Commentary on Matthew 4:1-11, Sermon 12
CHRIST'S Third Temptation to IDOLATRY. SERMON XII.
MATTH. 4.11.
Then the devil leaveth him▪ and behold, angels came and ministred unto him.
WE may observe in the words,
Purgatory,
Hell,
Earth, and
Heaven.
1. Purgatory: But not in the modern sense of the Papists, for a Purgatory to come; but one past already, in the word Then; that is, after Christ had been sifted, and fanned, and tried, and purged; coming off with his own honour, and his enemies confusion.
2. Hell, the devil.
3. Earth; so may I safely term the humanity of our Saviour.
4. Heaven, the Angels, those celestial spirits, which, upon Satans dep…rture, ministred unto him.
Quest.How came Satan now to leave our Saviour, rather then before? As if his last answer was more effectual then his former. Twice before, he had refused the profer, and refuted the reasons of the devil; and now he did no more.
Answ.First, negatively. It is not to be attributed to any latent operation, or mystical efficacie of the number of Three, as if the third resistance drave the devil away (thrice crossing, thrice sprinkling of water, &c. folly, with Papists, to fix any force either in the thing, or the triplication thereof) or as if Satan would tempt us onelyonly three times, who will do it more then thirty times three. But Satan left him,
First, Because he (who long had look'd for that which he was loath to finde, viz. whether Christ was the Son of God) was now, to his great sorrow, sufficiently satisfied in the affirmative, that he was so; and therefore desisted from farther inquiry therein.
It is observable, how much Satans knowledge was (I will not say bettered, but) increased in one Chapter (Mark 1) within the compass of eleven verses. For, verse 13. he tempted Christ, namely, to try whether he was the Son of God; and verse 24. he confesseth him: I know thee (with deare-bought knowledge, to his owne confusion) who thou art, the holy One of God.
Secondly, Satan could not go higher, and therefore he would not go lower in his Temptations. Ecquid aliquid altius? Was there any act worse then Idolatry; or greater temptation thereunto, then the wealth and glory of the whole world? It stood not with the state of Satans malice, to present our Saviour after this, with some petty allurement to a puny sin, and therefore he thought fittest for the present to desist.
Thirdly, Satan went away, to save his credit, being on the matter driven away. Christ spake, Get thee hence, as a Commander with authority; and his words were (for the time) a Mittimus to dispach the Devil out of that place; who, beholding Christ his holy anger, now raised up to an height, presently with shame sneaked and slunk away.
The Devil leaveth him.
Doct.Holy Indignation is an excellent exorcism to drive Satan away.
The surest way to fright the fiercest Lion, (that of the crowing of a Cock, being denied by many, doubted of by most) is by shaking of a fire-brand before his face. Satan, that Lion, feares the flame of holy and heavenly anger (such as here sparkled out in our Saviour) so that the climat grew too hot for him; he could dwel no longer therein. But we must be sure, that ours be holy Indignation, otherwise the strange fire, of common and carnal anger, doth allure, not affright the Devil; yea the light thereof giveth him aim the more steddily to direct his temptations at our souls. Yea when his fiery darts meet with our fiery passions ▪ oh how unquenchable (without Gods mercy) is the combustion!
Now Saint Matthew saith absolutely, The devil leaveth him; but Saint Luke giveth us the Limitation thereof; he departeth from him, for a SEASON. And seeing departing, and coming are relative termes; we finde Satan afterwards re-assaulting our Saviour, Iohn 14.30. The Prince of this world cometh, and hath nothing in me.
Whence Learn,
Satan though he leaveth us, Doct.will never leave us, till life leaveth us.
Of the three grand enemies of our soul, One beginneth long before the other two, but all end and expire with us, at the same instant. The flesh starteth first, not onelyonly from our birth, but being and conception: Psal. 51.5. Behold, I was born in inquity, and in sin hath my Mother conceived me.
The World and the Devil come after, namely when a child (sooner or later according to his capacity) is able, with the consent of his reason and will, to commit an actual sin. But all three determine in and at the same moment, namely just at the time of our death: till then, be sure Satan will not leave thee.
Yet let none be disheartned at Satans never leaving to tempt them, but, in a comfortable opposition thereunto, let them consider that Gods protection will never finally leave to preserve them. Indeed, for some time (especially to the apprehension of a wounded conscience) he deserteth his servants, who complain with Christ, My God, my God, why hast thou forsaken me? Yet we have the certain promise of constant assistance; which he will infallibly perform: Heb. 13.5. I will never LEAVE thee, nor forsake thee.
Here under favour, I conceive that though our Saviour was afterwards often tempted with the Devil, yet the notion and nature of his future, much differed from his former temptations. His former were chiefly for Satans information, and the other were onelyonly for Christs vexation; the former partly to try, the later solely to trouble our Saviour; the Devil then knowing full well, that he was the Son of God.
And Angels.
Solitary Men (such as Christ in the wilderness) have alwaies the company of Angels or Devils.Doct.
Three things are herein observable.
