sin itself, will pray very negligently against it. Nor must we only see the evil of sin in general, but also of the particular sins against the power of which we pray. Here, however, many deceive themselves. They satisfy themselves with the act of praying against their besetting sin, without really, and from the heart, desiring to be delivered from it. Thus St. Austin confesses, that for a long time while he prayed, he was secretly afraid lest God should answer his petitions. Do we, then, in praying against our lusts or our evil tempers, really see the evil of them? Are we willing to renounce them? Are we desirous that God should answer 'us? This is the first requisite in accept able prayer; and without this, our prayers are insincere and hypocritical.

2. True prayer is founded in a sense of the power of temptation. When we consider who the grand tempter is, and with what success he has carried on his designs; when we remember how often we have ourselves been overcome; when we reflect on the different lights in which sin has appeared to us in the moment of temptation, and in the hour of remorse, we shall see our need of prayer for Divine influence and restraining grace. On the other hand, if we are confident and selfsufficient; if we entertain no dread of the power of temptation, we shall, of course, be indisposed to pray against it.

3. In like manner, it is indispensable to our praying aright, that we possess a deep sense of the necessity of Divine help, to enable us to overcome sin; and also of the efficacy of prayer in obtaining that help.-If we doubt of either, we shall never pray with sufficient earnestness. If we flatter ourselves with the hope of overcoming temptation by our vigilance and resolution; or if we are not well persuaded that not only is prayer heard and answered, but that without it God's power and grace will not be exerCHRIST. OBSERV. No. 157.

cised to protect us, our prayers will necessarily be cold and unavailing.

4. But when we speak of the necessity of prayer to enable us to withstand temptation, let us ever bear in mind that prayer, to be effectual, must be fervent.-Let no one flatter himself that he has done his duty by repeating a formal address to God for Divine help, unless he is actuated by the spirit of prayer. It is to real fervent prayer that the promises of God are made. It is the man who asks with the importunity of a destitute widow claiming redress from an unjust judge, whose prayer will not ultimately be denied: and we are required to "ask in faith, nothing wavering;" that is, neither questioning the readiness of God to help us, nor intermitting our petitions, as if we were dubious of their efficacy. Let not him who thus wavereth, who is negligent and unsteady, think that he shall obtain any thing of the Lord.

We see, then, the necessity of praying, and praying earnestly, in order to resist temptation. But how many persons are there who never pray at all with this view? How many are there who take no pains whatever to avoid temptation and resist sin? Whence this negligence in a point of such importance? Does it not argue an indifference to our everlasting interests? Does it not plainly shew that we are not anxious to serve God, nor afraid to displease him? Is it not a plain proof that we are destitute of the spirit of real religion?---Prayer is the very life of religion. By prayer the intercourse is kept up between God and our souls; and we receive from him the needful supplies of his grace. Why, then, do we not pray? Are we satisfied to be without Divine grace? Or do we flatter ourselves that we can obtain it without prayer? Or do we think that we shall be able to resist sin by our own unassisted resolutions? Or do we rashly judge C

that our prayers have hitherto been of no use? Or are we presumptuously waiting till God shall give us a stronger desire to pray, before we draw near to him? In what ever way we may be induced to intermit prayer, the case is manifest that at present we are not walking in God's appointed way, nor living according to the rule of his holy word; and that, therefore, we can entertain no reasonable hope of obtaining his blessing, For while we are destitute of the spirit of prayer, we are destitute of the spirit of Christ; and are, therefore, none of his.

II. To prayer, however, it is necessary that we should unite Christian vigilance. "Watch and pray, that ye enter not into temptation." Now vigilance in general supposes that we foresee our danger, and are taking every prudent precaution to guard against it; looking well to every avenue by which it may approach, and using the most effectual methods to prevent surprize. But, to deseend to particulars

1. Christian vigilance implies that we maintain a spiritual frame of mind.-Temptation derives its force from the state of the person's mind to whom it offers the gratifications of sin. The same temptation which would have little or no effect upon one whose mind was in a right state, would be irresisbible where the mind was previously ted for it, by a vain, careless, frifling frame. Have our thoughts been fixed upon earthly things? Mave our desires been suffered to wander unrestrained after foolish er sinful objects? It is evident that we are disposed and fitted to yield to temptation; and that it is the previous state of our mind which needs correction. On the other hand, a frame of mind may be possessed which temptation will in vain assail. Such a frame is described in Scripture, under the term spiritual-mindedness-in opposition to a carnal mind. "To be varnally-minded is death; but to he spiritually-minded, is life and

peace." "Walk in the Spirit, and ye shall not fulfil the lusts of the flesh." The Spirit of God is the source of all real godliness. We walk in the Spirit, when we receive and cherish his holy influence when we carefully maintain a constant intercourse with God in secret prayer; when our heart is fixed on God, and our aim is singly directed to the glory of his Name; when we are very careful about the general frame of our spirits, and are anxious to have only lawful objects in view, and to seek them in a lawful manner; in a word, when we are not living to ourselves, but to Him who hath loved us, and given himself for us. It is this general state of the mind which ought to be principally attended to. When the eye is single, the whole body will be full of light. And unless the general frame of our minds is right, it is to little purpose that we endeavour to guard against particular sius.

