Similarly must we guard the particular faculty that we find has led us into sin. Is it pride of intellect, the desire to show what little we know, the instinctive tendency to monopolize conversation, or to instruct and correct others? Or is it a weakness that has its seat in our affections, a tendency to condone sin in those we love, or a critical spirit against those for whom we have no natural affinity? Or perhaps it is a sin of speech; {81} the unkind word we so easily speak, the idle boast of our own achievements; or the sin of idle conversation, the "objectless" talk that occupies so much of our conversation with others, and which our Lord so terribly condemned.[7] Although no sin may have been committed, yet an oft-recurring temptation is always to be diligently watched. It indicates that Satan, who generally knows us better than we know ourselves, has reason to believe that here is a weak point in our armour; or that he thinks that God might, for some reason, be particularly dishonoured by our commission of the sin suggested at some special time or place. Vigilance, too, must be kept regarding occasions of sin. For this reason we should practise not only daily examination of conscience that we may learn wherein we have failed, but we should begin each day with an anticipation of possible happenings. Where do I expect to go? Whom shall I see? What duties are to be performed which may occasion temptation? Perhaps I know that, if the expected routine of the day be not disturbed, I shall go to a certain place and shall meet certain people. The last time I was in that place something occurred which caused me to sin. Is the occasion of that sin still there? {82} If so, I must note it, and be most guarded concerning it. Perhaps I shall meet a certain person who irritates and annoys me. This, too, I must note, and forestall by some prompt word or act of charity, before the temptation has time to present itself. III. _Prayer and Temptation_ All this vigilance will, however, avail nothing unless it be combined with prayer. The good soldier in the field does not depend upon himself, but is constantly referring to headquarters for instructions, and this reference on the part of the soldier in the armies of the Kingdom is what we call prayer. We must, however, get beyond the narrow and inadequate notion that prayer is confined to formal acts of praise, thanksgiving, confession, and petition. These are real and essential parts of prayer, and we have need of them as we shall see; but they are not all.