of; nay, may break down the frongeft of their refolves, and snap their purposes as a Thread in a flame. It did fo with Peter, who was quickly overcome by that which he had with so much confi dence undervalued.

Spinhem dub. an. in loc.

CHAP. II I.

The Third Circumstance, the place of the Combat, The advantage given to Temptations by Solitude.

T

He Third Circumftance (next to be confidered) is the place of this Combat, the Wilderness. To enquire what or where this Wilderness was, is not only impertinent and useless, (as to any thing we can obferve from it in reference to Temptation) but also a matter of meer uncertain conjecture; Only they that would understand it of a place more thinly peopled, are exprefly contradicted by Mark 1. 13. where 'tis faid, he was with the Wild Beafts; noting thereby a defolate and dangerous Solitude, far remote from humane Society and comfort.

'Tis much more our concern to feek after the reafons of his choice of that place, or rather among these many that are given to fatisfy our felves with, what may have the greatest appearance of Truth. They that think Chrift hereby defigned to fhew the uncertain changes and viciffitudes of outward things in this Life; or to point at the future low Eftate of his Church in the World, that it fhould fojourn in a Wilderness; or to direct thofe that have dedicated themselves to God, to withdraw from the blandishments and allurements of the Earth; with a great many more hints of Inftruction, and document of that kind: they I fay, that offer no other, feem not to attend to the true defign of the choice of this place; which notwithftanding is evidently difcovered to have been done in order to the Temptation. He was led into the Wilderness to be tempted. The place then was fubfervient to the conflict, as proper Theater on which fo great a Conteft was to be acted; And if we fhall but mind what fpecial confideration was to be had

the

of

of fuch a place (an howling defolate Wilderness) which may with ease pitch upon thefe following reasons.

First, It pleafed God to have an Eye to the glory of Chrift's Conqueft, when in a fingle Combat he fhould fo remarkably foil the Devil without any the leaft advantage on his part; there being none that might be the leaft Support or Encouragement to him.

Secondly, The condition of the place, gave rife to the first Temptation. For in that he hungred in a barren Wilderness, it gave occafion to Satan to tempt him more ftrongly to turn Stones into Bread.

Thirdly, In the choice of fuch a place, God feems to offer Satan a fpecial advantage in tempting; which was the Solitude and danger, of his prefent condition.

To omit the two former Confiderations (as not altogether fo useful, further than what I fhall be engaged to speak to afterwards) this laft affords this Obfervation:

That Solitude affords a great advantage to Satan in the matter of Obf.4. Temptation. This advantage arifeth from Solitude two ways:

Firft, Asit doth deprive us of help. So great and many are the bleffed helps arifing from the Society and Communion of fuch as fear the Lord, (as Counfel, Comfort, Encouragement from their Graces, Experiences, and Prayers, &c.) that the Woe pronounced to him that is alone, is not groundless. Chriftians in an holy Ecclef. 4. 10. Combination can do more work; and fo have a good reward for their Labour. They can mutually belp one another when they fall; they can mutually heat and warm one another; they can alfo ftrengthen one another's hands to prevail against an Adverfary. He then that is alone, being deprived of thefe advantages, lyeth more open to the ftroke of Temptation.

Secondly, Solitude increaseth Melancholy, fills the Soul with difmal apprehenfions; and withal doth fo fpoil and alter the temper of it, that it is not only ready to take any disadvantageous Impreffion, but it doth alfo difpofe it to leaven, and fowre those very confiderations that should support; and to put a bad conftruction on things that never were intended for its hurt.

This may warn us, to take heed of giving Satan fo great an Applic. advantage against us, as an unnecessary Solitude may do. I know there are times and occafions that do juftly require it, to seek a folitary place for the privacy of Duty, or for fecret Lamentations, as Jeremiah

Jer. 9. 1, 2.

Jeremiah defired; or to avoid the trouble and fnare arifing from our mixing with an Affembly of treacherous and wicked men; This is no more than care and watchfulness. But when these reasons urge not, or fome of like nature, but either out of pettis difcontent, or a mopish refervedness, we withdraw from thofe aids and comforts which are neceffary for our fupport; we do ftrengthen Satan's hands against us, and weaken our own.

1leb.4. 15.

CHA P. IV.

The Fourth Circumstance, The end wherefore Christ was led to the Wilderness. Holiness, Imployment, Priviledges, Exempt not from Temptation. Of Temptations that leave not Impreffions of Sin behind them. How Satan's Temptations are distinguished from the Lufts of our own Heart.

He Fourth Circumstance was the End. There was no other defign in the main of Chrifts being led up, and into the Wilderness, but that he might be tempted. In this two things seem to be matter of equal wonder.

