In Of Temptation, John Owen’s last direction on how to guard against temptation contains the ultimate antidote against the poison of temptation. Owen said this antidote was one that Christ himself gave preeminence in his address to the church of Philadelphia in Revelation 3:10. Since Christ is the same yesterday, today and forever, then his encouragement to the church in Philadelphia is for us today as well. This enables us to place the burden of resisting temptation upon “him who is able to bear it.” Therefore Owen thought it requires our particular attention.

In Revelation 3:10, Jesus said: “Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth.” The Greek word used here for “patient endurance” refers to the state of expectation or patient anticipation of the arrival of someone or something. Coupled with the sense of “observed” for kept, then Jesus is saying something like, “Because you listened to what I said about waiting patiently, I will keep you from the time of temptation that is coming.”  First Owen unpacks what it means to “patiently endure;” and then how this perseverance is a means of preserving and establishing us in the faith of Christ’s promise.

This command to patiently endure is the work of the gospel. It means that our call to forbearance is based upon the patience and long-suffering that Christ exercises towards all persons—towards the saints; towards those of His elect not yet effectually called; and towards those of the perishing world. Owen said the individual acquainted with the gospel knows there is no more glorious then his patience.

That he should bear with so many unkindnesses, so many causeless breaches, so many neglects of his love, so many affronts done to his grace, so many violations of engagements as he doth, it manifests his gospel to be not only the word of his grace but also of his patience.

With regard to the elect who are not yet effectually called, “he stands waiting at the door of their hearts and knocks for an entrance” (Revelation 3:20). Often, for a long time he is scorned, persecuted and reviled by them. Yet while he stands at the door, his heart is full of love for their poor rebellious souls. He waits patiently, until “my head is wet with dew, my locks with the drops of the night” (Song of Songs, 5:2).

To the perishing world, He “has endured with much patience vessels of wrath” (Romans 9:22). While the gospel is preached, Christ endures many harsh words from them. But he lets them pass. He doesn’t strike back. Rather, he does what is good for them. “Nor will he cut this way of proceeding short until the gospel shall be preached no more. Patience must accompany the gospel.”

Implied in keeping this word are three things that will help keep us from the “hour of temptation”: knowledge, valuation and obedience.

The person that would keep this word must know it—be acquainted with it—in a fourfold way. First, they must know it as a word of grace and mercy, able to save them (Roman 1:16; Titus 2:11; James 1:21). “When the word of the gospel is known as a word of mercy, grace, and pardon, as the sole evidence for life, as the conveyance of an eternal inheritance; when the soul finds it such to itself, it will strive to keep it.”

Second, they must know it as a word of holiness and purity, to sanctify them (John 15:3; 1 Peter 1:2; 2 Timothy 2:19). The person who doesn’t know the word of Christ’s patience as a sanctifying, cleansing word and the power of it in their own soul, neither know it or keeps it. “The empty profession of our days knows not one step towards this duty; and thence it is that the most are so overborne under the power of temptations.” They are full of self, of the world, of fury, ambition, and almost all unclean lusts. Yet they yet talk of keeping the word of Christ!

Third, they must know it as a word of liberty and power to set them free. This freedom is not only from the guilt of sin and from wrath, for that it does as a word of peace and mercy. It is not only from the power of sin, for that it does as a word of holiness.  Rather, it is freedom from all outward respects of the world that might entangle them or enslave them. It declares us to be “Christ’s freemen,” in bondage to no one (John 8:32; 1 Corinthians 7:23).

There is nothing more unworthy of the gospel than a mind in bondage to persons or things, prostituting itself to the lusts of men or affrightments of the world. And he that thus knows the word of Christ’s patience, really and in power, is even thereby freed from innumerable, from unspeakable temptations.

Fourth, they must know it as a word of consolation, to support them in every condition.  “It gives support, relief, refreshment, satisfaction, peace, consolation, joy, boasting, glory, in every condition.”

The second thing implied in keeping this word is seeing its value: “It is to be kept as a treasure.” To value it as your chief treasure means that you “keep the word of Christ’s patience.” The person who wants to have consideration from Christ in a time of temptation must not disregard the things Christ sees as important.

