The Colony: Temptation (Part II)
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Hence it will certainly accomplish what it receives commission from him to do. He is permitted as to his wickedness, and commissionated as to the event and punishment intended. That that comes so from God in a judiciary manner, hath a power with it and shall prevail. That selfish spiritually-slothful, careless , and worldly frame of spirit, which in these days hath infected almost the body of professors, if it have a commission from God to kill hypocrites, to wound negligent saints, to break their bones, and make them scandalous, that they may be ashamed, shall it not have a power and efficacy so to do?
What work hath the spirit of error made amongst us! A man would think it strange, yea, it is matter of amazement, to see persons of a sober spirit, pretending to great things in the ways of God, overcome, captivated, ensnared, destroyed by weak means, sottish opinions, foolish imaginations, such as a man would think it impossible that they should ever lay hold on sensible or rational men, much less on professors of the gospel.
But that which God will have to be strong, let us not think weak. No strength but the strength of God can stand in the way of the weakest things of the world that are commissionated from God for any end or purpose whatever. There is in such temptations the secret insinuation of examples in those that are accounted godly and are professors: The abounding of iniquity in some will insensibly cast water on the zeal and love of others, that by little and little it shall wax cold.
The Colony: Temptation (Part II)
Some begin to grow negligent, careless, worldly, wanton. They break the ice towards the pleasing of the flesh. At first their love also waxes cold; and the brunt being over, they also conform to them, and are cast into the same mould with them. He would have us take notice of it; and it is of the danger of the infection of the whole body, from the ill examples of some, whereof he speaks.
If one little piece of leaven, if one bitter root, may endanger the whole, how much more when there are many roots of that nature, and much leaven is scattered abroad! In which two lies the great temptation that is come on us, the inhabitants of this world, to try us. But doth not every man see that this is come to pass? And may we not see how it is come to pass? Some loose, empty professors, who had never more than a form of godliness, when they had served their turn of that, began the way to them; then others began a little to comply, and to please the flesh in so doing.
This, by little and little, hath reached even the top boughs and branches of our profession, until almost all flesh hath corrupted its way.
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And he that departeth from these iniquities makes his name a prey, if not his person. Public temptations are usually accompanied with strong reasons and pretences , that are too hard for men, or at least insensibly prevail upon them to an undervaluation of the evil whereunto the temptation leads, to give strength to that complicated temptation which in these days hath even cast down the people of God from their excellency, — hath cut their locks, and made them become like other men. How full is the world of specious pretences and pleadings! As there is the liberty and freedom of Christians, delivered from a bondage frame, this is a door that, in my own observation, I have seen sundry going out at, into sensuality and apostasy; beginning at a light conversation, proceeding to a neglect of the Sabbath, public and private duties, ending in dissoluteness and profaneness.
And then there is leaving of public things to Providence, being contented with what is; — things good in themselves, but disputed into wretched, carnal compliances, and the utter ruin of all zeal for God, the interest of Christ or his people in the world. These and the like considerations, joined with the ease and plenty, the greatness and promotion of professors, have so brought things about, that whereas we have by Providence shifted places with the men of the world, we have by sin shifted spirits with them also. We are like a plantation of men carried into a foreign country.
In a short space they degenerate from the manners of the people from whence they came, and fall into that thing in the soil and the air that transformed them. Give me leave a little to follow my similitude: I speak of us all, especially of us who are amongst the lowest of the people, where perhaps this iniquity doth most abound.
Temptation (first chapter)
What were those before us that we are not? Prosperity hath slain the foolish and wounded the wise. This hath been spoken to before; I shall add two things: Its union and incorporation with lust, whereby it gets within the soul, and lies at the bottom of its actings. John tells us, 1 Epist. Now, by this means temptation gets so deep in the heart that no contrary reasonings can reach unto it; nothing but what can kill the lust can conquer the temptation.
