Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ. Welcome to the Puritan and Reformed audiobook podcast. This ministry was started in 1985 and now, 29 years later, has become the largest collection of Puritan and Reformed sermons and books in audiobook format. The narrator is Tom Sullivan. We would like to hear from you. Your comments, questions, and criticisms are welcome. The following is a continuation of the reading of Temptation by John Owen. Consider the aim and tendency of the temptation, whatever it be, and of all that are concerned in it. Those who have an active concurrence into thy temptation are Satan and your own lusts. For your own lust I have manifested elsewhere what it aims at, in all its actings and enticings. It never rises up, but its intention is the worst of evils. Every acting of it would be a formed enmity against God. Hence look upon it in its first attempts, what pretenses soever may be made. As your mortal enemy, I hate it, saith the Apostle. Romans 7.15 That is, the working of lust in me. I hate it. It is the greatest enemy I have. O that it were killed and destroyed! O that I were delivered out of the power of it! Know then, that in the first attempt or assault in any temptation the most cursed sworn enemy is at hand, is setting on you, that for your utter ruin, so that it were the greatest madness in the world to throw yourself into his arms to be destroyed. But of this I have spoken in my discourse of the mortification of sin. Has Satan any more friendly aim and intention towards you, who is a share in every temptation? To beguile you as a serpent, to devour you as a lion, is the friendship that he owes you. I shall only add that the sin he tempts you to against the law, it is not the thing he aims at. His design lies against your interest in the gospel. He would make sin but a bridge to get over to a better ground, to assault you. as to your interest in Christ. He who perhaps will say today, you may venture on sin because you have an interest in Christ, will tomorrow tell you to the purpose that you have no interest in Christ because you have done so. 3. Meet your temptation in its entrance with thoughts of faith concerning Christ on the cross. This will make it sink before you. Entertain no parley, no dispute with it. If ye would not enter into it, say, It is Christ that died, that died for such sins as these. This is called taking the shield of faith to quench the fiery darts of Satan, Ephesians 6.16. Faith does it by laying hold on Christ crucified, his love therein, and what from thence he suffered for sin. Let your temptation be what it will, be it to sin, to fear or doubting for sin, or about your state and condition. It is not able to stand before faith, lifting up the standard of the cross. We know what means a papist, who have lost the power of faith, used to keep up the form. They will sign themselves with the sign of the cross, or make aerial crosses. And by virtue of that work, don't think to scare away the devil. To act faith on Christ crucified is really to sign ourselves with the sign of the cross, and by this shall we overcome that wicked one. 1 Peter 5 9. 4. Suppose a soul has been surprised by temptation, and entangled at unawares, so that now it is too late to resist the first entrances of it. What shall such a soul do that it be not plunged into it, and carried away with the power of it? First, do as Paul did, beseech God again and again that it may depart from you, 2 Corinthians 12.8. And if you abide therein, you shall certainly either be speedily delivered out of it, or receive a sufficiency of grace not to be foiled utterly by it. Only, as I said in part before, do not so much employ your thoughts about the things in which you are tempted, which oftentimes raises further entanglements. But set yourself against the temptation itself. Pray against the temptation, and it may depart. And when that is taken away, the things themselves may be more calmly considered. Secondly, fly to Christ in a peculiar manner, as He was tempted. And beg of him to give you succor in this needful time of trouble. Hebrews 4.16. The Apostle instructs us in this, in that he has been tempted. He is able to succor them that are tempted. This is the meaning of it. When you are tempted and are ready to faint, when you want succor, you must have it or you die. Act faith peculiarly on Christ as he was tempted. That is, consider that he was tempted himself, that he suffered by it, that he conquered all temptations, and thought not merely on his own account, seeing for our sakes he submitted to be tempted, but for us. He conquered in and by himself, but for us. And draw, yea, expect succor from him. Hebrews 4, 15 and 16. Lie down at his feet. Make your complaint known to Him. Beg His assistance and it will not be in vain. Thirdly, look to Him who has promised deliverance. Consider that He is faithful and will not allow you to be tempted above what you are able. Consider that He has promised a comfortable issue of these trials and temptations. Call all the promises to mind of assistance and deliverance that He has made. Ponder them in your heart and rest upon it that God has innumerable ways that you know not of to give you in deliverance. First, as he can send an affliction that shall mortify your heart to the manner of the temptation, whatever it be, that that which was before a sweet morsel under the tongue shall neither have taste nor relish in it to you, your desire to it shall be killed, or, was the case with David, He can by some providence alter that