This leads to the third thing in keeping this word: obedience. Personal obedience of all the commands of Christ is keeping his word (John 14:15). It is the life and soul of the duty required. We have arrived then at the apex of this safeguarding duty.

The person who is acquainted with the gospel in its excellencies—its mercy, holiness, liberty and consolation—makes it their business to surrender themselves to it. Then when opposition and apostasy tries the patience of Christ to the utmost, they will be preserved from the hour of temptation. This encompasses all of what has been said before; and it is the only way to guard against temptation. Let no one think they can be kept even one hour from entering into temptation without it. Wherever they fail to surrender to the gospel, temptation asserts itself.

The same promise of preservation given to the church in Philadelphia was given to the sealed servants of God in Revelation 7:3. We should remember that in every such promise there are three things: the faithfulness of the Father, who gives it; the grace of the Son, which is the promise; and the power and efficacy of the Holy Ghost, which accomplishes the promise.  The faithfulness of God consists in his discharge of his promises, for he will not reverse himself. As Paul said in 2 Timothy 2:13: “If we are faithless, he remains faithful— for he cannot deny himself.”

The grace of the Son is in every promise of the covenant, so that when the hour of temptation comes, the soul that has a right to the promise shall enjoy it. The Spirit is called “the Spirit of promise” not only because he is promised by Christ, but also because he effectually makes good the promise. “He also, then is engaged to preserve the soul walking according to the rule laid down.”

This constant, universal keeping of Christ’s word of patience will keep the heart and soul in such a frame, as wherein no prevalent temptation, by virtue of any advantages whatever, can seize upon it, so as totally to prevail against it. So David prays, Ps. 25:21, “Let integrity and uprightness preserve me.” This integrity and uprightness is the Old Testament-keeping the word of Christ,—universal close walking with God. Now, how can they preserve a man? Why, by keeping his heart in such a frame, so defended on every side that no evil can approach or take hold on him. Fail a man in his integrity, he hath an open place for temptation to enter, Isa. 57:21. To keep the word of Christ is to do it universally, as hath been showed.

Owen has more to say in elaborating on the promise of Christ to keep us from the hour of trial that is coming on the whole world (Revelation 3:10). But we will stop here. If you want to read his original work, here is a link to Overcoming Sin and Temptation, a trilogy of three by Owen: “Of the Mortification of Sin in Believers;” “Of Temptation;” and “Indwelling Sin.”

John Owen introduced chapter seven of his work, “Of Temptation” by saying he would now address how the heart becomes entangled by temptation. Before this chapter, he had addressed the outward means and occasions of temptation (If you’re interested in reading reflections on those topics, search for other articles with “Owen”). Now he comes to the heart, where temptation will often take advantage of our natural temperament and constitution.

Let him that would not enter into temptation labour to know his own heart, to be acquainted with his own spirit, his natural frame and temper, his lusts and corruptions, his natural, sinful, or spiritual weaknesses, that, finding where his weakness lies, he may be careful to keep at a distance from all occasions of sin.

The person who would guard their heart to avoid temptation has to be acquainted with their own temperament, so they can watch over the deceitfulness that is constantly assailing it. Some temptations grow out of what are the best and noblest parts of our natural temperament, which if it were “well broken up and fallowed,” would see God’s grace take root and grow. “But if it is not watched over, it can be a means of innumerable surprisals and entanglements in temptation.” Then there are other areas of our temperament that are more fruitful ground where envy, malice selfishness and the like can grow. Here the person can scarcely make a move without becoming ensnared in one or the other of them.

He who watches not this thoroughly, who is not exactly skilled in the knowledge of himself, will never be disentangled from one temptation or another all his days.

Just as people can have natural temperaments, which can become a great opportunity for temptation if they are not watched over, so they may have particular lusts or corruptions, which become deeply rooted. This can occur through their natural constitution or by personal experience. Unless the person is mindful of its manifestations, it will be continually entangling and ensnaring them. Uselessness and scandal are continually growing branches on the “root” of unfamiliarity believers have with their natural temperament and constitution. “How few there are who will either study themselves or bear those who would acquaint them with them!”

Be acquainted, then, with thine own heart: though it be deep, search it; though it be dark, inquire into it; though it give all its distempers other names than what are their due, believe it not.

