Certain very great mistakes are made concerning this matter of temptation, in the practical working out of this life of faith.

First of all, people seem to expect that, after the soul has entered into its rest in God, temptations will cease; and to think that the promised deliverance is not only to be from yielding to temptation, but even also from being tempted. Consequently, when they find the Canaanite still in the land, and see the cities great and walled up to Heaven, they are utterly discouraged, and think they must have gone wrong in some way, and that this cannot be the true land after all.

Then, next they make the mistake of looking upon temptation as sin, and of blaming themselves for what in reality is the fault of the enemy only. This brings them into condemnation and discouragement; and discouragement, if continued in, always ends at last in actual sin. The enemy makes an easy prey of a discouraged soul; so that we fall often from the very fear of having fallen.

To meet the first of these difficulties it is only necessary to refer to the Scripture declarations, that the Christian life is to be throughout a warfare; and that, especially when seated in heavenly places in Christ Jesus, we are to wrestle against spiritual enemies there, whose power and skill to tempt us must doubtless be far superior to any we have ever heretofore encountered.

As a fact, temptations generally increase in strength tenfold after we have entered into the interior life, rather than decrease; and no amount or sort of them must ever for a moment lead us to suppose we have not really found the true abiding place. Strong temptations are generally a sign of great grace, rather than of little grace. When the children of Israel had first left Egypt, the Lord did not lead them through the country of the Philistines, although that was the nearest way; for God said, “lest peradventure the people repent when they see war, and they return to Egypt.” But afterwards, when they learned better how to trust Him, He permitted their enemies to attack them.

Then also in their wilderness journey they met with but few enemies and fought but few battles, compared to those in the land, where they found seven great nations and thirty-one kings to be conquered, besides walled cities to be taken, and giants to be overcome.

They could not have fought with the Canaanites, or the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, until they had gone into the land where these enemies were. And the very power of your temptations, dear Christian, therefore, may perhaps be one of the strongest proofs that you really are in the land you have been seeking to enter, because they are temptations peculiar to that land. You must never allow your temptations to cause you to question the fact of your having entered the promised “heavenly places.”

The second mistake is not quite so easy to deal with. It seems hardly worth while to say that temptation is not sin, and yet most of the distress about it arises from not understanding this fact. The very suggestion of wrong seems to bring pollution with it, and the evil agency not being recognized, the poor tempted soul begins to feel as if it must be very bad indeed, and very far off from God to have had such thoughts and suggestions. It is as though a burglar should break into a man’s house to steal, and, when the master of the house began to resist him and to drive him out, should turn round and accuse the owner of being himself the thief. It is the enemy’s grand ruse for entrapping us. He comes and whispers suggestions of evil to us, doubts, blasphemies, jealousies, envyings, and pride; and then turns round and says, “Oh, how wicked you must be to think of such things! It is very plain that you are not trusting the Lord; for if you were, it would have been impossible for these things to have entered your heart.” This reasoning sounds so very plausible that the soul often accepts it as true, and at once comes under condemnation, and is filled with discouragement; then it is easy for it to be led on into actual sin. One of the most fatal things in the life of faith is discouragement. One of the most helpful is cheerfulness. A very wise man once said that in overcoming temptations, cheerfulness was the first thing, cheerfulness the second, and cheerfulness the third. We must expect to conquer. That is why the Lord said so often to Joshua, “Be strong and of a good courage”; “Be not afraid, neither be thou dismayed”; “Only be thou strong and very courageous.” And it is also the reason He says to us, “Let not your heart he troubled neither let it be afraid.” The power of temptation is in the fainting of our own hearts. The enemy knows this well, and always begins his assaults by discouraging us, if it can in any way be accomplished.

Sometimes this discouragement arises from what we think is a righteous grief and disgust at ourselves that such things could be any temptation to us; but which is really a mortification arising from the fact that we have been indulging in a secret self-congratulation that our tastes were too pure, or our separation from the world was too complete for such things to tempt us.

We have expected something from ourselves, and have been sorely disappointed not to find that something there, and are discouraged in consequence. This mortification and discouragement are really a far worse condition than the temptation itself, though they present an appearance of true humility, for they are nothing but the results of wounded self-love.

True humility can bear to see its own utter weakness and foolishness revealed, because it never expected anything from itself, and knows that its only hope and expectation must be in God. Therefore, instead of discouraging the soul from trusting, it drives it to a deeper and more utter trust. But the counterfeit humility which springs from self, plunges the soul into the depths of a faithless discouragement, and drives it into the very sin at which it is so distressed.

