The Combat Between Christ and the Devil Displayed, Text (1 of 3)
THE COMBATE BETWEENE CHRIST and the DIVELL expounded.
MAT. 4. 1.
Then was Iesus led aside of the spirit into the wilderness to be tempted of the Diuell.
THE eleuen first verses of this chapter do conteine a briefe description of Christes tēptations, wherof I hauehave chosen to intreat, hauing formerly handled the doctrine of Conscience, because all that endeuour either to get or keepe a good conscience, are most of all subiect to temptations: Now here we hauehave the speciall temptations of the Diuell wherewith he assaulted our Sauiour Christ, and in Christs example the best way to auoid the same. This description consisteth of three distinct parts: First, A Preface or preparation to a Combate betweene Christ and the Diuell, vers. 1. 2. Secondly, The combate or conflict it selfe, vers. 3. 4. 5. 6. 7. 8. 9. 10. Thirdly, The issue or euent of this combate, vers. 11.
I. Part. The Preparation to the combate hath two parts: First, Christs going foorth to that place where the combate was to be fought, vers. 1. Secondly, his abode & conuersing in that place, vers. 2. 1. Christs going forth to the place is set out by sundry circumstances of the Euangelists: as, The time when he went; The authour of his going; The maner how he went furnished; the place whither he went; And the end wherefore.
I. Circumstance. The time when Christ went foorth to be tempted is noted in this word Then: what time this was, we shall see in the end of the former chapter, where is set downe the baptisme of our Sauiour Christ by Iohn in the riuer Iordan; as also the great honour and maiesty wherewith he was there renowmed: for it pleased Christ for speciall end and purpose to be baptized, not as we are, to put off sinne, for he had none; but to be ordained a Mediatour for vsus, that putting on our sin he might beare the burden thereof in our steed. Againe in his baptisme he was distinctly proclaimed, The doctour of his Church: for immediately thereupon, The Holy ghost descended vponupon him like a doue, and a voice came from heauen, saying, This is my welbeloued sonne in whom I am well pleased. Now so soone as Christ was thus solemnly inaugurated into his office, and proclaimed from heauen to be the sole Doctor and Prophet of Gods Church, euen then immediately without any delay was he driuen forth, as Marke saith, chapt. 1. 12.
The vse. EueryEvery Christian must looke to be tempted.In that Christ is no sooner baptized, but he is presently tempted, we learne; that all those who are truely baptized into Christ must make account to be tempted, and prepare for a combat with the Diuell, euen through the whole course of their liues: for if Satan durst be so bolde as to encounter with Christ Iesus the head of the Church after his baptisme, then doubtlesse he will not spare any of his members who are but weake & sinfull men. Again, in baptisme a man giues vp his name vntounto God, promising therein for euer to renounce all seruice to the Diuell, the flesh and the world; and contrariwise to beleeue in God, and to serue him; and this vow being thus made, it is the will of God he should be tempted, that in the schoole of temptation he might learn to practise his baptisme. But here most men wil say, they neuer felt by experience in themselues the trueth of this doctrine; for they hauehave not perceiued any such combate in themselues, though they hauehave bene baptized many yeres agone. Answ. Such men,The state of those that were neuer tempted. whatsoeuer they be, hauehave indeed the outward baptisme of water, but they neuer yet receiued the inward baptisme of the spirit; they weare Christs liuery, but as yet they do seruice vntounto Satan; And though they hauehave been made partakers of the seales of the couenant, yet still they abide within the kingdome of darkenesse; for Christ heere teacheth by his owne example, that all those who hauehave receiued the inward baptism of the spirit, whereby they hauehave effectually put off sinne, and put on the Lord Iesus, are as sure to be tempted by Satan as himselfe was: therefore let such persons as neuer yet felt in themselues this spiritual conflict, now begin to reform their liues, and to performe their vow of baptisme, and they shal vndoubtedly find in themselues the truth of this doctrine, That all that are baptized into Christ, shalbe tempted of the Diuell. So long as the children of Israel continued vnderunder Pharaos bondage, they were not pursued by his army; but when they set their faces toward the land of Canaan, then presently he makes after them, with all his might and malice; euen so, while men liue in sinne and submit themselues to Satans spirituall bondage, he will suffer all things to be in peace with them; but if once they set their hearts on the heauenly Canaan, and giuegive themselues syncerely to Gods seruice, then will he with all his force pursue them, & meet them with armies of temptations to turne them backe into their olde way of sinne againe. The silly bird that is in the snare or vnderunder the net, so long as she lieth still feeles no harme; but when she stirs & offers to get away, then begins her paine, and the more she striues, the more she finds her selfe ensnared: So fareth it with silly men, while they liue in sinne securely, they are not troubled with Satans temptations; but when they beginne to leaue their badde courses, and settle themselues to serue the Lord, then presently the Diuel seeks to spread his net to intangle them in his snare. The consideration whereof must teach vsus, to watch and pray that we enter not into temptation; and (as Paul saith) to put on the whole armor of God, that we may be able to stand against the assaults of the Diuell, Ephes. 6. 11.
Secondly, in that our Sauiour Christ after his solemne inauguration into his mediatorship, was immediatly to go to be tempted; we learn,Men set apart for some speciall calling must looke for temptation. that all those that are set apart by God to any speciall calling, euen at their verie entrance thereinto must looke for temptations. This befell the head, and therefore all the members must reckon for it. When Moses was first called to be the guide and conducter of Gods people out of Egypt,aExod. 2. 15. hauing slaine an Egyptian in defence of one of his brethren, vponupon knowledge of the fact he was fain to flie from Pharaos court into the land of Madian, and there to liue a shephers life for many yeres with his father in law Iethro. And Dauid was no sooner appointed by God to be king ouer his people Israel, butb1. Sam. 18. 9. 11. Saul began to persecute him, and so continued all his dayes. And our Sauiour Christ, hauing called his Apostles to their office of preaching his kingdome,cMat. 8. 23. 24. tooke them soone after to the sea, and there falling asleepe suffered their ship to be so tossed with waues in a great tempest, that they looked for nothing but present drowning, so as they cried out, Master saue vsus, we perish. And this the Lord doth in great wisedome for the good of his children:1 Reason why. first to teach them, that no man is able of himselfe, to carry himselfe in any acceptable course of his calling without Gods speciall assistance and grace. Secondly, to stir vp in them those good gifts and graces which he hath formerly bestowed on them; as the feare of his name, the louelove of his maiesty, the gifts of prayer, faith, patience, and many other which he would hauehave tried in the entrance of their callings, and exercised in the continuance therein vntounto the end.
Thirdly, seeing Christ begins his propheticall office of treaching his church, with temptations; This should admonish all Ministers of the word,Ministers specially must looke for temptations. that howsoeuer all Gods people must prepare themselues against Satans temptations, yet they must doe it aboue the rest; for looke as in a pitched field, the enemy aimeth principally at the standerd-bearer; euen so Satan and his instruments, do among all Gods people, bend their greatest forces against the ministers of Christ which holde vp his scepter, and display his banner in the preaching of the Gospel. When Iehoshuah the high priest stood before the Lord, Satan stood at his right hand to resist him, Zak. 3. 1. And when Ahab went to fight against the king of Syriah, Satan became a lying spirit in the mouth of 400. prophets & mo, 1. King. 22. 22. This is that great red dragon, that with his taile drew downe the third part of the starres of heauen, that is, of the ministers and preachers of the word, and cast them to the earth, Reuel. 12. 13. 4. This is he that desired to winnow the Disciples as wheat, Luk. 22. 31. And as the king of Aram said of Ahab, fight not against small nor great, but against the king of Israel only, 1. King. 22. 31. So Satan fighteth not against any so much as the Prophets of Israel, the ministers of the Church.
Fourthly,It is good for Ministers to be tempted. in that Christ is tempted before he go to preach, we learne that it is good and profitable for Gods ministers to be exercised with temptations euen of satan himselfe, & that for sundry causes; first, that they may knowc2. Cor. 2. 11. what temptations meane; Secondly that they mayd2. Cor. 1. 4. be the more able to minister helpe and comfort to those that are tempted; Thirdly to make them vnderstand the word of God aright; for many places of Scripture can not so well be vnderstood by bare study onelyonly, as by temptations eAct. 4. 24. 25.therewithall; and it is true which one sayth well, Reading, meditation, prayer, and temptation, make a diuine.