When you know the condition and state of your heart, guard it against the occasions and opportunities that are likely to entangle your nature or provoke you corruption. (Here Owen’s advice echoes the common sense advice in recovery to avoid the people, places and things of addiction.) It may be that there are some circumstances that you cannot avoid, suffer them as best you can through the time of temptation. “Seeing we have so little power over our hearts when once they meet with suitable provocations, we are to keep them asunder, as a man would do fire and the combustible parts of the house wherein he dwells.”

Be sure to stock up on provisions to withstand any approaching storm of temptation. Consider when an enemy seeks to attack a fort or castle. If that enemy finds it well protected and provisioned to withstand a siege, they will move on and not assault it. So shall Satan, if he finds our hearts fortified against his batteries and provided to hold out, will flee from us (James 4:7). The provisions capable of withstanding such an assault are the supplies of the Gospel—“keep the heart full of a sense of the love of God in Christ.” Since we all will be tempted, we should do the following to stay alert for the approach of any temptation.

First, we should always be alert to gain an early discovery of temptation. Many times people don’t see their enemy until they are wounded by it. Often, temptation is not easily discerned. “Few take notice of it until it is too late, and they find themselves entangled.” Watch out for the snares that are laid for you. Understand the advantages may use against you before they gain power and strength; “before they are incorporated with thy lusts, and have distilled poison into thy soul.”

Second, consider the aim of the temptation, whatever it may be. Satan does not aim to have you violate the law; it is not the thing he aims at. His intent lies against your interest in the gospel. “He would make sin but a bridge to get over to a better ground, to assault thee as to thy interest in Christ.” Today he might say, “It’s okay to commit that sin in the name of Christ.” But tomorrow he will condemn you for having done so.

Third, meet your temptation with thoughts of faith concerning the cross of Christ and it will collapse before you. Don’t debate with it. Let your temptation do whatever it will—whether that is doubts about your ability to withstand the sin or fear of its power. “It is not able to stand before faith lifting up the standard of the cross.”

Now suppose you are surprised by temptation and entangled unawares, so that it is too late to resist the initial entrance of it. What should you do to avoid being carried away by its power? Do as Paul did—beseech God again and again that it would leave you (2 Corinthians 12:8). And if you remain in it, you will certainly either be quickly delivered out of it, or receive sufficient grace not to be utterly foiled by it. Don’t focus your thoughts on the things that tempt you, which could lead to further entanglements. Rather, set yourself against the temptation and pray that it would leave you.

Look to Him who has promised deliverance. Remember that he is faithful and will not let you to be tempted beyond your ability, “but with the temptation he will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:14). Discover where the temptation that surprised you gained its entrance and speedily close that breach. “Deal with thy soul like a wise physician.” Find out how you were enticed into this situation. If you find negligence or carelessness in keeping watch over yourself, fix you soul there; make up that breach—“and then proceed to the work that lies before thee.”

If you want to read his original work, here is a link to Overcoming Sin and Temptation, a trilogy of three by Owen: “Of the Mortification of Sin in Believers;” “Of Temptation;” and “Indwelling Sin.”

“Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” (Matthew 26:41)

John Owen oriented his book, Of Temptation around his thoughts on the above verse. Chapter six of that work looks at what Owen called the seasons of temptation. He observed how there were various times or seasons when temptation is commonly at hand. These opportunities will unavoidably “seize upon the soul” unless we are watchful to prevent it. When we are under such a season, Owen cautions us to be particularly on our guard so that we do not enter or fall into the power of temptation.

The first of these seasons occurs in a time of outward prosperity. “Prosperity and temptation go together.” Prosperity is the ground for many temptations and without eminent supplies of grace it will create the opportunity for any one of a myriad of temptations. Then it will provide all the food and fuel the temptation needs to burn hotter and brighter.

In Proverbs 1:32 it says the prosperity or complacency of fools destroys them. It hardens them in their way and makes them despise instruction. It puts the day of reckoning far off, lest its terror should influence you into changing your ways. “Without a special assistance, it hath an inconceivably malignant influence on believers themselves.” Agur prayed that he would not have riches (Proverbs 30:8, 9) so that he would not forget the Lord.