Like leprosy that hath mingled itself with the wall, the wall itself must be pulled down, or the leprosy will not be cured. Like a gangrene that mixes poison with the blood and spirits, and cannot be separated from the place where it is, but both must be cut off together. This deceives many a one. They have some pressing temptation, that, having got some advantages, is urgent upon them. They pray against it, oppose it with all powerful considerations, such as whereof every one seems sufficient to conquer and destroy it, at least to overpower it, that it should never be troublesome any more; but no good is done, no ground is got or obtained, yea, it grows upon them more and more.
What is the reason of it? It hath incorporated and united itself with the lust, and is safe from all the opposition they make. If they would make work indeed, they are to set upon the whole of the lust itself; their ambition, pride, worldliness, sensuality, or whatever it be, that the temptation is united with. All other dealings with it are like tamperings with a prevailing gangrene: The soul may cruciate itself for a season with such a procedure; but it must come to this, — its lust must die, or the soul must die.
In what part soever of the soul the lust be seated wherewith the temptation is united, it draws after it the whole soul by one means or other, and so prevents or anticipates any opposition. Suppose 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 ways hath the understanding to bridle the affections that they should not so tenaciously cleave to God, seeing in what it aimeth at there is so much to give them contentment and satisfaction!
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. 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 withal, 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, indifferent, is fed by so many considerations that seem to be most alien and foreign to it, in some cases hath such specious pleas and pretences, that its strength will easily be acknowledged.
Consider what hath been the issue of thy 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?
If thou art at liberty, take heed; enter no more, if it be possible, lest a worse thing happen to thee. Against what hath been spoken, some objections that secretly insinuate themselves into the souls of men, and have an efficacy to make them negligent and careless in this thing, which is of such importance 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 they are these that follow: You will 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. 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 will be a matter of rejoicing to him: It is our business to make good our stations, and to secure ourselves as we can; if God alter our condition 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. Temptations are taken two ways: Passively and merely materially , for such things as are, or in some cases may be, temptations; or, —. Actively , for such as do entice to sin. 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.
Yea, it is not only said that he was tempted, but his being so is expressed as a thing advantageous, and conducing to his mercifulness as our priest: It is true, our Saviour was tempted; but yet his temptations are reckoned among the evils that befell him in the days of his flesh, — things that came on him through the malice of the world and the prince thereof.
Now, our condition is so, that, use the greatest diligence and watchfulness that we can, yet we shall be sure to be tempted, and be made like to Christ therein. This hinders not but that it is our duty to the utmost to prevent our falling into them; and that namely on this account: So that though in one effect of temptations, namely trials and disquietness, we are made like to Christ, and so are to rejoice as far as by any means that is produced; yet by another we are made unlike to him, — which is our being defiled and entangled: We never come off like Christ.
What need we, then, be solicitous that we enter not into them? I much question what assistance he will have from God in his temptation who willingly enters into it, because he supposes God hath promised to deliver him out of it. The Lord knows that, through the craft of Satan, the subtlety and malice of the world, the deceitfulness of sin, that doth so easily beset us, when we have done our utmost, yet we shall enter into divers temptations. In his love, care, tenderness, and faithfulness, he hath provided such a sufficiency of grace for us, that they shall not utterly prevail to make an everlasting separation between him and our souls.
Yet I have three things to say to this objection: He that wilfully or negligently enters into temptation hath no reason in the world to promise himself any assistance from God, or any deliverance from the temptation whereunto he is entered. The promise is made to them whom temptations do befall in their way, whether they will or not; not them that wilfully fall into them, — that run out of their way to meet with them. Though there be a sufficiency of grace provided for all the elect , that they shall by no temptation fall utterly from God, yet it would make any gracious heart to tremble, to think what dishonour to God, what scandal to the gospel, what woful darkness and disquietness they may bring upon their own souls, though they perish not.
And they who are scared by nothing but fear of hell, on whom other considerations short thereof have no influence, in my apprehension have more reason to fear it than perhaps they are aware of. Is it not a madness, for a man willingly to suffer the ship wherein he is to split itself on a rock, to the irrecoverable loss of his merchandise, because he supposes he shall in his own person swim safely to shore on a plank?
