” — What is included in it — (1.) A sense of the danger of temptation — (2.) It is not in our power to keep ourselves — (3.) Faith in the promises of preservation — Of prayer in particular
Having seen the danger of entering into temptation, and having also discovered the ways and seasons by which and in which men usually enter in, our second inquiry is this:
2. What general directions may be given to preserve a soul from that condition which has been spoken of? We see our Savior’s direction in Matthew 26:41. He sums it all up in these two words, “Watch and pray.” I will labor a little to unfold them, and show what is wrapped and contained in them; and that is both jointly and severally: —
(1.) There is included in them a clear abiding apprehension of the great evil that there is in entering into temptation. What a man watches and prays against, he looks upon as evil to himself, and to be avoided by all means. This then, is the first direction: — Always bear in mind the great danger it is for any soul to enter into temptation.
It is a woeful thing to consider what slight thoughts most have about this thing. So men are content that they can keep themselves from sin itself in open action; they scarcely aim at more; all sorts of men will risk any temptation in the world, at any time. How young men will put themselves into any company, any society; at first, being delighted with evil company, and they are then with the evil of the company! How fruitless are all admonitions and exhortations to them, to take heed of such persons, who are debauched in themselves, corrupters of others, and destroyers of souls! At first they will risk the company, abhorring the thought of practising their lewdness themselves; but what is the result? Unless God, with a mighty hand, snatches one here or there from the jaws of destruction, they are all lost; and after a while they become in love with the evil which at first they abhorred. This open door to the ruin of souls is too evident; and woeful experience makes it no less evident that it is almost impossible to convey to many poor creatures any fear or dread of temptation, who yet profess a fear and abhorrence of sin. If only it were thus with young men who are unaccustomed to the yoke of the Lord! What sort of man is free from this folly in one thing or other? How many professors I have known that would plead for their “liberty,” as they called it! They could hear anything, all things, all sorts of men, all men; they would test all things, to see whether they came to them in the way of God or not; and on that basis, they would run to hear and attend to every broacher of false and abominable opinions, every seducer, even though generally stigmatized by the saints. For such a person, they had their liberty — they could do it, but they hated the opinions as much as any. What has been the result? I scarcely know of any who come off without a wound; most have had their faith overthrown. Let no man then, pretend to fear sin, who does not also fear the temptation to sin. They are too nearly allied to be separated. Satan has put them together such that it is very hard for any man to pull them apart. He does not hate the fruit, who delights in the root. When men see that such ways, such company, such courses, such business, such studies and aims will entangle them, make them cold and careless, become quench-coals to them — that they indispose them to steady, universal, and constant obedience —if they venture upon them, sin lies at the door. It is a tender frame of spirit, sensible of its own weakness and corruption — of the craft of Satan, of the evil of sin, of the efficacy of temptation — that can perform his duty. And yet until we bring our hearts to this frame, upon the considerations mentioned before, or similar considerations that might be proposed, we will never free ourselves from sinful entanglements. As known, boldness upon temptation, springing from several pretences, has ruined innumerable professors in these days, and it still continues to throw many down from their excellence. Nor do I have the least hope of a more fruitful profession among us, until I see more fear of temptation. Sin will not seem great or heavy for long, to anyone to whom temptations seem light or small. This is the first thing wrapped in this general direction: — The daily exercise of our thoughts with an apprehension of the great danger that lies in entering into temptation, is required of us. Grieving the Spirit of God, disquieting our own souls, loss of peace, hazard of eternal welfare, lies at the door. If the soul is not prevailed with to observe this direction, then all that ensues will be of no value. Temptation despised will conquer; and if the heart is made tender and watchful here, half the work of securing a good conversation is over. Do not go any further if you are not resolved to employ this direction in a daily conscientious observation of it.
(2.) There is also this wrapped in it: that it is not in our own power to keep and preserve ourselves from entering into temptation. Therefore are we to pray that we may be preserved from it, because we cannot save ourselves. This is another means of preservation. We have no strength to resist a temptation when it comes, when we have entered into it, but we will fall under it without a sufficient supply of grace from God. So it is a preserving principle to reckon that we have no power or wisdom to keep ourselves from entering into temptation, but must be kept by the power and wisdom of God. 1 Peter 1:5, We are in all things “kept by the power of God.” Our Savior instructs us in this, not only by directing us to pray that we not be led into temptation, but also by his own praying for us, that we may be kept from it:
John 17:15, “I do not pray that you should take them out of the world, but that you should keep them from the evil;”
— that is, from the temptations of the world to evil, to sin — “out of the evil”57 that is in the world — that is temptation, which is all that is evil in the world; or from the evil one who is in the world, who makes use of the world for temptation. Christ prays to his Father to keep us, and he instructs us to pray that we be so kept. It is not then a thing in our own power. The ways of our entering into temptation are so many, various, and imperceptible — the means of it are so efficacious and powerful — the entrance of it is so deceitful, subtle, insensible, and plausible58 — our weakness, our unwatchfulness, are so unspeakable — that we cannot in the least keep or preserve ourselves from it. We fail both in wisdom and power for this work.
