conduct, by which we may incur the guilt of the offence here mentioned. The subject may be distributed under these three general heads. I shall consider,

I. The literal meaning of the word tempt, in this passage.

II. The occasion and circumstances to which the passage cited by our Saviour refers; and the analogy of that occasion and those circumstances, to the circumstances of his situation.

III. Some other cases in which the Scriptures furnish examples of tempting God.

And in considering each case I shall endeavour to point out its application to our hearts and conduct.

I. To tempt means to try, to put to the proof; and to tempt the Lord signifies, "To distrust his power, truth, or Providence, after sufficient demonstrations and reasons given to depend upon them'.

b "

II. In order to ascertain the occasion and. circumstances, to which the passage cited by our Lord refers, we have only to search the Scriptures and discover where it is written. Accordingly, in the sixth chapter of Deuteronomy, and at the sixteenth verse we shall find it recorded, that Moses addressed the Whitby, note Matt. iv. 7.

Children of Israel in these words, "Ye shall not tempt the Lord your God, as ye tempted him at Massah." Here we perceive, that the prohibition uttered by Moses referred to what took place at Massah, and pursuing our enquiry we find in the book of Exodus a short account of the transaction.

The Children of Israel, upon their arrival at Rephidim, found there was no water. The supply of an article so essential to their existence, was, of course, an object of most anxious consideration; and it was perfectly natural and fit, that they should apply to Moses, as the servant of the Most High, for some assistance in their difficulty.

But the question is, how they should apply. They had hitherto received continual and indisputable proofs, that they were under the protection and providence of the most High God; that they were his peculiar people; and that their safety and welfare were special objects of his attention. They had seen, that in difficulties by no means less formidable, than

• Exodus xvii.

d The reason for changing the name of this place is assigned in the 7th verse, and establishes an enduring memento of the offence. "And he called the name of the place Massah," (i. e. Temptation)" and Meribah," (i. e. dispute)" because of the chiding of Israel, and because they tempted the Lord, saying, Is the Lord among us or not?"

that which now threatened them, his power was always adequate to the object to be attained; and that, in his good time, that power was effectually exerted for the protection of their persons, for the "relief of their necessities, and the setting forth of his glory." They had beheld him bow down the haughty Pharaoh, and compel him to supplicate the oppressed and despised Israelites to accept of that liberty, which had been heretofore insolently refused, and to depart with spoil. They had beheld him roll asunder the waves, to open for his people a passage through the Red Sea. They had beheld him, at the lifting up of Moses' hand, overwhelm the armed host of the Egyptians, and cause their chariots, and their horsemen, and all their proud array, to disappear as a "vision of the night." And they had beheld him, at their desire, sending bread and flesh round about their camp. How then ought they to have made their application in the present emergency? Ought they not to have approached with humble supplications, full of trust in the superintending care, and of faith in the power and promises of the Most High? But, instead of so doing they reviled Moses, and were "almost ready to stone him;" and they "tempted the Lord, saying, Is the Lord among us or not?”

They doubted, they questioned his power, and his presence, merely because the water flowed not instantly at their desire. They wanted fresh proofs; their faith, upon trial, failed immediately; though they had every proof that could be necessary to establish the strongest faith in the divine power, yet they wanted more proofs. They had certainly just, and reasonable grounds for having recourse to Him for assistance; but none whatsoever for denying his power, or his presence among them. There could be no pretence for saying, "Is the Lord among us or not?"

From this view of their conduct we shall easily comprehend, how the prohibition, referring to this transaction, "Thou shalt not tempt the Lord thy God," applies to the case of our Saviour, and forms a just and appropriate reply to the tempter.

God had already given abundant testimony to Christ's mission, and character.

Eastern sages had been miraculously conducted to offer to the infant Saviour the first fruits of the Gentiles. Divine warnings had been vouchsafed to protect the Holy Child from the sanguinary, and apprehensive jealousy of the tyrant Herod'. Angelic hosts, had hailed, and announced, with songs of joy.

• Matt. ii. 2.

'Matt. ii. 12, 13.

and praise, the birth of the long sought Redeemer'. The very scribes, and priests had been compelled by a wondrous, and all controuling providence to point out, and attest his predicted birth-place". Holy, and inspired men, and women had poured forth the revelations of the Spirit concerning him; and in devout rapture had praised the Lord, and prepared to go down to the grave in peace, because their " eyes had seen his salvation." John the baptist, the sacred messenger, coming in the Spirit of Elias, had appeared to 66 prepare his way before him." And finally the Spirit of God had visibly descended on him, and the "voice from Heaven," had declared, "This is my beloved Son, in whom I am well pleased.”

Here was ample testimony borne to the high dignity with which he was invested, to the sacred mission on which he came. But Satan challenged him to give another proof. Having placed him upon a pinnacle of the temple, he reminds him of one of the prophetic declarations uttered respecting him by the psalmist. He says, "it is written, He shall give his angels charge concerning thee:

8 Luke ii. 13.

h Matt. ii. 4, 5, 6. i Luke ii. 29. See chapters i. ii. Matt. iii. 17.