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SERMON XXV.

ON THE USES AND BLESSINGS OF TEMPTATION.

BY THE REV. J. H. SMITHSON.

Psalm cxix. 71.

"It is good for me that I have been afflicted; that I might learn thy statutes."

HUMAN life is a most extraodinary compound of vicissitude; it is subject to an infinite variety of changes. Sometimes the season of prosperity smiles upon us, and every thing seems to proceed in a most favourable course, even as our heart could wish. At other times the clouds of adversity lower over our heads, and threaten us with impending ruin and death. Thus man's natural state is not unlike the elements around him. Light and darkness, clouds and sunshine, frost and snow, hail and rain, heat and cold, alternate with each other in unweared succession. This continual change in outward nature is indispensable for the preservation of the natural world. A perpetual sunshine would scorch us, and cause every herb of the field to wither, and every animal to perish. Continual rain would drench us, and the superfluous moisture would occasion disease, misery, and death. Thus we see how wisely the divine providence has arranged the vast economy of outward nature, and how necessary the changes of the natural elements are to the preservation of our health, and the comfort of our existence in this lower world. But as in natural things, so in spiritual; this remarkable vicissitude is no less beneficial to our spiritual, than to our natural states. A perpetual serenity of mind might betray us into a calm and shallow water, where our frail bark would inevitably perish against the rocks and shoals of a dangerous worldly security. It would engender a false contentment, and make us satisfied with our present frail and transitory existence. It would lead us to consider this world as our proper home, and irresistibly induce us to fix all our affections on mere earthly things. Hence we see the great reason why mental serenity cannot be long enjoyed in this lower world, without frequent and vehe

ment interruptions. The causes of interruption are many and infinitely various; they are permitted by an all-merciful providence to assail us as storms, tempests, and hurricanes are permitted to attack the elements of this natural world, and by correspondence, for the same wise purpose, that the spiritual atmosphere may be purified, that noxious vapours may be dissipated, that all evil influences may be removed, that the causes of spiritual health may become more operative, so that the virtues of heaven may flourish and bring forth fruit in the conduct and character of man. Hence the signal uses of temptations plainly appear. How "empty and void" is that system of theology, which, in none of its articles contemplates the important doctrine of temptations, nor considers how great a portion of the sacred Scriptures is occupied in describing them. The Psalms are, as it were, sealed with seven seals, unless the doctrine of temptations unfold their divine sayings. But when it is seen that every state of trial and trouble through which the regenerate have to pass, is pointed out by the afflictions and troubles of David and Israel, and that a way of escape, and a place of refuge is shewn by the Lord himself, where the faithful and regenerate may be protected against the "burning arrows of the wicked," the "noisome pestilence," "the windy storm, and tempest;" then the songs of Zion are attuned to the states of man, and guide and cheer him onward to the realms of bliss.

Trials and temptations are of the greatest importance in promoting our salvation. The apostle James plainly shews the truth of this assertion, when he says, "Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him." The reason why the man who endureth temptation is here pronounced blessed, is, because spiritual temptations are the principal means of promoting his eternal blessedness. Temptation, as commonly understood, signifies allurement, and liability to seduction from the path of goodness and virtue. But temptation means considerably more than this: it involves a vigorous, manly struggle and combat against the depraved propensities and dispositions of our hereditary nature, and against the confirmation of the actual evils we have committed, and as these, when active, are in league with evil spirits," temptation implies a deadly warfare against their infernal influence. All the wars and combats mentioned in the Scriptures represent this deadly struggle, which those who be come "spiritually minded" experience in temptation. This war. fare is continued through life, and what is singular, the nearer the

regenerate approach to the celestial heights of Zion, the more bitter and grievous are the trials and temptations they are called to endure; because the more interior the states which are opened in the regenerate mind, the more direful is the opposing influence. This was eminently the case with the Lord; his last and most grievous temptation was that of the cross, and by it the greatest and most exalted good was accomplished, the entire subjugation of the hells, and the complete glorification of his humanity.

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The reason why temptations are so necessary, yea, indispensable, in promoting and securing the salvation of man, is because they are the only means of removing evil from the soul. Such is the inbred corruption of our nature, that nothing less than the hurricane of temptation can shake the "root of bitterness" so deeply implanted in our hereditary dispositions. If these dispositions to evil are not eradicated and removed, no good can be implanted in their stead, and where there is no good there is no salvation. Since temptations are of so great use in the spiritual economy of salvation, every Christian should consider it to be his deepest interest to become acquainted with them in all their bearings, and to have a clear discernment of the great uses they are intended to accomplish. All the blessings of salvation, and the felicities of heaven are only promised to him that overcometh. "To him that overcometh,' says the divine speaker to the church of Ephesus, "will I give to eat of the tree of life." "He that overcometh," it is divinely said to the church of Pergamos, "will I give to eat of the hidden manna," and to all the other churches, salvation and happiness are only promised on condition that they overcome in temptations. This plainly shews us the importance of temptations, and when we reflect that the seven churches of Asia represent all classes and denominations of Christians, we find that no individual is exempt from fulfilling this condition of overcoming in temptations, in order that he may enter into heaven. This also is further confirmed by the Lord where he says to his disciples, "Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel" (Luke xxii. 28, 29, 30). The kingdom which the Lord appoints unto those who follow him in his temptations, is the delightful government of all heavenly principles of goodness and truth in the mind, which is the kingdom of heaven. To eat and drink at his table signifies conjunction with him, and the enjoyment of every perception and sensation of love