2. Christian vigilance requires that we do not parley with temptation. This is the part of a prudent man, who is sensible of his danger. Many persons will trifle with sin. They will rashly approach its very boundaries. They will go almost into the enemy's camp, and yet vainly expect to escape. They will venture, uncalled, into danger; presumptuously hoping that God will deliver them out of it. Now what is this but to tempt God? What is it but to expect that he will work a miracle, in order to encourage them in a course of carelessness and presumption?

3, Further, Christian.vigilance will lead us to resist sin, when it may most easily and effectually be resisted namely, in its beginning. He who watches as he ought against temptation, will resist it in the first rising desires of his mind. Sin is like a conflagration, which, when first kindled, might have been extinguished without difficulty. It is incumbent on us, therefore, to consider well what are the early causes which cherish the growth of siņa.

When a person, for example, has for years indulged in secret a vain and light and frivolous turn of mind, is it to be wondered at, if at length his folly should manifest itself in some more injurious manner? Even the act of murder is but the natural conclusion of a long course of malignant feelings, passionate expressions, transports of anger, and violent actions, which ought from the first to have been resisted, and might then, indeed, have been successfully encountered. No one can calculate where the little sins, as they are called, which we every day witness, and which are seldom watched against, may ultimately carry us; but this we know, that one act of sin uniformly paves the way for another; one transgression, however small, prepares us for a greater; till at length the power of sin becomes almost irresistible, Behold how great a fire a small spark kindleth! We must, there fore, particularly watch the course of our thoughts. It is there, in the heart, that the issues of life and death are found; there sin is conceived, and too often cherished till it brings forth fruit unto death.

4. Christian vigilance will lead us to avoid all situations where we have reason to think we shall be in danger of being tempted. It is true, we may not be tempted; or, if tempted, we may escape; but we have no right to expose ourselves wantonly to temptation. A great part of the sins of mankind may be traced, I conceive, to this source. You were solicited by bad company: but why were you found in such company, or in such a place? Why did you read such and such books? You say, you did not expect that you should have met with any danger there. But does not this shew that you were off your guard? You had intermitted your watchfulness, and were thus prepared to yield to sin; or you would not have been found in such a scene of

danger.

But if unhappily surprised by

སྙ་

temptation, do not delay a moment, but make haste to escape from it: for on such occasions there is little security but in flight. If, for instance, you are of a passionate temper, and you perceive your anger to rise, delay not a moment to withdraw, or to maintain a strict silence; or at least check yourself till you have had time, under the impression of your danger, to offer up a prayer to God, and to recover the calmness of your mind.

5. Christian vigilance further implies that our conduct is consistent.

In vain shall we expect to be delivered from one sin, while we are indulging another. In truth, sins are so linked together, that one serves almost necessarily to introduce another. It is not, for instance, sufficient that we guard against impurity, if we are indulging idleness and the love of ease. These must be mortified, or that will not be subdued. It is not enough, that we aim to subdue excessive passion, if we do not, at the same time, guard against a selfish or a proud spirit, which is generally its source. A person addicted to stealing will in vain attempt to resist his base propensity, unless he first subdue that love of dress, or of riot, or of money, which impels him to it. In a word, our religion must be uniform and consistent, or it is nothing. It is the consistency of the conduct which marks the genuineness of the principle. The fear of God, when once it is implanted in the heart, will teach us to hate all sin; and then each sin is easily subdued: but if we are defective and partial in our obedience; if we still cherish and encourage some wrong disposition, we shall find every other very hard to be subdued. Above all things, it is necessary to know, and to watch against, our constitutional infirmity. Peter was naturally rash and confident: had he been duly vigilant, he would have been particularly on his guard against a vain confidence. But he was not; and

therefore easily fell into the crime of denying his Master.

In such particulars as these will Christian vigilance manifest itself.And now permit me to close with a few additional exhortations.

1. And, in the first place, let us be persuaded to make a deliberate and decisive choice of the blessings of the Gospel; including in our view all the sacrifices it requires, and all the duties it enjoins.-I know nothing in which men are more apt to err, than in seeking incompatible advantages. On the one hand, let us consider what God offers us;-in this life, true serenity of mind, and the delightful sense of his favour and blessing; and in the life to come eternal glory. But while he offers this, he positively insists on our renouncing sin. -On the other hand, sin has also its advantages. They are, indeed, base and sordid; but they are too well suited to our corrupt natures. Now let us choose which we will have. Both we cannot have: one, therefore, must be given up. And can we doubt which? Let us look at the end of sin, and behold its bitter fruits;-disease and death, and eternal misery. Let us make, then, our choice for God. But, if we do so, we must henceforth renounce sin; we must henceforth be dead to it.

