consequently, either deny the Bible, which gives what they regard as an unjust representation of God; or they rationalize the Bible, and explain away all such matters. No doubt a large amount of mythology, or superstitious fables has been added to many simple facts and truths of the Bible; and especially in connexion with Adam's temptation and fall. But the doctrine of temptation or a tempter is not to be expunged from the Scriptures, nor does it need to be screened from the test of fact and reason. The objection we have mentioned seems very powerful, but it will not alter facts: and goes upon false analogies between God and human parents.

According to this reasoning, it should follow that no evil exists; that God, as a wise and benevolent human parent, has kept men from evil and temptation: now if we find this to be the case, then the Bible is false, and the objection sound.

But if we find that evil and temptation do exist in the world, and men are the victims of it, THE BIBLE IS ONLY A STATEMENT OF FACTS. So that the objection lies not against this book, but against the whole actual scheme of Providence.

The Bible, say these men, is not the work of God, because it describes him as allowing man to be tempted, and made thereby the subject of spiritual and temporal evil. What then is the work of God? Surely the Bible has not made the evil it describes: if then these evils be found in human circumstances and society; will they say God has not anything to do with human affairs? Will they shut him out of nature as well as out of the Bible?

It is to nature and facts they appeal: have they then found some world or system of things, in which their boasted wisdom and benevolence are seen in the exclusion of all evil?

If there be no such place or society, then these men boast of a wisdom and goodness that have never been exercised,—a mere utopian universe and imagined creator. To them we may consequently say with real truth, what has been said in mistake and derision to others-"where is now your God?" There is no such being, or he has been asleep till now, for no world, nation, or society is yet made on this utopian principle of a wise and good parent shielding his children from all probability of harm. Nor indeed is this itself a profitable state for moral beings, who must have self-control or agency; all else, is simply a machinery, not intelligence and morality; and to exclude the possibility of evil, is equally to exclude the possibility of good, which must be associated with trial, temptation, and freedom;-essential elements in the growth of real character.

Shut the Bible then, and will you thereby annihilate temptation and both physical and moral evil; is this book the only poisoned element of human life?

If any God be acknowledged, he must have some sphere of providence; and if it be one we know anything of, it must be in this world,-in human society. Let that then be your Bible and what do you read?

Here is a Napoleon, Alexander, and Frederic, dealing out destruction to millions of mankind; tempting whole herds of men, to follow in their seductive path of glory and murder: where is the wise and benevolent

father who, on the sceptical side, steps in to put an end to these horrors? But a little time ago, republicans joined a Pope to crush a rising nation, and no father but his Holiness appeared on the scene.

But yesterday ten thousand men lay dead, and many more half-murdered, in the miserable contest of the Danes and Schleswig-Holsteiners, but no providence intervened to terminate this temptation of power and glory.

The world has abounded with such scenes; the war-cry is perhaps never entirely hushed. In commercial and social life, there are the same anomalous enormities; behold those men-stealers on the African shores, entering the paradise of rude but happy families, and carrying off their victims in crowded vessels with death on board, and the whip at the end for survivors. Is this your Bible? "Where is now your

God?"

Look at some commercial mania, railway or South Sea, or Californian bubble, the delusion, temptations, deceits, and consequent misery of mad enterprise. Consider the evils of avarice and power, in trade and politics, and say if the world be defended against temptation or its results. Descend into private life, and see the seductions that sometimes blast a paradise of social sweets, and leave parents with a desolate hearth; introducing poison into the heart and memory of the victim, and increasing the dens of splendid suffering and infamy, the further sources of temptation and ruin to thousands. Where is the avenging or defending paternal deity, that men conjure up against the Bible, but that is so hidden in the world, where the actual misery is existing? Is it enough to overthrow a Bible theory founded on and explaining these facts-will that remove either the facts or the difficulty?

That there are temptations, drawing men into delusive courses cannot then be denied; that men are often engaged in tempting is equally plain : it is the same thing therefore in principle, if another agent be also allowed (like wicked men) to try the principles and undermine the happiness of mankind.

