in a sort of desperation beginning, he found it true that "men ought
always to pray and not to faint." On one occasion, whilst
endeavouring to draw near the throne of grace, the tempter suggested
"that neither the mercy of God, nor yet the blood of Christ, at all
concerned him, nor could they help him by reason of his sin;
therefore it was vain to pray." Yet he thought with himself, "I will
pray." "But," said the tempter, "your sin is unpardonable." "Well,"
said he, "I will pray." "It is to no boot," said the adversary. And
still he answered, "I will pray." And so he began his prayer, "Lord,
Satan tells me that neither they mercy, nor Christ's blood, is
sufficient to save my soul. Lord, shall I honour thee most by
believing thou wilt and canst? or him, by believing thou neither wilt
nor canst? Lord, I would fain honour thee by believing thou canst
and thou wiliest." And whilst he was thus speaking, "as if some one
had clapped him on the back," that scripture fastened on his mind, "O
man great is thy faith."

Relief came slowly but steadily, and was the more abiding, because he
had learned by experience to distrust any comfort which did not come
from the word of God. Such passages as these, "My grace is
sufficient for thee," and "Him that cometh unto me I will in no wise
cast out," greatly lightened his burden; but he derived still
stronger encouragement from considering that the Gospel, with its
benignity, is much more expressive of the mind and disposition of God
than the law with its severity. "Mercy rejoiceth over judgment. How
shall not the ministration of the Spirit be rather glorious? For if
the ministration of condemnation be glory, much more doth the
ministration of righteousness exceed in glory. For even that which
was made glorious, had no glory in this respect, by reason of the
glory that excelleth." Or, as the same truth presented itself to his