I remember once hearing an allegory that illustrated this to me wonderfully.

Satan called together a council of his servants to consult how they might make a good man sin. One evil spirit started up and said, “I will make him sin.” “How will you do it?” asked Satan. “I will set before him the pleasures of sin,” was the reply; “I will tell him of its delights and the rich rewards it brings.” “Ah,” said Satan, “that will not do; he has tried, it, and knows better than that.” Then another spirit started up and said, “I will make him sin.” “What will you do?” asked Satan. “I will tell him of the pains and sorrows of virtue. I will show him that virtue has no delights, and brings no rewards.” “Ah, no!” exclaimed Satan, “that will not do at all; for he has tried it, and knows that ‘wisdom’s ways are ways of pleasantness and all her paths are peace.’” “Well,” said another imp, starting up, “I will undertake to make him sin.” “And what will you do?” asked Satan, again. “I will discourage his soul,” was the short reply. “Ah, that will do,” cried Satan, — “that will do! We shall conquer him now.” And they did.

An old writer says, “All discouragement is from the devil”; and I wish every Christian would just take this as a pocket-piece, and never forget it.

We must fly from discouragement as we would from sin.

But this is impossible if we fail to recognize the true agency in temptation.

For if the temptations are our own fault, we cannot help being discouraged.

But they are not. The Bible says, “Blessed is the man that endureth temptation”; and we are exhorted to “count it all joy when we fall into divers temptations.” Temptation, therefore, cannot be sin; and the truth is, it is no more a sin to hear these whispers and suggestions of evil in our souls, than it is for us to hear the swearing or wicked talk of bad men as we pass along the street. The sin only comes in either case by our stopping and joining in with them. If, when the wicked suggestions come, we turn from them at once, as we would from wicked talk, and pay no more attention to them, we do not sin. But if we carry them on in our minds, and roll them under our tongues, and dwell on them with a half-consent of our will to them as true, then we sin. We may be enticed by evil a thousand times a day without sin, and we cannot help these enticings. But if the enemy can succeed in making us think that his enticings are our sin, he has accomplished half the battle, and can hardly fail to gain a complete victory.

A dear lady once came to me under great darkness, simply from not understanding this. She had been living very happily in the life of faith for some time, and had been so free from temptation as almost to begin to think she would never be tempted any more. But suddenly a very peculiar form of temptation had assailed her, which had horrified her. She found that the moment she began to pray, dreadful thoughts of all kinds would rush into her mind. She had lived a very sheltered, innocent life, and these thoughts seemed so awful to her, that she felt she must be one of the most wicked of sinners to be capable of having them. She began by thinking she could not possibly have entered into the rest of faith, and ended by concluding that she had never even been born again. Her soul was in an agony of distress. I told her that these dreadful thoughts were altogether the suggestions of the enemy, who came to her the moment she kneeled in prayer, and poured them into her mind, and that she herself was not to blame for them at all; that she could not help them any more than she could help hearing if a wicked man should pour out his blasphemies in her presence. And I urged her to recognize and treat them as from the enemy; not to blame herself or be discouraged, but to turn at once to Jesus and commit them to Him. I showed her how great an advantage the enemy had gained by making her think these thoughts were originated by herself, and plunging her into condemnation and discouragement on account of them.

And I assured her she would find a speedy victory if she would pay no attention to them; but, ignoring their presence, would simply turn her back on them and look to the Lord.

She grasped the truth, and the next time these thoughts came she said to the enemy, “I have found you out now. It is you who are suggesting these dreadful thoughts to me, and I hate them, and will have nothing to do with them. The Lord is my Savior; take them to Him, and settle them in His presence.” Immediately the baffled enemy, finding himself discovered, fled in confusion, and her soul was perfectly delivered.

Another thing also. The enemy knows that if a Christian recognizes a suggestion of evil as coming from him, he will recoil from it far more quickly than if it seems to be the suggestion of his own mind. If Satan prefaced each temptation with the words, “I am Satan, your relentless enemy; I have come to make you sin,” I suppose we would hardly feel any desire at all to yield to his suggestions. He has to hide himself in order to make his baits attractive. And our victory will be far more easily gained if we are not ignorant of his devices, but recognize him at his very first approach.

