pardoned!" If anything would comfort her, the Lord knew it was this.

pardoned!" If anything would comfort her, the Lord knew it was this.

to forgive me my sins—and shall I not imitate him in this? Has he forgiven me pounds, and shall I not forgive pence?" It is noted of Cranmer, that he was of a forgiving spirit, and would do deeds of love to all who had injured him. The Christian is like the sun, which having drawn up black vapors from the earth, returns them back in sweet showers.

By this touchstone, we may try whether our sins are pardoned. We need not climb up to heaven to see whether our sins are forgiven— but only look into our hearts. Are we of forgiving spirits? Can we bury injuries, requite good for evil? This would be a good sign that we are forgiven of God. If we can find all these things wrought in our souls, they are happy signs that our sins are pardoned, and are good letters testimonial to show for heaven.

Use 4. For consolation. I shall open a box of cordials, and show you some of the glorious privileges of a pardoned condition. This is a peculiar favor, it is a spring shut up, and unsealed for none but the elect. The wicked may have forbearing mercy—but only an elect person has forgiving mercy. Forgiveness of sin makes way for solid joy. "Comfort, comfort my people, says your God. Speak comfortably to Jerusalem;" or, as in the Hebrew, "speak to her heart." Isaiah 40:1, 2. What was to cheer her heart? "Cry unto her, that her iniquity is pardoned!" If anything would comfort her, the Lord knew it was this. When Christ would cheer the palsied man, he said, "Son, be of good cheer, your sins are forgiven." Matthew 9:2. It was a greater comfort to have his sins forgiven than to have his palsy healed. This made David put on his best clothes, and anoint himself 2 Samuel 12:20. His child had just died, and God had told him "the sword shall never depart from your house;" yet now he spruces up himself, puts on his best clothes, and anoints himself; why was this? He had heard good news, God sent him pardon by Nathan the prophet. "The Lord has

put away your sin." 2 Samuel 12:13. This could not but revive his heart, and, in token of joy, he anointed himself. Surely he who is pardoned has such a divine melody in his soul as replenishes him with infinite delight. When Christ said to Mary Magdalene, "Your sins are forgiven," he soon added, "go in peace." Luke 7:50. More particularly:

(1) God looks upon a pardoned soul as if he had never sinned. As cancelling a bond nulls the bond, and makes it as if the money had never been owing—so forgiving sin makes it not to be. Where sin is remitted, it is as if it had not been committed. So that, as Rachel wept because her children were not—so a child of God may rejoice because his sins are not. Jer 50:20. God looks upon him as if he had never offended. Though sin remains in him after pardon—yet God does not look upon him as a sinner—but as a just man.

(2) God having pardoned sin, will pass an act of oblivion. "I will forgive their iniquity, and I will remember their sin no more." Jer 31:34. When a creditor has crossed off the book, he does not call for the debt again. God will not reckon with the sinner in a judicial way. When our sins are laid upon the head of Christ, our scapegoat, they are carried into a land of forgetfulness.

(3) The pardoned soul is forever secured from the wrath of God. How terrible is God's wrath! "Who knows the power of your anger?" Psalm 90:11. If a spark of God's wrath lighting upon a man's conscience fills it with horror, what is it to be always scorched in that torrid zone, to lie upon beds of flames! Now, from this avenging wrath of God every pardoned soul is freed. Though he may taste the bitter cup of affliction, he shall never drink of the sea of God's wrath. "Being justified by his blood, we shall be saved from wrath through him." Romans 5:9. Christ's blood quenches the flames of hell.

(4) Sin being pardoned, conscience has no more authority to accuse. Conscience roars against the unpardoned sinner—but it cannot terrify or accuse him who is pardoned. God has discharged the sinner, and if the creditor discharges the debtor, what right has the sergeant to arrest him? The truth is, if God absolves, conscience if rightly informed, absolves. If once God says, "Your sins are pardoned," conscience says, "Go in peace." If the sky is clear, and no storms blow there, the sea is calm; so, if all is clear above, and God shines with pardoning mercy upon the soul, conscience is calm and serene.

(5) Nothing which befalls a pardoned soul shall hurt him. "There shall no evil befall you;" that is, no destructive evil. Psalm 91:10. Everything to a wicked man is hurtful. Good things are for his hurt. His very blessings are turned into a curse. "I will curse your blessings." Mal 2:2. Riches and prosperity do him hurt. They are not favors—but snares. "Gold snares." "Riches kept for the owners thereof to their hurt." Eccl 5:13. Like Haman's banquet, which ushered in his funeral. Ordinances do a sinner hurt; they are a "savor of death." 2 Cor 2:16. Cordials themselves kill. The best things hurt the wicked.

But the worst things which befall a pardoned soul shall do him no hurt. The sting, the poison, the curse is gone. His soul is no more hurt, than David hurt Saul, when he cut off the lap of his garment.

(6) To a pardoned soul, everything has a commission to do him good. Afflictions do him good; as do poverty, reproach, and persecution. "You thought evil against me—but God meant it for good." Gen 50:20. As the elements, though of contrary qualities, are so tempered that they work for the good of the universe—so the most cross providences work for good to a pardoned soul. Correction as a

corrosive eats out sin; it cures the swelling of pride, the fever of lust, and the cancer of avarice. It is a refining fire to purify grace, and make it sparkle as gold. Every cross providence, to a pardoned soul, is like Paul's storm, which, though it broke the ship—yet Paul was brought to shore upon the broken pieces. Acts 27.

(7) A pardoned soul is not only exempted from wrath—but invested with dignity; as Joseph was not only freed from prison— but advanced to be second man in the kingdom.

(8) A pardoned soul is made a favorite of heaven. A king may pardon a traitor—but will not make him one of his privy council; but those whom God pardons, he receives into favor. I may say to him as the angel to the virgin Mary, "You have found favor with God." Luke 1:30. Hence, such as are forgiven, are said to be crowned with lovingkindness. Psalm 103:3, 4. Those whom God pardons—he crowns. Those whom God absolves—he marries to himself. "I am merciful, and I will not keep anger forever;" Jer 3:12; there is forgiveness; and in the fourteenth verse, "I am married to you;" and he who is matched into the crown of heaven, is as rich as the angels, as rich as heaven can make him!

(9) Sin being pardoned, we may come with humble boldness to God in prayer. Guilt makes us afraid to go to God. Adam having sinned, "was afraid, and hid" himself. Gen 3:10. Guilt clips the wings of prayer, it fills the face with blushing; but forgiveness breeds confidence. We may look upon God as a Father of mercy, holding forth a golden scepter. He who has his pardon, can look upon his prince with comfort.

(10) Forgiveness of sin makes our services acceptable. God takes all we do in good part. A guilty person does nothing that is pleasing to God. Even his prayers are "turned into sin." But when sin

is pardoned, God accepts his offering. We read of Joshua standing before the angel of the Lord: "Joshua was clothed with filthy garments," that is, he was guilty of divers sins; now, says the Lord, "Take away the filthy garments, I have caused your iniquity to pass from you;" and then he stood and ministered before the Lord, and his services were accepted. Zech 3:3, 4.

(11) Forgiveness of sin is the sauce which sweetens all the comforts of this life. As guilt embitters our comforts, and puts wormwood into our cup—so pardon sweetens all, and is like sugar to wine. Health and pardon, estate and pardon, relish well. Pardon of sin gives a sanctified title and a delicious taste to every comfort. As Naaman said to Gehazi, "Take two talents," so says God to the pardoned soul, "Take two talents; take the venison, and take a blessing with it; take the oil in the cruse, and take my love with it. Take two talents." 2 Kings 5:23. It is observable that Christ joins these two together, "Give us our daily bread, forgive us our trespasses," as if Christ would teach us there is little comfort in daily bread, unless sin be forgiven. Forgiveness of sin, perfumes and drops sweetness into every earthly enjoyment.

(12) If sin be forgiven, God will never upbraid us with former sins. When the prodigal came home to his father, the father received him into his loving embraces, and never mentioned his former ingratitude, or spending his estate among harlots. Just so, God will not upbraid us with former sins—nay, he will entirely love us; we shall be his jewels, and he will put us in his bosom. After Christ arose, he first appeared to Mary Magdalene, a pardoned penitent. Mark 16:9. So far was he from upbraiding her, that he brought her the first news of his resurrection.

(13) Pardoned sin is a pillar of support in the loss of friends. God has taken away your child, your husband; but he has also taken away your sins. He has given you more than he has taken away; he has taken away a flower, and given you a jewel. He has given you Christ and the Spirit, and the pledge of glory. He has given you more than he has taken away.

(14) Where God pardons sins, he bestows righteousness. With remission of sin, goes imputation of righteousness. "He has covered me with the robe of righteousness." Isaiah 61:10. If a Christian can take any comfort in his inherent righteousness, which is so stained and mixed with sin, oh, what comfort may he take in Christ's righteousness, which is a better righteousness than that of Adam! Adam's righteousness was mutable; but suppose it had been unchangeable, it was but the righteousness of a man; but that which is imputed is the righteousness of him who is God. "That we might be made the righteousness of God in him." 2 Cor 5:21. Oh, blessed privilege, to be reputed in the sight of God—as righteous as Christ, having his embroidered robe put upon the soul! This is the comfort of everyone who is pardoned, he has a perfect righteousness; and now God says of him, "You are all fair, my love; there is no spot in you!" Canticles 4:7.

(15) A pardoned soul needs not fear death. He may look on death with joy—who can look on forgiveness with faith! To a pardoned soul, death has lost his sting. Death, to a pardoned sinner, is like arresting a man after the debt is paid; it may arrest—but Christ will show the debt-book crossed out in his blood! A pardoned soul may triumph over death, "O death! where is your sting? O grave! where is your victory?" He who is pardoned need not fear death—it is not to him a destruction—but a deliverance! Death is a day of jubilee or release—it releases him from all his sins. Death comes to a

pardoned soul as the angel did to Peter—and beat off his chains, and carried him out of prison. Death smites his body—and the chains of sin fall off. Death gives a pardoned soul a rest, it frees from all his labors. Rev 14:13. "Happy is the passage from toil to rest," Bernard. As death will wipe off our tears—so it will wipe off our sweat. It will do a pardoned Christian a good turn, therefore it is made a part of the inventory in 1 Cor 3:22; even death is yours.

Death is like the wagon which was sent for old Jacob, that came rattling with its wheels—but it was to carry Jacob to his son Joseph. Just so, the wheels of death's chariot may rattle and make a noise— but they are to carry a believer to Christ. While a believer is here, he is absent from the Lord. 2 Cor 5:6. He lives far from court, and cannot see him whom his soul loves; but death gives him a sight of the King of Glory, in whose presence is fullness of joy! To a pardoned soul, death is a passage to the heavenly kingdom; it brings him to the place of bliss, where he shall hear the triumphs and anthems of praise sung in the choir of angels.

No cause has a pardoned soul to fear death; what needs he fear to have his body buried in the earth—who has his sins buried in Christ's wounds? What hurt can death do to him? It is but his ferryman to ferry him over to the land of promise! The day of death to a pardoned soul is his ascension-day to heaven, his coronation-day, when he shall be crowned with those delights of paradise which are unspeakable and full of glory! These are the rich consolations which belong to a pardoned sinner. Well might David proclaim him blessed. "Blessed is he whose transgression is forgiven;" in the Hebrew it is in the plural, blessednesses. Psalm 32:1. Here is a plurality of blessings. Forgiveness of sin is like the first link of a chain which draws all the links after it; it draws these fifteen privileges after it; it crowns with grace and glory. Who then would

not labor to have his sins forgiven? "Blessed is he whose transgression is forgiven, whose sin is covered."

Use 5. Now follow the DUTIES of those who have their sins forgiven.

(1) Be much in praise and doxology for God's pardoning love. "Bless the Lord, O my soul, who forgives all your iniquities." Has God crowned you with pardoning mercy? Set the crown of your praise upon the head of free grace! Pardon of sin is a sovereign mercy, a jewel hung only upon the elect, which calls for acclamations of praise. You give thanks for "daily bread," and will you not much more for pardon? You give thanks for deliverance from sickness— and will you not for deliverance from hell? God has done more for you in forgiving your sin—than if he had given you a kingdom! That you may be more thankful, do but set the unpardoned condition before your eyes. How sad is it to lack a pardon! All the curses of the law stand in full force against such a one. When the unpardoned sinner dies—he drops into the grave and hell at the same time! He must life among the damned! Will it not make you thankful that this is not your condition—but that you are "delivered from the wrath to come"?

