necessary to keep the heart, is the hour of temptation, when Satan besets the Christian's heart, and takes the unwary by surprise. To keep the heart at such times, is not less a mercy than a duty. Few Christians are so skilful in detecting the fallacies, and repelling the arguments by which the adversary incites them to sin, as to come off safe and whole in these encounters. Many eminent saints have smarted severely for their want of watchfulness and diligence at such times. How then may a Christian keep his heart from yielding to temptation? There are several principal ways in which the adversary insinuates temptation, and urges compliance:
1. Satan suggests that here is pleasure to be enjoyed; the temptation is presented with a smiling aspect and an enticing voice: 'What, are you so dull and phlegmatic as not to feel the powerful charms of pleasure? Who can withhold himself from such delights?' Reader, you may be rescued from the danger of such temptations by repelling the proposal of pleasure. It is urged that the commission of sin will afford you pleasure. Suppose this were true, will the accusing and condemning rebukes of conscience and the flannel of hell be pleasant too? Is there pleasure in the scourges of conscience? If so, why died Peter weep so bitterly? Why did David cry out of broken bones? You hear what is said of the pleasure of sin, and have you not read what David said of the effects of it? "Thine arrows stick fast in me, and thy hand presseth me sore; there is no soundness in my flesh because of thine anger, neither is there any rest in my bones because of my sin," &c. If you yield to temptation, you must feel such inward distress on account of it, or the miseries of hell. But why should the pretended pleasure of sin allure you, when you know that unspeakably more real pleasure will arise from the mortification than can arise from the commission of sin. Will you prefer the gratification of some unhallowed passion, with the deadly poison which it will leave behind, to that sacred pleasure which arises from hearing and obeying God, complying with the dictates of conscience, and maintaining inward peace? Can sin afford any such delight as he feels who, by resisting temptation, has manifested the sincerity of his heart, and obtained evidence that he fears God, loves holiness, and hates sin?
2. The secrecy with which you may commit sin is made use of to induce compliance with temptation. The tempter insinuates that this indulgence will never disgrace you among men, for no one will know it. But recollect yourself. Does not God behold you? Is not the divine presence everywhere? What if you might hide your sin from the eyes of the world, you cannot hide it from God. No darkness nor shadow of death can screen you from his inspection. Besides have you no reverence for yourself? Can you do that by yourself which you dare not have others observe? Is not your conscience as a thousand witnesses? Even a heathen could say, "When thou art tempted to commit sin, fear thyself without any other witness."
3. The prospect of worldly advantage often enforces temptation. It is suggested, 'Why should you be so nice and scrupulous? Give yourself a little liberty, and you may better your condition: now is your time.' This is a dangerous temptation, and must be promptly resisted. Yielding to such a temptation will do your soul more injury than any temporal acquisition can possibly do you good. And what would it profit you, if you should gain the whole world and lose your own soul? What can be compared with the value of your spiritual interests? Or what can at all compensate for the smallest injury of them?
4. Perhaps the smallness of the sin is urged as a reason why you may commit it; thus: 'It is but a little one, a small matter, a trifle; who would stand upon such niceties?' But is the Majesty of heaven little too? If you commit this sin you will offend a great God. Is there any little hell to torment little sinners in? No; the least sinners in hell are full of misery. There is great wrath treasured up for those whom the world regard as little sinners. But the less the sin, the less the inducement to commit it. Will you provoke God for a trifle? Will you destroy your peace, wound your conscience, and grieve the Spirit, all for nothing? What madness is this!
5. An argument to enforce temptation is sometimes drawn from the mercy of God and the hope of pardonóGod is merciful, he will pass by this as an infirmity, he will not be severe to mark it. But stay: where do you find a promise of mercy to presumptuous sinners? Involuntary reprisals and lamented infirmities may be pardoned, "but the soul that doth aught presumptuously, the same reproacheth the Lord, and that soul shall be cut off from among his people." If God is a being of so much mercy, how can you affront him? How can you make so glorious an attribute as the divine mercy an occasion of sin? Will you wrong him because he is good? Rather let his goodness lead you to repentance, and keep you from transgression.
6. Sometimes Satan encourages to the commission of sin, from the examples of holy men. Thus and thus they sinned, and were restored; therefore you may commit this sin, and yet be a saint and be saved. Such suggestions must be instantly repelled. If good men have committed sins similar to that with which you are beset, did any good man ever sin upon such ground and from such encouragement as is here presented? Did God cause their examples to be recorded for your imitation, or for your warning? Are they not set up as beacons that you may avoid the rocks upon which they split? Are you willing to feel what they felt for sin? Dare you follow them in sin, and plunge yourself into such distress and danger as they incurred?óReader, in these ways learn to keep your heart in the hour of temptation.