CHAPTER IV
Particular cases proposed to consideration — The first, its resolution in sundry par- ticulars— Several discoveries of the state of a soul entering into temptation.
These things being premised in general, I proceed to the consi- deration of three imrticular cases arising from the truth proposed: the first whereof relates unto the thing itself; the second unto the time or season thereof; and the last unto our deportment in reference unto the prevention of the evil treated of.
Fhst, then, it may be inquired, — 1. How a man may know ivhen he is entered into temptation. 2. What directions are to he given for the preventing of our entering into temptation. 3. What sea- sons there are wherein a man may and ought to fear that an hour of temptation is at hand.
1. How shall a man know whether he be entered into temptation or no, is our first inquiry. I say, then, —
(1.) When a man is draiun into any sin, he naay be sure that he hath entered into temptation. All sin is from temptation, James i. 14. Sin is a frait that comes only from that root. Though a man be never so suddenly or violently surprised in or with any sin, yet it
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is from some temptation or other that he hath been so sui-prised: so the apostle, Gal. vi. 1. If a man be surprised, overtaken with a fault, yet he was tempted to it; for says he, " Consider thyself, lest thou also be tempted," — that is, as he was when he was so surprised, as it were, at unawares. Tliis men sometimes take no notice of, to their great disadvantage. When they are overtaken with a sin they set themselves to repent of that sin, but do not consider the tempta- tion that was the cause of it, 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 thence, 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, in the pursuit of those ends, which have occasioned that sin ; of which more afterward.
(2.) Temptations have several degrees. - Some arise to such an height, do so press on the soul, so cruciate and disquiet it, so fight against all opposition that is made to it, that it must needs be past all doubt, to him who is so assaulted, that it is a peculiar power of temptation that he is to wrestle withal. 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 them 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 got 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 thither, according to the course and speed of the stream ; but let strong winds arise upon it, it will be driven \yith 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 sti-eam of their corruptions ; but let the Avind of strong temptations befall them, they are hurried into innumerable scandal- ous sins, and so, broken upon all accounts, are swallowed up in eter- nity. So is it in general with men ; so in particular. He2ekiah 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 tempta- tion by the ambassadors of the king of Babylon. So had David ;
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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 of his Master until the devil entered into him, and he thereby into temptation. The like may be said of Abraham, Jonah, Peter, and the rest. So that when any lust or corruption whatever tumultuates and disquieteth the soul, puts it with violence on sin, let the soul know that it hath got the advantage of some outward temptation, though as yet it perceiveth not wherein, or at least is become itself a peculiar temptation by some incitation or provocation that hath l>efallen it, and is to be looked to more than ordinarily.