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first temptation, he yields to be led from the wilderness to Jerusalem, for advantage to the second; the wilderness was fit for a temptation arising from want, and Jerusalem is fit for a temptation arising from vain glory; Jerusalem was the glory of the world, the temple was the glory of Jerusa lem, the pinnacle was the highest piece of the temple, and there is Christ content to be set for the opportunity of temptation. O that Christ would suffer his pure and sacred body to be transported, and hurried through the air by the malicious hand of the old tempter! but all this was for us, he cared not what the devil did in this way with him, so that he might but free us from the devil. Methinks it is a sweet contemplation of a holy divine; he supposed, as if he had seen Christ on the highest battlements of the temple and Satan standing by him with his speech in his mouth, (Dr. Hall,) "Well then, since in the matter of nourishment, thou wilt needs depend upon thy Father's providence, take now a farther trial of that providence, in thy miraculous preservation, cast down thyself from this height; behold thou art here in Jerusalem, the famous and holy city of the world; here thou art on the top of the pinnacle of the temple, which was dedica ted to thy Father; and if thou art God, why now the eyes of all men are fixed upon thee? There cannot be devised a more ready way to spread thy glory, and to proclaim thy Deity, than by casting thyself headlong to the earth; all the world will say, There is more in thee than a man: and for danger, (if thou art the Son of God) there can be none: what can hurt him that is the Son of God? And wherefore serves that glorious guard of angels, which have by divine commission, taken upon them the charge of thy humanity?" Come, cast thyself down: here lies the temptation, "Come, cast thyself down," (saith Satan,) but why did not Satan cast him down? He carried him up thither, and was it not more easy to throw him down thence? O no, the devil may persuade us to a fall, but he cannot precipi tate us without our own act; his malice is infinite, but his power is limi ted; he cannot do us any harm but by persuading us to do it ourselves; and therefore saith he to Christ, "Cast thyself down."

To this Christ answers, verse 7. "Thou shalt not tempt the Lord thy God." Though it is true, that God must be trusted in, yet he must not be tempted; if means be allowed, we must not throw them away upon a pretence of God's protection. We read of one Heron, an inhabitant of the desert, that he suffered the same temptation, and was overcome by it; he would needs cast himself down, presuming on God's promise, and he sinfully died with his fall. Christ knew well enough, that there was or dinary descents by stairs from the top of the temple, and therefore he would not so tempt God to throw himself headlong: what, to make trial of God's power, and justice, and mercy, and extraordinary preservation, where there was no need? All the devils in hell could not so tempt Christ, as to make him tempt his God.

The third temptation is yet more horrid: the temple was not high enough, so that now Satan takes him up to the top of an "exceeding high mountain, and he shows him all the kingdoms of the world, and the glory of them, saying, All these will I give thee, if thou wilt fall down and worship me," verse 8,9. Not to insist on those many queries, How should all the kingdoms of the world be presented to Christ's eye, or if they were only presented to his imagination, why could not the valley have served the devil's turn as well as an hill? Or whether was not Rome the object that the devil presented? Because at that time, Rome was the top of all the kingdoms of the world, and the glory of them? For my part, I think in this temptation the devil united all his power of stratagems, and by an

angelical power, he drew into one centre the several species and ideas, from all the kingdoms, and glories of the world, and he made an admirable map of beauties, and represented them to the eyes of Jesus: he thought ambition more likely to ruin him, because he knew it was that which pre. vailed upon himself, and all these fallen stars, the angels of darkness; and therefore," Come, (saith Satan) All these will I give thee, if thou wilt fall .down and worship me." How? God worship the devil? Was ever the like blasphemy since the first creation? Indeed now we have many fear. ful, execrable, cursed blasphemies belched out, and idolatry, I believe, is the most spreading sin in the world; but was ever the like blasphemy or idolatry to this, that not only a creature, but the Creator himself, must fall down before the devil, and give worship unto him? The Lamb of God that heard all the former temptations with patience, he could by no means endure this. Our own injuries are opportunities of patience, but when the glory of God, and his immediate honor is the question, then our zeal should be all on a flame. Now Christ bids him avaunt, as soon as he observes his dmands so impudent and blasphemous, he command him away, and tells him, verse 10. "It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." Now was the devil put to flight, and in his stead, "the angels came and ministered unto Jesus," (i. e.) after his fast, they ministered such things as his necessities required of them.