Let the heart then commune with itself and say, “I am poor and weak;
Satan is subtle, cunning, powerful, and watching constantly for advantages against my soul; the world is earnest, pressing, and full of specious pleas, innumerable pretences, and ways of deceit; my own corruption is violent and tumultuating, enticing, entangling, conceiving sin, and both warring in me, and against me; the occasions and advantages of temptation are innumerable in all the things I have done or allow, and in all businesses and persons with whom I converse; the first beginnings of temptation are insensible59 and plausible
— so that, left to myself, I will not know that I am ensnared until my bonds are made strong, and sin has gained ground in my heart. Therefore I will rely on God alone for my preservation, and I will continually look up to him on that account.” This will make the soul always commit itself to the care of God, resting itself on him, and doing nothing, undertaking nothing, etc., without asking counsel of him. So that a double advantage will arise from observing this direction; both are of singular use for preserving the soul from the evil that is feared: —
[1.] The engagement of the grace and compassion of God, who has called the fatherless and helpless to rest upon him; nor did a soul ever fail to have supplies of grace, which in a sense of want, rolled itself on God, on account of his gracious invitation.
[2.] Keeping the soul in such a frame, on various accounts, is useful for its preservation. The one who looks to God for assistance in a due manner, is both sensible of his danger, and conscientiously careful in the use of means to preserve himself. The importance of these two things in this case, may easily be apprehended by those who exercise their hearts in these things.
(3) This also is wrapped in it: act in faith on the promise of God for preservation. To believe that he will preserve us, is a means of preservation. For God will certainly do this, or make a way for us to escape out of temptation, if we fall into it under such a believing frame. We are to pray for what God has promised. Our requests are to be regulated by his promises and commands, which are of the same extent. Faith closes with the promises, and so it finds relief in this case. James instructs us in this in chap. 1:5-7.60 What we want we must “ask of God;” but we must “ask in faith,” for otherwise we must not “think that we will receive anything from the Lord.” This then is also in this direction of our Savior: — that we act in faith on the promises of God for our preservation out of temptation. He has promised that he will keep us in all our ways; that we will be directed in a way that, even though we are fools, “we will not err in it,” Isaiah 35:8; that he will lead us, guide us, and deliver us from the evil one. Set faith to work on these promises of God, and expect a good and comfortable outcome. It is not easily conceived what a train of graces attend faith when it goes out to meet Christ in the promises; nor what power to preserve the soul lies in this thing — but I have spoken about this elsewhere.61
Weigh these things severally; but first, take prayer into consideration. To pray that we do not enter into temptation, is a means to preserve us from it. Glorious things are spoken of this duty, as all men who know anything about it will attest. And yet the truth is, not one half of its excellence, power, and efficacy is known. It is not my business to speak of it in general; but I say this as to my present purpose: — let someone who would be little in temptation, be much in prayer. This calls in the suitable help and relief that is laid up in Christ for us, Hebrews 4:16.62 This throws our souls into a frame of opposition to every temptation. When Paul had given instruction for putting on “the whole armor of God” that we may resist and stand in the time of temptation, he adds this general close of the whole,
Ephesians 6:18, “Praying always with all prayer and supplication in the Spirit, and watching to this end with all perseverance and supplication.”
Without this, all the rest will have no efficacy for the end proposed. And therefore consider the weight he lays on it: “Praying always,” — that is, at all times and seasons, or always be ready and prepared for the discharge of that duty, Luke 18:1, Ephesians 6:18; “with all prayer and supplication in the Spirit,” — presenting all kinds of desires to God, that are suited to our condition, according to his will, and which we are assisted in by the Spirit; “and watching to that end,”63 lest we be diverted by anything whatsoever; and that is not for a little while, but “with all perseverance,” — continuance lengthened out to the utmost: so shall we stand. The soul so framed, is in a sure posture; and this is one of the means without which this work will not be done. If we do not abide in prayer, we shall abide in cursed temptations.
(4) Let this then be another direction: — Abide in prayer, and expressly to this purpose, that we “do not enter into temptation.” Let this be one part of our daily contending with God — that he would preserve our souls, and keep our hearts and our ways, so that we are not entangled; that his good and wise providence will order our ways and affairs; that no pressing temptation should befall us; that he would give us diligence, carefulness, and watchfulness over our own ways. So shall we be delivered when others are held with the cords of their own folly.