but the faculty of vision is that to which he more frequently addresses himself in the first instance, as a powerful auxiliary in promoting his devices. It was thus that he contrived his temptation in the garden of Eden. We read in the sixth verse of the third chapter of Genesis, that "when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat; and gave also to her husband with her, and he did eat." The progress here described is remarkable. The eye was first arrested; the desire was then conceived; the commission of the act followed the conception of the desire; and the degradation of the soul was the sad and solemn climax. How carefully should we avoid gratifying our sight, in gazing upon seductive and alluring objects, which may become the causes or materials of sin. There is but one short step between the fascination of the senses, and the surrender of the will to be led captive in the service of Satan.

His proposal to Jesus, when closely exa- | eye. He endeavours, indeed, to lead men to mined, will be found to be no more than the commission of sin, by holding out the this, You shall be as Satan-or rather, You prospect of gratification to all the senses; shall be lower than Satan; for if he had succeeded in his attempt, he would have been careful to have reduced the Saviour to a state of subjection to himself. But it may be asked, was not the devil aware that he who stood before him on the mountain was not only man, but more than man, even the Son of God in human form? and if so, how could he have expected such a proposition to have received the slightest attention? We answer, that we unquestionably believe that Satan was well aware of the Saviour's dignity; but his temptations were addressed to the man Christ Jesus. The Saviour was, indeed, no other than God manifest in the flesh. Between his divine and human natures, there was always an association; but there was not necessarily, at every time, a constant and unremitting coöperation. As the Godhead and manhood in Christ were one, not by confusion of substance, but by unity of person; and as the peculiar properties of each nature remained distinct and unmixed, so there may have been occasions, in the days of his flesh, when his divine nature may have been, in some mysterious manner, quiescent; and when the attributes and feelings of his humanity may have been more prominently exercised. Nor can we see any difficulty in supposing this, when we know that even ordinary men, as intellectual beings, are invested with a power which enables them to employ particular faculties of their minds, while others remain inactive and at rest. It was thus, we believe, with the Saviour during the entire of this fearful struggle. And when Satan proposed to the man Christ Jesus to give him all the kingdoms of the world and the glory of them, he probably conjectured, that if the Saviour had submitted to his power by falling down to do him homage, the mysterious connexion between the Godhead and manhood would have been dissevered; the title of Emanuel would have instantly ceased to be the proper designation of Jesus of Nazareth, and thus the amazing purposes and plans of God for the redemption of a fallen world would have been crushed at their very commencement.

We may observe here, before we proceed, that the strongest temptations of Satan are generally those which first appeal to the

But let us attend for a little to the Saviour's reply to the proposal of the devil "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." With what tranquillity and composure of feeling did Jesus regard the glittering spectacle of this world's glory, when he uttered these words! It would be well for his believing people, if they could look upon the attractions of this present scene with the same placid indifference. But observe his answer- "Get thee hence, Satan:" The time had not yet come for crushing the serpent's head, or else this would have been a suitable opportunity, when his effrontery had risen to such an amazing and intolerable height. But, during this dispensation, the destruction of Satan is not to be effected. Christ is not to "break the bruised reed, or to quench the smoking flax, until he shall send forth judgment unto victory." He is not to destroy his enemies, who, in comparison with him, are as bruised reeds; nor is he to extinguish their burning enmity, until he shall bring forth judgment against them in such a manner as will give a decisive victory to himself. Therefore, at this time, Christ only says, though in a

i

strong and emphatic tone, "Get thee hence, | for "by death Christ overcame him that had Satan." These words are not taken from the power of death, that is, the devil." Scripture. It would seem as if the written word of God, as it then existed, could not afford expressions sufficiently strong to mark his righteous abhorrence of Satan's last and desperate effort. He likewise gave a command directly emanating from himself to show his power and authority over the devil, and thus to seal the victory he had attained, and to prove, for the encouragement of his believing people, that "greater is he that is in them, than he that is in the world." When Satan showed a desire to assume authority over the Saviour, then was it his proper opportunity to assert and demonstrate his authority over the devil. Henceforward Satan is to be looked upon as a vanquished foe.

