would be directed in the establishment of a temporal theocracy: and that as a vast extent of this country might be seen from a high mountain, this, in ordinary language, might be called the kingdoms or provinces of their world, especially as the sight of an extensive country is naturally supplemented by imagination.

Nor is there any reason for denying the reality of the ascent to the pinnacle of the temple, since the Jews expected a Messiah to come in clouds, of which a descent from the temple would have been a good popular imitation. Though it should be borne in mind, that whether this proposal to fall down thence, were a mental suggestion merely, being taking in thought or spirit to this scene, and urged to act it in reality, whether he ascended bodily, makes no difference, either in the nature of the Temptation, or in the lessons it contains. We must not expect to clear up all difficulties, nor need we be afraid of allowing a delegated miraculous power, for such a momentous occasion.

or

(2.) It may be further enquired,-did Satan appear in bodily shape, and if so in what form? To which the answer is, that this is a point of curiosity, to be answered only by conjecture; and for which each one may draw upon his own imagination; since the Scriptures are in no way concerned to answer the enquiries of our vain curiosity, but to instruct us in important practical truths. Lying legends are distinguished by this detailed information, on supernatural appearances.

(3.) A third question, that may naturally be asked, is, how could Satan venture upon tempting such a person as we regard the Saviour to be; or whether he could be acquainted with the character of Jesus? This may be answered without hesitation, that the Tempter might know something of the expected Messiah, and try how far one, who promised to assume that character could be drawn aside from his true object, by specious appearances: but we cannot imagine either the possibility of his knowing the true character of the Saviour, (in which case, indeed, there would have been no need to try him,) nor his assuming to tempt such a Being had he been acquainted with his real nature.

Some further observations on the machinery of the Temptation, will be offered under the second scene, as we endeavour to explain the nature and appropriateness of the suggestion made to the Redeemer, that he should cast himself from a pinnacle of the Temple.

CHAPTER III.

THE SEPARATE SCENES OF THE TEMPTATION, AND THEIR

MEANINGS.

The trial of our Lord is divided into three distinct branches; the first, to turn stones into bread; the second, to cast himself from a pinnacle of the Temple; the third, to fall down and worship Satan, for the kingdoms of the world.

We shall notice these in order, together with the principles they involve; and, as an introductory map to guide the thoughts of the earnest student, we may state here by way of preliminary or anticipation, that these trials involve the main principle of human conduct. First, those

related to our bodily passions and temporal necessities, in connection with human conscience, the Divine Word and Providence. Secondly, our social duties, in reference to the opinion of others, or vanity and principle. Thirdly, the higher or more mental forms of sin and integrity; in ambition, the sale of our principles for wealth and pride.

This threefold division of the principles involved in the Temptation, will if we are not greatly mistaken, throw a flood of light on that important event, and prepare for its extensive application to the various ages and condition of men, the character and condition of the Christian Church, and the different relations of human life.

And though, in one sense, all human temptation is sometimes represented as under the agency of Satan; yet they are also variously classified, as arising directly from other sources; and consistent with this general view, we may express the three forms of human trial represented in the three scenes of the Temptation of Christ, as THE FLESH, THE WORLD, AND THE DEVIL:-bodily appetites and passions, social vanities, and the more abandoned complete stages of spiritual wickedness.

There are two full accounts of this Temptation-one recorded by Matthew, another by Luke, (iv. 1-13;) whilst in Mark (i. 13,) we have a condensed reference or incidental account compressed into one verse. Matthew and Luke differ in the order of the scenes, Luke placing the temptation on the mountain, after the ascent to the pinnacle of the Temple; but as from the character of the principles involved, the order of narration in Matthew seems more like the order of nature, in the gradual successive stage of human experience, we prefer the order of Matthew, as the basis of our examination. To complete the investigation in these pages with as little extra reference as is consistent with space allowable to this interesting subject; we insert the entire passage, with the distinction of the scenes, and their general meanings.-(Matt. iv. 1-11.)

"Then was Jesus led up of the spirit into the wilderness to be tempted of the devil."

[The Flesh.]-SCENE I.—[Appetites and passions.]

"And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."

[The World.]-SCENE II.-[Social vanity.]

"Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God."

[The Devil.]-SCENE III.—[Abandonment to an evil conscience.] "Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; and

saith unto him, All these things will I give thee, if thou will fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him."

The above scheme is so far incomplete, as giving only one side of the picture, namely the evils by which the soul of man is assailed, whilst to each scene should be added, the appropriate remedy. Since Christ as a pattern and pledge for us, was successful over all, and the principles of this success, as well as the nature of the evil are successively presented, as in the first trial,-in living upon the Divine Word, meeting our desires or necessities consistently with the Divine will, and in reliance on God's providence.

And, as in the first scene, men are tempted to forego Providence, and follow passion or appetite instead of conscience and the Divine Will; so in the second scene, they are tempted to presume on Providence, go beyond their means, and all reasonable hope of security, tempting instead of trusting to Providence: and doing all this to maintain appearances before men.

The corrective, is, therefore, a reasonable estimate of God's providence, and regard to his will.

The remedy in the third scene is of a similar nature, such a regard for the approbation of God, as is willing to forego the most enticing offers, looking for another recompense; not selling ourselves to Satan for the ready money of temporal honours and advantages, to be repaid at death; but steadily adhering to the will and promises of God, serving him alone, without any reserve or attachment to Mammon or Ambition.

