Reading from a Treatise on Temptation by John Owen. How may a man know when he is entered into temptation? Number two, what directions are to be given for the preventing of our entering into temptation? Number three, what seasons there are in which a man may and ought to fear that an hour of temptation is at hand? First, how shall a man know whether he be entered into temptation or not, is our first inquiry. When a man is drawn into any sin, he may be sure that he is entered into temptation. All sin is from temptation. James 1 verse 14. Sin is a fruit that comes only from the root. Though a man be never so suddenly or violently surprised in or with any sin, yet it is from some temptation or other that he has been so surprised. So the apostle in Galatians 6 verse 1 if a man be surprised or overtaken with a fault, yet he was tempted to it, for he says, consider yourselves, lest you also be tempted. That is, as he was when he was so surprised, as it were, unaware, this men sometimes take no notice of, to their great disadvantage. When they are overtaken with a sin, they set themselves to repent of that sin, but do not consider the temptation that was a cause of it. to set themselves against that also, to take care that they enter no more into it. Hence, they are quickly again entangled by it, though they have the greatest detestation of the sin itself that can be expressed. He that would indeed get to conquest over any sin must consider his temptations to it and strike at that root. Without deliverance from this, he will not be healed. This is a folly that possesses many who have a quick and living sense of sin. They are sensible of their sins. but not of their temptations. They were displeased with the bitter fruit, but they cherished the poisonous root. So, in the midst of their humiliation for sin, they will continue in those ways, those societies, in pursuit of those ends which have occasioned that sin, of which more I will speak afterward. Number two. Temptations have several degrees. Some arise to such an height, and they press on the soul, so cruciating it and disquieting it. They fight against all opposition that is made to it, that it is the peculiar power of temptation that he is to wrestle with. When a fever rages, a man knows he is sick. unless his distemper have made him mad. The lusts of men, as James tells us, entice, draw away, and seduce him to sin. But this they do it themselves, without peculiar instigation, in a more quiet, even and sedate manner. If they grow violent, if they hurry the soul up and down, and give it no rest, the soul may know that they have got the help of temptation to their assistance. Take an empty vessel and put it into some stream that is in its course to the sea. It will, without fail, be carried there according to the course and speed of the stream. But let strong winds rise upon it. It will be driven with violence on every bank and rock. Until it is broken in pieces, it is swallowed up of the oceans. Men's lusts will without fail, if they're not mortified in the death of Christ. carry them into eternal ruin, but oftentimes without much noise according to the course of the stream of their corruptions. But to let the wind of strong temptations befall them, they are hurried into innumerable scandalous sins, and so, broken upon all accounts, they are swallowed up in eternity. So it is in general with men, and so in particular. Hezekiah had the root of pride in him always, Yet it did not make him run up and down to show his treasure and his riches until he fell into temptation by the ambassadors of the king of Babylon. So had David, yet he could keep off from numbering the people until Satan stood up and provoked him and solicited him to do it. Judas was covetous from the beginning, yet he did not contrive to satisfy it being selling of his master until the devil entered into him, and he by this into temptation. Delight may be said of Abraham, Jonah, Peter, and the rest, so that when any lust or corruption, whatever tumultuates and disquiets a soul, puts it with violence on sin, Let the soul know that it has got the advantage of some outward temptation, though as yet it does not perceive it, or at least has become itself a peculiar temptation by some incitement or provocation that befalls it, and is to be looked to more than ordinarily. 3. Entering into temptation may be seen in the lesser degrees of it. As for example, when the heart begins secretly to like the manner of the temptation, and is content to feed it and increase it by any ways that it may without downright sin. In particular, a man begins to be in repute for piety, wisdom, learning, or the like. He has spoken of much to that purpose. His heart is tickled to hear of it, and a pride and ambition affected with it. If this man now, with all of his strength, ply the things from whence his repute and esteem and glory amongst men spring, with a secret eye to have it increased, he is entering into temptation, which, if he does not take heed, will quickly render him a slave of lust. So was it with Jehu. He perceived that his repute for zeal began to grow abroad, and he got honored by it. Jonadab comes in his way a good and holy man. Now, thinks Jehu, I have an opportunity to grow in honor of my zeal. So he calls Jonadab to him, and to work he goes most seriously. The things he did were good in themselves, But he was entered into temptation and served his lust, and that he did. So is it with many scholars. They find themselves esteemed and favored for their learning. This takes hold of the pride and ambition of their hearts. So they set themselves to study with all diligence day and night. a thing good in itself, but they do it that they might satisfy the thoughts and words of men in which they delight, and so in all they do they make provision for the flesh to fulfill its lusts. It is true. God oftentimes brings light out of this darkness and turns things to a better end. After it may be, a man has studied a number of years with an eye upon his lusts, his ambition, pride, and vainglory, rising early and going to bed late. To give them satisfaction, God comes in with his grace, turns a soul to himself, robs those Egyptian lusts, and so consecrates that to the use of the tabernacle which was provided for idols. Men may thus be entangled in better things and learning, even in the profession of piety, in their labors in the ministry and the like. Some men's profession is a snare to them. They are in reputation and are much honored on the account of their profession and strict walking. This often falls out in the days in which we live, in which all things are carried by parties. Some find themselves on the accounts mentioned. perhaps to be the darlings in the glory of their party. If the thoughts of this secretly insinuate themselves into their hearts, and influence them into more than ordinary