II.

if they do not at all adventures defert fuch criminal converfation. A Chriftian must not only not fit in the feat of the corner, but have no fellowship with those who do fo; if he would be faithful in his obligations to his Saviour, and concern for himself, he must not lend his favour, his countenance, or even his name, to the unfruitful works of dark- Ephef. v. ness, but rather reprove them. The com- II. mon conduct of the world makes this indeed appear a very severe rule; but it is no more that what the purity of our Religion requires, and St. Paul expreffly commands the Corinthians to obferve: But now I have written, Cor. v. unto you, not to keep company; if any man 11. that is called a brother (meaning by that a Chriftian) be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with fuch a one no not to eat. Another occafion of Temptations, which we by this prayer oblige our felves to avoid, is idlenefs, which is generally obferv'd to be the parent of many vices. Our active minds, if they be not directed to a good employment, will of themselves certainly find a bad one. A wife providence hath reduc'd the greater part of mankind to the happy neceffity of following fome bufinefs; and the ufual diforders of those few who are not fo employ'd, P 3 fhew

fhew how dangerous perfect leifure may prove, even to well-difpos'd perfons. It was the useful advice of St. Jerome, to a pious Lady, Be, faith hef, so intent upon fome Business, that the tempter may always find you already engag'd."

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Another occafion of Temptations is habitually indulging themselves in fenfual enjoyments, which fhews the great neceffity of felf-denial. This fevere duty is very neceffary to remove that influence which worldly things, by custom and prescription, gain over our minds. Abftinence and mortification are not the needlefs impofitions of a fevere illnatur'd God, but the wholfom difcipline of our heavenly Father; they wean our minds from dangerous defires, they give us a happy aurágnea, a dependence upon few things, and thereby both leffen the number and the force of Temptations. An habitual self-denial is both the best means and pledge of perseverance; he who can voluntarily íubject himself to all the hardships of a narrow fortune, can never be affrighted out of his duty by the apprehenfions of it. It was therefore well reply'd by Diogenes, when he was revil'd by

f Ita fis operi intenta, vt diabolus te femper inveniat occupatam. D. Hieronym. Epift.

Plato,

Plato, for washing herbs for his own dinner; "If thou could'ft fubmit to this, thou "would'st not be obliged to be a flave to

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Dionyfius." Bad company, idleness, and indulgence, are the great causes of Temptations; and our Prayers and profeffions against them are but fo much vain and unprofitable breath, unless we avoid the occafions of them, and joyn to the request for God's bleffing our own wife and faithful endea

yours.

Thirdly and lastly, This Prayer should teach great charity and compaffion to weak brethren.

Brethren, if a man be overtaken in a Gal. vi. 1. fault, ye which are spiritual restore such an one in the fpirit of meekness, confidering thy felf, left thou also be tempted. This is a duty which neceffarily arifeth from the sense of our own frail condition, and that difference which God's bleffing makes between one man and another. A weak brother is entitled to a charitable compaffion, because we are not affur'd that his cafe (as none are exempted from falling) may not hereafter be ours. Perhaps fome ftand not with much greater merit of their own, than others fall; and

Diog. Laërt. 1. 6.

P 4

their

their prefent perfeverance is due to nothing fo much as either fewer trials, or greater affiftance from God. Their continuance in goodness, confidering the frailty of nature, is too uncertain; or if more certain and fecure, yet is too much the effect of Divine grace to justify either pride or ill-nature. 1 Cor. iv. Therefore judge nothing before the time, until the Lord come; who both will bring to light the hidden things of darkness, and will make manifeft the counfels of the hearts, and then hall every man have praife of God.

5.

Humility then, caution, and charity, are the feveral leffons which we are taught in the right use of this Prayer. I would only, in fhort, farther obferve, that as the feveral Temptations and conflicts, to which a Chriftian is expos'd, fhew, that his road to happiness lies through difficult and strait paths; fo he fhould want no comfort in the assurance of an Almighty guide, whofe cares for him neither flumber, nor fleep. What David fays of the temporal condition of good men, is much more true in refpect of their spiritual Ff, cxxi. 5. one: The Lord himself is thy keeper, the Lord is thy defence upon thy right hand; the Lord fhall preferve thee from all evil; yea, it is even he that shall preserve thy foul. Let us then remember, that as in pray

ing against Temptations we confess the weaknefs of nature; fo may we, from fincerely doing it, promise ourselves the effectual and fufficient affiftance of grace: let us with comfort obferve, that he, who taught us this Prayer, wants neither power, nor inclination, to bless us with the fuccefs of it. For we Heb. iv. have not an high-priest which cannot be touched with the feeling of our infirmities; but was in all points tempted as we are, yet without fin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

SERMON