(2) Let God's pardoning love to you, inflame your hearts with love to God. For God to pardon freely without any desert of yours; to pardon so many offences; to pardon you and pass by others; to take you out of the ruins of mankind, of a clod of dust and sin, and make you a jewel sparkling with heavenly glory—will not this make you love God much? If of three prisoners that deserve to die, the king pardons one, and leaves the other two to the severity of the law, will not he who is pardoned love the prince who has been so full of mercy to him? How should your hearts be endeared in love to

God! The schoolmen distinguish a twofold love, amor gratuitus, a love of bounty—that is, God's love to us in forgiving; and amor debitus, a love of duty—that is, our love to God by way of return. We should show our love by admiring God, by sweetly solacing ourselves in him, and binding ourselves to him in a perpetual covenant.

(3) Let the sense of God's love in forgiving you, make you more cautious and fearful of sin for the future. "There is forgiveness with you—that you may be feared." Psalm 130:4. Oh, fear to offend the God who has been so forgiving to you. If a friend has done us a kindness, we shall not trouble him or abuse his love. After Nathan had told David, "The Lord has put away your sin," how tender was his conscience! When men commit gross sins after pardon, God changes his demeanor towards them, he turns his smile into a frown; they lie, as Jonah, in the "belly of hell;" God's wrath falls into their conscience as a drop of scalding lead into the eye; the promises are as a fountain sealed, not a drop of comfort comes from them. O Christians, do you not remember what it cost before you got your pardon? how long it was before your "broken bones" were set? And will you again venture to sin? You may be in such a condition that you may question whether you belong to God or not. Though God does not damn you—he may give you a taste of hell in this life.

(4) If God has given you good hope that you are pardoned, walk cheerfully. "We rejoice in God, through our Lord Jesus Christ, by whom we have now received the atonement." Romans 5:11. Who should rejoice, if not he who has his pardon? God rejoices when he shows us mercy; and should not we rejoice when we receive mercy? In the saddest times, a pardoned soul may rejoice. Afflictions have a commission to do him good; every cross wind of providence shall blow him nearer to the haven of glory. Christian, God has pulled off your prison-fetters, and clothed you with the robe of

righteousness, and crowned you with loving-kindness, and yet are you sad? "We rejoice in hope of the glory of God." Romans 5:2. Can the wicked rejoice, who have only a short reprieve from hell, and not those who have a full pardon sealed?

(5) Has God pardoned you? Do all the service you can for God. "Always abounding in the work of the Lord." 1 Cor 15:58. Let your head study for God; let your hands work for him; let your tongue be the organ of his praise. When Paul got his pardon, and could say, "I obtained mercy," it was as oil to the wheels, it made him move faster in obedience. 1 Tim 1:16. "I labored more abundantly than they all." 1 Cor 15:10. The pardoned soul thinks he can never love God enough—or serve him enough.

Use 6. Some RULES or directions, how we may obtain forgiveness of sin.

(1) We must take heed of mistakes about pardon of sin; as the mistake that our sins are pardoned when they are not.

Whence is this mistake? From two grounds.

[1] Many think that their sins are pardoned—merely because God is merciful. God's being merciful shows that man's sins are pardonable. But there is a great deal of difference between sins pardonable and sins pardoned. Your sins may be pardonable—yet not pardoned. Though God be merciful—yet whom is God's mercy for? Not for the presuming sinner—but the repenting sinner. Such as go on in sin, cannot lay claim to it. God's mercy is like the ark, which none but the priests might touch; none but such as are spiritual priests, sacrificing their sins, may touch the ark of God's mercy.

[2] Many think that their sins are pardoned—merely because Christ died for sins. That Christ died for remission of sin is true; but that all have remission is false, for then Judas would be forgiven. Remission of sin, is limited to believers. "By him all who believe are justified;" but all do not believe; some slight and trample Christ's blood under foot. Acts 13:39; Heb 10:29. Notwithstanding Christ's death, all are not pardoned. Take heed of this dangerous mistake. Who will seek after pardon—that thinks he has it already?

Another mistake is, that pardon is easy to be had; it is but a sigh, or, "Lord, have mercy." But how dearly has pardon cost those who have obtained it? How long was it before David's broken bones were set! Happy are we if we have the pardon of sin sealed, though at the very last hour; but why do men think pardon of sin so easy to be obtained? They assume that their sins are but small, therefore venial. The devil holds the small end of the telescope before their eyes. But there is no small sin against Deity. Why is he punished with death, who clips the king's coin or defaces his statue—but because it is an abuse offered to the person of the king?

Little sins, when multiplied, become great, as a little sum when multiplied, comes to millions. What is less than a grain of sand—but when the sand is multiplied, what heavier? Your sins cost no small price. View them in the glass of Christ's sufferings, who veiled his glory, lost his joy, and poured out his soul as an offering for the least sin. Little sins, unrepented of, will damn you, as well as greater. Not only great rivers fall into the sea—but little brooks; not only greater sins carry men to hell—but lesser sins; therefore do not think pardon easy, because sin is small. Beware of mistakes.

(2) The second means for pardon of sin is to see yourselves guilty. Come to God as condemned men. "They put ropes on their

heads and came to the king of Israel." 1 Kings 20:32. Let us come to God in profound humility. Do not say, "Lord, my heart is good, and my life blameless." God hates this. Lie in the dust, be covered with sackcloth, and say as the centurion, "Lord, I am not worthy that you should come under my roof! I deserve not the least smile from heaven!" Matthew 8:8. This is the way for pardon.

(3) The third means for pardon is, hearty confession of sin. "I said, I will confess my transgressions, and you forgave the iniquity of my sin." Psalm 32:5. Would we have God cover our sins? We must uncover them. "He who covers his sins does not prosper, but whoever confesses and renounces them finds mercy." Proverbs 28:13. "If we confess our sins, he is just to forgive us our sins." 1 John 1:9. One would have thought it should have run thus, "If we confess our sins, he is merciful to forgive them." Nay—but he is just to forgive them. Why just? Because he has bound himself by a promise to forgive humble confessors of sin. When we accuse ourselves, God absolves us. We are apt to hide our sins, which is as great a folly as for one to hide his disease from the physician; but when we open our sins to God by confessing, he opens his mercy to us by forgiving.

(4) Another means for pardon is sound repentance. Repentance and remission of sin are put together. Luke 24:47. There is a promise of a fountain opened for washing away the guilt of sin. Zech 13:1. But see what goes before: "They shall look upon me whom they have pierced—and they shall mourn for him." Zech 12:10. "Wash, make you clean;" that is, wash in the waters of repentance; and then follows a promise of forgiveness, "Though your sins be as scarlet, they shall be as white as snow." Isaiah 1:16, 18. It is easy to turn white into scarlet—but not so easy to turn scarlet into white; yet, upon repentance, God has promised to make the scarlet sinner of a milk-like whiteness!

Think not, however, that repentance merits pardon—but it prepares for it. We set our seal on the wax when it melts. Just so, God seals his pardons on melting hearts.

(5) The next means for pardon is faith in the blood of Christ. It is Christ's blood alone, which washes away sin. Rev 1:5. But this blood will not wash away sin, unless it be applied by faith. The apostle speaks of the sprinkling of the blood of Christ. 1 Peter 1:2. Many are not pardoned, though Christ's blood be shed, because it is not sprinkled; now it is faith which sprinkles Christ's blood on the soul, for the remission of sin. As Thomas put his hands into Christ's sides—so faith puts its hands into Christ's wounds, and takes of the blood and sprinkles it upon the conscience, for the washing away of guilt. John 20:27. Hence in Scripture, we are said to obtain pardon through faith. "By him all who believe are justified." Acts 13:39. "Your sins are forgiven." Luke 7:48. Whence was this? "Your faith has saved you." 7:50. O let us labor for faith. Christ is an atonement to take away sin; but how? "Through faith in his blood." Romans 3:25.

(6) The last means is to pray much for pardon. "Take away all iniquity." Hos 14:2. "The publican smote upon his breast, saying, God be merciful to me a sinner." Luke 18:13. And the text says that he went away justified. Many pray for health, riches, children; but Christ has taught us to pray, "Forgive us our sins." Be earnest suitors for pardon; consider what guilt of sin is; it binds one over to the wrath of God. Better your house were haunted with devils—than your soul with guilt! He who is in the bond of iniquity, must needs be in the gall of bitterness. Acts 8:23. A guilty soul wears Cain's mark, which was a trembling at the heart, and a shaking in his flesh. Guilt makes the sinner afraid—lest every trouble he meets with should arrest him and bring him to judgment! If guilt is so dismal, and

breeds such convulsion fits in the conscience, how earnest should we be in prayer, that God would remove it, and so earnest as to resolve to take no denial! Plead hard with God for pardon, as a man would plead with a judge for his life. Fall upon your knees, say, "Lord, hear one word!" God may say, "What can you say for yourself, that you should not die?" "Lord, I can say but little—but I put in my Surety, Christ shall answer for me; O look upon that blood which speaks better things than that of Abel; Christ is my priest, his blood is my sacrifice, his divine nature is my altar!"

As Rahab was to show the scarlet thread in the window, that when Joshua saw it he might not destroy her—so show the Lord the scarlet thread of Christ's blood—for that is the way to have mercy. Josh 2:18, 21; 6:22, 23. God may say, "Why should I pardon you? You have never served me." "But, Lord, pardon me, because you have promised it; I urge your covenant!" When a man is about to die by the law, he calls for his book. Just so, say, "Lord, let me have the benefit of my book, your Word says, 'Let the wicked forsake his way and our God will abundantly pardon.' Isaiah 55:7. Lord, I have forsaken my sins, let me therefore have mercy; I plead the benefit of the book!" "But, for whose sake should I pardon? You can not deserve it." "Lord, for your own name's sake; you have said, you will blot out sin, for your own name's sake. Isaiah 43:25. It will not eclipse your crown; your mercy will shine forth, and all your other attributes ride in triumph, if you shall pardon me!"

Thus plead with God in prayer, and resolve not to give over until your pardon is sealed. God cannot deny importunity; he delights in mercy. As the mother, says Chrysostom, delights to have her breasts milked—so God delights to milk out the breast of mercy to the sinner. These means being used will procure this great blessedness, the forgiveness of sin.

IV. The last part of this petition is the CONDITION. "As we forgive those who trespass against us." This word, AS, is not a note of equality—but similitude; not that we equal God in forgiving—but must imitate him in forgiving. The great duty of forgiving others, is contrary to flesh and blood. Men forget kindnesses—but remember injuries. But it is an indispensable duty to forgive; we are not bound to trust an enemy; but we are bound to forgive him. We are naturally prone to revenge. "Revenge," says Homer, "is sweet as dropping honey." The heathen philosophers held revenge to be lawful. But we learn better things from the oracles of Scripture. "When you stand praying, forgive." Mark 11:25. "Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you." Col 3:13.

How can we forgive others, when God only can forgive sin?

In every breach of the second table, there are two things: an offence against God, and a trespass against man. So far as it is an offence against God, he only can forgive; but so far as it is a trespass against man, we may forgive.

When do we forgive others?

When we strive against all thoughts of revenge; when we will not do our enemies harm—but wish well to them, grieve at their calamities, pray for them, seek reconciliation with them, and show ourselves ready on all occasions to relieve them. This is gospel-forgiving.

But I have been much injured and abused, and to put up with it will be a stain to my reputation.

(1) To pass by an injury without revenge, is not eclipsing our honor. The Scripture says of a man, "It is his glory to pass over a transgression." Proverbs 19:11. It is more honor to bury an injury, than to revenge it. Anger and revenge denote weakness; a noble heroic spirit overlooks a petty offence.

(2) Suppose a man's credit should be impaired with those whose censure is not to be regarded; consider the folly of challenging another to a duel. It is little wisdom for a man to redeem his credit by losing his life, and to run to hell to be counted valorous.

But the wrong he has done me is great.

But your not forgiving him is a greater wrong. In injuring you he has offended against man—but in not forgiving him you offend against God.

But if I forgive vile injury, I shall occasion more.

If the more injuries you forgive, the more you meet with--it will only increase your grace the more. Often forgiving will add more to the weight of your glory. If any say, "I strive to excel in other graces—but as for this forgiving, I cannot do it." The graces are inter-linked and chained together; when there is one, there is all. He who cannot forgive, his grace is counterfeit, his faith is false, his devotion is hypocrisy.

But suppose another has wronged me in my estate, may I not go to law for my debt?

Yes, else of what use were law courts? God has set judges to decide cases in law, and to give everyone his right. It is with going to law, as it is with going to war; when the just rights of a nation are invaded, it is lawful to go to war. Just so, when a man's estate is trespassed upon by another, he may go to law to recover it. But the law must be used in the last place; when no entreaties or arbitrations will prevail, then the courts must decide it. Yet this is no revenge, it is not so much to injure another, as to right one's self; which may be, and yet we may live in charity.