David was confident that he would not be moved in his prosperity (Proverbs 30:6), but he gravely overestimated himself. Although Solomon said we should rejoice in the day of prosperity (Ecclesiastes 7:14), Owen advised us to rejoice in the God of mercies, who does good for us by his patience and forebearance despite our unworthiness. He urged that we consider how evil lies close at hand in prosperity. “A man in that state is in the midst of snares. Satan hath many advantages against him; he forgeth darts out of all his enjoyments; and, if he watch not, he will be entangled before he is aware.”

You need something to give poise or stability to your heart. Formality in religious practice can creep in, laying the soul open to various temptation in their full power and strength. “Satisfaction and delight in creature-comforts, the poison of the soul, will be apt to grow upon thee.” Owen said to be vigilant and careful in such a time or you will be surprised. There is a hardness and disregard of spirituality that can happen in prosperity. Many people’s disregard of this warning has cost them dear. “Blessed is he that feareth always, but especially in a time of prosperity.”

Another season to watch for is when there is a time of neglect in our communion with God, a formality in our religious duty, a time of “the slumber of grace.” A soul in such a state of mind should wake up and look around. Their enemy is close at hand and they are about to fall into a condition that could cost them dear for the rest of their life. While a time of neglect in your communion with God is bad enough, it is also an indication that something worse is at the door. Recall how Peter fell into a time of spiritual and physical drowsiness and did not heed the caution of Christ to “watch and pray” so that he not enter into temptation. And since he was not watching as he should, he entered into it.

Consider, then, O poor soul, thy state and condition! Doth thy light burn dim? Or though it give to others as great a blaze as formerly, yet thou seest not so clearly the face of God in Christ by it as thou hast done? Is thy zeal cold? Or if it do the same works as formerly, yet thy heart is not warmed with the love of God and to God in them as formerly, but only thou proceedest in the course thou hast been in? Art thou negligent in the duties of praying or hearing? Or if thou dost observe them, thou doest it not with that life and vigour as formerly? Dost thou flag in thy profession? . . . If thou art drowsing in such a condition as this, take heed; thou art falling into some woeful temptation that will break all thy bones, and give thee wounds that shall stick by thee all the days of thy life. Yea, when thou awakest, thou wilt find that it hath indeed laid hold of thee already, though thou perceivedst it not; it hath smitten and wounded thee, though thou hast not complained nor sought for relief or healing.

Perversely, a season of great spiritual enjoyment is often turned into a season of danger and temptation because of Satan and the weakness of our hearts. Consider Paul, who in 2 Corinthians 12:1 related having visions and revelations of the Lord. Yet to keep him from becoming conceited because of the greatness of the revelations, yet he was given a thorn in the flesh to keep him from becoming conceited (2 Corinthians 12:7). Satan sees that being possessed by the joy before us, we become lax over many of the ways of approach to our souls. So he seeks and finds some advantage to use against us. “Let us not say, ‘We shall never be moved;’ we know not how soon God may hide his face, or a messenger from Satan may buffet us.”

A fourth season of temptation is with self-confidence. At times of high self-confidence temptation is usually close at hand. The case of Peter is a clear example of this. He said he would not fall away or deny Jesus. Even if all the others fell away, even if it meant his death he would stand fast (Mark 14:29-31). “This said the poor man when he stood on the very brink of that temptation that cost him in the issue such bitter tears.” Within a few hours of his confident declaration that he would never deny Christ he did so three times.

Would you think that Peter, who had walked on water with Christ, who confessed him to be the Son of God, who was with him on the mount, would at the questioning of a servant girl—when there was not legal inquisition or process against him—would swear that he did not know who Jesus was?  So if you would guard against sin, beware of self-confidence.

And this is the first thing in our watching, to consider well the seasons wherein temptation usually makes its approaches to the soul, and be armed against them.

Here is a link to Overcoming Sin and Temptation, a trilogy of three works by Owen: “Of the Mortification of Sin in Believers;” “Of Temptation;” and “Indwelling Sin.”

John Owen has been peeling back the layers of what Jesus meant in Matthew 26:41 when he cautioned us to not enter into temptation. Here he unpacks three things in what Jesus meant by the command to “watch and pray” that we don’t enter into temptation. We need to be aware of the dangers of temptation. We must realize we are powerless to keep ourselves from temptation; we cannot save ourselves. We have to have faith in God that he will preserve us.