whole state of things from whence your temptation arises, so taking fuel from the fire, causing it to go out of itself as it was with the same David in the day of battle. Or thirdly, he can tread down Satan under your feet, that he shall not dare to suggest anything any more to your disadvantage. The God of peace shall do it, that you shall hear of him no more. Or fourthly, he can give you such a supply of grace, is that you may be freed, though not from the temptation itself, yet from the tendency and danger of it, as was the case with Paul. Or fifthly, he can give you such a comfortable persuasion of good success in the issue, as that you shall have refreshment in your trials, and be kept from the trouble of the temptation, as was the case with the same Paul. Or sixthly, he can utterly remove it, and make you a complete conqueror, and innumerable other ways he has of keeping you from entering into temptation so as to be foiled by it. Fourthly, consider whether the temptation in which you are surprised has made its entrance, and by what means, and with all speed make up the breach. Stop that passage which the waters have made to enter in at. Deal with your soul like a wise physician. Inquire when, how, by what means you fell into this distemper. And if you find negligence, carelessness, want of keeping watch over yourself to have lain at the bottom of it, fix your soul there. Be well that before the Lord, make up that breach, and then proceed to the work that lies before you. Of Temptation Chapter Eight The last general direction REVELATION 3 10 WATCH AGAINST TEMPTATION BY CONSTANT KEEPING THE WORD OF CHRIST'S PATIENCE. What that word is, how it is kept, how the keeping of it will keep us from the hour of temptation. The directions insisted on in the former chapters are such as are partly given us, and there are several particulars up and down the scripture, partly arise from the nature of the thing itself. There is one general direction remains, which is comprehensive of all that went before, and also adds many more particulars to them. This contains an approved antidote against a poison of temptation, a remedy that Christ himself has marked with a note of efficacy and success that is given us. Revelation 3 verse 10, and the words of our Savior himself to the church of Philadelphia, because he says, You have kept the word of my patience, I will also keep you from the hour of temptation which will come upon all the world to try them that dwell in the earth. Christ is the same yesterday, today, and forever. As He dealt with the church of Philadelphia, so will He deal with us. If we keep the word of His patience, He will keep us from the hour of temptation. This, then, being a way of rolling the whole care of this weighty affair on him who is able to bear it, it requires our peculiar attention. And therefore I shall show first what it is to keep the word of Christ's patience, that we may know how to perform our duty, and, number two, how this will be a means of our preservation which will establish us in the faith of Christ's promise. Number one. The Word of Christ is the Word of the Gospel, the Word by Him revealed from the bosom of the Father, the Word of the Word, the Word spoken in time of the Eternal Word. So it is called the Word of Christ, Colossians 3.16, or the Gospel of Christ, Romans 1.16, 1 Corinthians 11.12, and the Doctrine of Christ, Hebrews 6.1. Of Christ, that is, as its author, Hebrews 1.1 and 2, and of Him as the chief subject or matter of it. 2 Corinthians 1.20 Now this word is called the word of Christ's patience, or tolerance and forbearance, upon the account of that patience and longsuffering, which in the dispensation of it the Lord Christ exercises towards the whole and to all persons in it, and that both actively and passively, and is bearing with men and enduring from them. 1. He is patient towards his saints. He bears with them, suffers from them. He is patient to usward, 2 Peter 3.9, that is, that believe. The gospel is the word of Christ's patience even to believers. A soul acquainted with the gospel knows that there is no property of Christ rendered more glorious therein than that of his patience, that he should bear with so many unkindnesses. so many causeless breaches, so many neglects of His love, so many affronts done to His grace, so many violations of engagements as He does. It manifests His gospel to be not only the word of His grace, but also of His patience. He suffers also from them and all their reproaches they bring upon His name in ways, and He suffers in them, for in all their afflictions He is afflicted. 2. TOWARDS THE ELECT, NOT YET AFFECTIONALLY CALLED, REVELATION 3.20. He stands waiting at the door of their hearts, and knocks for an entrance. He deals with them by all means, and yet stands and waits until his head is filled with the dew, and is locked with the drops of the night. SONG OF SOLOMON 5.2. As enduring the cold and inconveniences of the night, that when morning is come, he may have entrance. Oftentimes for a long season he is by them scorned in his person, persecuted in his saints and ways, reviled in his word. Whilst he stands at the door in the word of his patience with his heart full of love towards their poor rebellious souls. Number three, to the perishing world. Hence the time of his kingdom in this world is called the time of his patience, Revelation 1 9. He endures the vessels of wrath with much long-suffering, Romans 9.22. While the gospel is administered in the world, he is patient towards the men thereof, until the