day on which we were tempted may be noted in every year, or in every week: and the subject-matter of our trial be made a topic of self-examination, confession, self-denial.

And, once more; if others were involved with ourselves, either directly or indirectly, as in cases of unkindness or selfishness; or if others have been doubtfully affected by our example, as in cases of a more public temptation,—we ought to endeavor, by acts of humility and charity towards them, and by praying for them that they may be kept from all evil, to undo the ill effect we may have caused.

And, also, we ought thenceforward to set ourselves to the especial mortification of that particular sin which our temptation has revealed to us. Religious people often hinder their own advancement by a vague, indefinite manner of conducting their personal religion. They aim at too much at once; and so do nothing deeply. Let us overcome one temptation, mortify one evil desire, and the effect will be felt throughout our whole character. denial, patience, and endurance, is the be well learned in one particular, and not only will that temptation be weaker, but we in ourselves shall be stronger to subdue all that remain.

The habit of selfsame in all; let it

2. But by thus confining ourselves to the details of the particular temptation, we shall not hinder our learning a deeper lesson of the universal weakness of our nature, and of its susceptibility on all sides of being tempted. It is a very bitter and humbling truth, that atfer many years of a religious life we may be dangerously assailed even by sins which we had overcome, as we thought, at the very outset of our conversion to God. Yet so it is: after years of prayer, strict regularity, unblemished reputation, good works, alms, fastings, contemplation, all our religious professions will sometimes grow lofty and unsteady, and old

sins, long ago forgotten, and never so much as thought of, make their re-appearance. So weak and unstable is our nature; so subtil and tenacious is sin; so rare is an entire conversion of the heart to God; so seldom is the foundation of the character laid deeply enough in perfect humility. We shall generally find that the point in which we have been tempted is not the only vulnerable point of our character; often not that which is chiefly so that it was by the force of circumstances we were exposed to this or that particular temptation; and that in truth we might have been tempted in many other ways, and with more fearful success, as we have points really weaker, which were happily not attacked. It is a humbling truth to most of us who may think we have gained for ourselves a right to use the language of saints, that the greater part of our virtue is in the absence of temptation. Now this is a lesson we ought, as soon as we have respite from trial, to set ourselves thoroughly to master. Let us pray God to give us light to see the universal weakness of our fallen nature; our awful proneness to offend. Perhaps if we had not been tempted, we should have fallen; that is, if we had not been made aware of our weakness, we should have insensibly declined until we had met some heavier fall. Therefore, in His mercy, He suffers us to go so near to the point of being overcome, that our fear and shame can hardly be greater; and then, when we are penetrated with a sense of danger and of horror, He interposes and saves us when of ourselves we should be lost. How many seeds of evil lie sleeping in us with the same imperishable vitality we see in the outward world, waiting only for stimulants to unfold it into life! The sins of our years before we repented, the sins of our childhood, are still virtually in our spiritual nature, held in check often by a weak and almost a broken thread

of discipline, ready to reappear with the aggravations of our maturer state of light and profession. This is a truth we have need thoroughly and mournfully to learn.

3. And lastly, we ought to set ourselves to deepen the whole habit of our devotion: our humiliations, abstinence, fasting, meditation, prayers, especially in our approaches to the holy Communion. Without doubt, the trial from which we have escaped was permitted as a warning to chasten us into a more fervent spirit. By it we ought to gain at least one degree of advance in holy living. It found us lukewarm, let it leave us fervent; it found us armed only in part, let it leave us clad in "the whole armor of God." There is much deep significance in St. Paul's charge to the Ephesians. "Be strong," he says, "in the Lord, and in the power of His might. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil." Why does he say so emphatically "the whole armor," but because without it we are wholly naked: because our forefather stripped himself and us of all the glory which was our defence:* we were laid open in body and soul, eyes and ears, hand and heart, desire and will; and sin had entrance on all sides. We have universal need of this impenetrable mail, and can spare no part of it. "Wherefore," he says again, "take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked, and take the helmet of salvation, and the sword of the Spirit, which is

Isaiah iv. 5.

the word of God."* It is a complete coat of mail, having in it a perfectness, leaving no part unarmed, covering the whole man; a girdle, a breastplate, sandals, shield, helmet, sword: what does this mean but the unity and perfectness of sanctity, the entire conversion and full devotion of the soul to God? This shows us how all His saints have overcome, and sat down in His throne. They were armed at all points; they counted no part of obedience or devotion small or of little import, knowing that the smallest imperfection will mar a whole defence; and that the whole armor is no stronger than its weakest part, that one breach will unlock a whole position. Therefore, if we enter upon a devout life, we must not do it by halves, but with decision. There must be no reserves, but a full surrender of ourselves, to be wholly sanctified "in spirit, and soul, and body." Such was the life of Abraham and Joseph, Moses and Daniel, apostles and saints, and of all whose warfare is ended, who have put off the armor of the cross, and put on the white raiment, where rest has no more dangers.

And we see also how it is that so many are overcome. Because they have armed themselves only in part. There is something wanting in their moral habit; some sin unmortified; some lust still living and importunate; or there was some neglect in their rule of devotion; in prayer or confession, or reading, or meditation, or self-knowledge; something left undone, which leaves them naked in the day of battle.

This, then, is the use to which we should apply the seasons of rest following on our times of trial; to repair what has been marred in our conflict; to deepen and multiply our defences on every side; to renew the perfectness of our spiritual armor; by cutting off occasions of which sin Ephes. vi. 10-11, 13-17.

*

has taken advantage; by binding ourselves with stricter resolves; by deepening our exercises of humiliation, prolonging our seasons of prayer, multiplying our works of charity; by watching more intently over the workings of our whole spiritual life, and devoting ourselves, with more perfect deadness and renunciation of the world and of our own will, to God. There is a time at hand when angels shall minister to them that overcome, in the paradise of God. There rest and refreshing shall be unbroken and eternal. Meanwhile we must endure hardship as good soldiers of Jesus Christ.

Let us, then, when we can, flee temptation with all fear; but if at any time you be encompassed by it, then turn, and cast your fear aside. "Blessed is the man that endureth temptation for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him.”* Here is a benediction and a crown. "The God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you." Here is strength and quietness. "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life." Here is our Helper. "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." Here is our safety. "Behold, I come quickly: hold that fast which thou hast, that no man take thy crown."S

* St. James i. 12.

Rev. ii. 10.

1 St. Peter v. 10.

Rev. iii. 10, 11.