When men see that such ways, such companies, such courses, such businesses, such studies and aims, do entangle them, make them cold, careless, are quench-coals to them, indispose them to even, universal, and constant obedience, if they adventure on them, sin lies at the door. It is a tender frame of spirit, sensible of its own weakness and corruption, of the craft of Satan, of the evil of sin, of the efficacy of temptation, that can perform his duty. And yet until we bring our hearts to this frame, upon the considerations before-mentioned, or the like that may be proposed, we shall never free ourselves from sinful entanglements. Boldness upon temptation, springing from several pretences, hath, as is known, ruined innumerable professors in these days, and still continues to cast many down from their excellency; nor have I the least hope of a more fruitful profession amongst us until I see more fear of temptation. Sin will not long seem great or heavy unto any to whom temptations seem light or small.

This is the first thing inwrapped in this general direction:-The daily exercise of our thoughts with an apprehension of the great danger that lies in entering into temptation, is required of us. Grief of the Spirit of God, disquietment of our own souls, loss of peace, hazard of eternal welfare, lies at the door. If the soul be not prevailed withal to the observation of this direction, all that ensues will be of no value. Temptation despised will conquer; and if the heart be made tender and watchful here, half the work of securing a good conversation is And let not him go any further who resolves not to improve this direction in a daily conscientious observation of it.

over.

(2.) There is this in it also, that it is not a thing in our own power, to keep and preserve ourselves from entering into temptation. Therefore are we to pray that we may be preserved from it, because we cannot save ourselves.

This is another means of preservation. As we have no strength to resist a temptation when it doth come, when we are entered into it, but shall fall under it, without a supply of sufficiency of grace from God; so to reckon that we have no power or wisdom to keep ourselves from entering into temptation, but must be kept by the power and wisdom of God, is a preserving principle, 1 Pet. i. 5. We are in all things "kept by the power of God." This our Saviour instructs us in, not only by directing us to pray that we be not led into temptation, but also by his own praying for us, that we may be kept from it: John xvii. 15, "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil," that is, the temptations of the world unto evil, unto sin,ix roũ movnpoũ, “out of the evil" that is in the world, that is temptaἐκ πονηροῦ, tion, which is all that is evil in the world; or from the evil one, who

in the world makes use of the world unto temptation. Christ prays his Father to keep us, and instructs us to pray that we be so kept. It is not, then, a thing in our own power. The ways of our entering into temptation are so many, various, and imperceptible,—the means of it so efficacious and powerful,-the entrances of it so deceitful, subtle, insensible, and plausible,—our weakness, our unwatchfulness, so unspeakable,—that we cannot in the least keep or preserve ourselves from it. We fail both in wisdom and power for this work.

Let the heart, then, commune with itself and say, "I am poor and weak; Satan is subtile, cunning, powerful, watching constantly for advantages against my soul; the world earnest, pressing, and full of specious pleas, innumerable pretences, and ways of deceit; my own corruption violent and tumultuating, enticing, entangling, conceiving sin, and warring in me, against me; occasions and advantages of temptation innumerable in all things I have done or suffer, in all businesses and persons with whom I converse; the first beginnings of temptation insensible and plausible, so that, left unto myself, I shall not know that I am ensnared, until my bonds be made strong, and sin hath got ground in my heart: therefore on God alone will I rely for preservation, and continually will I look up to him on that account. This will make the soul be always committing itself to the care of God, resting itself on him, and to do nothing, undertake nothing, etc., without asking counsel of him. So that a double advantage will arise from the observation of this direction, both of singular use for the soul's preservation from the evil feared :

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[1] The engagement of the grace and compassion of God, who hath called the fatherless and helpless to rest upon him; nor did ever soul fail of supplies, who, in a sense of want, rolled itself on him, on the account of his gracious invitation.

[2] The keeping of it in such a frame as, on various accounts, is useful for its preservation. He that looks to God for assistance in a due manner is both sensible of his danger, and conscientiously careful in the use of means to preserve himself: which two, of what importance they are in this case, may easily be apprehended by them who have their hearts exercised in these things.

[3.] This also is in it,-act faith on the promise of God for preservation. To believe that he will preserve us is a means of preservation; for this God will certainly do, or make a way for us to escape out of temptation, if we fall into it under such a believing frame. We are to pray for what God hath promised. Our requests are to be regulated by his promises and commands, which are of the same extent. Faith closes with the promises, and so finds relief in this case. This James instructs us in, chap. i. 5–7. What we want we must "ask of God;" but we must "ask in faith," for otherwise we must not "think

that we shall receive any thing of the Lord." This then, also, is in this direction of our Saviour, that we act faith on the promises of God for our preservation out of temptation. He hath promised that he will keep us in all our ways; that we shall be directed in a way that, though we are fools, "we shall not err therein," Isa. xxxv. 8; that he will lead us, guide us, and deliver us from the evil one. Set faith on work on these promises of God, and expect a good and comfortable issue. It is not easily conceived what a train of graces faith is attended withal, when it goes forth to meet Christ in the promises, nor what a power for the preservation of the soul lies in this thing; but I have spoken to this elsewhere.'

4. Weigh these things severally, and, first, take prayer into consideration. To pray that we enter not into temptation is a means to preserve us from it. Glorious things are, by all men that know aught of those things, spoken of this duty; and yet the truth is, not one half of its excellency, power, and efficacy is known. It is not my business to speak of it in general; but this I say as to my present purpose, he that would be little in temptation, let him be much in prayer. This calls in the suitable help and succour that is laid up in Christ for us, Heb. iv. 16. This casteth our souls into a frame of opposition to every temptation. When Paul had given instruction for the taking to ourselves "the whole armour of God," that we may resist and stand in the time of temptation, he adds this general close of the whole, Eph. vi. 18, "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication.'

