Thoughts on personal religion, being a treatise on the Christian life in its two chief elements, devotion and practice

Front matter

Class

Book

THOU

Preface To The Fourth Edition

I have taken the opportunity offered by the call for a fourth edition of this little work to add two Chapters to it. The substance of the first of these (Chap. III. of Part I.) is indeed contained already in Chap. I. of Part III.; but it seemed to me to require further expansion and development than I there had space to give it. The treatise in general is an enlarged commentary on the words, “ Work out your own Salvation and I thought it therefore desirable to give great prominence to the other (and equally important) side of Truth, that “it is God who worketh in us both to will and to do of His good pleasure.”

The line of thought taken in the other new Chap¬ ter (Chap. IY. of Part III.) has been helpful and con¬ solatory to myself in a busy life, and I have thought therefore that it might be so to others similarly circum¬ stanced. The leading idea of it is very beautifully and delicately traced in “ Les Adieux d’Adolphe Monod (XVI. Le secret d’une vie sainte, active, et paisible),” of which address my Chapter is little more than an expansion. E. M. G.

ADVERTISEMENT TO THE EIGHTH EDITION.

Two other Chapters (one on Fasting, and another on Almsgiving) are added in this Edition, which it is hoped will make the work somewhat more complete.

E. M. G,

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Chapter I

OX THE LOW STANDARD OF PERSONAL RELIGION NOW PREVALENT, AND THE CAUSES OF IT.

“A certain man drew a bow at a venture , and smote the king of Israel between the joints of the harness — 1 Kings xxii. 34.

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Religion widely diffused, but of a low type in individuals—the immense motive powers of Christianity should secure larger results—Analogy between knowledge and piety in respect of their diffusion over a wide area and their shallowness in indi¬ viduals,—Is there any defect in the means employed, which may account for this result?—The Ministry the great means of form¬ ing in man the saintly character—The guidance of the conscience (as distinct from its awakening) too often neglected in our Minis¬ try—our aim to make good impressions, but not to follow them up by systematic teaching—Popular Lectures as a means of diffus¬ ing knowledge compared with popular Sermons as a means of diffusing Religion—Neglect of ministerial guidance of the con¬ science due (1) to a reaction from the confessional, (2) to a reaction from the dry moral sermons of half a century ago—Earnest desire of holiness the state of mind contemplated in the reader—This desire is the rudiment out of which the spiritual creation may be,

Step by step, built up.

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Chapter II. On The Chief Characteristic Of Personal Religion

“ Grow in Grace” — 2 Pet. iii. 18.

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Accurate notion of the nature of Personal Religion, desirable in the outset—It involves, as its chief characteristic,.growth in grace —growth the only sure sign of life in Nature, where the subject lias not yet reached maturity—as the soul never reaches its maturity here, its continual growth is the only satisfactory evidence of iis life—the distinction between spiritual life and spiritual impulses illustrated by the difference between the operations of life and those of galvanism—individualising scrutiny of the character at the Day of Judgment—the question of our Religion being personal will resolve itself into the question, Is it a growing Religion?— this (and no other) the critical question for each of us—Is growth consistent with relapses ? Yes, if the fall have been one of in¬ firmity—the occasional strong impulse of penitentlove—the Chris¬ tian’s progress, like that of the tide, is movement upon the whole — Growth in Grace, as in Nature, is by many fresh starts—all healthy growth gradual—no comfort in these reflections for the indolent and formal—if we are not advancing, we must be falling back— formation of the character, either for good or evil, continually in progress . ... . . .10

Chapter III

OF THE ENTIRE DEPENDENCE OF SANCTITY ON CHRIST, AND OF THE RELATION WHICH THE MEANS OF GRACE HOLD TO HIM.

“ Abide in Me, and I in you. As the branch cannot hear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me.

“7 am the vine , ye are the branches: he that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing .” —John xv. 4, 5.

