A Century of Sermons, Sermon 2
THE SECOND SERMON UPON Our Saviours Tentation.
MAT. iv. 1.
Then was Jeſus led up of the Spirit into the Wilderneſs to be tempted of the Devil.
IN the elder times of the Church, every man can tell you, who is a little acquainted with their cuſtoms, that particular Churches, eſpecially thoſe that were the principal and greateſt Seats, did keep an anniverſary commemoration of the noble acts of the Saints, and chiefly for them who had endured hard encounters for the name of Chriſt, either into bonds and impriſonment, or ſome other ſtern calamity, who were called confeſſors, or into bloud and death who were called Martyrs. And this Ceremony was well inſtituted in praiſe and admiration of their victories, who would not let that truth be overcome which was in their poſſeſſion. Therefore their memory was kept freſh every year for a double benefits ſake, ſays Minutius Felix, Defunctis praemium, & futuris dabatur exemplum; The dead were much renowned, and the living were no leſs edified by their example. What were the conflicts of men that we were ſo mindful of them? And ſhould not we much more remember this for ever famous conflict of the Son of God? Brethren, partakers of the heavenly calling, conſider the Apoſtle, and High Prieſt of our Profeſſion Jeſus Chriſt, who girded himſelf with ſtrength, and with the power of the holy Spirit, and brake the heads of Leviathan in pieces. Magnifie him therefore that rideth upon the heavens as it were upon an horſe, praiſe him in his noble acts, praiſe him in his excellent greatneſs, yea, and rejoyce before him. This oppoſition of the whole battery of Hell againſt him, his conſtancy to ſuffer it, his victory to tread it under feet, hath not only a due commemoration of it once a year, in the Goſpel for Aſh-Wedneſday, or the firſt day of Lent, but every week in the year, ſo often as we read the Litany, we ſpeak of it to his honour, and to our comfort, By thy Baptiſm, Faſting, and Temptation good Lord deliver us.
A great omiſſion might be imputed to Divines, me thinks, if Poets in their verſifying fury ſhould be able to raiſe the Wars of Troy to ſuch an opinion in all Ages, and we ſhould flag in ſetting down the moſt terrible battel that ever was fought between Chriſt and Satan, the truſtieſt Champion, and the deadlieſt Enemy of mans Salvation one againſt another; I ſay, it were a ſhame to our negligence not to be blotted out, if we ſhould not proſecute the deſcription of every circumſtance, I for my part with all requiſite induſtry, and you with all attention. I take this firſt verſe therefore into my hands once again, which was thus diſparted into five points. 1. That among other parts of humility, wherein Chriſt our High Prieſt was made like unto us, He was tempted to ſin. 2. It is expreſſed by what ſort of tentation, neither by the concupiſcence of the fleſh, nor by the vanities of the world, but by the outward ſolicitations of the Devil. 3. Here is the time and opportunity which Satan choſe with all deſpight to ſet upon him, then ſays my Text, that is, in the next place after his Baptiſm, which went before. Immediately, ſays St. Mark, after the voice from heaven had ſaid, This is my beloved Son. 4. We may learn from hence how Chriſt was marſhalled to the combate, he was led up of the Spirit, or as St. Luke more emphatically, Being full of the Holy Ghoſt he was led by the Spirit. 5. It is no idle word in the verſe, that we have the Liſts where the combat was fought, at leaſt where it was begun to be fought, the Wilderneſs.