Firl, Why Chrift would fubmit to be tempted. For this, many great and weighty reasons may be given: As

First, Thus was Chrift evidenced to be the fecond Adam, and the Seed of the Woman. His being tempted, and in fuch a manner, doth clearly fatisfy us that he was true man; and that in that nature he it was that was promised to break the Serpents head. - Secondly, This was a fair preludium and earnest of that final conqueft over Satan, and the breaking down of his power.

Thirdly, There was a more peculiar aim in God by these means of Temptation to qualify him with pity and power to help; For in that he fuffered being tempted, he is able to fuccour them that are tempted. Heb. 2. 18. And having Experience of Temptation himself, be became a merciful High-Prieft, apt to be touched with the feeling of our Infirmities.

Fourthly

Fourthly, The Confequence of this experimental compaffion in Chrift, was a further reafon why he fubmitted to be tempted, to wit, that we might have the greater comfort and encouragement, in the expectancy of tender dealing from him. Hence the Apoftle, Heb. 4. 16. invites to come boldly to the Throne of Grace at any time of need.

Fifthly, A further end God feemed to have in this, viz. To give a fignal and remarkable Inftance to us of the nature of Temptations, of Satan's Subtilty, his Impudency, of the ufual Temptations which we may expect; as alfo to teach us what Weapons are neceffary for refistances and in what manner we must manage them.

Secondly, It feems as ftrange that Satan would undertake a thing fo unfeafible and hopeless,as the tempting of Chrift. What expectation could he have to prevail against him, who was Anointed with the Oyl of Gladness above his Fellows? Some Anfwer,

Firft, That Satan might poffibly doubt whether Chrift were the Son of God or no. But the Improbability of this I fhall speak

of afterwards.

Secondly, Others attribute it to his Malice, which indeed is great, and might poffibly blind him to a defperate undertaking. But,

Thirdly, We may juftly apprehend, the power of Sin over Satan to be fo great that it might enforce him to the bold attempt of fuch a wickedness. We fee daily, that wicked men by the force of their own wicked Principles, are reftlefly hurried upon Acts of Sin, though they know the Prohibition, and are not ignorant of the threatned Danger. Satan is as great a Slave to his own internal corrupt Principles as any. And whatfoever blind fury is stirred up in Man by the power of his luft, we may very well suppose the like in Satan.

Fourthly, There is a Superior hand upon the Devil, that Sways, Limits, and Orders him in his Temptations. He cannot tempt when he would; neither always what he would; but in his own cursed inclinations and the acting of them, he is forced to be fubfervient to God's Defigns. And in this particular, (whatever might be Satan's proper End or Principle) it is evident that God carried on a Gracious Defign for the Inftruction and Comfort of his Children.

C

The

Obf. 5.

The End of Chrift's going to the Wilderness, being that he might be tempted; if together with this, the Holiness and Dignity of Chrift in refpect of his Perfon and Office, be confidered, we may note from it.

That neither height of Priviledg, nor Eminency of Employment, nor Holiness of Perfon, will difcourage Satan from Tempting, or fecure any from bis Afaults. The belt of men in the highest attainments may expect Temptations. Grace it felfdoth not exempt them.

For firft, None of thefe Priviledges in us, nor Eminencies of Grace want matter to fix a Temptation upon. The weaknesses of the beft of Men are fuch, that a Temptation is not rendred improbable, as to the Succefs, by their Graces: Nay, there are fpecil Occafions, and Inclinations in them, to encourage Temptations of Pride, and Neglect. He found indeed nothing in Chrift that might offer the leaft probability of prevalency; but in the Beft of Men, in their beft Eftate, he can find fome encouragement for his attempts.

Secondly, None of us are beyond the neceffity of fuch Exercises. It cannot be faid that we need them not; or that there may not be holy ends wherefore God fhould not permit and order them for our Good. Temptations (as they are in God's difpofal) are a neceffary fpiritual Phyfick; the defign of thein is to humble us, to Deut. 8. 16. prove us, and to do us good in the latter End. Nothing will work more of Care, Watchfulness, Diligence and Fear in a Gracious Heart, than a fence of Satan's delignment against it. Nothing puts a man more to Prayer, breathing after God, defiring to be diffolved, and running to Chrift, than the troublefome and afflictive pursuits of Satan; Nothing brings men more from the love of the World, and to a delight in the Ordinances of God, than the trouble which here abides them unavoidably from Satan. This difcipline the best have need of; There are fuch remainders of Pride, and other Evils in them, that if God fhould not permit thefe Pricks and Thornes to humble them, and thereby also awaken pedit effe fine them to laborious watchfulness; they would be carelefs, fecure, tentationibus; and fadly declining. This made Auguftine conclude that it was non rogamus no way expedient that we fhould want Temptations; and that mur, fed ne in- Chrift taught us as much, when he directed us, not to pray that ducat in tenta- we should not be tempted, but that we might not be led into the tionem.Aug.in Power, and Prevalency of Temptation.

Non nobis ex

ut non tente

Pfal. 73.

Thirdly,