pitied as a maniac. Does, then, temptation at preThe answer sent exist in the other form of it? to be given to this question depends on that which can be given to another,-Does the New Testament contain instructions and precepts that are of perpetual application and obligation? If it do, then temptation still exists; for certain passages are contained in it which are otherwise unintelligible. We are commanded, for example, to pray-"Lead us not into temptation," we are said to "wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places,” and are exhorted to equip ourselves with armour suitable to the combating such adversaries. We are exhorted to be sober and vigilant, on the ground that our adversary the devil, as a roaring lion, goeth about, seeking whom he may devour. We are commanded to resist Satan stedfast in the faith. We are commanded not to give place to the devil. Fourthly, That in every instance in which the tempter accomplishes in us his object, it is with our own consent. The prayer which we are commanded to pre. sent "Lead us not into temptation," is not a prayer that we may not be led into the circumstances of temptation; we are in these already, and must necessarily remain in them; for to be extricated from them, to use the expression of the apostle Paul, we must depart out of the world; but it is a prayer that we may not be led into the actual yielding to temptation. Neither is it a prayer that God would not use direct influence, to cause us to yield to temptation: it is contrary to his nature to use such influence as this; for as God cannot be tempted with evil, neither tempteth he any man, It is a canon of Scripture interpretation, and one which we must frequently use in reading the Scriptures, to attribute that to the permission of God, which is ascribed to his agency. According to this canon, then, this prayer is a prayer that God would not permit us to yield to temptation. The object of the prayer is preservation. The opposite to the realizing of this object is abandonment to ourselves. But if, under this abandonment, we actually yield to the tempter, it may, with the strictest propriety, still be said of us, that we are tempted, being drawn away of our own lust. The prohibition "give not place to the devil," while it implies that every instance of yielding to him is a personal act, implies also that it is a voluntary act. Did Satan already possess a superiority over us, or could he, at his pleasure, and in defiance of us, acquire it, there would be no propriety in prohibiting our giving place to him. The injunction, and declaration of the effect of obeying it "Resist the devil, and he will flee from you," not only implies that, without our consent, Satan can obtain no advantage over us, but that, if so disposed, we may even obtain advantage over him. The same truth is implied in the direction and statements, "Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour 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 breast-plate 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 the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints." Eph. vi. 10. The declaration of the apostle James, finding the same disposition in men in general, as was discovered by our first parents on being convicted of sin, to exculpate themselves, and cast the blame of their sins on others, positively asserts that none are actually blameable in sinful actions but the sinner himself: "Every man is tempted, when he is drawn away of his own lust, and enticed." And that it may exhibit in its true light man's voluntariness, and, hence, his responsibility, in acts of sin, whatever influence may be employed to induce him to perform those acts, it proceeds to describe the process of the principles which lead to them: "Then, when lust hath conceived, it : bringeth forth sin and sin, when it is finished, bringeth forth death." What thus appears to be inferrable from the statements concerning temptation, is strikingly exemplified in the instances of temptation. Here it is worthy of remark, 1. That Satan is seen to employ no means in order to cause men to sin, except those of enticement, or persuasion, or inducement by adequate motives. "The serpent beguiled Eve," says the apostle. We have seen how he beguiled her: "Yea, hath God said, Ye shall not eat of every tree of the garden? Ye shall not surely die in case you eat of it; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." When Jesus was led up into the wilderness to be tempted, he was merely enticed, or persuaded to commit sin. Satan endeavoured to cause Job to curse God, first, by depriving him of his possessions, and afflicting his body; and, then, by inducing in him a belief, from his permitting him to be thus plundered and distressed, that God was unjust towards him. Ahab he deceives by means of false prophets. Joshua he accuses, either falsely, that he may excite him to ungodly anger, or justly, that he may bring him into a |