Use 1. Here is a bill of indictment against such as study revenge, and cannot put up with the least discourtesy. They would have God forgive them—but they will not forgive others. They will pray, come to church, give alms—but, as Christ said, "One thing you lack." Mark 10:21. They lack a forgiving spirit, they will rather lack forgiveness from God--than they will forgive their brother. How sad is it, that, for every slight wrong, or disgraceful word--men should let malice boil in their hearts! would there be so many duels, arrests, and murders-- if men had the art of forgiving?

Revenge is the proper sin of the devil; he is no drunkard or adulterer —but this old serpent is full of the poison of malice. What shall we say to those who make a profession of religion—but instead of forgiving, pursue others malevolently? It was prophesied, the "wolf shall dwell with the lamb." Isaiah 11:6. But what shall we say, when such as profess to be lambs--become wolves! They open the mouths of the profane against religion who will say these are as full of bitterness as any. O where has love and mercy fled? If the son of man comes--will he find charity on the earth? I fear but little. How can those who nourish anger and malice in their hearts, and will not forgive, pray, "Forgive us, as we forgive others"? Either they must

omit this petition, as Chrysostom says some did in his time, or they pray against themselves!

Use 2. Let us all be persuaded, if ever we hope for salvation, to pass by petty injuries and discourtesies, and labor to be of forgiving spirits. "Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you." Col 3:13.

(1) Herein we resemble God. He is ready to forgive. Psalm 86:5. He befriends his enemies; he opens his hands to relieve those who open their mouths against him. It was Adam's pride to resemble God in omniscience; but it is lawful to resemble God in forgiving enemies; this is a God-like disposition; and what is godliness—but Godlikeness?

(2) To forgive is one of the highest evidences of grace. When grace comes into the heart, it makes a man, as Caleb, of another spirit. Numb 14:24. It makes a great metamorphosis, it sweetens the heart, and fills it with love and sincerity. As a scion grafted into a stock, partakes of the nature and sap of the tree, and brings forth the same fruit—so he who was once of a sour crabby disposition, given to revenge, when ingrafted into Christ, partakes of the sap of the heavenly olive tree, and bears sweet and generous fruit; he is full of love to his enemies, and requites good for evil. As the sun draws up many thick noxious vapors from the earth, and returns them in sweet showers—so a gracious heart returns the unkindnesses of others with the sweet influences of love and mercifulness. "They repay me with evil for the good I do. Yet when they were ill, I grieved for them. I even fasted and prayed for them." Psalm 35:12, 13. This is a good certificate to show for heaven.

(3) The blessed example of our Lord Jesus teaches this. He was of a forgiving spirit; his enemies reviled him—but he pitied them; their words were more bitter than the gall and vinegar which they gave him—but his words were smoother than oil. They spat upon him, pierced him with the spear and nails—but he prayed for them, "Father, forgive them." He wept over his enemies, he shed tears for those that shed his blood. Never was there such a pattern of amazing kindness. Christ bids us learn of him. Matthew 11:29. He does not bid us learn of him to work miracles—but he would have us learn of him to forgive our enemies. If we do not imitate Christ's life- -we cannot be saved by his death.

(4) The danger of an implacable unforgiving spirit. It hinders the efficacy of ordinances; it is like an obstruction in the body, which keeps it from thriving. A revengeful spirit poisons our sacrifice; our prayers are turned into sin. Will God receive prayer mingled with this strange fire? Our coming to the sacrament is sin--if we come not in charity—so that ordinances are turned into sin. It were sad if all the food we eat should turn to poison; but malice poisons the sacramental cup, men eat and drink their own damnation. Judas came to the Passover in malice, and after the sop, Satan entered into him. John 13:27.

(5) God has tied his mercy to the condition, that if we do not forgive, neither will he forgive us. "If you forgive not men their trespasses, neither will your Father forgive your trespasses." Matthew 6:15. A man may as well go to hell for not forgiving--as for not believing. How can they expect mercy from God, whose affections are shut up and are merciless to their trespassing brethren? "He shall have judgment without mercy--who has showed no mercy." James 2:13. "I cannot forgive," said one, "though I go to hell."

(6) The examples of the saints who have been of forgiving spirits. Joseph forgave his brethren, though they put him into a pit and sold him. "Fear not; I will nourish you and your little ones." Gen 50:21. Stephen prayed for his persecutors. Moses was of a forgiving spirit. How many injuries and affronts did he put up with! The people of Israel dealt unkindly with him; they murmured against him at the waters of Marah—but he prayed for them. Exod 15:25. "He cried unto the Lord, and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet." When they lacked water, they chided with him. "Why have you brought us out of Egypt to kill us with thirst?" Exod 17:3. As if they had said, "If we die, we will lay our death to your charge." This was enough to have made Moses call for fire from heaven upon them; but he passes by this injury, and, to show he forgave them, he became an intercessor for them, and drew water from the rock for them; ver 4, 5, 6.

The prophet Elisha feasted his enemies: he prepared a table for those who would have prepared his grave. 2 Kings 6:23. Cranmer was famous for forgiving injuries. When Luther had reviled Calvin, Calvin said, "Though he calls me a devil a thousand times—yet I will love and honor him as a precious servant of Christ." When one who had abused and wronged a Christian asked him what wonders his Master Christ had wrought, he said, "He has wrought this wonder, that though you have so injured me, I can forgive you and pray for you."

(7) Forgiving and requiting good for evil is the best way to conquer and melt the heart of an enemy. When Saul had pursued David with malice and hunted him as a partridge upon the mountains, David would not do him harm when it was in his power. David's kindness melted Saul's heart. "Saul lifted up his voice and wept, and said--You are a better man than I am, for you have repaid

me good for evil." 1 Sam 24:16, 17. Such forgiving is heaping coals which melt the enemy's heart. Romans 12:20. It is the most noble victory to overcome an enemy without striking a blow, to conquer him with love. When Philip of Macedon was told that one Nicanor openly railed against him, instead of putting him to death, he sent him a rich present, which so overcame the man, and made his heart relent, that he went up and down to recant what he had said against the king, and highly extolled the king's mercy.

(8) Forgiving others is the way to have forgiveness from God, and is a sign of that forgiveness.

[1] It is the way to have forgiveness. "If you forgive men their trespasses, your heavenly Father will also forgive you." Matthew 6:14. But one would think other things would sooner procure forgiveness from God, than our forgiving others. No, surely nothing like this to procure forgiveness; for all other acts of religion may have leaven in them. God forbade leaven in the sacrifice. Exod 34:25. One may give alms, and there may be the leaven of vainglory in it. The Pharisees sounded a trumpet, when they gave alms, to gain applause. Matthew 6:2. One may give his body to be burned—yet there may be the leaven of false zeal in this; but to forgive others who have offended us can have no leaven in it, no sinister aim. It is a duty wholly spiritual, and is done purely out of love to God; hence God annexes forgiveness to this, rather than to the highest and most renowned works of charity which are cried up in the world.

[2] It is a sign of God's forgiving us. It is not a cause of God's forgiving us—but a sign. We need not climb up into heaven to see whether our sins are forgiven. Let us look into our hearts, and see if we can forgive others. If we can, we need not doubt but God has forgiven us. Our loving others, is the reflection of God's love to us.

Oh, therefore, by all these arguments, let us be persuaded to forgive others. Christians, how many offences has God passed by in us! Our sins are innumerable and heinous. Is God willing to forgive us so many offences--and cannot we forgive a few? No man can do so much wrong to us all our life--as we do to God in one day!

But HOW must we forgive? As God forgives us.

(1) God forgives SINCERELY. God not only makes a show of forgiveness--but he really forgives, he passes our sins into oblivion. Jer 31:34. So we must not only say we forgive—but do it with the heart. "This is how my heavenly Father will treat each of you, unless you forgive your brother from your heart." Matthew 18:35.

(2) God forgives FULLY. He forgives all our sins. "Who forgives all your iniquities." Psalm 103:3. Hypocrites pass by some offences— but retain others. Would we have God so deal with us as to remit only some trespasses, and call us to account for the rest?

(3) God forgives OFTEN. God multiplies pardon. Isaiah 55:7. Peter asks the question, "Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?" Jesus answered, "I tell you, not seven times, but seventy-seven times." Matthew 18:21, 22. If he say, "I repent," you must say, "I remit."

But this is one of the highest acts of religion; flesh and blood cannot do it. HOW shall I attain to it?

(1) Let us consider how many wrongs and injuries we have done against God. What volume can hold our errata? Our sins are more than the sparks in a furnace.

(2) If we would forgive, let us see God's hand in all that men do or say against us. Did we look higher than instruments, our hearts would grow calm, and we would not meditate revenge. Shimei reproached David and cursed; but David looked higher. "Let him alone, and let him curse, for the Lord has bidden him." 2 Samuel 16:11. What made Christ, when he was reviled, revile not again? He looked beyond Judas and Pilate, he saw his Father putting the bitter cup into his hand. As we must see God's hand in all the affronts and incivilities we receive from men—so we must believe God will do us good by all, if we belong to him. "It may be the Lord will requite me good, for his cursing this day." 2 Samuel 16:12. He who injures me shall add to my reward; he who clips my name to make it weigh lighter, shall make my crown weigh heavier. Well might Stephen pray for his enemies, "Lord, lay not this sin to their charge." Acts 7:60. He knew they did but increase his glory in heaven; every stone his enemies threw at him, added a pearl to his crown!

(3) Lay up a stock of faith. "If your brother sins against you seven times in a day, and seven times in a day turn again to you, saying, 'I repent,' you shall forgive him." Luke 17:3, 4. The apostles said to the Lord, "Increase our faith," as if they had said, "We can never do this without a great deal of faith; Lord, increase our faith." Believe God has pardoned you--and you will pardon others! Only faith can throw dust upon injuries--and bury them in the grave of forgetfulness!

(4) Think how you have often wronged others; and may it not be just with God that the same measure you mete to others, should be measured to you again? Have you not wronged others, if not in their goods—yet in their name? If you have not borne false witness against them—yet perhaps you have spoken falsely of them; the consideration of which may make Christians bury injuries in silence.

(5) Get humble hearts. A proud man thinks it a disgrace to forgive an injury. What causes so many fights and murders, but pride? "Be clothed with humility." 1 Peter 5:5. He who is low in his own eyes--will not be much troubled, though others lay him low; he knows there is a day coming when there shall be a resurrection of names, as well as bodies, and God will avenge him of his adversaries. "And shall not God avenge his own elect?" Luke 18:7. The humble soul leaves all his wrongs to God to requite. "Vengeance belongs to Me--I will repay, says the Lord." Romans 12:19.

Use 3. For comfort. Such as forgive, God will forgive them. You have a good argument to plead with God for forgiveness. "Lo, I am willing to forgive him who harms me. Will not God forgive me, who has received forgiveness in Christ my surety?"

The Sixth Petition in the Lord's Prayer

"Lead us not into temptation—but deliver us from evil." Matthew 6:13

This petition consists of two parts: First, "Lead us not into temptation." Secondly, "But deliver us from evil."

I. "Lead us not into temptation." Does God lead into temptation? God tempts no man to sin. "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither does he tempt he any man." James 1:13. He permits sin—but does not promote it. He who is an encourager of holiness cannot be a pattern of sin. God does not tempt to that to which he has an

antipathy. What king will tempt his subjects to break laws which he himself has established?

But is it not said, God tempted Abraham? Gen 22:1. Tempting there was no more than testing. He tried Abraham's faith, as a goldsmith tries gold in the fire; but there is a great deal of difference between testing his people's grace—and exciting their corruption. God tries their grace—but does not excite their corruption. Man's sin cannot be justly fathered on God. God tempts no man to sin.

What then is the meaning of "Lead us not into temptation"?

The meaning is, that God would not allow us to be overcome by temptation; that we may not be given up to the power of temptation, and be drawn into sin.

Where do temptations come from?

(1) Temptations come from within—from ourselves. The heart is the breeder of all evil. Our own hearts are the greatest tempters. Everyone is a Satan to himself. "Every man is tempted when he is drawn away of his own lust." The heart is a perfect bait to temptation. James 1:14.

