had imagined. This was judging by sense, not by faith. Fearing an imputation of that to Satan, which originated merely in my own depraved reason and passions; and observing how convenient many professors found a devil to charge their sins upon; my mind was gone to another extreme. And when in those undisturbed moments, I have been reading a passage of Scripture which relates to Satan ; a query has started, "how do you know but this is a figure of speech, and means no more than a Satan of thy own heart? The wisest of men, have explained such parts of Scripture agreeably to reason; and suppose the words, Satan and Devil, mean, the evil propensities of the human heart, which are, most certainly, the great adversaries of man."

Depraved reason has farther inquired, "how can it be consistent with the goodness of God, to suffer such a monster of sin and cruelty, as Satan is, with such formidable advantages, and ages of experience of human weakness, to assault and harass a creature, already oppressed with its own darkness, guilt, and weakness? A creature too, who, believing in his son, with integrity, frequency and importunity, approaches his throne, crying, “Lord! help me?" Can such a creature be an object of the Father's love, the purchase of the Son's blood and the temple of the Holy Ghost? If so favoured, "why am I thus?" Why thus sifted with temptation so painful, so repeated, so perilous? How unequal the contest! how mysterious the dispensation! and how certain my fall, without supernatural aid? "Thus my heart was grieved, and I was pricked in my reins. When I thought to know this, it was too painful for me." But surely!" the only wise God," must have a design in such trials; a design worthy of himself; since "he does not afflict willingly, nor grieve the children of men."

Such trials are, in their issue, highly interesting to the Christian. They teach him the meaning of the "power of Satan," from which he is delivered. The word redemption is partly opened by such experience of diabolic artifice and cruelty. The minister of God, and the private Christian, must learn the heart of the tempted in this world, if at all. In hell, Satan will never see the Christian; and in heaven, the believer will never behold Satan. In this world the short conflict must be endured, and the benefit obtained. Consolatory thought! this day may end the contest, and I may be with Christ in paradise. Satan knows,

and so does the Christian, that "his time is short." God shall bruise him under my feet shortly. This world is the only place where I shall be within reach of " the fiery darts of the devil." Little does our common adversary imagine, how much he promotes selfknowledge in the Christian, and teaches him the evil and bitterness of sin, and how much he is taught to sympathize with, and succour those who know the same devices of the wicked one. When a temptation is addressed to the judgment, we are, in most instances, less liable to mistake the hand of Satan for our own natural inclination.

If the object of temptation is proposed for the gratification of carnal affections; Satan may propose, insinuate, inflame and draw away the heart from God, while the Christian cannot perceive any thing but the impulse of corrupt passions. But when he is tempted to doubt the truth of any doctrine which he esteems essential to his happiness; while he reads, believes, contends, watches and prays against the temptation, and yet finds it follows, wounds and harasses his mind, he can easily discern, and sensibly feel, the force of diabolic agency. Such a temptation may prevent many others; for whilst the mind struggles for the possession and enjoyment of objects which are connected with the most dear and lasting interests of the soul, the thoughts are confined and carnal affections are damped. And, indeed, such onsets have a tendency to prevent a disposition to carnal reasoning, by discovering the pain and danger which attend it. Far from being injurious to the Christian, by It temptation he is" withheld from sinning against God." scourges a believer for lukewarmness, and is a means of removing it. It rouses him to a sense of danger, duty and interest. His self-confidence is checked, and his pride is abated. He learns like Hezekiah, what is in his heart, and trusts it less. He suspects himself, suspects Satan, feels the necessity of being "kept by the mighty power of God, through faith, unto salvation;" of being strong in the Lord, and in the power of his might."

The relief a Christian obtains in a season of temptation, manifests and magnifies the compassion and power of the Redeemer: he once sustained the insolent and repeated attacks of Satan, till he had "ended all his temptations." And being in our nature" tempted in all points like as we are, he is able to succour them that are tempted.” The malice of Satan compels the believer to put the Saviour's ability and tenderness to the proof. He tries them, and finds his words still

