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ed to temptations; and consequently that his affliction herein, and the victory he should obtain, should be more remarkable: As none was with him to offer him any assistance, so none could take occasion to claim a part in his triumph over the adversary.

As to what is said, in the text, concerning his being led by the Spirit, into the wilderness to be tempted, we humbly conceive that it is the Holy Spirit who is there intended, as the words seem to import; for it would not be so proper to say, he was led by the impure spirit, the devil, to be tempted of the devil; and Luke says, that, being full of the Holy Ghost, he was led by the Spirit, that is, the Holy Ghost, with whom he was filled, into the wilderness, Luke iv. 1. Besides this, it doth not seem agreeable to the holiness of Christ, to suppose, that he went into the wilderness at the motion and instigation of the devil; for that would have been an unjustifiable action. We may lawfully go, in the way of temptation, when providence leads us there; but it is not lawful for us to go within the verge of Satan's temptations, by his own instigation. And this seems farther probable, inasmuch as it is said, that, after the devil was departed from him, he returned in, or by the power of the Spirit, into Galilee, ver. 14. If he returned by the power of the Holy Spirit out of the wilderness, have we not equal ground to conclude that he was led by him into it at first.

But if it be said, that he did not go into the wilderness by the instigation of the devil, but was carried thither with violence by him though this would clear our Saviour from the guilt of going by the devil's persuasion in the way of temptation; yet we can hardly allow that God would suffer the devil to have so much power over Christ's body, as to carry him where he pleasec, by a violent motion.

If it be replied to this, that the devil might as well be said to carry him into the wilderness, as to take him up into the holy city, and set him upon a pinnacle of the temple, by a violent motion; in which sense some understand that passage in the second temptation, wherein it is said, that the devil did so, in ver. 5. what answer may be given to this, will appear from what may farther be said, when we speak of this temptation in particular.

3. We shall now consider the three temptations, mentioned in this scripture, which he was exposed to. And that,

(1.) More generally; and accordingly we may observe, 1st, That the two first of them were very subtil: so that some would hardly have discerned wherein the sin lay, had he complied with them; but that will be considered under a following head. We need only remark, at present, that herein the devil acted like a deceiver, and appeared to be, as he is else

where called, The old serpent. In the third temptation, he openly discovered his own vileness, and blasphemously usurped that glory which is due to God alone, when he tempted our Saviour to fall down and worship him.

2diy, In these temptations, he insinuates, that some advantage would accrue to our Saviour from his compliance therewith. This he generally does when he tempts us, wherein he makes an overture of some advantage which we shall gain by our compliance. The advantage he proposed, by the first temptation, was, that hereby he might prevent his starving with hunger. By the second, he proposed, that he might gain popular applause, by casting himself down from the temple, among the people that were walking near it, that they might admire him for his wonderful action; and, in both these temptations, he urges him to give a proof of his being the Son of God, by which means his doctrine might be more readily received. In the third temptation, indeed, the advantage is altogether carnal, and such as, had Satan considered the holiness of the Person he was speaking to, and his contempt of the kingdoms of the world, and the glory thereof, he might easily have supposed that our Saviour would have despised the overture, as well as abhorred the action.

3dly, We may observe, that in the second temptation, the devil refers to a promise contained in scripture, and so puts him upon that which carries in it the appearance of duty, namely, his depending upon the divine protection, in expectation that God would give the angels charge over him: but he quotes the scripture fallaciously, by leaving out a very material thing contained in it, He shall give his angels charge over thee, to keep thee in all thy ways, Psal. xci. 11. whereby it is implied, that none have a right to depend on the divine protection, but they who are in the way of duty, which Christ would not have been, had he complied with this temptation.

4thly, Another thing we observe is, that our Saviour not only refused to comply with the temptation, in all these three instances, but he assigned a reason of his refusal, whereby it appears that he did this with judgment; and hereby we are instructed not only to refuse to comply with Satan's temptations, but we should be able to give a reason of our refusal. And, as we farther observe, that our Saviour answers all these temptations, by referring to scripture, which he adhered to, as a rule to direct his conduct, and therein expressed the greatest deference to it: so he teaches us to do the same, as the Psalmist says, By the word of thy lips I have kept me from the paths of the destroyer, Psal. xvii. 4. it is by the sword of the Spirit, which is the word of God, that we quench all the fiery darts of the wicked, Eph. vi. 16, 17.

(2.) We shall now proceed to consider the three temptations in particular, together with our Saviour's answer to each of them, and that in the order in which they are related by the evangelist Matthew, in chap. iv.

First, The first temptation was, that he would prove his bcing the Son of God, by commanding stones to be made bread. The subtilty of this temptation consists,

1. In that it seemed not only lawful, but necessary, for Christ, on some occasions, to give a proof that he was the Son of God; and his working miracles was the way by which this was to be done. And it would not seem, to some, unlawful for him to work a miracle in turning stones into bread, since we read, among other miracles, of his multiplying the loaves and fishes to feed the multitude; therefore why may he not produce bread, in a miraculous manner, as well now, as at any other time?

2. Satan puts him upon working this miracle, from a principle of self-preservation which is a duty founded in the law of nature, to supply himself with necessary food, being an hungred; and, if it was lawful for him to produce bread to feed others, was it not lawful to do the same for his own subsistence, especially since he was in a place in which food was not to be obtained by any other means?

3. He pretends to have a great concern for our Saviour's welfare, that so he might not perish with hunger: thus he thought to gain an advantage over him, by a pretence of friendship, as he often does in those temptations he offers to us, to promote our own welfare by unlawful means.

