A Century of Sermons, Sermon 21 – Half title 3
THE TWENTY FIRST SERMON UPON Our Saviours Tentation.
MAT. iv. 11.
Then the Devil leaveth him, and behold Angels came and miniſtred unto him.
THat Conquerour, that had given his Enemy a great overthrow, was wont to ſet up a ſignal of his Conqueſt in the ſame place, for every Paſſenger to look upon, and it bore the name of a Trophee. Therefore I will call this Text the Trophee of our Saviours Victory which he got of the Devil: A Trophee advanced by the Holy Ghoſt, to let us ſee the Adverſary whom we chiefly fear is vanquiſhable, and may be put to flight. Never was ſuch an Enemy ſubdued, never were the weapons of holy Scripture uſed ſo skilfully before, never did ſuch fruit and benefit redound to the whole world from any victory; and yet with what little oſtentation is this great enterprize concluded? Then the Devil leaveth him, and behold Angels came and miniſtred unto him. This is the way of God to do famous acts, and not to noiſe it to men with all circumſtances of exaggeration, as we do now adays. They are praiſed in theſe times that are Animalia gloriae, that deſire to do things worthy of renown, that they may be praiſed; And better let them ſpunge up fame than things famous ſhould be omitted. Yet there is a more Chriſtian way than this: For that divine learning, which we gather from the Goſpel, leaves ſuch impreſſions of modeſty upon all worthy actions of Chriſt, or of the Saints, that their good works are never ſet out with the trappings of eloquence to adorn them; barely related to be imitated, and never garniſh'd to be applauded.
This Text, and every ſtory which the Evangeliſts have recorded touching the miracles of Chriſt ſhall juſtifie this ſaying of his,P…l. vit. Claudii. Joh. viii. 50. I ſeek not mine own glory, as Ennius ſaid of Scipio Affricanus, quantam columnam faciet populus Romanus quae res tuas loquatur? What a great Pillar muſt the people of Rome make, if all thy noble exploits were engraven upon it? So I may ſay, What a great Volume muſt the Holy Ghoſt have written, if every Miracle of our Saviours had been amplified with a due compenſation of glory? That labour, as I ſaid, is ſpared, to teach us to be prodigal in doing good, and thrifty in ſeeking praiſe. Let a man do things laudable for vertue's ſake, and no other reſpect; and honour will follow him when his carkaſs is rotting; as hair, and nails, and excrementitious parts of the body will grow when that body is dead and conſuming. So this Trophee of the great victory againſt Satan, ſo I call'd my Text is as plain and modeſt terms as could be endited: But as I doubt not but the Angels glorified our Saviour for it then, ſo we will ſpeak of the might of thoſe marvellous acts now, as the four and twenty Elders do, Rev. xi. 17. We give thee thanks, O Lord God Almighty, which art, and waſt, and art to come, becauſe thou haſt taken to thee great power, and haſt reigned; and let us add, becauſe thou haſt ſubdued our grievous enemy in all his tentations. And according to that great humility and modeſty, which I ſaid was very notable in this report of our Saviours triumph, I will break the words into theſe two even parts: The Deceſſion of Satan, and the ſucceſſion of the good Angels. As there is but one Comma in the Grammatical reading, ſo there is but one part divided from the other. Then the Devil leaveth him, there is the deceſſion of the evil Spirit: And behold Angels came and miniſtred unto him; there is the ſucceſſion of the good. To theſe ſomewhat now directly and diſtinctly.
Then the Devil leaveth him. I will propound four Queſtions to it, and anſwer them in their order: When Satan left Chriſt? Why he left him? To what place he went upon the leaving? And if ever he returned again after he had left him? All theſe have reference to this Text, and to the Antecedents of this tentation, as I will declare in their ſeverals. The firſt queſtion, When he left him? Is anſwered by St. Luke, Chap. iv. 13. when the Devil had ended all the temptation. He had run out his line, and tried all his ſtrength, our Saviour ſtood it out till his Enemy tilted the very dregs of his Gall, and drew them out. He that undertakes an ill cauſe cannot except, but the hearing of it was very fair, if he may plead out his matter till he can ſay no more; ſo the Tempter cannot ſay he was cut off before he came to a period, he was provided of better Arguments, but he was ſtopt from proceeding, he could not make theſe cavils for ſhame, for his departure was not commanded untill he ended all his tentation. Like the Martyrs of old, who lived and died in the beſt times of grace, it is recorded in their Diptychs, that their patience did weary their very tormentors: So the innocency of Chriſt did weary the malice of the Devil to aſſault it, his conſtancy to Gods honour did nonplus the Blaſphemer, that he knew not which way to turn him, or upon what occaſion to ground another temptation. St. Ambroſe ſays, that Satan had run over all manner of wickedneſs in thoſe three motions which go before my Text: And that the Scripture would not have ſaid he had ended all his miſchief, Niſi in his tribus eſſet omnium materia delictorum; unleſs all naughtineſs were couched in the triple myſtery of iniquity which preceded. And to make this interpretation good out of the mouth of two Witneſſes, St. Auſtin concurs in theſe,De mirab. Script. lib. 3. c. 6. In Diaboli tribus propoſitionibus tota iniquitas, in Chriſti tribus reſponſionibus tota juſtitia; All kind of ſin is thruſt together in the Devils threefold Propoſitions, and all kind of juſtice is comprehended in our Saviours threefold anſwers. St. John ſays, that there are three roots which ſupply matter to all the fruits of impiety, the luſt of the fleſh, the luſt of the eye, and the pride of life. I know it may be fetcht about, and ſome wits have tried it, that the three former deviſes of Satan do belong to this diviſion; Gluttony, or commanding ſtones to be made bread, is that which is otherwiſe called the luſt of the fleſh; Ambition, or vaulting from the Pinacle of the Temple to be gazed upon, ſtands for the pride of life; Covetouſneſs, which would be owner and poſſeſſor of all things in the world, is aſcribed to the third general ſin, which is the luſt of the eye; thus ſome of the Fathers have fitted theſe three particulars of tentations, and the three ſeed plots of ſin in St. John one to one, I will not ſay how properly, a ſearching wit may compaſs in any thing. But all the three ways of Tentation are exactly to be obſerved from hence, from no part of Scripture more exactly, and ſo he may be ſaid to have ended all his tentation: For ſome are tempted through infirmity, ſome through ignorance, ſome are emboldned in open and prophane malice to defie the Lord. When it was motioned, that he ſhould make ſtones of bread, he laid ſiege, as he thought, to his hunger and infirmity, which could not well withſtand it: when he incited our Lord to fall down from a Pinacle of the Temple, it was to make him deſtroy himſelf through ignorance, expecting in vain that Angels ſhould come between him and harm to ſuccour him. Laſtly, when he urged Chriſt to fall down and worſhip him he required a ſin of moſt obſtinate malice, and flat Idolatry. By Infirmity, by Ignorance, by Malice, theſe are all the ways that the Tempter works, therefore having run through all theſe, it may paſs for current that he had ended all his temptation.