II. Circumstance The author or efficient cause of Christes going foorth; to wit, the Holy ghost, noted in these words, was led by the spirit: The word led, in theforeign originall signifieth thus much, that Iesus was carried apart by the spirit; which must not bee vnderstood of any locall transportation of his bodie from the riuer to the wildernesse, asa2. King. 2. 11. Elias was caried from earth to heauen; or asbAct. 8. 39. 40. Philip was taken away from the Eunuch, and carried to Azotus; but it was a motion of the Holy ghost, wherewith Christ was filled aboue measure and made willing to encounter with Satan in that combat; for so are the words by S. Luke,cLuk. 4. 1. being full of the Holy ghost hee returned from Iordan, and was led by the spirit into the wildernesse, that is, by the inward motion and instinct of Gods spirit; Againe, S. Marke saying,dMark. 1. 12. the Spirit droue him into the wildernesse, giueth vsus further to vnderstand, that this motion in Christ from the spirit, was a peculiar motion, not forced or constrained, but voluntary, and yet very strong and effectuall.
Again, by the spirit here, is not meant the Diuell or an euill spirit, but the Holy spirit of God: he it was that moued Christ to goe into the wildernesse; so that the meaning is this; After Christ was baptized in Iordan by Iohn, hee willingly tooke his iourney into the wildernesse, being moued thereunto by a speciall and strong instinct of Gods holy spirit, wherwith he was filled aboue measure. If any aske, how Christ could be led by the spirit, seeing hee sends the spirit: Answ. These two may well stand together: for Christ must be considered two wayes; first as man in the forme of a seruant; secondly, as God, euen the sonne of God, yea God himselfe: Now as Christ was man, he was subiect to Gods prouidēce, and so was led and guided by the Holy ghost: but as he is God, he is not subiect to prouidēce, but is the author therof, and is not himselfe led or sent, but together with the father sendeth the spirit.
The vse. The holines of Christs manhood.In this circumstance we may obserue; first the exceeding holinesse of Christs manhood, in that he moued not from one place to another, without the speciall instinct and direction of the spirit of God. By which example we are taught to suffer our selues to be ordered and guided by the spirit of God in eueryevery thing we take in hand, yea in all our thoughts, words and deeds; for this is the true note of eueryevery child of God to be led by the spirit, Rom. 8. 14. where the Apostle vseth the same word that S. Luke doth speaking of this leading of our Sauiour to be tempted: we must therefore labour to be of Dauids disposition, to hauehave our harts pliable to all Gods testimonies; when God said, Seek ye my face, Dauids hart answered, I seeke thy face O Lord, Psal. 27. 8. and thus doing we shall suffer our selues to be directed and guided by the Holy ghost, for he teacheth and guideth men by the word.
Secondly,Temptations come not by chance. from this that Christ was led vntounto temptatiō by the spirit of God; we learne, That temptations come not by chance, nor yet by the will and pleasure of the Diuel only: for he could not touch Iob, or ought he had till God eIob. 1. 12.gaue him leaue; nor enter into the heard of swine, till Christ said,fMat. 8. 32, go; but temptations come by Gods most iust permission, and not without his speciall prouidence & appointment. This combat of Christ with Satan was decreed of God by his speciall appointment in his eternall counsell. And therefore was Christ led by the spirit to encounter with the Diuell, that he might performe this one worke of a mediator, namely in temptation ouercome him, who by temptation ouercame all mankind. And as God appointed this combate of our Sauiour, so hath he also ordained the temptations of eueryevery Christian and the circumstances thereof: The theater or place of this combat is this present euill world; the actors are Satan and eueryevery Christian; the beholders are men and Angels, 1. Cor. 4. 9. The vmpire and iudge is God himselfe, who ouerruleth Satan, so as the issue cannot but be happie and blessed to those that fight manfully; for hee casteth away none that be mighty & valiant of courage, Iob. 36. 1. he will giuegive an issue with the temptations, 1. Cor. 10. 13. from whence we learne sundry good instructions.
First, when we are tossed and tried by manifolde temptations, we must not thinke it strange, but rather count it exceeding great ioy, Iam, 1. 2. because it is Gods blessed will and ordinance that Satan and eueryevery Christian should enter combat and conflict, for the triall of his graces in them.
Secondly, we are hereby taught to labour with patience to beare all trials and afflictions, not vsing vnlawfull means to winde our selues out of them, because they come by the speciall prouidence of the Almighty.
Thirdly, Christ went not to be tempted till he was led by the spirit; therfore no man must wittingly put himselfe into danger without a calling from God, left therein hee tempt God: indeed a man may be moued extraordinarily, to offer himselfe into places of danger; thus aAct. 20. 22.Paul went bound in the spirit to Hierusalem, that is, he willingly followed the motion of the Holy ghost, which inwardly enforced him to go thither. And the same may be said of many holy Martyrs, who though they might hauehave escaped by flight, yet did willingly offer themselues into the hands of their persecutours, and endured the violence of their torments, which wee must thinke they did by a special motion of the Holy ghost; otherwise, for a man to offer himselfe into danger without all warrant from God, is to swarue from the practise of Christ in this place.
Fourthly, Christ being ledde by the spirit, did not seeke to shrowd himselfe from this combate; so likewise if a man follow his calling according to Gods will, and thereupon fall into troubles and temptations, he may not seeke to escape them by neglecting his duty, but with courage and patience must inure himselfe to beare them, wayting on the Lord by wel-doing for his deliuerance. Heere it may well be asked, whether a man can lawfully and with good conscience abide in those places which are certainly knowen Quest. Of abode in places haunted by euil spirits.to be haunted with euill spirits? Answ. Some indeed are so venturous & bold that they feare nothing: yet the trueth is, no man ought on his own head abide or lodge in such places, vnlesse it be within the compasse of his calling, or els hauehave a true extraordinary motion of Gods spirit so to doe; we are therefore rather to auoid them, than wittingly and willingly thrust our selues into the danger of such places; for if God hauehave giuen liberty vntounto Satan to possesse such places as hauehave been consecrated to Idolatry, or defiled by oppression and bloud, or such like abhominations, why should wee without warrant from God, put our selues into his hands? This also may serue to reprooue those men who presume so much vpō their strong faith, that they neuer sticke to thrust themselues into most lewd company: but let such persons beware, for places of bad company are places of danger by reason of that power and liberty which Satan hath among them, for there he hath a throne, Reuel. 2. 13. How then can it be, that they should cleane escape the infection of sinne, who do vsually conuerse with those that commit it without controlement? bPro. 13. 20.He that walketh with the wise (sayth Salomon) shall be wise; but a companion of fooles shall be made woorse: so the words signifie: and therefore his counsell is,cPro. 1. 10. not to consent when sinners entise vsus: nor to dPro. 22. 24.make friendship with the angry person, nor to go with the furious, lest we learne their wayes and receiue destruction to our soules:
Fiftly, in this leading of Christ by the spirit, we learne a further thing: so long as Christ was a priuat man he liued with Ioseph and Mary a priuate life; but being baptized, and thereby installed in his office of Mediatour, he returnes not to Bethlem or Nazaret where he was borne and brought vp, but gets him presently into the wildernesse, thereto encounter with Satan, and that by the motion of the spirit; wherein we may see, that all that are appointed and set apart by God for any speciall calling, are in some sort changed by his spirit, and as it were made other men. When Saul was anointed to be king, the text sayth, God gaue him another heart. 1. Sam. 10. 9. And when DauidePsal. 78. 71. 72. was made of a shepheard a king, he was furnished for that place, as his behauiour shewed, which was such as did beseeme a king. Thus the Apostles of our Sauiour Christ, of poore fisher-men, altogetherfActs 4. 13. vnlettered, by the gift of Christs calling,g2. Cor. 3. 6. were made able ministers of the New testament, and so became indeed fishers of men, Mark. 1. 17.Vse. Which serues to confute such men as plead extraordinary callings, as many hauehave done; some saying they were Elias, some Iohn Baptist, &c. For if these were such men, and had receiued such extraordinary callings, then should they withall hauehave beene endued with extraordinary gifts fit for those callings; but no such thing befalleth them, nay it is plaine, they remaine the same men they were before, without any change at all in respect of gifts fit for such persons as they pretend themselues to be. And to apply this to our selues; we are all by nature the children of wrath, and enemies vntounto God; but by grace we are made Kings, Priests, and Prophets; Kings to rule ouer the world and the Diuell, in respect of their prouocations vntounto sinne, as also to subdue in our selues our owne euill lusts and affections; Priests to offer vp spirituall sacrifices vntounto God, as prayers and praises for his daily blessings; and Prophets to instruct our selues and others in the wayes of God, according to our gifts and calling. Now then it behoueth vsus all to become new men, and to leade new liues fitting and sutable to our holy calling, giuing our selues wholly to the honour and seruice of God, shewing hereby, that we are hereunto called by his spirit of grace and holinesse, so shall wehColos. 1. 10. walke woorthy of the Lord, and shew foorth the vertues of him that hath called vsus, 1. Pet. 2. 9.
