[Nov. 30th, 1862.]
Its nature; its sources; the means of resistance; its uses,
I. The nature of the temptation.
To tempt is to try. We tempt a person when we put him to the test. This may be done, 1. To see what he will do, as when men tempt God. They put his patience, his power, his fidelity to the test; or call upon him for proof of his being what he is. 2. To show what is in the person tempted, as when God tempts man. Thus God tempted Abraham and is represented as trying his people, to bring their faith or patience into exercise and to render them conspicuous for the benefit of others. 3. This tempting may have for its object to lead into sin, as when Satan tempted Eve, Christ, and the wicked at all times. It is this latter kind of temptation: viz: solicitation to evil, that attention is now to be directed.
II. Sources of such temptations.
These, according to Scripture, are the world, the flesh and the devil.
-
The world, which includes men and all earthly things. First, the world presents the objects of our natural affections and desires. Secondly, it presents objects to excite inordinate or unholy affections and desires. It holds up to wealth its honors, its pleasures for our pursuit, and by them the great majority of men are led into perdition. Thirdly, the world tempts as much by its threats as by its solicitations. It threatens contempt, neglect, persecution, hatred. Fourthly, the men of the world seduce by their example and their principles, by their arguments and persuasions, by their denunciations and wrath.
-
The flesh, i.e., our corrupt nature, the evil heart, the remains of sin. This is the impelling power, the proximate power which leads to sin. So far as the world is concerned it has little or no power, except so far as it tends to excite what is evil. This is not intended to intimate that a holy nature may not be tempted, as were Adam and Christ. But simply that the power of what is outward to lead into sin depends mainly on the evil that is within. Every man is tempted when he is drawn away by his own lust and enticed. This term, lust, includes, 1st, the desires or appetites of the body; 2d, the evil dispositions of the mind, pride, envy, malice, vanity, &c.
-
The devil. He is the great tempter. He tempted our first parents, David, Judas, Christ, Ananias and Sapphira. He tempts the children of disobedience and the people of God. They are cautioned against his devices and called upon to resist his machinations. With regard to the temptations of Satan, it is certain, first, that he does tempt the children of men; all men; us as well as others. Secondly, how he does this we do not know. Thirdly, we cannot distinguish between his temptations and the suggestions of our own evil hearts, any more than we can between the leading of the Spirit and our own exercises. Fourthly, the temptations of Satan are subtle, powerful and greatly to be dreaded; not to be despised or made light of. Most men are led captive by him at his will.
Besides these general sources of temptation common to all men, there are others peculiar to particular times of life—youth, manhood and age; to particular seasons, as of prosperity and of adversity; to particular professions, etc.
III. Means of resisting temptation. These are not the precepts of Philosophy, which prescribe the means of cultivating virtue. They are all supernatural or divine.
-
Watch and pray lest ye fall into temptation. Exercise the utmost care against the occasions and the beginnings of evil, and constantly look to God to protect you from being tempted, and to deliver you when temptation comes. He has taught us to say daily, Lead us not into temptation.
-
Another means is instant resistance. Let there be no dallying with evil. This is applicable to all kinds of temptation.
-
Faith in Christ, i.e., believing appeals to him as our Saviour, our King to protect us from all our spiritual enemies.
IV. Uses of temptation.
-
They teach us our weakness and reveal the depravity that is within us.
-
They teach us to depend on God.
-
They exercise and strengthen our graces.
-
They qualify us to sympathize with others and to aid them.