I infer but one thing from hence, that thoſe Spirits are become merely diabolical, and poyſoned all over with hell, that ſpare no kind of ſin that they can commit, but defie the Lord as far as the Devil can thruſt them on; ſuch as ſwear all kind of Oathes in their wrath, commit all kind of extorſions in their Covetouſneſs, defile themſelves with all kind of luſt and drunkenneſs in their intemperance. Herods cruelty had no ſtint, he ſlew omnes infantes, all the Infants of two years old in Bethlem. Iſrael went a whoring after ſtrange Gods, till they had committed all kind of Idolatry, and made them high places upon every Mountain, ſays the Prophet: Thou haſt ſpoken all manner of lies that may do hurt. O thou falſe tongue, ſays David▪ Though the Character which I ſhall give was Neroes, it agrees to all them who ſin as much as life, and ſtrength, and means, and opportunity will ſuffer them. He grew by degrees ſo infinitely wicked, that nothing can be fathered ſo horrible upon him, which his ſutable manners would not render credible. Nothing can be pleaded for ſuch, but that they deſerve an infinite puniſhment, who would ſin in infinitum, if they could. When they have ended all the ſins they can commit, they ſhall be commanded to their own place of eternal woe, as Satan was, when he had ended all his temptation.
The queſtion why he left Chriſt is the next in order, to which I will anſwer many ways: Firſt, quia juſſus; he was bidden depart, and therefore there was no ſtaying for him, Let God ariſe, and let his enemies be ſcattered, let them alſo that hate him fly before him. The Lord hath ſet every thing in its place and order, and what is there which he cannot root up and diſplant again? If he ſay unto this Mountain, be thou caſt into the Sea, it ſhall be carried away with the breath of his mouth; Or unto Adam, get thee hence out of Paradiſe; or unto any Nation, be thou carried away into a ſtrange Land; or unto the whole heaven and earth paſs away and be gone, they ſhall paſs away, and be rouled up as a garment. And to come to the likeneſs of this very caſe in my Text, when Chriſt threw out ſundry evil Spirits with a word,Luke iv. 36. the Jews were amazed, and ſpake among themſelves, ſaying, What a word is this? For with authority and power he commandeth the unclean Spirits, and they come out. The Magicians and Sorcerers can caſt out Devils, Non ex authoritate ſed pacto; Not by any power and vertue which they have, but by compacts, and infernal Sacraments between them and Satan. The Apoſtles and Evangeliſts did caſt out Devils, Non ex authoritate ſed miniſterio; not by their own authority and ſtrength, but as miniſterial inſtruments which God appointed over the evil Angels. But Chriſt with abſolute and independant authority lays his charge upon the Prince of Devils, and he could not keep his ground againſt him. Now let me ask you (Beloved) whether will you be led gently by the word of Exhortation? Or be compelled violently as ſtubborn and ſtiff-necked, whither you would not by the dreadful and irreſiſtible word of indignity? Let me invert thoſe words for this motive, which Chriſt uſed to Peter, When thou wert young thou walk'd whither thou wouldſt riotouſly, intemperately, prophanely: But when Chriſt comes to judge thee for theſe things, another ſhall gird thee, and carry thee whither thou wouldſt not. Draw near to God in Prayer, and in the works of mercy, then Faith and Sanctification will pluck you a little nearer and nearer; if your iniquities ſeparate between the Lord and you, you ſhall be caſt afar off. O who is able to endure that word, Decede, Depart from me ye wicked? Lord, whither ſhould we go? For in thy preſence there is life, and at thy right hand there is pleaſure for evermore.