III. Circumstance. How Christ went furnished into this place of combate: which though our Euangelist Matthew hath omitted, yet hath S. Luke plainly noted, saying, He was filled with the Holy ghost. Luk. 4. 1. If any shall say, this seemes to import that Christ wanted the the fulnesse of the spirit all the former part of his life, if now only after his baptisme he were filled therewith. I answer, This fulnesse of the spirit is ascribed vntounto Christ after his baptisme, not as though he formerly susteined any want of the spirit, but because at his baptisme he receiued a greater measure of the spirit than he had before: for this we must know, that Christ was alwayes filled with the spirit; being an infant he had a full measure of gifts fit for his infancie, and still as his growth in yeres required moe graces of the spirit, he increased therein, hauing in his youth & in his riper yeres full measure of gifts fit for his estate in those times. And at his baptisme being inaugurated into his Mediatourship, he receiued such fulnesse of the spirit as was behoouefull for so high an office, which because it was farre greater than before he needed, therefore is he now sayd to be filled with the Holy ghost: so that though Christ were alwayes full of grace, yet he increased therein as his estate and calling did require.
The vse. This serues to confute the Papists, who teach that Christ had all fulnesse of spirit in his infancie, euen from his conception and birth; and did not grow in grace at all, saue only experimentally, as he had occasion to manifest the same more and more in practise. But. S. Luke sayth plainly, that Iesus increased in wisdome, and stature, and in fauour with God and men, Luk. 2. 52. Againe, Christ was like vntounto man in all things, sinne only excepted, and therefore did increase in grace as man doth in gifts from time to time.
Further, Christ goeth thus furnished to this combate that he might be able to encounter with Satan hand to hand, and at the end giuegive him the finall ouerthrow. Thus he furnished Moses aExo. 4. 11. 12for his ambassage vntounto Pharaoh; andb1. Sam. 17. 45. Dauid for his combate with Goliah; Aholiab andcExod. 35. 30. 31. Bezaliel for the worke of the Tabernacle; and eueryevery one whom God imployeth about any speciall worke, is furnished and fitted thereto of God with speciall gifts: whereby in eueryevery age we may see whom God placeth in any calling, for they are well qualified for the duties thereof; and therefore those that want gifts meet for their callings, doe thrust in themselues thereto, and are not placed therein of God.
IV. Circumstance. Whither was Christ led to be tempted? namely, into the wildernesse, that is the place chosen of God for this combate. There be diuers opinions touching this place; some thinke it was a little wildernes betweene Ierusalem and Iericho; some the desert of Palestina; others, the great desert of Arabia, where Elias fasted forty dayes and forty nights; and where the Israelites wandered forty yeeres. But seeing the Holy-ghost doth not define what wildernes this was, we are not curiously to inquire after it,Why Christ chose a desert for this combate. but only know it was a desert and solitary place. Let vsus rather search into the reasons wherefore he chose a desert place for this combat; and they are diuers: First, because he was to worke our redemption in great humility, euen in the base and low estate of a seruant, for the satisfying of Gods iustice in that nature which had sinned, therefore he would not goe to Ierusalem there to shew his glory and Godhead, as a little before he was proclaimed in his baptisme; but he gets himselfe to a desert place void of all pompe and glory, where he meant to begin this great worke for vsus by encountring with our chiefest aduersary. Secondly, hee chose this place for the more easie encountering with our aduersarie Satan, whom he was to ouercome for vsus: for if Christ after his baptisme should hauehave shewed the glory of his Godhead, Satan durst not hauehave medled with him; therefore as the fisher hides the hooke and shewes the bait to entise the fish, so our Sauiour CHRIST with the vaile of his flesh in this base estate and solitary place did couer the glory of his Godhead, that Satan seeing him only in this low degree, might be the more eager and bolde to set vponupon him. Thirdly, Christ was willing to giuegive vntounto his aduersarie the aduantage of the place, that therewithall he might giuegive him the greater ouerthrow; for the Diuell delightsaMark. 5. 5. in desert and forlorne places, and there he would chuse to practise his temptations, because in such places men want those helps and comforts which in society they may finde: hence Salomon sayth,dEccles. 4. 10. Woe be to him that is alone: yea, God himselfe sayd of man in the state of his innocency,cGen. 2. 18. It is not good for man to be himselfe alone. And that Satan takes aduantage of such solitarinesse, appeares by his tempting of Eue, when she was apart from her husband, Ge. 3. 1. Fourthly, the praise and honour of this victory ouer Satan, was peculiar to Christ, and not communicable to any creature: and therefore Christ chose a desert place for this combate apart from all humane society, that no man might challenge any part of this glory to himselfe, but that it might be wholly Christs, as of right it was. Fiftly, he went into a desert place for a time, that afterward he might thence returne with more credit, reuerence and authority to exercise his propheticall office: for we see by experience that when a man hath beene abroad for some time, he is receiued with more reuerence at his returne.
The vse. From hence the church of Rome would fetch a ground & warrant for their monasticall life; saying, that as Christ went apart into this desert, so may men sequester themselues from ordinary societies, and liue as Monks and Heremites in cloisters, woods and deserts. But this collection is absurd, as may appeare by these reasons: first, Christ went not thus apart on his owne head, but by the instinct and motion of the spirit of God: but the Papists admit and vndertake the state of Eremiticall and Monasticall life without any warrant in Gods word. Secondly, Christ did thus sequester himselfe but once for a certeine time: but with them, an Heremiticall estate is ordinary and perpetuall for their whole life. Thirdly, our Sauiour Christ fasted truly all the while he abode in the wildernesse: but Papists in their Cloisters and Hermitages doe plentifully inioy the wealth of the world in great ease and liberty. And therefore howsoeuer solitarinesse for a time may be commendable in some cases, as to meditate on the works or word of God, as Isaac did, Gen. 24. 63. or for the exercise ofdLuk. 5. 16. prayer and fasting in more earnest maner; yet the Eremites life being a perpetuall forsaking of humane societies, is neither warrantable by Gods word, nor commendable in Gods child.
V. Circumstance. The end why Christ went into the desert; namely, to be tempted of the Diuel: wherein obserue three points; How hee was tempted; wherefore, and by whom. For the first; To Tempt, in Scripture is ascribed to God, to man, and to the Diuell: God tempteth man, when he prooueth him; that is, when he maketh manifest what is in his heart for sinne or grace, which before were hid to the world: thus God tempted Abraham in the offering vp of his sonne, Gen. 22. 1. and Christ, the ruler, Luk. 18. 22. Man tempteth God, when he prooueth by vnlawfull meanes whether God be so powerfull, iust and mercifull as the Scriptures doe affirme him to be: and thus the Israelites tempted God, when they required meat for their lust, and sayd, can God prepare a table in the wildernesse? Psal. 78. 18. 19. The Diuell tempteth when he allureth vntounto sinne, by inward suggestions or outward obiects; and hereof must we vnderstand Christs tempting in this place; to wit, that he was led into the wildernesse for this end that Satan might assault him, and vse what meanes he could to bring him vntounto sinne. If any shall thinke it was too much derogatory to the dignitie of Christ to be thus tempted. I answer▪ If it had so pleased him, Christ could hauehave confounded the Diuell with the least word of his mouth: for as he is Creator of heauen and earth, so Satan had no power to tempt him, for God can not be tempted with euill, Iam. 1. 13. But here Christ stood in our roome and sted (as he did vponupon the Crosse) encountring with Satan for vsus, as if we in our owne persons had been tempted. This therefore must be vnderstood as a part of Christes humiliation in his manhood, whereto he subiected himselfe for our sakes, otherwise the Diuell could not hauehave tempted him. Obiect. This stands not with the holinesse of Christ as he is man to be tempted of Satan? Answ. Yes, he might be tempted of Satan without sinne, as our first parents were before their fall: this will plainly appeare by comparing Christ with other men in their temptations.