true, "my grace is sufficient for thee." Indeed, such is the wisdom of God, that one temptation shall prevent or remove several others. In times past, I have had queries about the existence of Satan; queries, however, which I always abhorred and opposed; but when I felt his agency, the thought vanished, of course. And if a doubt should arise, relative to the reality or efficacy of Christ's intercession, or the believer's interest in it-how confirming is an experience of his prevailing pleas, on receiving the fruit of thein, in answer to prayer! When faith has "entered within the veil," and fixed upon the soul's "advocate with the Father," and from the believing view obtains a deliverance from the gloom of temptation, and the uncertainty of mind which attends it ;-receives the "spirit of might," with wisdom and ability to "resist Satan steadfast in the faith," vanquish his sophistical arguments, being "strong in the grace which is in Christ Jesus;"-then he goes from the throne, blessed by his "great High Priest," with ease and establishment of soul; and can say without wavering, "He is able to save to the uttermost, all that come unto God by him, seeing he ever liveth to make intercession for them." What must Peter think, when restored, of Christ's pleading for him, when he foresaw his trial, and prayed for him, that his faith might not fail? How encouraging the words! not I will pray for thee, when the temptation comes; but foreseeing thy weakness and danger, "I have prayed for thee," before the trial comes. Closely connected with, and the gracious fruit of, the Redeemer's intercession, is the presence and operations of the Holy Spirit in a Christian. But the thought arises, "how do you know that your joys and strength did not originate in your own mere considerations of God, of your privileges and prospects? Exertions of reason, a watchful spirit, and a diligent discharge of religious duties, may have worked up your imagination, and warmed your passions, and led you to draw the self-flattering inference-"I am assisted by the Holy Ghost! To conquer this temptation, I have been exercised with another. Satan has attacked me on the mysteries or apparent contradictions of Scripture; the seeming obscurity and confusion of providence, and its opposition to the promises of God. My feeble soul has reasoned and contended with the difficulties, until my understanding was perplexed, and my reason confounded. Under a sense of misery and weakness, I have applied to the "throne of grace," owned my inability to obtain a victory, mourned over my past happy

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days, as if born to be miserable in future. Now my former vain thoughts have occurred to me, and I have said to myself, why do you not confirm your own faith, and strengthen your own soul, by reading, meditation and prayer, and work yourself into a comfortable frame? Mistaken soul! I have meditated, read and prayed; prayed, read, and meditated; but still, all was darkness, weakness and discouragement. I have seen and owned my mistake, implored a return of my former views, strength and peace; I have received it, and exclaimed with confirmed faith, in the truth and grace of the Holy Spirit's office; as well as with confirmed joy and gratitude, "God hath not given me the spirit of fear, but of power, of love, and of a sound

mind!

Thus "out of weakness the Christian is made strong, waxes valiant in fight," by the strength of him who, to encourage and humble the conquering saint, says, "I have kept thee from the power of temptation."-And can Satan gain by such temptations? No; disappointed enemy! how does the wisdom and love of God to his people, shine forth, in making such feeble creatures conquer thy temptations, defeat thy purposes, and triumph over thy power and pride! how evidently does "the only wise God display and honour his own perfections, fulfil his promises, exalt his son, and glorify “the spirit of grace," by bruising thy head, O Satan! for his saints, in his saints, and by them!-The believer often doubts the reality of his conversion, until he perceives that he stands against those temptations which occasion others to "fall away, Luke viii. 13; but finding that "as his day, so his strength is," he comprehends with all saints, the grace and power of the Holy Spirit, as the Spirit of grace and supplication, the Spirit of counsel and might, the Spirit of holiness and consolation. The painful doubt gives way to steadier confidence that he shall "hold on his way, with clean hands, and wax stronger and stronger." Thus the believer, "blessed man! endures temptation," which weans him from this world, while he patiently waits for the "crown of life," in the prospect of which he sings, "My inward foes shall all be slain;

Non Satan break my peace again!"

And now my dear friend, can you forgive my delay in writing to you, which has been occasioned by illness, visiters, and absence from home, a week in London? Yes, you can, and do forgive me, and thereby act the friend you describe, in your agreeable and edify

ing letter. My heart rejoices in your success. Go on, man of God ! go on preaching where called, in season and out of season; and, merciful God! give "the increase." My dear wife and family are well. She unites in love with Mr. and Mrs.

tionate brother,

and your affecJOHN COOKE.

LETTER X.-TO THE REV. CORNELIUS WINTER.

Dear Brother,

On the Influence of Reason.

Maidenhead, June 1792.

THE difficulty of reconciling the duty and advantage of prayer, with God's decrees, you observe," is not the least you meet with in your Christian race." The subject has often occurred to my mind, as interesting, for if viewed improperly, it may be productive of indolence, rebellion and misery. You observe your "reason" suggested this difficulty. Unbelief and carnal reasoning are nearly allied, and are principles destructive of our peace, because tending to violate our obligations to God. There is a sad propensity in all men to "lean to their own understandings." I observe it in others, and abhor it in myself. Ignorance is no prevention of this disposition; but rather promotes it. This pride of understanding discovers itself, in attempting to explore things, far beyond its reach, and to account for things which, are "past finding out.” This self-sufficiency, scorns to be confined within the regions of revealed truth, and to acquire knowledge by a patient attention, and diligent search into that volume, which is "the wellspring of wisdom." Pride is curious and prying : it hates confinement. Curiosity breeds discontent with our present circumstances, and God's appointed method for our becoming wise. It grieves to find bounds set to its views, and in spite of every right consideration, excites vain desires and deceitful hopes, which urge the soul to sinful endeavours. Here presumption, defying danger, rushes into temptation. It hears any man, and reads any book which promises gratification, and says "Ye shall be as gods, knowing good and evil." Thus pride of knowledge, and carnal reasoning, lead the soul to determine upon every thing with which it meets. Whatever