Another reaſon why he fled from the preſence of Chriſt is, Quia victus; he was ſo beaten out of all falſhoods and inventions by the evidence of truth, that he was aſhamed to appear any longer before the face of the Conquerour. So St. Ambroſe, Etſi invidere non deſinat, tamen inſtare reformidat, quia frequentiùs refugit triumphari. Satans envy to hurt the Saints is never mitigated, yet he loves not to deal with thoſe that foil him often, leſt men ſhould triumph over him for his fruitleſs endeavours. If a penitent ſinners humility breed joy in heaven, an innocent mans ſtedfaſtneſs againſt tentations muſt breed envy and amazement in hell. The fruſtrating of bad attempts againſt our ſoul will add honour to the reward which we ſhall have in heaven, and Satan will be loth to make any man too much a Conquerour, leſt he get too much glory in the Kingdom of heaven for his victories. If he could have foreſeen that heroick vertue in Job, and in the reſt of the Martyrs, certainly he would have recoiled away, and never have touched their perſons. As it was ſaid of M. Anthony, that Auguſtus, his fellow Triumvir, had been ſo fortunate againſt him in all Games and Recreations, that in the end he durſt encounter him in nothing, Formidavit genium Auguſti genius Antonii; There was a Genius in Auguſtus which did over-awe the Genius of Anthony: So the Ghoſtly Adverſary is afraid of ſuch devout perſons as Zachary and Elizabeth, who walk blameleſs in all the Commandments and Ordinances of God; if he do but ſee their lips move in Prayer he is ſuſpicious of his own weakneſs,Serm. 3. in Lazar. and their fortitude, that they will bruiſe his head. Therefore St. Chryſoſtome likens him to a Dog that waits at Table, while you feed him he ſtirs no… from you, ſhew him no kindneſs, but kick him, and ſpurn him from the Table, and he runs away from your ſeverity; which is thus Morallized in an Apoſtolical rule, Reſiſt the Devil, and he will fly from you, Jam. iv. 7. Or if he do not fly becauſe he is overcome by you do you fly firſt, and that is an undeniable means to overthrow him; walk not in the counſel of the ungodly, abhor their ways, abandon the occaſions which entrap your frailty; fly Fornication. 1 Cor. vi. 18. My dearly beloved fly from Idolatry. 1 Cor. x. 14. And in another paſſion, The love of money is the root of all evil, O man af God fly theſe things. 1 Tim. vi. 11. Joſeph fled from his Miſtreſſes importunity, and ſo overcame the Devil of luſt. Upon which St. Auſtin ſpeaks, Non verendum fugere, caſtitatis palmam deſideranti obtinere; It is no cowardize in him to fly away that would wear the palm of chaſtity. Antigonus being put to diſadvantage gave ground to his enemies, what ſays an hot-ſpur that was near him, Do you fly? Not fly, ſays Antigonus, but Ʋtilitatem à tergo ſitam perſequor; I only proſecute that profit or advantage which is behind me: So if it be uſeful to avoid the baits of ſin, make away as faſt as your feet can carry you where ſuch evil occaſions cannot overtake you. For this cauſe ſome are ſaid to leave the world, and to retire unto their Prayers; not that any man can go out of the world till God receive his Spirit at the laſt hour; but becauſe they are ſequeſtred into a ſtrict courſe of life, as into another world, where the old man and his concupiſcence cannot find them out. And ſo much for the ſecond reaſon, why the Tempter did leave Chriſt, Quia victus, he was beaten and deluded, the ſting of the Dragon would not enter into Chriſt, and yet he had ended all his temptation.
Put the laſt reaſon to the former, why he left our Saviour, and the Point is done, Quia idololatriae convictus, becauſe he was both guilty, and convicted of Idolatry for the Antecedent ſuggeſtion, If therefore thou wilt fall down and worſhip me all ſhall be thine. No diſputation is to be held about ſuch blaſphemy as this, but take that which is thine own, and be gone, without any longer parly. There is no Society, no Communion in Chriſt to be held with Idolaters; they muſt leave us, or we muſt leave them. Whether the Idolatry be Error perſonae, a quite miſtake in the perſon, taking thoſe things for God which by nature are no Gods, (this was Idolatry indeed at the worſt, and in the moſt loathed deformity) or though it be but error in modo colendi, an idolatrous manner of worſhipping the true God, whoſoever are infected with either of theſe crimes are to be ſhunned much more than thoſe in the Old Law that had the infection of Leproſie in the fleſh. The Children of Iſrael worſhipped the true God in the Calf that Aaron made (I have ſaid enough of that before) there was no error in the perſon whoſe honour they propounded, they meant all to God; but it was a misbegotten invention of their own, which could not conſiſt with the pure and ſincere worſhip of the divine glory; the ſuperſtitious manner was enough to cut them off from the Congregation of their Brethren. For Moſes charged the Sons of Levi not to excommunicate them, but to be their Executioners (a particular ſeverity for that fault, and for no other) put every man his Sword by his ſide, and go in and out from Gate to Gate throughout the Camp,Exod 32.27. and ſlay every man his Brother, and every man his Neighbour, and every man his Companion, and they did ſo. All Neighbourhood, Companionſhip, and Brotherhood was to be diſſolved with Idolaters. Elias fled into the Wilderneſs, or took up a private Manſion in Sarepta, and ſuch ſecret places, rather than abide in the face of Iſrael, where the filthy worſhip of Baal was profeſſed: And though he had ſhewn himſelf to Obadiah, yet he would