The Diuell in tempting a man to sin, first conuayes into his minde, either by inward suggestion, or by outward obiect, the motion or cogitation of that sinne which he would hauehave him to commit. Thus he tempted Iudas, byaIoh. 13. 27. casting into him this euill thought, Iudas betray thy Master. And so dealeth hee with Christ in this temptation, he conueyed to his mind or apprehension, the vnrighteous cogitations of vnbeleefe, idolatry, and couetousnesse; yet so as Christ receiued them not, but with all power of grace repelled them. Secondly, as Satan conuayes euill suggestions into mens minds, so the same are full of trouble, sorrow, & vexation, at least to the godly: for when Satan presseth vponupon man his temptations, the whole man is disquieted, his thoughts and affections are troubled, and his heart is vexed. And this also was in Christ, he felt sorrow & molestation in himselfe through these temptations, as appeareth by his Auant Satan vponupon his last assault. And thus farre was Christ tempted like vntounto men. Thirdly, in temptations vsually be corrupt motions; for though a man do not approue, neither enterteine with delight, the Diuels temptations, yet shall he hardly keepe himselfe from the staine and taint of sin, because the imaginations of his owne heart are naturally euill. Now herein Christ differeth from all men in temptation; for being perfectly holy in his humane nature, he did not in the least measure receiue any corruption into his minde, but by the power of grace did repel them more strongly than they were offered.Similitude. Put a burning match to tinder or gunpowder, and it will kindle presently; but put it into water, and that will quench it straight: so it fareth in temptations; our corrupt hearts like tinder do easily suffer corruption to kindle in vsus; but Christes most holy heart did presently like water quench the euill of Satans motions. And thus we see how Christ was tempted, and yet without sinne.
The vse. Hence we may obserue a good direction for their comfort that are troubled with blasphemous thoughts. Among other temptations that befall men in Gods church, the Diuell doth mightily assault some men by casting into their minds most fearefull motions of blasphemie against God the Father, the Sonne and the Holy-ghost, whereby he doth greatly astonish them and bring them to despaire. Now the ground of their stay and comfort hence is this: There be incident to the minde of man two kinds of euill thoughts: First, such as arise from the flesh, that is, from our corrupt nature; and the very first motions of these are sinnes, forbidden in the tenth commandement. Secondly, there be others that rise not inwardly from the flesh, but are from without conuayed into the minde by the diuell, as these most horrible blasphemies against God, which would make a godly heart to tremble and quake once to thinke vponupon. Now these are our heauy crosses indeed, when we be assaulted with them, but the diuels sinnes wholly, and become not ours, till we receiue them by some degree of delight or assent, as may hence appeare: for Christ was tempted to infidelity, couetousnesse and idolatry, yet his holy heart receiued them not, and so they neuer became his sinnes.
The second point to be considered in this circumstance is, wherefore Christ was tempted: for it may seeme strange that Iesus Christ the sonne of God, yea very God, equal with the Father, should be tempted.Reasons why Christ was tempted. The reasons therefore that mooued him to be tempted are these: First, that he might foile the Diuell at his owne weapon; for the Diuell ouercame the first Adam in temptation, therfore Christ the second Adam would in temptation ouercome him. Secondly, that in his example he might giuegive vsus direction whereby to know the speciall temptations wherewith the Diuell assaults the Church, as also how to withstand and repell the same: for this cause no doubt hath the spirit of God so distinctly set downe Christs preparation to this combate, Satans seuerall assaults, and Christes victory ouer them all: which plainly confuteth the common opinion of ignorant people, who thinke those that are tempted by the Diuell to be most vile and wicked men, such as hauehave forsaken God, and therefore God hath forsaken them; but beholde Christ Iesus the most holy person that euer was, euen the holy one of God, was tempted of Satan, and that exceeding sore, hauing the same troubles and vexations thereby arising in his minde that wee hauehave, insomuch as the Angels came to minister cōfort vntounto him, vers. 11. Gods dearest children therefore may and must be tempted, for that is no token of a childe of wrath, vnlesse we will say, that Christ Iesus was the childe of wrath, which once to thinke were most blasphemous. Thirdly Christ was tempted, that he might be a mercifull high priest, vntounto them that are tempted, Heb. 2. 17. 18. for himselfe knowing the trouble and anguish of temptation, must needes in a more compassionate fellow-feeling of their miseries bee readie to helpe and comfort his members when they are tempted.
The third point is, the author of Christs temptations, to wit, the diuell: the name Diuell signifieth a cauiller, a slanderer and an accuser: He is an accuser three waies; he accuseth God to man; man to God; and man to man. First God to man; as when he told Eue, they must not die though they did eate of the forbidden fruit, Genes. 3. 4. which was as much as if he had said, God doth but deceiue you with that threatning, yee shall not die at all. Secondly he accuseth men to God, and therefore is called the accuser bApoc. 12 9.of the brethren: and our c1. Pet. 5. 8. foreignaduersarie who goeth about like aroaring lyon: which word aduersarie signifies one that enters plea or suite against vsus: thus he dealt against godly Iob, by the Lordes owne confession Iob. 2. 3. Thirdly, he accuseth man to man, by ingendring vngodly and vncharitable surmises and suspicions in one man against another, and in causing one man to slander and iniurie another; and for this cause is he said to worke in the children of disobedience, Ephes. 2. 2. and their wisdome is said to be diuellish, who hauehave bitter enuying and strife in their heart, Iam. 3. 14. 15.
The vse. From this very name we are to be admonished of two things: First to beware of false accusing, tale-bearing and slandering; for in these practises we put on the diuels name, and shew foorth the infection of his nature: Paul telling Timothie,d1. Tim. 3. 6. that a minister must not be a nouice, lest he be puffed vp and fall into the condemnation of the diuell, vseth such a word for the diuels name as signifieth a false accuser or slanderer,foreign. to shew vntounto vsus that such a one is a diuell incarnate: And yet this is the common sinne of this age, to speake euill and to backbite, when they speake one of another. Secondly, hereby we are taught to beware, how at any time or any way we disswade any one from embracing or obeying true religion: for heerein we shew our selues to be the children of the diuell. When Elymas the sorcerer would hauehave turned away Sergius Paulus from the faith, PauleAct. 13. 10. cals him, full of all subtilty and mischiefe, the childe of the diuell. And this I doe the rather obserue, because it is a vsuall thing to draw others backe from the power of godlinesse; though not in plaine termes, yet partly in reproches and partly by bad example of life. Now all such had need to looke to their estate, for the children of the diuell are like to hauehave their portion with the diuell and his angels. And thus much for the author of Christs temptations; as also for the first part of Christs preparation to this combat.
VERSE 2.
And when he had fasted fortie daies and fortie nights, he was afterward hungrie.
HEe… is the second part of Christs preparation to this combate, namely his abode in the wildernesse, which is set out vntounto vsus by foure arguments: I. by his fasting forty daies and fortie nights, noted in the words of this verse. II. by his abode with wilde beasts, noted by S. Mark. chap. 1. 12. III. by his enduring of temptations within the space of these fortie daies and fortie nights, Luk. 4. 2. though in particular those be not set downe by any Euangelist. IV. by his hunger after fortie daies fasting, in the end of this verse. Of these in order.