2. It is of great importance that we frequently review the blessedness of God's service, in order to strengthen, as much as possible, the motives to holiness.-The Christian serves the best of masters; a Master kind and compassionate; tender and forgiving; merciful and indulgent; and who will deny us nothing consistent with our own true happiness, We ought to elevate our minds to conceive highly of the blessedness which his servants enjoy and we should abound in praise and thankfulness for his great mercies to us. This spirit will lead us to make sacrifices readily, and to resist sin stedfastly.

3. The Christian life is fitly re

presented as a warfare; a contest, in which we struggle not against flesh and blood, but against spiritual principalities and powers.

Let us not, then, form rash expestations either of the degree in which we shall gain the victory, or of the ease with which we shall procure it. The infirmity of man, even in his best state, is very great; and the advances we make in the way of holiness, however small, are not made without great difficulty. Let us not therefore, rashly despair of final success, because we do not improve in the degree we had expected; neither let us say that God does not hear our prayers, or bless our endeavours; let us rather be humbled for our defects, and, though foiled, set out again and again, with less presumption and impatience, but with more humility and self-distrust, and a better founded confidence. Let us remember that our faith must be tried by temptation, and our fortitude exercised by suffering; and that holiness must be perfected by an unceasing conflict with corruption. Let us look up to Him who is mighty to save, and who will not withhold his blessing from those who conscientiously use the means he has appointed. We have been hitherto, perhaps, too vain-too rash-too self-confident: we have feared our dangers too little; we have watched against them too carelessly; we have prayed too coldly; we have known too little of ourselves, and not sufficiently valued that glorious salvation which has been provided for us in Christ Jesus. Let us learn wisdom and skill, like able generals, even from defeat-Let us rise up and renew the contest, more humbly indeed, but not with less determination, Let our trust be wholly fixed on the great Captain of our salvation; and let us shew that we rely on him, by yielding ourselves entirely to his guidance, and treading in his steps. Thus shall we assuredly in the end prevail; for it is impossible that the means which God has appoint

ed for the recovery of man, when faithfully used, should not be ultimately successful. It is, indeed, our great consolation, that the work is not properly our own. Salvation is of the Lord; and on his promised grace we may confidently rely. He came to seek and save them that were lost. He came to destroy the works of the devil, and to deliver those who have been kept in bondage by him. Let the recollection of his love and power be our support in every hour of despondency. Let us cast ourselves afresh at his feet, and go on to watch and pray in his Name.

4. And finally, let us remember that our success depends, properly speaking, not on the use of this or that particular ordinance or means of grace, but on our putting on, as it were, the whole armour of God, and being influenced throughout by Christian principles.-If we truly come to Christ, we shall no doubt be saved: but truly to come to him, includes in it, a general conformity to the will of Christ. The cultivation of no one Christian grace will compensate for the negfect of any other; nor will the most fervent prayers avail without the required vigilance. If we should gain the victory in the neglect of any of the means prescribed, it would shew that some of those means were unnecessary. Let us not, therefore, expect success without an uniform attention to the whole mind and will of God. The Christian is one who is seeking to have the mind which was in Christ; to pull down every thought which opposes itself to him, and to be partaker of a Divine nature. Let this be the unceasing object of our pursuit; and to this end let us watch and pray without ceasing, and in due time, we shall reap, if we faint not. Amen.

To the Editor of the Christian Observer. THE following letter has been in my possession several years. It was

lent me, with permission to copy it, and to shew it to my friends, by the young clergyman to whom it was addressed. The writer (as will be seen) had solely in view his particular case and circumstances. But I have always thought, and this also is the opinion of others to whom it has been read, that it contains many valuable remarks on some of the duties of a minister, and especially on the composition and delivery of sermons which are deserving of general notice: and hence a desire has been frequently expressed, that it might be published, and so be rendered more extensively useful. The young clergyman who gave it to me has been dead some years, and therefore the question has been referred to the gentleman who wrote it; and it is with his consent that it is now sent for publication, if you, sir, approve, in the Christian Observer. The names of the parties, &c. are, for obvious reasons, omitted. I am, Sir, &c.

Dear Sir,

I. G. W.

I was

While I was at, so impressed with the very important nature of your situation, that in all my conversations with you, I bore it in mind. And though I did not always declare the object I had in view, yet I was always aiming to convey such ideas as I conceived might be of use to you in the discharge of your great trust. Perceiving, however, that my conversation with you on this important subject was very deficient, I parted from you with the determination to endeavour to supply its defects by letter, after I got home, and had some leisure to digest the observations I had made, while residing in your parish. Various occupations have prevented the execution of my design. And now that I enter upon the task, I must begin with confessI am performing a duty in sending ing, that were I not fully persuaded this letter, it would give me pain to let it go out of my hands, in as