But in all men besides, these three are in all temptations. And the Spirit of God in the word gives the name of tempta tion to all of them: 1 Tim. vi. 9. They that will be rich, fall into temptation. Few either of the poor or of the rich believe this. James i. 14, 15. Every man is tempted, when he is drawn away of his orun lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Hence the difficulty is great in discovering Satan's hand in tempting; because there is inward corruption in men, that acts and works of itself, as well as it is fit to be acted upon by Satan. If temptation from Satan came to a sinless man, the tempter might be easily known: but when it comes to a sinner, who hath an active principle of corruption in him, that prompts him to the same sin that the tempter tempts unto, it becomes very hard to a man to say, "This motion is of « the devil ;" and "This is of my own corrupt heart.” And here seldom doth the devil get his due. Some blame the devil more than he deserves, and excuse themselves more than they should; and some excuse the devil, and blame themselves more than they ought. What shall we do here? How shall we know when temptation riseth from corruption within, or from the devil without? There is no very great need to know it exactly; as in some cases it is very hard to know it. Temptation is so natural to us, that if the devil be the first mover, it seizeth so quickly on our corrupt heart, that we may justly take the blame to ourselves. The workings of the Spirit of God on the new creature, and of the spirit of Satan on the eld man, are great mysteries. It is far wiser work to set about resisting of our spiritual enemies, than to perplex ourselves with questions about their order. Therefore,

2. What me dễ là there of the grace of God to help the tempted ? This is plain. Every one that is in this case, knows his great peed of grace. Yet, to make them that are not in it pity them that are, and to direct them that are in it to entertain a deeper sense of their need of God's grace, I would show how needy a person under temptation is of the helping grace of God. This appears in these —

1t, Our Lord Jesus Christ commands us to pray against esten He doth not so command as to pray against

affliction. In that pattern of prayer, Matth. vi. 9,-13. (the words whereof are better known, than the deep sense and meaning of the words is understood), there are but two petitions for spiritual blessings for ourselves. One is, for the pardon of sin, that relates to the state of our persons: the other is, for sanctification and preservation; and that is expressed thus, Lead us not into temptation. Sanctification is prayed for, in praying against temptation; and much of sanctincation is acted in making such a prayer. But may not a man enter into temptation, and come well out of it again? Yes. But, in that case, more thanks is due to the Lord's grice and mercy, than to his own good conduct. Christ would have you to be afraid of temptation, and to pray against it: Matth. xxvi. 41. Watch and pray, that ye enter not into temptation. Whatever temptation a man rusheth confidently upon, he usually falls by. In temptation, no believer is safe, but the self-diffident and fearful; and fear of temptation acts in praying against it. Peter failed in his fearlessness. His going to the high-priest's hall after the warning his Master gave him, was rushing on a temptation; and so came on it. It must therefore be a case wherein one is very needy of grace to help, that Christ bids us pray against.

2dly, We find the whole armour of God is provided and prepared on purpose for the case of temptation, Ephesians vi. 10, 13. The apostle is sounding the alarm of war to all Christians. He shews them where their strength lies, ver. 10. Be strong in the Lord, and in the power of his might. He shews them their weapons of war, ver. 10,-19. and tells them how to use them. Their armour is that of God. No armour but that that is from heaven, is proof against the batteries and assaults of hell. How doth the devil laugh at, despise, and pierce through that soul, whose armour is forged and framed on earth? This armour of God the Christian must put on, and take to himself. It is not enough that he know it, and have it lying by him. It is no armour to him, till it be put on by him. And why such armour, and so put on? ver. 12. Because of such dreadful enemies as we have to deal with: For we wrestle not against flesh and blood, (enemies formidable, and dangerous sufficiently against them that have no more

but flesh and blood to oppose them with), but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. What but the whole armour of God can secure a poor believer from all the armies of hell?

3dly, Our blessed Lord Jesus himself was tempted, that he might succour them that are tempted, Heb. ii. 18. There are several states and conditions that believers are in that Christ himself was never in. We are oft sick and weak in body; Christ was always in sound and perfect health of body: for sickness is a consequent of inherent sin, and corruption of nature; and of that Christ had none. Many particular distresses we meet with, and wrestle with, that Christ knew not by his own experience. But this sad case of temptation he knew and felt. But, ye may say, if Christ had never been tempted, had he not been able to succour them that are tempted? Yes, no doubt; for no bounds can be set to his divine power as God. What then doth his experience of temptation signify to the succour of the tempted believer ? It is the ground of his sympathy with them; and sympathy draws forth his helping grace. It is a ground for the faith of the tempted to act upon. How sweet is this thought to a Christian thus exercised: "I am indeed a tempted believer; but "I have a Saviour that was tempted himself, and remembers "it still, and pities them, and will help them that are in that es case, that was once so grievous to himself?"

