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SERMON XII.

LEAD US NOT INTO TEMPTATION.

MATTHEW vi. 13.

Lead us not into temptation, but deliver us from evil.

Ir is becoming in us to form a sober estimate of our powers, and it is as wise as it is becoming. This remark is true in reference to the common concerns of life. The want of a proper conception of our strength or our weakness will induce a spirit of presumption. And this will induce us to undertake enterprises to which we are incompetent, from which will necessarily result the shame of defeat; or it will place us in circumstances of difficulty, out of which we cannot be extricated. But our remark applies more forcibly when viewed in reference to our spiritual concerns. Ignorance of our own weakness in ordinary life, may lead to

great evils. In the life of the Christian the evils which arise from the same source may be fatal.

The petition before us is dictated by that humility of mind which, sensible of human depravity and weakness, desires not to be too severely tried. The prayer is

I. That we may not be brought into circumstances of pressing trial.

II. That if it be the divine will that we should be so tried, he would by his power and grace extricate us from the danger which threatens to destroy us.

I. In considering the language of the text we are struck with a peculiarity which belongs to it. To intimate that the holy God leads us into temptation, seems to savor of impiety. This difficulty may, however, be easily removed. It was common among the Jews in accordance with the idiom of their language, to represent God as doing that which he merely permits to be done. We may therefore understand the petition before us as meaning-"Suffer us not to be led into temptation." As to the temptation referred to, it may either mean seductions to sin or a trial of our faith by severe affliction. In regard to the former, God has no agency. "He is not tempted with evil, neither tempteth he any man." The latter may be the direct visitation of his hand. Temptation in either of these senses is often the prelude to transgression, and transgression issues in

death. That accordingly, from which such fatal effects may arise, should be greatly the object of our dread. We have in ourselves tendencies to evil which are always operating. Certain circumstances may, however, give them increased force, or furnish greater facilities for their operation— and then is our safety greatly endangered. Let us for a moment consider this fact more particularly.

The dispositition to forget God is a natural one in the human heart. And God may be forgotten either through the hurry and vanity of mind induced by a life of dissipation, or through the press of temporal business. Now, averse as we are at all times, to preserve the remembrance of the Almighty in our hearts, this aversion is felt with redoubled force when we mingle in gay societywhen we indulge in fascinating amusements-when the pageantries of life are presented to allure our desires. Under these circumstances we are tempted, and whether this temptation be moderate or severe, there is great danger-for if yielded to, we become lovers of pleasure more than of God; and this is one of the marks of reprobation.

2. The tendency to forget God to which we have alluded, is moreover increased by too much occupation with our temporal concerns and we are led into temptation when we suffer our minds to bestow much thought upon them.

But, besides this tendency to forget our Maker,

human nature is distinguished by many evil propensities which require to be kept in subjection, and whose influence becomes much stronger under certain circumstances. The propensity to dishonesty for instance, where it exists, becomes powerful when there is something very alluring in the object, and when there is perfect security against discovery. The disposition to indulge in intemperance is fostered by the habit of associating with certain individuals, or frequenting certain places, and so it is in regard to many other things. Now, in regard to this species of temptation, when we utter the petition of the text, we should connect with our prayers our own exertions-for when we ourselves rush into that very evil which we are deprecating, we are guilty of a solemn mockery of God. Let us beware that we are not at any time guilty of this offence.

We have seen that one species of temptation consists in a seduction to sin-of this we have spoken. There was another mentioned by us, which consists in the trial of our faith by severe affliction. Such was the trial which the upright Job sustained. Such was that to which the holy martyrs were subjected-they were put to the proof, that it might be ascertained whether their hope in God and attachment to him could be shaken. To similar trials are the saints in all ages subjected; and these are sometimes directly

inflicted by the Almighty, sometimes they arise from the agency of men, but not independently of an overruling Providence. Through the furnace of affliction our graces are often purified-yet the affliction may be so severe as almost to overpower us. It is therefore perfectly consistent with submission to the divine will, and with a confidence in the power of the divine grace to support us, that we pray-"Lead us not into temptation."

II. The second part of the petition is-" but deliver us from evil." And we before remarked that its meaning was, that God would deliver us out of this severe trial, should it be his will to subject us to it. For wise and merciful purposes our heavenly Father sometimes places us in circumstances of danger and distress-he sometimes permits his children to be assaulted by violent temptations to sin. Then our only confidence must be in his strength who is alone able to deliver us.

The closing part of the supplication of the text may however be taken in a more extended sensethere is nothing to limit the term evil, so as to confine it to temptation-it may refer to all that we can imagine as the opposite of goodness and enjoyment. In this view of the passage we pray to be delivered from sin and suffering-from the crimes and afflictions of this life, and from the wrath of God in another world.