I. Circumstance. Christs fasting fortie daies and forty nights: Three kinds of fasts.There be three kindes of fasts, if we take the word in a generall sense: first the daily fast of temperance and sobrietie, whereby wee vse Gods creatures for our sustenance with that moderation and abstinence, that we rather giuegive lesse to natures appetite, then that which it desireth: This Christ inioineth to eueryevery Christian,fLuk. 21. 34. take heed lest at any time your hearts be oppressed with surfeting and drunkennesse. The second kinde of fast is, the religious abstinence of Gods church from all meates and drinks for a time, for the furtherance of their praiers, when they humble thē selues vntounto God for the preuenting or remoouing of some heauie iudgement: thus the Iewes fasted,gIudg. 20 26. 1. Sam. 7. 6. sometime for one day, sometime for three daies and three nights, Hester 4. 16. yea sometime forh1. Sam. 31. 13. 1. Chro. 10. 12. seuen daies together; but then it is like they receiued some sustenance in the euening: for so Daniel fasted for three weekes of daies, eating no pleasant things, Daniel 10. 2. 3. but of neither of these must Christs fasts heere be vnderstood. The third kinde of fast is miraculous, done by the power of God restraining the appetite for many daies togither without meate or drinke, beyond the power of nature: ThusiExod. 34. 28. Moses fasted fortie daies and fortie nights in mount Sina, where he enioied the presence of God so long. And so did Eliask1. King. 19. 8. fast in mount Horeb; and our Sauiour Christ in this wildernesse. We reade indeed that Paul in his conuersion fasted three daies and three nights eating nothing, Act. 9. 9. So did the Iewes with Hester and her maides, Hest. 4. 16. And experience teacheth that a sicke man may liue seuen or nine daies together without meate or drinke, yea (as some learned Physitians write) foureteene daies: And Pauls companions in his iourney to Rome, are very little or nothing at all, for foureteene daies▪ for the words are plaine,lAct. 27. 33. eating nothing: And it may be so, sith the like hath beene found true by experience in our age. And this is the longest that a man can fast and liue, to wit foureteene, or fifteene, or seuenteene daies; for so much is recorded of some, that after so long abstinence hauehave liued, though with some weaknesse of nature: but for a man ordinarily, being of good constitution of body to fast fortie daies and fortie nights togither, is impossible. Indeed it hath beene auouched mIubart. Parad. 2. decad. 1.that a man might fast monethes, yea a whole yeare togither without meat or drinke and yet liue; but we may perswade our selues it is not true. Now our Sauiour Christ (which is yet more) during this fast felt no faintnesse nor weaking of his body, as we ordinarily do with a little abstinence, so that his fast was not ordinary but miraculous altogither.
The reasons why Christ fasted thus long in the wildernesse may be these;Reasons why Christ fasted fortie daies. First that he might performe his ministery, which now he was to begin, with more reuerence and authority: for this cause would God hauehave Moses to fast forty daies and forty nights before he deliuered the law written in two tables of stone vntounto the people; and so must Elias do, before he did restore religion in his daies: Secondly, that it might appeare he was no whit inferiour to Moses and Elias: and Thirdly, that he might shew his full consent with them. Quest. Seeing Christ did farre excell Moses and Elias, why did he not exceed them in the length of his fast, for threescore daies or a whole yeare? Answ. Hee did it not through want of power to hauehave fasted longer, but because he would not giuegive occasion thereupon that any should call into question the truth of his manhood, which might easily hauehave happened, if he had fasted a whole yeere together.
The vse. Heereon the Church of Rome would build their Lent fast; but very fondly; for first Christ did not thus fast to giuegive vsus example to follow him heerein, but to prepare himselfe to the great worke of his ministery; secondly, there is great difference between Christs fast and theirs; Christ fasted thus but once, and that by the instinct of the Holy Ghost; they keepe their fast yearely, and that on their owne heads: Christs was a true fast, without all meat or drink; but theirs is a mocke-fast, for they eat the finest fishes and other dainties, and drinke wines, wherein is as much nourishment to the body, and as good as in flesh; neither can they iustly build it on the practise of the primitiue Church, for they vsed to fast (at least in some places) but two or three daies before Easter: and their Lent fast was not ordainedAntepaschale Ieiunium. nor imposed til many yeares after Christ;*Zanch, deredempt. l. 1. cap. 19. in the side quadrag. Iéiunio. so as eueryevery one might choose whether he would fast, or not.
II. Circumstance. S. Marke doth further set out Christs abode in the wildernesse by his being and conuersing with wild beasts, Mark. 1. 13. which some thinke Christ did for this end, that wild beasts might come to him and doe him homage due to their Creator & Gouernour: but this is a deuice of man without likelihood of truth; for howsoeuer Christ in himselfe deserued all homage and reuerence of all his creatures; yet because he abode among wild beasts to be abased and humbled in the low estate of a seruant, therefore it is not like he went to receiue homage from them. The true cause rather is this: we find in Scripture that among the Iewes were two sorts of deserts; one, in part peopled and inhabited, hauing heere and there cities and villages; in such a desert was Iohn Baptist borne, and did baptize and preach; that the prophesie ofaIsay 40. 3. Isay might be fulfilled, The voice of a crier in the wildernes, make straight the way of the Lord. The other, not inhabited at all by men, being a place of abode only for wild beasts, as Lions, Beares, Tigers, Woolues, &c. which liued therein continually: Now into such a desert as this, was our sauiour Christ led by the spirit, and made his abode among such wild beasts; which circumstance is therefore noted to giuegive vsus to vnderstand that in this combate, our Sauiour Christ had no aid, protection, succour, helpe, or comfort from any man or other creature whatsoeuer; for by nature his companions were so farre from being an helpe and comfort vntounto him, that they would rather seeke to deuoure him. Whereby we plainly see that the praise of victory in this combate, is proper to Christ alone, and not communicable to any creature whatsoeuer.
The vse. In this estate of Christ in this wildernesse, we may behold the condition of Christs militant church; to wit, that it is in this world as in a wildernesse and desert of wild beasts; for during their abode on earth, Gods children liue with men, who in disposition and affection are like Woolues, Beares, Tigers, Lions and Cockatrices, vntill such time as the Holy Ghost by grace shall turne their hearts, as we may plainly see, Isay 11. 6. 7. 8. in regard whereof they must arme themselues with patience against manifold assaults and vexations, comforting their hearts with this consideration, that Christ their head hath vndergone this estate before them.
III. Circumstance. S. LukebLuk. 4. 2. 3. obserueth, that while Christ abode in the wildernesse, within the space of those forty daies and forty nights, he was tempted of the Diuell, before the three great temptations: the words are plaine: And was there fortie daies tempted of the diuell: And when they were ended, then the diuell said, &c. what these temptations were, either for matter or forme, the holy Ghost hath not set downe; and yet we may probably thinke they were more milde and gentle temptations then those three which are set downe; the diuell making them as it were an entrance to his strongest and most dangerous temptations; for his maner is, when it makes for his aduantage, not to shewe his violence and extremitie at the first, but to proceed by degrees, and by little & little to insinuate himselfe till he hauehave gotten his best aduantage, and then wil he shew the strength of his malice. Thus he dealt with Cain, first he prouokes him to anger and malice against his brother, because his brothers sacrifice was accepted, and his reiected; then hauing setled hatred in his heart, he neuer leaues till he had caused him in his rage to slay his brother; and yet he staies not there, but after bring him to despaire of Gods mercy, in so much as he cried out,cGen. 4. 13. my sinne is greater then I can beare. Thus also he dealt with Iudas; first he cast this euill thought into his heart, Iudas betraie thy master, and when he had gotten entertainment for that (for doubtlesse Iudas would not yeeld to so vile a thought at the first motion) then he caused him to put it in execution, whereupon in fearefull despaire he brought him to hang himselfe. This is the subtiltie of the old serpent; first he conuaies one claw or talant into a mans heart, and then another; after that he gets in his head, and so at length windes in all his bodie: Thus he assaied to doe with Christ, and so will he continue towards all Gods children. Which should teach vsus to labour to be strong in the Lord, and wise in his word, that so we may stand against all his assaults: Yea, this must mooue vsus to a speciall watch through the whole course of our liues against the occasions of sinnes, that we may cut off temptations in the beginning, because it is Satans craft, not to spit his venom at the first, but to sugar his temptations at the beginning that no danger may appeare till he hauehave conueled into vsus the bane and poison of our soules.