By this general statement of the three separate temptations, and a hint as to their meaning, we trust our readers will be prepared to accompany us, in our next chapter, into the trial of the Redeemer.

II.

PRIESTS' RELIGION.

HUMAN AUTHORITY AND INVENTION versus CONSCIENCE AND THE Bible.

The Scriptures are the only standard of Christian faith and practice: every one is at liberty to examine them; but no one is at liberty to decline this examination: and though we may receive the help of others, we may not rest on their authority, (which is Man-worship ;) nor receive as religion, what is not in the Scriptures, (which is Willworship.)

HILDEBRAND; GREGORY VII.

A BIOGRAPHY of the Popes, reaching to the education and training of those who ascended to the throne of Peter the fisherman, the steps by which they ascended the ladder of their ambition; the canvassing of cardinals, the diplomacy of secular courts; the schemes they entertained after arriving at this "exceeding high mountain," to secure "the kingdoms of the world and the glory of them;" would form the most interesting collection of history, ever offered to the notice of mankind.

It is not possible however to find the materials for so complete a history; since as Bower complains, very little was published by the Papal party, during the reign of each; whilst such materials as have been preserved are not always open to inspection: the illustrious historian Ranke even whilst intending a secular rather than ecclesiastical history of the Popes, had not the free use of such materials as the policy of the spiritual rulers had allowed to be collected. "I was enabled" he says, "to take note of the treasures in the Vatican, and to avail myself of a number of volumes for my design; nevertheless, the freedom I could have desired, was no-wise secured to me. Fortunately, I had access to other collections, and from these I could obtain information, which if not complete, was at least adequate and authentic."* These collections were in the possession of those princely houses which had heen formed by the nephews of the Popes, who took every advantage of their uncles' exaltation.

Ranke's "History of the Popes, their Church and State," in the sixteenth and seventeenth centuries, is a very important and useful production; but in many respects his impartiality is only indifference; he writes rather of princes than of Popes; his work is the production of a Deistical philosopher, rather than of a Christian.

Preface to Ranke's "History of the Popes."

This may be expected from the following quotation from his preface:"An Italian or a Roman, a Roman Catholic, would handle the subject very differently. In consequence of the impression produced on him by personal veneration, or possibly, as matters now* stand, by personal hatred, he would give his work a peculiar, and I doubt not, a more brilliant colouring; he would on many points too, be more copious, more ecclesiastical, more local. In this a Protestant and a North German can never vie with him. He again, keeps himself much more indifferent toward the Papal government; he must at once avoid a warmth of representation, such as arises from prepossessions or prejudices, and would produce a certain impression in Europe. For any such ecclesiastical or canonical detail, from first to last, we have no true sympathy. On the other hand, in the position we occupy, there are other, and if I mistake not, purer historical points of view."-Ranke. Preface, p. 8.

It is impossible, however, in a true and complete history of the Popes, to avoid "ecclesiastical and canonical detail," for this would give us Popes minus their Popery; but a history of ecclesiastics, independent of ecclesiastical affairs, would be like a history of mankind, apart from the peculiar attributes of humanity, reducing the world back again to the innocent state of Monboddo's original monkey-man.

The most complete history of the Popes, with which we are acquainted, is the one written by Archibald Bower, Esq., "heretofore Public Professor of Rhetoric, History, and Philosophy in the Universities of Rome, Fermo, and Macerata. And, in the latter place, Counsellor of the Inquisition." This author, having been a recognised teacher of history, and withal an Inquisitor, would have free access to all the secret histories in existence; since the Pope could trust such a man. Accordingly he began to compile a history of the Popes, to prove their antiquity and authority. But in the midst of this work, the truth laid hold on his conscience, he found that the history of the Popes, was a history of spiritual treason and usurpation; of temporal tyranny and ambition. But he dare not write all these truths in Rome, and, therefore, came to England, a free country, in which he erected a literary monument to his own fame and the eternal infamy of the Popedom. The preface should be published as a separate tract, being a magnificent historical argument. It may, perhaps, be published entire in some future number of The Bible and the People, we shall here content ourselves with two extracts as specimens. [Pages i, ii, viii-x.]

"The work, which I now offer to the public, I undertook some years since at Rome, and brought it down to the Pontificate of Victor, that is, to the close of the Second Century. As I was then a most vigorous champion for the Pope's Supremacy, which was held as an article of faith by the body I belonged to, my chief design, when I engaged in such a work, was, to ascertain that supremacy, by shewing, century by century, that from the apostles' times to the present, it had ever been acknowledged by the Catholic Church.

"But alas! I soon perceived that I had undertaken more than it was in my power to perform. I was so far from finding anything to countenance such a doctrine, that, on the contrary, it appeared evident, beyond all dispute, that during the above mentioned period of time, it had been utterly unknown to the Christian world. In spite of my then endeavours to the contrary, reason getting the better of the strongest prejudices, I began to look upon the Pope's Supremacy, as not only a Prerogative quite chimerical, but as the most impudent attempt that had ever been made; I say, in spite of my endeavours

"As matters now stand,"-this was written during the time of Gregory XVI., but will apply to the times of his successor Pius IX.