A clear notion of the nature of Christian Holiness essential—

The difference of meaning between “ Without Me” and “ Apart from Me”—the fruit of the Spirit enumerated in detail in Gal. v. 22,23—Dependence of Justification on Christ generally recognized —Sanctification not an accumulation of righteous acts and ordi¬ nances, but a momentary receiving out of the fulness of Christ—the circulating sap, which is the life of the vine-branch, not from the branch, but from the Stock—all graces inhere in Christ, as colours in the Sunlight; and independently of Christ, the heart has no grace, even as, independently of the Suu, a landscape has no colour—the

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secret ot sanctity, then, is mutual indwelling of the Christian in Christ, of Christ in the Christian—We abide in Him by faith in Him, as being made to us Sanctification—Could we doubt His will¬ ingness to sanctify us, even if we had no promise to that effect?—

May not our very struggles to be holy be, in a certain sense, a token of want of faith ?—yet He will not (and cannot) sanctify us, unless we yield up the soul into His hands—and this implies yielding up the will —Christ abides in the Christian by Ordinance, and specially by the Holy Communion—howthe allegory before us implies that even this Sacrament will be profitless without faith—Ordinances aro merely channels by which the Virtue of Christ is conveyed into the souls of faithful recipients—illustration from the story of the woman of Samaria—Christ the Well; the Ordinance, the Pitcher; Faith, the muscular action, which lifts the pitcher.19

CHAPTEK IV.

PERSONAL RELIGION BOTH ACTIVE AND CONTEM¬ PLATIVE.

“ In the year that King TJzziah died I sate also the Lord sitting upon a throne, high and lifted up, and His train filed the temple.

“ Above it stood the Seraphims: each one had six wings: with twain he covered his face, and with twain he covered his feet, and with twain he did fly." —Isa. vi. 1, 2.

The subject falls into two great divisions—The angelic life the model of the Christian—Adoration and Service the elements of the angelic life—Monasticism discards tiie latter of these elements— the active services of holy Angels—necessity for work in the consti¬ tution of our nature—each of us has a stewardship, and a work annexed to it, in the great social system—the “business” of the child and of the slave—the two chief scenes, in which angels are seen engaged in Worship—the barrenness and weariness of activity, if not fed from the springs of devotion—defective devotion the snare of these busy times—The angelic life has been led upon earth, under the pressure of physical infirmities, by Christ—His persistent activity and unwearied devotion—Service and Prayer must interpenetrate one another—prayer the spot of God’s children —are we men of prayer?.

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Chapter I

OP THE MAGNIFICENCE OF PRATER, AND THE PRAC¬ TICAL DEDUCTIONS FROM THAT DOCTRINE.

“ He that cometh to God.” —LIeb. xi. G.

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An effort necessary to grasp the idea of prayer—Gradual ascent as necessary to the mind in reaching a great idea as to the body in reaching a great height—Prayer a coming to God—we will seek to realize the grandeur of this idea—supposed privilege of consulting in our difficulties the wisest and best man upon earth—of consult¬ ing a departed parent or friend—of consulting our guardian-angel —proof that such intercourse between this world and another would be largely practised, if it were feasible—these hypotheses help us to realize the idea of coming to God, which however must always transcend our powers—God permits, invites, com¬ mands our approach—But may not the consciousness of our guilt debar us from access?—were it not for Christ, it must be so—the symbolism of the surplice—difficulty of rescuing prayer from formality—design of this Chapter to help us in such difficulties —the exercise however demands time—which might perhaps be gained by self-discipline—a little well done better than much done superficially—the end of stated Prayers (as well as the entrance into them) should be made the subject of attention—we must watch against subsequent levity.41

Chapter II

OF THE TWOFOLD ASPECT OF PRAYER, AND THE NECESSITY OF PRACTISING IT IN BOTH ASPECTS.

“ Let my prayer be set forth before Thee as incense; and the lift¬ ing up of my hands as the evening sacrifice — Psalm cxli. 2.

Prayer introduced in two different connexions in the Sermon on the Mount—Prayer a means of supplying our wants and also an act of homage to God—the Christian a priest—his sacrifice of the body—his sacrifice of alms—his sacrifice of prayer—incense a type of prayer—the Altar on which these sacrifices must be made—prayer as a tax upon our time compared to alms as a tax upon our substance—think of yourself as a priest when you offer

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prayer—liow these thoughts may help us against the temptation to leave off, when prayer promises to be dry and barren—we pray for God's honour, not exclusively for our own comfort— when you cannot pray as you would, pray as you can—perseverance in prayer under discouragements the most acceptable offering—an illustration of this from the writings of St. Franqois de Sales— necessity of redeeming our Prayers from selfishness, by (1) mixing intercession with them—(2) and by mix ing praise with them— Praise often quickens a torpid heart.50

Chapter III. The Secret Of Success In Prater

“And in the morning, as they passed by, they saw the fig-tree dried up from the roots. And Peter calling to remembrance saith unto Him, Master, behold, the fig-tree which Thou cursedst is withered away. And Jesus answering saith unto them, Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea „• and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.’' — Mark xi. 20 — 23.

