DIFFICULT INSTRUCTIONS THAT BRINGS BLESSINGS SERIES! INSTRUCTION TO WATCH AGAINST AND PRAY AGAINST TEMPTATION! Watch and pray, that you enter not into temptation. Matthew 26:41. The circumstances in which these words were spoken, were exceedingly tender and interesting. The blessed Jesus had retired to the garden of Gethsemane for prayer, with a view to fortify himself for the sufferings which awaited him. Peter, James, and John—who had previously been witnesses of his transfiguration—he took with him, on this occasion, to be witnesses of his agony. After his entrance into the garden, he apprized his three disciples of the extreme anguish of his soul, and directed them to remain where they were, and watch, while he advanced to a more retired spot, for the purpose of devotion. But strange to relate, the disciples, during their Masters absence, notwithstanding his extreme distress, and the express command he had given them to watch with him—fell asleep. Finding them in this situation, on his return, he gently reproves them, by saying, What! could you not watch with me one hour? and then kindly subjoins the caution in the text, Watch and pray, that you enter not into temptation. The temptation to which our Lord here especially refers, is doubtless that to which his disciples were to be peculiarly exposed—of denying their Master, or deserting his cause. Their fond expectations of temporal distinction as the followers of Jesus, were about to be disappointed; and he to whom they had looked as the deliverer of Israel, was soon to die in ignominy. In these circumstances, there was great danger, as the event proved, that they would become distrustful of Jesus, and perhaps, renounce all relation to him. Hence the caution in our text was peculiarly seasonable. But notwithstanding this caution was originally addressed to the disciples in reference to a particular case, there is enough in common between their circumstances and those of all other Christians, to warrant a general application of it. All other Christians, as well as they, so long as they continue in this world, are exposed to temptation; are in danger of turning aside from the path of duty, and thus wounding their own peace, and injuring the cause of their Master. What the Savior says, therefore, to his disciples, he says to all, Watch and pray, that you enter not into temptation. There is one circumstance which seems to give this passage a peculiar application to Christians in the morning of life—it is that the words were originally addressed to people, who—whatever might have been their age—and they could not have been far advanced—were young in the school of Christ. If the fact that their views of Christianity were exceedingly imperfect, and that they had had but little experience of the trials which must attend a Christian profession, rendered it peculiarly proper that they should be thus admonished; is there not a similar reason, growing out of the circumstances of all young Christians, why the same caution should be earnestly urged upon them? One who makes a public profession of true religion, will instantly perceive that he sustains a new relation both to the church and the world. This is the point at which he openly and professedly commences his warfare with temptation. Regarding the young Christian in this peculiarly interesting attitude, it is the design of this discourse to illustrate the fact that he is in peculiar danger of falling, and to notice the means which the text prescribes for avoiding this evil. I. I am, first, to illustrate the fact that new Christians are peculiarly in danger from temptation. This exposure results, partly, from a natural relish for worldly pleasure. With most youth, previous to conversion, no doubt the love of pleasure is the ruling passion. There is a natural buoyancy of spirits incident to that period, which usually finds its element, either in scenes of mirthful diversion, or sensual indulgence. Whenever the heart comes under the influence of true piety, it, of course, yields to the dominion of a new set of principles; and he who was before supremely a lover of pleasure—now becomes supremely a lover of God. But what I here refer to under the name of worldly pleasure, is that which is either wrong in itself, or which becomes so by excessive indulgence; everything, in short, which has a tendency to check the spirit of devotion, or to diminish our interest in eternal realities. Now, that this is the tendency of what are commonly called fashionable amusements, even the more decent of them, is too obvious to admit of question: all experience proves that they serve to relax the whole spiritual system. But towards some or other of these forms of worldly pleasure, the young Christian is liable to be drawn by the remains of his unsanctified nature: pleasure, more frequently than anything else, entangles him with her silken cord, and draws him away from the plain path of Christian duty. Closely connected with the preceding remark, is another—that young Christians are in peculiar danger of yielding to temptation, from their love of social fellowship. As the social principle is one of the original elements of our nature, it is also one of the earliest in its development; and perhaps it never operates with so much strength as in the morning of life. It is a principle common both to the good and the bad; and while it is capable of being made subservient to the most useful purposes, it may be perverted as a powerful auxiliary to the cause of true religion. Most young people, previous to their conversion, have been associated with those who are, at least, careless of piety; and who, it may ordinarily be presumed, still remain so. Now it is by no means their duty, on becoming pious, to stand aloof from their former associates, or to assume towards them any airs of artificial sanctity; but it is their duty to decline all that interaction with them, which is marked by levity and inconsideration. Let their fellowship be as frequent and intimate as it may—only let it be conducted on Christian principles—let it minister to edification and not to destruction. But young Christians are in danger of perverting their social fellowship, not only with the irreligious—but with each other. It usually happens, indeed, that, at their entrance on the pious life, they have a strong relish for Christian