Is it less in him who will hazard the shipwreck of all his comfort, peace, joy, and so much of the glory of God and honour of the gospel as he is entrusted with, merely on supposition that his soul shall yet escape? These things a man would think did not deserve to be mentioned, and yet with such as these do poor souls sometimes delude themselves.
Particular cases proposed to consideration — The first, its resolution in sundry 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: First, then, it may be inquired, — 1. How a man may know when he is entered into temptation.
What directions are to be given for the preventing of our entering into temptation. What seasons there are wherein 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 no, is our first inquiry. I say, then, —. When a man is drawn into any sin , he may be sure that he hath entered into temptation.
All sin is from temptation, James i. 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 hath been so surprised: This 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 temptation 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.
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 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. 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 with violence on every bank and rock, until, being broken in pieces, it is swallowed up of the ocean.
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 be selling of his Master until the devil entered into him, and he thereby into temptation.
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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 befallen it, and is to be looked to more than ordinarily. Entering into temptation may be seen in the lesser degrees of it; as, for instance, 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 is 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 do spring, with a 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 perceived that his repute for zeal began to grow abroad, and he got honour by it. Jonadab comes in his way, a good and holy man. The things he did were good in themselves, but he was entered into temptation, and served his lust in that he did. So is it with many scholars. They find themselves esteemed and favoured for their learning. This takes hold of the pride and ambition of their hearts.
Hence 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, wherein they delight: It is true, God oftentimes brings light out of this darkness, and turns things to a better issue. After, it may be, a man hath studied sundry years, with an eye upon his lusts, — his ambition, pride, and vain-glory, — rising early and going to bed late, to give them satisfaction, God comes in with his grace, turns the soul to himself, robs those Egyptian lusts, and so consecrates that to the use of the tabernacle which was provided for idols.
Men may be thus entangled in better things than learning, even in the profession of piety, in their labour in the ministry, and the like. They are in reputation, and are much honoured on the account of their profession and strict walking. This often falls out in the days wherein we live, wherein all things are carried by parties. If thoughts hereof 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 do avoid all means and ways of honour and reputation; so that it can but whisper in the heart that that avoidance is honourable. 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 fuel unto 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. I told you before, that to enter into temptation is not merely to be tempted, but so to be under the power of it as 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 Hazael be king of Syria , his cruelty and ambition will make him to rage savagely against Israel. And many instances of the like kind may, in the days wherein we live, be given.
Some men think to play on the hole 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 thy business, course of life, societies, or whatever else it be of the like kind, do cast thee on such things, ways, persons, as suit thy lust or corruption, know that thou art entered into temptation; how thou wilt come out God only knows.
Let us suppose a man that hath any seeds of filthiness in his heart engaged, in the course of his life, in society, light, vain, and foolish, what notice soever, 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 in a multitude of perplexing affairs; polluted corrupt fancy in vain societies, and the perusal of idle 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 , made 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 the particular distemper wherein 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 hath come off without a wound, and I dare say you may 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: I neglected private prayer; I did not meditate on the word, nor attend to hearing, but rather despised these things: Little did I consider that this unclean lust was ripening in my heart; this atheism, these abominations were fomenting there. World, or pride, or uncleanness, or self-seeking, or malice and envy, or one thing or other, hath possessed his spirit; gray hairs are here and there upon him , though he perceive it not.
And 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. 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 yet burn 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 do escape a great temptation unto sin, yet it shall not escape a great temptation by desertion. What is the next news you have of her? There is such a suitableness 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.
The new creature feeds upon them, is strengthened and increased by them, find 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 th 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.
I propose this to take off the security that we are apt to fall into, and to manifest what is the peculiar duty that we are to apply ourselves unto in the special seasons of temptation; for he that is already entered into temptation is to apply himself unto means for disentanglement, not to labour to prevent his entering in. How this may be done I shall afterward declare. The second case proposed, or inquiries resolved — What are the best directions to prevent entering into temptation — Those directions laid down — The directions given by our Saviour: Sense of the danger of temptation — 2.
