^dly. In what part soever of the soul the lust be seated where- with the temptation is united, it draws after it the luhole soul by one means or other, and so prevents or anticipates any opposition. Sup- pose it be a lust of the mind, — as there are lusts of the mind and uncleanness of the spirit, such as ambition, vain-glory, and the like, — what a world of Avays hath the understanding to bridle the affections that they should not so tenaciously cleave to God, seeing
VOL. VI. 8
114) OF TEMPTATION.
in what it aimeth at there is so mucli to give them contentment and satisfaction I It will not only prevent all the reasonings of the mind, which it doth necessarily, — being like a bloody infirmity in the eyes, presenting all things to the common sense and perception in that hue and colour, — but it will draw the whole soul, on other accounts and collateral considerations, into the same frame. It promises the whole a share in the spoil aimed at ; as Judas's money, that he first desired from covetousness^ was to be shared among all his lusts. Or be it in the more sensual part, and first possesseth the affections, — what prejudices they will bring upon the understanding, how they will bribe it to an acquiescence, what arguments, what hopes they will supply it Avithal, cannot easily be expressed, as was before showed. In brief, there is no particular temptation, but, when it is in its hour, it hath such a contribution of assistance from things good, evil, indif- ferent, is fed by so many considerations that seem to be most alien and foreign to it, in some cases hath such specious pleas and pre- tences, that its strength will easily be acknowledged.
(4.) Consider the end of any temptation ; this is Satan's end and sin's end, — that is, the dishonour of God and the ruin of our souls.
(5.) Consider Avhat hath been the issue of any former temptations that thou hast had. Have they not defiled thy conscience, disquieted thy peace, weakened thee in thy obedience, clouded the face of God? Though thou wast not prevailed on to the outward evil or utmost issue of thy temptation, yet hast thou not been foiled? hath not thy soid been sullied and giievously perplexed with it? yea, didst thou ever in thy life come fairly off, without sensible loss, from any temptation almost that thou hadst to deal withal; and wouldst thou willingly be entangled again? If thou art at liberty, take heed ; enter no more, if it be possible, lest a worse thing happen to thee.
These, I say, are some of those many considerations that might be insisted on, to manifest the importance of the truth proposed, and the fulness of our concernment in taking care that we " enter not into temptation."
Against what hath been spoken, some objections that secretly in- sinuate themselves into the souls of men, and have an efficacy to make them negligent and careless in this thing, which is of such importiince to them, — a duty of such indispensable necessity to them who intend to walk with God in any peace, or with any faithfulness, — are to be considered and removed. And tliey are these that follow: —
Obj. 1. " Why should we so fear and labour to avoid temptation? James i. 2, we are commanded to ' count it all joy when we fall into divers temptations.' Now, certainly I need not solicitously avoid the falling into that which, when I am fallen into, I am to count it all joy." To which I answer, —
TWO AVAYS OF TEMPTATION. 115
1. You v/ill not hold by this rule in all things, — namely, that a man need not seek to avoid that which, when he cannot but fall into, it is his duty to rejoice therein. The same apostle bids the rich "rejoice that they are made low," chap. i. 10. And, without doubt, to him who is acquainted with the goodness, and wisdom, and love of God in his dispensations, in every condition that is needful for him, it Avill be a matter of rejoicing to him: but yet, how few rich, godly men can you persuade not to take heed, a,nd use all lawful means that they be not made poor and low ! and, in most cases, the truth is, it Avere their sin not to do so. It is our business to make good our stations, and to secure ourselves as we can; if God alter our condi- tion we are to rejoice in it. If the temptations here mentioned befall us, we may have cause to rejoice; but not if, by a neglect of duty, we fall into them.
2. Temptations are taken two ways: —
(1.) Passively and merely materially, for such things as are, or in some cases may be, temptations ; or, —
(2.) Actively, for such as do entice to sin. James speaks of temp- tations in the first sense only; for having said, "Count it all joy when ye fall into divers temptations," verse 2; he adds, verse 12, " Blessed is the man that endureth temptation: for when he is tried, he shall receive the croAvn of life." But now Avhereas a man might say, "If this be so, then temptations are good, and from God;" — "No," says James ; " take temptation in such a sense as that it is a thing enticing and leading to sin, so God tempts none; but every man is tempted of his own lust," verses 13, 14. " To liave such temptations, to be tempted to sin, that is not the blessed thing I intend; but the enduring of afflictions that God sends for the trial of our faith, that is a blessed thing. So that, though I must count it all joy when, through the will of God, I fall into divers afflictions for my trial, which yet have the matter of temptation in them, yet I am to use all care and diligence that my lust have no occasions or advantages given unto it to tempt me to sin."