We also make another great mistake about temptations in thinking that all time spent in combating them is lost. Hours pass, and we seem to have made no progress, because we have been so beset with temptations. But it often happens that we have been serving God far more truly during these hours, than in our times of comparative freedom from temptation.

Temptation is really more the devil’s wrath against God, than against us. He cannot touch our Savior, but he can wound our Savior by conquering us, and our ruin is important to him only as it accomplishes this. We are, therefore, really fighting our Lord’s battles when we are fighting temptation, and hours are often worth days to us under these circumstances. We read, “Blessed is the man that endureth temptation”; and I am sure this means enduring the continuance of it and its frequent recurrence. Nothing so cultivates the grace of patience as the endurance of temptation, and nothing so drives the soul to an utter dependence upon the Lord Jesus as its continuance. And finally, nothing brings more praise and honor and glory to our dearest Lord Himself, than the trial of our faith which comes through manifold temptations. We are told that it is more precious than gold, though it be tried with fire, and that we, who patiently endure the trial, shall receive for our reward “the crown of life which the Lord hath promised to them that love Him.”

We cannot wonder, therefore, any longer at the exhortation with which the Holy Ghost opens the Book of James: “Count it all joy when ye fall into divers temptations, knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”

Temptation is plainly to be the blessed instrument used by God to complete our perfection, and thus the enemy’s own weapons are turned against himself, and we see how it is that all things, even temptations, can work together for good to them that love God.

As to the way of victory over temptations, it seems hardly necessary to say to those whom I am at this time especially addressing, that it is to be by faith. For this is, of course, the foundation upon which the whole interior life rests. Our one great motto is throughout, “We are nothing, Christ is all.” And always and everywhere we have started out to stand, and walk, and overcome, and live by faith. We have discovered our own utter helplessness, and know that we cannot do anything for ourselves. Our only way, therefore, is to hand the temptation over to our Lord, and trust Him to conquer it for us. But when we put it into His hands we must leave it there.

It must be as real a committing of ourselves to Him for victory, as it was at first a committing of ourselves to Him for salvation. He must do all for us in the one case, as completely as in the other. It was faith only then, and it must be faith only now.

And the victories which the Lord works in conquering the temptations of those who thus trust Him are nothing short of miracles, as thousands can testify.

But into this part of the subject I cannot go at present, as my object has been rather to present temptation in its true light, than to develop the way of victory over it. I want to deliver conscientious, faithful souls from the bondage into which they are sure to be brought, if they fail to understand the true nature and use of temptation, and confound it with sin. I want that they should not be ignorant of the fact that temptations are, after all, an invaluable part of our soul’s development; and that, whatever may be their original source, they are used by God to work out in us many blessed graces of character which would otherwise be lacking. Wherever temptation is, there is God also, superintending and controlling its power. “Where wert thou, Lord I while I was being tempted?” cried the saint of the desert. “Close beside thee, my son, all the while,” was the tender reply.

Temptations try us; and we are worth nothing if we are not tried. They develop our spiritual strength and courage and knowledge; and our development is the one thing God cries for. How shallow would all our spirituality be if it were not for temptations. “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.” This “crown of life” will be worth all that it has cost of trial and endurance to obtain it; and without these it could not be attained.

An invalid lady procured once the cocoon of a very beautiful butterfly with unusually magnificent wings hoping to have the pleasure of seeing it emerge from its cocoon in her sick-chamber. She watched it eagerly as spring drew on, and finally was delighted to see the butterfly beginning to emerge. But it seemed to have great difficulty. It pushed, and strained, and struggled, and seemed to make so little headway, that she concluded it must need some help, and with a pair of delicate scissors she finally clipped the tight cord that seemed to bind in the opening of the cocoon. Immediately the cocoon opened wide, and the butterfly escaped without any further struggle.

She congratulated herself on the success of her experiment, but found in a moment that something was the matter with the butterfly. It was all out of the cocoon it is true, but its great wings were lifeless and colorless, and dragged after it as a useless burden. For a few days it lived a miserable sickly life, and then died, without having once lifted its powerless wings.

The lady was sorely disappointed and could not understand it. But when she related the circumstance to a naturalist, he told her that it had all been her own fault. That it required just that pushing and struggling to send the life fluid into the veins of the wings, and that her mistaken kindness in shortening the struggle, had left the wings lifeless and colorless.