IV. Circumstance. Christs abode in the wildernesse is further set out by his hunger, in the end of this verse; He was afterward hungry: that is, after he had fasted fortie daies and fortie nights by the power of his Godhead, then he began to wax hungrie. But some will say, this stands not with the glory and maiestie of the sonne of God to be hungrie, for his flesh is meate indeed, Ioh. 6. 53.and his blood is drinke indeed. Answer. Christ was content to lay aside his glory and maiestie, and to take vponupon him our base and fraile nature, becomming like vntounto vsus in all things saue sinne; now in this his abasement and humilitie he had not onelyonly a true soule and body, but the true faculties thereof, as vnderstanding, will, memorie, &c. and though his body was free from personall infirmities, as palsie, gout, dropsie, or such like, yet he was subiect to such infirmities as agree to the nature of man, as hunger, thirst, wearinesse, &c. Yea this was one part of his humiliation to become not onelyonly man, but man with infirmities: and therefore though he could by the power of his Godhead hauehave preserued himself fortie yeares without meate or drinke as well as fortie daies; yet that he might abase himselfe to the lowest degree of a seruant, he was content to sustaine the infirmite of his humane nature in being an hungred: And that for these causes.
First,Reasons why Christ was an hungred. to confirme vntounto vsus the truth of his manhood; for some man might say, it was an easie thing for him to fast fortie daies and fortie nights, seeing he had not a true body, but onelyonly the shew and shadow of a body: therefore to shew that he was true man, and had a true naturall body as we hauehave, he was content to sustaine hunger, as we doe, and that truely. Secondly, that hereby he might cast an obiect before the diuell, to cause him to be the more eager and violent in his temptations, and to shew his malice in full measure against him; for by vertue of his office whereto he was now called, Christ was to encounter with Satan our common enemie, and therefore giues him not onelyonly the aduantage of the place, but also the opportunity of estate, that Satan perceiuing his infirmitie of bodily hunger, might thereby be emboldened to giuegive the more violent assault vponupon him. And thus much of the second part of Christs preparation to his combat.
VERSE 3.
Then came to him the Tempter, and said, If thou be the Sonne of God, command that these stones may be made bread.
HEere beginnes this strange combat betweene our Sauiour Christ and the diuell, consisting of three great conflicts: The first whereof is conteined in this verse and the next, being indeed the greatest of them al, as after shal appeare. In this temptation obserue these three things: first satans preparation to this conflict: secondly the temptation it selfe: thirdly, Christs answer and repulse made thereunto.
I. Point: Satans preparation.The diuels preparation is in these wordes: Then came to him the Tempter, and said: heerein obserue foure things; first, the title giuen to Satan the author of this temptation, the Tempter; so Paul calleth him, 1. Thess. 3. 5. I sent to know of your faith, left the Tempter had tempted you in any sort: And satan is called the Tempter, because his continuall studie and practise hath beene and is, by all meanes to tempt all men; he omits no times, neither spares any paines day or night, but by all meanes seekes to draw men from God, and to bring them to destruction: the consideration wherof should mooue vsus to the practise of these duties.
First,Vse 1. to be watchfull in all maner of prayers and supplication against Satan, for the gratious protection of God against his assaults: If any of vsus had our dwelling among Lions, Beares, or Tigers, which were hungerbit, and therefore would seeke greedily for their pray, we would be sure neuer to go out of our dwelling houses, without preparation for rescue & defence, whereby we might auoid their danger. Well, though we hauehave no such wilde beasts to endanger our bodies; yet our soules are dayly assaulted by a more deadly enemie, euen the diuell, whose continuall studie and practise is by temptation to deuour vsus, 1. Pet. 5. 8. and therefore we must alwaies be watchfull against temptations, putting vponupon vsus the whole armour of God, that we may be able to stand against his assaults.
Secondly, as it is the Diuels practise alwaies to tempt, and to seeke to draw men from God, so because we must be vnlike him in all things, we must draw neere to God in the practise of all good duties, Iames 4. 7. 8. Resist the diuell and he will flie; draw neere to God, and he will draw neere to you: the coniunction of these two duties shewes, that the neerer we come to God, the more we oppose our selues to Satan: now he that commeth vntounto God must beleeue, Heb. 11. 6. and therefore by faith must wea1. Tim. 4. 7. exercise our selues vntounto godlinesse, as Paul exhorteth Timothie; and vnlesse we thus striue to be vnlike him, we shall neuer be able to withstand his temptations.
Thirdly, we must hence learne to beware of the practise of seducers, in seeking to draw backe others from the louelove or practise of religion, or in hindring the good meanes whereby religion is begun and furthered in men; for if either by endeuour in action, or by bad example we shall thus doe, doubtlesse we become tempters, and the children of the diuell: for to tempt and draw to sinne is the propertie of Satan, and he that in tempting fulfils the lusts of Satan, must needs be his childe, Ioh. 8. 44. hence it was, that our Sauiour Christ cals Peter Satan, when he went about to disswade him from that worke for which his Father had sanctified him and sent him into this world, saying, Get behinde me Satan, Matt. 16. 23. And when Elymas sought to turne away the Deputie from the faith, Paul cals him enemy to all righteousnesse, full of all subtiltie, and childe of the diuell, Act. 13. 10.
The second thing in this preparation is, the time when Satan began to tempt our Sauiour Christ in a more strong and violent maner, noted in this word Then, that is, when Christ had now fasted fortie dayes and fortie nights, and was an hungred; when the diuell saw Christ not onelyonly to be alone in the wildernesse, but also perceiued that hee was afflicted with hunger, and so the more weake being in the low estate of a miserable man, Then he prepares to assault Christ with a most violent temptation.
The vse. Satans policie in tempting.This discouereth vntounto vsus the deepe policie of Satan in making choise of the fittest time for his assaults: he will not tempt all men at all times, neither alwaies with the greatest temptations; but he forecasts for the time of mans greatest weaknesse, and thereto he reserueth his strongest assaults: Now vsually a man is most weake, when he is vnderunder some grieuous affliction; either in bodie, minde, or both; or when he lieth in the panges of death: these times doth Satan obserue; and keep his strongest temptations against they come, as doth notablie appeare by his dealing with Christ, not onelyonly at this time when he was an hungred, but also and especially at his passion; for the Scripture saith, He bColoss. 2. 14. 15.spoiled principalities and powers vponupon the crosse: wherby is apparent, that the Diuell with his greatest power did then assault him, thinking either then or neuer to giuegive him the foile, when as he did sustain the wrath of God due vntounto the sinnes of man; and so will he handle all the members of Christ; in their greatest extremities they shall be sure to feele Satans deepest malice, vnlesse God restraine his power. Which must teach vsus in the day of peace and strength, to prepare against the day of weakenesse by any affliction or by death it selfe, that so we may by Gods grace be able to stand against the rage of Satan; for then he will be sure most eagerly to seeke our ruine, and vnlesse we prepare before hand, we shall neuer be able to stand: Now our best preparation is to come to heare the words of Christ and to do the same, for then, though the winds blow, the raine fall, the waues beat, and Satan do his woorst, yet being built vponupon the rocke Christ Iesus, we shall neuer fall, Matth. 7. 24. 25.
The third thing in this preparation, is the occasion of Satans onset at this time, namely, Christs bodily hunger, as the knitting of this verse to the former will plainly shew, for Christ being an hungred, Satan came vntounto him and tempted him. He could not find in Christs most holy manhood any blemish of sinne, or inclination thereto whereon to build his temptation; yet such is his malice, that rather then Christ should escape his hands, he will take occasion from the infirmitie of his nature in bodily hunger to prouoke and allure him vntounto sinne.