First, Mans soul (chiefly when alone) admits of no vacuitie: Anima Plena. The avoidance of one, is alwaies the Induction of another incumbent.
Secondly, it is impossible that good and bad Angels should be reconciled at the same time, in the same subject. 2 Cor. 6.14. For what agreement is there betwixt light and darkne…s? Those Stars of sweet light, and the Star Wormwood, Revel. 8.11. are of so opposite Horizons, the elevation of the one, necessitates the depression of the other.
Thirdly, the intrant of the Angels is in the very instant after the Exit of Satan; and so reciprocally, when Satans sets, then Angels arise. Thus in Saul, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil spirit from the Lord troubled him. And as, Gen. 27.30. Iacob was scarce gone out from the presence of Isaac his Father, when Esau his brother came in▪ so, plain, and pious, and profitable thoughts are no sooner departed our solitary souls, but presently rough, hairy, cru…l, wild, and wicked cogitations succeed in their room.
Seeing melancholy persons will have some (and it is to be fea…ed bad) company,Use. let them avoid loneness, and associate themselves with such as are godly and religious.
Ministred unto him.
Angels on all occasions were very officious in their attendance on Christ.Doct.
First, at his conception, Luke 1.26. An Angel, Gabriel by name, first brought the blessed tidings thereof.
Secondly, After his birth Angels, Luke 2.10. both celebrated the same with their singing, and imparted to shepherds the first intelligence thereof.
Thirdly, In his Infancie, Mat. 2.19. An Angel gave notice to Ioseph of Herods death, and that now Christ might safely return into his own Country.
Fourthly, In his Temptation, here in my text.
Fifthly, At his Passion, when his Agony began in the Garden, Luke 22.43. There appeared an Angel unto him from Heaven, strengthning him.
Some will say, Seeing it is the general opinion of Divines that the blessed elect Angels are established and strengthned in Christ, how cometh one of them to strengthen Christ at this time? But let such know, it was the humane nature of Christ, (which is less and lower then the Angelical) which here received strengthning from him. Besides, the Angel being then in a calm, and Christ in the Tempest of an Agony, no wonder if a meaner might minister comfort and support to one otherwise and at other times far his superiour.
Sixthly, At his Resurrection, Mat. 28.2. when an Augel (which rolled away the stone from the Grave) attested the same.
Lastly, after his Ascention, Act. 1. 10. when two Angels declared the manner of his returne unto Judgement.
Nor is this Angelical attendance confined to Christ alone, but extended also to all Christians in some degree, as *Page 99.formerly we have largely declared, and here intend no repetition thereof; where also we have proved, that in compensation of their service (though other civilities be due to Angels) no worship may lawfully be tendered unto them.
What then is the reason of the inequality of Angels demeanour in Scripture,Quest. that though sometimes they refuse adoration, as Iudges 13.16. Rev. 19.10, 22, 9. otherwhiles they accept thereof, as may appear by Abraham's so solemn praying unto an Angel, Gen. 18.23. for the sparing of Sodom?
We may observe that those three Angels mentioned in that Chapter,Answ. appeared in three distinct capacities or representations.
First, They are all three called MEN, Gen. 18.2. Three MEN stood by him; because they took on them the shape and Bodies of men.
Secondly, two of them are termed ANGELS, Gen. 19. & all three promiscuously, Heb. 13.2. so called) because of their beauty and lustre, power and strength, surpassing Humanity wherein they did appear.
Thirdly, one of them Abraham stileth my Lord, JEHOVAH (who alone, staied behind, whilst the other two, as his servants, were sent to S…dom) and termeth him, Gen. 18.25. The Iudge of all the earth. To him onelyonly (as not a meer Angel of God, but the very Angel-God) is Abrahams adoration tendered, and therefore it maketh nothing for the Popish worship of common and created Angels.
Conclusion.
BEeing now for some time to take my leave of this Auditory, and having the seasonable mention of the Ministration of Angels in my Text; I know how, if one of the Romish perswasion were in my place, he would particularly consigne you to the tutellage of such Guardian angels which he conceiveth most proper for your several professions. For instance; Are there any martial men that hear me to day? such he would bequeath at this his departure, to the Military angel, Exod. 33.2. And I will send my Angel before thee, &c. namely, the same who drave out the seven Nations of Canaan, before the face of the Israelites. Are there any here, which trade in Merchandize on the Seas? such would he commend to the protection of the Angel of the waters, Rev. 16.5. to preserve them and their estates. Are there any here, who stand on their preferment, as we terme it, I mean single persons who in due time intend marriage? such he would commit to the guard of the Matrimonial Angel, Gen. 24.7. He shall send his Angel before thee, the same which provided a gratious wife for Isaac.
But to avoid all exception, shun all shadow of Superstition, and to be best assured of protection, I commend all qualities and conditions of People, to the Tuition of the God of these Angels; Taking my farwell of this Auditory with the words of Saint Paul to the Ephesians, Act. 20.32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance amongst all them that are sanctified. Amen.
FINIS.
End of the text · Thomas Fuller, Commentary on Matthew 4:1-11 (1652)