The remainder of the Saviour's reply to the devil's proposal, is the substance of what is written in several passages in the book of Deuteronomy-in the 13th verse of the 6th chapter, the 20th verse of the 10th chapter, and the 10th verse of the 26th chapter. He here applies the commandments which were given to the Jews, to himself. It was his duty, as a man made under the law, having taken upon himself the form of a servant, to worship his heavenly Father, who was the Lord his God. He was under an obligation to fulfil the law in all its precepts, not only on his own account, but likewise in order to construct a finished righteousness for the justification of sinners. One flaw in the personal holiness of Jesus, one single dereliction of duty, one solitary deviation from that perfect allegiance which he owed to God, would not only have tarnished the perfection of his character, but would have destroyed the completeness and efficacy of his obedience, as the groundwork of our acceptance and reconciliation with God.

We now read that the devil left him. He was compelled to acknowledge his defeat, by submitting to the command of Jesus. Having thus failed in his design of leading the Saviour to the commission of sin, he adopted a different plan, and endeavoured to destroy the person of Christ, in which he persevered with inveterate and malignant enmity, until he led Judas to betray, and the Jews to crucify, the Lord of glory. Yet in this, his success was only momentary. The cruci

fixion of the Saviour laid the foundation of Satan's ultimate and complete discomfiture;

Angels had been looking on with intense and anxious solicitude, awaiting the result of that fearful and important conflict, from the issue of which, the destinies of a fallen world were suspended. But as soon as the tempter fled, discomfited and abashed, they came to minister to the successful champion of man's salvation, by tendering their ardent congratulations on account of the victory he had just achieved, and supplying the means of restoring physical strength to his fatigued and exhausted humanity. The Saviour, on this occasion, put honour upon their services, by readily accepting them, in order. to afford an opportunity of their testifying to man, that they were as desirous of promoting the great work of redemption, as Satan of suspending and opposing it; and of showing to his tempted and afflicted people in every age, that, though the powers of hell may be against them, all the powers and principalities of heaven are on their side. And if there was silence in heaven during this solemn and eventful engagement, with what sublime and energetic ardour must the celestial inhabitants have celebrated on their harps of gold, the splendid victory of their incarnate Creator! Yes, the triumphs of Jesus constitute the subjectmatter of the noblest songs of heaven; and even angels can discover no loftier or more attractive theme, than the great achievements of redeeming love. Oh! let it be our earnest and supreme desire, to join with them in the delightful occupation of singing a new song to the praise of Him, who exposed himself to all the virulence of Satan's deadliest enmity, in order to release us from the trammels of his degrading tyranny, and effect our restoration to eternal bliss.

The Commencement of Christ's public

Ministry.

12. Now when Jesus had heard that John was cast into prison, he departed into Galilee;

13. And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea-coast, in the

borders of Zabulon and Nephtha- means of grace and salvation in the greatest lim:

plenty, in consequence of Christ's preaching and dwelling among them. The prophet described the inhabitants of these regions as walking in darkness;" whereas the Evan

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The events which are recorded in the first four chapters of St. John's Gospel most probably occurred between the temp-gelist changes the word and represents them tation of our Saviour, and his going up to as "sitting in darkness," which is more exGalilee, as related here. Galilee was the pressive, and was probably intended by him most extensive province in the Holy Land, to denote the continuance of their spiritual comprehending the territories of the four darkness from the time of Isaiah until the tribes, Issachar, Zabulon, Naphthali, and time of Christ's appearance amongst them. Asher. John the Baptist had been cast Spiritual ignorance is frequently compared into prison for reproving Herod Antipas on in Scripture to a state of darkness; whilst account of his having married his brother on the other hand, the instructing, cheering, Philip's wife, Matth. xiv. 3, 4. It was not and directing influence of the Gospel is contimidity on the Lord's part that induced stantly compared to light. It is a light him to go into Galilee; but it was because which no man has ever attained to, or disthe hour of his crucifixion was not yet come, covered of himself, but which "springs up" and because it was prophesied that the light by the command of God, who is called "the of his ministry should spring up in that Father of lights."

country.

The reason of his leaving Nazareth is related in the fourth chapter of St. Luke's Gospel, verses 16-31. The people of that place rejected his testimony, and endeavoured to kill him, in consequence of which he utterly abandoned it, and removed his residence to Capernaum, which is here said to be on the sea-coast; that is, on the borders of the sea of Tiberias, or lake of Gennesareth. Here it is supposed that he dwelt

in the house of Simon Peter.

14. That it might be fulfilled which was spoken by Esaias the prophet, saying,

15. The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;

16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung

up.