diligence and activity in their way and profession, they are entangled, and instead of aiming at more glory, They had need lie in the dust in a sense of their own vileness. And so close is this temptation that oftentimes it requires no food to feed upon, but that he who is entangled with it avoid all means and ways of honor 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 gospel and the work of the ministry. Many things in that work. may yield them esteem, their ability, their plainness, their frequency, their success. And in all this sense, it may be fuel to temptations. Let then a man know that when he likes that which feeds his lust, and keeps it up by ways either good in themselves or not downright sinful, he is entered into temptation. Number four. When by a man's state or condition of life, or any means whatever, it comes to pass that his lust and any temptation meet with occasions and opportunities for his provocation and stirring up. Let that man know, whether he perceives it or not, that he has certainly entered into temptation. I told you before that to enter into temptation is not merely to be tempted, but so to be under the power of it is to be entangled with it. Now, it is impossible almost for a man to have opportunities. Occasion's advantage is suited to his lust and corruption, but he will be entangled. If ambassadors come from the king of Babylon, Hezekiah's pride will cast him into temptation. If Haziel be king of Syria, his cruelty and ambition will make him to rage savagely against Israel. If the priests come with their pieces of silver, Judas's covetousness will instantly be at work to sell his master. And many instances of the like kind may, in the days in which we live, be given, some in think to play on the whole of the asp. and not be stung, to touch pitch, and not be defiled, to take fire in their clothes, and not be burnt, but they will be mistaken. If your business, your course of life, societies, or whatever else it be of the like kind, cast you on such things, ways, persons, as suit your lust and corruption. Know that you are entered into temptation. How you will come out, only God knows. Let us suppose a man that has any seeds of filthiness in his heart engaged in the course of his life, In society, light, vain, and foolish, what notice soever, little or great, or none at all, it be that he takes of it, he is undoubtedly entered into temptation. So is it with ambition in high places, passion in a multitude of perplexing affairs, polluted, corrupt, fancy, and vain societies, and the perusal of idle books or treatises of vanity and folly. fire, and things combustible may more easily be induced to lie together without affecting each other than peculiar lusts and suitable objects or occasions for their exercise. Number five. When a man is weakened, made negligent or formal in his spiritual duties, when he could omit duties or content himself with the careless, lifeless performance of them without delight, joy, or satisfaction to his soul, who had at another time a different frame. Let him know that though he may not be acquainted with the particular distemper in which it consists, yet in some thing or other he is entered into temptation, which at the length he will find evident to his trouble and peril. How many have we seen and known in our days who from a warm profession have fallen to a negligent? careless, indifference in praying, reading, hearing, and the like. Give an instance of one who has come off without a wound, and I dare say you may find out a hundred that have manifested themselves to have been asleep on the top of the mast, that they were in the jaws of some vile temptation or other, that afterward brought forth bitter fruit in their lives and ways. From some few returners from folly we have every day these doleful complaints made. Oh, I neglected private prayer. I did not meditate on the word. I did not attend to hearing, but rather despise, these things. Yet I said I was rich and lacked nothing. Little did I consider that this unclean lust was ripening in my heart. This atheism, these abominations were formenting there. This is a certain rule. If his heart grow cold, negligent or formal in duties of the worship of God, and that either is to the matter or manner of them who had previously a better frame, one temptation or other has laid hold upon him. Worldliness or pride or uncleanness or self-seeking, or malice and envy, or one thing or other has possessed his spirit, gray hairs are here and there upon him, though he did not perceive it. 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 is to the substance a manner 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 lacked spiritual life in their performances and was therefore dead revelation 3 verse 1 As it is in distempers of the body, if a man finds his spirit faint, his heart oppressed, his head heavy, he do not actually burn or rave, yet he will cry, I fear I'm entering into a fever. I am so out of order and indisposed. A man may do so in the sickness of the soul, if he finds his pulse not beating aright and evenly towards duty of self-worship and communion with God, if his spirit be low and his heart faint in them. Let him conclude, though his love did not yet burn or 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 is heavy and slumber in the things of grace, if the heart is cold in duties, evil lies at the door, and if such a soul escapes a great temptation to sin, yet it shall not escape a great temptation. to spiritual desertion. The spouse cries, I sleep. Song of Solomon 5 verse 2. And that she had put off her coat and could not put it on. She had an indisposition to duties and communion with Christ. What is the next news that you have of her? Verse 6. Her beloved had withdrawn himself. Christ was gone. And she seeks him long. and does not find him. There is such a suitableness between a 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, unless it be by the interposition of some disturbing distemper. The new creature feeds upon them, is strengthened and increased by them, finds sweetness in them, yea, meets in them with his God and Father, so that it cannot but of itself unless made sick by some temptation to light in them and desire to be in the exercise of them. This frame is described in the 119th Psalm throughout. It is not, I say, cast out of this frame and temper unless it be oppressed and disordered by one secret temptation or other. Numerous other evidence there are of a soul's entering into temptation, which, upon inquiry, it may discover. I propose us to take off to security that we are apt to fall into, and to manifest what is a peculiar duty that we are to apply ourselves to in the special seasons of temptation. For he that is already entered into temptation is to apply himself to the means for disentanglement, and not to labor to prevent his entering in.