SERMON XIV.

TEMPTATION NOT IRRESISTIBLE.

ST. JAMES i. 13.

Let no man say, when he is tempted, I am tempted of GOD: for GOD cannot be tempted with evil; neither tempteth He any man.

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AND yet we read that "it came to pass, that God did tempt Abraham." How is this apparent contradiction to be reconciled? For, since both passages are parts of that "whole Scripture" which is "given by the inspiration of GOD," it is certain that they are really in perfect accordance, and entirely consistent with

1 Gen. xxii. 1.

each other. The difficulty cannot be resolved by a reference to the different dispensations under which the two assertions are made: for the covenant with Abraham, antecedent to the law by 430 years, and independent of it, is the foundation of the New Testament, and breathes the same spirit; nor can any difference of dispensation alter the fundamental principles of God's dealings with mankind.

The difficulty, for such it certainly is, arises from the imperfection of human language; a defect, of which the inconvenience is always most distinctly perceived where important doctrines are to be transfused from one tongue into another.

Many words have several distinct significations; to try, e. g. is to endeavour ; it is also, to examine; meanings wholly separate. And in like manner to "tempt" signifies, in some instances, simply, to try, or to examine; in others, to seduce. And the difference will be best under

stood by referring to the motive of the tempter. He who appoints the trial wills us to resist; he who contrives the temptation wishes us to fall.

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"It came to pass that God did try Abraham," but "with the trial He made a way for him to escape, that he might be able to bear it." He him grace to subdue the reluctance of nature, and to overcome the strongest feelings of the human heart. GOD tried him, not by placing before him incentives to sin, but by requiring of him a severe exertion of faith and duty; and it is in this sense only, viz., of calling upon man to perform trying and difficult duties, that God is said to tempt us.

But the temptations of which St. James is speaking in the text are provocatives to transgression, such as undoubtedly we all feel, such as may, by vigilance and prayer, become occasions of proving our faith, but which it would be the height of impiety to impute to GOD.

Our salvation, in some sense, is made to depend upon our successful resistance to temptation. "Him that overcometh," saith the Redeemer, "will I make to be a pillar in the temple of my GOD1." And though the victory is the work of grace, not of man's natural strength or resolution, (for "this is the victory that overcometh, even our faith,") still grace must be sought and improved by a vigorous exercise of human prudence and virtue; and it behoves us to resolve, and watch, and strive against temptation, just as diligently as if every thing depended upon our own unassisted powers; feeling and acknowledging all the while, that the work is done not by ourselves, but by the grace of our Lord which dwelleth in us. To this end, we are exhorted by the voice of our great Teacher to "watch and pray, lest we enter into temptation:" let us consider in what manner we can best

1 Rev. iii. 12.

fulfil His injunctions, and prepare our minds against those assaults of our enemy, which will too surely prevail if they come upon us unaware.

1. One consideration which would greatly weaken the force of temptations, if it could but be duly retained in the recollection, is this. Our own pleasure is the object which allures us to sin; but our own reason teaches us (and surely the experience of every one of us must abundantly confirm the position), our own natural light shews us, that the pains of every sin are greater than its pleasures; that, even if there were no account to be given hereafter, the wisest man, I speak of mere worldly wisdom, the wisest man is he who can command his own appetites and passions; that is, who can resist temptation. He is the wisest man, because he will pass through life with most ease and satisfaction to himself. This, I suppose, no one will be disposed to doubt: if he does, I should send him to heathen