Üse. O Christian, what shall we say to this? If Christ was thus temp. ted by Satan, what may we look for? Sometimes it cheers my heart to think that Christ was tempted, because thereby he knows how to succor those that are tempted: and sometimes it affrights my soul to think that Satan durst be so bold with Jesus Christ. Oh! what may he do with me? How easily may he prevail against my soul? When he came to tempt Christ, he found nothing in him to join with him in the temptation; but my heart is a world of corruptions, and unless the Lord prevent, I am quickly gone: I may not here fall upon the doctrine of temptations, only a few words. 1. Of Satan's stratagems. 2. Of some general means to withstand his stratagems; and I have done.

1. His stratagems are very many, and very dangerous; As

1. He observes and fits his temptations to our dispositions; for example, if he find a man ambitiously affected, then he covers his hook with the bait of honors; and thus he tempted Abimelech to murder his brethren, that he might obtain the sovereignty; or if he finds a man voluptuous. ly given, then he tempts him with the bait of pleasures; and thus he alJured Noah to drunkenness, David to adultery, Solomon to idolatry; or if he finds a man covetously given, then he lets in the golden hook; and thus he enticed Balaam, by offering him money to curse the people whom God had blessed; and thus he allured Judas, for thirty pieces of silver to be. tray his Master. But what need we instances, when we see this day so many thousands entangled in this golden net.

2. He observes and fits his temptations to our complexions; and thus he tempts the choleric to quarrels and brawls, the phlegmatic to idleness and sloth, the melancholy to malice and revenge, the sanguine to pleasure and fleshly lusts; and hence it is that the apostle tells us, James 1:14. that "Whosoever is tempted; he is drawn away by his own concupiscence," Satan never assaults us, but he is sure there is something within us, that will further him in his temptations.

3. He observes and fits his temptations to our outward conditions; thus if we are in prosperity, then he tempts us to pride and forgetfulness of God, to contempt of our brethren, to the love of the world, to coldness in

religion, carnal security, and the like: or, if we are in adversity, then he tempts us to the use of unlawful means, to the distrusting of God's all ru ling providence, and never deceiving promises; or, it may be to despair, murmur, and repining against God: by this temptation, he confidently presumed to have moved Christ to distrust God's providence, and to shift for himself, by turning stones into bread.