In the firſt place at this time I muſt bend my meditations to the third of theſe particulars, having diſpatcht the other two in their place before, and that is the time which Satan thought he nickt very right for his purpoſe, then, foreign, it was the Motto of the wiſe man Pittacus of Greece, know the ſeaſons and opportunities of time, and you can hardly fail of that which you enterprize: Yet all things fell out contrary to the imaginations of this ſubtil Serpent, that the time which he thought was moſt in ſeaſon was moſt out of ſeaſon: it was no ſuch a critical hour as he hoped for. But why was Chriſt tempted then? So lies the queſtion, and thus I anſwer it in the firſt place, becauſe our Saviour had been lately baptized;Luk iii. 21, 22. then as ſoon as ever he was initiated in the Sacrament of purification, then the engines of iniquity were planted to overthrow him. If Chriſt had been as one of us, who are prone to relapſe into our former filthineſs, after we have vowed a new life to God, this had been a likely way to have ſped, and as dangerous as the counſel of Achitophel. A Penitent that hath newly bid adieu to all unclean converſation, newly gone out of Sodom, goes upon a tickliſh ground, and ſtands not ſo ſure, but that he is eaſily thrown down. Lucerna recens extincta levi flatu accenditur; Granaten.how often have you ſeen a candle put out by a miſchance, and blow the ſnuff preſently while it is hot it flames again: So carnal concupiſcence being but lately corrected in a good Convert by the fear of God, take heed the Devil blow not preſently upon the ſnuff, for an eaſie matter will make it flame again. A man that hath lately begun a good work which is pleaſing to God, muſt keep a Midſummer watch over it, a double guard more than he ſhall need when he is grown into cuſtom and continuance. So Chryſologus doth abet this very reaſon which I give upon my Text, Diabolus primordia boni pulſat, ſancta in ipſo ortu feſtinat extinguere. Satan hath a more malicious aim than ordinary at the firſt fruits of holineſs, he would crop the beginnings of reformation before they grow up to perfect fruits of amendment of life.
The ſmalleſt bird can pick off the bloſſoms of a tree; if that bloſſom be not nibled away, but grow a fair apple, the hurt is ſmall that the fouls of the air can do unto it: So the firſtlings of a godly life are in the greateſt danger; upon maturity of holineſs, when the fear of God is well rooted in the heart, thoſe unclean Harpies of the air, the Devil and his Angels ſhall be leſs able to annoy us. Scit quod fundata ſubvertere non poteſt, ſays the former Author; Satan wants no ſagacity to obſerve his advantages, but is aware that if the Camp put their Spade into the ground for a few days, and caſt their trenches, they will hardly be diſplanted. An Army that is not long ſet down before a place is more eaſily removed; ſo I ſay once for all, that I may roul the ſame ſtone no more, expect to find the greateſt impediment from the Tempter at the beginning of a good work. As the Children of Iſrael were never ſo full of Wars as when they firſt ſet foot into the Land of Canaan. How many Factions bandied againſt David when he firſt took upon him the Kingdom? Prohibition upon prohibition againſt Nehemiah when he laid the firſt ſtone to re-edifie the Temple. When the firſt foundations of heaven were laid the proud Angels themſelves fell: upon the firſt plantation of Paradiſe Adam fell: upon the firſt promulgation of the Law the Iſraelites worſhipt a Calf in Horeb. Becauſe the firſt fruits are the Lords, therefore this rebellious monſter would corrupt them. Be not troubled therefore (ſo St. Chryſoſtom comforts) if you be infeſted with perilous tentations after Baptiſm, after receiving the Lords Supper, after your Prayers, after your being at Church, foreign, This follows of courſe, it will often be ſo. If you ſeek to quench the Devil he is nothing but fire and flame. But eſpecially a Jew or Pagan being of ripe years, renouncing Infidelity, and receiving the waters of Baptiſm for the remiſſion of ſins in the bloud of Chriſt, they are the perſons at whom the Adverſary will ſtrike with all his force, after the ſimilitude of this tentation. There is a Text ſomewhat obſcure, Luk. xi. 24. That an unclean Spirit walkes through dry places, ſeeking reſt and finds none▪ St. Hierom doth thus interpret thoſe dry places, Loca inaquoſa ſunt gentes aridae, nondum aquâ baptiſmi irrigatae; Towns and Villages are ſcited by ſprings and rivers for the moſt part; dry places, where no waters are, want the frequency of men, and thither the unclean Spirit reſorts; theſe dry places, ſays he, are thoſe barbarous heathen upon whom the dew of heaven did never fall, I mean the ſprinkling of Baptiſm: Tolet annot. 5.But among theſe the malicious one finds no reſt, Non invenit requiem, quia non habet cui noceat; theſe, alas for them, are quite loſt already, he finds no reſt among theſe, for he wants matter to work upon, therefore he returns to the houſe from whence he came, to the houſe newly ſwept, to them who were lately baptized, and had put on Chriſt.