fellowship, and find great delight in an unreserved interchange of thought and feeling. But experience proves that there is great danger that it will not always be so. There is danger that, as their first pious joys subside, they will approach the subject of piety with increasing reserve, until, at no distant period, it scarcely comes in, even by way of allusion. I doubt not that there are many to whose experience I might appeal for the truth of this remark—who can remember the time when they scarcely ever met, but to encourage and assist each other in their Christian course; whose fellowship has become scarcely less worldly than that of the world itself. Again: young Christians are in peculiar danger of yielding to temptation, from the fact, that their condition awakens, in an unusual degree, the vigilance and activity of the wicked. Of this fact, no person of the least observation, can entertain a doubt. It is not the Christian who has lived long, and whose character is firmly established, who is most frequently assailed by the arts of the wicked; but it is the youth, who is just turning his back upon the world, and setting his face towards heaven. This fact is often strikingly illustrated after a revival of true religion; when many young people are seen entering upon a Christian course, and all the wiles of the wicked are put in requisition, in order to oppose them. I observe, once more, that young Christians are in peculiar danger of yielding to temptation, from the fact that the principle of true religion in their hearts is comparatively feeble. You thought, my young friend, while you were standing on the mount, and overlooking your path to heaven, that you were girded for a conflict with all your spiritual enemies. The temptations of the world appeared to you as less than nothing, and you supposed it impossible that you should ever even agitate the question whether you would yield to them. You seemed to yourself to have large stores of strength at command, and to be able to march with a firm step, even to the martyrs stake. HOW TO OVERCOME TEMPTATION! Having now attempted to illustrate the fact that young Christians are in peculiar danger from temptation, I proceed, secondly, to illustrate the MEANS which the text prescribes for avoiding this evil. They are watchfulness and prayer. Watch and pray, that you enter not into temptation. It is a truth distinctly implied in this direction, and one of great practical importance, that watchfulness and prayer ought always to exist together. Watchfulness without prayer, is self-confidence; prayer without watchfulness, is presumption. In the one case, we proudly repose for security in our own strength; in the other, we pervert the scriptural doctrine of dependence to fatalism. They are two things which God has joined together in his word; and both reason and experience sanction the connection. Work out your own salvation with fear and trembling; for it is God that works in you both to will and to do of his good pleasure. We will now inquire in what manner the duties enjoined in the text are to be performed. 1. In respect to the first of these duties, namely, WATCHFULNESS. 1. WATCH OVER OCCASIONS I observe, that you are to watch against the OCCASIONS of temptation. There are indeed temptations of various kinds involved in our providential allotments: the plain path of duty is often beset with them, so that you cannot decline to encounter the one, without, at the same time, turning your back upon the other. In all cases of this kind, you are to go forward unhesitatingly; not doubting that you are called of God to the conflict, and that if you arm yourself suitably for it, he will give you the victory. The occasions of temptation against which you are to watch, are of a different kind; they are needless occasions—those which offer themselves, not in the course of duty—but in the pursuit of mere worldly pleasure or advantage. For instance, something presents itself to your view as an object of desire, which is by no means necessary to your comfort, and which will not contribute, in any degree, to your usefulness. But in order to attain it, you must place yourself in circumstances in which you will be exceedingly liable to fall into sin. The case then is clear, that you ought not to place yourself in these circumstances; for while the good to be attained is little or nothing, the evil to which you are exposed may be immense. 2. WATCH OVER THE POWER OF TEMPTATION Watch against the POWER of temptation. I have already said that, in the discharge of duty, you will often necessarily be placed in circumstances in which you may be tempted. Here then your whole vigilance is to be put in requisition, that you do not fall; and you have every encouragement to this course from the fact that you are engaged in the cause, and at the bidding, of your Master Count it all joy, says the apostle James, when you fall into divers temptations; that is if God in his providence brings his children into temptation, it may be an occasion of joy to them, as furnishing additional evidence of his paternal kindness in bringing them through it, and of their renovation. 3. WATCH OVER WHAT COMES INTO YOUR HEART! As temptation derives its power chiefly from a wrong state of the heart, it is especially necessary, when you are placed in these circumstances, that you should keep your HEART with all diligence. You are to cultivate indeed, at all times, that lively sense of divine things, that spiritual and heavenly frame of feeling, which will be most likely to shield you from this evil—you are to take special care to bring yourself under the influence of pious feelings, as you are about to approach a scene of temptation. You are to go with your whole soul bathed in the holy influences of the gospel; with that spirit which prompted the blessed Redeemer, in similar circumstances, to say, Get behind me, Satan. And if you discover the least drawing of your affections towards the forbidden object, you are to regard it as a signal for alarm; and when you have once begun to dally with the temptation, to institute the inquiry with yourself whether you may yield to it or not, or to cast about you for palliating circumstances, rely on it you have already begun to sink under its power. Watch, watch, my young friends, against the beginning of this evil. 4. WATCH UNTO PRAYER. Watch for