not go down with Ahab to Jezreel till the whole Fry of the Prieſts of Baal was deſtroyed. And which is more remarkable in Gods Judgements againſt that capitol ſin, for three years and a half no Rain had faln upon the earth in all that Land; but as ſoon as ever thoſe that ſacrificed to Baal were ſlain, in the very next verſe ſays Elias to Ahab, Get thee up, eat and drink, 1 Kings 8.40.for there is a ſound of abundance of rain. You ſee that the Heavens did deny ſuſtenance to the earth even untill the very hour that Idolatry was abandoned. I ground my Doctrine but very ſeldom upon Propheſies which are not fulfilled, or whoſe interpretation is not very evident, yet for once I will be bold to cite another mans judicious conjecture, that the Spirit of God in the Revelation, Chap. vii. doth ſo bury Idolatry in oblivion, that he would not have it named in that Catalogue, where the true ſervants of God are rehearſed. For thoſe holy ones, who had the Seal of the living God, are reckoned in the Apoſtolical number, becauſe they lived and died in the Faith of the Apoſtolical Doctrine, twelve thouſand out of each of twelve Tribes, and the Tribes are named from the Kindreds of Iſrael, even the Sons of Jacob, yet none are ſaid to be ſealed of the Tribe of Dan; and though Manaſſes be mentioned, yet his brother Ephraim is not ſpoken of, but Joſeph, the Father of them both in his place. I approve that Interpreters way, that ſays the names of Ephraim and Dan are not in this Liſt, becauſe they were the firſt that let in Idolatry into the Church of God after Moſes died. The certainty of that is to be found in xvii and xviii Chap. of Judges. Micah, a man of Mount Ephraim, was the firſt we read of that had an houſe of Gods, Chap. 17.and a molten, and a graven Image (he kept theſe in honour of the true God, you may ſee that in the Chapter as clearly as your hand at noon-day, that is no excuſe) in Chap. xviii. The Da…tes rob this man of his Gods, and the children of Dan ſet up Micahs graven Image, which he made, all the time that the houſe of God was in Shiloh; for theſe Idolatries the names of Dan and Ephraim are not in the bleſſing of that book of life. Then what agreement can be made with them, or what unity in the outward profeſſion of the faith, who will worſhip God in Pictures and Statues, and give religious honour to Creatures? Moſes incited Levi that ſuch ſhould not live; Elias would not converſe with men, till the whole ging of thoſe that ſerved Baal was deſtroyed: the Angel of God omits the names of Dan and Ephraim in the recitation of the Faithful; our Saviour forbore to ſend the Devil packing for the two former Tentations, but utterly caſts him off, and as one ſays upon my Text, excommunicates him from his bleſſed company, as ſoon as ever his mouth formed Idolatry, Then the Devil leaveth him.
We uſe to ſend Spials after our enemies in battel, to mark where they take up their lodging, whether they march fairly from us, or whether they are put to flight. After the rule of this policy it may concern us, you ſee, to note whither the Adverſary betook himſelf when he departed from Chriſt. So that the next queſtion is not unneceſſary to be anſwered, to what place he went upon the leaving our Saviour. Some do ſo interpret it, as if this mighty Fury before theſe temptations were caſt out of heaven into the earth, but from that time that Chriſt rebuked him, and bad him avant further, he went away from the earth to the loweſt darkneſs: And that Beelzebub was bound he ſhould hurt the earth no more in his own perſon, but only by his Inſtruments. Binding is metaphorically taken to be bridled from doing miſchief, if not altogether, yet at leaſt in ſome reſtraint: So our Lord ſpeaks in a Parable, Mat. xii. 29. that in caſting out Devils, he entred into the ſtrong mans houſe, and bound that ſtrong man, and ſpoyled his houſe. Bound him from tormenting thoſe whom Chriſt would ſpare. But as yet he was not bound in chains of eternal darkneſs. No leſs than three of the Fathers, Irenaeus, Hilary, and Hierom expound that in the xii of St. Matth. by this place of my Text, that the ſtrong man was bound when Chriſt retorted all his temptations. As yet he is looſe to do hurt, and ſhall be looſe for the trial of the Elect, and for the puniſhment of ungodly doers, till Chriſt have gathered all his Saints about him in the Kingdom of heaven.2 Pet. 2.4. The evil Angels are reſerved unto judgment, it is St. Peters phraſe, they ſhall find the worſt at laſt, and that they know well enough; for when our Saviour dealt roughly with them, and even afflicted them with ſome pain, as it is ſuppoſed, when he caſt them out of men poſſeſſed, they expoſtulate it as an injury, Art thou come to torment us before the time? As who ſhould ſay, What? Tormented before the day of Judgment? I like it not therefore to have it ſo expounded, that the Tempter went from Chriſt to take up his lodging in Hell for ever? Surely, againſt the Paſſion of our Lord, the Prince of darkneſs, and all his Litter, had their free exerciſe to ſtir up enemies againſt him more than ever. Says he, This is your hour, and the power of darkneſs, Luke xxii. 53. And if that were done in the green tree, what ſhall be done in the dry? If they might uſe the Maſter ſo, what exemption can the Servants expect? They may rove about, and hurt the world till the day of Judgment: They thought they asked but their due when a Legion of them petitioned not to be ſent in Abyſſum, into the bottomleſs pit of Hell at that time, and not to be committed to that woe ſooner than the laſt and dreadful day of the Lord.
