For example, teenagers having sex. Sex should be between married people but then teens having sex that ridiculous. Teens are way more tempted than any other living organism in the world.
Mostly guys, what ever we see with our eyes, it attracts us. Guys are more tempted in having sex or doing negative things and hurting people in the wrong way. Temptation is everywhere and we as humans have to do what right. We are not perfect as we want to be, but try to do good.
Nobody should tell you what is right from what is wrong. Think twice before you will do something forbidding. Do it all again. And pile on the years. Which of your works would you like to tell your friends about? These links will automatically appear in your email.
If you have a suggestion about this website or are experiencing a problem with it, or if you need to report abuse on the site, please let us know. We try to make TeenInk. Please note that while we value your input, we cannot respond to every message. Nothing but the grace of God, co-operating with his own watch- fulness and diligence, and thus enabling him to resist all adverse influences, will hold the Christian to his loyalty, and keep him, in this regard, " un- spotted from the world.
What mainly operates to keep men at a distance from God, is the fact that they seek their portion among the things of earth ; things temporal and visible ; things which the Scripture has named the lust of the flesh, the lust of the eye, o. These they esteem good things.
These they regard as better suited to content the soul than anything which religion has to offer. And through danger, toil, and disappoint- ment, tliey continue the pursuit. Though they never attain the desired end, they still believe it just before them, and therefore never think of changing their course.
Now, there is a mighty power of temptation in this tide and rush of worldliness, whose sAveep is as broad as the circuit of the earth. The Christian is liable to be drawn by it into the world's wrong estimate of good, and the world's wicked conduct resulting from that error.
He is liable to be thereby drawn into a conformity with the world in its pride of power and its pride of show ; in its avidity of wealth ; in its love of pleasure ; in its ambition of place ; in its thirst of glory ; in its spirit of revenge ; in its selfishness of affection ; in its falsehood and deceit ; in its strifes, and en- vyings, and revilings, and evil speakings; and, indeed, in all its lengthened train of sin and folly.
The young believer, especially, feels, in all its force, the influence of both the principles named above — the power of opinion, and the power of example. He is surrounded by a great company of rebels against God. The moment he returns to his alle- giance he forfeits men's affection in proportion as they are wicked ; and he may expect to experience the effect of their resentment.
They feel keenly his renunciation of their principles and pleasures. It is a rebuke whicli touches both their pride and their conscience. The forms of their ill will, fol- lowing the bent of their temper and habits, are exceedingly various.
The sarcastic leer, the witty remark, the look of pity, the derisive laugh, the lip of scorn, the jocular banter, and the bitter taunt, will, occasionally at least, betray the feel- ings of hearts, which, under all their pleasantry, are secretly pained and humbled by the new prin- ciples and the new life of their former associate.
This hostility sometimes goes to the lehgth of open and relentless persecution ; nor are any hu- man ties, however intimate and endearing, a se- curity against its assaults. How often did fell depravity triumph over the affections of nature, while a parent, a husband, a wife, a sister, or a brother was bleeding under the axe, or consuming in the flame! If these things do not happen to- day, it is not because depravity has changed its nature ; but is owing, rather, to the softening and refining, though silent, influence of Christianity itself upon the whole mass of human society, ele- vating and improving men, even where it fails to impart saving benefits.
But the divine sentence still remains true, that " the carnal mind is enmity against God. The offence of tlie cross cannot cease, while God hates sin, and sinners hate God. To this direct hostility of the world, we must add numerous indirect assaults bj the same mani- fold and mighty power of evil.
Among these may be enumerated the distractions of business, the bias of interest, the solicitations of pleasure, the allurements of distinction, the charms of power, the love of ease, the gayeties of fashion, and the pressure of continual contact and intercourse with men, whose opinion and example are at war with truth, virtue, and religion.
Powerful, almost irre- sistible, is the force of sympathy and imitation. He can have paid but little attention to his own heart, who has not found it hard to maintain the firmness of his own convic- tions against the current of surrounding senti- ment.
