of temptation. Christian reader, if you are any measure awake in these days in which we live and have taken notice of the manifold, great, and various temptations in which all sorts of persons that know the Lord and profess His name are beset and whereunto they are continually exposed with what success those temptations have obtained, to the unspeakable scandal of the gospel with a wounding and ruin of innumerable souls. I suppose you will not inquire any further after other reasons of the publishing of the ensuing warnings and directions being suited to the times that pass over us and your own concern in them. This I shall only say to those who think meet to persist in any such inquiry. that though my first engagement for the exposing of these meditations to public view did arise from the desires of some, whose affirming of the interest of Christ in the world by personal holiness and constant adhering to everything that is made precious by its relation to Him, have given them power over me to require at any time service of greater importance. Yet I dare not lay my doing of it so upon that account, as in the least to intimate that, with respect to the general state of things mentioned, I did not myself esteem it seasonable and necessary. The variety of outward providences and dispensations in which I have myself been exercised in this world, with the inward trials I have been attended with, added to the observation that I have had advantages to make of the ways and walkings of others. Their beginnings, progresses and endings, their rising and falling, in profession and conversation, in darkness and light, have left such a constant sense and impression of the power and danger of temptations upon my mind and spirit, that without other pleas and pretenses I cannot but own a serious call to men to beware, with the discovery of some of the most imminent ways and means of the prevalency of present temptations, to have been in my own judgment in this season, needful. But now, reader, if you are amongst them, who take no notice of these things, or care not for them, who has no sense of the efficacy and dangers of temptations in your own walking and profession, nor have observed the power of them upon others, who discern not the manifold advantages that they have got in these days in which all things are shaken. nor has been troubled or moved for the sad successes they have had amongst professors. But suppose that all things are well within doors and without, and would be better, could you obtain fuller satisfaction the sum of your lusts in the pleasures or profits of this world? I desire you to know that I write not for you, nor esteem you a fit reader or judge of what is here written. while all the issues of providential dispensations in reference to the public concerns of these nations are perplexed and entangled, the footsteps of God lying in the deep, where his paths are not known, while in particular unparalleled distresses and strange prosperities are measured out to men, yeated professors, while a spirit of error, guiltiness, and delusion goes forth with such strength and efficacy, as it seems to have received a commission to go and prosper. While there are such divisions, strife, simulations, attended to as such evil surmises, wrath and revenge, found amongst brethren. While the desperate issues and products of men's temptations are seen daily and partial and total apostasy in the decay of love, the overthrow of faith, our days being filled with fearful examples of backsliding such as former ages never knew, while there is a visible declension from Reformation seasoned upon the professing party of these nations, both as to personal holiness and zeal for the interest of Christ. He that understands not, that there is an hour of temptation come upon the world to try them that dwell upon the earth as doubtless, either himself at present captivated under the power of some woeful lust, corruption, or temptation, or is indeed stark blind, and knows not at all what it is to serve God in temptations. With such, then, I have not at present to do. For those who have in general a sense of these things, who also in some measure are able to consider that the plague has begun, that they may be further awakened to look upon them, lest the infection have approached nearer to them by some secret and imperceptible ways than they did apprehend, or lest they should be surprised at, unawares. Hereafter, by any of those temptations that in these days either waste at noon, or else walk in darkness, is the ensuing warning intended, and for the sake of them that mourn in secret for all the abominations that are found among and upon them that profess the gospel. and who are under the conduct of the captain of their salvation, fighting and resisting the power of temptations. From what springs however they rise in themselves are the ensuing directions proposed to consideration, that are faithful and merciful High Priest. who, while suffered and was tempted, and is on that account touched with the fillings of our infirmities, would accompany this small discourse with seasonable supplies of its spirit, and suitable mercy to them that shall consider it, that it may be useful to his servants for the ends in which it was designed, is the prayer of him who received this handful of seed from his storehouse and treasure, John Owen. Chapter One The Words of the Text that are the foundation of the ensuing discourse, the occasion of the words with their dependence, the things specially aimed at in them, things considerable in the words as to the general purpose in hand. Watch and pray that you enter not into temptation. Matthew 26 verse 41 These words of our Savior are repeated with very little alteration in three evangelists only, whereas Matthew and Mark have recorded them as above written. Luke reports them thus, Rise and pray, lest ye enter into temptation, so that the whole of his caution seems to have been, Arise, watch, and pray. that you enter not into temptation. Solomon tells us of some that lie down at the top of a mast in the midst of the sea. Proverbs 23, 34 Men overborn by security in the mouth of destruction. If ever poor souls lay down on the top of a mast in the midst of the sea, these disciples with their Savior in the garden did