engaged by forbidden objects: thus shrouded in darkness and misguided by concupiscence, he is entangled in snares, or exposed to perils, from which a miracle of grace can alone extricate him. In these circumstances the hour of temptation may be said to have arrived. Now it presses hard upon his soul. Now "lust hath conceived and is bringing forth sin." Into this state of imminent danger, therefore, we pray we may never be permitted to fall. We beg of God to keep us from the first approaches to it; to search and try our hearts, to give us the light and strength of His Spirit, that we may perceive our real state; that we may cut off the offending right hand, or pluck out the offending right cye; that "our souls may escape as a bird out of the snare of the fowler;" that the "snare may be broken and we may be delivered.” In drawing towards a conclusion, allow me to urge you upon this subject,

I. The duty of humility. "Be ye clothed," saith the Apostle, "with humility, for God resisteth the proud and giveth grace unto the humble." If there be any lesson which the consideration of the text directly suggests, it is that of cultivating a lowly and meck spirit. For how corrupt are our hearts! How much exposed to temptation! How unfaithful to duty! How prone to listen to external solicitations! How soon thrown off their guard! We carry about with us, as it were, a traitor, in conspiracy with our external enemies. The deepest humility, therefore, becomes

us.

Besides, how frequently have we fallen, and upon slight temptations! How often have we violated our resolutions, forgotten our vows, and broken our covenant with our God! And though we may have been preserved from outward acts of sin, yet how much has temptation defiled our thoughts and affections! Of how much secret inclination to iniquity are we conscious!

Further, the number and art of our spiritual enemies is an argument for cultivating this guardian virtue. For who would be proud, and self-confident, and daring, amidst a host of subtle and malignant, and powerful focs; especially when presumption on our own strength opens a way for temptation, breaks down all our defences, and throws wide the gates to the assailants?

Morcover, humility is necessary, because so long a period must clapse before we can know any thing fully, adequately, experimentally, maturely, of our own hearts, and the devices of Satan.

We learn things at first generally and superficially. We hear of temptation, of our fallen nature, of the powers of darkness; but we understand little about them. Humility then must supply the place of knowledge, and distrust of ourselves protect us, where experience is wanting.

Besides, humility is the last finish and greatest ornament of the Christian character. Humility, not in word or profession, but actual and sincere lowliness of heart, is the groundwork of every other grace, the test, the fruit, the preservative, the distinguishing garment of piety. It is a duty more especially becoming the young; not to the exclusion of zeal, and faith, and hope, and love, and joy; but as the check and guardian of them. Without it, young persons are repulsive and offensive in society, they easily become the prey of temptation, and speedily "turn aside from the holy commandment." Without it, there can be no hope of recovery from transgression, no openness to reproof, no docility, no desire of escape from the occasions of sin, no capacity of improvement in true picty, no genuine solid, scriptural, wellordered religion.

But we may proceed to notice,

II. The necessity of Christian vigilance. The prayer of our text implies the need of watchfulness. "Watch and pray lest ye enter into temptation." To pray not to be led into temptation, and then to rise from our knees and live negligently and without a holy vigilance, is a mockery of God. We solemnly bind ourselves by prayer, to do all in our power to attain the blessings we supplicate. We must pray, as though every thing depended on God alone, and nothing could be done by us; and we must watch, as though all rested upon our personal diligence, and God without it would neither bring us help, nor grant us the victory. The grace of God enables his servants "to will and to do of his good pleasure;" but he works by means, by exciting our own activity, and by quickening us to humility and watchfulness. "He that is born of God keepeth himself, and that wicked one toucheth him not."

Every Christian, then, must be vigilant. He must deal with his heart, as a man would act towards a servant, whom he believed, upon credible information, to be secretly unfaithful. He must watch as a sentinel on his post, who knows that dangers are

near, and that if the soldier sleeps, the enemy may safely make

7

his attack. He must, therefore, "walk circumspectly, keep under his body and bring it into subjection," and "avoid even the appearance of evil." He must be sober and "temperate in all things," that his "moderation may appear unto all men." He must religiously examine even the things which seem the most safe. He must take the alarm the first moment he perceives any approbation of sin stealing upon his mind. He must not in the smallest thing "give place to the devil," but "resist" him manfully, "steadfast in the faith."

And here a reply may be given to two cases of conscience: Young persons sometimes ask, whether they may, from curiosity, read occasionally such books, or listen to such instructions, or frequent such society, as they are aware may have a tendency to corrupt their minds from the simplicity of scriptural truth and Christian obedience. The obvious answer is, No,-unless a very clear call of duty demands it of you. It must not be done to gratify curiosity, but to fulfill some positive obligation. And as such calls of duty are very rare, it can rarely be lawful for you thus to expose yourself. Shall a person in tender health intrust himself to an infected atmosphere? Shall we venture to walk on to the very edge of the precipice? Shall we try how much poison our constitution will sustain? Shall we prefer a mixture of unwholesome food to the unadulterated "milk of the word?" Can we hope that God will keep us from temptation, if we rush into it of ourselves? Are we not too weak, far too weak, to tamper with error, to trust ourselves to listen to its syren voice, or to covet, spontaneously and with alacrity, suspicious gratifications?