These are but a portion of the manifold difficul- ties, impediments, and hindrances to the Christian life, which combine to make up that formidable enemy, denominated in Scripture the "world ;" an enemy scarcely less powerful, scarcely less to be dreaded, than the prince of darkness himself; and opening a fountain of temptation deep, broad, copious, and malignant.
Every man, says St. James, is tempted, when lie is drawn away of his own lust, and enticed. Satan is a tempter, and the world is a tempter ; but their temptations have no such irresistible force as to free us from the responsibility of our evil deeds. The real fountain of temptation, its primal source, is in our own hearts.
It is a foe within the garrison, always the most dangerous. It is the spring-head of temptation. It is the most effectual of all tempters. It is an open inlet to all the temptations of Satan and the world.
It is the very womb in which all sin is conceived, and by which it is brought forth. The flesh is a hidden and treacherous enemy. When we come home victorious over Satan and the world, we find a traitor within, worse than both. This traitor is that principle of depravity, which inheres in our fallen nature ; a principle unlimited in its power of self-multiplication.
The evil existing in one human soul, unrestrained, would fill the universe, and involve creation itself in one common ruin.
A single sin has filled this world with woe and death. What, then, might not be efi"ected by a depravity whose every pulsation and every acting is sin? It nestles in every human heart. The conflict with it is the great burden of the Christian's life.
Wherever he goes, he carries it with him as a body of death. It dwells in his family. It follows him to his business. It poisons his thoughts. It pollutes his imagination. It corrupts his affections. It taints the breath of prayer. It stains the tear of repentance. It debases and deforms all his ac- tions. If we resist the devil, he will flee from us. If we are steady to our principles, the world will at last lose much of its power. But this inward foe is with us every day, and each hour and moment of every day.
To this original and universal pravity of nature temptation addresses itself. This gives it power to sway the man. Persuasives to sin, strong and commanding, may be addressed to a perfectly holy being. Such persuasives were addressed to our Lord in the desert, and doubtless on many other occasions.
But the tempter, as himself informs us, had "nothing in him. There was no corruption in Christ, no- thing sinful, nothing irregular, for the tempta- tion to fasten itself to and work upon ; " no tinder as one has said for the devil to strike fire into. Persuasion far less powerful, motives far less im- perious, are abundantly sufficient, when addressed to beings already inclined to evil, to draAV them into transgression.
The alloy corrodes at once, while virgin gold remains untouched. So far as a person is unsanctified, he is liable to be overcome by the assaults of temp- tation ; so far as he is sanctified, he is shielded from the fierceness of their power.
This fact is at once a strong motive to holy living, and a solemn warning against continuance in sin. Let the believer be encouraged by it to strive after growth in grace. Let the unbeliever be admonished by it to turn back from a path, in which every step of progress only brings him more and more under the power of his enemies.
South does this afford the tempter to plant his batteries upon, when he would assault us, that he never overlooks it, but observes it exactly, and studies it thoroughly, and will be sure to nick this governing inclination as I may so express it with some suitable temptation. And, accordingly, a man shall be sure to hear from him, and receive many a ter- rible blow and buffet on his blind side. He is not such a bungler at his art as to use the same nets and baits indifferently for all sorts of game.
He will not tempt a shrewd, designing, active, aspiring mind with the gross and low pleasures of wine and women ; nor a sot or an epicure with the more re- fined allurements of power or high place. But, still suiting his proposals to the temper of the per- son to whom he addresses them, he strikes for the most part home and sure, and it is seldom but he speeds. And, therefore, let a man look to it, and before he enters the combat with so experienced an enemy, who will assuredly find him out, and fight him if possible to his disadvantage, let him view and review himself all over, and consider where he lies most opportune and open to a fatal thrust, and be sure to guard himself there, where he is most liable to be mortally struck.
All temptation is founded in falsehood, and be- gins in deceit. To make a man choose evil, you must first persuade him that it is good ; for it is against nature to choose evil as such. It is, therefore, the uniform tendency I of temptation, first to cloud the understanding, and i then to beguile and betray the heart.
