ment, &c. on which good men often differ, and confine themselves principally to the essentials of Christianity. Some of them appear to have been hastily written, and will, we hope, be corrected in a subsequent edition; but the general strain of the whole is highly honourable to the author's good sense and piety. Our limits will only afford room for the following extracts from Mr. W.'s Exposition on the New Testament.

We have just seen Jesus honoured by a voice from heaven, as the Son of God; but he came not down to earth to receive any accession of honour; but, on the contrary, "humbled himself," and "being found in fashion as a man," he stooped to every degree of degradation and suffering that spotless innocence could endure; and, among the rest, it was a part of his humiliation to "be tempted in all points as we are, yet without sin." (Heb iv. 15.) Accordingly, no sooner had he withdrawn from the banks of the Jordan, than he was carried, under a strong impulse of the Divine Spirit, into the wilderness; and here scenes present themselves that would seem incredible, were not his life made up of miracle and wonder.

The wilderness here referred to, is thus described by Maundrell, one of our most respectable modern travellers in that country: "After some hours travel,.... you arrive at the mountainous desert into which our blessed Saviour was led by the Spirit, to be tempted of the devil. A most miserable, dry, barren place it is, consisting of high, rocky mountains, so torn and disordered, as if the earth had here suffered some great convulsion, in which its very bowels had been turned outward. On the left hand, looking down into a deep valley, as we passed along, we saw some ruins of small cells and cottages, which they told us were formerly the habitations of hermits, retiring thither for penance and mortification; and certainly there could not be found in the whole earth a more comfortless and abandoned place for that purpose." (Maundrell's Journey in Mar. 29).

Here, as Matthew states, Jesus resided forty days, and was so supported, like Moses in Mount Sinai, as to subsist, not only without food, but also without hunger; and his time was doubtless spent, like that of Moses, in communion with the Deity; a communion, however, as it appears, repeatedly interrupted by the temptations of Satan. Of the nature and extent of these temptations, we have no particulars till we come to the close of the period of forty days, when we are told that Jesus was an hungred, which doubtless suggested to the devil the ground of his first temptation..

In what form the arch-enemy of mankind now made his appearance, we are not told. The painters who have drawn him with a Negro complexion, and armed with claws and hoofs, seem to have had as strange ideas of propriety as of theology. Satan, we are told, is sometimes "transformed into an angel of light" (2 Cor. xi. 14); and if ever he could have occasion for such disguise, it must have been in this instance. But as here are three distinct grounds of temptation, it is possible he might assume different forms. In the first instance, Milton (than whom no modern seems to have penetrated deeper into intellectual nature), introduces him as a poor, aged, and weary traveller, fatigued and faint with hunger; perhaps as one of those who had visited the baptism of John, and heard Jesus announced to be "the Son of God:"-" If thou be such (says he), and thou appearest, like me, an hungred and fatigued, exert thy power, and turn some of these useless stones into loaves of bread, for the relief both of thyself and me; in the one case a work of nécessity, in the other of benevolence; and in both well calculated to display thy power and authority, as the Son of God !"

Jesus immediately answers by a pertinent text of Scripture, to this effect: that if the God of Israel could feed his people of old by miracle in the wilderness, so now could he support all who had faith to trust in him. The life of man, therefore, does not depend merely upon external circumstances, but upon the providence of God, in whatever he shall appoint for the preservation of human life. (See Deut. viii. 3.)

Whether the next temptation followed this immediately, or at some interval, is uncertain; supposing the former, the enemy might conduct our Lord, who did not yet disclose that he knew who he was, to the temple of Jerusalem (which, according to Mr. Maundrell, was at the distance of about five hours' march), and leading him to the highest part of it, suggests the throwing himself down unhurt, probably before many witnesses, as a proof of his Divine mission, and at the same time of his implicit confidence in God. "If, as thou Messiah hast said, man lives by every word that proceedeth from the mouth of God,' remember, it is written, He shall give his angels charge concerning thee, lest at any time thou dash thy foot against a stone," " Here we may remark, by the way, that the great enemy of mankind himself can quote Scripture; but he always does it perversely, and contrary to its true intent. So here, he would persuade our Saviour to tempt God himself, by unnecessarily running into danger, and by an unwarranted presumption on his protecting power.

The third scene of temptation is again in the wilderness, but in a different part of it," an exceeding high mountain," from which Satan shewed him "all the kingdoms of the world, and the glory of them," which we are disposed to take with the same latitude as the expression is elsewhere used. Speaking of this mountain, the Abbé Mariti (in his Travels through Cyprus) says, "Here we enjoyed the most beautiful prospect imaginable. This mountain...overlooks the mountains of Arabia, the country of Gilead, the country of the Ammonites, the plains of Moab, the plain of Jericho, the river Jordan, and the whole extent of the Red Sea;" which is confirmed by Mr. Maundrelĺ also. But if the reader thinks that the expression, "all the kingdoms of the world," implies a more extensive exhibition, he may recollect that it is "the prince of the power of the air," now perhaps assuming the character of an angel of light, who might, to the natural beauty of the scenery, add a visionary representation of all terrestrial glory-armies and courts, and royal splendour; for an Eastern army, as in the case of Xerxes, is accompanied with all the wealth and splendour of the empire. And it is the more probable that this might be now the case, as on this exhibition the enemy grounded the daring temptation which immediately follows: as if he had said, "See now, illustrious stranger, to what honour I, as an angel of light, have been advanced. All this glory 'is delivered unto me, and to whomsoever I will, I give it.' Prostrate thyself, therefore, before me, and do me homage, and all shall instantly be thine."