Our Lord’s comments on incidents which pass before Him not always what we should have anticipated—the lesson He draws from the blighted fig-tree not what we should have expected— the withering of the tree led St. Peter to reflect on the power of his Master’s words—Our Lord replies that Ilis followers should say words of power like His, if only they will pray in faith and love—the small effect of the prayers of religious persons—may it not be due to their not expecting an answer?—would they not be surprised if an answer should come?—Our despondency as regards any fruits of sanctity in ourselves—necessity of honouring God while we pray, by believing that He will be true to His promise—ask for definite graces, and expect definite results—A promise to prayer which contemplates in the petitioner nothing but asking—sublimity and freedom of this promise . . . .50

Chapter IV. Self-examination

“ And the Lord sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city ; the one rich, and the other poor. The rich man had exceeding many flocks and herds: but the poor man had nothing, save one little ewe lamb, which he had bought and noui'ished up : and it grew up together with him, and with his children: it did eat xiv

Contents.

of his own moat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter . And there came a traveller unto the rich man, and he spared to take of his own flock, and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor maids lamb, and dressed it for the man that was come to him. And David's anger was greatly kindled against the man : and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die: and he shall restore the lamb fourfold, because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man ."—2 Sam. xii. 1—7* tage

David in disguise brought before bis own judgment-seat—We never judge ourselves as severely as we judge an abstract case— evil never admitted by the will without some palliation—it is self-examination which makes religion a personal thing—special neces¬ sity of pressing it on members of the reformed churches—prone¬ ness of self-examination to lapse into formality—necessity of it arises from the deceitfulness of the heart—Warm characters like David and St. Peter specially liable to self-deception, and why— dangerousness of trusting to some fair-spoken but dishonest man in a great mercantile speculation—the trust which we naturally place in our own hearts—self-love conspires to make dupes of us— Means to be used in counteracting the deceitfulness of the heart —As we Cannot ourselves give a fair judgment on our own sins, might we not sometimes call in another to judge them?—or ask ourselves how such an one would regard it, if we communicated it to him?—the better as well as the worse parts of our conduct need self-examination—suspect your own motives—part of our religion due to custom—part of it a homage to public opinion—part of it due to the love of keeping up appearances—part to natural activity of mind—difference between an innocent, and a gracious motive—secret prayer more or less a test of personal religion— dissatisfaction with ourselves of no avail unless it leads to satis¬ faction with Christ..08

Chapter V. Of Intercessory Prayer

“ They made the breastplate: . and they set in it four rows

of stones: . And the stones were according to the names

of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes ."— Exod. xxxix. 9, 10. 14.

The symbolism of the High Priest’s breastplate—the Christian as a priest must offer intercession—intercession and self-examina¬ tion necessary to keep one another in check—instances of interces¬ sory prayer in Scripture—how intercession is woven into the texture of the Lord’s Prayer—testimony of the Prayer Book to

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this duty—grounds of the duty—we are members one of another, and our interests bound up with those of other men—the interest we have in the rulers of our country—systematic neglect of intercession for any but the members of our own family—grounds of the disinclination to it—(1) it appears presumptuous—answer to this—(2) supposed impotency of intercessory prayer—reflect that in offering it we co-operate with the whole Church—(3) want of interest in others—selfishness hinders the success of our prayers— the ground of this explained—hints as to the particular blessings which we may ask for our friends. 79

Chapter VI. Of Devotional Ee Ad In G

“And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the corning in of the year.

“ And it came to pass, as they were burying a man , that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down , and touched the bones of Elisha , he revived , and stood up on his feet .”—2 Kings xiii. 20, 21.

In what sense Protestants may believe in relics—advantage of association with the wise and good—in society circumstances may nullify this advantage—the best mind of an author mirrored in his devotional works—bad books a powerful agency for evil— spiritual reading has to a certain extent taken the place of preaching, and therefore ought to be regarded in the light of a Divine ordinance — particular writers serviceable to particular minds—great variety of the inspired literature — corresponding variety in Devotional works—select what suits you—caution as to correctness of taste in the choice of devotional works—do not eschew the dry—read as a devotional exercise—thinking of the author (if deceased) as a Saint in Paradise—avoid dissipation in reading—recourse to the favourite spiritual author will often revive our own hearts in a period of deadness . . . » 88

Chapter VII. Of Fasting

“ I keep under my body , and bring it into subjection .”—1 Cor.