It puts false colours upon things, and cries peace to those who have no true grounds for j eace. The great t apostacy began in this: How absurd, how dangerous, the popular dogma, that it is of no consequence what a man believes! Had not Eve believed that she would be more happy by eat- ing than by abstaining, the earth had been without a curse, without a prison, without a grave.
The Fact that Temptation always holds out some Advantage, adds immensely to its Strength. As the fowler scatters seeds upon the ground to lure the silly bird into the snare, so the devil spreads gome tempting bait before the sinner to lure him — to his ruin.
He does not present his poisons un- disguised. He offers them under some gilded de- ceit. He puts a sweetness into the draught of death, that the charmed palate may the more readily swallow the fatal potion.
Cleopatra's asp is said to have been brought to her in a basket of flowers. The flowers of pleasure ofi"er the deadliest lures. Thus the intemperate are tempted by the sweetness of social joys ; the voluptuous by the sweetness of carnal mirth ; the covetous by the SAveetness of increasing treasures ; and the ambitious by the sweetness of clustering honours.
To you and to me, reader, Satan ofiers our peculiar, our dearest joy. He charms and tickles us with delights, that he may lay his strong grasp upon us, and bring us under his iron sceptre. To the sin that easily besets us, our darling sin, the sin to which we are most exposed by our circumstances, our constitu- tion, or our companionship ; — to this sin, whatever it may be, he incites us by every provocative which infernal cunning can suggest and infernal malice apply.
Rain cannot fall except the clouds be charged with vapour ; rivers would run dry without the ocean to feed them; fire cannot burn without fuel; in like manner, the strongest inclinations, the most violent passions, the fiercest lusts, would languish and lose their power, if the world afforded no ob- jects to sustain and invigorate them.
There are riches for the covetous ; honours for the ambitious ; and plea- sures for the voluptuous. And Satan, as explained in a former paragraph, wisely adapts his assaults to the special bias and propensity which he finds in each individual. He tempts one man to drunk- enness ; another to sensuality ; a third to pride ; a fourth to sloth ; a fifth to pharisaism ; — ever cunningly suiting his baits to the particular bent of whomsoever he may assail. As it is pleasant to anticipate good, but irksome to look forward to evil, we are apt to flatter our- selves that, either by our prudence, our strength of resistance, or the special favour of Heaven, we shall escape the terrible trials which befell many of those who have gone before us.
But this is a delusion, which will be likely, sooner or later, to yield bitter fruits. Let us glance at the considera- tions which render it probable that temptation in some form, perhaps in many forms, will assail us in our progress through life. There is not a Promise in the Bible which assures us against the Assaults of Temptation ; on the contrary, the Scriptures tell us, again and again, that Believers must expect to meet with much in this life to Try their Graces of Faith, and Hope, and Courage, and Patience, and so to Test their Fidelity as Christians.
The Christian life is a Avarfare ; an incessant struggle against Satan, against the world, against the flesh ; and each under an endless variety of forms. The believer is a pilgrim, a stranger, a sojourner upon the earth.
The desert must be trodden. Its burn- ing sands must be encountered. Its parched and arid wastes must be traversed. The Character of the Believer is such as to make it certain that he will feel the Assaults of Temptation. Thfe Christian is sanctified but in part. Many are the remains of indwelling sin even in the ho- liest.
There is no wilder dream than that of a pei'fect sanctification on earth. David had seen an end of all perfection both in himself and others. There is not a just man on the earth that doeth good and sinneth not.
Now, just so far as we are unsanctified, so far are we liable to the solicitations of the world, the flesh, and the devil. Every false principle, every earthly passion, every impure af- fection, every wicked propensity, every inclination or bias towards evil, is an invitation to the enemy.
Nay, it is itself an enemy ; restless, active, power- ful, ever pushing its subject on to some wicked deed or some sinful indulgence. Ambition, un- mortified, is tempted by each dazzling eminence that meets the eye. Covetousness, unsubdued, is excited to a sinful activity by every golden stream that rolls its current at our feet. With such a character, how- can we hope to escape the shafts of temptation? Our exposure to these shafts is as wide and as va- ried as the unparalleled deceitfulness and despe- rate wickedness of our hearts.
