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(3.) They reproached him, as though he wrought miracles by the power of the devil, which was the most malicious and groundless slander that could be invented, as though Satan's kingdom had been divided against itself, or he would empower a person to work miracles, as a means to promote the interest of God, and thereby to weaken his own, as our Saviour justly replies to that charge, Mat. xii. 24-26. And, indeed, they knew, in their own consciences, that this was a false accusation, and hereby sinned against the greatest light, and fullest conviction; which occasioned him to denounce that terrible and awful threatning against them, that this sin should never be forgiven them, neither in this world, nor in the world to come.

(4.) They reproached him as to his moral character, for no other reason, but because he conversed, in a free and friendly. manner, with his people, and went about doing them good. If he, at any time, accepted of the least common instances of kindness, or conversed with sinful men, with a design to promote their spiritual advantage, they revile him for it: Thus he says, The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of publicans, and sinners, chap. xi. 19.

(5.) It was a matter of common discourse amongst them, that he was a deceiver of the people, though the evidence of truth shone like a sun-beam in every thing that he said and did; Thus it is said There were much murmuring among the people concerning him; for some said, He is a good man, others said, Nay; but he deceiveth the people, John vii. 12.

(6.) Sometimes they were uneasy at his presence, and desirous to be rid of him, and his ministry. Thus the Gergesenes, because they had suffered a little damage in the loss of their swine, unanimously besought him to depart out of their coasts, Matt. viii. 34. Thus they knew not their own privilege, but were weary of him, who was a public and universal blessing to the world.

(7.) Many refused to give him entertainment in their houses, or to treat him with that civility, which a common traveller expects; which occasioned him to complain, that the foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head, chap. viii. 20.

(8.) At some times, even before his last sufferings and crucifixion, they attempted to take away his life, and thereby expressed the greatest degree of ingratitude and hatred of him. Their attempts, indeed were to no purpose, because his hour was not yet come: Thus, when he had asserted his divine glory, they not only charged him with blasphemy, but took up stones to stone him, John viii. 59. and even his fellow-citizens," among whom he had been brought up, and to whom he had

usually read and expounded the scripture, on the sabbath-days these not only thrust him out of the city, but led him to the brow of an hill, designing to put him to death, by casting him down from it, but he passed through the midst of them, and for the present, escaped their bloody design: This was a more aggravated crime, as it was committed by those who were under peculiar obligations to him, Luke iv. 16. compared with 29, 30. Thus he endured, not only, as the apostle says, the contradiction of sinners against himself, Heb. xii. 3. but the most ungrateful and injurious treatment from those, to whom he had been so great a friend, which was a great addition to his sufferings, so that during his whole life, he might be said to have been, as the prophet styles him, A men of sorrows, and acquainted with grief, Isa. liii. 3.

3. Our Saviour conflicted with the temptations of Satan : Thus it is said, He was in all points, tempted, like as we are, yet without sin, Heb. iv. 15. or, He suffered being tempted, chap. ii, 18. though we are not to understand by his being, in all points, tempted, like as we are, that he had any temptations arising in his own soul, as we have, from the corruption of our nature; for this would have been inconsistent with his perfect holiness; and therefore what the apostle says concerning us, that every man is tempted, when he is drawn away of his own lust, and enticed, James i. 14. is, by no means applicable to him; but that he was tempted by Satan, is very evident from scripture. Some think, that Satan, was let loose upon him, and suffered to express his utmost malice against him, and to practise all those usual methods whereby he endeavours to ensnare mankind, in those remarkable seasons of his life, namely, in his first entrance on his public ministry, and immediately before his last sufferings; the former of these none deny; the latter some think we have ground to conclude from his own words, in which he says, The Prince of this world cometh, and hath nothing in me, John xiv. 30. where it seems, that by the prince of this world, he means the devil, inasmuch as he is so called elsewhere, chap. xii. 31. as well as the god of this world, 2 Cor. iv. 4. and the prince of the power of the air, Eph. ii. 2. If this be the sense of our Saviour's words, The prince of this world cometh, it is as if he should say, I expect that, together with my other sufferings, I shall be exposed to the last and most violent efforts that Satan will make. As he assaulted me when I first entered on my public ministry, so he will do it now I am about to close my work on earth: Then he endeavoured to ensnare me with his wiles; now he will endeavour to make me uneasy with his fiery darts. This was, as it were, the hour of the powers of darkness: and we may suppose, that if they were suffered, they would attempt to discourage our Saviour, by representing to him the formi

dableness of the death of the cross, the insupportableness of the wrath of God due to sin, and how much it was his interest to take some method to save himself from those evils that were impending: Thus we may suppose, that our Saviour apprehends the tempter as coming: but we may observe he says, he hath nothing in me, that is, no corrupt nature, that shall make me receptive of any impressions, arising from his temptations. His fiery darts, though pointed and directed against me, shall be as darts shot against a rock, into which they cannot enter, but are immediately repelled.

But some think, that by the prince of this world, our Saviour does not mean the devil, any otherwise than as he instigated his persecutors to accuse, condemn, and crucify him; and that this is most agreeable to the words immediately foregoing Hereafter I will not talk much with you, q. d. I have not much time to converse with you; for he who will betray me, and those that are sent to apprehend me, are ready to come; I must in a very little time, he accused and tried, and, as the consequence hereof, condemned, though they will find nothing in me worthy of death; I say, since it is questioned, whether this be not as probable a sense of this text, as that above mentioned, and therefore that this cannot be reckoned an instance of Christ's temptation, which was more immediately from Satan, we shall pass it over, and proceed to consider that conflict, which, without doubt, he underwent with the devil, in his first entrance on his public ministry.