Heerein we learne a speciall point;Satan grounds his temptations on something in vsus. namely, that the diuell will hauehave some ground in vsus for those temptations wherewith he doth assault vsus; for as we may see by his dealing here with Christ, he obserues not onelyonly the inclination of mans heart and soule, but the state and constitution of the body, that if either body or minde will affoord him the least aduantage, thereon hee will be sure to take occasion to tempt. If we regard the seed and root of sinne, it is true that eueryevery man hath all sinnes in him, but yet through the worke of God, restraining corruption in some, and renewing grace in others, it comes to passe, that each man is more inclined naturally to some sinnes then to others, which thing Satan doth obserue most diligently; and as an enemie that besiegeth a citie will goe about it and espie where the wall is weakest and most fit for his entrance, and there will be sure to giuegive his strongest onset; and as a man that would strike fire with a flint, will turne it about in his hand, to see what part is fittest; euen so the diuell, he goes about a man, and as it were turnes him to and fro, to spie out his weakenesse, and to what sinnes he is most inclined, and there he will, be sure to trie him often, and to assault him with greatest violence. Example: If a man be impatient of pouertie, he will seeke to carry him to picking and stealing: If a man be proue to couetousnesse, he will prouoke him to fraud and oppression: If he be enclined to ambition, Satan will puffe him vp with pride and vainglory: nay, which is farre more, Satan will take occasion from the verie constitution of a mans bodie to draw him vntounto sinne; if choler be predominant in him, Satan will labour to stirre him vp to wrath, anger, and furie, and if he can, to bloodshed and murther: If a man be of a sanguine complexion, Satan will seeke to carrie him to immoderate mirth, and to excesse in pastimes, pleasures and delight, that if it be possible he may drowne him therein, whether they be good or bad: If a man be melancholike, Satan will sometime take occasion by that humour to strike him with exceeding sadnes, with terrors and feares; and otherwhile to intoxicate his braine with strange fantasies and delusions, causing a man to thinke himselfe to be Elias, Iohn Baptist, Christ, &c. So as it is true which an ancient Diuine saith of this humour, that it is the Diuels bait wherewith hee sports himselfe. See the experience heereof in theaMat. 17. 15. lunatike person, whose disease was, to be exceedingly troubled certaine times of the monethmonth, by reason of melancholie oppressing the braine. Now Satan (as it there appeares) tooke aduantage of that humour to abuse him most fearefully, not onelyonly in making him deafe and dumbe, but also causing him to cast himselfe into fire and water. So that looke how many sinnes and infirmities we hauehave in vsus, so manie dares we carry about vsus, wherewith Satan will seeke to wound vsus. He taketh ground or occasion from vsus, of all the aduantage he hath against vsus; his temptations are like fire and bellowes, and our infirmities and corruptions are wood and fewell.
The vse. I. Hence then we may behold our miserable estate by reason of sinne; for thereby it comes to passe that we beare about vsus those darts, wherewith the diuel doth wound vsus. And sith Satans craft and malice is such to take aduantage from vsus, for to worke our wo, we must labour the more diligently, to be throughly acquainted with our naturall dispositions and inclinations, yea with our bodilie infirmities, for the Diuell will search vsus; and when wee hauehave truly found out our own estate, we must set a strong watch and guard about our owne hearts in respect of our infirmities, and so shall we be the better able to breake the necke of Satans temptations.
The fourth thing in this preparation is, Satans comming to Christ; The Tempter came vntounto him: By which phrase it is probable, though not certaine, that the Diuell tooke vponupon him the forme of some creature, and so appeared vntounto Christ; thus he came to Eue in Paradise, abusing the serpent to further his assault against the first Adam: And it is like, that in his combat with the second Adam, he came in the shape of some creature, for otherwise he could not properly be said to come and speake. Some indeed thinke that these temptations were inward in minde onelyonly, and by vision; others thinke they were altogether visible and done actually; but the safest way is to holde that they were in part actually done in bodily maner, and partly shewed in vision. And thus much for the preparation to the first conflict.
II. Point. The temptation it selfe: conteining matter of great importance, being indeed the maine temptation of all, in these words: If thou be the Sonne of God command that these stones be made bread. The Diuell being well prouided for time and place, and aduantaged also by Christs bodily hunger, doth heere assault our Sauiour Christ like a cunning Sophister, and frame his argument Syllogistically, thus:
If thou be the sonne of God,Satans Sophistrie. thou canst make these stones bread.
But thou canst not make these stones bread:
Therefore thou art not the sonne of God. The ground of this temptation is this: It is no reason that the Sonne of God should starue for want of food; but thou must starue vnlesse thou canst make these stones bread: and therefore vnlesse thou canst do so, thou maist perswade thy selfe it was but a false voice which thou heardest from heauen; This is my welbeloued Sonne, &c.
The scope and drift of Satan in this temptation standes in two things; First hee labours to ouerthrow the faith of Christ. Secondly, to bring him to a practise of vnbeleefe. For the first, By faith I meane, a gift or grace in Christ, wherby as he was man, he beleeued his Fathers words to be true, which said, This is my beloued Sonne in whom I am well pleased: whereby wee may see, what the Diuell aimes at principally in his temptations against Gods children; for these his assaults against our Sauiour Christ are set down for our instruction in this behalfe.Satan seeks the ruine of our faith. Satans maine drift then in temptation is to ouerthrow our faith, whereby wee beleeue euerie part and parcell of Gods word to be true: See this in his tempting of Eue; first he labours to weaken her faith in the trueth of Gods threatning, which done, he easily brought her to actuall disobedience in eating the forbidden fruit. The same course hee holdeth at this day; first he will seeke to nuzzell men in ignorance, that he may keepe them in vnbeliefe: if he faile that way, then will he endeuour to plunge their soules into some damnable errour and heresie; and by one of these meanes doth he destroy the faith of many; for while a man remaines in ignorance he can hauehave no saith; and if he misse of the trueth of God, he wants ground for his faith. Now the reason why the Diuell labours so much against our faith is, because we cannot truely relie vponupon Gods merciemercy, nor depend vponupon his prouidence, nor yeeld any acceptable obedience to his commandements, vnlesse we beleeue his word.
More particularly we are to obserue that special branch of Gods word which the Diuell would hauehave Christ not to beleeue; euen that voice of his Father, which a little before Christ heard from heauen at his baptisme; This is my welbeloued Sonne in whom I am well pleased: And this hath the holy Ghost recorded in great wisedome and merciemercy to Gods Church; for heereby doth appeare a main drift of Satan against Christs members in his temptations, namely to make them doubt of their adoption,Satan seekes to depriue vsus of assurance of adoption. and to destroy this perswasion in them, that they are the sonnes and daughters of God; for if heerein he spared not the head, doubtlesse the members shall not escape his hands. This appeares by his vsual assault against them, specially when God shall lay vponupon them any lingring crosse or affliction, either in mind, in body, or in goods; then the diuel will suggest this into their minds; If thou werst the childe of God, he would neuer lay his hand vponupon thee so long a time and in so grieuous maner; neuer was any child of God in this case that thou art in: But God laies his hand thus heauie on thee; and therefore thou maiest perswade thy selfe that thou art not the child of God.
The vse. The consideration heereof must mooue vsus aboue all things to labour for assurance of our adoption, euen to hauehave our consciences, assured out of Gods word, that we are the sonnes and daughters of God in Christ. The diuels drift is to ouerthrow this perswasion in vsus, and therefore our endeuour must be, to confirme and settle our hearts heerein. This is the charge of the holy Ghost vponupon euerie childe of God; 2. Pet. 1. 10. GiueGive all diligence to make your calling and election sure, that is, get the assurance thereof sealed vp in your hearts, by the comfortable fruition and practise of the sauing graces of Gods spirit, ioyning vertue with your faith, and with your vertue knowledge, with your knowledge temperance, and with temperance patience, and with patience godlinesse, and with godlinesse brotherly kindnesse, and with brotherly kindnesse louelove, vers. 5. 6. 7. And indeed if we would hauehave true peace and comfort in eueryevery estate whether aduersity or prosperitie, let vsus labour for the knowledge of our adoption: This will be our ioy in want, in wealth, in bondage, in freedome, in sicknesse, in health, in life and in death. Heerein is that ioy of Christ which neuer can be taken from vsus, Ioh. 16. 22. We cannot doe the Diuell a greater pleasure, then to neglect the getting of this assurance; for heereupon he will take occasion (specially in time of distresse) fearefully & dangerously to seeke to breake the necke of our soules; he cares not much otherwaies what men professe, and what knowledge and other common giftes of the spirit they hauehave, so that they want this blessed assurance; and therefore with the Apostle Paul, we must account all other things to be but drosse and dung in respect of this excellent knowledge of Christ, Phil. 3. 8.to be our Sauiour and Redeemer. True it is, that vntounto many this exhortation will seeme needlesse; for ignorant persons that hauehave nothing in them but meere presumption, will bragge most of this perswasion; but they that hauehave felt the smart of temptation, doe know what it is that will stand vsus in stead, euen that assurance only which is rightly founded vponupon the word of God; and therefore forsaking the vaine conceits of our ignorance, let vsus with all diligence vnfeinedly endeuour to get this resolution; if we cannot of our selues attaine vntounto it, we must vse the direction and helpe of Gods faithfull Ministers; for howsoeuer it pleaseth some to thinke otherwise, yet this is the vndoubted truth of God, that a man in this life may ordinarilie be resolued and assured of his saluation.
