Of Temptation by John Owen, Chapter Five. Avoiding Entering into Temptation, Watch and Pray. We are considering three particular issues regarding temptation. Number one, how a man may know when he has entered into temptation. That is chapter four of this book. Number two, what directions are to be given for the preventing of our entering into temptation. This chapter five and number three, what seasons there are in which a man ought to fear that an hour of temptation is at hand. Chapter six. Having seen the danger of entering into temptation, and also having discovered the ways by which men usually do so, our second inquiry is, what general directions may be given to preserve a soul from entering into temptation? We see our Savior's direction in the place spoken of before, Matthew 26, verse 41. He sums up all in these two words, watch and pray. I shall a little labor to unfold them and show what is wrapped up and contained in them that both jointly and separately. One apprehension of danger, watch and pray that you enter not into temptation. Matthew 26 verse 41. There is included in these two words, watch and pray a clear abiding apprehension of the great evil that there is an entering into temptation. That which a man watches and prays against, he looks upon as evil to him, and by all means to be avoided. This, then, is the first direction. Always bear in mind the great danger that it is for any soul to enter into temptation. It is a woeful thing to consider what slight thoughts the most have of this thing. Therefore, if men can keep themselves from sin itself in open action, they are content. They scarce aim it more. And therefore, on any temptation in the world, all sorts of men will venture at any time. How will young men put themselves on any company or society? At first they will be delighted with the evil company, then with the evil of the company. How vain are all admonitions and exhortations to them to take heed of such persons, debauched in themselves, corrupters of others, destroyers of souls. At first they will venture on the company, while abhorring the thoughts of practicing their lewdness. But what is the result? Unless it be here or there one whom God snatches with a mighty hand from the jaws of destruction, they are all lost. After a while they become in love with the evil that at first they abhorred. This open door to the ruin of souls is too evident. Woeful experience makes it no less evident that it is almost impossible to fasten upon many poor creatures any fear or dread of temptation, who will yet profess a fear and abhorrence of sin. Would it were only thus with young men such as are unaccustomed to the yoke of their Lord. What sort of men is free from this folly in one thing or other? How many professing believers have I 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 try all things, whether they came to them in the way of God or not. As a result, they would run to hear and attend to every teacher of false and abominable opinions, every seducer, though marked as dangerous by the main body of the saint. For such a one they had their liberty, they could do it, but the opinions they hated as much as any. What has been the result? I scarce ever knew any to come off without a wound. The most have had their faith overthrown. Let no man then pretend to fear sin that does not fear temptation to sin. They are too nearly allied to be separated. Satan has 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. Some men see that such ways, such companies, such courses, such businesses, such studies and aims do entangle them, make them cold and careless, or quench coals to them, and dispose them to even universal and constant obedience, yet if they then adventure on them sin lies at the door. In order to perform our duty, we must have a tender frame of spirit, which is sensible of its own weakness and corruption, of the craft of Satan, of the evil, of sin, and of the effectiveness of temptation. And yet, until we bring our hearts to this frame, upon the considerations before mention or the like that may be proposed, we shall never free ourselves from sinful entanglements. Boldness upon temptation, springing up from several pretenses, has, as is known, ruined innumerable professors in these days, and still continues to cast many down from their excellency. Nor have I the least hope of a more fruitful profession among us, until I see more fear of temptation. Sin will not long seem great or heavy to any to whom temptations seem light or small. This is a fir thing wrapped up in this general direction. We are required to daily exercise our thoughts to apprehend the great danger that lies in entering into temptation. Grieving the Spirit of God, uneasiness of our own souls, loss of peace and hazard of eternal welfare lie at the door. If the soul is not prevailed upon to the observation of this direction, all that ensues will be of no value. Temptation minimized will conquer. If the heart be made tender and watchful here, half the work of securing a good behavior is over. Let not him go any further who is resolved not to improve this direction in a daily conscientious observation of it. Number two, our need. Why prayer is necessary. There is this in it also that it is not a thing in our own power to keep and preserve ourselves from entering into temptation. Therefore, we are to pray that we may be preserved from it because we cannot save ourselves. Prayer is another means of preservation. We have no strength to resist a temptation when it comes when we are entered into it, but shall fall under it without a sufficient supply of grace from God. In the same way, a preserving principle is 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. We are in all things kept by the power of God. 1 Peter 1 verse 5. This our Savior