This we read of in Matt. iv. 1-11. and Luke iv. 1-13. And, because there is a small difference between these two evangelists, in the account they give of this matter, from whence the enemies of divine revelation take occasion to reproach it, as though it were inconsistent with itself, we shall briefly consider and vindicate it from calumny. We may observe, that Matthew says, When he had fasted forty days, the tempter came to him; whereas Luke says, He was forty days tempted of the devil; and Mark speaks to the same purpose, Mark i. 13. Matthew seems to speak of his temptations as at the end of the forty days; the other two evangelists intimate, that he was tempted more or less, all the forty days. There is no contradiction in these two accounts; Luke only adds a circumstance which Matthew omits, to wit, that Satan assaulted him with various temptations, all the time he was in the wilderness; whereas these, which are recorded by both the evangelists, were towards the end of the forty days.

Again, Matthew, speaking concerning the first of these temptations, introduces the devil, as saying to our Saviour, If thou be the Son of God command that these stones be made bread; whereas Luke speaks but of one stone; Command that this stone VOL. II. 3 F

be made bread. This seeming contradiction may easily be reconciled, by considering, that by these stones in Matthew, may be meant one of these stones, which is a very common hebraism; as when it is said, that Jonah was gone down to the sides of the ship, Jonah i. 5. that is, one of the sides; and elsewhere it is said, that, when Christ was upon the cross, the thieves, which were crucified with him, reviled him, Matt. xxvii. 44. which hebraism Luke explains, when he says, One of the malefactors railed on him, Luke xxiii. 59. So in this temptation, Satan pointing at some large stone, tempted him to turn it into bread; and Matthew intends no more, when he says, Command that these stones, that is, one of them, be made bread.

Again, we observe another difference in the account given by Matthew, from that given by Luke, respecting the order of the temptations. Matthew speaks of Satan's tempting him to fall down and worship him, as the third and last temptation, which, as it is more than probable, it was; but Luke, inverting the order, lays down this temptation in the second place. However, there is no contradiction between these two; for the credit of an historian is not weakened, provided he relate matters of fact, though he does not, in every circumstance, observe the order in which things were done, especially when nothing material depends upon it; so that, upon the whole, the difference between the accounts of these two evangelists, is so inconsiderable, that it is needless to say any thing farther on that head. We shall therefore proceed to consider Christ's temptation, as we find it here recorded. And,

1. We may observe the time in which he was exposed thereunto, to wit, immediately after his baptism, when he first entered on his public ministry, having but just before received a glorious testimony, by a voice from heaven saying, This is my beloved Son, in whom I am well pleased, Matt. iii. 17. upon which it is said, Then was he led into the wilderness, to be tempted of the devil, or, as Mark farther explains it, Immediately the spirit driveth him into the wilderness, Mark i. 12. From whence we may take occasion to infer,

(1.) That God's children have reason to expect, in confor mity to Christ their Head, that, after extraordinary manifestations of divine love, they may sometimes meet with great temptations; so that, as grace is excited by the one, it may be exercised, tried, and the truth thereof more plainly evinced by the other; and, indeed, in us, there is a particular reason for it, which was not applicable to our Saviour, namely, that after great honours conferred upon us, when God is pleased to manifest himself to us, we may be kept, as the apostle says, con cerning himself on the like occasion, from being exalted above measure, 2 Cor. xii. 7.

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(2.) We may, from hence, observe, how Satan shews his malice and envy at God's people, so that when they are raised nearest to heaven, he will use his utmost endeavours to bring them down to hell; and hereby he shews his opposition to God, by attempting to rob him of that glory, which he designs to bring to himself, by these extraordinary manifestations, as well as his people, of the blessed fruits and effects thereof, whereby he thinks to counteract what God is doing for them.

(3.) As our Saviour was tempted just before his entrance on his public ministry, we learn, from hence; that when God designs that his people shall engage in any great, useful, and difficult work, they are like to meet with great temptations, which God suffers that he may put them upon being on their watch, and fortify them against many other temptations, which they may expect to meet with, in the discharge thereof. Many instances of this we have in scripture; particularly in Moses, when called to go into the land of Egypt, Exod. iv. 1, 10, 13. and the prophet Jeremiah, when sent to a people, whose faces he was afraid of, Jer. i. 6, 8. Satan suggested several unwarrantable excuses, to discourage them from undertaking the work to which they were called.

2. The next thing to be observed is, the place in which Christ was exposed to these conflicts with the tempter, namely, the wilderness. It is not our business to enquire what wilderness it was, whether one of the smaller wildernesses in the land of Judea, or the great wilderness on the other side Jordan, since the scripture is silent as to this matter; though the latter seems more probable, since there are higher mountains in it than in the other; and we read, that that wilderness, in which Christ was tempted, had in it an exceeding high mountain, from whence the devil shewed him all the kingdoms of the world, and the glory of them. There was in that wilderness mount Nebo, from the top whereof Moses took a view of the whole land of Canaan: But, passing by the consideration of the particular wilderness, in which Christ was tempted, we shall observe, that the place which providence designed for this conflict was a wilderness.

(1.) That he might fast during the time of his being there, that being a place destitute of necessary food: And this was or dered by providence, not only as a particular instance of his humiliation, but that Satan might, from hence, take occasion to suit one of his temptations to his condition, as being an hungred.

(2.) Another reason was, that being separate from all his friends and acquaintance, he might be neither helped nor hin dered by them, that so Satan might have the greatest advantage he could desire against him, as solitude is a state most adapt

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