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Christ and the Christian in Temptation

Christ and the Christian in Temptation

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Published by glennpease

By Octavius Winslow, 1877

"For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin." Hebrews 4:15 "Tis one thing to be tempted, Another thing to fall." Shakespeare.

By Octavius Winslow, 1877

"For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin." Hebrews 4:15 "Tis one thing to be tempted, Another thing to fall." Shakespeare.

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Published by: glennpease on Sep 10, 2013
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CHRIST AD THE CHRISTIA I TEMPTATIOCOUSEL AD COSOLATIO FOR THE TEMPTEDBy Octavius Winslow, 1877"For we do not have a high priest who is unable to sympathize with ourweaknesses, but we have one who has been tempted in every way, justas we are—yet was without sin." Hebrews 4:15 "Tis one thing to betempted, Another thing to fall." Shakespeare.PREFACE The design of the present volume is not to examine thevarious hypotheses advanced as to the mode by which the Son of Godwas assailed by Satan in the wilderness. Accepting, as the authorunhesitatingly does, the received and orthodox opinion that theTemptation, as narrated by the Evangelist, is not allegorical, but what itprofesses to be, a veritable fact,—the representation, not of a mythical,but of an actual transaction,—he finds no difficulty in presenting it in apoint of light which he does not remember to have seen hithertoattempted, viz., the identity, in all its essential features, of Christ'stemptation and those of the Christian. Acceding—as we are bound—tothe inspired declaration that our Lord was "tempted in all points like aswe are," it follows that there must exist a corresponding coincidence inthe collision of Christ with Satan, and the spiritual conflict in whichevery good man is engaged of the same nature and with the same foe.We do not, therefore regard a single attack of Christ by the Devil as nothaving its counterpart, in some degree, with the experience of 
every Christian. or can we imagine a fact more instructive andconsolatory to those who, from the same source and with the sameweapons, "are in heaviness through manifold temptations," than theassurance of the personal and perfect oneness of the tempted Head of the Church—as its great sympathetic nerve—with the temptedmembers of His Body. The author devoutly trusts that the study of thisentwined interest of Christ and His people—however imperfectlypresented—may, with the blessing of the Holy Spirit, prove as soothingand sanctifying to the mind of the reader, as its discussion in thesepages has been to his own. To the Divine benediction of the Triune God,and to the gracious acceptance of the one tempted Church of Christ, heprayerfully and affectionately commends the volume. 1. THETEMPTER, OCCASIO, AD SCEE OF CHRIST'STEMPTATIO. "Then was Jesus led up of the Spirit into thewilderness, to be tempted of the devil"—Matt. 4:10 o chapter of ourLord's brief yet eventful life—if we except the narrative of His Deathand Resurrection—is replete with such marvelous interest, profoundinstruction, and rich comfort to the Christian Church, as His conflictwith Satan in the wilderness. or will this appear surprising if weweigh the fact that Christ was a representative Person. In no instance of His life did He act other than in His official relation. Thus all He taught,did, and endured had a substitutionary reference to His people, and inno instance was exclusively of a personal and private character. Thatour Lord's Temptation was an indispensable part of His mediatorialwork,—that it entered essentially into the lesson of "obedience He wasto learn by the things which He suffered,"—and, moreover, that itconstituted an absolute element of His personal fitness to "succour themthat are tempted, being in all points tempted like as we are," will notadmit of a doubt. Yet, nevertheless, all that He taught, did, and enduredwas as the legal and accepted Representative of His Church, in whoseplace, as its "Head over all things," He stood. Turn we now to the studyof our Lord's Temptation, as endured, not exclusively for Himself, butas in mystical union with His people,—"tempted in all points like as weare." The inspired narrative is simple and concise. The EvangelistMatthew, with inimitable simplicity, thus introduces the remarkableevent: "Then was Jesus led up of the Spirit into the wilderness, to betempted of the
Devil." "To be tempted of the Devil"—The language of the inspirednarrator admits of no reasonable misconception. He speaks of theTempter in terms perfectly intelligible. There are individuals who, intheir judicial blindness and supercilious self-conceit—influenced,perhaps, in their opinion in many cases by the terror which guiltinevitably inspires have found it convenient and soothing to ignore thepositive existence of Satan altogether, affirming that there is no Devil!Others, while admitting the existence of a Prince of Evil, whose ravagesthey dare not deny, whose subtlety they cannot explain, and whosemalignity baffles their astutest comprehension, yet reject the idea of personality, substituting for it the vague, incoherent notion of aprinciple of evil—an impersonal influence—a phantom of power! Thatour Lord was not acted upon by an abstract principle of evil—ashadowy, impalpable foe—all the circumstances of this most wonderfultransaction clearly demonstrate. But the doctrine of the personality,equally as the actual existence of Satan, admits of the most rational andsimple proof. Among the angels "who kept not their first estate, and arenow reserved under chains and darkness to the judgment of the greatday," Satan, or the Devil, must be numbered; to whose pre-eminentdignity and power—the "tall archangel" of Milton—was conceded byhis compeers the rank and supremacy of the Prince, or Leader of thecountless legions spoken of as "the Devil and his angels." It isimpossible intelligently to study the agency and power of Satan asrecorded in the Bible, and yet predicate that agency and power as amere influence, or abstract principle of evil! That the personification of a principle of evil, according to a well-known figure of speech, may existapart from any claim to a real and personal existence, we fully concede.The Book of Job supplies numerous instances of this personification,where wisdom—height— famine—death, &c., are thus personified. Butno obscurity veils the sense in which the figure of speech is hereemployed: every intelligent reader understands that the impassionedlanguage is merely designed by the writer to impart a poetic animationand effect to his discourse. But how vastly different the style and forcewhen Satan is the subject both of Christ and the inspired penman! Canlanguage like this be predicated of a mere attribute— influence—aprinciple of evil: "Satan sins from the beginning." "Ye are of yourfather the Devil, and the works of your father you do: when he speaksof a lie, he speaks of his own; for he is a liar, and the father of it." "Puton the whole armor of God, that you may be able to stand against thewiles of the Devil." Does this language of Christ and the Apostle sound

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