He had his licenſe then, when he went from Chriſt, to go to and fro in any place of the earth, and to walk up and down in it; as he once anſwered God in the hiſtory of Job, Quocunque eunt ſua ſecum ſupplicia circum ferunt; Whereſoever they go they carry torments about with them, Envy, Deſperation, the terrour of endleſs Wrath to come, and unſpeakable vexedneſs to be deprived of the viſion of Gods glory. Theſe are the Plagues that cleave unto them who depart from Chriſt. But how is it intelligible that this baniſhed Spirit could leave our Saviour? Adam when he was new faln was no wiſer than a new-born babe, that hid himſelf from God: And as Adam had loſt the ſpirit of Innocency, ſo Jonas had loſt the ſpirit of Propheſie when he fled away by ſhipping from him, whoſe dominion is in the Sea, and his right hand in the Flouds From him therefore Satan could not go, from the light of his countenance, from the comfort of his face he might go. Nemo loco, Rupertus.ſed iniquitate à Deo elongatur; No diſtance of place is remote from him, who is with every thing, and about all things, and in all things; He is as much in that place which every Creature takes up as the Creature it ſelf, yet without any impediment to the locality of it; but our iniquities ſeparate between God and us, and where there is the moſt ſin, there is the greateſt ſeparation. But to come to the plaineſt, and moſt textual anſwer, Chriſts Manhood is not receptive of Omnipreſency, ſo the Devil left his Humane Nature for a ſeaſon, and was not near it; he went away to ſeek out thoſe with whom he might more probably skirmiſh to get a victory. If I ſhould ſay, the Tempter went not far from thence, but hovered ſomewhere about Judaea, the conjecture were not altogether without a foundation; reaſon leads me to think he was very inquiſitive about our Saviours ways, and watchful to eſpy what miracles he wrought, what he ſaid, how he might ſtir up enemies, and unbelievers againſt him, and ſome, worſe than Parricide, to betray him. St. Luke ſays, He left him but for a ſeaſon, after theſe temptations, as if he were ever in harmsway to offend him. But above all, I perceive by another of the Evangeliſts, that the brood of Hell frequented the Land of Jurie, in the days of our Saviour, more than all other places in the earth, a Legion of them in one man, many Regiments of them in others that were poſſeſſed. There was their Theater to play their wicked part, where the Goſpel might be moſt offended, rather than in all the world beſide. Therefore St. Mark ſays, one of the Devils, which he caſt out, beſought him that he would not ſend him out of that Country, Mar. v. 10. They ſhould want work in unfrequented places: Idolatrous Cities, though moſt populous, were their own already; their quickeſt trade lay in Judaea at this time, here grew the unwillingneſs to leave that Country: But now it is time to leave that queſtion, to what place Satan ſhifted when he was commanded to leave our Saviour. Give ear to the next queſtion, Whether ever he returned again?
It is St. Lukes meaning, that we ſhould take notice he returned again, and infeſted our Saviour after this bout, for he ſays his departure was but foreign, for a ſeaſon, and no more. It was but for a ſhort truce indeed, till he had caſt about to riſe up againſt Chriſt in another faſhion, not by tempting him to ſin, but by exerciſing his patience under rebukes and miſery; and finally, to work his death by treachery. He knew him by this time to be his own Lord againſt whom he had rebelled, in whom it was impoſſible to imprint any blot or blemiſh of iniquity: But becauſe that Humane Nature which Chriſt had aſſumed into his Perſon was of the Seed of Abraham, and therefore obnoxious to death; the Devil plotted his deſtruction from time to time, and wrought his purpoſe at laſt by putting it into the heart of Judas to betray him, being not adviſed out of the Scripture (as he might have been by reaſon if God had not blinded him) that our Saviour by death would overcome death, and pull down the mighty one from his ſeat by triumphing on the Croſs. An ordinary curſe ever ſince upon malicious perſons, the ruine of thoſe, againſt whom they are bent, falls upon their own head, and cruſheth them to pieces. But this was the ſervice for which Satan returned again, to vex his body after a ſeaſon, becauſe his ſoul was ſpotleſs, to oppoſe his proſperity becauſe he could not hurt his vertue. Thus Bonaventure comprizeth it, Tentavit emollire per blanditias, ſed modicum tempus tentabit frangere per miſerias. Now he tried our Saviour with fair offers, after a while he will thruſt at him with foul calamities: Now his own hand is in the work, but then his Inſtruments.
The uſe of it ſhall come home to our ſelves thus: The Lord ſometimes takes off our foe from us, and gives us breathing time after temptations, it is but for a ſeaſon, not to flatter our ſelves with quietneſs and ſecurity,Calvinus. but to repair our ruines to keep out the batteries that will enſue. It is but a refreſhing after the fit of an Ague, the ſick day is coming again: Like a calm upon the Sea, while a ſweet gale blows, what; ſenſible man will not have all things ready for a tempeſt? Remember the Parable, Luke xi. And what the unclean Spirit ſaid, I will return into my houſe from whence I came. Like the Aſſyrian Souldiers, when they had once found the way into the Land of Judaea they could never be dealt withal to forget it; Hezekiah, or whoſoever might hire them to go home again for one year, but the next Summer following they were ſure to make a new invaſion. And do not ſtand too much upon affiance, I have conquered theſe and theſe tentations often, I dare truſt my ſelf now upon the brink of theſe ſins, and ſhall never be thruſt in; to make ſuch ſecurity more doubtful and ſuſpicious Caſſianus hath a fit ſimilitude; ſays he, A Fox will ſtretch himſelf for dead that Poultry may come into his reach and never fear him; yet if they do ſtalk towards him, they ſhall find to their coſt he is not paſt doing miſchief: So the Tempter will give back, as if he were fled for ever, but he departs only for a more ſeaſonable opportunity, and will return again with ſeven ſpirits worſe than himſelf, when you are worſt prepared. The holieſt Fathers of the Church had fleſh and frailty in them, and can ſpeak in this point as well by Experience as by Art and Meditation,Greg. lib. 3. Mor. c. 8. and this is their common verdict, Quo valentius vincitur, eò ardentius ad inſidias inſtigatur. If he be vanquiſh'd by him that is ſtrong in faith, it ſharpens his edge the more to make his part good again by Art and ſubtilty. And ſo much for this laſt Point upon the firſt general part, Satan departed from Chriſt but for a ſeaſon.