But you reply, that you wish to prove all things, that you may hold fast that which is good. If this be, indeed, the simple truth, the case is altered. You no longer read the book, or hear the discourse, or enter the supposed society, from curiosity, but with the honest desire of knowing, that you may obey, the truth. Be on your guard, however, lest you deceive yourself in this supposition. The probability is, that you know the truth in its main branches already, and therefore, that you have no real plea for such hazardous pursuit of further knowledge. Conscience tells you this; and yet you remain unsatisfied. Beware of a fastidious taste, lest you mistake morbid delicacy for refinement of mind:the healthful appetite does not pine after luxuries and variety. "Stand fast in the faith. Be not carried about with divers and

strange doctrine. Avoid foolish questions and contentions as unprofitable and vain."

But you say, that the instructions which you wish to hear are reported to have many excellencies, and to contain at least a large mixture of truth. Perhaps we may reply, So much the worse. The tempter may be "transformed into an angel of light." The poison may be mixed up with wholesome nourishment. There would be comparatively little danger to an enlightened mind, in the contemplation of gross and unmingled error. Therefore "watch and pray." No one can tell with what taint he may rise from reading a book, or listening to a discourse, which causes to err from the ways of righteousness." No one can tell but he may thereby "grieve the Spirit of God," and provoke him to "give him up to his own heart's lust, and to let him follow his own devices." Let no one presume to amuse himself with deviations from truth, lest he be found to trifle with God.

But a second case may be proposed-May I occasionally resort to the company and amusements of somewhat worldly persons? If indispensable duty throws you into their society, you must submit to it as the will of God; but to prefer their company, is an unquestionable indication of a worldly spirit. You thereby run unnecessarily into temptation. You quench the Spirit. You lose your time. You expose your imagination and thoughts to be corrupted. You open the way for further allurements. You likewise encourage others in a worldly course. You indispose yourself for prayer and devotion. You lower your standard of piety, and are in danger of declining from God. Nay, the very inquiry shows that you have already begun to decline from him. How can a Christian, who occasionally frequents the diversions and pleasures of the world, be said to "do all things, both in word and deed, in the name of the Lord Jesus?" How can he "redeem time, walk circumspectly, escape from conformity to this world, and be transformed in the renewing of his mind?" A Christian ought to have no taste for the world, no relish for "the husks," so to speak, "which the swine do cat." His heart should be fixed on Christ, on duty, and on heaven. He ought to have his affections devoted to God. Does he pray "not to be led into temptation," and shall he wilfully rush into it? a powerful bias towards earthly things, shall he run augmenting it? He has a traitorous heart, shall he

IIe has by nature

the risk of allow it to

parley with the enemy? He has much difficulty in making any progress towards heaven, shall he increase the difficulty? He professes to run the race of his high calling, shall he voluntarily turn aside from that course? He professes a desire to "lay aside every weight," shall he burden himself with additional impediments? He says he wishes to grow in grace, shall he stop in his progress? He appears to have "put his hand to the plough," shall he "look back?"

But I propose, lastly,

III. Some topics of consolation to the humble and watchful Christian.

Let such an one remember that the prayer, "Lead us not into temptation," implies that no temptation can assault us without God's permission. He notices and orders all, knows the way that you take, follows you with his eye, and has designs of holy love to accomplish in all your trials. It is surely a great relief to the tempted and harrassed Christian, who is endeavoring in humility and vigilance, to resist temptation, to know that all is right; that Satan is under the control of God and cannot touch even a hair of our head without His permission.

Think also on the promise to which we have already alluded, that "no temptation shall happen unto you, but what is common to man; but that God will, with the temptation also, make a way for your escape, that you may be able to bear it." God may sce fit to allow you to be led into circumstances of severe temptation; but if you adopt the prayer of the text, he will not leave you under them, he will not permit them to overwhelm you, will bring you needful succor, and will deliver you from all your fears. If it was our Saviour himself who taught his disciples thus to pray, then "He will assuredly remember them in the conflict." He is "not an high priest that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, and yet without sin. He suffered being tempted, that he might be able to succor them that are tempted." Let the distressed and afflicted Christian trust his compassionate Master in the darkest moment. He will assuredly "cover his head in the day of battle."

Recollect again, that this petition implies that you fight under the express notice and approbation of the Captain of your salvation. Now the sight of the leader animates the soldier. Our Almighty Saviour not only permits every tempation, but he notices and