4. He observes and fits his temptations to our spiritual estate; thus if we are notoriously wicked, then he tempts us to atheism, contempt of God's worship, swearing, blaspheming, profaning of the Lord's day, disobedience, murders, adulteries, drunkenness, theft, covetousness, and all devilish practices; or if we are civilized, and run not with others into such an excess of riot and sin, why, then he tempts us to a good opinion of such a condition. "I thank thee, O Father, that I am not as other men, &c. I deal justly and uprightly with all my neighbors; I have a good meaning towards God, though I am ignorant of scripture and of the princi. ples of religion;" or if we are professors of God's truth, and can tip our tongues with glorious words of religion, holiness, Christ; why, then he tempts us with resting on this; "What needs more? If I can but out. wardly perform the duties of piety, as the hearing of God's word, receiv ing of the sacraments, public and private calling on God; in this I am a true protestant, that charity, love, good works, and all the duties of the second table can never justify me, or save me, but only faith: I believe, and I make a profession of religion, and I hope this will suffice:" Or, if we are sincere professors and but weak in the faith; why, then he tempts us with sad thoughts of our sins; he sets before us their number and nature, and odiousness in every aggravation: and if therewith he cannot overwhelm us, he adds (it may be) unto them some of his own sins. Thus he casteth into our minds many outrageous blasphemies, such blasphemies as he propounded to Christ, to worship him for our God, to deny Jesus Christ as our God, our Lord, our Saviour, our Redeemer; to say in our hearts, there is no God but nature, no scripture, no Holy Ghost: many a precious soul feels these injections of Satan, and I cannot wonder at it, when I see the devil tempting Christ himself to diffidence, presumption, vain glory, yea, and to the worshipping of the devil himself: or, if ye are strong Christians, grown men, and still growing towards the fulness of Christ; why, then he tempts us to sins of presumption against knowledge; or if he cannot so prevail, he will "transform himself into an angel of light," 2 Cor. 11:14. and tempt us to the doing a less good that we may neglect a greater; or to the doing of a greater good, but very unseasonably, when as some other duties, in respect of present occasion, are more necessary far: thus many times in the hearing of God's word, he will cast into our minds, meditations of this or that excellent subject, on purpose to distract our minds and to make us hear without profit; and in prayer to God he will bring into our memories this or that profitable instruction, which we have heard at such, or such a sermon, on purpose to disturb our pr its in that holy exercise, and to keep us from lifting up our hearts wholly and purely unto God. I might add a thousand of these stratagems of the devil, and yet not perhaps tell one of a thousand: the apostle could sy in. deed, that he "was not ignorant of his devices," 2 Cor. 2:11. Eph. 6:11. Rev. 2:24. Eph. 6:16. And of some of his devices ye see we are not ignorant; but, alas, who can discover all his "methods, wiles, depths, fiery darts?" For my part I cannot do it, I am yet to learn.

2. The general means to withstand his stratagems are such as these. 1. A continual reminding of Christ's commands in this very thing;

Eph. 6:10,11. 1 Pet. 5:8. "Be strong in the Lord, and in the power of his might: put on the whole armor of God, that ye may be able to stand against the wiles of the devil; him resist in the faith."

2. An avoiding of the first suggestions of Satan; if this gliding serpent can but thrust in his head, he will easily make room for his body, and therefore we must nip and bruise him in the head, Eph. 3:27. "Give no place to the devil."

3. An objecting of Christ against all his temptations; for example, if Satan tells us, that we are miserable sinners, we may answer, that "Christ came into the world to save sinners; and that he was wounded for our transgressions, and broken for our iniquities—and with his stripes are we healed," Matth. 9:13. Isa. 53:5. If Satan tells us, that we are subject to Gol's wrath, we may answer, that Christ did bear his Father's wrath, that he might make our peace; if he tell us, that we are subject to the curse o the law, we may answer, that "Christ hath redeemed us from the curse of the law, when he was made a curse for us," Gal. 3:13. If he tell us, that we are his bond slaves, we may answer, that we were so indeed in times past, but Christ hath paid his Father the price of our redemption, and hath set us free: if he tell us, that we are unjust, and therefore shall be condemned before God's judgment seat; we may answer, that Christ who was innocent, was therefore condeinned, that we who are guilty might thereby be acquitted; and that he that came to save us, will himself judge us, and therefore we need not doubt of mercy, if we plead the merits of Christ; or if Satan will not be thus answered by us, why then, Christians! there is no other way but to send him to Christ: to this purpose we may tell him, that Christ is our advocate, and if he will needs dispute, let him go to Jesus; he is both able to plead our cause, and to answer all the suits that are made against us.

4. I may add hearing, reading, meditating on God's word, holy conferences, busy employment in the works of our particular callings, living by faith; I must not stay on all these means, only remember amongst the rest that one of Christ, Matth. 26:41. "Watch and pray, that ye enter not into temptation;" praying against it, is a denying of it, and a great part of the victory; for it is a disclaiming the entertainment of it; it is a positive rejection of the crime, it is a calling in auxiliaries from above, to make the victory more certain to us. Hence one sweetly adviseth, "If temptation sets upon thee, do thou set upon God; for he is as soon overcom as thou art, as soon moved to good as thou art to evil; he is as quickly invited to pity thee, as thou art to ask him, provided thou dost not finally rest in the petition, but pass into action, and endeavor by all means to quench the flame newly kindled in thy bowels, before it come to devour the marrow that is in thy bones: indeed a strong prayer, and a Jazy, incurious, unobservant walking, are contradictions in religion: and therefore "watch, and pray; and pray, and watch."