saints in heaven and earth are astonished, and cry out, How long? Psalm 13, 1 and 2. Revelation 6.10. And themselves do mock at him, as if he were an idol, 2 Peter 3.4. He endures from them bitter things, in his name, ways, worship, saints, promises, threats, all his interest, of honour and love, and yet passes by them, lets them alone, does them good. Nor will he cut this way of proceeding short, until the gospel shall be preached no more. Patients must accompany the gospel. Now this is the word that is to be kept, that we may be kept from the hour of temptation. Three things are implied in the keeping of this word, knowledge, valuation, OBEDIENCE 1. KNOWLEDGE He that will keep this word must know it, be acquainted with it. Under a fourfold notion, first, is a word of grace and mercy to save him. Secondly, is a word of holiness and purity to sanctify him. Thirdly, is a word of liberty and power to ennoble him and set him free. Fourthly, is a word of consolation to support him in every condition. First is the word of grace and mercy, able to save us. It is the power of God unto salvation, Romans 1 verse 16. The grace of God that bringeth forth salvation, Titus 2.11. The word of grace that is able to build us up and to give us an inheritance among all them that are sanctified, Acts 20.32. The word that is able to save our souls, James 1.21. When a word of the gospel is known, it is a word of mercy, grace, and pardon, as the sole evidence for life, as the conveyance of an eternal inheritance. When the soul finds it such to itself, it will strive to keep it. Secondly, as a word of holiness and purity, able to sanctify him, you are claimed through the word I have spoken unto you, saith our Savior, John 15, verse 3. To that purpose is his prayer. CHAPTER SEVENTEEN SEVENTEEN He that knows not the word of Christ's patience as a sanctifying, cleansing word, and the power of it upon his soul, neither knows it, nor keeps it. The empty profession of our days knows not one step towards this duty, and hence it is that the most are so overborne under the power of temptations. Men full of self, of the world, of fury, ambition, and almost all unclean lust, do yet talk of keeping the word of Christ. See 1 Peter 1, verse 2, and 2 Timothy 2, 19. Thirdly, is a word of liberty and power to enable him, and set him free, and this not only from the guilt of sin, and from wrath, for that it does, as it is a word of grace and mercy, Not only from the power of sin, for that it does, as it is a word of holiness, but also from all outward respects of men, or the world that might entangle him or enslave him. It declares us to be Christ's freemen, and in bondage to no one. John 8.32 1 Corinthians 7.23 We are not by it freed from due subjection unto superiors, nor from any duty, nor unto any sin. 1 Peter 2.16 But in two respects it is a word of freedom, liberty, largeness of mind, power and deliverance from bondage. First, in respect of consciences to the worship of God, Galatians 5.1. Secondly, in respect of a noble, slavish respects to the men or things of the world. In the course of our pilgrimage, the Gospel gives us a free, large and noble spirit in subjection to God and none else. There is administered in it a spirit, not of fear, but of power, and of love, and of a sound mind. 2 Timothy 1.7. A mind in nothing terrified. Philippians 1.28. Not swayed with any by-respect, whatever. There is nothing more unworthy of the gospel than a mind in bondage to persons or things, prostituting itself to the lusts of men or affrightments of the world. And he that thus knows the word of Christ's patience, really and in power, is even by this freed from unspeakable temptations. Fourthly, as a word of consolation to support him in every condition, and to be a full portion in the want of all, it is a word attended with joy unspeakable and full of glory. It gives support, relief, refreshment, satisfaction, peace, consolation, joy, boasting, glory, in every condition whatever. Thus to know the word of Christ's patience, thus to know the gospel is the first part, and it is a great part of this condition of our preservation from the hour and power of temptation. 2. Valuation of what is thus known belongs to the keeping of this word. It is to be kept as a treasure. 2 Timothy 1.14 that excellent depositum, that is, the word of the gospel. Keep it, saith the apostle, by the Holy Ghost, and hold fast a faithful word, Titus 1.9. It is a good treasure, a faithful word. Hold it fast. It is a word that comprises the whole interest of Christ in the world. To value that as our chiefest treasure is to keep the word of Christ's patience. They that will have a regard from Christ in the time of temptation are not to be regardless of His concernments. 