If our depravity- is dammed up in one direction, it breaks out in another. If checked in its course, the pause only accumulates force for a more terrible rush. As certainly as sin dwelleth in us, so certainly will temptation assail us. Adversity has its temptations. The hungry man finds it hard to take no thought for the morrow. The bereaved can with difficulty make the language of holy Job their own: Our Saviour sets this fact vividly before us in the declaration that it is as hard for a rich man to enter into the kingdom of heaven as it is for a camel to go through the eye of a needle.
Power tempts to tyranny ; great- ness, to disdain ; riches, to pride and self-indul- gence. Moreover, prosperity involves responsi- bility. Lay hy for charitable uses as the Lord has 2: How hard to walk by that rule, when riches increase! To resist the seductions of pros- perity requires peculiar grace. Youth has its temptations. When the blood is warm, when the strength is firm, when the spirits are buoyant, when the w'orld smiles, when all things wear a flattering look, how difficult to realize the emptiness of earth, and to feel the necessity of seeking first the kingdom of heaven!
Middle life has its temptations. The distrac- tions of business, the claims of family, the duties of citizenship, and a thousand other demands upon the time, crowd out all thoughts of eternity, and postpone the great concern to a more fitting op- portunity.
Old age has its temptations. The heart still clings to the world ; still thinks there is time enough ; still repeats its sins in imagination, if not in act ; still looks forward to a more convenient season.
Health has its temptations. Sickness has its temptations. The sick man is tempted by the pain he suffers, to impatience, to fretfulness, to a rebellious murmuring against God. The suffering of his body tempts him to forget and neglect the interest of his soul. He is tempted to say, or at least to think: How can I repent, how can I pray, how can I seek God, when every thought is, of necessity, absorbed in my anguish, and all my anxieties cluster around my recovery?
He is tempted, also, to hope against hope that he will get well again ; and this hope is an opiate, which lulls him into a perilous and a fatal security. The Experience of Believers, in all ages, confirms the truth that they are, and, while in the flesh, ever must be, subject to Temptation. Where, in all the records of the past, and all the experience of the present, can the saint be found, who has not been called to endure trials? To what endless trials was he exposed, in the unbelief and murmuring of the peo- ple, in the burdens of office, in the envy and opposi- tion of his subordinates, and in the perils, priva- tions, and roughness of his journeyings?
Stripped in a day, of sons, riches, health, friends, honour. An exile from his country ; a wanderer from land to land ; waiting, through years of sickening delay, for the fulfilment of a promise, which was itself contrary to nature ; and then called to offer up, in bloody sacrifice, the very child in whom so much fond af- fection and so many clustering hopes centered.
Now, destitute, forlorn, and hunted like a partridge upon the mountains ; now, softened by the ease and luxuries of royalty, and giving way to a self-indulgence, which had well nigh proved his ruin. Look at the long and illustrious line of patriarchs, prophets, apostles, martyrs, and confessors.
They had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprison- ments. They were stoned ; they were sawn asun- der ; were tempted ; were slain with the sword. They wandered about in sheepskins and goatskins ; being destitute, afilicted, tormented. They wan- dered in deserts, and in mountains, and in dens and caves of the earth.
Our cross, as well as our crown, is made the subject of divine engagement. One of the most signal and encouraging of these pledges of God's love to us, and of his help in time of need, is found in Paul's first letter to the Corinthians x. It is not strange, therefore, that man, constituted as he is with an inherent aversion to pain, yet having a strong propensity to sin, should seek to find out some means to keep his conscience quiet under a course of transgression. One of his most common devices to this end is, virtually, to cast the blame of his sins upon God.
He looks without, and sees himself surrounded with innumerable temptations; tempta- tions which result from the circumstances in which God's providence has placed him. In this state of things, he flatters himself that he has found, if not a justification, at least an excuse, for his sins ; and he secretly exclaims: By this system of consummate trifling with himself, his heart be- comes hard as the nether millstone.