so. Their Master, at a little distance from them, was offering up prayers and supplications with strong crying and tears. being then taken into his hand and beginning to taste the cup that was filled with the curse and wrath due to their sins. The Jews, armed for his and their destruction, being but a little more distant from them on the other hand, our Savior had a little before informed them that that night he should be betrayed. and be delivered up to be slain, they saw that he was sorrowful and very heavy. Matthew 26 37. Nay, he told them plainly that his soul was exceeding sorrowful, even unto death, 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 little space, like men forsaken of all love towards Him, care of themselves, they fast, fall asleep. Even the best of saints, being left to themselves, will quickly appear to be less than men, to be nothing. All our own strength is weakness, and all our wisdom, folly. Peter being one of them, who but a little before had with so much self-confidence affirmed that though all men forsook him, yet he would never do so. Our Savior expostulates a manner in particular with him. Verse 40. He says to Peter, Could you not watch with me one hour? as if he should have said, Are you he, Peter, who but now boasts of your resolution never to forsake me? Is it likely that you should hold out in this when you cannot watch with me one hour? Is this your dying for me? To be dead in security when I am dying for you? And indeed it would be an amazing thing to consider that Peter should make so high a promise and be immediately so careless and remiss in the pursuit of it. But that we find the root of the same treachery abiding and working in our own hearts and see the fruit of it brought forth every day. the most noble engagements to obedience quickly ending in deplorable negligence." Romans 7 verse 18. In this state, our Savior admonishes them of their condition, their weakness, their danger, and stirs them up to prevention of that ruin which lay at the door. He says, Arise, watch, and pray. I shall not insist on the particular aimed at here by our Savior in His caution to them that were then present with Him. The great temptation that was coming on them from the scandal of the cross was doubtless in His eye. But I shall consider the words as containing a general direction to all the disciples of Christ and their following of Him throughout all generations. There are three things in the words the evil cautioned against. Temptation, the means of its prevalency by our entering into it. and a way of preventing it. Watch and pray. It is not in my thoughts to handle the commonplace of temptations, but only the danger of them in general. With the means of preventing that danger, yet, that we may know what we affirm, and whereof we speak, some concerns of the general nature of temptation may be premised. First, For the general nature of tempting and temptation, it lies among things indifferent. To try, to experiment, to prove, to pierce a vessel that the liquor that is in it may be known, is as much as is signified by it. Hence God has said sometimes to tempt. And we are commanded as our duty to attempt to try or search ourselves, 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 poison, his exercise, or his destruction. Secondly, temptation in its special nature, as it denotes any evil, is considered either actively, as it leads to evil, or passively, as it has an evil and suffering in it. So temptation is taken for affliction, James 1 verse 2. For in that sense, we are to count it all joy when we fall into temptation. on the other hand, that we enter not into it. Again actively considered, it either denotes an attempter, a design for the bringing about of the special end of temptation, namely a leading into evil. So it is said that God tempts no man, James 1 verse 13, with a design for sin as such, or the general nature and end of temptation, which is trial. So God tempted Abraham, and he proves their tempts by false prophets, Deuteronomy 13 verse 3. Now as to God's tempting of any, two things are to be considered. The end, why he does it, and the way in which he does it. For the first, his general ends, or two, he does it to show to man what is in him, that is, a man himself, and that either as to his grace or to his corruption. I don't speak of it now, as it may have a place and bear a part in judiciary, hardness of heart, Grace and temptation lie deep in the heart. Men oftentimes deceive themselves in the search after the one or the other of them. When we give in to the soul, to try what grace is there, corruption comes out. And when we search for corruption, grace appears. So as the soul kept in uncertainty, we fail in our trials. God comes with a gauge that goes to the bottom. He sends his instruments of trial into the bowels, and the inmost parts of the soul, and lets man see what is in him, of what metal he is constituted. Thus he tempted Abraham to show him his faith. Abraham knew not what faith he had, I mean what power and vigor was in his faith, until God drew it out by that great trial and temptation. When God says He knew it, He made Abraham to know it. So he tried his acaia to discover his pride. God left him that he might see what was in his heart. 2 Chronicles 32 31 He knew not that he had such a proud heart, so apt to be lifted up, as he appeared to have until God tried him. and so let out its filth and pour it out before his face. Secondly, God does it to show himself to man, and that in a way of preventing grace, a man shall see that it is God alone who keeps from all sin. Until we are tempted, we think we live on our own strength. Though all men do this or that, we will not. When the trial comes, we quickly see whence our preservation, by standing or falling. So was it in the case of Abimelech, Genesis 20 verse 6, God said, I withheld you. Secondly, in a way of renewing grace, He would have the temptation continue with Paul that he might reveal himself to him in the sufficiency of his renewing grace. We know not the power and strength that God puts forth on our behalf, nor what is the sufficiency of his grace until comparing the temptation with our own weakness. It appears to us the efficacy of an antidote is found when poison has been taken and the preciousness of medicines is made known by diseases. We shall never know what strength there is in grace if we don't know what strength there is in temptation. We must be tried, that we may be made sensible of being preserved. In many other good and gracious ends he has, which he accomplishes towards the saints by his trials and temptations. Not now to be insisted on, for the ways in which God accomplishes is his search, trial, or temptation. These are some of them. He puts men on great duties, such as they cannot apprehend that they have any strength. 