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 Savior to them? “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.
It is a woeful 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.
From CCEL, “In his treatise, Owen addresses the nature and power of temptation, the risk of entering into it, and the means of avoiding its danger. Owen defines temptation as anything with the ability to entice the Christian’s mind or heart away from obedience to God and redirect it towards sin. Owen warns us that our power is not strong enough to protect us from temptation; rather, it is by God’s power of preservation that we are saved. As Christians, we can guard ourselves against temptation in part by praying for God’s power to help us resist it. His treatise teaches Christians how to recognize the threat of temptation and protect themselves against it.
Some General Heads of the Causes why the LORD contends with the Land, agreed upon (after seeking of the LORD) by the Commission of the GENERAL ASSEMBLY 1650, with the advice of divers Ministers from several parts of the Kingdom, met at Edinburgh, October 1651, so far as for the present they could attain light therein, which they offer and advise to be made use of by all the LORD’s People in the Land, leaving place to add, as the Lord shall make further discoveries hereafter of the guiltiness of the Land, and intending more fully and particularly to enlarge this Paper.
We have not been men of prayer. The spirit of prayer has slumbered among us. The closet has been too little frequented and delighted in. We have allowed business, study or active labor to interfere with our closet hours. A feverish atmosphere has found its way into our closet, disturbing the sweet calm of its blessed solitude. Sleep, company, idle visiting, foolish talking and jesting, idle reading, unprofitable occupations, engross time that might have been redeemed for prayer. Why is there so little concern to get time to pray? Why is there so much speaking, yet so little prayer? Why is there so much running to and fro, yet so little prayer? Why so much bustle and business, yet so little prayer?
The people of Judah and Jerusalem were followed with the most terrible judgments. They were beset by their enemies, the Chaldeans. They were besieged in their cities and there were to suffer the utmost difficulties so as to be brought to kill and eat the flesh of their own children, and many perished with famine. The tongues of the sucking children stuck to the roof of their mouth for thirst. The young children asked for bread and no man gave it to them. Their flesh became black like an oven because of the terrible famine.
And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. 1 Samuel 7:6
“If those defamed servants of the Lord Jesus Christ, will be a little patient, He will at last give an honorable resurrection to their names that had so much dirt cast upon them. When the names of their envious accusers will either lie buried in oblivion or be mentioned no otherwise than Judas in the Gospel, or Pilate in the Apostle’s Creed. ”
Let none of these things move you; for, though you are thus treated here, consider, you shall in heaven have no discouraging company, nor any but what will be an assistance to you; you will have no scoffer there, all will be ready to join with heart and voice in your everlasting joy and praises.
The Right Method for a Settled Peace of Conscience and Spiritual Comfort. ” God hath sent me to you, with that joyful message, which needs no more but your believing entertainment, to make it sufficient to raise you from the dust, and banish those terrors and troubles from your hearts, and help you to live like the sons of God. He commandeth me to tell you, that he takes notice of your sorrows. He stands by when you see him not, and say, he hath forsaken you. He minds you with greatest tenderness, when you say, he hath forgotten you.”
This narration is from two sermons (1) Divine Correction and (2) The Unbelief of Thomas, from Collected Works of William Jay Volume 2. Spurgeon wrote in his autobiography, ”
While I was living at Cambridge, I once heard Mr. Jay, of Bath, preach. His text was, “Let your conversation be as it becometh the gospel of Christ.” I remember with what dignity he preached, and yet how simply. He made one remark which deeply impressed my youthful mind, and which I have never forgotten; it was this, “You do need a Mediator between yourselves and God, but you do not need a Mediator between yourselves and Christ; you may come to Him just as you are.”
In this discussion we cover the characters of Simple, Sloth, and Presumption, then Formalist and Hypocrisy. We also discuss at length the temporary loss of assurance of salvation and distinguish it from God’s hiding of His face from His children to teach them to not live on their frames and feelings.