But forget not the difference of position between the Bible and infidelity in reference to these evils: men reject this word because it contains accounts; but in the world they find the facts staring them in the face: and they are left speechless and helpless. Whereas the Gospel, whilst acknowledging man's temptations and dangers, provides also a remedy for them. It shews that the agents are guilty of their respective shares in the evil; that many merely physical sufferings or privations dwindle into insignificance compared with the eternal weight of glory freely offered to all that helpless victims will in the end have God on their side and it gives in the elements and promises of the gospel, a means of victory over temptation; and in the person of the great Redeemer, a practical pledge that victory is attainable. The scene of this conflict was let down from heaven for our instruction: to shew in Christ the altered state of parties;-that we may enter with hope into this struggle, under our great Captain; who shews us how to attain the victory, and will help us in acquiring it.

And thus also, the general force of evil in the world will become weakened, as new sources of influence, of general character and principle per

vade society, a light from heaven, shining forth in the lives of regenerate men, to illuminate the dark places of this world.

The objection then against a wise and merciful God allowing of temptation, does not lie against the Bible merely, but against the actual state of things; which natural reason can neither deny or alleviate; whilst all the Bible does in the matter, is not to originate the temptation and evil it describes, but to afford a remedy; first, in the example of Christ's life: secondly, in the atonement by his death: thirdly, in the strength and renovating power of his resurrection as the second Adam, the Lord from heaven-who becomes a quickening spirit,-a new moral energy to his followers.

We trust this brief examination of the nature of man's trial or temptations, may tend to weaken the doubts of unbelievers, and to strengthen the faith of Christians, in the reasonableness, wisdom, and mercy of this sublime scheme of redemption; wherein we have not only Christ's victory over Satan, but a pledge of our triumph through him over all evil.

There is one other observation important to a preliminary view of this subject, namely, that however we regard the tempter, (as already seen) temptation is a reality. And those who, by a freedom or laxity of interpretation do not hold the doctrine of a personal Satan, are not therefore free from spiritual danger: those elements of our own passions, of our indolence and carnality, together with the pollutions in the world, by all which instrumentalities Satan is supposed to act; these at least are undeniably real,—an evil heart of unbelief in departing from the living God; a readiness and ease at forgetting the most solemn resolutions: and whether it be as Christ says, that Satan comes and takes the word out of our hearts; or whether, as we all certainly experience, the cares of this world, and the thoughts of other things enter in to choke the word, we have an equal necessity to watch against delusive temptation.

Whether an enemy have laid the snares and pitfalls in our road, or whether they are there by accident or the necessities of our condition, these snares are equally fatal, and earnestly to be avoided.

Otherwise, as Satan endeavoured to call off our Lord from the straight path of his great enterprize, we at least may be (as many are) allured from the great purpose for which we are sent here, and instead of attending to our Father's business, which is the salvation of our own souls, may dishonour him and ruin ourselves, by neglecting this great salvation.

But as Jesus was not turned aside from providing a scheme of mercy, so let us not be cheated out of what he has provided: that he may see of the travail of his soul, in the salvation of our souls!

Happy are they of whom our Lord can say, "Ye are they which have continued with me in my temptations,"-his victorious strength will be with such, for he who in all our afflictions, was himself afflicted, took our heavy yoke, that we may receive his yoke which his easy, and his burden which is light.

He was made like unto his brethren, to assure us of the closest family ties; and now he presides over our temptations; seeks to dwell in us, that he may be our victory; just as he died for us, that he may be our hope of pardon.

Remember at least this one thing, that whilst danger and temptation are the proved and certain lot of mortals; some are tempted in Adam, after Adam's fashion, where it is chiefly man, weak and feeble, against all the powers of evil; whilst the Christian, who alone can be victorious, is tempted in Christ, a successful example; and having within himself the word of Christ dwelling richly in his soul, being the abode of the Saviour with his watchful care, and mighty power; goes not forth alone unarmed, but covered with the whole armour of God; a proof coat of mail, and a large courageous soul confiding in the banner and presence of a victorious

Redeemer.

