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SERMON X.

THE SAVIOUR'S TEMPTATION.

"Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil."-MATTHEW, iv. 1.

WHY should we doubt the existence of evil spirits? The interval between man and nothing is finite; yet it is crowded with active, articulate life, with a descending series of inferior beings. Between God and man the space is infinite; how unphilosophical to suppose that this immensity is a bleak, uninhabited solitude. Why should we think that there are no orders of intelligences superior to man? Why may not such intelligences fall from their original glory, as man has fallen, and become most formidable contrivers of mischief? But I am not going to argue the matter; for either we must regard the Scriptures as a fable, or we must receive their plain testimony upon this subject.

There is this very great difference between writers who do not, and those who do profess to be inspired. As to the former, we may discard a part of their works and believe the rest. Not so where there is a claim to inspiration. Here our confidence is challenged because the writer is imparting a direct revelation from heaven.

We must, therefore, either accept his whole message as an authentic communication from God, or reject the whole as an imposture. The existence of evil spirits, like the existence of all moral evil, is a fearful mystery. The fact, however, is so clearly announced in the Scriptures, that to deny it is not to mistake, but to contradict the sacred writers. There is no ambiguity in the language of the Bible on this subject. And while I cannot solve the dark problem presented in the existence of the "devil and his angels," yet I see plainly the goodness of God in warning us against them. We are thus put upon our guard. As the gospel excites love and gratitude by fixing our affections upon a person; so it is not to be questioned that our vigilance and courage are awakened, when we know that we are contending with personal enemies who seek to corrupt us, who watch to decoy and ruin us, who, as the Apostle says, "walk about seeking whom they may devour."

I. The narrative of the Saviour's temptation is given, in almost the same words, by three of the Evangelists. If it is not the history of a real transaction, then the sacred writers are wholly unworthy of credit in any of the records they have made. If the temptation of Jesus be a myth, a metaphor, an allegory, then his baptism, which is mentioned just before, and the "angels who came and ministered unto him," are myths and metaphors and allegories; his birth, sermons, miracles, life, death, are myths and allegories and metaphors. The power expressly assigned to evil angels is, by some, explained to mean the influence of imagination. It is im

possible to know, with such people, where their infidelity stops, and where their pretended reverence for the Bible begins. Will they say that the demoniacal agency over brutes, of which we read in the Gospels, was the force of imagination in those brutes? Will they dare to affirm

that this chapter only relates a case of the illusion of imagination in the Son of God?

But I will not waste your time in exposing the absurdities and contradictions of men, who will adopt any theory to defend their systems, rather than "receive with meekness" the revelation which God has given us.. You, brethren, revere the oracles of eternal truth, and to you the recital before us is replete with interest. Let us review it, and let us begin by inquiring why the Redeemer was thus "led up by the Spirit"-by divine appointment" to be tempted of the devil ?"

"It behooved Christ to suffer," and, beyond a doubt, his temptation was one of his sorest sufferings. To his holy nature it must have been intense anguish, thus to be brought in close contact with sin, to endure the direct revolting suggestions of the Evil One. On the cross “the King immortal" tasted the bitterness of death. In the horrible solicitations of Satan, the "Holy One of God" tasted the hatefulness of sin, and the humiliation and detestation which its loathsome presentation must excite in a Being perfectly pure. But it was a necessary passage in the painful enterprise to which he humbled himself "in the days of his flesh." And one reason assigned by the inspired writers for this mysterious ordeal is. that he might be in all things a perfect Sa

viour. "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings."

We are apt to take up the whole thing amiss as to the perfection of that humanity which belongs to us, and which Jesus took into union with his divinity. It is generally confounded with innocence. They are, however, two very different things. A human being may be born innocent; but perfection is a great deal more, and can only be reached through trial and discipline. Let us comprehend this great truth, and we will understand the love of God in much which seems stern and inscrutable in his dealings with us. My brethren, a capacity for pleasure, affections and passions the gratification of which imparts happiness-these are not the highest proofs of God's benevolence toward us. He has ⚫ conferred upon us nobler endowments. He has implanted in us principles which are truly godlike, an inward sense of what is pure and true and right, the power of self-denial and self-conquest. He has enriched us with faculties by which we can propose, as the aim of our existence, all that is spiritual and holy, immolating to this exalted achievement every selfish wish and indulgence. God has manifested. his goodness chiefly by imparting these elements to our souls, and by placing us in situations which develop and invigorate them. Perfection in man is the complete triumph of these sublime and heavenly principles. It is the supreme control of the will of God over all our thoughts and passions and