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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.
Of Temptation - Chapter 4
Series John Owen's Temptation Book
Treatise of Temptation
| Sermon ID | 97192331146221 |
| Duration | 17:15 |
| Date | |
| Category | Sunday Service |
| Language | English |
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