The Lord's Prayer 7. The Sixth Petition in the Lord's Prayer

      'And lead us not into temptation, but deliver us from evil.' Matt 6: 13.

      This petition consists of two parts. First, Deprecatory, Lead us not into temptation.' Secondly, Petitionary, 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 tempteth 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 trying. He tried Abraham's faith, as a goldsmith tries gold in the fire; but there is a great deal of difference between trying his people's grace and exciting their corruption; he tries their grace, but does not excite their corruption. Man's sin cannot be justly fathered on God. God tempts no man.

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

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

      Whence do temptations come?

      (1) Ab intra [From within], from ourselves. The heart is fomes peccati [the kindling of sin], the breeder of all evil. Our own hearts are the greatest tempters: quisque sibi Satan est [everyone is Satan to himself]. Every man is tempted when he is drawn away of his own lust.' The heart is a perfect decoy. James 1: 14.

      (a) Temptations come ab extra [from without], from Satan. He is called the Tempter. Matt 4: 3. He lies in ambush to do us mischief: stat in procinctu diabolus [the devil stands girded for battle], the devil lays a train 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 found, 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. Elias, who could shut heaven by prayer, could not shut his heart from temptation. 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:

      Consider, [1] His 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 be anything this infernal spirit can delight in, it is to ruin souls, and to bring them into the same condemnation with 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 thou be the Son of God.' Matt 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 plant his pieces of ordnance 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 suffer him to prevail by his temptation. Lead us not into temptation.'

      [2] Consider Satan's diligence in tempting. He walketh about.' 1 Pet 5: 8. He neglects no time; he who would have us idle is himself always busy. This lion is ever hunting after his prey, he compasses sea and land to make a proselyte; he walks about -- he walks not as a pilgrim, but 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 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 motion to sin begins to take, he follows it close 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 till he had betrayed his Lord and Master. When he tempted Spira to renounce his religion, and saw him begin to yield, he followed the temptation close, and never left off till he had made him go to the legate at Venice, and there 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 have another; if he cannot tempt to lust, he will tempt to pride; if temptation to covetousness does not prevail, he will tempt to profuseness; 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 vicious, 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: the one pistols, the other 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' (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 fancy, and poison it with bad thoughts. As the Holy Ghost casts in good motions, so the devil does bad. He put it into Judas's 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: so we often hatch the devil's motions, thinking they come from our own hearts. When Peter dissuaded Christ from suffering, he thought it came from the good affection which he bore to his Master, little thinking that Satan had a hand in it. Matt 16: 22. Now, if the devil has such power to instil 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 inter morsum serpentis et morbum mentis [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, ere consent be 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 well nigh as long as he has been an angel. 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 bowler 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 policies 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. Omnium discutit mores [He attacks the character of all]. He does not know the hearts of men, but he may feel their pulse, know their temper, and can apply himself accordingly. As the husbandman knows what seed is proper to sow in such a soil, so Satan, finding out the temper, knows what temptations are proper to sow in such a 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 sanguine man with beauty, the covetous man with a wedge of gold. He provides savoury meat, such as the sinner loves.

      2nd subtlety. He chooses the fittest season to tempt in. As a cunning angler casts in his angle when the fish will bite best, so the devil can hit the very joint of 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 religion, when we have newly given up our names to Christ. He will never disturb his vassals; but when we have broken his prison in conversion, he will pursue us with violent temptations. Solet inter primordia conversionis acrius insurgere [He is wont to attack more sharply at the first signs of conversion]. Bernard. When Israel were got a little out of Egypt, Pharaoh pursued them. Soon as Christ was born, Herod sent to destroy him so when the child of grace is newly born, the devil labours 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 unemployed. 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; 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. Matt 13: 25. When David was walking on the housetop unemployed, 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 wants 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. Matt 4: 8. When provisions grow short, Satan sets in with a temptation; What, wilt thou starve rather than steal? reach forth thy 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 angle of temptation. When Christ had been fasting and praying, then came the tempter. Matt 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 fervour 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 bathe, leaves off his armour. 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, 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 armour.

      5th season. Satan tempts after some discoveries of God's love. Like a pirate who sets on a ship that is richly laden, 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 party-coloured coat made his brethren envy him and plot against him. After David had the good news of the pardon of his sin, which must needs fill 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 sore, 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 discover the treachery. Like a cunning suitor who wooes the daughter when the parents are from home; when alone and none near, the devil comes wooing with a temptation, and hopes to have the match struck up. (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 till 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 hang out Christ's colours and tempt to sin under pretences 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, Liber Veritatis, 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,' &c. So he comes to many and tempts them to sin, under the pretence 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 honouring 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 divine, and quotes Scripture?

      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 an artery 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 tempted Job by a proxy, he handed over a temptation to him by his wife. Dost thou still retain thine integrity?' Job 2: 9. As if he had said, Job, thou seest how, for all thy religion, God deals with thee, his hand is gone out sore against thee; 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. Per costam petit cor [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 thyself,' Christ spied Satan in the temptation. Get thee 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 persons 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. Rom 9: 22. Some, like the sponge, suck in Satan's temptations. There are five sorts of persons that Satan most broods upon by his temptations.