(a) Temptations come from without—from Satan. He is called the Tempter. Matthew 4:3. He lies in ambush to do us harm. The devil stands girded for battle—he lays a plot of temptation to blow up the fort of our grace. He is not yet fully cast into prison—but is like a prisoner under bail. The world is his diocese, where he is sure to be tempting, whatever we are doing—reading, praying, or meditating. We find him within—but how he came there we know not; we are sure of his company, though uncertain how we came by it. "A saint's whole life," says Augustine, "is temptation." Elijah, who

could shut heaven by prayer, could not shut temptation out of his heart. This is a great molestation to a child of God; as it is a trouble to a virgin to have her chastity daily assaulted. The more we are tempted to evil, the more we are hindered from good. We are in great danger of the "Prince of the air;" and we need often pray, "Lead us not into temptation." That we may see in what danger we are from Satan's temptations:

[1] Consider Satan's malice in tempting. This hellish serpent is swelled with the poison of malice. Satan envies man's happiness. To see a clod of dust so near to God; and himself, once a glorious angel, cast out of the heavenly paradise—makes him pursue mankind with inveterate hatred. "The devil is come down unto you, having great wrath." Rev 12:12. If there is anything this infernal spirit can delight in, it is to ruin souls, and to bring them into the same damnation as himself. This malice of Satan in tempting must needs be great, if we consider three things:

(1) That Satan, though full of torment, should tempt others. One would think that he would scarcely have a thought but of his own misery; and yet such is his rage and malice that, while God is punishing him, he is tempting others!

(2) His malice is great, because he will tempt where he knows he cannot prevail; he will put forth his sting, though he cannot hurt. He tempted Christ. "If you be the Son of God." Matthew 4:3. He knew well enough Christ was God as well as man— yet he would tempt him. Such was his malice against him that he would put an affront on him, though he knew he should be conquered by him. He tempts the elect to blasphemy; he knows he cannot prevail against them; and yet such is his malice, that though

he cannot storm the garrison of their hearts—yet he will shoot his artillery against them.

(3) His malice is great, because though knowing his tempting men to sin will increase his own torment in hell, he will not leave it off. Every temptation makes his chain heavier and his fire hotter—and yet he will tempt! Therefore being such a malicious revengeful spirit, we need pray that God will not allow him to prevail by his temptation. "Lead us not into temptation."

[2] Consider Satan's DILIGENCE in tempting. "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour!" 1 Peter 5:8. He neglects no time; he who would have us idle—is always busy himself. This lion of hell, is ever hunting after his prey, he compasses sea and land to make a proselyte. He prowls around—as a spy; he watches where he may throw in the fireball of temptation. He is a restless spirit; if we repulse him, he will not desist—but come again with a new temptation. Like Marcellus, a Roman captain Hannibal speaks of, whether he conquered or was conquered, was never quiet. More particularly, Satan's diligence in tempting is seen in this:

(1) If he gets the least advantage by temptation, he pursues it to the utmost. If his temptation to sin begins to take, he follows it closely and presses to the act of sin. When he tempted Judas to betray Christ, and found him inclinable, and beginning to bite at the bait of thirty pieces of silver, he hurried hum on, and never left him until he had foully betrayed his Lord and Master. When he tempted Spira to renounce his religion, and saw him begin to yield, he followed the temptation closely, and never left off until he had made him abjure his faith in Christ.

(2) Satan's diligence in tempting is seen in the variety of temptations he uses. He does not confine himself to one sort of temptation; he has more plots than one. If he finds one temptation does not prevail, he will utilise another. If he cannot tempt to lust, he will tempt to pride. If temptation to covetousness does not prevail, he will tempt to extravagance. If he cannot frighten men to despair, he will see if he cannot draw them to presumption. If he cannot make them profane, he will see if he cannot make them formalists. If he cannot make them wicked, he will tempt them to be erroneous. He will tempt them to leave off ordinances; he will pretend revelations. Error damns as well as vice. Vice pistols, error poisons. Thus Satan's diligence in tempting is great—he will turn every stone; he has several tools to work with; if one temptation will not do he will make use of another. Had we not need then to pray, "Lead us not into temptation"?

[3] Consider Satan's POWER in tempting. He is called "the prince of this world" (John 14:30), and the "strong man, fully armed" (Luke 11:21), and the "great red dragon," who with his tail cast down the third part of the stars. Rev 12:3, 4. He is full of power, being an angel. Though he has lost his holiness—yet not his strength. His power in tempting is seen several ways:

(1) As a spirit he can convey himself into the IMAGINATION, and poison it with bad thoughts. As the Holy Spirit casts in good motions—so the devil does bad. He put it into Judas' heart to betray Christ. John 13:2.

(2) Though Satan cannot compel the WILL, he can present pleasing objects to the senses, which have great force in them. He set a "wedge of gold" before Achan, and so enticed him with that golden bait.

(3) He can excite and stir up the corruption within, and work some inclinableness in the heart to embrace the temptation. Thus he stirred up corruption in David's heart, and provoked him to number the people. 1 Chron 21:1. He can blow a spark of lust into a flame.

(4) Being a spirit, he can convey his temptations into our MINDS—so that we cannot easily discern whether they come from him or from ourselves. One bird may hatch the egg of another, thinking it to be her own. Just so, we often hatch the devil's eggs, thinking they come from our own hearts. When Peter dissuaded Christ from suffering, he thought it came from the love which he bore to his Master, little thinking that Satan had a hand in it. Matthew 16:22. Now, if the devil has such power to instill his temptations, that we hardly know whether they are his or ours, we are in great danger, and had need pray not to be led into temptation. Here, some are desirous to move the question: How shall we perceive when a motion comes from our own hearts, arid when from Satan?

"It is hard," as Bernard says, "to distinguish between the bite of the serpent and the disease of the mind;" between those suggestions which come from Satan, and which breed out of our own hearts. But I conceive there is this threefold difference:

First, such motions to evil as come from our own hearts spring up more leisurely, and by degrees. Sin is long concocted in the thoughts, before consent is given; but usually we may know a motion comes from Satan by its suddenness. Temptation is compared to a dart, because it is shot suddenly. Eph 6:16. David's numbering the people was a motion which the devil injected suddenly.

Secondly, the motions to evil which come from our own hearts are not so terrible. Few are frightened at the sight of their own children; but motions coming from Satan are more ghastly and frightful, as motions to blasphemy and self-murder. Hence it is that temptations are compared to fiery darts, because, as flashes of fire, they startle and affright the soul. Eph 6:16.

Thirdly, when evil thoughts are thrown into the mind, when we loathe and have reluctance to them; when we strive against them, and flee from them, as Moses did from the serpent, it shows they are not the natural birth of our own heart—but the hand of Joab is in this! 2 Samuel 14:19. Satan has injected these impure motions.

(5) Satan's power in tempting appears by the long EXPERIENCE he has acquired in the art. He has been a tempter for as long as he has been a devil. Who are fitter for action than men of experience? Who is fitter to steer a ship than an old, experienced pilot? Satan has gained much experience by being so long versed in the trade of tempting. Having such experience, he knows what are the temptations which have foiled others, and are most likely to prevail; as the fowler lays those snares which have caught other birds. Satan having such power in tempting, increases our danger, and we had need pray, "Lead us not into temptation.

[4] Consider Satan's SUBTLETY in tempting. The Greek word to tempt, signifies to deceive. Satan, in tempting, uses many subtle plots to deceive. We read of the "depths of Satan" (Rev 2:24), of his "devices and stratagems" (2 Cor 2:11), of his "snares and darts". He is called a lion for his cruelty, and an old serpent for his subtlety. He has several sorts of subtlety in tempting.

1st subtlety. He observes the natural temper and constitution of men. He does not know the hearts of men—but he may feel their

pulse, know their temper, and can apply himself accordingly. As the farmer knows what seed is proper to sow in such a soil—so Satan, finding out the temper of a man, knows what temptations are proper to sow in his heart. The same way the tide of a man's constitution runs, the wind of temptation blows. Satan tempts the ambitious man with a crown, the lustfull man with beauty, the covetous man with a wedge of gold. He provides savory food, such as the sinner loves.

2nd subtlety. He chooses the fittest season to tempt in. As a cunning angler casts in his bait when the fish will bite best—so the devil knows the best time when temptation is likeliest to prevail. There are several seasons he tempts in.

1st season. He tempts us in our first initiation and entrance into true religion, when we have newly given up our names to Christ. He will never disturb his vassals; but when we have broken out his prison in conversion, he will pursue us with violent temptations. When Israel were gotten a little out of Egypt, Pharaoh pursued them. As soon as Christ was born, Herod sent to destroy him so when the child of grace is newly born, the devil labors to strangle it with temptation. When the first buddings and blossoms of grace begin to appear, the devil would nip the tender buds with the sharp blasts of temptation. At first conversion, grace is so weak, and temptation so strong, that one wonders how the young convert escapes with his life. Satan has a spite against the new creature.

2nd season. The devil tempts when he finds us idle. We do not sow seed in fallow ground; but Satan sows most of his seed in a person that lies fallow. When the fowler sees a bird sit still and perch upon the tree, he shoots it. Just so, when Satan observes us sitting still, he shoots his fiery darts of temptation at us. "While men slept, his enemy sowed tares;" so, while men sleep in sloth, Satan sows his

tares. Matthew 13:25. When David was idly walking on the housetop, the devil set a tempting object before him, and it prevailed. 2 Samuel 11:2, 3.

3rd season. When a person is reduced to outward needs and straits, the devil tempts him. When Christ has fasted forty days, and is hungry, the devil comes and tempts him with the glory of the world. Matthew 4:8. When provisions grow short, Satan sets in with a temptation. "What, will you starve rather than steal? reach forth your hand, and pluck the forbidden fruit!" How often does this temptation prevail? How many do we see, who, instead of living by faith, live by their shifts, and will steal the venison—though they lose the blessing.

4th season. Satan tempts after an ordinance. When we have been hearing the Word, or at prayer, or sacrament, Satan casts in the hook of temptation. When Christ had been fasting and praying, then came the tempter. Matthew 4:2, 3.

Why does Satan choose time after an ordinance to tempt? We should think it to be the most disadvantageous time, when the soul is raised to a heavenly frame!

(1) Malice puts Satan upon it. The ordinances, which cause fervor in a saint, cause fury in Satan. He knows in every duty we have a design against him; in every prayer we put up a suit in heaven against him; in the Lord's Supper, we take an oath to fight under Christ's banner against him; therefore he is more enraged, and lays his snares and shoots his darts against us!

(2) Satan tempts after an ordinance, because he thinks he will find us more secure. After we have been at the solemn worship of God, we are apt to grow remiss, and leave off former strictness; like a soldier, who, after the battle, leaves off his armor. Satan watches his time. He

does as David did to the Amalekites, who, when they had taken the spoil, and were secure, and they did eat and drink, and dance—David fell upon them, and smote them. 1 Sam 30:17. When we grow remiss after an ordinance, and indulge ourselves too much in carnal delights, Satan falls upon us by temptation, and often foils us. After a full meal, men are apt to grow drowsy; so, after we have had a full meal at an ordinance, we are apt to slumber and grow secure, and then Satan shoots his arrow of temptation, and hits us between the joints of our armor!

5th season. Satan tempts after some discoveries of God's love. The pirate will attack the richly laden ship. Just so, when a soul has been laden with spiritual comforts, the devil shoots at him to rob him of all. He envies a soul feasted with spiritual joy. Joseph's manycolored coat made his brethren envy him and plot against him. After David had the good news of the pardon of his sin, which filled him with consolation, Satan tempted him to a new sin in numbering the people; and so all his comfort leaked out and was spilt.

6th season. Satan tempts when he sees us weakest. He breaks over the hedge where it is lowest; as the sons of Jacob came upon the Shechemites when they were lame, and could make no resistance. Gen 34:25. On two occasions Satan comes upon us in our weakness:

(1) When we are alone; as he came to Eve when her husband was away, and she the less able to resist his temptation. He has the policy to give his poison privately—when no one is by to reveal the treachery. He is like a cunning suitor who woos the daughter when the parents are from home. When we are alone—the devil comes wooing with a temptation, and hopes to have the match struck!

(2) When the hour of death approaches. As the crows peck at the poor sheep, when sick and weak, and can hardly help itself—so, when

a saint is weak on his deathbed, the devil pecks at him with a temptation. He reserves his most furious assaults until the last. The people of Israel were never so fiercely assaulted as when they were going to take possession of the promised land; then all the kings of Canaan combined their forces against them; so, when the saints are leaving the world and going to set their foot on the heavenly Canaan, Satan sets upon them by temptation; he tells them they are hypocrites, and all their evidences are counterfeit. Like a coward, he strikes the saints when they are down; when death is striking at the body, he is striking at the soul.

