To the importance of prayer, even as a source of blessedness, every Christian can testify; for the greatest blessedness has frequently been realized by him, even in the very act and exercise of prayer. On the other hand, the discontinuance of prayer has not only closed against us the channel of blessedness, but it has even disqualified us for receiving the blessings we are in the habit of praying for. As the appetite, by which we relish our food, and hence supply the stomach with a sufficiency of food to support the frame, is blunted, and the frame thereby enfeebled, by abstinence from food; so relish for spiritual blessings is diminished, and spiritual life thereby made to languish, by deferring, or discontinuing, the exercise of prayer. Through a long discontinuance of prayer, we have not only no relish for a spiritual blessing, but we have no perception of it even when it is presented before us. Thus even a revelation of the Divine favour to us, which we should joyfully cherish, is not at all unlikely to be regarded by us as a device of Satan. The inducement, therefore, which Satan possesses to tempt us to restrain prayer, or treat it with lightness, is very considerable.

CHAPTER V.

CONSIDERATIONS TENDING TO STRENGTHEN THE CHRISTIAN UNDER TEMPTATION.

First, All Christians, to a greater or lesser extent, are the subjects of temptation. All are not, indeed, subject to the same temptations, nor are they pressed by temptation in an equal degree. Temptation, we have seen, is generally; if not invariably, accommodated to the constitution of our nature, or the circumstances of our lives there will be, therefore, as great a variety in our temptations, as there is in our constitution and circumstances. With regard to those temptations that are intended to annoy rather than seduce, their pressure or severity will be proportioned to the strength, or weakness of our faith, or our zeal, or supineness, in the service of God. If we are strong in faith, however weighty and violent the temptation may be in

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itself, it will be comparatively powerless in reference to us, and, therefore, it will be but little felt by us; but, if we are weak in faith, we shall be much distressed and endangered by it. Also, if, not content with securing the salvation of our own souls, we resolutely determine to do what we can towards saving the souls of others, we shall be much exposed to the fiery darts of the wicked one; but if we leave others to attend to their own salvation, and are satisfied with merely being saved ourselves, we shall be much less molested.

All Christians, however, are tempted in some form, or in some degree or other, and will necessarily be, while in the present state. In their natural condition, they are the subjects and servants of Satan; for they are devoted to his service; and his servants we are, says the apostle, whom we obey. But, at their conversion, breaking their allegiance to him, and quitting his service, they yield themselves to God. They moreover vow to God that they will, through life, oppose and endeavour to diminish the interests of Satan, their former sovereign and lord. There is thus produced in the mind of Satan a sense of loss, and the object lost

by him he is determined, if possible, to recover; also a sense of grievance, and the injury he thus conceives to be done him he vigorously and perseveringly resents. This is the secret of all his efforts to annoy and distress them. All Christians then are, and will be, while in the present state, frequently in heaviness through manifold temptations. Thus, whenever, and however we may be tempted, it may be said to us, "There hath no temptation taken you, but such as is common to man."

This is a consideration

tending greatly to support and console us under temptation. Not that the circumstance of others enduring the same suffering as ourselves makes our suffering any lighter in itself; but the consideration that, when enduring any particular suffering, we are enduring only that which is common to us with others, keeps down discontent, which might arise, did we suppose that we suffered alone; and in proportion to the degree of our discontent under suffering, is that suffering felt by us. But Christians in general being the subjects of temptation, they are capable of sympathizing with each other; and how far an expression of sympathy tends to strengthen the

mind, and thus enable it to endure suffering, all are aware who have ever been in circumstances to experience or need sympathy. The advan tage and value of sympathy Job most touchingly describes, when he says, " To him that is afflicted, pity should be showed from his friend." The apostle equally recognises the value and importance of sympathy, when he commands us to "weep with those that weep." Moreover, it is considered one of the most lovely exhibitions of the Saviour's character, when he is exhibited as "able to be touched with the feeling of our infirmities."

Secondly, No temptation can happen to us without the permission of God. Satan is entirely under the control of God, and cannot proceed a step without his permission. All his temptations of God's people, therefore, must be by the permission of God. This fact will be seen to be a source of consolation to the people of God under temptation, when it is considered who or what God is, especially in reference to them. The disposition of God towards his people, is that of love. Of the truth of this statement there are abundant proofs. His own