In our introductory examination of this important question, we have noticed among other things, several leading points of importance in connexion with this subject. First, that temptation, of man in paradise or since, by Satan or whatever deceiving agency, is not simply an assertion of the Bible, but a fact in nature and society; going on every day therefore the Bible is not responsible for these things, it only comes to remedy them, by such lessons as the temptation of Christ.

Trial indeed is necessary to the existence of moral beings: a man cannot go to market, without having his sense, insight or judgment tried, tempted; and is liable to be deceived: this is useful to awaken other principles of caution; and thus leads to train the faculty that is exposed to abuses. The seller in the market, is equally tried or tempted, to take unlawful advantage: so in the simplest matters, life is a trial: we are tempted by ease, to idleness; by trashy books from useful reading; by pleasure from business: and therefore ordinary life, is a temptation, a trial or probation.

The second main point to be remembered is, that the value of Christ's temptation, consists in its being thus applicable to our life, a symbol or lesson on the way mankind are tempted. The history would be of no use to us, if it were only history, if it ended in Christ. It would be only a scene of wonder and mystery, doubt and confusion, not of instruction.

Indeed all the life of Christ would be this, if we could see no relation of it to mankind in general. No doubt his life is a real history; but every one of his actions, his whole condition was accommodated-for the sake of them that stood by and looked on; that they might so learn Christ:acting at once as the representative of God's mercy and man's duty.

His actions were teachings, examples and prophecies;-prophecies of what would always go on in human nature; examples and teachings of human duties.

His temptation is a picture of human life-trial or temptation; "in our afflictions, he was afflicted." Therefore we must look for a lesson in it; and not look at it merely as the Saviour's struggle, but as a specimen of our own. And surely this gives importance to the scene; as one of permanent value: it will be useful, true and applicable, in every century of coming times, every condition of mankind, every individual of the human race. There will always be some of these temptations going on in every mind. This is the second important consideration. The THIRD is; that we have in this scene, not only a picture of our temptations, but the secret of our possible victory:-our certain victory, if we become strong in the Lord who was tempted.

This and the foregoing remark will have to be shown in the application; but these general truths respecting the temptation, are mentioned here together, to help towards an understanding of, and interest in the subject. This trial is then a specimen of our possible victory.

Temptation is the common lot of man, the Bible finds a remedy in Christ, whose temptation is a specimen of ours, and a pledge of our victory.

And these observations prepare the way for the last general truth respecting this trial of Christ, namely, that whilst all men are acted upon by the same elements, liable to mislead, and so all are thus tempted like Christ: yet there are two temptations, one in Adam, one in Christ:that in Adam, which belong to all men, who standing alone must yet contend though hopelessly against Satan; that in Christ, in which the Christian shares, and where Christ imparts strength for the victory.

They who have not Christ in their souls, his love, his truth abiding in them, as the ward of purity, are tempted in or with Adam, and will fall in with or like Adam: whilst the believer, being clean by the word Christ hath spoken, and strong by his promises and presence, is tempted in or with Christ, and will prevail. These two temptations, of man alone, or the paradise scene again; and of man in Christ, or the wilderness scene again, are forcibly exemplified in Rom. vii. and viii. Read them with these two lights. First man alone, with only law or right, and without strength. Chap. vii. 7-24. This is man's first trial, the temp

tation in Adam.

Then read the other, or man's new position, tempted in Christ: chap. vii. 24.-11th v. of chap. viii.

Let this great fact then be clear in our minds, as we consider the temptation of Christ;-that of his fulness we all receive; that his trial and his victory may be alike ours.

We entreat our readers to afford a patient and careful examination to this imperfect introduction to so great and difficult a subject, and we doubt not but before it is completed, new light will be thrown upon the three stages of our Lord's temptation, as involving all the leading elenients of human nature,-all the various principles which are exposed to trial in the probation of human life.

In our next we shall notice briefly the MACHINERY OF THE TEMPTATION, and the meaning of the THREE SEPARATE SCENES, in the order of their occurrence.