3rd subtlety. Satan, in tempting, baits his hook with religion. He can tempt to sin under pretenses of piety. Sometimes he is the white devil, and transforms himself into an angel of light. Celsus wrote a book full of error, and he entitled it, "The Book of Truth." So Satan can write the title of religion upon his worst temptation. He comes to Christ with Scripture in his mouth, "It is written," etc. So he comes to many and tempts them to sin, under the pretense of religion. He tempts to evil, that good may come of it; he tempts men to such unwarrantable actions, that they may be put into a capacity of honoring God the more. He tempts them to accept of preferment against conscience that they may be in a condition of doing more good. He put Herod upon killing John the Baptist, that he might be kept from the violation of his oath. He tempts many to oppression and extortion, telling them they are bound to provide for their families. He tempts many to make away with themselves, that they may live no longer to sin against God. Thus he wraps his poisonous pills in sugar. Who would suspect him when he comes as a minister, and quotes Scripture? "And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness." 2 Corinthians 11:14-15

4th subtlety. Satan tempts to sin gradually. The old serpent winds himself in by degrees. He tempts first to less sins, that so he may bring on greater. A small offence may occasion a great crime; as a little prick of a pin may occasion a mortal gangrene. Satan first tempted David to an impure glance of the eye to look upon Bathsheba, and that unclean look occasioned adultery and murder. First he tempts to go into the company of the wicked, then to twist into a cord of friendship, and so, by degrees, to be brought into the same condemnation with them. It is a great subtlety of Satan to tempt to less sins first, for these harden the heart, and fit men for committing more horrid and tremendous sins.

5th subtlety. Satan's policy is to hand over temptations to us by those whom we least suspect.

(1) By near friends. He tempts us by those who are near in blood. He handed over a temptation to Job by his wife. "Do you still retain your integrity?" Job 2:9. As if he had said, Job, you see how, for all your piety, God deals with you, his hand is gone out sore against you; what, and still pray and weep! Cast off all religion, turn atheist! "Curse God, and die!" Thus Satan made use of Job's wife to do his work. The woman was made of the rib, and Satan made a bow of this rib, out of which to shoot the arrow of his temptation. [He aims at the heart through the rib.] The devil often stands behind the curtain —he will not be seen in the business—but puts others to do his work. As a man makes use of a sergeant to arrest another—so Satan makes use of a proxy to tempt; as he crept into a serpent—so he can creep into a near relation.

(2) He tempts sometimes by religious friends. He keeps out of sight, that his cloven foot may not be seen. Who would have thought to have found the devil in Peter? When he would have dissuaded Christ

from suffering, saying, "Master, spare yourself," Christ spied Satan in the temptation. "Get behind me, Satan!" When our religious friends would dissuade us from doing our duty, Satan is a lying spirit in their mouths, and would by them entice us to evil.

6th subtlety. Satan tempts some people more than others. Some are like wet tinder, who will not so soon take the fire of temptation as others. Satan tempts most where he thinks his policies will most easily prevail. Some are fitter to receive the impression of temptations, as soft wax is fitter to take the stamp of the seal. The apostle speaks of "vessels fitted to destruction," so there are vessels fitted for temptation. Romans 9:22. Some, like the sponge, suck in Satan's temptations. There are five sorts of people that Satan most broods upon by his temptations.

(1) Ignorant people. The devil can lead these into any snare. You may lead a blind man anywhere. God made a law that the Jews should not put a stumbling-block in the way of the blind. Lev 19:14. Satan knows it is easy to put a temptation in the way of the blind, at which they shall stumble into hell. When the Syrians were smitten with blindness, the prophet Elisha could lead them wherever he desired. 2 Kings 6:20. The bird that is blind is soon shot by the fowler. Satan, the god of this world, blinds men and then shoots them. An ignorant man cannot see the devil's snares. Satan tells him such a thing is no sin, or but a little one, and he will do well enough; it is but repent.

(2) Satan tempts unbelievers. He who, with Diagoras, doubts a Deity, or with the Photinians, denies hell—what sin may he not be drawn into! He is like metal that Satan can cast into any mold; he can dye him of any color. An unbeliever will stick at no sin, be it luxury, perjury, or injustice. Paul was afraid of none so much as

those who did not believe. "That I may be delivered from those who do not believe in Judea." Romans 15:31.

(3) Satan tempts proud people: over these he has more power. None is in greater danger of falling by temptation, than he who stands high in his own conceit. When David's heart was lifted up in pride, the devil stirred him up to number the people. 2 Samuel 24:2. [Lofty towers crash with a heavier fall; and lightning strikes the tops of mountains.] Horace. Satan made use of Haman's pride to be his shame.

(4) Melancholy people. Melancholy is a black humor, seated chiefly in the brain. It clothes the mind in sable, and disturbs reason. Satan works much upon this humor. There are three things in melancholy which give the devil greet advantage:

[1] Melancholy unfits for duty, it pulls off the chariot-wheels; it dispirits a man. Lute strings which are wet, will not sound. Just so, when the spirit is sad and melancholy, a Christian is out of tune for spiritual actions.

[2] Melancholy sides often with Satan against God. The devil tells such a person God does not love him, there is no mercy for him; and the melancholy soul is apt to think so, and sets his hand to the devil's lies.

[3] Melancholy breeds discontent, and discontent is the cause of many sins, as unthankfulness, impatience, and often it ends in selfmurder. Judge, then, what an advantage Satan has against a melancholy person, and how easily he may prevail with him by his temptation! A melancholy person tempts the devil to tempt him!

(5) Idle people. The devil will find work for the idle to do. Jerome gave his friend this counsel, "To be ever well employed, that when the tempter came, he might find him working in the vineyard." If the hands are not working good, the head will be plotting evil. Mic 2:1.

7th subtlety. Satan gives some little respite, and seems to leave off tempting awhile, that he may come on after with more advantage; as Israel made as if they were beaten before the men of Al, and fled; but it was a plot to draw them out of their fenced cities, and ensnare them by an ambush. Josh 8:15. The devil sometimes raises the siege, and feigns a flight, that he may the better obtain the victory. He goes away for a time, that he may return when he sees a better season. "When the unclean spirit is gone out of a man, he walks through dry places, seeking rest: and finding none, he says, I will return unto my house, whence I came out." Luke 11:24. Satan, by feigning a flight, and leaving off tempting awhile, causes security in people; they think they are safe, and are become victors, when, but suddenly, Satan falls on them and wounds them. As one that is going to leap, runs back a little, that he may take the greater jump—so Satan seems to retire and run back a little, that he may come on with a temptation more furiously and successfully. We need, therefore, always to watch, and have on our spiritual armor.

8th subtlety. The old serpent either takes men off from the use of means, or makes them miscarry in the use of them.

(1) He labors to take men off from duty, from praying and hearing, in order to discourage them; and, to do that, he has two artifices:

He discourages them from duty by suggesting to them their unworthiness; that they are not worthy to approach to God, or have any signs of his love and favor. They are sinful, and God is holy—how dare they presume to bring their impure offering to God? That we

should see ourselves unworthy, is good, and argues humility; but to think we should not approach God because of unworthiness, is a conclusion of the devil's making. God says, "Come, though unworthy." By this temptation, the devil takes many off from coming to the Lord's table. "Oh," says he, "this is a solemn ordinance, and requires much holiness. How dare you come so unworthily? You will eat and drink unworthily." Thus, as Saul kept the people from eating honey—so the devil by this temptation, scares many from this ordinance, which is sweeter than honey and the honeycomb.

Satan endeavors to discourage from duty by objecting lack of success. When men have waited upon God in the use of ordinances, and find not the comfort they desire, Satan disheartens them, and puts them upon resolves of declining all religion; they begin to say as a wicked king, "Should I wait for the Lord any longer?" 2 Kings 6:33. When Saul saw God answered him not by dreams and visions, Satan tempted him to leave his worship, and seek to the witch of Endor. 1 Sam 28:6. No answer to prayer comes; therefore, says Satan, leave off praying; who will sow seed where no crop comes up? Thus the devil by his subtle logic would dispute a poor soul out of duty. But if he sees he cannot prevail this way, to take men off from the use of means, then he labors:

(2) To make them miscarry in the use of means. By this artifice he prevails over multitudes of professors. The devil stands, as he did at Joshua's right hand, to resist men. Zech 3:1. If he cannot hinder them from duty, he will be sure to hinder them in duty, two ways:

By causing distraction in the service of God; and this he does by proposing objects of vanity, or by whispering in men's ears, that they can scarcely know what they are doing.

He hinders, by putting men upon doing duties in a wrong manner.

[1] In a dead formal manner, that so they may fail of the success. Satan knows that duties done superficially, were as good as left undone. That prayer which does not pierce the heart, will never pierce heaven.

[2] He puts them upon doing duties for wrong ends. [The end governs the action]; he will make them look asquint, and have byends in duty. "You shall not be as the hypocrites, for they love to pray standing in the corners of the streets, that they may be seen of men." Matthew 6:5. Prayer is good—but to pray to be seen of men, was a dead fly in the box of ointment. The oil of vainglory feeds the lamp; sinister aims corrupt and destroy our holy things. Here is Satan's policy, either to prevent duty, or pervert it; either to take men off from the use of means, or make them miscarry in the use of them.

9th subtlety. Satan can color over sin with the name and pretense of virtue. Alcibiades hung a beautifully embroidered curtain over a foul picture of satyrs. Just so, Satan can put the curtain of virtue over the foul picture of sin. He can cheat men with false wares; he can make them believe that presumption is faith, that intemperate passion is zeal, revenge is prudence, covetousness is frugality, and prodigality is good hospitality. "Come, see my zeal for the Lord," says Jehu. Satan persuaded him it was a fire from heaven, when it was nothing but the wildfire of his own ambition. This is a subtle art of Satan, to deceive by tempting, and put men off with the dead child, instead of the live child; to make men believe that is a grace, which is a sin; as if one should write balm-water upon a glass of poison. If Satan has all these subtle artifices in tempting, are we not in great danger from this prince of the air? Have we not often need to pray, "Lord, allow us not to be led into temptation"? As the serpent beguiled Eve with his subtlety, let us not be beguiled by his hellish snares and plots. 2 Cor 11:3.

He has a dexterity in subtle contrivances. He hurts more as a fox than a lion. His snares are worse than his darts. "So that Satan will not outsmart us. For we are very familiar with his evil schemes." 2 Corinthians 2:11

10th subtlety. He labors to ensnare us by lawful things. More are hurt by lawful things than unlawful, as more are killed with wine than poison. Gross sins affright us—but how many enticed and harmed, in using lawful things inordinately. Recreation is lawful, eating and drinking are lawful—but many offend by excess, and their table is a snare. Relations are lawful—but how often does Satan tempt to over-love! How often is the wife and child put in God's place! Excess makes things lawful become sinful.

11th subtlety. He makes the duties of our general and particular calling hinder and jostle out one another. Our general calling is serving God, our particular calling is minding our employments in the world. It is wisdom to be regular in both these, when the particular calling does not eat out the time for God's service, nor the service of God hinder diligence in a calling. The devil's art is to make Christians defective in one of these two. Some spend all their time in hearing and reading the Word, and under a pretense of living by faith, do not live in a vocation. Others Satan takes off from duties of religion; under a pretense that they must provide for their families, he makes them so careful for their bodies, that they quite neglect their souls. The subtlety of the old serpent is to make men negligent in the duties either of the first table or the second.

12th subtlety. He misrepresents true holiness, that he may make others despise it. He paints the face of religion full of scars, and with blemishes, that he may create in the minds of men prejudice against it. He represents religion as the most melancholy thing, and that he

who embraces it must banish all joy, though the apostle speaks of "joy in believing." Romans 15:13. Satan suggests that religion exposes men to danger: he shows them the cross—but hides the crown from them; he labors to put all the disgrace he can, upon holiness, that he may tempt them to renounce it. He abuses the good Christian, and gives him a wrong name. The truly zealous man he calls hot-headed and factious; the patient man who bears injuries without revenge, he represents as a coward; the humble man as low-spirited; the heavenly man he calls a fool. He presents things that are seen, as more important than things that are not seen; and thus misrepresents religion to the world. As John Huss, that holy man, was painted with red devils—so Satan paints holiness with as deformed and misshapen a face as he can, that he may, by this temptation, draw men off from solid piety, and make them rather scorn than embrace it. The hand of Joab is in this. Satan is tempting people to atheism, to cast off all religion.

13th subtlety. Satan draws men off from the love of the truth, to embrace error. "That they should believe a lie." 2 Thess 2:11. He is called in Scripture not only an unclean spirit—but a lying spirit. As an unclean spirit he labors to defile the soul with lust, and as a lying spirit he labors to corrupt the mind with error. All this is dangerous, because many errors look so like the truth, as gilt represents true gold. Satan thus beguiles souls. Though the Scripture blames heretics for being promoters of error—yet it charges Satan with being the chief contriver of it. They spread the error—but the devil is a lying spirit in their mouths. Satan's great temptation is to make men believe dangerous impostures, to be glorious truths. He thus transforms himself into an angel of light. What is the meaning of Satan's sowing tares in the parable but sowing error instead of truth? Matthew 13:25. How quickly had the devil broached false doctrine in the apostles' times? That it was necessary to be circumcised, that

angel worship was lawful, and that Christ was not come in the flesh. Acts 15:1; Col 2:18; 1 John 4:3. The devil tempts by drawing men to error, because he knows how deadly the snare is, and the great mischief it will do.

