66

tribulation, in order to separate the silver from the dross. "The Lord," said Moses to the Jews, "tries you, that it may be evident whether you love Him or not." (Deut. xiii.) "Try me," exclaims the Psalmist, prove me, and see if there be in me any wickedness." (Ps. xxv.) But is this proving, this trial on the part of God, the same as human exertions, which arrive with difficulty at the desired knowledge? Does God require such means to discover the properties of His creatures? "All," says the Apostle, "is naked and open to His eyes;" and, as the son of Sirach, in the same figurative language, has declared, "The eyes of the Lord are brighter than the sun, searching the ways of men, seeing into the depths of the abyss, and into the most hidden parts of the heart of man; for to the Lord are all things known, even before they are made." (Ecclus. xv.) And how can they be unknown to Him, since the entire creation is but His own idea realised by omnipotence?

The solution of this mystery lies, however, far deeper, and in a principle with which we are already acquainted. Opposed to the Divine love, we have seen the freedom of the creature, which, on one side, should find and acknowledge its law in the Divine will, and, on the other, is free to oppose or submit to this will; for in this is the essence of freedom, that it be free from compulsion. And such is the doctrine of Ecclesiasticus: “God made man from the beginning, and left him in the hand of his own counsel. He added His commandments and precepts. If thou wilt keep the commandments, and perform acceptable fidelity, they shall preserve thee. He hath set water and fire before thee;

stretch forth thy hand to which thou wilt. Before man is life and death, good and evil; that which he shall choose shall be given him." (Ecclus. xv.)

If these words portray the dignity of man, as a creature to whom God has entrusted the highest and most noble gift-freedom of action-so that he may acquire virtue, merit, and eternal happiness; they also represent the danger necessarily connected with such a dignity, the danger of a deeper fall, if he abuse his freedom. Has God, then, raised him to so precipitous, so dangerous a height, without granting him the support of light and grace? "The eyes of the Lord are towards them that fear Him, and He knoweth all the works of man; He hath commanded no man to do wickedly; and He hath given no man license to sin; for He desireth not a multitude of faithless and unprofitable children." (Ecclus. xv.) Or, as Christ has said, "My Father loves those who pray to Him in spirit and in truth."

As man, therefore, by his spiritual life, is left to his own choice, wherein the Divine commands, or the revelation of the Divine will, cannot compulsively determine, but only incline him; it is evident that he must sometimes be so circumstanced, that he is required absolutely to choose and to decide; thus manifesting the essence of his being. These circumstances, whether internal or external, are a temptation; and the activity of the spirit, thereby aroused, is the struggle, or exertion, to correspond with the Divine will, and to resist the impulse of self-love; and thus to be steadfast and happy in God. "Let us strive manfully," exclaims St. Peter, "in expectation of an unfading crown of victory."

Happy the man," says St. James, "who resisteth temptation; for when he shall be tried, he shall receive a crown of glory, which God has promised to those who love Him"

If such, then, be the truth, wherefore do we petition, "Lead us not into temptation?" Does the warrior pray to his general, Lead us not into battle?' Does the sailor implore the pilot, 'Lead us not on the deep? A hermit once visited the Abbot Pastor, and said: 'I have prayed to God, and behold, He has freed me from every temptation.' Pastor replied: Go, beseech God to grant you again your temptations, lest you become negligent and slothful!' Yes, let us-the Apostle exhorts us— -"Let us consider it as the perfection of happiness, to be tried by many temptations, knowing that the proof of our fidelity worketh patience; and that patience hath a perfect work." how is this doctrine reconcilable with this sixth petition?

The warrior may exclaim to his general, Lead us on to war,' but only when he has a confidence of victory ; the sailor may desire to launch out upon the deep, when he does not apprehend that he shall be engulfed in the waves. And, in like manner, do we petition, "Lead us not into temptation;" that is, lead us not into the midst of temptations, so that their darkness should on all sides surround us; lead us not into the depths of the pit, so that light and deliverance be taken away; but deliver us from temptation; or, as the Scripture says, "Deliver my soul from trouble and the pit; deliver me from the snare that is secretly laid for me; we have been led through fire and water (through trials

and sufferings of every kind), and Thou hast conducted us into the freshness of life." (Ps. xxx., lxv.)

But is every human heart so fully sensitive, that it can feel the necessity of this petition in all its depth?

A noble youth in Peru, named Espina, had so abandoned himself to revelling and profligacy, that he had brought his entire family to shame. His uncle, an aged man, greatly respected, and of much prudence, invited him to his dwelling; he represented, in the most lively colours, the beauty and honour of Christian virtue and morality, the disgrace of sin and wickedness, and earnestly exhorted him to reform his life. After he had exhausted all his powers of persuasion, what answer did he receive from the shameless youth? You have spoken beautifully and pathetically; but I have heard the same words more than a hundred times before, and others even more beautiful; and they have always failed to produce any effect upon me, and it will be the same now!' It is also related in an ancient reading-book, that a youth who was addicted to drunkenness, was conducted by his father to behold an inveterate drunkard, who was lying in the streets, and rolling in the mire. The young man contemplated the miserable wretch; then, turning to his father, he said: "Where do they obtain that sweet and noble wine, which has such power over man? Would that I could procure some!' To what class of men did this brutish creature belong? To that class which, if they made use of prayer, would pray, Lead us into temptation;' but who need not such a petition, since of their own accord they seek the occasions of sin; and to them nothing is more delightful than opportunities of contentions, of

quarrels, of revelry, and injustice. But it is their lamentable example which must move us to this petition, 'Lead us not into those temptations, which will cause us to ensnare ourselves; lead us not into those temptations, in which Thou seest that we should perish.'

But is this the language that we should hold with God? Can God be so unloving as to place us in circumstances of inevitable ruin? Is not this supposition irreconcilable with the essential goodness of God? The Scripture here speaks in a language conformable to human usage. For thus Isaias exclaims : "Thou hast hardened our hearts, that we may not honour Thee;" and again, "Wherefore, O Lord, hast Thou caused us to err from Thy ways?" (Isa. lxiii.) In the same manner is it said of God, that He blinds the eyes of men, that they may not see; that He closes their ears, that they may not hear. And what is the true meaning of such expressions? God hardens the heart of man when He foresees that, without His assisting grace, it will become hardened, and yet permits this hardness; He blinds the heart of man when He suffers this blindness to come upon him, that is, when He does not prevent it by graces known to His wisdom, because He cannot, and will not, frustrate other and higher designs of His wisdom.

When, therefore, we read in the Psalms, "Thou hast led us into snares," it can only imply, Thou hast permitted that we should fall into snares;' and when we petition, "Lead us not into temptation," we can only mean, Permit not that we be abandoned to temptation.' But how shall we complain if He permit, and do not avert, these dangers? for we know that " as far