designed for a place in the palace of the king of Babylon, and "a daily provision of the king's meat, and of the wine which he drank, was appointed him." But he, too, and his companions, refused to enter into temptation; and "purposed in their hearts that they would not defile themselves" by partaking of things which their law forbade, and the weakness of the flesh might render dangerous. In actual temptation there is little opportunity for the exercise of those means by which men are enabled to overcome it. Habitual prayer and watchfulness are the discipline by which they are made capable of resistance; capable of using their arms, when the enemy actually advances and the combat begins. In order to be prepared for that trial, they must use earnest vigilance over the besetting sins of their state, habits, disposition: must foresee temptation, and constantly pray, that with it "a way be made to escape, that they may be able to bear it ;" that in the hour of danger, such thoughts, such resolution, such inward strength may be supplied by the Spirit, as shall enable them to "withstand in the evil day."

Now we can readily believe, that both David and Daniel, being men who lived in the fear of God, had watched and prayed against the sins to which their circumstances particularly exposed them. David, for instance, had reason for vigilance, lest the habits of life which he was obliged to lead, might overcome his sense of duty, and hurry him into acts of cruelty and injustice, or of greater violence than self-defence required. And Daniel was in danger lest, being placed amongst persons who knew not the true and living God, and

3 Dan. i. 4-6.

practised no restraint of appetite, he should "run with them into the same excess of riot," and become " partaker of their sins."

These teach us by their good example. Others warn us by the evils into which they fell. When the city of Ai was taken under the command of Joshua, strict orders had been issued that the spoil of the city should come into the treasury of the Lord," and no part of it be reserved for private uses. But one of the tribe of Judah, named Achan, disobeyed the order, and thus describes the working of his heart, and the way by which he entered into temptation. "When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels' weight, then I coveted them, and took them; and behold, they are hid in the earth in the midst of my tent, and the silver under it.”5

Now Achan was brought into this temptation in the way of duty. He did not seek it, by going heedlessly or rashly into the snare. And such "temptation is common to man." Human life is such, that occasions of sin must be encountered by every one. Therefore, the entering into temptation is not the being exposed to the opportunity of sin, but the allowing the heart to entertain the thoughts of it, and yield to its solicitations. And our endeavour must be, not so much that no evil shall ever be proposed to us, "for then we must needs go out of the world;" as that we may be "kept from the evil;" kept from approaching it, kept from taking part in it, kept from touching the pitch

4 Josh. vi. 19.

5 Josh. vii. 21.

6 John xvii. 15.

which surrounds us, and which we cannot touch without being defiled.

To this end the direction is given, Watch and pray. These cannot be separated. Watchfulness leads to prayer, and prayer to watchfulness. To watch, is to search into our hearts, and examine our temper of mind, and discover the evil to which we most incline: to recall the occasions when we have been betrayed through this corruption, and as far as in us lies to guard against the like occasions. To watch, is to reflect on the outward circumstances in which we are placed; the danger of offending God to which they chiefly expose us; and so to take heed lest the evil come upon us unawares. If the three disciples had considered the many warnings of their Lord, who had foretold the trials which were approaching, they would not have been found sleeping, but in the attitude of watchfulness and prayer. If Peter in particular had called to mind the time, when thinking himself too full of faith to be affected by fear, he ventured upon the waters to meet his Lord, and yet gave way when the waves became boisterous; 7-he would have set himself to prayer and supplication, that the ready spirit might not again be betrayed by the weakness of the flesh. For there can hardly be watchfulness without prayer, any more than there will be fervent prayer where there is not habitual watchfulness. Whoever seriously considers either his spiritual weakness, or his spiritual danger, must of necessity apply for health and strength to the only source from which they can be derived.

7 Matt. xiv. 30.

:

The love and practice of these duties are the surest proof of a renewed heart; the easiest test of our spiritual state. If the need of them is not felt and acted on, danger is at hand. If the seasons of them are few, easily omitted, and often neglected; danger is at hand: the same sort of danger to the soul, as that which threatens the body, when the usual appetite for food or exercise is found to fail. Where there is a true renewal of the heart, there is a taste for these duties and a decline in the practice of them is evidence of the decline of grace, and therefore of the approach of danger. So that St. Paul, after arming the Ephesian Christians with "the breastplate of righteousness," and "the shield of faith," and "the helmet of salvation," and "the sword of the Spirit," adds at last this direction, that they may be able to use their armour to good purpose, "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance." 998

8 Eph. vi. 14-18.

LVIII.

CONFIDENCE IN PRAYER.

JAMES i. 5, 6.

5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not; and it shall be given him.

6. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed.

WAVERING, is doubting. When we ask a benefit of a fellow-creature, we may ask with a doubt upon our minds—though even this we should not disclose-a doubt whether he have the power, or whether he have the will, to grant what we are seeking at his hands. But when we ask of God, and ask for spiritual wisdom, there must be no such wavering: his power we know ; to doubt that, would be to disparage his attributes; and his will we know, for he has declared it; to doubt that, would be to discredit his word. And therefore our Lord himself, in making the same promise, has added the same condition. "All things whatsoever ye shall ask in prayer, believing, ye shall receive." Again, "Have faith in God. For verily I say unto

1 Matt. xxi. 22.

1

2 Mark xi. 23.