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evil*, who will controvert the truth of that decision? On this authority then we may securely rely, and may rest assured, that whatever pretences may be set up for rejecting revelation, the grand obstacles to it are, indolence, indifference, vice, passion, prejudice, self-conceit, pride, vanity, love of singularity, a disdain to think with the vulgar, and an ambition to be considered as superior to the rest of mankind, in genius, penetration, and discernment. It is by removing these impediments in the first place, that we must prepare men, as St. John did for embracing the religion of Christ. These (to make use of prophetic language) are the mountains that must be made low; these the crooked paths that must be made straight; these the rough places that must be made plain. Then all difficulties will be removed, and there will be A HIGH WAY FOR our God. Then there will be a smooth and easy approach

* John, iii. 19.

approach for the Gospel to the understanding, as well as to the heart; there will be nothing to oppose its conquest over the soul. THE GLORY OF THE LORD

SHALL FULLY BE REVEALED, AND ALL FLESH SHALL SEE IT*.

* Isaiah, xl. 5.

LECTURE IV.

MATTHEW IV.-former part.

THE fourth chapter of St. Matthew, at which we are now arrived, opens with an account of that most singular and extraordinary transaction, THE TEMPTATION OF CHRIST IN THE WILDERNESS. The detail of it is as follows:

"Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil; and when he had fasted forty days and forty nights, he was afterwards an hungred. 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. Then the devil taketh him up into the holy city, and setteth

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, Thou shalt not tempt the Lord thy God. 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 wilt 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*

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Such is the history given by the Evangelists of our Lord's temptation, which has been a subject of much discussion among learned men. It is well known in particular

*Matt. iv. 1-11.

particular that several ancient commentators, as well as many able and pious men of our own times, have thought that this temptation was not a real transaction, but only a vision or prophetic trance, similar to that which Ezekiel describes in the 8th chapter of his prophecy, and to that which befel St. Peter when he saw a vessel descending unto him from heaven, and let down to the earth *. And it must be acknowledged that this opinion is supported by many specious arguments, and seems to remove some considerable difficulties. But upon the whole there are I think stronger reasons for adhering to the literal interpretation, than for recurring to a visionary representation.

For, in the first place, it is a rule admitted and established by the best and most judicious interpreters, that in explaining the sacred writings we ought never, without the most apparent and most indispensable necessity, allow ourselves the liberty of departing from the

* Acts, x. 10-16.

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