To this daring and impudent assertion, Jesus indignantly replies, "Get thee behind me, Satan ;" giving the tempter to understand that he well knew who he was, and that he would (as man) receive no power but from God, the only legitimate source of it, and to him only render homage, as Satan himself was bound to do; for it is written, “Thou shalt worship the Lord thy God, and him only shalt thou serve." (See Deut. vi. 13; x. 20.)

Satan now finding himself defeated and discovered, retreats from the unequal contest, having, as St. Luke says, " ended all his temptation" for the present; and waiting angels hasten to administer unto him, at once temporal refreshment and spiritual consolation; for angels no less rejoiced in the triumph of our Saviour, than Satan would have done in his defeat.

Protracted as this section is (for which its importance must be our apology), it should be added, that though Satan now withdrew, all these temptations were again exhibited, with many others, through his faithful emissaries,

the Scribes and Pharisees. They frequently tempted our Lord to the performance of miracles which they were determined to resist. Others were weak enough to tempt with an earthly diadem, One who had been accustomed to wear an heavenly crown; and others were base enough to represent him as aiming at those temporal honours which he utterly contemned, Williams, Vol. III. pp. 17-19.

At the foot of the page, Mr. W. has appended a series of critical and explanatory notes. These are sometimes far from suitable to the general character of the work, and we should, in several instances, recommend our author to omit them. Mr. W. attaches too much importance to some inferior critics, and has allowed a few remarks to escape, somewhat offensive to female delicacy. We add, however, one note, not so much by way of specimen, as to allow our author to defend himself in directing particular parts to be omitted.

This chapter, containing little but what occurs before, and that little of small interest to us as Christians, we have thought it might be best omitted in family reading. This, however, is by no means intended to throw a reflection upon this or any other part of Scripture, as useless or uninteresting in itself; we shall therefore, in these notes, point out the design and utility of its several parts. We must bear in mind, that the priests and Levites had just been confirmed in their respective rights; but they are here given to understand, that their privileges are connected with duties of high responsibility. The priests were to be responsible for the purity of the priesthood and the sanctuary; and the Levites, for the charge of the tabernacle of the congregation. Compare Exod. xxviii. 38; Numb. iii. 45. Williams, Vol. I. p. 351.

Mr. Boys's work is at present confined to the New Testament; we hope, however, he will be induced to extend his labours to the Old. It is not, strictly speaking, a commentary on the whole; but an exposition of some leading point in each chapter. "The design is, that one of these expositions, together with the chapter or the portion to which it belongs, should be read in the family, as often as it assembles for morning or evening prayer. Where the whole appears too long, a part of the observations may be omitted, at discretion: or the Scripture may be read at morning prayer, and the commentary belonging to it in the evening."

We must object to this last suggestion of our author. If the commentary be too long, read a part, or omit the whole; but never let the sentiments of man occupy the place of the word of God. A portion of Scripture ought always to precede family devotion.

Mr. Boys is well known as a man of considerable erudition, possessing an active, vigorous, original mind. His Tactica Sacra, and Observations on the Psalms, shew him to be well read in the original Scriptures. You see marks of these attainments in the exposition before us; but the sugar is mingled with the tea: there are no lumps-there is no parade of learning. This is

as it should be, in works intended for general use. We recommend Mr. Williams in this respect to copy Mr. Boys: at the same time, a little more attention to style would be an improvement to

both authors.

Amidst so much that is excellent, we are at some loss what to extract. The following exposition on our Lord's temptation, may allow our readers to compare between the two authors.

Christ was tempted in the wilderness, in order to deliver us from temptation; and also, in order to teach us how to resist it.