Some counsels on Fasting likely to meet the state of mind contemplated in the reader of this Book—Fasting never literally prescribed, but the principle of it insisted upon—commended to us, not commanded—Analogies between it and the observance of Sunday—Division of the subject—Principle of Fasting gathered xvi

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from the words of St. Paul—The imagery employed in these words, the occasion of these words, and their connexion with the argument —the principle of not indulging to the uttermost in innocent grati¬ fications illustrated—Let there be a broad margin between you and danger—the principle applied to amusement—In amusements, how¬ ever lawful, we must lay restrictions on ourselves—The principle applied to food—Certain class of sins, for the extirpation of which Fasting is absolutely necessary—Unbridled indulgence unsafe under any circumstances—how self-restraint is the highest freedom—how easily we may deceive ourselves in judging of our attachment to comforts and luxuries—Stated seasons for Fasting—the value and necessity of such seasons—The duty of habitual temperance no more supersedes the stated fast, than the duty of Prayer without ceasing supersedes the observance of the Fourth Commandment— Fasting to be spiritualised by its connexion with Prayer and Alms¬ giving, as the Fourth Commandment must be spiritualized by acts of Piety and Charity—Luxury and over-refinement the evils of the time on which we are fallen—how the devout observance of Fasting would apply a corrective to these evils .... 07

Chapter VIII. On Almsgiving

“ Thy prayers and thine alms are come up for a memorial before

God.” —Acts x. 4.

The two features of the religious life of Cornelius—Prayer and Almsgiving co-ordinate—Prayer a fulfilment of the first, Alms¬ giving of the second Table of the Law—both spoken of as having a sacrificial fragrance—neither have a justifying efficacy; yet both are acceptable when offered in faith—Alms often given grudgingly as Prayers are offered formally—What spirit in giving will make our alms come up as a memorial before God ?—their being offered on principle and not on impulse—the obvious danger which there would be in abandoning stated Prayer, and leaving Prayer to good impulse—Viewed as an act of homage to Almighty God, Prayer must be offered methodically —Modern almsgiving seldom syste¬ matic, usually impulsive—How the system of things has adjusted itself to this practice—questionable methods of appeal to our sensi¬ bilities—A charity sermon defined and considered—even the cha¬ rity sermon not the best way of obtaining supplies—the Apostolic precept inculcating periodical almsgiving, and the principle of it— how the Primitive Christians acted on the letter of it—The offer¬ tory of the Early Church—How the principle of the Apostolic precept may be now acted upon—Settle the proportion of your income or earnings which is due to God for works of Piety and Charity—Open an account of charitable expenditure, and examine periodically whether this proportion has been given—if not, make up the deficit—from the adoption of this pla^: by every one , would accrue (1) abundant supply for all deserving charities; (2) peace of conscience ; (3) a growing spirit of liberality, (4) cheerfulness

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in giving—Nummary of what has been said—The inspiriting thought that we may have memorials in Heaven—no remembrance there without a requital—The fourfold recompense of the prayers and alms of Cornelius ..112

Chapter IX. Of Frequenting The Holy Communion

v ‘ Whether \therefore ye eat , or drink, or whatsoever ye do, do all to the glory of God ' 1 — 1 Cor. x. 31.

Modern convictions on the desirableness of frequent Commu¬ nion—Necessity hence arising for a change in the manuals of pre¬ paration—Rare Communion would be desirable if the Eucharist were merely a commemorative Rite—but it is also the highest means of grace—and seems from the Acts of the Apostles to have been of equally frequent occurrence with other means—difference between liveliness of feeling, and strengthening of principle—it is the latter, not the former, we should seek in the means of grace— Old-fashioned feeling in favour of rare Communion analyzed—its good element—and its bad—to make frequent Communion avail¬ able our lives must be conformed to the ordinance—this conformity stands in sanctifying our common and necessary actions, by super¬ natural motives—how this sanctification of common actions is expressed in the ordinance—objection arising from the desirable¬ ness of having stated periods for a solemn self-scrutiny—why should not the three great Communions be reserved for this special scrutiny?—frequent Communion not Popish—Adolphe Monod’s death-bed testimony tc the expediency of frequent Communion . 122

Chapter X. Of The Public Service Of The Church

“ If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of My Father which is in heaven ."— Matt, xviii. 19.