4 So he tempted Abraham by calling him to that duty of sacrificing his son, a thing that is absurd to reason, bitter to nature, and grievous to him on all accounts whatever. Many men don't know what is in them. or rather what is ready for them, until they are put upon what seems 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 ourselves, but to what help and relief is laid up for us in Christ. And we are to address ourselves to the greatest performances with a settled persuasion 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 not often discovered. In the yoke of Christ, it is a trial, a temptation. Number two, by putting them upon great sufferings. How many have unexpectedly found strength to die at a stake, to endure tortures for Christ, yet they're called to it. was a trial, as Peter tells us, and one way in which we are brought into trying temptations. Our temptations arise from the fiery trial, and yet the end is but a trial of our faith. 3. By his providential disposing of things so as that occasions to sin will be administered to men, which is the case mentioned in Deuteronomy 13 verse 3, and innumerable other instances may be adjoined. 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. It is in temptation and its special nature, as it denotes an active efficiency towards sinning, as it is managed with evil to evil that I intend. In a sense, temptation may proceed either singly from Satan, or the world, or other men in the world, or from ourselves, or jointly from all or some of them in their several combinations. Satan tempts sometimes singly by himself without taking advantage from the world, to things or persons of it, or ourselves. So he deals in his injection of evil and blasphemeth thoughts of God into the hearts of the saints, which is his own work alone, without any advantage from the world, or our own hearts, for nature will contribute nothing to it. nor anything that is in the world, nor any man of the world. For none can conceive of God and conceive evil of him. In this Satan is alone in the sin, and shall be so in the punishment of it. These fiery darts are prepared in the forge of its own malice. and shall, with all their venom and poison, be turned into his own heart forever. Sometimes he makes use of the world and joins forces against us without any help from within. So he tempted our Savior by showing him all the kingdoms of the world and the glory of them. And a variety of the assistances he finds from the world in persons and things which I must not insist on. The innumerable instruments and weapons he takes from this, of all sorts, and at all seasons, are inexpressible. I might also show how the world and our own corruptions act, single by themselves, and jointly in conjunction with Satan and one another in this business of temptation. But the truth is, the principles, ways, and means of temptations than our own breasts. Thus he tempted Judas. He was at work himself. He put it into his heart to betray Christ. He entered into him for that purpose, and he sets the world at work. The things of it, providing for him thirty pieces of silver, they covenanted to give him money, and the men of it, even the priests and the Pharisees, and calls in the assistance of his own corruption. He was covetous, a thief, and had the bag with the particular cases to act single by themselves and jointly in conjunction with Satan and one another in this business of temptation. But the truth is, the principles, ways, and means of temptation, the kinds, degrees, efficacy, and causes of them are so inexpressibly large and various the circumstances of them, from providence, natures, conditions, spiritual and natural, with the particular cases that arise from them, so innumerable and impossible to be comprised within any bound or order. that to attempt to give in an account of them would be to undertake that which would be endless. I shall content myself to give a description of the general nature of that which we are to watch against, which will make way for what I aim at. Temptation, then, in general, is anything, state, way, or condition, that upon any account whatever, has a force or efficacy to seduce, to draw the mind and heart of a man from its obedience which God requires of him, into any sin, in any degree, whatever. In particular, that is a temptation to any man which causes or occasions him to sin, or in anything to go off from his duty, either by bringing evil into his heart, or drawing out that evil that is in his heart, or any other way diverting him from communion with God, in that constant, equal, universal obedience and manner that is required of him. To put it another way, I shall only observe that Though temptation seems to be of a more active importance, and so to denote only the power of seduction to sin itself, yet in the scripture it is commonly taken in a neuter sense and denotes the manner of the temptation or the thing in which we are tempted. And this is the ground of the description I've given of it, be it what it will, that from anything whatever, within us or without us, has advantage to hinder in duty, or to provoke, so far as a further or occasion, then that is a temptation, and so to be looked on. be it business, your employment, course of life, company, affections, nature, or corrupt design, relations, delights, name, reputation, your esteem, Your abilities, parts or excellencies, a body or mind, place, dignity, art. So far as a further or occasion of promotion of the ends before mentioned, they are all of them. No less truly temptations that the most violent solicitations of Satan or allurements of the world. And that soul lies in the brink of ruin who doesn't discern it. And this will be further discovered in our process.