Satan has many ways of tempting the people of Christ, as he had of tempting Christ himself. For instance, he will sometimes lead us to doubt God's word and promises. The Almighty had just before declared Christ to be his beloved Son. Satan therefore said, "If thou be the Son of God," questioning this declaration, and tempting Christ to question it. So it is with us also. God has declared his acceptance of us, in Christ, as his sons by adoption and grace. But Satan tempts us to doubt of our acceptance, and thus endeavours to deprive us of the benefit of it. In a word, whatever is laid down in the word of God, as certain truth, Satan will aim to make us regard as uncertain. All the promises, all the consolations, all the warnings of the Bible, he endeavours to bring into debate, by stirring up doubts concerning them in our minds, or by causing other men to deny or question them. It was so even at the beginning of the world. God said to Adam, concerning the tree of knowledge, "Thou shalt not eat of it." But Satan said, "Yea, hath God said, Ye shall not eat of every tree of the garden?" -God said, "In the day that thou eatest thereof thou shalt surely die." But Satan said, "Ye shall not surely die." At other times, on the contrary, Satan will lead us on to unwarrantable presumption, persuading us that this is only a proper degree of confidence in God. This he attempted to do, in the present instance, by the aid of a text of Scripture taken apart from the rest of the passage. But it will be observed, he does not quote the text correctly. And he is afraid to go on quoting to the next verse. To this he durst not come, for it is to his sorrow, "The dragon shalt thou trample under thy feet." At other times again, if Satan cannot succeed in leading us on, either to unwarrantable presumption or to unbelief, and in thus separating us from God, he will endeavour at once to make us his own, by holding out the temptation of worldly honours and distinctions; tempting us with the sight of these, and leading us to think lightly of any sinful courses by which they may be secured.

All these modes of temptation are observable in Satan's unsuccessful assaults upon Christ, on the present occasion. But it is to be remarked, nevertheless, that he followed a particular course of temptation, to which the words of the apostle St. John will afford us the best clue: "All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."

There is, perhaps, no kind of temptation, that does not assail us under one of these three forms: the lust of the flesh, the lust of the eyes, and the pride of life. Satan, then, assailing our Lord in the present instance, in his first attack hopes to succeed by the lust of the flesh; "Command that these stones be made bread:" in his last, by the lust of the eye; "showing him all the kingdoms of the world, and the glory of them :" in his second, by the pride of life; setting our Lord on high, and then challenging him to cast himself down; "If thou be the Son of God, cast thyself down."

In all these attempts upon our Saviour, Satan fails: because in assailing Christ, the devil finds no inward ally, as he does in assailing us.

But we are

to remember, that by precisely the same temptation which the second Adam

resisted and overcame, the first Adam fell. "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 unto her husband with her, and he did eat." She saw that the tree was "good for food," here we have the lust of the flesh; pleasant to the eyes,' here we have the lust of the eyes; "a tree to be desired to make one wise," here we have the pride of life. Thus the woman fell, and her husband with her, in a conflict precisely similar to that, wherein the Seed of the woman bruised the serpent's head. In the defeat of the first Adam we see our weakness; in the victory of the second Adam we see our strength.

Would we be partakers of this victory, we must have recourse to that same weapon which was employed by Christ; namely, "the sword of the Spirit, which is the word of God." It was by the written word, we see, that Christ resisted all the assaults of the tempter, saying, "It is written," in each of his replies to Satan; and in each of his replies quoting a portion of the law. Nor, if we have not had the benefit of a good education, should we consider it too great a disadvantage, that we are not able to employ the Scriptures for our defence in their original language. For Christ is here represented as quoting from the translation in general use, in his own age and country; not from the original. Thus he teaches us to be satisfied with such means of grace, as we have within our reach. And indeed our own English translation, in common use, is on the whole a far more correct version, than that which was employed on so many occasions by our Saviour himself; and employed as a weapon with which Satan might be effectually resisted, and repelled.

In resisting the temptations of Satan, we must also "take the shield of faith," wherewith we shall be able to quench all the fiery darts of the wicked: remembering that Christ conquered for us, and expecting victory for ourselves, only in his strength, and through his merits. Boys, on Matt. iv.

We add Mr. Boys's exposition of the ix th of Romans.

By the terms which the Apostle cites in this chapter from Hosea, we are encouraged to expect a change for the better, even in those places where there might seem to be the least reason to anticipate it. "In the place where it was said, Ye are not my people, there shall they be called the children of the living God." It matters not that the change appears improbable. The previous state of a place, like that of an individual, has nothing to do with the mercy of God; which comes free of all conditions, and equally independent of all previous claims, and of all previous demerits. Where there is every hindrance, then, where there is every improbability, where it may be most justly said, Ye are not my people, there the Sovereign Lord of heaven and earth can, and continually does, confer his grace: speaking peace by Jesus Christ to them that are afar off, as well as to them that are nigh, and sometimes to the former by preference. This reflection affords us a good hope for the conversion of the heathen. Those whom the Lord was pleased to call at the first promulgation of the Gospel, were, as the Apostle here reminds us, "not of the Jews only, but also of the Gentiles." But, to come nearer home, it also affords us a good hope, for the place, town, parish, or neighbourhood, however corrupt it may be, where we ourselves happen to be residing. Suppose its condition to be as bad as can well be conceived, the words of St. Paul afford us ample encouragement for the hope of future amendment.

Let us imagine the present state of a place to be ungodly and vicious in the extreme. Let it be a place where it may indeed be said to the inhabitants, "Ye are not my people."-Here the root of the evil is a total want of religion, a want of the fear and love of God. They are not God's people. Perhaps there are not in the place ten persons, ten, the number that would