(1) Error is of a spreading nature; it is compared to leaven because it permeates, and to a gangrene because it spreads. Matthew 16:11; 2 Tim 2:17. One error spreads into more, like a circle in the water that multiplies into more circles; one error seldom goes alone. Error spreads from one person to another. It is like the plague, which infects all round about it. Satan by infecting one person with error infects more! The error of Pelagius spread suddenly to Palestine, Africa, and Italy. The Arian error was at first but a single spark—but at last it set almost the whole world on fire.

(2) The devil lays the snare of error, because it brings divisions into the church; and these bring opprobrium and scandal upon the ways of God. The devil dances at discord. Division destroys peace, which was Christ's legacy; and love, which is the bond of perfection. Not only has Christ's coat been rent—but his body, by the divisions which error has caused. In churches and families where error creeps in, what animosities and factions it makes! It sets the father against the son, and the son against the father. What slaughters and bloodshed have been occasioned by errors in the church!

(3) The devil's policy in raising errors, is to hinder reformation. He was never a friend to reformation. In the primitive times, after the apostles' days, the serpent cast out of his mouth water as a flood after the woman, which was a deluge of heresies, that so he might hinder the progress of the gospel. Rev 12:15.

(4) Satan tempts to error, because error devours godliness. The Gnostics were not only corrupted in their judgments—but in their

morals; they were loose in their lives. "Ungodly men, turning the grace of our God into lasciviousness." Jude 4. The Familists afterwards turned Ranters, and gave themselves over to vices and immoralities; and this they did while boasting of the Spirit and of perfection.

(5) The devil's design in seducing by error is, that he knows it is pernicious to souls. Error damns as well as vice; poison kills as well as a pistol. "Who privily shall bring in damnable heresies." 2 Peter 2:1. If Satan is thus subtle in laying snares of error to deceive, had we not need to pray that God would not allow us to be led into temptation; that he would make us wise to keep out of the snare of error; or, if we have fallen into it, that he would enable us to recover out of the snare by repentance?

14th subtlety. Satan bewitches and ensnares men, by setting pleasing baits before them; as the riches, pleasures, and honors of the world. "All these things will I give you." Matthew 4:9. How many does he tempt with this golden apple? Pride, idleness, luxury—are the three worms which are bred by prosperity. "Those who will be rich fall into temptation and a snare." 1 Tim 6:9. Satan kills with these silver darts. Satan kills with these silver darts! How many are ensnared by his luscious delights! The pleasures of the world are the great engine by which Satan batters down men's souls. His policy is to tickle them to death—to damn them with delights! The flesh would gladly be pleased, and Satan prevails by this temptation; he drowns them in the sweet waters of pleasure. Such as have abundance of the world, walk in the midst of golden snares. We had need watch our hearts in prosperity, and pray not to be led into temptation. We have as much need to be careful that we are not endangered by prosperity, as a man has to be careful at a feast where there are some poisoned dishes of food.

15th subtlety. Satan in tempting pleads necessity. He knows that necessity may in some cases seem to palliate and excuse a sin. It may seem to make a less evil good, to avoid a greater evil, as Lot offered to expose his daughters to the Sodomites, and was willing that they should be defiled, that he might preserve the angel strangers who were come into his house. Gen 19:8. Doubtless Satan had a hand in this temptation, and made Lot believe that the necessity of the action would excuse the sin. The tradesman pleads the necessity of unlawful gain, or he cannot live; another pleads a necessity of revenge, or his credit would be impaired. Thus Satan tempts men to sin by the plea of the necessity. He will quote Scripture to prove that in some extraordinary cases there may be a necessity of doing that which is not at other times justifiable. Did not David, in case of necessity, "eat the showbread, which was not lawful for him—but only the priests"? Matthew 12:4. We do not read that he was blamed; then says Satan, Why may not you in cases extraordinary trespass a little and take the forbidden fruit? O beware of this temptation! Satan's cloven foot is in it. Nothing can warrant a thing, which in its own, sinful. Necessity will not justify impiety.

16th subtlety. Satan draws men to presumption. Presumption is a confidence without sufficient ground. It is made up of two ingredients—audacity and security. This temptation is common. There is a twofold presumption:

(1) When men presume that they are better than they are; that they have grace when they have none. They will not take gold on trust— but they will take grace upon trust. The foolish virgins presumed that they had oil in their vessels—when they had none. Here that rule of Epicharmus is good, "Distrust a fallacious heart."

(2) When men presume on God's mercy. Though they are not so holy as they should be—yet they presume that God will be merciful to them. They look upon God's mercy with the broad spectacles of presumption. Satan soothes men in their sins; he preaches to them, "All hope, no fear;" and deludes them with golden dreams. "How many with vain hope, go down to hell." Augustine. Presumption is Satan's drag-net, by which he drags millions to hell.

By this temptation he often draws the godly to sin. They presume upon their privileges or graces, and so venture on occasions of sin. Jehoshaphat joined in a league of amity with king Ahab, presuming that his grace would be an antidote strong enough against the infection. 2 Chron 18:3. Satan tempted Peter to presume upon his own strength; and when it came to the trial he was foiled, and came off with shame. We had therefore need pray, that we may not be led into this temptation; and say with David, "Keep back your servant from presumptuous sins." Psalm 19:13.

17th subtlety. Satan carries on his evil designs against us under the highest pretenses of friendship. He puts silver upon his bait, and dips his poisoned pills in sugar, as some courtiers who make the greatest pretenses of love, where they have the most deadly hatred. Satan takes off his lion's skin and comes in sheep's clothing; he pretends kindness and friendship, and pleads what might be for our good. Thus he came to Christ, "Command that these stones be made bread." Matthew 4:3. As if he had said, "I see you are hungry, and there is no table spread for you in the wilderness; I, therefore, pitying your condition, wish you to get something to eat; turn stones to bread, that your hunger may be satisfied." But Christ spied the temptation, and with the sword of the Spirit, wounded the old serpent!

Thus Satan came to Eve, and tempted her under the notion of a friend. "Eat," said he, "of the forbidden fruit; for the Lord knows, that in the day you eat thereof, you shall be as gods." As if he had said, "I persuade you only to that which will put you into a better condition than you now are in; eat of this tree, and it will make you omniscient, you shall be as gods." What a kind deceitful devil was here! But it was a subtle temptation. She greedily swallowed the bait, and ruined herself and all her posterity! Let us fear his fallacious flatteries.

18th subtlety. Satan tempts men to sin by persuading them to keep his counsel. They are like those that have some foul disease, and will rather die than tell the physician. It were wisdom, in case of sore temptation, to open one's mind to some experienced Christian, whose counsel might be an antidote against it. There is danger in concealing it, as in concealing a distemper that may prove mortal. How had we need renew the petition, "Lead us not into temptation!"

19th subtlety. Satan makes use of fit tools for carrying on his work —that is, he makes use of such people as may be the most likely means to promote his designs. He lays the plot of a temptation, cuts out the work, and employs others to finish it.

(1) He makes use of such as are in places of dignity, men of renown. He knows, if he can get these on his side—that they may draw others into snares. When the princes and heads of the tribes joined with Korah, they presently drew a multitude into the conspiracy. Numb 16:2, 10.

(2) He carries on his designs by men of wit and abilities, such as, if it were possible, would deceive the very elect. He must have a great deal of cunning that persuades a man to be out of love with his food; but the devil can make use of heretical spirits to persuade men to be

out of love with the ordinances of God, in which they profess to have found comfort. Many who once seemed to be strict frequenters of the house of God are persuaded, by Satan's cunning instruments, to leave it off and to follow the light within them. One great subtlety of the devil is to make use of such cunning, subtle men as may be fit to carry on his tempting designs.

(3) He makes use of bad company to be instruments of tempting, especially to draw youth into sin. First they persuade them to come into their company, then to twist into a cord of friendship, then to drink with them, and, by degrees, debauch them. These are the devil's decoys to tempt others.

20th subtlety. Satan strikes at some grace, more than others. He aims at some people more than others; or at some grace more than others; and if he can prevail in this, he knows that it will be an advantage to him. If you ask what grace it is that Satan most strikes at, I answer, it is the grace of faith. He lays the plot of his temptation to blow up the fort of our faith. Why did Christ pray more for Peter's faith than any other grace? Luke 22:32. Because he saw that his faith was most in danger; the devil was striking at this grace. Satan, in tempting Eve, labored to weaken her faith. "Yes, has God said, You shall not eat of every tree of the garden?" Gen 3:1. The devil would persuade her that God had not spoken truth; and when he had once brought her to distrust, she took of the tree. It is "the shield of faith." Eph 6:16. Satan, in tempting, strikes most at our shield, he assaults our faith. Though true faith cannot be wholly lost, it may suffer a great eclipse. Though the devil cannot by temptation take away the life of faith—yet he may hinder its growth. He cannot destroy grace —but he may weaken it.

Why does Satan in tempting chiefly assault our faith?

"Fight neither with small nor great—but only with the king." 1 Kings 22:31. Faith is the king of the graces; it is a royal, princely grace, and puts forth the most majestic and noble acts; therefore Satan fights chiefly with this grace. I shall show you the devil's policy in assaulting faith most.

(1) Faith is the grace which does Satan most harm; it makes the most resistance against him. "Be careful! Watch out for attacks from the Devil, your great enemy. He prowls around like a roaring lion, looking for some victim to devour! Resist him, standing firm in the faith." 1 Peter 5:8-9. No grace more bruises the serpent's head—than faith. It is both a shield and a sword, defensive and offensive. It is a shield to guard the head and defend the vitals. The shield of faith prevents the fiery darts of temptation from piercing us through. Faith is a sword which wounds the red dragon.

How does faith come to be so strong, that it can resist Satan and put him to flight?

Because it brings the strength of Christ into the soul. Samson's strength lay in his hair—ours lies in Christ. If a child is assaulted, it runs and calls to its father for help. Just so, when faith is assaulted, it runs and calls Christ, and in his strength overcomes. "In every situation take the shield of faith, and with it you will be able to extinguish the flaming arrows of the evil one." Ephesians 6:16

Faith furnishes itself with a store of promises. The promises are faith's weapons to fight with. As David, by five stones in his sling, wounded Goliath—so faith puts the promises, as stones, into its sling. 1 Sam 17:40. "I will never leave you nor forsake you." Heb 13:5. "A bruised reed shall he not break." Matthew 12:20. "Who will not allow you to be tempted above that you are able." 1 Cor 10:13. "The God of peace shall bruise Satan under your feet shortly." Romans 16:20. "No

man is able to pluck them out of my Father's hand." John 10:29. Here are five promises, like five stones, put into the sling of faith, and with these a believer may wound the red dragon. Faith being such a grace to resist and wound Satan, he watches his opportunity to batter our shield, though he cannot break it.

(2) Satan strikes most at our faith, and would weaken and destroy it, because it has a great influence upon all the other graces, and sets them to work. Like some rich clothier, that gives out a stock of wool to the poor, and sets them spinning—so faith gives out a stock to all the other graces, and sets them to work. It sets love to work. "Faith which works by love." Gal 5:6. When once the soul believes God's love, its love is kindled to God. The believing martyrs burned hotter in love than in fire. Faith sets repentance to work. When the soul believes there is mercy to be had, it sets the eyes weeping. "Oh," says the soul, "that ever I should offend such a gracious God!" Repenting tears drop from the eye of faith. "The father of the child cried out with tears, Lord, I believe." Mark 9:24. If the devil cannot destroy our faith—yet if he can disturb it, if he can hinder and stop its actings, he knows all the other graces will be lame and inactive. If the spring in a watch is stopped, the motion of the wheels will be hindered. Just so, if faith is hindered, all the other graces will be at a stand-still.

21st subtlety. Satan encourages those doctrines that are fleshpleasing. He knows the flesh loves to be gratified, that it cries out for ease and liberty, and that it will not endure any yoke, unless it is lined and made soft. He will be sure, therefore, to lay his bait of temptation, so as to please and humor the flesh. The Word says, "Strive as in an agony to enter into glory; crucify the flesh; take the kingdom of heaven by holy violence!" Satan, to enervate and weaken these Scriptures, flatters the flesh; tells man there needs no such

strictness; nor so much zeal and violence; a softer pace will serve; sure there is an easier way to heaven; there needs no breaking the heart for sin. Do but confess to a priest, or count over a few rosary beads, or say some Ave Marias—and that will procure you a pardon, and give you admission into paradise. Or he goes another way to work: if he sees men startle at Popery—he stirs up flattering Antinomianism, and says, "What is the need of all this cost? What is the need of repenting tears? These are legal. What is the need to be so strict in your obedience? Christ has done all for you; you should make use of your Christian liberty." This temptation draws many away; it takes them off from strictness of life. He who sells cheapest shall have most customers, the devil knows that it is a cheap and easy doctrine which pleases the flesh, and therefore he has the most customers.