“Always bear in mind the great danger that it is for any soul to enter into temptation.” Owen commented how it was regrettable how little regard many people have for their need to avoid temptation. If they can keep themselves from open sin, they are content. Yet they will regularly put themselves in the way of temptation. He said that someone who keeps bad company, will eventually become bad company! First such a person will abhor the thoughts and practices of those around them, ignoring the warnings to avoid such persons.

They argue they should be free to try everything—whether it comes from God or not. What was been the result of such an approach? Owen said he didn’t know anyone who had not suffered some consequence; even including the downfall of his or her faith. No one should pretend to fear sin if they don’t fear temptation. The two cannot be separated. Remember: “He hates not the fruit [of sin] who delights in the root [of temptation].”

“Sin will not seem great or heavy to someone who thinks the temptation is light or small.” When an individual decides to dabble in a temptation, sin is at the door. Rationalizing why they must enter into temptation has ruined innumerable believers. Owen said he did not have any hope for a more fruitful profession of faith among believers until there was a greater fear of temptation. Therefore, “the daily exercise of our thoughts with an apprehension of the great danger that lies in entering into temptation, is required of us.”

Secondly, we must keep in mind that we are powerless to keep and preserve ourselves from entering into temptation. So we must pray that we are kept from it, because we cannot rescue ourselves. There are so many ways we can enter into temptation—“the means of it so efficacious and powerful,—the entrances of it so deceitful, subtle, insensible, and plausible,”—that we cannot prevent or preserve ourselves from it. We must realize we are so weak and Satan so cunning and powerful, that if left to ourselves, we will not know that we are ensnared until it is too late—until “sin hath got ground in my heart.”

In God alone can we trust for our preservation and to him must we constantly turn. This will make us aware of our need to always commit ourselves to the care of God; to do nothing without asking God’s counsel. There is a double advantage to following this advice. The first is engaging the grace and compassion of God, who has called the fatherless and helpless to rest upon him. The second is its usefulness for preservation. The person who looks to God for help is both sensible of their danger and conscientious in the use of the means to preserve themselves.

The third thing meant by Christ in his admonition to watch and pray is that we must believe he will preserve us. “To believe that he will preserve us is a means of preservation.” We must come to believe that if we fall into temptation, that God will provide a means of escape. We should pray for what God has promised. James 1:5-7 says that God gives generously to all without reproach. “Let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose he will receive anything from the Lord.” This is also what Christ meant in telling us to watch and pray. If we act in faith on the promises of God for our preservation out of temptation, he will keep us and deliver us from the evil one.

If we separate these two commands, to watch and pray, we should first of all take prayer into consideration. “To pray that we enter not into temptation is a means to preserve us from it.” If we want to be minimally involved with temptation, we should pray continually to avoid it. As Paul encourages us in Ephesians 6:18 to pray at all times in the Spirit, with all prayer and supplication, let us keep watch so that we aren’t diverted by anything whatsoever.

Abide in prayer, and that expressly to this purpose, that we “enter not into temptation.” Let this be one part of our daily contending with God—that he would preserve our souls, and keep our hearts and our ways, that we be not entangled; that his good and wise providence will order our ways and affairs, that no pressing temptation befall us; that he would give us diligence, carefulness, and watchfulness over our own ways. So shall we be delivered when others are held with the cords of their own folly.

Once again as I read Owen’s thoughts here in chapter five from Of Temptation, I was reminded of the suggestions in Twelve Step recovery for coping with addiction. Minimizing the dangers of potential addiction triggers or avoiding people, places and things seems to correspond to the first point. The next two contain echoes of Steps One through Three. The parallels don’t equate his views on temptation and recovery, but they demonstrate the compatibility of the principles of recovery with Christian spirituality.

A digital copy of Owen’s work, Of Temptation, is available here.

When I moved into my current house, there were several yucca plants on the property. For a few weeks they have beautiful flowers, but then they fall off leaving bare, ugly stalks. The remaining plant is a series of spiny, tough, sword-shaped leaves. They have this incredibly hardy tubular root system. And if you don’t dig up and kill off all the pieces of yucca root, the plants will grow back again and again. If you can’t tell yet, I don’t like yucca plants. So I dug up all the plants and their roots and then spent two years making sure the plants didn’t grow back from the small pieces of yucca root I’d missed when digging up the plants. Sin and temptation are like that—like a yucca plant and its roots.