Without this all the rest will be of no efficacy for the end proposed. And therefore consider what weight he lays on it: "Praying always," --that is, at all times and seasons, or be always ready and prepared for the discharge of that duty, Luke xviii. 1, Eph. vi. 18; "with all prayer and supplication in the Spirit,”-putting forth all kinds of desires unto God, that are suited to our condition, according to his will, and which we are assisted in by the Spirit; "and watching thereunto," lest we be diverted by any thing whatever; and that not for a little while, but "with all perseverance,"-continuance lengthened out to the utmost: so shall we stand. The soul so framed is in a sure posture; and this is one of the means without which this work will not be done. If we do not abide in prayer, we shall abide in cursed temptations. Let this, then, be another direction:-Abide in prayer, and that expressly to this purpose, that we "enter not into temptation.” Let this be one part of our daily contending with God,—that he would preserve our souls, and keep our hearts and our ways, that we be not entangled; that his good and wise providence will order our ways 1 Mortification of Sin in Believers, vol. vi. chap. xiv. p. 78.

and affairs, that no pressing temptation befall us; that he would. give us diligence, carefulness, and watchfulness over our own ways. So shall we be delivered when others are held with the cords of their own folly.

CHAPTER VI.

Of watching that we enter not into temptation-The nature and efficacy of that duty-The first part of it, as to the special seasons of temptation-The first season, in unusual prosperity-The second, in a slumber of grace-Third, a season of great spiritual enjoyment-The fourth, a season of self-confidence.

THE other part of our Saviour's direction,-namely, to “watch,”is more general, and extends itself to many particulars. I shall fix on some things that are contained therein:

3. Watch the seasons wherein men usually do "enter into temptation."

There are sundry seasons wherein an hour of temptation is commonly at hand, and will unavoidably seize upon the soul, unless it be delivered by mercy in the use of watchfulness. When we are under such a season, then are we peculiarly to be upon our guard that we enter not into, that we fall not under, the power of temptation. Some of those seasons may be named:

(1.) A season of unusual outward prosperity is usually accompanied with an hour of temptation. Prosperity and temptation go together; yea, prosperity is a temptation, many temptations, and that because, without eminent supplies of grace, it is apt to cast a soul into a frame and temper exposed to any temptation, and provides it with fuel and food for all. It hath provision for lust and darts for Satan.

The wise man tells us that the "prosperity of fools destroys them," Prov. i. 32. It hardens them in their way, makes them despise instruction, and put the evil day (whose terror should influence them into amendment) far from them. Without a special assistance, it hath an inconceivably malignant influence on believers themselves. Hence Agur prays against riches, because of the temptation that attends them: "Lest," saith he, "I be full and deny thee, and say, Who is the LORD?" Prov. xxx. 8, 9;-lest, being filled with them, he should forget the Lord; as God complains that his people did, Hos. xiii. 6. We know how David was mistaken in this case: Ps. xxx. 6, "I said in my prosperity, I shall never be moved." All is well, and will be well. But what was at hand, what lay at the door, that David thought not of? Verse 7, "Thou didst hide thy face, and I was

troubled." God was ready to hide his face, and David to enter into a temptation of desertion, and he knew it not.

As, then, unto a prosperous condition. I shall not run cross to Solomon's counsel, " In the day of prosperity rejoice," Eccles. vii. 14. Rejoice in the God of thy mercies, who doth thee good in his patience and forbearance, notwithstanding all thy unworthiness. Yet I may add to it, from the same fountain of wisdom, "Consider," also, lest evil lie at the door. A man in that state is in the midst of snares. Satan hath many advantages against him; he forgeth darts out of all his enjoyments; and, if he watch not, he will be entangled before he is aware.

Thou wantest that which should poise and ballast thy heart. Formality in religion will be apt to creep upon thee; and that lays the soul open to all temptations in their full power and strength. Satisfaction and delight in creature-comforts, the poison of the soul, will be apt to grow upon thee. In such a time be vigilant, be circumspect, or thou wilt be surprised. Job says, that in his affliction "God made his heart soft," chap. xxiii. 16. There is a hardness, an insensible want of spiritual sense, gathered in prosperity, that, if not watched against, will expose the heart to the deceits of sin and baits of Satan. "Watch and pray" in this season. Many men's negligence in it hath cost them dear; their woful experience cries out to take heed. Blessed is he that feareth always, but especially in a time of prosperity.

(2.) As in part was manifested before, a time of the slumber of grace, of neglect in communion with God, of formality in duty, is a season to be watched in, as that which hath certainly some other temptation attending it.

Let a soul in such an estate awake and look about him. His enemy is at hand, and he is ready to fall into such a condition as may cost. him dear all the days of his life. His present estate is bad enough in itself; but it is an indication of that which is worse that lies at the door. The disciples that were with Christ in the mount had not only a bodily, but a spiritual drowsiness upon them. What says our Saviour to them? (6 Arise; watch and pray, that ye enter not into temptation." We know how near one of them was to a bitter hour of temptation, and not watching as he ought, he immediately entered into it.

I mentioned before the case of the spouse, Cant. v. 2-8. She slept, and was drowsy, and unwilling to gird up herself to a vigorous performance of duties, in a way of quick, active communion with Christ. Before she is aware, she hath lost her Beloved; then she moans, inquires, cries, endures woundings, reproaches, and all, before she obtains him again. Consider, then, O poor soul, thy state and condi