Let us now consider wherein the snare lay, which our Saviour was thoroughly apprized of, and in what respects he would have sinned, had he complied with this temptation. This will appear, if we consider,

(1.) That it was not lawful for him to work a miracle to gratify the devil; and that for this reason in particular, because it would have been contrary to the general end and design of his working miracles, which was only for the advantage of his people, who are the proper subjects of conviction thereby ; for him to work them with any other design, would have been to prostitute a sacred ordinance, or to apply it to whom it did not belong. When the woman of Canaan came to him, beseeching him to work a miracle, in casting the devil out of her daughter; she being not a member of the Jewish church, or one of the lost sheep of the house of Israel, our Saviour tells her, It is not meet to take the children's bread, and cast it unto dogs; and that he was not sent but unto the lost sheep of the house of Israel, Matt. xv. 24, 26. that is, he was only to work miracles for the conviction of those who were the proper subjects there

of; and, doubtless, he would not have wrought this miracle at her request, had she not been a proper subject of conviction, which she was, as an elect person, though not by nature an Israelite. Now, to apply this to our present purpose, the devil was not a subject of conviction, and therefore Christ was not obliged to prove himself the Son of God to him; for which reason he would have sinned, had he complied with this temp

tation.

(2.) Had it been otherwise, it doth not seem necessary, at this time, for him to prove himself to be the Son of God, since that had, but a little before, been sufficiently attested, by a voice from heaven; and therefore to work a miracle to confirm it at present, would argue a disbelief of that testimony.

(3.) For Christ to work a miracle for his own subsistence, seems disagreeable to the main design of his working miracles, which, as was before hinted, was his people's conviction that he was the Messiah; and therefore it does not sufficiently appear that he ever provided for the necessities of himself, or his family in such a way. But suppose he had at any time, subsisted himself by working a miracle, it would have argued a distrust of the providence of God to have supplied his hunger, at present, that way; as though God, who had hitherto preserved him without food, could not have continued so to do, as long as he was in the wilderness. And it would also have been contrary to one design of his being led there by the Spirit; which was, that he might humble himself by fasting, as well as conflict with Satan's temptations. Thus concerning the first temptation that was offered by the devil.

Let us now consider Christ's answer to it. This is contained in ver. 4. It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. The scripture here referred to, is in Deut. viii. 3. where we have the

Some ancient and modern writers have supposed, that our Saviour provided for the necessities of his parents in a miraculous way; but the argument, which they bring to prove this, is not sufficiently conclusive, namely, that when he wrought his first public miracle, in Cana of Galilee, mentioned in John ii. his mother desired him to work a miracle to supply them at the marriage-feast with wine, ver. 3. which, they suppose, she would never have thought of, had he not, some time before this, wrought miracles in private to supply her necessities, or provide food for her family: but this does not follow, from her desiring him to do it now, since she might know, that, when he was entered on his public ministry, he was to work miracles: and therefore desired him, on this occasion, to put forth the first instance of his divine power therein. Again, this is said to be the beginning of miracles which he did in Cana of Galilee, ver. 11. and, probably, the first miracle that he wrought in any place; and, indeed, his reply to her, when she desired that he would work this miracle, seems to imply, that he had never wrought miracles to provide for her family, when he says, Woman, what have I to do with thee? q. d. my working miracles is no part of that obedience which I owe to thee, nor art thou to expect any private advantage thereby, for those are to be wrought with another view.

very same words; which, as they are applied by our Saviour to repel this temptation, imply in them two things:

1st, That man hath a better life to secure, than that which is maintained by bread, to wit, the life of the soul: thus it is said, A man's life consisteth not in the abundance of the things which he possesseth, Luke xii. 15. .If we take it in this sense, it is as though he he should say, If I comply with this temptation, I should sin against my own soul; and, by using unlawful means to support my natural life, should lose that spiritual life, which consists in the divine favour; or rather the meaning is,

2dly, That it is by the word of God's power that our lives are uphold; which power, though it be ordinarily exerted in the use of means, by applying that proper food, which God gives us; yet this power can sustain us without it, when we are called, in an extraordinary manner by him, to depend upon it, and have ground to conclude, as our Saviour now had, that our dependence should not be in vain. Hitherto he had depended upon it, for almost forty days, since he was first brought into the wilderness; and therefore he concluded, that it was his duty to exercise the same dependence, so long as he was there. Secondly, The second temptation was that, in which Satan endeavoured to persuade him to cast himself down from a pinnacle of the temple, expecting that God would preserve him safe from danger; pretending that he would give his angels charge concerning him, and in their hands they should bear him up, lest, at any time, he should dash his foot against a stone. This was a snare laid by the subtle adversary, for his life; and herein we may observe,

1. That as, in the former temptation, he solicited him to distrust the providence of God, and our Saviour's reply to it, contains an intimation of his firm resolution to depend upon it, for his farther preservation, though without the necessary food of life; now he tempts him, since he is resolved to depend upon the power and providence of God, to do it, in an unlawful way, which is no other than a presuming on the divine protection, without a sufficient warrant.

2. He tempts him to the sin of self-murder, which would be the consequence of his presumption; for, if providence did not preserve him, which he had not sufficient ground to conclude that it would, when engaged in an unlawful action, such as throwing himself down from the temple would have been, this certainly would have proved his death. And the tempter had something farther than this in view, namely, to put a stop to the work of our redemption, and defeat the great design of Christ's coming into the world; for, if he had died this way, by his own hands, he would have contracted guilt, and brought

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