      (1) Ignorant persons. The devil can lead these into any snare. You may lead a blind man any whither. 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 whither he would into the enemy's country. 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 mould; he can dye him of any colour. 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 them that do not believe in Judaea.' Rom 15: 31.

      (3) Satan tempts proud persons: 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. Celsae graviore casu decidunt turres, feriuntque summos fulmina montes [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 persons. Melancholy is atra bilis, a black humour, seated chiefly in the brain. It clothes the mind in sable, and disturbs reason. Satan works much upon this humour. There are three things in melancholy which give the devil greet advantage: [1] It unfits for duty, it pulls off the chariot-wheels; it dispirits a man. Lute strings that are wet, will not sound; 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 too, 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 self-murder. 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 persons. 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 be 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 policy 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 walketh through dry places, seeking rest: and finding none, he saith, 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 persons; they think they are safe, and are become victors, when, on a sudden, Satan falls on 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 armour.

      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 labours 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 signals of his love and favour. 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 darest thou so unworthily come? 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 endeavours to discourage from duty by objecting want 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, What 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 labours:

      (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 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. Finis specificat actionem [The end governs the action]; he will make them look asquint, and have by-ends in duty. Thou shalt not be as the hypocrites, for they love to pray standing in the corners of the streets, that they may be seen of men.' Matt 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 flyblow 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 colour over sin with the name and pretence of virtue. Alcibiades hung a curtain curiously embroidered over a foul picture of satyrs; so Satan can put the image 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; it was not zeal, but state policy. 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, suffer 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 policies. 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. We are not ignorant of his devices.' 2 Cor 2: 1.

      10th subtlety. He labours to ensnare us by lawful things, in licitis perimus omnes [we all perish through lawful things]. More are hurt by lawful things than unlawful, as more are killed with wine than poison. Gross sins affright but how many take a surfeit and die, 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 overlove! How often is the wife and child laid in God's room! 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, reading, and under a pretence of living by faith, do not live in a calling; others Satan takes off from duties of religion, under a pretence 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 out of love with it. He paints the face of religion full of scars, and with seeming 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 out of his diocese, though the apostle speaks of joy in believing.' Rom 15: 13. Satan suggests that religion exposes men to danger: he shows them the cross, but hides the crown from them; he labours 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 that bears injuries without revenge, he represents as a coward; the humble man as low-spirited; the heavenly man he calls a fool. He lets things that are seen go for 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 persons 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 labours to defile the soul with lust, and as a lying spirit he labours 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? Matt 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 sours, and to a gangrene because it spreads. Matt 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 on a sudden 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, as Epiphanius observes, were not only corrupted in their judgements, 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. It damns as well as vice; poison kills as well as a pistol. Who privily shall bring in damnable heresies.' 2 Pet 2: 1. If Satan be thus subtle in laying snares of error to deceive, had we not need to pray that God would not suffer 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 honours of the world. All these things will I give thee.' Matt 4: 9. How many does he tempt with this golden apple? Pride, idleness, luxury, are the three worms which are bred by plenty. They that will be rich fall into temptation and a snare.' 1 Tim 6: 9. Satan kills with these silver darts. How many surfeit on 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 fain 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 meat.

      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, 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 that 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 shewbread, which was not lawful for him, but only the priests'? Matt 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 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; that though they are not so good as they should be, yet God is merciful. 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. Quam multi cum vana spe descendant ad inferos [How many with vain hope go down to hell]. Augustine. Presumption is Satan's draw-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 his grace would he 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 thy servant from presumptuous sins.' Psa 19: 13.

      17th subtlety. Satan carries on his designs against us under the highest pretences of friendship. He puts silver upon his bait, and dips his poisoned pills in sugar, as some courtiers who make the greatest pretences of love where they have the most deadly hatred. Satan puts off his lion's skin and comes in sheep's clothing; he pretends kindness and friendship, and would consult what might be for our good. Thus he came to Christ, Command that these stones be made bread.' Matt 4: 3. As if he had said, I see thou art hungry, and here there is no table spread for thee in the wilderness; I, therefore, pitying thy condition, wish thee to get something to eat; turn stones to bread, that thy 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 ye eat thereof, ye 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, Ye shall be as gods.' What a kind 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. Timeo Danaos et done farentes [I distrust the Greeks even when they bring gifts].

      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 and engines for carrying on his work -- that is, he makes use of such persons 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, 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 parts, such as, if it were possible, should 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 an ignis fatuus, the light within them. One great subtlety of the devil is to make use of such cunning, subtle-paled 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 persons more than others; or at some grace more than others; and if he can prevail in this, he knows 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 train of his temptation to blow up the fort of our faith. Fidei scutum percutit [He strikes the shield of 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, laboured to weaken her faith. Yea, has God said, Ye 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 called scutum fidei, 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 gratiam diruere [destroy grace], but he may debilitare [weaken it].

      Why does Satan in tempting chiefly assault our faith?