3. OBEDIENCE. Personal obedience and the universal observation of all the commands of Christ is the keeping of His word, John 14, 15. Close adherence to Christ and holiness and universal obedience. then when the opposition that the gospel of Christ meets with in the world does render it signally the word of His patience, is the life and soul of the duty required. Now all these are to be so managed with that intention of mind and spirit, that care of heart and diligence of the whole person is to make up a keeping of this word, which evidently includes all these considerations. We are arrived into the sum of the safeguarding duty. of this condition of freedom from the power of temptation. He that, having to do acquaintance with the gospel and its excellencies, has to him a word of mercy, holiness, liberty, and consolation, values it in all its concerns, as his choicest and only treasure, makes it his business in the work of his life to give himself up to it in universal obedience. Then especially when opposition and apostasy put the patience of Christ to the utmost, He shall be preserved from the hour of temptation. That is that which is comprehensive of all that went before, and is exclusive of all other ways for the obtaining of the unpurposed. Nor let any man think without this to be kept one hour from entering into temptation. Wherever he fails, there temptation enters. That this will be a sure preservative may appear from the ensuing considerations. It has a promise of preservation, and this alone has so. It is solemnly promised in the place mentioned to the Church of Philadelphia on this account. When a great trial and temptation was to come on the world at the opening of the seventh seal, Revelation 12.3, a caution is given for the preservation of God's sealed ones, which are described to be those who keep the word of Christ, for the promise is that it should be so. Now in every promise there are three things to be considered. the faithfulness of the Father who gives it, the grace of the Son which is a matter of it, the power and efficacy of the Holy Ghost which puts the promise in execution, and all these are engaged for the preservation of such persons from the hour of temptation. The constant universal keeping of Christ's word of patience will keep the heart and soul in such a frame as wherein no prevalent temptation, by virtue of any advantages whatever conceives upon so as totally to prevail against it. So David prays in Psalm 25, 21, That integrity and uprightness preserve me. This integrity and uprightness is the Old Testament keeping the word of Christ, universal close walking with God. Now how can they preserve a man? Why, by keeping his heart in such a frame, so defended on every side, that no evil can approach or take hold on him. Fail a man in his integrity. He has an open place for temptation to enter. To keep the Word of Christ is to do this universally, as has been shown. This exercise is grace in all the faculties of the soul, encompasses it with the whole armor of God. The understanding is full of light, the affections of love and holiness. Let the wind blow from what quarter it will, the soul is fenced and fortified. Let the enemy assault winner by what means he pleases, all things in the soul of such a one are upon the guard. How can I do this thing and sin against God? is at hand, especially upon a twofold account, does deliverance of security arise from his hand. 1. By the mortification of the heart to the manner of temptations. The prevalency of any temptation arises from this, that the heart is ready to close with the manner of it. There are lusts within suited to the proposals of the world or Satan without. So James resolves all temptation into our own lusts, chapter 114, because either they proceed from or are made effectual by them, as has been declared. Why does terror or threats turn us aside from a due constancy in the performance of our duty? Is it not because there is unmortified carnal fear abiding in us? that tumultuates in such a season? Why is it that the allurements of the world and compliances with men entangle us? Is it not because our affections are entangled with the things and considerations proposed to us? Now keeping the word of Christ's patience and the manner declared keeps the heart mortified to these things, and so it is not easily entangled by them. Says the Apostle, Galatians 2.20, I am crucified with Christ. He that keeps close to Christ is crucified with him, and is dead to all the desires of the flesh and the world. As more fully, chapter 4, 14. Here the match is broken, and all love, entangling love, dissolved. The heart is crucified to the world and all things in it. Now the manner of all temptations almost is taken out of the world, and men of it, or the things of it, make them up. As to these things, says the apostle, I am crucified to them. And it is so with everyone that keeps the word of Christ. My heart is mortified to them. I have no desire after them, nor affection to them, nor delight in them, and they are crucified to me. The crowns, glories, thrones, pleasures, profits of the world, I see nothing desirable in them. The reputation among them, they are all as a thing of naught. I have no value nor estimation of them. When Achan saw the goodly Babylonian garment, and two hundred shekels of silver and a wedge of gold, First He coveted them, then He took them. Joshua 7.21. Temptation subtly spreads the Babylonish garment of favor, praise, peace, the silver of pleasure or profit, with the golden contentments of the flesh before the eyes of men. If now there be that in them alive, unmortified, that will presently fall a coveting, let what fear of punishment will ensue, the heart of hand will be put forth into iniquity. Here in them lies the security of such a frame as that described. It is always accompanied with a mortified heart, crucified to the things that are the manner of our temptations, without which it is utterly impossible that we should be preserved one moment when any temptation befalls us. If liking and love of the things proposed, insinuated, commended in the temptation, be living and active in us, we shall not be able to resist and stand. In this realm the heart is filled with better things, and their excellency, so far to be fortified against the manner of any temptation. See what resolution this puts