But now he is gone, though like a Wolf regardant, looking back upon the Flock from which he was beaten: And Chriſt had ſuch company in exchange, that my Text bids us mark and ſee the ſucceſſion that followed, and behold Angels came and miniſtred unto him. This Particle of wonder, Behold, is a Dial or Index to three things: Firſt, To note a moral alteration, a lewd one is diſmiſs'd to receive an holy train in his room; here was an accurſed Spirit parlying with Chriſt, inſtead of him here is a volly of Angels. Whoſoever he be that hath taken delight in the company of wicked men, and ſorted himſelf with thoſe that have not the fear of God before their eyes, let him caſt them off, and abandon their Society, and he ſhall find heavenly comforters in his ſoul, as if Angels miniſtred unto him. Qui expellit à ſe Satanam, allicit ad ſe Angelos; Bid Satan get him hence, and the Angels take it for an invitation that they ſhould pitch their Pavilions round about you. Lot lived like a ſtranger in his own City, and converſed not with the men of Sodom, they called him a ſtranger, he ſhut himſelf up, and barr'd his doors againſt thoſe filthy people: What could he do more to keep the ungodly from his very ſight, as David ſaid? Thus eſtranging himſelf from the converſation of pernicious ſinners he made himſelf ſit to give hoſpitality to Angels. A good Leſſon for theſe times, wherein ribbald roaring company is rather ſought for than declined. A ſtrange thing, that a Chriſtian, who feels ſome comfort in Chriſt, and deſires ſalvation in his bloud, ſhould, with ſo much affection and longing, thruſt himſelf among them, whoſe deſperate behaviour is eaſily perceived, if repentance help not, to tend to utter damnation. St. Paul was weary of his own body, called it a body of death, and groaned to be delivered from it becauſe the Fleſh rebelled againſt the Spirit. Did he loath himſelf that he might love Chriſt the more? And will you invite thoſe into your friendſhip and fellowſhip that blaſpheme Chriſt? Shake off this duſt from your feet, all prophane, intemperate, laſcivious perſons from your familiarity, if either you expect that God ſhould give his Angels charge of you in this life, or make you partakers of their fellowſhip of heavenly glory in the life to come.
The next thing towards which we turn our eyes at this word behold, is the alteration of reſt and quietneſs; before, there were aſſaults, and troubles, and moleſtations, all this is changed in a moment into peace and tranquillity, which ſhall be the certain iſſue of all thoſe that fight a good fight with patience, Semper aſperiora laetiorum viciſſitudine mitigantur; Salm…ron.Rough beginnings have joyful events, by the temperature and viciſſitude of Gods gracious mercy. Such as were called proſperous among the heathen, moſt uſually the beſt ſhare of their fortune was in the forepart of their life, and their end was lamentable; the ſeven firſt years in Pharaohs dream did betoken plenty, but the ſeven laſt years famine and ſcarcity; the head of Nebuchadonoſors Image was of Gold, and the toes of Clay; the rich man had a great time of gathering, more than he knew where to beſtow it, but in one night loſt his ſoul and all. This is an unkind, and an unnatural method to taſte the ſweeteſt at the top of the Cup, and after a little ſipping to have our teeth ſet on edge with Aloes. Doth it not taſte better when the gracious providence turns the lot thus? Firſt, a Deluge, and then a Rainbow: Firſt, a Captivity, and then a joyful return: Firſt, a Diocleſian, and then a Conſtantine: Firſt, the impugnation of the Devil, and then the Congratulation of Angels. Man goeth forth unto his work, and to his labour untill the evening, ſays the Pſalmiſt: There is a time to give the body a ceſſation from toil; and do you think the Lord doth not meaſure out, when he will give the ſoul and ſpirit relaxation from miſery? As a ſtranger is received at night, and bids God b'you in the morning; ſo indignation, and the ſeverity of chaſtiſement are ſtangers unto the Lords clemency, he calls vengeance Peregrinum opus, his ſtrange work, Iſa. xxviii. Therefore it ſhall be diſmiſſed from him like a ſtranger, after it hath ſtaid a while. Heavineſs may endure for a night, but joy cometh in the morning, Pſal. xxx. 6. Tentations have their bout, and the ſtorms of hell their period, but the good Angels know their qu when to enter, and to turn the ſcene, Behold the Angels came and miniſtred unto him.