      Fight neither with small nor great, save 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) It is the grace that does Satan most mischief; it makes the most resistance against him. Whom resist, stedfast in faith.' 1 Pet 5: 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 that wounds the red dragon.

      How comes faith 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 be assaulted, it runs and calls to its father for help: when faith is assaulted, it runs and calls Christ, and in his strength overcomes.

      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 thee nor forsake thee.' Heb 13: 5. A bruised reed shall he not break.' Matt 12: 20. Who will not suffer you to be tempted above that ye are able.' 1 Cor 10: 13. The God of peace shall bruise Satan under your feet shortly.' Rom 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, faith gives out a stock to all the other graces, and sets them to work. It sets love to work. Faith which worketh 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 be stopped, the motion of the wheels will be hindered: so if faith be down, all the other graces will be at a stand.

      21st subtlety. Satan encourages those doctrines that are flesh-pleasing. 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 be lined and made soft. He will be sure, therefore, to lay his bait of temptation so as to please and humour 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 tell over a few 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 needs all this cost? what needs repenting tears? these are legal; what 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 he doubts not but he shall have customers enough.

      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 labours 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. He cares not how much you hear or how little 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 labours to stop the warrant and hinder the execution. When sin is mortifying, Satan is being crucified.

      Self-examination. Examine yourselves:' a metaphor from metal that is pierced through, to see if there be 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 be possible, will, by his temptations, keep men from this duty. He tells them their estate is good, and what need they put themselves to the trouble of examination? Though men will not take their money on trust, but will examine it by the touchstone, 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 not a looking-glass to behold their own faces and see what is amiss in themselves.

      (2) His policy is to discourage in duty. When any one has been performing holy duties, he tells him he has played the hypocrite; he has served God for money, he has had sinister ends: his duties have been full of distraction they have been fly-blown with pride: he has offered the blind and the lame and how can he expect a reward from God? He tells a Christian he has increased his sin by prayer, and endeavours to make him out of conceit with his duties, so he knows not whether he had better pray or not.

      (3) If this plot will not take, he labours 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, Thou art not humbled enough; and, indeed, he never thinks a man is humbled enough till he despairs. He would make a Christian wade so far in the waters of repentance, that he should get beyond his depth, and be drowned in the gulf of despair. He comes thus to the soul, Thy sins have been great, and thy sorrows should be proportionate to thy sins. But is it so? Canst thou say thou hast been as great a mourner as thou hast been a sinner? Thou didst for many years drive no other trade but sin -- and is a drop of sorrow enough for a sea of sin? No; thy 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 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 thee, Christian, if thou hast a gospel-sorrow; if thou grievest so far as to see sin hateful, and Christ precious; if thou grievest so as to break off iniquity; if thy remorse end in divorce. This is to be humbled enough. The gold has lain long enough in the fire when the dross is purged out; 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 acceptation. God, for Christ's sake, will accept of this sorrow for sin; therefore let not Satan's temptations drive thee 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 Machiavelli.

      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 springlock can shut of itself, but it cannot open without a key; so we can shut ourselves out from God, but we cannot open to him by repentance, till he opens our heart who has the key of David in his hand.

      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. Psa 51: 17. After some eminent deliverance, which calls for rejoicing, to have the spirit dyed of a sad colour, 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 shalt thou keep a solemn feast unto the Lord thy God, thou shalt surely rejoice.' Deut 16: 15. Now, if at this time the Israelites had hung their harps upon the willows, and been disconsolate, it had 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 savours of ingratitude. It is Satan's temptation; the hand of Joab is in this.

      To rejoice is a duty. Praise is comely for the upright.' Psa 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.' Isa 22: 12, 13. Oecolampadius, and other learned writers, think it 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, yea, 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 draw-net by which he draws millions to hell; it is a dangerous temptation. Sin is dulce venenum (a sweet poison). Bernard. The longer poison lies in the body, the more mortal; so, by delay of repentance, sin strengthens, and the heart hardens. The longer ice freezes, the harder it is to be broken; so the longer a man freezes in impenitency, the more difficult it will be to have his heart broken. When sin has gotten a haunt, it is not easily driven away. Besides, the danger of delaying repentance appears in this, that life is hazardous, and may on a sudden expire. What security have you that you shall live another day? Life is made up of a few flying minutes; it is a taper soon blown out. What is your life? It is even a vapour.' James 4: 14. The body is like a vessel, tunned 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 his good day; 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, a Christian prizes more than peace and tranquillity 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 thither 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 favour. As Joseph had a special testimony of his father's kindness in the party-coloured coat, so have the saints a special token of God's good will to them, when he gives them the party-coloured 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 or quit-rent due to God. Let the saints be joyful, let the high praises of God be in their mouth.' Psa 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 takes. 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 he in dove with a religion that is ready to fright 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 humour 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. Psa 78: 7, 8, 9. I reckoned, that as a lion, so will he break all my bones: from day even to night, wilt thou make an end of me.' Isa 38: 13. The devil, by melancholy, causes a sad eclipse in the soul, so that it begins to think 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 his birthday. Job 3: 3. Though he did not curse his God, yet he cursed his birthday. 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 slily 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; 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