SECT. V. Of the first Manifestations of Christ.

4. For the manifestation of Jesus by his several witnesses; now it was time that "the Sun of righteousness should arise," and shine in view of the world; and (because of unbelief which had blinded the world) that some especial witnesses should be chosen out, both to anoint our eyes, and to point to the light, saying, "This is he of whom Moscs in the law and the prophets did write, Jesus of Nazareth the son of Joseph," John 1:45. To this purpose we read much of the manifestations of Jesus; "God was manifest in the flesh," 1 Tim. 3:16. and Christ "verily was

foreordained before the foundation of the world, but was manifested in these last times to you," 1 Pet. 1:20. In that first miracle that ever he wrought this is written upon it, "He manifested forth his glory," John 2:11. And John the divine in his setting out of Jesus, he tells us, that "the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life which was with the Father, and was manifested unto us,” 1 John 1:2.

And there is reason for this manifestation; 1. Because every manifes tation was an approbation of his mission and divinity. 2. Because in the manifestation of Christ, there was a manifestation of the grace of God; and this was the will of God, that he would not only act free grace, but he would have it known, and published to all the world: this is the glory of grace, and sets it out; and therefore saith the apostle, Tit. 2:11. "The grace of God that bringeth salvation, hath appeared to all men." At the opening and discovery of Jesus Christ, Tit. 3:4. "The kindness, and pity, and love of God our Saviour towards men appeared." 3. Because this manifestation hath something in it of the removel of sin; it is the voice of Christ unto such as are in sin, Isa. 65:1. "Behold me;" the first step towards the remission of sins is the beholding of Christ: now, we cannot behold him that will not come into view; and therefore, saith the apostle, 1 John 3:5. "Ye know that he was manifested to take away our sins." 4. Because this manifestation has something in it to the overthrowing of Satan; for the while that Christ hid himself, Satan blinded the minds of men, but when once "Christ the image of God shone forth,” then Satan, like lightning, fell down from heaven, 1 John 3:8. "For this purpose the Son of God was manifested, that he might destroy the works of the devil. 5. Because this manifestation tends to our believing in Christ, and by consequence to our salvation through Christ. John 20:30, 31. "Many signs Christ did in the presence of his disciples which are not written; but these are written (saith John) that ye might believe that Jesus is Christ the Son of God, and that believing ye might have life through his name."

Well, but wherein was this first manifestation of Jesus? I answer, in those several witnesses that held him forth. John 8:17. "It is written in the law (saith Christ) that the testimony of two men is true," but to manifest Christ were many witnesses. As, 1. From heaven the Father is witness, for see, saith Christ, John 8:18. "The Father that sent me beareth witness of me:" and the Son is witness, for so saith Christ, John 8:14. I am one that bear witness of myself, and though I bear record of myself, yet my record is true, for I know whence I came, and whither I go;" and the Holy Ghost is witness, so saith Paul, Heb. 10:19. "The Holy Ghost also is a witness to us:" and to that purpose he descended like a dove, and lighted upon him. 2. On earth John the Baptist is witness, for so saith Christ, John 5:33. John 1:7. "Ye sent unto John, and he bare witness unto the truth,-He came for a witness, to bear witness of the light, that all men through Christ might believe." No sooner was John confirmed by a sign from heaven, that Jesus was the Christ, but he immediat ly monifests it to the Jews; and first to the priests and Levites sent in legation from the sanhedrim, he professed indefinitely, in answer to their question, that himself was not the Christ, nor Elias, nor that prophet, whom they by a special tradition expected to be revealed, though they knew not when; and secondly to all the people he professed definitely, wherescever he saw Jesus Christ, "This is he;" yea, he points him out with his finger, Jobn 1:29.

"Behold the Lamb of God that takes away the sins of the world."

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