The Charter of Public Worship contained in Matt, xviii. 19— functions of Public Worship devolved both by Dissenters and Romanists on the Clergy—Public Prayer in the Church of Rome resolves itself into a number of private prayers said in public— Private prayer and public essentially different—their respective charters examined—cordial agreement as to what should be asked an essential of public prayer—difficulty of securing this agreement without a Liturgy—defective practice of our Church while her theory is perfect—coldness of the service notwithstanding the beauty of the Liturgy—way to remedy this coldness—study the Services with a view of understanding them—specially the Psalms—set

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yourself against the tendency to think of nothing hut your own wants in public worship—great importance of making the responses audibly and heartily—strive to realize the presence of the Incar¬ nate God, which is covenanted in the Charter of Public Worship. 132

Chapter XI. On Self-recollectedness And Ejaculatory Prayer

" Pray without ceasing .”—1 Thess. v. 13.

How we are to reconcile St. Luke’s notice of Our Lord s having ceased to pray with St. Paul’s precept, Pray without ceasing— Prayer the Christian’s breath of life—consists in (1) recollecting the mind, and (2) aspiring towards God—God ever present in the depth of our spirits—the refreshment of drawing ourselves into His presence from outward things—ejaculatory prayer, why called ejaculatory—illustration of the subject from the arrow which fetches down a bird—instance of the success of ejaculatory prayer in the history of Nchemiah—recognition of ejaculatory prayer in our Liturgy—Materials for ejaculatory prayer on ordinary occasions —our daily portion of Scripture—the Psalms—stated prayer cannot be dispensed with, even where ejaculatory is practised—this shown from the example of Our Lord, and from the comparison of prayers to respiration—encouragement, at the close of the second part* for those who are striving after a life of Sanctity and conscious of failure.. . 142

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Ef)c practical ILife.

CHAPTER i. WHAT HOLDS US BACK

“ Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure.” — Phil. ii. 12, 13.

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Practical character of the work—the Reader interrogated as to his progress—What holds us back—necessity of recognizing the agency of the human will in the work of salvation—necessity of recognizing that sanctification is by grace—illustration from the probable causes of continued illness under a competent physician— two conditions which might defeat the progress of a rowing boat— necessity both of self-surrender and of trust in Christ—true faith embraces God’s commands with obedience—this shown from the history of Abraham—impossibility of sanctifying ourselves as great as that of justifying ourselves—means of Grace will disappoint us if we regard them as sources of Grace—in what sense the righteous¬ ness of sanctification is inherent in us, and in what sense not— illustration of the doctrine of this Chapter from the Baptismal Covenant—vow of self-surrender in Baptism—the free gift in Baptism . . „ . . . „ . . . . 151

Chapter II. Do All For God

u And whatsoever ye do, do it heartily, as to the Lord, and not unto men.” —Col. iii. 23.

The Christian’s practical life comprises three elements, working, fighting, and suffering—how to work devoutly—destiny of man, as an immortal being, contrasted with the earthliness of his pursuits^ apparent inconsistency between secular pursuits ana a heavenly calling—how monasticism arose from the feeling of this inconsis¬ tency—how the idea of this inconsistency is often insinuated in conversation, and at religious meetings—hypothesis of its being God’s will that all Christians should have a directly spiritual pursuit_absurdity to which the assumption leads—the only other

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alternative—abide with God in your calling—how this is to be done—intention gives a moral character to actions—various inten¬ tions in secular pursuits enumerated—livelihood—distinction— natural distastefulness of a want of occupation—motive of duty— mechanical activity—the supernatural motive, Do it heartily as to the Lord—original reference of this precept to the duties of slaves—wisdom of this particular reference—inference from it— thoughts to be entertained before entering upon our daily work— renewal of our good intention at intervals—our lesser actions to be brought under the control of Christian principle—yet without indulging scruples of conscience—religious considerations which give elasticity of mind. .162

Chapter III

ON MAINTAINING THE CONSCIOUSNESS OF GOD’S PRE¬ SENCE IN THE WORKS OF OUR CALLING.

“ The Lord appeared to Abram, and said unto him , I am the Almighty God : walk before Me, and be thou perfect .”— Gen. xvii. 1.