This proposition is not, indeed, to be taken with- out some limitation. Two observations of a quali- fying character seem necessary here. The first is, that man is not, in himself, equal to the mighty achievement here assigned to him. On the contrary, such is his weakness, in a moral point of view, that, if left to his own unaided powers, he will surely fall in any spiritual conflict in which he may engage. Though mighty to conquer, the strongest Christian is mighty only through God.
So the ipostle teaches in the passage before cited. The second remark necessary by way of qualifi- cation is, that we are not to expect that superna- tural grace will be communicated to us indepen- dently of our own exertions. God has constituted us moral agents ; and he imparts his grace in a manner accordant with the laws of our moral na- ture.
It is, therefore, only when we bring our own faculties into exercise with a view to preserva- tion from ensnaring influences, that we may expect him to work effectually within us to will and to do.
God's promise to keep us from falling into tempta- tion, or from falling under temptation, takes for granted that we do our part in endeavouring to avoid it or resist it. If we fail of this, we have no right, from the very condition of the promise, to expect that we shall be preseryed. We cannot, with any show of reason, say that he is not faithful who has promised, since we ourselves have failed to fulfil the condition on "which the promise was made.
Does he say that it was impossible for him to re- sist that temptation? But it was not impossible for him to avoid it. He knew, or he ought to have known, that he could not venture on that forbidden ground but at the extremest peril. As he would make the mad experiment, he has no cause to mar- vel at its melancholy issue.
And will he now com- plain that the reason why he fell was, that God did not give him grace to stand? Rather let him humble himself and repent that he has, in this matter, acted the part of a miserable fatalist; that he has voluntarily rushed upon the point of the sword, and then blamed God because he did not miracu- lously interpose to prevent it from piercing him. And so it is universally. From the temptations which we court, or to which we needlessly expose ourselves, God has given no pledge, no encourage- ment even, that he will deliver us.
It is only in relation to temptations into which we are involun- tarily brought, and which we are unable to shun consistently with the claims of duty, that we have a right to expect his gracious interposition. Having thus guarded the proposition, that temp- tation is not irresistible, against misapprehension and misinterpretation, I proceed to confirm and illustrate the truth embodied in it. If it can be shown that the greatest temptations actually have been resisted, it is surely a rational and a fair conclusion that they are not irresistible.
The influence of custom and example forms one of the most powerful of temptations. But when did this current ever sweep with a broader rush or a more fearful impetuosity than in the time. He was the only righteous man in the whole world. Yet, with a noble independence, he dared to be singular. Fearlessly, amid scoffs and reproaches, did he stand up and testify for God by a holy profession and a holy life.
The prospect of wealth, and honour, and worldly advancement, has a peculiar fascination, a power of temptation almost unequalled. But Moses de- clined the distinction of a throne and the riches and luxuries of the regal state, rather than deny his God, sacrifice his religion, or trifle with his conscience.
How strong is the temptation to distrust the goodness and murmur against the providence of God, when the deep waters of affliction roll ovei the soul, and all we hold most dear is wrested from our grasp! But let the exam- ple of David, in his conduct towards Saul, show that there is no temptation in the strongest provo- cations to this passion, but what may be, by grace, met and overcome. Is there any principle in man stronger than the love of life?
Is there any temptation more power- ful than that which is set before a man, who has the alternative of keeping a good conscience or losing his life? Search the records of Christian martyr- dom. There you will find the history of multitudes, who marched triumphantly to the stake, and sang songs of victory, while the flames were kindling about them ; not because they were insensible to pain, or placed no value upon life ; but because their eye pierced the invisible world, and they saw there a glory and a bliss too great to be sacrificed to a momentary exemption from sufiering.
The very Nature of Temptation evinces that it is not Irresistible. Temptation, as we have already seen, properly means trial, experiment, putting a thing to the test. The result decides a question which before was doubtful. To suppose that there can be trial in a case where our actions are predetermined in such a sense that we have no control over them, is an absurdity. Temp- tation necessarily implies liberty of choice between two objects or actions submitted to our election. Where such liberty is not found, temptation is an impossibility.