4thly, A tempted person is needy of God's helping grace, because sin came in at first by temptation. Temptation was the door that sin came in by, and entered into the world of mankind. How sin came in upon the angels that fell, is deeper than that we can know it. And it is no great matter for us to be ignorant of it. We know they are now the worst, and most wicked, and most miserable of all the creatures; and that originally they were of the most eminent order (as one well said), "The Lord wisely would not de"clare the nature of that disease he was resolved never to "cure." And so we must leave it in the dark. But as to sin's coming into the world of mankind, we have more light. The Lord created the root of mankind upright and perfect,

first the man, then the woman. In their created state, there was no sin in either of them. But temptation was so applied by Satan, that it quickly begot sin. This argument the apostle useth, 2 Cor. xi. 3. I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. If Satan did prevail to bring in sin by temptation upon the sinless and perfect; what may he not do on sinners, in whom he hath so much interest, and over whom he hath so great advantage by somewhat of his own in them?

5thly, There is great need of the grace of God in a time of temptation, because of the frequent sad effects of temptation, unless present help of grace be given. Rarely doth a temptation and our hearts meet but some fire of sin is kindled. I would name a few of those effects of temptation.

(1.) Temptation doth often discover hid and unseen evil, and brings it to light. It brings forth that which the person, before the temptation, never thought was in him. So it is with the ungodly, and the godly themselves. When Hazael was told by the prophet Elisha, what mischief he would do to Israel, he said, 2 Kings viii. 13. But what, is thy servant a dog, that he should do this great thing? But (saith Elisha) the Lord hath shewed me, that thou shalt be king over Syria. «Then "thou wilt have power, and will to do it." What wickedness will not that man do, whom Satan tempts, and whom God leaves? David fell dreadfully by temptation. And so did Hezekiah, 2 Chron. xxxii. 31. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart. When the vessel is broached by a convenient temptation, that liquor will come out that was never thought to be within. When Herod feared John and observed, or preserved him; when, on his hearing him, he did many things, and heard him gladly; who would have thought he would have beheaded him? Mark vi. 20, 21. But a convenient day came; a day when Herod lay fair for temptation; and a day that Satan, and Herodias and her daughter, his servants, laid the temptation before him: then the poor wretch was soon overcome. But indeed it was

more strange, that such a king as Herod should hear such a prophet as John Baptist preach, than that he should murder him. At least, it is, and hath been far more usual to bad kings, to slay prophets, than to hear them gladly. Peter was so confident in his courage, that, in a manner, (though against both grace and good manners), he gives the lie to his Master, Matth. xxvi. 31,-35. Then said Jesus unto them, Ali ye shall be offended because of me this night. Ver. 33. Peter an savered and said unto him, Though all men should be offended because of thee, yet will I never be offended. As if he had said, "Lord, at least except me out of this all thou speakest of." Because he would not take the general warning, Christ gives him a particular one, ver. 34. Jesus said unto him, Verily I say unto thee, that this night before the cock crow, thou shalt deny me thrice. Will not Peter believe Christ speaking so peremptorily and plainly? No: ver. 35. Peter said unto him, Though I should die with thee, (or for thy sake, as John xiii. 37.), yet will I not deny thee. Likewise also said all the disciples. So loth and backward are even godly men to own that to be in them, that they do not see and feel at present working in them. These words Peter and the rest spoke, (bating that awful fear that should have seized on them, from such a warning as Christ gave them), were words of duty; and were doubtless the honest expressions of their present thoughts. Yet when the temptation came, Christ's warning took place, and their resolutions vanished like smoke. They all forsook him and fled. Peter followed afterward, and denied him shamefully. The voice of a damsel overthrew this man, that had. courage to draw his sword in his Master's defence against armed men, John xviii. 10. He denied he knew his dear Master; when, if he had owned him, and himself as his servant, there was no danger. John was there, and at the cross

too, without any harm.

(2.) Temptation often brings on a great and sudden damp and eclipse on the work of God's grace in the heart. It is as the smoke of hell in the soul, that darkens the room; so that a believer cannot see what of God is in him. It is, as Christ calls it, Luke xxii. 31. a sifting a man as wheat. Wheat, and chaff, and dust, are then mingled together. No believer