and wisdom from him as its only source. The Lord's temptations, "in which we are to continue with him," had invariably spiritual and divine ends in view,—the subjugation of evil from its inmost ground of existence, because it is contrary to the divine order, and, consequently, destructive to the salvation of mankind, which plainly teaches us that our temptations, if they promote our salvation, must all be of a spiritual character, that is, must have spiritual ends and purposes in view. In imitation of our divine Lord we must combat against evil from the inmost ground of its rankling activity within us; and no victory can be gained over its dreadful influence, and over the wicked spirits with whom it is connected, unless the Lord and his kingdom be the supreme objects for which we combat. If the warfare is waged for any inferior object arising from selfish and worldly considerations, evil cannot be dislodged from the mind. Indeed, no warfare can be carried on, because opposing principles are not brought into hostile collision with each other. Hence the absolute necessity of shunning evils as sins against God, which is so repeatedly urged and enforced in the doctrines of the New Jerusalem as the only means of salvation. When the Lord and the holiness and happiness of his kingdom are the objects for which we contend in temptations, then the Lord is essentially present, and abundantly and mercifully supplies the necessary power to overcome in the contest. Thus respecting man in temptations the Lord mercifully speaks, "When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee” (Isa. xliii. 2).

We now, in some degree, my brethren, perceive the uses and nature of temptation, but it will be requisite, as we proceed, to see where and when spiritual temptations commence. Love is the life of man; this is the spring of every motive and intention that actuates his mind; it gives birth to every thought and imagination, and qualifies every action; out of it are all the "issues of his life. Thus the heart, which is proverbially the seat of life in man, denotes his will, which is the receptacle and habitation of his love. Whatever does not either directly or remotely affect the love of our will, produces no impression upon us-it leaves no trace behind; whereas if the love be interested in any object or purpose, it is affected, awakened, and aroused precisely in proportion to the interest it feels in the object or purpose it desires to realize and accomplish. The feeling of maternal tenderness becomes intense in proportion to the affection with which the darling object is

loved. How many toils, cares, anxieties, and troubles are experienced and sustained by parental love, to promote and establish the health and prosperity of children! How cheerfully selfdenial is practised, in order that their good, both temporal and spiritual, may be realized and advanced! In short, how many temptations for they are a kind of temptations-are cheerfully and triumphantly undergone, in order that the purposes of parental tenderness may be accomplished! Whereas did no such affection exist, or exist only in a feeble degree, no toil and anxiety would be endured and experienced, and the helpless offspring would be allowed to linger in misery, and perish for want. Now this will serve, in some degree, to illustrate the nature of spiritual temptations. Infants correspond to the perceptions of innocence, holiness, and peace, which are the essential principles of the Lord's kingdom. All perception, be it observed, originates in the will, and is by no means to be regarded as a mere intuition of the understanding abstracted from a lively acknowledgment of the will. The "remains" which the Lord mercifully treasures up during infancy, childhood, and youth in the interior recesses of the mind, form the groundwork of these heavenly perceptions, which are called forth, like Lazarus from the tomb, into conscious existence, in proportion as the Lord's voice is heard and obeyed by the ears and heart of the natural mind. Knowledges from the divine Word form the correspondent receptacles of these celestial perceptions, and serve to give them form, stability, and eternal fixedness in the affections, thoughts, words, and conduct of the external man. In proportion to the purity of these knowledges, which are developed from the Word by means of a genuine doctrine, will be the vividness, clearness, and extension of all heavenly perceptions. Should, however, these knowledges be derived from the scriptures through a false doctrine, the contrary would be the case; these perceptions would be smothered under the increasing weight of worldly-mindedness; and selfish, sensual, and earthly loves, to which the external man, by his hereditary depravity, is so strongly inclined, would become rife and rampant, and extend their infernal dominion to the destruction of every thing heavenly in the soul. Hence we see the indispensable necessity of the Word of God; for no other knowledge but that which is derived from that divine source, can call forth the principles of salvation implanted in the soul by the Lord, into conscious existence in the external man, and give them permanent stability in his affections, thoughts, and conduct in life, because no other knowledge corresponds to the

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