Grace is given to help our infirmities ; to enable us to do Avhat, of ourselves, we are not able to do. But if, after all, it leaves us without the ability to discharge our duty, then, clearly, God's design in communicating it is not accomplished.
If it is not grace suited to our necessities, grace that will enable us to triumph over every temptation, it might as well, so far as any useful purpose is answered by it, have been withheld as granted. But liberty of choice without a corresponding liberty of action is a self-contradiction. Reason upon the subject as we may, we can never make it plainer than experience makes it to every human being, who but glances at his own mental operations.
It is accordant with no theory of human nature, but that which makes the actions of men subject to the same kind of necessity with that of the brutes. What is the great end of man's existence, but to glorify God by conforming to the rule which he hath given? This end, however, he can never at- tain, if he is subjected to temptations which, in their nature, are irresistible.
All other beings fulfil the design of their creation, from the sun that en- lightens the world to the flower that blooms on the hill-side ; from the bee that labours at the honey, to the seraph that ministers before the throne.
And is man alone an exception to this otherwise uni- versal rule? If this be so, vain is his boasted ele vation above the brutes. If this be so, his reason, his immortality, can be viewed only as a calamity and a curse.
God is a being of infinite holiness. And is it consistent with such an attribute to subject his creatures to sin, by an influence, which it is impos- sible for them to resist? God is a being of infinite justice. God is a being of infinite truth. And has he not promised that his strength shall be made perfect in our weakness?
But what be- comes of his truth with reverence be it said , if these promises be not fulfilled? And fulfilled they surely are not, if the doctrine of the resistibility of temptation be not true. In view, then, of the experience of the church, the nature of temptation, the efficacy of grace, the moral constitution and high destiny of man, and the perfections of God, the conclusion seems to rest upon a solid basis, that no temptation, however violent or long-continued, is, in any proper sense of the term, irresistible, if we betake ourselves to those succours which infinite love and pity have provided.
Some important lessons, of a practical nature, flow from the doctrine, which it has been the object of the present chapter to open and establish. Our Duty in Respect to Temptation is twofold -. It is neither possible nor desirable that, in this world, we should avoid all contact with temptation. Herein consists no small part of the discipline by which we are to be fitted for heaven.
When we meet temptation in the former case, we have every reason to anticipate defeat ; when we encounter it in the latter, we have every reason to hope that, trusting in God's grace, we shall be preserved from falling under its power.
Peter was sincere in his passionate protestations of friendship and fidelity to the Saviour. He verily believed that he would die with his Master rather than deny him. The world knows the sad issue. The secret of it all was as it is in every case in which the Christian is left to fall , that he trusted in his own strength. And what, upon this subject, is the sentence of inspired wisdom? It is because " the heart is deceitful above all things, and desperately wicked. While we look upon the conduct of such with disapprobation, we are but too apt to load them with reproaches, and to turn despairingly, if not scornfully, away from them, as if their case were utterly hopeless.
But are we sure that we have formed a proper estimate of their condition? Are we sure that we have any just idea of the nature and strength of the temptation to which they yielded? Are we sure that, with all our fancied power of resistance, we might not, in similar cir- cumstances, have fallen in the same manner, and possibly more deeply than they?
Ought we not, then, rather to give thanks to God for having held us up, than to deal out severe censures upon them, in consideration of their having been left to fall through the power of the adversary?
And cer- tainly we have no right to look upon them with disdain, so long as we ourselves are subject to the infirmities of the flesh, nor to regard their case as hopeless, so long as the grace of God remains om- nipotent. If there were within us no predisposition to yieM to temptation, we should be comparatively secure.
When the devil assaulted our blessed Lord, he found "nothing in him" to favour the onset. Reader, would you live in com- parative security in this tempting world? Would you pass through its temptations in the character of a conqueror? Then slay your inward foes. Resist the motions of unsanctified affection. Aim to bring every thought into captivity to the obe- dience of Christ.