22nd subtlety. Satan has his temptations in reference to holy duties. His policy is either to hinder from duty, or discourage in duty, or put men too far in duty.

(1) To hinder from duty, as (1 Thess 2:18), "We would have come once and again—but Satan hindered us." So many duties of religion would have been performed—but Satan hindered. The hand of Joab is in this. There are three duties which the devil is an enemy to, and labors to keep us from.

Meditation. He will let men profess, or pray and hear in a formal manner, which does him no hurt and them no good. But he opposes meditation, as being a means to compose the heart and make it serious. He can stand your small shot, if you do not put in this bullet of meditation. He cares not how much you hear—but how much you meditate. Meditation is chewing the cud, it makes the Word digest and turn to nourishment; it is the bellows of the affections. The devil

is an enemy to this. When Christ is alone in the wilderness, giving himself to divine contemplations, the devil comes and tempts him, to hinder him. He will thrust in worldly business, something or other to keep men off from holy meditation.

Mortification. This is as needful as heaven. "Mortify your members which are upon the earth, uncleanness, inordinate affection." Col 3:5. Satan will let men be angry with sin, exchange sin, or restrain sin, which keeps it a prisoner, that cannot break out; but when it comes to taking away the life of sin, he labors to stop the warrant and hinder the execution! When sin is being mortified, Satan is being crucified.

Self-examination. "Examine yourselves;" is a metaphor from metal which is pierced through, to see if there is gold within. 2 Cor 13:5. Self-examination is a spiritual inquisition set up in the soul. Man must search his heart for sin, as one would search a house for a traitor; or, as Israel sought for leaven to burn it. Satan, if it is possible, will, by his temptations, keep men from this duty. He tells them that their estate is good, and what need they put themselves to the trouble of examination? Though men will not take their money on trust—yet Satan persuades them to take their grace on trust. He persuaded the foolish virgins that they had oil in their lamps. He has another policy, which is to show men the faults of others, in order to keep them from searching their own. He will allow them spectacles to see what is amiss in others—but a microscope to behold their own faces and see what is amiss in themselves.

(2) His policy is to discourage in duty. When anyone has been performing holy duties, Satan tells him that he has played the hypocrite; that he has served God for money; that he has had sinister ends; that his duties have been full of distraction and pride; that he

has offered the blind and the lame—so how can he expect a reward from God? He tells a Christian he has increased his sin by prayer, and endeavors to make him disparage his duties—so he knows not whether he should pray or not.

(3) If this plot will not work, he labors to put a Christian on too far in duty. If he cannot keep him from duty, he will run him on too far in it. Humiliation, or mourning for sin, is a duty—but Satan will push it too far; he will say, "You are not humbled enough!" Indeed, he never thinks a man is humbled enough, until he despairs. He would make a Christian wade so deep in the waters of repentance, that he would get beyond his depth, and be drowned in the gulf of despair.

He comes thus to the soul, "Your sins have been great, and your sorrows should be proportionate to your sins. But is it so? Can you say you have been as great a mourner as you have been a sinner? You did for many years drive no other trade but sin—and is a drop of sorrow enough for a sea of sin? No! Your soul must be more humbled, and lie steeping longer in the brinish waters of repentance!" He would have a Christian weep himself blind, and in a desperate mood, to throw away the anchor of hope!

Now, lest any be troubled with this temptation, let me say that this is a mere fallacy of Satan; for sorrow proportionable to sin is not attainable in this life, nor does God expect it. It is sufficient for you, Christian, if you have a gospel-sorrow; if you grieve so far as to see sin hateful, and Christ precious; if you grieve so as to break off iniquity; if your remorse ends in divorce. This is to be humbled enough. The gold has lain long enough in the fire when the dross is purged out. Just so, a Christian has lain long enough in humiliation when the love of sin is purged out. This is to be humbled enough for

divine acceptance. God, for Christ's sake, will accept of this sorrow for sin; therefore let not Satan's temptations drive you to despair.

You see how subtle an enemy he is, to hinder from duty, or discourage in duty, or put men on too far in duty, that he may run them upon the rock of despair! Had we not need, then, who have such a subtle enemy, to pray, "Lord, lead us not into temptation"? As the serpent beguiled Eve, let us not be beguiled by this hellish deceiver.

23rd subtlety. Satan tempts to sin, by the hope of returning out of it by speedy repentance. It is easy for the bird to fly into the snare— but it is not so easy to get out of it. Is it so easy a thing to repent? Are there no pangs in the new birth? Is it easy to leap out of Delilah's lap into Abraham's bosom? How many has Satan flattered into hell by the policy, that if they sin, they may recover themselves by repentance! Alas! is repentance in our power? A lock can be easily shut—but it cannot open without a key. Just so, we can shut ourselves out from God—but we cannot open to him by repentance, until he who has the key of David in his hand, opens our heart.

24th subtlety. Satan puts us upon doing that which is good, unseasonably.

To mourn for sin is a duty; the sacrifices of God are a broken heart. But there is a time when it may not be so seasonable. Psalm 51:17. After some eminent deliverance, which calls for rejoicing, to have the spirit dyed of a sad color, and to sit weeping, is not seasonable. There was a special time at the feast of tabernacles, when God called his people to cheerfulness. "Seven days shall you keep a solemn feast unto the Lord your God, you shall surely rejoice." Deut 16:15. Now, if at this time the Israelites had hung their harps upon the willows, and been disconsolate, it would have been very unseasonable, like

mourning at a wedding. When God, by his providence, calls us to thanksgiving, and we sit drooping, and, with Rachel, refuse to be comforted—it is very evil, and savors of ingratitude. It is Satan's temptation; the hand of Joab is in this!

To rejoice is a duty. "Praise is lovely for the upright." Psalm 33:1. But when God, by his judgements, calls us to weeping—joy and mirth is unseasonable. "In that day did the Lord call to weeping, and behold joy and gladness." Isaiah 22:12, 13. Learned writers think that this was in the time of King Ahaz, when the signs of God's anger, like a blazing star, appeared. To be given to mirth at that time, was very unseasonable.

To read the Word is a duty—but Satan sometimes puts men upon it when it is unseasonable. To read it at home when God's Word is being preached, or the sacrament administered, is unseasonable, yes, sinful; as Hushai said, "The counsel is not good at this time." 2 Samuel 17:7. There was a set time enjoined for the Passover, when the Jews were to bring their offering to the Lord. Numb 9:2. Had the people been reading the law at home in the time of the Passover, it had not been in season, and God would have punished it for a contempt. It is the devil's subtle temptation, either to keep us from duty, or to put us upon it when it is least in season. Duties of religion, not well timed, and done in season, are dangerous. Snow and hail are good for the ground when they come in their season; but in the harvest, when the corn is ripe, a storm of hail would do hurt.

25th subtlety. Satan persuades men to delay repenting and turning to God. He says (as Hag 1:2), "The time is not come." Now youth is budding; or you are but in the flower of your age, it is too soon to repent: "The time is not come." This temptation is the devil's drawnet by which he draws millions to hell; it is a dangerous temptation.

"Sin is a sweet poison," Bernard. The longer poison lies in the body— the more deadly it is. Just so, by delay of repentance, sin strengthens, and the heart hardens. The longer ice freezes, the harder it is to be broken. Just so, the longer a man freezes in impenitency, the more difficult it will be to have his heart broken. When sin has settled in the heart—it is not easily driven away. Besides, the danger of delaying repentance appears in this, that life is hazardous, and may suddenly expire. What security have you, that you shall live another day? Life is made up of a few flying minutes; it is a candle, which is soon blown out. "What is your life? It is even a vapor." James 4:14. The body is like a vessel, filled with a little breath; sickness broaches it, death draws it out. How dangerous therefore is it to procrastinate and put off turning to God by repentance! Many now in hell purposed to repent—but death surprised them!

26th subtlety. Satan, in tempting, assaults and weakens the saints' peace. If he cannot destroy their grace, he will disturb their peace. He envies the Christian; and if he cannot keep him from a heaven hereafter, he will keep him from a heaven upon earth. There is nothing, next to holiness, which a Christian prizes more than peace and tranquility of mind. It is the cream of life, a bunch of grapes by the way. Now, Satan's great policy is to shake a Christian's peace; that, if he will go to heaven, he shall go there through frights, and plenty of tears. He throws in his fire-balls of temptation, to set the saints' peace on fire. Of such great concern is spiritual peace, that no wonder if Satan would, by his intricate subtleties, rob us of that jewel. Spiritual peace is a token of God's favor. As Joseph had a special testimony of his father's kindness in the many-colored coat— so have the saints a special token of God's good will to them, when he gives them the many-colored coat of inward peace. No wonder then, if Satan rages so much against the saints' peace, and would tear off

this comfortable robe from them. The devil troubles the waters of the saints' peace because hereby he hopes to have the more advantage of them.

(1) By perplexing their spirits, he takes off their chariot wheels; unfits them for the service of God; and puts body and mind out of temper, as an instrument out of tune. Sadness of spirit prevailing, a Christian can think of nothing but his troubles; his mind is full of doubts, fears, surmises—so that he is like a person distracted, and is scarcely himself; either he neglects the duties of religion, or his mind is taken off from them while he is doing them. There is one duty especially that melancholy and sadness of spirit unfits for, and that is thankfulness. Thankfulness is a tribute due to God. "Let the saints be joyful, let the high praises of God be in their mouth." Psalm 149:5, 6. But when Satan has disturbed a Christian's spirit and filled his mind full of black, and almost despairing thoughts, how can he be thankful? It rejoices Satan to see how his plot succeeds. By making God's children unquiet, he makes them unthankful.

(2) By troubling the saints' peace, Satan lays a stumbling block in the way of others. By this he gets occasion to render the ways of God unlovely to those who are looking heavenward. He sets before new beginners—the perplexing thoughts, the tears, the groans of those who are wounded in spirit, to scare them from all seriousness in religion. He will object to new beginners: "Do you not see how these sad souls torture themselves with melancholy thoughts—and will you change the comforts and pleasures of this life to sit always in the house of mourning? Will you espouse that religion which makes you a terror to yourselves, and a burden to others? Can you be in love with a religion that is ready to frighten you out of your wits?" Thus the devil, by troubling the saints' peace, would discourage others who are looking towards heaven; he would beat them off from prayer, and

hearing all soul-awakening sermons, by the fear lest they should fall into this black humor of melancholy, and end their days in despair.

(3) By this subtle policy of Satan, in disturbing the saints' peace, and making them believe God does not love them, he sometimes so far prevails as to make them begin to entertain hard thoughts of God. Through the black spectacles of melancholy, God's dealings look sad and ghastly. Satan tempts the godly to have strange thoughts of God; to think he has cast off all pity, and has forgotten to he gracious, and to make sad conclusions. Psalm 78:7, 8, 9. "He will break all my bones like a lion; You make an end of me day and night." Isaiah 38:13. The devil, by melancholy, causes a sad eclipse in the soul—so that it begins to think that God has shut up the springs of mercy, and there is no hope. Hereupon Satan gets further advantage of a troubled spirit. Sometimes he puts it upon sinful wishes and execrations against itself; as Job, who in distemper of mind, cursed the day of his birth. Job 3:3. Though he did not curse his God—yet he cursed the day of his birth.

Thus you see what advantages the devil gets by raising storms and troubling the saints' peace. If the devil is capable of any delight, it is to see the saints' disquiets. Their groans are his music. It is a sport to him to see them torture themselves upon the rack of melancholy, and almost drown themselves in tears. When the godly have unjust surmises of God, question his love, deny the work of grace, and fall to wishing they had never been born—Satan is ready to clap his hands, and shout for a victory.

By what arts and methods does Satan, in tempting, disturb the saints' peace?

He slyly conveys evil thoughts, and makes a Christian believe they come from his own heart. The cup was found in Benjamin's sack—

but it was of Joseph's putting there. Just so, a child of God often finds atheistical and blasphemous thoughts in his mind—but Satan has put them there. As some lay their children at another's door—so Satan lays his temptations at our door, and fathers them upon us. We then trouble ourselves about them, and nurse them, as if they were our own.

Satan disturbs the saints' peace by drawing forth their sins in the black colors to affright them, and make them ready to give up the spirit. He is called the accuser of the brethren; not only because he accuses them to God—but accuses them to themselves. He tells them they are guilty of certain sins and they are hypocrites; whereas the sins of a believer only show that his grace is not perfect—but not that he has no grace. When Satan comes with this temptation, show him that Scripture, "The blood of Jesus Christ his Son cleanses us from all sin." 1 John 1:7.

