I have endeavoured to suggest briefly what is the nature of those temptations by which religious people are peculiarly beset; and have very slightly noticed what seems to be the cause of their liability to be overcome by them. We will hereafter consider the mysterious design of God in permitting them to be abased with such falls. To sum up what has been said in the fewest words, I will add, that want of circumspection and of a watchful salutary fear of falling, is in itself a tempting of God. How much more, then, the venturous way in which some men enter upon paths which are either not pointed out to them by God's providence, or even forbidden! But at present we have chiefly to consider the dangers which beset religious minds. A few words will be enough to shew, what need there is even for the most advanced and practised in religion to watch without ceasing against the manifold dangers of our fallen state. Our whole life is a spiritual combat. While we live we must contend. This is not our rest.

(1.) For it must be remembered, that the greatest saint may be tempted to the worst of sins. I do not say the temptation will prevail; God forbid; but that temptations may be addressed to him; and if the most saintly minds may be tempted, how much more are we open to the incursions of temptation! It is true of our blessed Lord alone,

that the devil, after he was once fully foiled in his endeavour to seduce Him from God, began thenceforward for ever to oppose and to afflict Him. There was no hope of prevailing against Him, because the prince of this world had nothing in Him. There was no inward sin on which to work by allurements or stimulants. Not so with us: to the end of life we carry a fallen nature, with its taints and proneness to evil. This is mortified and kept under in those that live a holy life, but still in some sort remains within. To the end the prince of this world has something in us; and to this he addresses his flatteries and persuasions. How strange it seems to us to read of Abraham's falsehood, David's awful and complex sin, the denials of Peter, the contention of Paul and Barnabas! If such saints were tempted and overcome, how shall we escape temptations and downfalls? It is true that, as men grow in grace, temptation loses much of its power over them. St. John says, "Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God." And again : "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.' That is to say, that in every saint there is

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1 1 St. John iii. 9.

2 1 St. John v. 18.

the power of the Holy Ghost, which is more than sufficient to ward off temptations. The gift of regeneration, unfolded into a new spirit, is so at variance with the solicitations of evil, that it would do a great violence to itself if it should deliberately sin; the circumspection of the regenerate is such that the snares and assaults of Satan are powerless and vain. All this describes the spiritual strength and matured steadfastness of those that are holy. It is not an immunity from temptation, but a moral power residing in the will, by which the tempter is perfectly repelled. It does not say, that holy men are not tempted. It does not mean, that the holiest cannot fall. To the end, all steadfastness is subject to the laws of probation. But in us, who, alas, are neither strong nor holy, save in the measure common to ordinary Christians, there must ever be the danger of being, not only tempted, but overOur past religion will not save us. Our steadfastness is not in what we have been, but in what we are and we are, most of us, still weak and frail. What may befall a saint may easily prevail against us. So long as we are in the flesh, the eye and the ear are open, and the imagination is restless and full of visions. These may be mortified indeed, and then sin will address itself to them in vain. But address itself it will; and the habits of watchfulness and self-control may be relaxed, and

come.

the character let down to a pitch where sin has a greater sway and a surer dominion.

Spiritual declension is a very awful reality, and the most devout may fall into it. Of this we have sufficient proofs and examples in holy Scripture; and any one who has examined his heart must also know how his state has varied at various times. In times of sorrow, or any great fear, we know what a peculiar tenderness of conscience; what a dread of trifling even with a thought of sin; what gentleness and kindly dispositions we have felt towards all, even unworthy persons, and to their very faults; what an awful, and yet blessed, perception we have had of God's nearness to us, and how open our hearts have been towards Him; what circumspection in all the least actions of our life. After the lapse of a few years, or sometimes of a few months, how has all this been changed; what a slumber and inertness of the inner life; what dulness of conscience; what fearlessness of sin; how little compunction at having inwardly assented to temptation! We seem not to be the same persons: as if we had lost our identity-had become altogether changed, and had passed into a worse nature. There is something fearful and depressing, in the highest degree, to find ourselves so fallen. The recollection of past times, when our heart was clear and peaceful, is both an humiliation and a

rebuke. And it is with a bitter sadness that we say, "Oh, that I were as in months past, as in the days when God preserved me; when His candle shined upon my head, and when by His light I walked through darkness; as I was in the days of my youth, when the secret of God was upon my tabernacle !"

(2.) Another truth to be remembered is, that the worst sins come on insensibly. They seldom, if ever, present themselves to a holy mind in their full outline at once. They very seldom become really visible in their first approaches. They lie masked behind indifferent things, mingled in the duties and offices of our station, covered even with a religious aspect; then they shew themselves only in part, which, taken alone, may be harmless, but prepares the way for that in which the true evil lies. When the serpent tempted Eve, he did not at once put before her the act of disobedience, but first engaged her thoughts with the question, "Yea, hath God said?" There needs much preparing to break the startling effect of a temptation. If we could see at once the full reach and depth of the evil, we should be saved by our very fears. Dread would make us recoil. We should not so much as trust ourselves in the indifferent things which are the avenues to it.

1 Job xxix. 2-4.

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