Do this, and you will, in great measure, disarm and destroy the power of outward temptations. Do this, and you will win and wear the honours of a spiritual victory more glorious than the proudest of earth's conquests.
Do this, and, with a serene and holy courage, you may " Smile at Satan's rage, And face a frowning world. Our refuge from the tempter, our strength against his temptations, is next to be considered. This is expressed in one word — Christ. Satan fears no other power. Our fastings, our penances, our mortifications, our resolutions, our vows, our self-tortures, our covenants written in blood, our oaths to God, and all our succours and assistances from human power he scorns and derides.
But Christ is Lord over this son of pride. In Christ's strength the weakest believer is impregnable as the towers and battlements of heaven itself.
The life-long lesson of a Christian is, to oppose Christ's might to Satan's power, Christ's wisdom to Satan's wiles, Christ's righteousness to Satan's accusa- tions. But hoAv are we to obtain the needed succours from our Divine and Almighty Helper? The principle in which we are to resist, the power by whicli we are to overcome, is faith. Faith is the Aveapon by which we overcome the world.
The Avorld tries both to allure and to ter- rify. It labours at once to beguile and to alarm. And how do we conquer this busy and powerful foe?
Faith is the victory that overcometh. Faith recognizes the Avorld as an enemy's country. Faith lifts the Christian above the world. Faith looks to the better land. A city in the skies. It realizes the invisible.
It brings distant and unseen things near, and makes them seem like present and visible realities. Faith cru- cifies the flesh ; mortifies the deeds of the body ; applies to the Great Physician ; brings into the soul the cleansing balm ; confesses sin, and obtains forgiveness.
Faith is the weapon by which we overcome the 6 J! The great adversary tempts and harasses the soul ; but faith holds fast to the Divine word, Satan says: That faith is the principle on which we shall successfully contend against the assaults of the tempter, appears from an observation previously made, that temptation is evermore founded in deceit.
Faith embraces the Divine testimony, and cannot be deceived. Satan may sing in our ears as long as he will, that sin is a pleasant thing ; he sings in vain, while the soul believes the Divine declaration, that "sin is an evil and bitter thing," and that " the way of the trangressor is hard.
Faith brings the soul to Christ ; assures it of his grace ; convinces it of his power ; and hides it under the shadow of his arm. Our perseverance itself, though secured in heaven, is dependent on the continuance of our faith.
When our gracious Lord showed Peter his danger and as- sured him of final deliverance, he told him: But while this grace re- mains, as by covenant it shall remain in all true believers, though he may gain victories, he shall never conquer.
Faith rises, like Antgeus, from the ground, and seems at times, as in the case of Peter, to have gained fresh strength by the fall. It renews the combat once and a thousand times.
Thus shall it struggle on even to the end ; and, at last, bear its J ossessor triumphant over all foes, all fears, all clouds, all storms, all sorrows ; yea, over death itself. The apostle James pronounces a benediction upon the man that " endureth temptation.
In other words, what is it to endure temptation? It is necessary to bear in mind, here, the strict meaning of the term as denoting trial, and the fact that it is used in a good as well as a bad sense. Sometimes, and indeed generally, as the word is used in Scripture, temptation signifies a direct and posi- tive enticement to sin.
In this sense, temptation never comes directly from God. Not unfrequently, however, the word signifies a providential arrange- ment, by which God makes trial of a man, to bring out and render evident what is in him. Thus God raises one man to place and power, that it may be seen whether he will remain humble in his exalta- tion. He makes another rich, that it may be seen whether he will open his hand to the poor.
He keeps a third poor, that it may be seen whether he will bear his affliction without murmuring. And so in regard to innumerable other trials. Such we know to have been the object of the terri- ble trials, to which holy Job was subjected ; from the circumstances attending those trials as related in Scripture, and particularly from the Lord's ad- dress to Satan: So that, at last, all temptations, come from whatever quarter they may, are of the nature of trials, and their design and issue is to prove and make manifest what is in man.