This prophecy is taken from Isaiah ix. 1, 2; where the prophet comforted the Jewish church of his time, when distressed by the invasion of Sennacherib, by foretelling that they who should have the greatest share in that calamity should afterwards enjoy the

The phrase," in the region and shadow of death," is very expressive. Death is here personified, and represented as reigning over these countries, and as standing between them and the light of the knowledge of God, so as to involve them in an overspreading shadow of spiritual darkness and sin. now that Christ began to preach amongst them, they are no longer under this state of moral eclipse, but are admitted to the enjoyment of that true light, which, coming into the world, enlighteneth every man.

But

By" Galilee of the Gentiles," we are to understand that portion of the country which bordered upon Gentile nations, where Solomon gave to Hiram king of Tyre, twenty cities, 1 Kings ix. 11; and which was inhahabited by many Egyptians, Arabians, and Phoenicians.

17. From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

This verse is connected with the 12th. As soon as Jesus heard that John was cast

into prison he began to preach. John was

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a burning and a shining light," but he was only, as it were, the morning star sent to usher in the orb of day; and having now discharged his important office, his light is lost in the superior splendour of the sun of righteousness, and he sinks into obscurity

but in the sure and certain hope of appearing again on the morning of the future

might not endeavour to account for the diffusion of Christianity by tracing it to the operation of ordinary means.

was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away." And how frequently has even the diligent and faithful minister to recognise in his experience a correspondence with the disappointment which the Apostles felt when they said to Christ, "Master, we have toiled all night, and have caught nothing."

We cannot fail to notice the promptitude with which the two disciples left their nets and followed Christ. Thus should all who are summoned by the Saviour to follow him and to do his work, be ready to leave their

We here find that Peter and Andrew were actively employed at the time when the Saviour called them to follow him: they were casting their nets into the sea in order to wash them, Luke v. 2. From this we learn that God delights to show his approbation of those who are not slothful in business, but who are devoting their energies to some reputable occupation. Saul was keeping his father's asses, and David his father's sheep, when God called them to the kingdom. Moses was called when he was keep-worldly property, and to go wherever he ing Jethro's flock, and Matthew from the may lead them by his Spirit, his Providence, receipt of custom. God never gives encou- or his Grace. ragement to idleness or sloth, but loves to sanctify and consecrate to his own glory the diligence and assiduity of the human mind.

The remarkable language in which our blessed Redeemer addressed these two disciples is here recorded," Follow me, and I will make fishers of men." None should you ever enter into the sacred office of ministers of the Gospel, but those who are regularly called thereto, by the voice of Christ, nor will he give success to the ministry of those who are not of his own appointment, but whose official character merely rests upon human authority. The comparison of ministers to fishermen, which we find in this passage, is very striking. As fishermen must endure hardships, and persevere constantly and zealously in their laborious and selfdenying occupations, so must ministers. As

There is also something remarkable in the manner in which Jesus calls these disciples; he says" Follow me, and I will make you fishers of men." He does not hold out, as an inducement, worldly honours or temporal distinctions, but refers to their office as their recompense. Every true minister of the Gospel will find his reward in his work.

21. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.

22. And they immediately left fishermen employ a hook and a net for the the ship and their father, and fol

lowed him.

purpose of procuring fish, so the minister employs the judgments and the mercies of God as arguments in persuading and beseeching sinners to come to Christ, 2 Cor. What a contrast do we see between the v. 11, 20. Ministers should ever be care- previous occupations of those whom Christ ful not to be "fishers" for personal advan- called to be his disciples, and their subsetage, but for the conversion and salvation of quent engagements as ministers of the eversinners, and for their translation out of the lasting Gospel! Here they are representelement of nature into the atmosphere of ed as sitting in a fishing boat washing and grace. They should be able at all times to mending nets; afterwards we find them emsay, as the Apostle did, "I seek not yours, ployed in a work which the highest angel but you." They also resemble fishermen in would deem honourable, publishing the joythis, that they are often the means of bring-ful intelligence of pardon to a lost and sinful ing into the Church many who are merely nominal professors, but whom Christ will hereafter reject as unfit to be admitted into his kingdom; for "the kingdom of Heaven is like unto a net that was cast into the sea, and gathered of every kind: which, when it |

world. Let all who aspire to the sacred office of the ministry learn from this account, that the best preparation for their work is to follow Christ themselves, so as always to endeavour to discharge their office with that zealous perseverance of which he has left so