opportunities of prayer. It is an important part of Christian economy to have stated seasons for private devotion; for experience proves that where this duty is made a matter of convenience merely, and is left to occupy only the remnants of time which may be occasionally gathered up from the occupations of the world, there is a chilling influence exerted, under which all the graces of the Christian languish. Be careful, therefore, that you have stated seasons for visiting your closet; and let your worldly concerns all be arranged, so far as possible, with reference to these seasons. When you foresee providential circumstances which will prevent you from observing the usual hour, anticipate your devotions. And when you are prevented by some unexpected event, instead of passing over the duty for that time, avail yourself of the first opportunity to perform it. I know indeed that the form of this duty may be observed, without the spirit: but if the form be habitually neglected, it is scarcely too much to say that the spirit is lacking of course. But you are also to watch for the SPIRIT of prayer. Without the spirit of devotion, the form of prayer is mere hypocrisy; though, as has been already intimated, we are not to look for the spirit of prayer, where the form is habitually neglected. It should be your object to watch for this spirit constantly; not merely when you go into your closet—but amidst your ordinary cares and occupations. In the workshop, or on the farm, or in the counting-room, even in those circumstances which would seem least favorable to devotional feeling, you may still occasionally retire within yourself, and do something to fan the sacred flame. You should watch for this spirit in the events of providence, which either occur in your experience, or fall under your observation; whether they are adapted to deepen humility, to quicken faith, to nourish gratitude, or to bring into exercise any other of the elements of devotion. And whenever you discover the Holy Spirits operation in the silent movements of your soul towards heaven—Oh cherish this divine influence with peculiar care. Be not satisfied until the spirit of devotion is plentifully shed abroad in your heart, and your soul is filled with all the fullness of God. 5.WATCH FOR ANSWERS TO YOUR PRAYERS Moreover, you are to watch for ANSWERS to prayer. If you should ask some signal favor of an earthly superior, and it should not be granted, you would naturally be led to inquire whether there were not something in the manner of your asking, which prevented the bestowment of it. In like manner, if you do not receive the blessings which you ask of God, it may well lead you to review your prayers—especially the spirit with which they have been offered—and see whether your lack of sincerity, or faith, or perseverance, does not constitute the grand obstacle to their being answered. On the other hand, if your prayers actually are answered, you should notice it as a ground of thanksgiving and encouragement: if you have reason to believe that, in answer to your petitions, some sore temptation which threatened you has been averted, or that you have received an increased measure of strength to encounter some temptation into which you have been brought, while you give God the glory, you will feel new resolution for your future conflicts, and new encouragement to cast yourself upon divine aid. 6. WATCH OVER WHAT TO PRAY! That you are to pray that God will not permit you to fall into temptation, above what you are able to bear. But, on the other hand, you are to pray that, if in the providence of God, you fall into great temptation, you may be prevented, by an increased degree of grace, from falling before it. And finally, you are to pray that you may be watchful. CONCLUSION On a review of our subject, we remark, first, that the Christian life is a life of great activity. Is not the life of the soldier, stationed in an enemys country, exposed to innumerable stratagems, and often called out to battle, an active life? What do you say then, of the life of the Christian, who has to wrestle not against flesh and blood only—but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places? And if there be occasion for every Christian to be constantly active, in order to prosecute with success the warfare to which he is called, is not this emphatically true of the young Christian, who is assailed by a thousand temptations, and yet is comparatively unfurnished for the conflict? Better a thousand fold think to remain idle on the field of battle, or when a band of murderers are plotting for your destruction, than to think to encounter the enemies which the young Christian has to meet, without severe effort. But, though the Christian life is a life of activity, that activity is itself a source of enjoyment. It is not idleness—but exertion—persevering, successful exertion, which makes men happy. It is the privilege of the Christian who has triumphed in the conflict with his spiritual enemies, to enjoy a peaceful, grateful, confiding state of mind, in view of that grace which gives him the present victory, and of that glory which will crown his final triumph. Even Heaven itself, the abode of perfect happiness, though not a scene of warfare, is a place of activity; for its inhabitants rest not day nor night, but give glory, and honor, and thanks—to Him who sits on the throne, who lives forever and ever. Travel on then, young Christian; for though young, the hills of Canaan will soon greet your longing eyes. And is it so, that you are so near that bright inheritance? Is it so, that sweet fields beyond the swelling floods, watered by the river of life, and smiling with immortal verdure, are so soon to receive your weary feet? Welcome then all the horrors of this howling desert—welcome all the fiery serpents which hell itself can send out—welcome the most rough and stormy passage over Jordan—if this brief hour of conflict is to be succeeded by an eternity of glory! LET US PRAY Father we thank you for giving us the weapon of prayer. We come against every temptation that Satan has programmed for us today and clear it off the way in Jesus Name Give us grace to overcome every temptation in Jesus Name. Thank you for the answer. In Jesus Name I pray!
Posted on: Mon, 21 Jul 2014 05:00:49 +0000
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