Realization of the Divine Presence, the nucleus round which the spiritual character forms itself—how may God’s presence be re¬ tained on the mind when our work itself is mental ?—undivided attention necessary to do any work well—proof that the conscious¬ ness of God’s Presence need not in terfere with active mental work —the mind actively engaged in an extempore address—yet in such an address the Speaker is never unconscious of the presence of his audience—means of cultivating a consciousness of the Divine Presence—Secret prayer at intervals during the day—three diffe¬ rent conceptions under which God’s Presence will present itself to different minds—habit of cultivating this consciousness gradually formed—quotation from St. Franqois de Sales—helps to realizing God’s presence in a rural walk—why nature impresses us so slightly—how thoughts of God’s Presence may be realized in the city—how the Incarnation connects the thoughts of God with human Society—lesson to be learnt from the original pursuit of St. Matthew.. 172

Chapter IV. Of Interruptions In Our Work, And The Way Tc Deal With Them

u We are created in Christ Jesus unto good works, which God hath before ordained that we should walk in them .”— Eph. ii. 10.

The doing work earnestly for God and in God will make inter¬ ruptions very harassing—subject of the Chapter proposed—when

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troubled by interruptions, we must copy tbe mind of Christ, as it transpires (1) in His discourses—which are not set and formal, but lake their rise from some object of nature or incident which He comes across—the contexture of Our Lord’s discourses not syste¬ matic in the usual sense of the word—the intellectual method and the method of charity—(2) in His life—apparent want of plan in it —this illustrated from Matthew ix—God has a plan of life for each one of us, and occasions of doing or receiving good mapped out for each in His Eternal Counsels—little incidents, as well as great crises of life, are under the control of God’s Providence—Events have a voice for us, if we will listen to it—Let us view our inter¬ ruptions as part of God’s plan for us—We may receive good, even where we cannot do good—It is self-will which weds us so to our own plans,a nd makes us resent interference with them—the true notion of God’s Providence illustrated—Let us endeavour to sub¬ serve His designs for us . . .181

Chapter V. Fight Wisely

“ So fight I, not as one that beateth the air ”— 1 Cor. ix. 26.

Second element in the Christian's practical life, his resistance to temptations—Satan’s policy must be opposed by policy—want of definite aim in resisting temptations a cause of failure—the beseting sin and its deceitfulness—Vanity masked by an affected humility—under honourable emulation—Indolence masked under Borne more superficial sin—usual sensitiveness of men on the weak points of their moral character—in strong characters the ruling passion is more obvious—hints for discovering besetting sin—in what direction do the results of self-examination point?—What occurrences give us pain and pleasure?—having found the beset¬ ting sin, bend the whole strength of your will against it—the noiseless current of the bosom sin is always setting on a shoal—A glimpse of God’s love and grace necessary to counteract the depres¬ sion which results from self-knowledge.191

CHAPTER YI.

ON THE NATURE OF TEMPTATION.

tl Then was Jesus .... tempted of the devil ”— Matt. iv. 1.

Brightness and cheerfulness of mind necessary to spiritual con¬ quests—depression under temptation often arises from misappre¬ hension of its nature—the eagle training her young to fly, an emblem of the way in which God disciplines His children—typical character of Israel’s pilgrimage in the wilderness—the beginner in religion baffled by a host of temptations—special temptation which besets prayer—and Holy Communion—our non-abandonment of

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the struggle an augury that God has not forsaken us—discomfort arising from mistakes on the nature of temptation—temptation cannot become sin till the will consents to it—nor is it always a sign of a sinful nature—this proved by Our Lord’s temptation—and by the trial of Abraham’s faith—guilt arising from the corruption of our nature removed by Baptism—the doctrine of this Chapter applied to temptations in prayer—honour put by Christ upon prayer under discouragement—heaviness resulting from the con¬ sciousness of many sinful inclinations—the blessedness and dignity of manifold temptations—God offers to a soul beset by them an eminence in the Divine Life.200

Chapter VII. Tight With The Weapon Of Distrust In Self

" And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw Him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; It is I , be not afraid. And Peter answered Him and said, Lord, if it be Thou, bid me come unto Thee on the water. And He said, Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus. But when he saw the wind boisterous, he was afraid . and beginning to sink, he cried saying, Lord, save me. And immediately Jesus stretched forth His hand, and caught him , and said unto him, 0 thou of little faith, wherefore didst thou doubt?” —Matt. xiv. 25—31.