Now, to endure temj tation is, certainly, not to run into it, as Balaam and Saul did. Neither is it simply to meet it, as Moses did in the wilderness, on descending from the Mount, after receiving the tables of the law. Nor yet is it to resist, however resolutely, for once or twice, assaults upon our faith and virtue. To endure temptation, in the sense of the apostle, is to bear up, with Christian fortitude, under all trials, and to resist, with Christian courage, all the assaults of Satan and of sin.
It is to stand in our temptation, whatever it maj be ; for there is no man, whom God does not try, in one way or another, — either efficiently or permissively ; that is, by the direct arrangements of his providence, or by withholding his grace, which he is under no obligation to bestow, and so letting Satan and other spiritual enemies exert, up to a certain limit, their forces upon him.
The man who endures temptation is, in the words of Cecil, the one who "weathers it. He expects it ; and, when it comes on him, he is not surprised. He knows that it is impossible to give place to it, in any degree, with safety. He resolves, therefore, by the help of God, to make a stand. Though the current may run strong against him, he knows cer- tainly, that he must either go against the current, or be carried away, and perish for ever.
It ought to be deeply impressed upon our mind, and habitually present to our thought, that we are not sufficient of ourselves to withstand any t-empta- tion. When Bunyan saw a convict passing the window on his way to the gallows, he exclaimed: Our true wisdom, therefore, is to distrust ourselves. When we are weak, then are we strong. This is a paradox to the world; but not to the Christian. When most conscious of our own weakness, we are most apt to have recourse to a better strength. Then we are strong, not in ourselves, but in the grace which is in Christ Jesus.
The more we are brought down in our estimates of our own strength, the more do we experience the supports of divine strength. We are wholly insufficient, of ourselves, to meet the feeblest assaults of our enemies. What can a child of the dust do against the policy and power of angelic natures, though fallen? What can a being, made to be swayed by the opinion and ex- ample of his fellow-creatures, do against the com- bined belief and practice of the world? But, above all, what can depravity do against itself?
Can death produce life? Can enmity turn itself into love? Can pollution beget purity? When the number, craft, and power of our enemies are considered, it is most manifest that a strength superior to our own is necessary to turn back the battle from the gate, and to give us the victory over Satan, the world, and the flesh.
This is a work for the arm of omnipotence. When done at all, it must be done by him, who " was mani- fested to destroy the works of the devil.
It is those who are steadfast in the faith, that are enabled to resist the devil. It is, in like manner, those who have faith, that overcome the world. It is, again, equally those who possess this precious grace, that have power to subdue the lusts of the flesh, since " faith works by love and purifies the heart. Trust in it firmly. Doubt not that it is able to subdue both your external and internal foes.
Cast yourself unreservedly upon its promised aid. Do all this from the heart ; and rest assured, that the mighty God will strengthen you against the might of all your enemies. We live in the midst of enemies. Satan and his legions plot against us ; and our own corruptions are in traitorous correspondence with them. Alas, their snares are laid for us in all our ways! There is no place, there is no condition, that is not full of them. Telekinesis essay Telekinesis The most important thing to understand is that it is possible.
Telekinesis is part of physical reality, just as telepathy is. The next most important knowledge related to achieving success with this, or any other human ability, is realizing that if one person can do it, any normal perso. What can teachers do but pander to the rapid alteration of mood and attention among their s. Free Essays Must Be Free! Temptation Essay While the free essays can give you inspiration for writing, they cannot be used 'as is' because they will not meet your assignment's requirements.
Temptation comes along our path everyday in our lives ;the key fact is trying to avoid being tempted.
- Temptation I. Introduction: Temptation is a vast topic. The bible is filled with temptation from cover to cover, mostly about how God dealt with our problem of sin and giving us victory. God deals with temptation and we deal with it too.
Temptation comes along our path everyday in our lives; the key fact is trying to avoid being tempted. Many are able to resist but the majorities are not able to. The question of temptation is where is originated from, in a religious sense the devil c.
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