instructs us in, not only by directing us to pray that we be not led into temptation, but also by his own praying for us that we may be kept from it. I pray not that you should take them out of the world, but that you should keep them from the evil one. John 17 verse 15. That is the temptations of the world to evil, to sin. Keep them from the evil means to keep them out of the evil that is in the world. That is temptation, which is all that is evil in the world. or it means from the evil one who in the world makes use of the world to 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 own power. The ways of our entering into temptation are so many, various, and imperceptible. the means of it so effective and powerful, the entrances of it so deceitful, subtle, insensible and plausible. Our weakness and our unwatchfulness so unspeakable that we cannot in the least keep or preserve ourselves from it. We fell 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, watching constantly for advantages against my soul. The world is earnest, pressing, and full of deceitful pleas, innumerable pretenses and ways of deceit. My own corruptions are violent, enticing, entangling, conceiving sin and warring in me and against me. Occasions and advantages of temptation are innumerable in all things I have done or suffer, in all businesses and persons with whom I converse. And the first beginnings of temptation are insensible and plausible, so that left to myself I shall not know I am ensnared until my bonds be made strong and sin has 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. Secondly, the soul's advantages. This will make the soul be always committing itself to the care of God, resting itself on Him and doing nothing or undertaking nothing without asking counsel of Him. A double advantage arises from the observation of this direction, both of particular use for the soul's preservation from the evil feared. Grace and Compassion of God One advantages the engagement of the grace and compassion of God who is called to fatherless and helpless to rest upon him. A soul is never filled with supplies who in a sense of need rolled itself on him on the account of his gracious invitation. The keeping of the soul in such a frame is as useful for its preservation on various accounts. He that looks to God for assistance in a due manner is both sensible of its danger and conscientiously careful in the use of means to preserve himself. The importance of these two in this case may easily be apprehended by them who have their hearts exercised in these things. Next, faith. This also is in it. To act faith on the promise of God for preservation. To believe that he will preserve us as a means of preservation, for this God will certainly do, 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 finds relief in this case. James teaches us this in chapter 1 verses 5 to 7. What we lack we must ask of God, but we must ask in faith, for otherwise we must not think that we shall receive anything of the Lord. This then also is in this direction of our Savior that we act 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 shall be directed in a way that, though we are fools, we shall not err therein. Isaiah 35 verse 8, that He will lead us, guide us, and deliver us from the evil one. Set faith at work on these promises of God and expect a good and comfortable result. It is not easily conceived what a train of graces faith is attended with when it goes forth to meet Christ and the promises, nor what a power for the preservation of the soul lies in this thing. 3. PRAYER Weigh the things separately and first take prayer into consideration. To pray that we enter not into temptation is a means to preserve us from temptation. Glorious things are spoken of this duty by all men who know odd of those things, and yet the truth is not one half of its actually power and efficacy is known. It is not my business to speak of prayer in general, but this I say is to my present purpose. He who would be little in temptation, let him be much in prayer. This calls into suitable help and support that is laid up in Christ for us. Hebrews 4 verse 16. This casts our souls into a frame of opposition to every temptation. When Paul had given instruction for the taking to ourselves the whole armor of God so that we may resist and stand in the time of temptation, he adds this general close of the whole, praying always with all prayer and supplication in the spirit. and watcheth thereunto with all perseverance and supplication." Ephesians 6 verse 18. Without this, all the rest will be of no effect for the unproposed. And therefore consider what weight he lays on it, praying always, that is, at all times and seasons, or be always ready and prepared for the discharge of that duty. Luke 18 verse 1. Ephesians 6 verse 18. With all prayer and supplication in the Spirit, that is, putting forth all kinds of desires to God that are suited to our condition, according to His will, in which we are assisted in by the Spirit, and watching thereunto, lest we be diverted by anything whatever. And we are to do this not for a little while, but with all perseverance, that is, continuance length and out to the utmost, So shall we stand, the soul so framed as in a sure posture. And prayer 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. Let this then be another direction. Abide in prayer and that expressly to this purpose that we enter not 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, that we be not entangled, that His good and wise providence will order our ways and affairs, so that no pressing temptation fall upon us, that He would give us diligence, carefulness, and watchfulness over our own way. So shall we be delivered when others are held with the cords of their own folly. Chapter 5 of Temptation