27th subtlety. Satan, by plausible arguments, tempts men to commit suicide—to make away with themselves. This temptation not only crosses the current of Scripture—but it is abhorrent to nature to be one's own executioner. Yet such are the cunning artifices of Satan, that he persuades many to lay violent hands upon themselves, as the obituaries witness. He tempts some to do this in terror of conscience, telling them, "All the hell they shall have is in their conscience, and death will give them present ease." He tempts others to make away with themselves that they may live no longer to sin against God. Others he tempts to make away with themselves, that they may presently arrive at happiness. He tells them, the best of the saints desire heaven, and the sooner they are there the better.

Augustine speaks of Cleombrotus, who hearing Plato read a lecture on the immortality of the soul, and the joys of the other world—threw

himself down a steep precipice and killed himself. This is Satan's plot; but we must not break prison by laying violent hands upon ourselves—but wait until God sends and opens the door. Let us pray "Lead us not into temptation." Still bear in mind that Scripture, "You shall not kill." Exod 20:13. If we may not kill another—much less ourselves! And take heed of discontent, which often opens the door to self-murder.

Thus I have shown you twenty-seven subtleties of Satan in tempting, that you may the better know them, and avoid them. There is a story of a Jew who would have poisoned Luther—but a friend sent to Luther the picture of the Jew, warning him to take heed of such a man when he saw him; by which means Luther recognized knew the murderer, and escaped his hands. I have told you the subtle devices of Satan in tempting; I have shown you the picture of him who would murder you. Being forewarned, I beseech you to take heed of the murderer!

From the subtlety of Satan in tempting, let me draw three inferences.

(1) It may administer matter of wonder to us, how any are saved. How amazing that Satan, this Abaddon, or angel of the bottomless pit (Rev 9:11) this Apollyon, this soul-devourer—does not deceive all mankind! What a wonder that some are preserved, that neither Satan's hidden snares prevail nor his fiery darts! What a wonder that neither the head of the serpent, nor the paw of the lion destroys them! Surely it will be matter of admiration to the saints, when they come to heaven, to think how astonishing it is, that notwithstanding all the force and fraud, the power and policy of hell, they should arrive safe at the heavenly port! This is owing to the safe

conduct of Christ, the Captain of our salvation. Michael is too hard for the dragon!

(2) Is Satan subtle? See what need we have to pray to God for wisdom to discern the snares of Satan, and strength to resist them. We cannot of ourselves stand against temptation; if we could, the prayer were needless, "Lead us not into temptation." Let us not think that we in ourselves, can be too cunning for the devil, or escape his wiles and darts. If David and Peter, who were pillars in God's temple, fell by temptation—how soon would such weak reeds as we are, be blown down—if God would leave us! Take Christ's advice, "Watch and pray, that you enter not into temptation." Matthew 26:41.

(3) See how the end of all Satan's subtleties in tempting is, that he may be an accuser. He lays the plot, entices men to sin, and then brings in the indictment; as if one should make another drunk, and then complain of him to the magistrate for being drunk. The devil is first a tempter—and then an informer. He is first a liar— and then a murderer!

Having shown the subtleties of Satan in tempting, I shall answer two questions:

Why does God allow his people to be buffeted by Satan's temptations?

He does it for many wise and holy ends.

(1) He lets them be tempted to try them. The Hebrew word signifies both to tempt and to try. Temptation is a touchstone to try what is in the heart. The devil tempts, that he may deceive—but God

lets us be tempted, to try us. [He who is not tempted is not tested.] Augustine.

Hereby God tries our sincerity. Job's sincerity was tried by temptation; the devil told God that Job was a hypocrite, and served him only because God had blessed him. But, said he, "Touch all that he has (that is, let me tempt him) and he will curse you to your face!" Job 1:11. Well, God did let the devil touch him by temptation, and yet Job remained holy, he worshiped God, and blessed God; ver 20, 21. Here Job's sincerity was proved; he had fiery temptations—but he came out of the fire a golden Christian. Temptation is a touchstone of sincerity.

By temptation. God tries our love. The wife of Tigranes never showed her chastity and love to her husband, as when she was tempted by Cyrus—but did not yield. Just so, our love to God is seen when we can look a temptation in the face, and turn our back upon it. Though the devil come as a serpent subtly, and offers a golden apple —yet the one who loves God will not touch the forbidden fruit. When the devil offered Christ all the kingdoms of the world, and the glory of them, such was Christ's love to his Father, that he abhorred the temptation. True love will not be bribed. When the devil's darts are most fiery—a saint's love to God is most fervent! "If you love Me, you will keep My commandments." John 14:15

By temptation God tries our courage. "Ephraim is a silly dove without heart." Hos 7:11. So it may be said of many, they are without a heart; they have no heart to resist a temptation. No sooner does Satan come with his solicitations—but they yield. They are like a coward, who as soon as the thief approaches, delivers his purse. He is a valorous Christian, who brandishes the sword of the Spirit against Satan, and will rather die than yield. The courage of the Romans was

never more seen, than when they were assaulted by the Carthaginians. Just so, the heroic spirit of a saint is never more seen than in a battle-field, when he is fighting with the red dragon, and by the power of faith puts the devil to flight. [The strength of faith can be shaken, not destroyed.] Tertullian. One reason why God lets his people be tempted is, that their metal may be tried—their sincerity, love, and magnanimity. When grace is proved, the gospel is honored.

(2) God allows his children to be tempted, that they may be kept from pride. Pride crept once into the angels, and into the apostles, when they disputed which of them should be greatest; and in Peter, when he said, "Though all men forsake you—yet I will not," as if he had had more grace than all the apostles. Pride keeps grace low, that it cannot thrive. As the head swells—the other parts of the body waste away. Just so, as pride swells—grace wastes away. God resists pride; and, that he may keep his children humble, he allows them sometimes to fall into temptation. "To keep me from getting puffed up, I was given a thorn in my flesh, a messenger from Satan to torment me and keep me from getting proud." 2 Cor 12:7. When Paul was lifted up by revelations, he was in danger of being lifted up with pride; then came the messenger of Satan to buffet him: that was some sore temptation to humble him. The thorn in the flesh was to burst the bubble of pride. Better is the temptation which humbles me —than the duty which makes me proud. Rather than a Christian should be proud, God lets him fall into the devil's hands awhile—that he may be cured of his swelling pride.

(3) God lets his people be tempted, that they may be fitter to comfort others who are in the same distress, and speak a word in due season to such as are weary. Paul was trained up in the fencing-school of temptation, and was able to acquaint others with Satan's wiles and stratagems, 2 Cor 2:11. A man who has ridden over

a place where there are quicksands, is the fittest to guide others through that dangerous way. Just so, he who has been buffeted by Satan, and has felt the claws of the roaring lion, is the fittest man to deal with one who is tempted.

(4) God lets his children be tempted, to make them long more for heaven, where they shall be out of gunshot, and freed from the hissing of the old serpent. Satan is not yet fully cast into prison—but like a prisoner who is under bail, he vexes and molests the saints. He lays his snares, and throws his fireballs! But this only makes the children of God long to be gone from hence, and pray that they had the wings of a dove, to fly away and be at rest! God allowed Israel to be vexed with the Egyptians, that they might long the more to be in Canaan. Heaven is the place of rest—no bullets of temptation fly there! The eagle that soars aloft in the air, and sits perching upon the tops of high trees, is not troubled with the stinging of serpents below. Just so, when believers have got into the heaven above, they shall not be stung with the old serpent! The devil is cast out of the heavenly paradise. Heaven is compared to an exceeding high mountain. Rev 21:10. It is so high, that Satan's fiery darts cannot reach up to it. "There is no fear of enemies there, no snares of devils." Bernard.

The temptations here are to make the saints long until death sounds a retreat, and calls them off the field where the bullets of temptation fly so thick, that they may receive a victorious crown!

What rocks of support are there, or what comfort is there for tempted souls?

(1) That it is not our case alone—but has been the case of God's most eminent saints. "There has no temptation taken you but such as is common to man," yes, to the holiest men. 1 Cor 10:13.

Christ's lambs, which have had the mark of election upon them, have been set upon by the world. Elijah, who could shut heaven by prayer, could not shut his heart from temptation. 1 Kings 19:4. Job was tempted to curse God, Peter to deny Christ; and hardly ever any saint has got to heaven—but has met with a lion by the way! [No one escapes the lot which all the saints suffer.] Nay, Jesus Christ himself, though free from sin—yet was not free from temptation. We read of his baptism; then he was "led into the wilderness—to be tempted by the devil." Matthew 4:1. No sooner was Christ out of the water of baptism—but he was in the fire of temptation! And if the devil would set upon Christ, no wonder if he set upon us! There was no sin in Christ—no powder for the devil's fire. Temptation to him was like a pebble on a crystal glass, which glides off; or like a spark of fire on a marble pillar, which will not stick—and yet Satan was bold to tempt him! It is some comfort that those who have been our betters, have wrestled with temptations.

(2) Another rock of support that may comfort a tempted soul, is, that temptations (where they are burdens) evidence grace. Satan does not tempt God's children because they have sin in them—but because they have grace in them. Had they no grace he would not disturb them, for where he keeps possession all is in peace. Luke 11:21. His temptations are to rob the saints of their grace. A thief will not assault an empty house—but only where he thinks there is treasure. A pirate will not set upon an empty ship— but only one which is full of spices and jewels. Just so, the devil assaults most the people of God, because he thinks they have a rich treasure of grace in their hearts, and he would rob them of it. Why are so many cudgels thrown up into a tree—but because there is much fruit upon it? The devil throws his temptations at you, because he sees you have much fruit of grace growing upon you. Though to be

tempted is a trouble—yet to think why you are tempted—is a comfort.

(3) Another rock of support or comfort is, that Jesus Christ is near at hand, and stands by us in all our temptations. Here take notice of two things:

[1] Christ's SYMPATHY in our temptations. "We do not have a high priest who cannot be touched with the feeling of our infirmities." Heb 4:15. Jesus Christ sympathizes with us; he is so sensible of our temptations as if he himself lay under them—and felt them in his own soul. As in music, when one string is touched, all the rest sound —so when we suffer Christ's affections sound; we cannot be tempted but he is touched. If you saw a wolf worry your child, would you not pity your child? You cannot pity your child—as Christ pities his tempted ones. He had a fellow feeling when he was upon earth—but much more now that he is in glory.

But how can it compatible with Christ's glory now in heaven, to have a fellow feeling with our sufferings?

This fellow feeling in Christ arises not from an infirmity or passion— but from the mystic union between him and his members. "He who touches you, touches the apple of his eye." Zech 2:8. Every injury done to a saint—he takes as done to him in heaven. Every temptation strikes at him, and he is touched with the feeling of them.

[2] Christ's SUPPORT in temptation. The good Samaritan first had compassion on the wounded man—there was sympathy. Then he poured in wine and oil—there was support (Luke 10:34). Just so, when we are wounded by the red dragon, Christ is first touched with compassion, and then pours in wine and oil. "In that he himself has suffered being tempted, he is able to support those who are

tempted." Heb 2:18. The Greek word for support, signifies to run speedily to one's help. So fierce is Satan—so frail is man, that Christ runs speedily to his help. When Peter was ready to sink, and said, "Lord, save me!" Christ immediately stretched forth his hand, and caught him! Just so, when a poor soul is tempted, and cries to heaven for help, "Lord, save me!" Christ comes in with his auxiliary forces.

Our Lord Jesus knows what it is to be tempted, therefore he is ready to support those who are tempted. It has been observed that mothers are more pitiful to other women in their pregnancies, than those women who are barren. Just so, the Lord Jesus having been in travail by temptations and sufferings—is more ready to pity and support those who are tempted.

Concerning Christ's supporting the tempted, consider two things: his ability to support, and his agility to support. "He is able to support those who are tempted." Heb 2:18. He is called Michael, which signifies, "Who is like God." Rev 12:7. Though the tempted soul is weak—yet he fights under a good Captain—the Lion of the tribe of Judah! When a tempted soul fights, Christ comes into the field as his support. Our Michael will be too hard for the dragon. When the devil lays the siege of a temptation, Christ can quench it when he pleases; he can beat through the enemy's quarters, and so rout Satan that he shall never be able to rally his forces any more. Jesus Christ is on the saint's side, and who would desire a better defense than omnipotence!

As Christ is able to support the tempted—so he will certainly support them. His power enables him, his love inclines him, his faithfulness engages him—to support his tempted people. It is a great comfort to a soul in temptation, to have a supporting Savior. God supported

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