Temptation. 'Tis plain, in all these EX-SERM. preffions, the intention is not to affirm, IX. (except perhaps in some judicial cafes,) that God, actually and efficiently, does these things; but only, that in the course of his All-wife Providence, he justly permits them to come to pass. Wherefore, when our Saviour teaches us to pray, that God would not lead us into Temptation; the meaning is, that he would be pleased so to order and direct things by his All-wise Providence in This Probation-state, as not to fuffer us to be tempted above what we are able, but that he would with the Temptation also make a way to escape, that we may be able to bear it. And particularly, that he would not judicially, and in anger, give us up and leave us to the Power of Temptation, and to the Seducements of the Evil One; as he did Pharaoh and Abab, and Judas, and the Ifraelites in the Wilderness, when (as the Pfalmist expresses it) he gave them up to their own Hearts Lufts, and let them follow their own Imaginations. But that, on the contrary, he would either, by his preventing Mercy, keep us from the Hour of Temptation; Rev. iii. 10;

SERM.iii. 10; or, by his gracious Support, deliver us out of it; 2 Pet. ii. 9.

IX.

5thly; FROM what St Luke records, at the Conclufion of this History of our Lord's Temptation, that the Tempter departed from him only for a Seafon; we may observe, that though at the first Entrance into the course of a religious Life, the greatest Difficulties and Temptations are generally to be expected; and when once those are clearly overcome, the ways of Virtue usually become Pleasantness, and her Paths Peace; yet men ought never to look upon themselves as fecure, from the Returns of Temptation; but that the Evil One may again affault them under different Forms and Shapes, to seduce them into different kinds of Sins; grounding Temptations, perhaps, even upon their Security itself. Wherefore, we ought (fays the Apostle) to give the more earnest beed to the things which we have heard, left at any time we should let them flip; Heb. ii. I. For, Many Wife and Good Resolutions, made with great Sincerity and right Intention, have through Negligence after some time, and want of serious recollection,

IX.

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lection, failed of their Effect. Watch yeSERM. therefore, and be ready Always; for ye know not what hour your Lord doth come: Blessed (fays our Saviour) is that Servant, whom his Lord, when he cometh, shall find fo doing; Matt. xxiv. 46.

Lastly; FROM the Particulars of our Saviour's Temptation, we may observe the Jeveral principal Ways by which the Tempter assaults men, and what are the most proper Means of refifting each Temptation.

His first Temptation was founded upon bodily and temporal Wants: When he was an hungred, the Tempter said; If thou be the Son of God, command that these Stones be made Bread. His meaning was; If you are the Beloved of God, do not fubmit to undergo any Hardships; but insist with God, that he show his Love to you, by Supporting you even miraculously. Want, is the great Temptation to murmuring against God: And therefore Satan is represented, Job i. 11; as thus pleading with God against Job; Put forth thine hand now, and touch all that he hath, and be will curse thee to thy face. And the Prayer

of

SERM. Of Agur is for this reason given us as an XI. example; Prov. xxx. 8; Give me not poverty,left I take the Name of my God in vain. The proper Preservative against This Temptation, our Saviour teaches us in his Reply; Man shall not live by Bread alone, but by every word that proceedeth out of the Mouth of God. We must at all times depend upon the Protection of Providence; and confider, that as in the time of Plenty, we are supported not by the things themselves which we enjoy, but by the Bleffing of God which alone enables them to support us; so, in the Time of Want, the fame Providence, if he thinks fit, and fees that it will promote our eternal Interest, can still always find proper Means of preferving us.

THE Second Temptation offered to our Lord, was: If thou be the Son of God, caft thyself down; down from a pinnacle of the Temple; For it is written, He fhall give bis Angels Charge concerning thee, left at any time thou dash thy foot against a Stone. To This Temptation, our Lord replies, that there being a Commandment given in the Law, Thou shalt

not

not tempt the Lord thy God; 'tis therefore SERM. not lawful for any man to throw himself IX. needlesly into danger, merely to try whether Providence will therein protect him or no. We may rely upon God, that he will give his Angels charge over us, in all Dangers into which his Providence leads us ; but no man ought to tempt God, by running wilfully any presumptuous hazards.

THE Use therefore of This part of the History of our Lord's Temptation, may be to warn us against Two or Three very dangerous Seducements of This kind. One is, a presumptuous confidence or vain security, relying upon groundless Notions of Predestination, and of God's particular Favour to us; or founded upon a Falfe Application of conditional Promises, as if they were abfolute: Cast thy self down, For, it is written, he shall give bis Angels Charge concerning thee.

ANOTHER dangerous Temptation which we are here likewise warned of; a Temptation, contrary at first Sight to That now-mentioned, and yet in reality leading into the fame Snare; is Diftrust of God. Such a Distrust, as the Ifraelites