That it is not in our power to keep ourselves — 3. Faith in promises of preservation — Of prayer in particular. Having seen the danger of entering into temptation, and also discovered the ways and seasons whereby and wherein men usually so, our second inquiry is, What general directions may be given to preserve a soul from that condition that hath been spoken of? These is included in them a clear, abiding apprehension of great evil that there is in entering into temptation. That which a man watches and prays against, he looks upon as evil to him, and by all means to be avoided.
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This, then, is the first direction: It is a woful thing to consider what slight thoughts the most have of this thing. So men can keep themselves from sin itself in open action, they are content, they scarce aim at more; on any temptation in the world, all sorts of men will venture at any time.
How will young men put themselves on company, any society; at first, being delighted with evil company , then with the evil of the company! How vain are all admonitions and exhortations to them to take heed of such persons, debauched in themselves, corrupters of others, destroyers of souls! At first they will venture on the company, abhorring the thoughts of practising their lewdness; but what is the issue? Unless it be here or there one, whom God snatches with a mighty hand from the jaws of destruction, they are all lost, and become after a while in love with the evil which at first they abhorred.
This open door to the ruin of souls is too evident; and woful experience makes it no less evident that it is almost impossible to fasten upon many poor creatures any fear or dread of temptation, who yet will profess a fear and abhorrency of sin. Would it were only thus with young men, such as are unaccustomed to the yoke of their Lord! What sort of men is free from this folly in one thing or other? How many professors have I known that would plead for their liberty , as they called it! They could hear any thing, all things, — all sorts of men, all men; they would try all things whether they came to them in the way of God or no; and on that account would run to hear and to attend to every broacher of false and abominable opinions, every seducer, though stigmatized by the generality of the saints: What hath been the issue?
I scarce ever knew any come off without a wound; the most have had their faith overthrown. Let no man, then, pretend to fear sin that doth not fear temptation to it. They are too nearly allied to be separated. Satan hath put them so together that it is very hard for any man to put them asunder. He hates not the fruit who delights in the root. 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.
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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: 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 over. And let not him go any further who resolved not to improve this direction in a daily conscientious observation of it.
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.
Christ prays his Father to keep us, and instructs us to pray that we be so kept.
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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, — 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.
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: 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. 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. 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. This casteth our souls into a frame of opposition to every temptation. Without this all the rest will be of no efficacy for the end proposed. And therefore consider what weight he lays on it: 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: So shall we be delivered when others are held with the cords of their own folly. 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.
I shall fix on some things that are contained therein: 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: 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. 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: We know how David was mistaken in this case: But what was at hand, what lay at the door, that David thought not of?
As, then, unto a prosperous condition. Rejoice in the God of thy mercies, who doth thee good in his patience and forbearance, notwithstanding all thy unworthiness. 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. 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. Blessed is he that feareth always, but especially in a time of prosperity. 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 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. And so the 'myth' continued until when Serge Golon, Anne's husband, a geologist, died. It was not until Anne Golon wrested back her rights to her work decades later that only her name appeared on re-published versions. However 6 years previously, in , Anne and Serge had set off to the 'New World' and their itinerary, plus some interesting personal asides have been revealed by their daughter Nadine:.
Itinerary by Anne Golon Date: April 27, at She wrote a resume of the itinerary she made with Serge in with a few ideas for your tour. Indian summer had start and followed us everywhere with all its reds of the maple-trees reflecting in the incredible blue of the lakes, bordering black firs. Exploring on the coast: After Plymouth plantation, we leave the coast and go to West, following "Massachusetts road" until Albany, which is the capital of New York state, founded in par Dutchmen. It was a fort called Fort Orange-Nassau, paying homage to the Dutch princely family.
There we have seen a beautiful museum with wax characters, on Iroquois and Mohawks civilisation. We went back to Albany, and having taken the road going down to South until New-York, it was the end of the travel. The travel agency told us it was the first time one was giving them back a car without one single scratch, without road accident etc. We were very proud.