In chapter four of his work, Of Temptation, John Owen describes how someone can recognize when they have entered into temptation. In previous posts we looked at the general nature of temptation (Lead Us Through Temptation), how we fall into temptation (Entering Into Temptation), and how to avoid temptation (Avoiding Temptation).

The first thing Owen wants us to realize is that all sin springs from temptation. As it says in James 1:14: “Each person is tempted when he is lured and enticed by his own desire.” So whenever someone falls into sin, they enter through a temptation. “Sin is a fruit that comes only from that root.” Sometimes, when people disregard this basic fact, they are their own worst enemy.

They repent and address their sin, but not the temptation that triggered the sin. “Hence are they quickly again entangled by it, though they have the greatest detestation of the sin itself that can be expressed.” So if you want victory over any sin, you must uncover the temptations at the root of that sin and get rid of the roots. If you don’t, you will not overcome the sin.

Foolishly, many people hate the bitter fruit, but still cherish the poisonous root. So despite their humiliations from sin, they continue with the companionship, habits and behaviors that come before it. This inevitably results in further sin.

Temptations also have several degrees. Some are so intense and disquieting, that there is little doubt the individual wrestles with a strangely powerful temptation. “When a fever rages, a man knows he is sick.” Lust will infallibly carry a person into eternal ruin, like a stream that empties into the sea. But if a wind of strong temptation blows, they can be driven onto the rocks of innumerable scandalous sins. So when any lust or corruption disquiets your soul and then leads to sin, recognize that some outward temptation has befallen you. Look closer to find out what has triggered the sin in you.

Temptation can also be more discrete. The heart can secretly grow fond of a temptation and be eventually become content to feed and increase it in ways that aren’t necessarily sinful. For example, a person could have a reputation for piety, wisdom, or learning—and be widely seen by others as such. His heart might be tickled to hear this from others, and his pride and ambition affected by it.

If this man now, with all his strength, ply the things from whence his repute, and esteem, and glory amongst men do spring, with a secret eye to have it increased, he is entering into temptation; which, if he take not heed, will quickly render him a slave of lust.

It is true that God will often bring light out of such darkness and turn things to a better outcome. So it may be that a person studies for years—with an eye on his lusts of pride ambition and vain-glory. But then God comes in with his grace and turns the soul to himself, robbing those “Egyptian lusts.” And thus he consecrates for his purposes what was intended for personal idolatry.

This can even be true of the profession of personal piety or of the ministry. Someone might have a reputation for piety and be honored by others for his or her “strict walking.” If the desire for this honor becomes embedded in their heart and influences them into more than ordinary diligence and activity within their faith walk, they have become entangled in temptation. Often it requires nothing more than the whisper in their heart that the avoidance of honor and reputation is itself honorable.

It can attach in this way to preaching the gospel. There are many things that could lead to esteem—their ability, their plainness, their frequency, their success. All of this could be fuel for temptation. “Let, then, a man know that when he likes that which feeds his lust, and keeps it up by ways either good in themselves or not downright sinful, he is entered into temptation.”

When the circumstances of a person’s life brings lust and temptation together with the opportunity of provoking sin, they have certainly entered into temptation—whether they realize it or not. Remember that to enter into temptation is not merely to be tempted, but is to be so under the power of it as to become entangled by it. It is almost impossible for someone to the have both the opportunity and occasion suited for their lust and not become entangled in it. “Some men think to play on the hole of the asp and not be stung, to touch pitch and not be defiled, to take fire in their clothes and not be burnt; but they will be mistaken.”

Sometimes a person becomes negligent or formal in their spiritual duties. As it was with the church at Sardis: “You have the reputation of being alive, but you are dead” (Revelation 3:1). So we can even say there is a rule—if your heart grows cold, if you become negligent or formal in your worship of God, some temptation has got a hold of you.

Men may, upon many sinister accounts, especially for the satisfaction of their consciences, keep up and frequent duties of religion, as to the substance and matter of them, when they have no heart to them, no life in them, as to the spirituality required in their performance.

A digital copy of Owen’s work, Of Temptation, is available here.