And once more this note of admiration, Behold, bids us regard to what alteration of dignity the truly humble are called, Recuſavit dominatum in homines, Fſtius.& habet imperium in Angelos. Our Saviour turn'd away from that ambitious ſuggeſtion, All this power will I give thee, and the glory of them: He deſired not to have a Kingdom in this world, or to have the pre-eminence of men, and loe the pre-eminence over Angels is given unto him: And it is more dignity to have two Angels miniſter unto him than to have ten thouſand Kingdoms. Every part of Chriſts humility was inlaid with honour to recompence it. To be laid in a Manger was not ſo vile as it was moſt magnificent to be adored of the Wiſemen of the Eaſt; to be viſited by Shepherds was not ſo contemptible, as it was moſt glorious to be proclaimed of Angels. To ride upon an Aſs was not of ſuch debaſement, but the cry of the children made amends, Hoſanna, bleſſed is the King that cometh in the name of the Lord. It ſavoured not ſo much of infirmity to be tempted of the Devil, but it is ſupplied as much with Majeſty to be attended by the Cherubins. No part of his humility went without a reward from the firſt to the laſt; nay, the laſt part had amends made for all. He humbled himſelf unto the death, even unto the death of the Croſs, propter quod, wherefore God hath highly exalted him, &c. Humility was his direct way to glory; but we think we are out of the way to promotion unleſs we ſhift and ſhuffle for the higheſt place, and the chiefeſt room in the Synagogues. The firſt ſhall be laſt, and the laſt ſhall be firſt; This is a riddle to them that love to ſet their feet upon a riſing ground. Yet David hath laid a curſe upon prepoſterous ambition that it ſhall decline, That which ſhould have been for their wealth, ſays he, let it be unto them an occaſion of falling. The holy Father Baſil loſt no honour in this life by ſhunning the dignity which was intended him, and flying away into obſcurity, when he was called to be a Biſhop. The Apoſtle Bartholomew is reported in ſome hiſtories to have been of the bloud royal of the Kings of Egypt. Was it any diminution to him to have left all to be a poor Diſciple? Is there any Chriſtian King that doth not wiſh he had rather born his Office of Apoſtleſhip than have ſwayed a Scepter? When Princes die their honour ſhall not follow after them, but thoſe twelve humble ones of our Saviours train ſhall ſit upon twelve Thrones judging the twelve Tribes of Iſrael. If ſpiritual thoughts will lift a man up to heaven; an humble man is mounted above the earth all the while he ſeeks thoſe things which are above. Themiſlius, an holy man, put this Leſſon in ſo pure a verſe, as it is beyond tranſlation, foreign, his heart ſunk down when ambition puft him up: but he felt his feet upon the Angels Ladder going up when humility caſt him down. Our Saviour deſpiſed all the Kingdoms of the world, and the glory of them, and behold Angels came and miniſtred unto him.
From this note or preface of attention I paſs on to their perſon that came to miniſter unto Chriſt, and they are Angels. As the Philiſtins ſtood on a Mountain on the one ſide, and Iſrael on a Mountain on the other ſide, and there was a Valley between them from whence both the Armies might behold their two Champions David and Goliah fight it out: So I diſpute not againſt their conjecture that ſay, the good Angels ſtood gazing from one proſpect, and the bad Angels from another, to mark which way the Victory of this Duel would incline between Chriſt and Satan. On the good Angels part this is certain, we are put to no trial by our enemies viſible or inviſible, but they come gladly to the ſpeed of it, and look upon us both with compaſſion and admiration. We are made a ſpectacle unto the world, and to Angels, 1 Cor. 4.9.and to men, ſays St. Paul. As the Heathen did flock in multitudes to the Theaters to ſee the Chriſtians caſt unto wild beaſts to be eaten, which was no little part of their perſecution, that their enemies fed their eyes in ſport with their miſery: So the bleſſed powers of heaven came to behold the ſame ſpectacle, to compaſſionate that cruelty, and to fortifie the ſufferance of the Saints. And if they can be content to be preſent at the skirmiſhes of the Scholars; can it be ſuppoſed they would be away at this time, when the Maſter of the fence was to play his Prize? Beloved, to put this further, ſometimes the Angels gave attendance to Moſes Law, and the Law it ſelf was delivered by a Mediator in the hands of Angels. But their ſtudy and delight was ſuch in the Goſpel of Chriſt, that they gave all diligence to learn and underſtand it in all the myſteries. St. Paul ſays that he was a Miniſter to preach the grace of God, and to teach the Gentiles the unſearchable riches of Chriſt, ſays he, To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wiſdom of God, Eph. iii. 10. A moſt obſervable Text of Scripture, that the Angels of heaven are the learneder for noting thoſe paſſages which are taught touching the Myſteries of our ſalvation in this Church on earth. And St. Chryſoſtom, the loudeſt Trumpet of that Apoſtles glory among all the Fathers, cries out, See if Paul be not an Evangeliſt as well unto Angels as unto men. This is marvellous, and not to be admitted as if the good Angels knew not the Incarnation of Chriſt before, and the calling of the Gentiles. For how could they be ignorant of thoſe divine Leſſons which were ſo obvious and common in all the Prophets? Admitting then that the whole ſubſtance of that Doctrine was known unto them long before, yet many circumſtances were revealed unto them by the actions and paſſions of the Church in after-time. What then? Was Paul, or are we able to explain any thing for the better capacity of Angels? No certainly. Non addiſcunt per Eccleſiam docentem, ſed per ea quae geruntur in Eccleſiâ. Thoſe principal intellectual ſpirits do not profit by the preaching of our Miniſtry, but by things managed experimentally in the Church, which were not ſo clear in Propheſie, or ſpeculation, as when time revealed them. They knew that Chriſt ſhould bruiſe the Serpents head, but when they ſaw it actually performed in repelling the three antecedent temptations, then the myſtery of God was made known unto them experimentally by the Church. Thoſe ſignifications of the Goſpel which the Holy Ghoſt ſent down from heaven,1 Pet. 1.12. even thoſe things the Angels deſire to look into; foreign, to ſtoop down and look into, as Peter and John ſtoopt to look into the Sepulchre, that is, bowed down in humility to look into the great myſtery of the Reſurrection. They are not inanes ſpeculatores, fond and curious gazers, but moſt obſervant and moſt humble learners, they will ſtoop unto the knowledge of the wiſdom of God. And that the Angels did note and pry into all things which our Saviour did in the diſpenſation of his Mediatorſhip, the poſture of the Cherubins upon the Ark is no unſignificant Figure: Says God, The faces of the Cherubins ſhall be toward the mercy ſeat, Exod. xxv. 20. As if the Angels did never caſt their eye off from Chriſt our Propitiator from the Mercy Seat; but did continually deſire him in the fulneſs of time to have mercy upon Sion. So I have made it known, that ſuch diligent attendants, who liſtned faithfully to all the occurrencies of the Goſpel, muſt needs be at hand when Chriſt had ended his combate vvith the Devil.
