21th Subtil ty of Satan is, by plausible ar- guments, to tempt men to hefelo de se, — to make away themselves. This temptation doth not only cross the current of scripture, but is abhorring to nature, to be one's own executioner : yet such cunning artifices doth Satan, that he persuades many to lay violent hands upon themselves, which the bills of mortality witness. 1. He tempts some to do this in terror of conscience, tell- ing them, All the hell they shall have is in their conscience, and death will give them present ease. 2. He tempts others to make away themselves, that they may live no longer to sin against God. 3. Otliers he tempts to make away 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. Austin speaks of Cleombratas, who hearing Plato read a lecture on the immortality of the soul, and the joys of the other w'orld, threw himself down a steep precipice, or rock, and killed himself. This is Satan's plot ; but we must not break prison by lay- ing violent hands upon ourselves, but stay till God send and open the door. Let us pray, " Lead us not into temptation." Still bear in mind that scripture, Exod. xx. 13., *' Thou shalt not kill." Clamitat in coe- lutn vox sanguinis. If we may not kill a- nother, much less ourselves ; and take heed of discontent, which often opens the door to self-murder.
Thus I have shewn you twenty-seven subtilties of Satiin in tempting, that so you may the better know them, and avoid them.
Tiiere is a story of a Jew tliat would have poisoned Lutlier ; but a friend sent to
OV THE SIXTH PETITION IN THE LORD'S PRAYER.
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Luther the picture of this Jew, warning him to take heed of sucli a man when he saw him ; by whicli means he knew tlie murderer, and escaped his liands. I liave told you tlie subtle devices of Satan in tempting ; I have shewn you (as it were) the picture of him that would murder you ; I beseech you, being forewarned, take heed of the murderer.
Ui<e. From this subtilty of Satan in tempt-
ing5
let me draw three inferences.
1. It may administer matter of wonder to us how any soul is saved. How may we admire, that Satan, — this Abaddon, or " an- gel of the bottomless pit," Rev. ix. II., — this Apollyon, — this soul-devourer, — doth not ruin all mankind ! What a wonder is it that some are preserved, — that neither Satan's hidden snares prevail, nor his fiery darts, — that neither the head of the serpent, nor the paw of the lion destroys them ! Sure it will be matter of admiration to the saints when they come to heaven, to think how strangely they came thither ; that, not- withstanding all the force and fraud, the power and policy of hell, yet they should arrive safe at the heavenly port ; this is through the safe conduct of Christ, the cap- tain of our salvation ; Michael is too hard for the dragon.
2. Is Satan subtle ? See then what need we have to pray to God for wisdom to dis- cern the snares of Satan, and strength to resist them. We cannot of ourselves stand against temptation ; if we could, this prayer were needless, " lead us not," &c. Let us not think we can be too cunning for the devil, we can escape his wiles and darts. If David and Peter, who were " pillars in God's temple," fell by temptation, how soon should such weak reeds as we be blown down, did God leave us. Take Christ's ad- vice, Mat. xxvi. 41., " Watch and pray, that ye enter not into temptation."
3. See what the end of all Satan's sub- tilties in tempting is, — he is a tempter, that he may be an accuser. He lays the plot, enticeth 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. Tlie devil is first a temjjter, and then jfti informer ; first a liar, and then a murderer. Having shewn
you the subtilties of Satan in tempting, I shall answer two questions :
Quest. I. JV/iy cluth God svjfer his saints to be so hurried and buffeted by Satan's temp' taiions ?
Alls. The Lord doth it for many wise and holy ends.
1. He lets them be tempted to try them. The Hebrew word nissa in pyhil^ 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. Qici non ten- tat ur, non probatur, Aug.
(1.) Hereby God tries our sincerity. Job's sincerity was tried by temptation, the devil told God that Job was an hypo- crite, and served God only for a livery; but, saith he, " touch him, (that is, let me tempt him) and then see if he will not curse thee to thy face?" Job i. 11. Well, God did let the devil touch him by a temptation, yet Job remains holy, he worships God, and blesseth God, v. 20, 21. Here Job's sincerity was proved ; Job had fiery temp- tations, but he came out of the fire a golden Christian. ' Temptation is a touchstone of sincerity.'