Paul upon in Philippians 3.8, all his loss and dung to him. Who would go out of his way to have his arms full of loss and dung? And whence is it that he has this estimation of the most desirable things in the world? It is from that dear estimation he had of the excellency of Christ. When a soul is exercised to communion with Christ, and a walking with Him, he drinks new wine, and cannot desire the old things of the world, for he says the new is better. He tastes every day how gracious the Lord is, and therefore longs not after the sweetness of forbidden things, which indeed have none. He that makes it his business to eat daily of the tree of life will have no appetite unto other fruit, though the trees that bear them seem to stand in the midst of paradise. This espouse makes a means of her preservation, even the excellency which, by daily communion, she found in Christ and His graces, above all other desirable things. Let a soul exercise itself to a communion with Christ and the good things of the gospel, pardon of sin, fruits of holiness, hope of glory, peace with God, joy in the Holy Ghost, dominion over sin, and he shall have a mighty preservative against all temptations, as a full soul loses the honeycomb as a soul filled with carnal earthly sensual contentments finds no relish nor savor in the sweetest spiritual things. So he that is satisfied with the kindness of God, as with marrow and fatness, that is every day entertained at the banquet of wine, wine upon the leaves and well refined, has a holy contempt of the baits and allurements that lie in prevailing temptations. Take heed of leaning on deceitful assistances as on your own counsels. understandings and reasonings. Though you argue in them never so plausibly in your own defense, they will leave you, betray you. When the temptation comes to any height, they will all turn about and take part with your enemy, and plead as much for the matter of the temptation, whatever it be, as they pleaded against the end and issue of it before. 2. The most vigorous actings by prayer, fasting, and other such means against that particular lust corruption, temptation, in which you are exercised and have to do. This will not avail you if, in the meantime, there be neglects on other accounts. To hear a man wrestle, cry, contend as to any particular of temptation, and immediately fall into worldly ways, worldly compliances, looseness and negligence, and other things. It is righteous with Jesus Christ to leave such an one to the hour of temptation. The general security of saints' perseverance and preservation from total apostasy. Every security that God gives us is good in its kind, and for the purpose for which it is given to us. But when it is given for one end, to use it for another, this is not good or profitable. To make use of the general assurance of preservation from total apostasy, to support the spirit in respect of a particular temptation, will not in the issue advantage the soul. Because notwithstanding that, this or that temptation may prevail. Many relieve themselves with this until they find themselves to be in the depth of perplexities. 2. Apply yourselves to this great preservation of faithful keeping the word of Christ's patience in the midst of all trials and temptations. And particularly, wisely consider in which the word of Christ's patience is most likely to suffer in the days in which we live, and the seasons that pass over us, and so vigorously set yourselves to keep it. in that particular peculiarity, ye will say, How will we know in which the word of Christ patience in any season is likely to suffer? I answer, Consider what works he peculiarly performs in any season, and neglect of his word in reference to them is that in which his word is like to suffer. The works of Christ wherein he has been peculiarly engaged in our days and seasons seems to be these, The pouring of contempt upon the great men and great things of the world with all the enjoyments of it. He has discovered the nakedness of all earthly things, and overturning, overturning, overturning both men and things, to make way for the things that cannot be shaken. 2. The owning of the lot of his own inheritance in a distinguishing manner, putting the difference between the precious and the vile, and causing his people to dwell alone, is not reckoned with the nations. 3. and be a night of faith and prayer, honoring them above all the strength and counsels of the sons of men. 4. And recovering his ordinances and institutions from the carnal administrations that they were in bondage under by the lusts of men, bringing them forth in the beauty and the power of the Spirit. 5. Wherein, then, in such a season, must lie the peculiar neglect of the word of Christ's patience, is it not inset in a value on the world, and the things of it which he has stained and trampled underfoot? Is it not in the sliding of His peculiar lot, His people, and casting them into the same considerations with the men of the world? Is it not in leaning to our own counsels and understandings? Is it not in the defilement of His ordinances, by giving the outward court of the temple to be trod upon by unsanctified persons? Let us then be watchful, and in these things keep the word of the patience of Christ, if we love our own preservation. In this frame, urge the Lord Jesus Christ with His blessed promises, with all the considerations that may be apt to take and hold the King in His galleries, that may work on the heart of our blessed and merciful High Priest, to give suitable succor at time of need.