John Owen's Treatise of Temptation Chapter 4 Particular Cases Proposed to Consideration The First Its Resolution In a Number of Particulars Several Discoveries of the State of a Soul Entering into Temptation These things being premised in general, I proceed to the consideration of three particular cases arising from the truth proposed, the first in which relates to the thing itself, the second to the time or season of it, and the last to the deportment in reference to the prevention of the evil treated of. First then, it may be inquired how a man may know when he has entered into temptation. And secondly, 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. 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 has entered into temptation. All sin is from temptation, James 1 14. Sin is a fruit that comes only from that 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, Overtaken with a fault yet. He was tempted to it for he says consider yourself lest you also be tempted That is as he was when he was so surprised as it were unaware This meant sometimes take no notice of to their great disadvantage When they are overtaken with a sin they set themselves to repent of that sin do not consider the temptation that was the cause of it and to set themselves against that also to take care that they enter no more into it. Hence are they quickly again entangled by it, though they have the greatest detestation of the sin itself 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 this, he will not be healed. This is a folly that possesses many who have yet a quick and living sense of sin. They are sensible of their sins, not of their temptations, are displeased with the bitter fruit, but cherish the poisonous root. Hence, in the midst of their humiliations for sin, they will continue in those ways, those societies, and the pursuit of those ends which have occasioned that sin, of which more afterward. Number two. Temptations have several degrees. Some arise to such a height. do so press on the soul, so cruciate and disquiet it, so fight against all opposition that is made to it, that it is a 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 of themselves, without peculiar instigation, in a more quiet, even and sedate manner. If they grow violent, if they hurry the soul up and down, give it no rest. The soul may know that they have gotten 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 infallibly be carried there, according to the course and speed of the stream. But let strong winds arise upon it. It will be driven with violence on every bank and rock until being broken in pieces. It is swallowed up of the ocean. Men's lusts will infallibly, if 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 that the wind of strong temptations befall them, they are hurried into innumerable scandalous sins, and so broken upon all accounts are swallowed up in eternity. So is it in general with men. 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 could he 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 by selling off his master until the devil entered into him and he by this into temptation the like may be said of Abraham Jonah Peter and the rest so that when any lust or corruption whatever tumultuates and disquiets the soul, puts it with violence on sin, lets a soul know that it has got the advantage of some outward temptation, though as yet it doesn't perceive it, or at least has become itself a peculiar temptation by some incitation or provocation that has befallen it, and is to be looked to more than ordinarily. Number three. Entering into temptation may be seen in the lesser degrees of it. As for example, when the heart begins secretly to like the matter 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 his pride and ambition affected with it. If this man now, with all his strength, ply the things from whence his repute and esteem and glory amongst men springs, with the secret eye to have it increased, he is entering into temptation, which, if he take not heed, will quickly render him a slave of lust. So was it with Jehu. He didn't perceive 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 things, 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. Who is it with many scholars? They find themselves esteemed and favored for their learning. This take hold of their 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 on all they do, they make provision for the flesh to fulfill the lusts thereof. It is true God oftentimes brings light out of this darkness, and turns things to a better issue. 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. Robbed those Egyptian lusts and so consecrate that to the use of the tabernacle which was provided for idols. Men may be thus entangled in better things in learning, even in the profession of piety, in their labor in the ministry and the like. Some men's profession is a sneer 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 or glory of their party. If 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, 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 avoids 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. in the work of the ministry, many things in that work may yield them esteem, their ability, their plainness, their frequency, their success. And all in this sense may be filled 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. 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 its 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 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 entangled. If ambassadors come from the king of Babylon, Hezekiah's 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 pieces of silver, Judas's covetousness will instantly be at work to sell his master, and many examples of the like kind may, in the days in which we live, be given. Some men 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 be of the like kind, cast you on such things, ways, persons as suit your lust or corruption, know that you are entered into temptation. How you will come out, God only 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, however, little, 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 and a multitude of perplexing affairs, polluted, corrupt, fancy and vain societies, and the perusal of vital 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. When a man is weakened, may negligent or formal in duty, when he can omit duties or content himself with a careless, lifeless performance of them, without delight, joy, or satisfaction to his soul, who had another frame formerly, let him know that though he may not be acquainted with a particular distemper in which it consists, yet in something 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 be negligent, careless, indifferent, 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 not find out a hundred for him 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 had neglected private prayer. I did not meditate on the word, nor attend to hearing, but rather despised these things. Yes, that I was rich and lacked nothing. Little did I consider that this unclean lust was ripening in my heart. This atheism, these abominations were fomenting there. This is a certain rule, if his heart broke hold, negligent, or formal in duties of the worship of God, that either as to the matter or manner of them, who has had another frame, one temptation or other has laid hold upon him, World 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 perceive it not. 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 lacked spiritual life in their performances, and was therefore dead. Revelation 3.1. As it is in distempers of the body, if a man finds his spirits faint, his heart oppressed, his head heavy, whole person indisposed, though he does not yet actually burn or rave, yet will he cry, I fear I am 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 find his pulse not beat aright and evenly towards duties of worship and communion with God. If his spirit be low and his heart faint in them, let him conclude, though his lust do not burn yet, 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, evil lies at the door. And if such a soul escapes a great temptation to sin, yet it shall not escape a great temptation by desertion, Despised cries I sleep song of Solomon 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 news you have of her verse 6 her beloved had withdrawn himself Christ was gone and she seeks him long and doesn't find him and There is such a pseudonymous 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, unless it be by the interposition of some disturbing distemper. A new creature feeds upon them. is strengthened and increased by them, finds sweetness in them, yea, meets in them with its God and Father, so that it cannot but of itself, unless made sick by some temptation, delight 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. A number of other evidences there are of a soul's entering into temptation, which upon inquiry it may discover. I propose this to take off the 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 means for disentanglement, not to labor to prevent his entering in. How this may be done I shall afterward declare.