To rise Hudson sides, this beautiful river charged with the memory of the first pioneers. To follow the coast from Gouldsboro to South. Visit the islands and Casco bay. This observatory was used as a watch tower for the city. Persecuted the Quakers and all people who were not belonging exactly to the strict obedience brought by England puritans.
One can visit a quarter with gabled houses and "salt boxes" restoring the atmosphere of "the witches hunt" around a lot of authentic documents. It is there that the Mayflower pilgrims had accosted in November , thinking they were in Virginia. Restoring of the first XVIIth station. Its people are dressed as in this time. In my Reviews section I wrote "These books are also a little different as they span but a "seasonal" time, Countess deals with the season of Winter, Temptation the refreshing Spring and Demon as we will discover in due course takes place in the Summer.
I have never really enjoyed the oppression of a severe winter as described in these books, a theme that recurs in Quebec and Victoire in quite different and extreme circumstances so this book, clearly designed to link and break with the Old World brings a spring-like freshness to proceedings. It also heralds the return of, to me, a much-loved character in the guise of 'Goldbeard' the pirate, who apparently out-mysteries even the hitherto mysterious ' Rescator '.
Unfortunately to allow the ' prophesy ' to unfold, this child could not survive. In the passing years, the illiterate Colin Paturel drifts aimlessely and is easy prey for those wishing to revenge themselves on the Peyracs. But it cannot be denied that she loved Colin in the time they had to gether, but this will have diminished as she discovered and recovered her lost husband and sons.
Although she had been instrumental is naming a new-born in memory of her cherished son by Philippe du Plessis, Charles-Henri the only link outside of the Peyrac family unit to exist is Honorine , who despite the circumstances of her conception, had been wholeheartedly adopted by Joffrey - so temptation or not, there is no room for a former lover in this time of her life. Joffrey must surely have revelled in the freedom of mining and exploring his scientific curiosity in the New World - this was an ideal place, no Jesuits spying on what experiments he conducted they, apparently were conducting their own - see extract below , Colin was, at this stage illeterate although with a quick mind, the settlers were there to survive not experiment - the world was indeed his oyster!
Surrounded by new cultures, new plants and animals and standing on an unfamiliar continent, how would you begin to situate yourself? How would you find out where you were, how far you were from familiar landscapes and ocean routes? Here's to 20 more years! Here's to 20 more! Voyage Of Temptation Timeline: Six parts throughout 15 ABY until approx. OC's and a Lightsaber Notes: I found this story hidden within my "unfinished stories" folder and after re-reading the first few paragraphs, I loved it. And also remembered where I wanted to go with it.
He could never get used to the whiteness that stared back at him, the lack of color. From afar, Tess looked human, with bronze skin that made you think of summer but once you got close enough to actually look , all you really wanted to do was pack up your legs and get the hell out of her way.
Tess was one creepy individual. It gave Mordra a bit of satisfaction knowing that Tess was shocked, speechless, completely in awe. She had her assets, that was a given. Tall, athletic, beautiful face, lovely long hair — but a temper to watch out for. The other prisoners were busy eating or resting, paying them no attention whatsoever.
Hardly anyone crossed Tess anyway — indeed, there was a reason why she had been dumped in the colony in the first place. This is a weapon. A very dangerous and powerful weapon. Tess blew away dirt and grime, wiped over it with her long fingers until most of the writing was visible. Even though the prison colony was nothing other than a dirty pit in his personal hell, he still lived. Tess sighed, working a long thumb across the symbols. Mordra thought he would lose his lunch.
As said, no one crossed Tess. Tess shrugged, raking the lightsaber with her white gaze. It was a beautiful piece of art. The silver material lay heavily in her hand, the metal cool in her fierce grip. She wondered what color the blade would be, trailing her thumb along the activation nub.
Why a Jedi would be here in the first place is a mystery. She squeezed, fingernails digging into his soft flesh.