And ſo ready at hand, that it is noted, theſe Angels are not ſaid to deſcend from heaven, as if they had been far off in another world, but to come and miniſter, which betokens a near attendance, They came and miniſtred unto him. And now Satan ſees more by the event, by this officious ſervice of the Angels, than he could extort by all his temptations. Homo eſt quem ipſe tentat, Deus cui ab Angelis miniſtratur; He muſt be a man that ſuffered ſuch temptations, but he muſt be a God that had ſuch Miniſters. Chriſt came not to be miniſtred unto, but to miniſter, Mat. xx. 28. That is, in St. Pauls words, He took upon him the form of a ſervant, Phil. ii. 7. For the very form of a man is the form of a ſervant. Yet this ſervant thinks it no robbery to be equal with that God to whom all the powers in heaven and in earth do bow and obey. But wherefore came the Angels now? Do they come to bring aſſiſtance when the Devil was vanquiſhed, and had left our Saviour? This were as the Adagie goes, Poſt bellum auxilium; Choraebus brought ſuccours to the Siege of Troy when the fray was ended. They miſs of the right intention that think the Angels came for this end: It was not to ſtrengthen him againſt his enemy that was beaten and vanquiſhed, but to miniſter and ſtand before him for theſe reaſons: Firſt, poſſibly to ſpread a Table for him in the Wilderneſs, and bring him meat, becauſe he had now faſted forty days and forty nights without intermiſſion. Not as if he could not be ſupplied without their proviſion, but it was his pleaſure they ſhould attend upon his diet, to let his enemy ſee there was another way to feed his body than to make ſtones of bread. And this was it, it may be, that plurally many Angels came to miniſter unto him. Had they been required barely to provide him neceſſaries, one Angel could have brought enough of ſuſtenance to give one man a meal, but becauſe this was intended not for any neceſſary relief towards his perſon, but to ſhew his excellency above thoſe heavenly hoſts, Behold a multitude ſtood round about him, and Angels came and miniſtred unto him. Secondly, they might come to comfort him after theſe many Agonies he had with the powers of darkneſs. Ad ſolatium refero, ſo Calvin on my Text. When he prayed earneſtly in the Garden to have the Cup paſs from him, there appeared an Angel unto him from heaven ſtrengthening him, Luke xxii. 43. This was their promptneſs to do all dutious offices to the Son of God, Non ex neceſſitate, ſed ex officio, not for neceſſity, as if he wanted ſuch as they, but out of bounden obſequiouſneſs. Toward us their care and charity is truly neceſſary, and their friendſhip to ſuccour us in our conflicts is the mercy of God; as the Angels took up Lazarus to heaven after much want and poverty into Abrahams boſom. Thirdly, they miniſtred unto him, may be well interpreted, they worſhipped and adored him; For when he bringeth in the firſt begotten into the world, he ſaith, Heb. 1 6.and let all the Angels of God worſhip him.
Their foreign is foreign Heb. i. ult. that is, their Miniſtry is for the praiſe and glory of God, whether it be that they ſing Alleluja to him in heaven, or help his Saints upon earth all is one, the one work or the other are both of them their Liturgies: For they miniſter only to Chriſt, or for their ſakes that ſhall be heirs of the Promiſe; as St. Paul ſaid, He ſuſtained all things for the El…ct, 2 Tim. ii. Therefore it is an over-curious, yea, and falſe diſtinction to put degrees between Angels, that ſome laud the Lord continually before his Throne ſome miniſter to his Church; and nothing for the foundation of it but this Prophetical place, Dan. vii. 10. Thouſand thouſands miniſtred unto him, and ten thouſand thouſands ſtood before him. There they ſtood indeed, only to be ſent away of the Lords Errand when he ſhould diſpatch them. For what Scripture can be clearer than the foreſaid place? Are they not all miniſtring Spirits? Let the Sectaries of Thomas limit it, and diſtinguiſh upon it an hundred ways, but the Context of the Chapter will never bear it. For firſt, the manner of the Apoſtles bringing it out, nonne omnes? Are they not all ſo? An Interrogation, as if that were a common notion, and never doubted. Secondly, in the precedents it cannot be ſhifted but that he ſpeaks of them all, excepts none, To whom of the Angels did God ſay, thou art my Son, this day have I begotten thee. Thirdly, if he did compare Chriſt but with one part, and not with all the Angels, the Hebr…ws would have excepted againſt the main ſcope of his Epiſtle, that Chriſt was not more excellent than all creatures above all compariſon. Let it be grounded then for the concluſion of all againſt the fancies of the Pſeudo-Dionyſius, all are miniſtring Spirits, In miniſterium Chriſti propter homines, lent unto us out of pitty and charity, but attending Chriſt out of homage and duty. His they are, ſo we call them now by faith, and ſuch we ſhall perceive them to be by Viſion at the laſt day, Mat. xvi. 27. The Son of man ſhall come in the glory of the Father with his Angels. AMEN.
VII SERMONS UPON The Transfiguration OF OUR SAVIOUR.