Owen says that it is very evident 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. 1: 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 17:15, “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; 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,—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 subtle, 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 restless, 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 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.