The second thing which the Diuel aimed at in this temptation,Satan would bring Christ to a practise of vnbeliefe. was to bring Christ to a practise of vnbeleefe, namely in want of bread to turne stones into bread, for the present satisfying of his hunger; for the Diuell would needs perswade our Sauior. Christ that he must hauehave bread to saue his life, and therefore in the want of bread would hauehave brought him to this distrustfull course, to turne stones into bread.
And as the Diuell heere deales with Christ, so he assaies to doe with all his members; as he labors to worke vnbeliefe in their hearts, so he seeks to bring them to the practise of vnbeliefe in their liues. See the truth hereof in the course of the world; Is a man oppressed with outward want and pouertie? the Diuell will tell him, he must needs liue, and therefore will perswade him to robbe and steale and to filch for his liuing. If a man be sicke, and want present helpe in lawfull meanes, or els be afflicted somewhat extraordinarily, then will the Diuell mooue him to seeke to Wizards and Witches, suggesting this into him by one meanes or other, that they can do more good in such a case then all the Physicians in the world. This is a most vile practise of vnbeliefe, and yet too common in the world, wherein men for the remoouall of some outward euill, will not sticke to hazzard the losse of their soules. We therefore must labour to be acquainted with these wiles of Satan, and by the practise of faith in our liues, labour to expresse the power of faith in our hearts, as in all manner of godly conuersation, so especially in vsing only lawfull meanes for our reliefe in the time of miserie and distresse.
But to come more particularly to the words of this temptation; If thou be the Sonne of God command these stones, &c. It may be demaunded, why the Diuell should make choise of this question wherewith to tempt our Sauiour Christ, rather then any other? Answer. The reasons heereof may be these: First, he knew well, that if Christ were the true and proper sonne of God, then he must needs be the true Messias; and if he were that anointed of God, then also he it was that must accomplish that old and ancient promise made to our first Parents aGen. 3. 15.for the bruising of the serpents head: This was the thing that of all other, the Diuell was most afrayed of, and could not endure to heare; and therefore by mouing this question he intends to infringe, yea and (if he could) quite to ouerthrow our Sauiour Christ in the right of this title. Secondly, The Diuell since his fall, beares an vnspeakable deadly hatred against God himselfe, and according to his nature, as occasion serues, he cannot but shew the same. Now in this question hee doth notably bewray his malice and spite against God; for, wheras in Christs baptisme a little before, God had proclaimed him to be his beloued sonne in whom hee was well pleased, hereby the Diuell goes about to proue the cleane contrary, and so as much as in him lieth, seekes to make God a lier; which, because it fitted his nature so well, he makes choise of at this time.
The vse. I. In this practise of the diuel we may learne what to iudge of sundrie false teachers; for as well in the Primitiue Church as also since that time, there hauehave beene sundry men of great same for wisdome and learning, as Ebion, Cerinthus, Carpoorates, Samosatenus, and Arrius; who hauehave all laboured seuerally to prooue, that Iesus Christ the Sonne of Marie was not indeed the Sonne of God, verie God, but onelyonly a woorthie Prophet. Now of them we may safely thinke with the church of God in former times, that they were false prophets, heretikes and seducers, yea the professed enemies of Christ, guided by the spirit of Satan, for heerein they doe directly tread in his steps.
II. In this his practise we may obserue the malicious and contradicting spirit of Satan against God himselfe, for heere he labours to conclude that Christ was not the Sonne of God, notwithstanding God himselfe had a little before auouched that he was. And this is his continued practise vntounto this day; for where God in his church pronounceth grace, merciemercy and louelove, there on the contrarie will the Diuell pronounce a curse, hatred, and damnation. Againe, where God denounceth his curse and iudgement, there will the diuell seeke to perswade a conceit of grace and fauour. If a man be the childe of God, and hauehave receiued the seale of grace for his assurance thereof; the Diuell will seeke to weaken this assurance, and perswade him if he can, that he is the childe of wrath. And if a man be voide of grace, and so indeed the childe of the Diuell, then will Satan suggest into his heart presumptuous thoughts, and make him thinke he is the childe of God; so that euerie way hee shewes himselfe contrarie to God.
Yet marke the diuels words a litle further;Satans policie in tempting. If thou be the sonne of God, command these stones, &c. that is, doe but say the word, and bid these stones to become bread, and it will be done. And here in the very propounding of this temptation we may obserue the deepe policie of Satan; for in these few words (the better to effect his purpose) he coucheth three most true and notable points in Diuinitie: First, that he that is the Son of God by nature, is also true and verie God; for heere he ascribeth vntounto the Sonne of God the true prerogatiue of God himselfe; a point wherin the Pharisees withstood our Sauiour Christ, and which many heritikes since hauehave denied. Secondly, that the true God can without paine or labour, yea without all meanes at his verie becke doe whatsoeuer hee will; and by his word only make stones become bread. Thirdly, that to worke a miracle of himselfe, is a property and prerogatiue of him alone that is true God; as to turne stones into bread in this place. Now when the Diuell acknowledgeth all this, a man would not thinke that herein he should intend any hurt to Christ or to his church; but in very trueth his drift heerein is, to destroie the faith of Christ in that word of his father which spake from heauen, and to ouerthrow the foundation of the church, by proouing that Iesus Christ the Sonne of Marie, was not true God.
Heere then obserue a tricke of the Diuels cunning;Satan speakes some trueth to ouerthrow another trueth thereby. when he speaks a truth, he doth it not to confirme the same as louing it, but indeed his meaning is to ouerthrow the truth therby: which must admonish vsus, that when Satan shall any way assault vsus in temptation, wee neuer giuegive credit vntounto him, no not then when he speaketh the trueth, because therein his purpose is to deceiue vsus and to destroy the truth: hence it was that Christ forbad the vncleaneaMark. 24. 25. spirits to testifie of him, though they acknowledged him to be the holy one of God: hence also Paul was grieued at the testimony of the foule spirit that was in the maid, though in it selfe a most worthy truth, to wit,bAct. 16. 17. 18. that they were the seruants of the most high God which shewed vntounto mē the way of saluation.
Further, in comparing our Euangelist Matthew with S. Luke, there may seeme some difference between them in propounding this temptation, for in Matthew the words are thus, command these stones &c. And in LukecLuk. 4. 3. thus, command this stone. But they are reconciled thus, Matthew sets downe this temptation as the Diuell first propounded it; and S. Luke shewes how the Diuell vrged it: for first the diuel comes to Christ and bids him, if he be the sonne of God, command all the stones which he saw round about him to be made bread, this S. Matthew sets downe: or if that seemed too much, command one stone to be made bread and it should suffice; and this S. Luke noteth.
The vse. By this comparing of the Euangelists we may obserue; that when the Diuell hath once begun to tempt a man, he will not easily leaue off, but will set an edge vponupon it, and enforce and vrge it by all the meanes he can, that if it be possible it may preuaile. Which should teach vsus on the other side, to be most earnest and resolute in resisting Satans temptations: he will take small aduantage before he leaue; we therefore must notdEphes. 4. 27. giuegive place, nor yeeld one iot vntounto him:eIam. 4. 7. Resist the Diuell and he will flie. This must eueryevery member of the Church do; the Minister by sound and through applying of eueryevery part of Gods truth to the heart, whereby it may be armed against the enemie; and the people by faithfull embracing and obeying of the same, as also by earnest praier vntounto God for the assistance of his grace in all assaults.
VERSE 4.
But he answering, said, It is written,*Deutr. 8. 3. Man shall not liue by bread only, but by eueryevery word that proceedeth out of the mouth of God.
THese words conteine Christs gratious answer, whereby he repelled the diuels temptation; and in it we may obserue three points; first, that Christ did Answer: Secondly, whence he borrowed his Answer: Thirdly, the very words of his Answer.