Secondly, Juſt before the Spirit of God came down upon Chriſt in the ſhape of a Dove; and although that Spirit was upon him in all fulneſs and abundance ever ſince he was made man, yet that apparition did manifeſt him to have received the rich talents of grace in moſt plentiful meaſure. Hereupon was the envy of the Devil enflamed, In majorigratiâ major tentatio; Where there is the moſt ſanctification, it falls out very often that there is the moſt tentation. The Devil is like a thief who will venter for the greateſt booty; they that beſet an houſe to rob it, ſays St. Chryſoſtom, look for caſh, and where tentations beat hard againſt a man, it is to be granted that there are good gifts in the ſoul, of which the envious man would bereave us. foreign, it is evident that there is a great treaſure committed unto thee, becauſe Satan would break in and ſteal. If you ask who are moſt empeſtered with the aſſaults of the wicked one, the queſtion, ſays Aquinas, is to be divided with this diſtinction, Potentia Diaboli eſt reſpectu infirmorum, fervor reſpectu perfectorum; the weakeſt and worſt of men are moſt obnoxious to his power and domination, the ſtrongeſt and beſt of men are moſt obnoxious to his aſſault and fury. Among all the twelve Diſciples he can eaſieſt poſſeſs the heart of Judas, but among all the Twelve he did moſt deſire to winnow Peter. Where God gives a man a large meaſure of grace, withall he gives the Devil the larger Patent Do not ſay, I am caſt out of the ſight of the Lord, and faith is much weakned within me, for the provocations of ungodlineſs vex me ſore: It is quite otherwiſe, Chriſt will not ſuffer you to be tempted above that which you are able to bear, but a ſtiff knot can endure a more maſſie wedge, and a ſtrong defendant ſhall have a ſtrong Antagoniſt. Faith is called a Shield, the Word of God a Sword, Righteouſneſs a Breſt-plate; is not ſuch Artillery as this fit for an hot skirmiſh? foreign, He that hath the weapons of the Spirit let him gird them about him to fight. And this is it that I ſay why Chriſt was now tempted upon the manifeſtation of the Holy Ghoſt, for the more grace, the more tentation.
Thirdly, There is no bait at which the old Serpent will bite ſooner than the lofty commendations of the Saints. At the Baptiſm of our Saviour, and the deſcenſion of the Holy Ghoſt, there came a voice from heaven that did reſound his glory far and wide, This is my beloved Son in whom I am well pleaſed. Then was Jeſus led up of the Spirit into the Wilderneſs to be tempted of the Devil. The heathen were wont to ſay, be moderate in the commendation of any man, whatſoever was over-praiſed was obnoxious to the envy of the Gods. Indeed, as for the Gods of the Heathen they were but Spirits of damnation. And whatſoever is highly praiſed, an helliſh envy dogs and follows it to take away the Garland from it. Breves & infauſti populi Romani amores, ſays the Hiſtorian; Thoſe whom the people of Rome did much proſecute with their love and applauſe they were never long proſperous. What was the begining of Jobs affliction? But thoſe words wherewith God did ſo graciouſly teſtifie to his integrity, Haſt thou conſidered my ſervant Job that there is none like him in the earth? Job i. 8. Some, that are bold to conjecture, ſay as much for David, the envie of the Devil was ſtirred up againſt him, becauſe he was called a man after Gods own heart. They carry the ſame conceit upon the firſt time that Peter was ſmartly rebuked, Get thee behind me Satan; immediately in a few verſes before that Encomium was given him, Thou art Peter, and upon this rock well I build my Church. Nectens ipſis ex vincula ſertis. As the Poet, ſays the waggiſh Boys, took Silenus his Garland, and made fetters therewith to bind him: So Satan contrives miſchief out of the Garlands, out of the praiſe of the Saints. And certainly too much elevation of praiſe is a dangerous precipice to be tumbled into temptation; or if it do not work to the ruine of the living, this wolviſh projector can bring his ends about to the injury of the dead. For certainly the large Panegyricks and Commemorations made yearly upon the Feſtival of the Saints and Martyrs, (whereof I ſpake in the beginning) ſtirred up the envy of the Devil to ſow Tares among the Wheat, to beget invocations of Saints, proſtration before their Images, adoration of Reliques, and the whole ſpawn of Idolatry. If God lend his own voice to the praiſe of Chriſt, this infamous Lucifer attends cloſe to blot it out, and to make God a liar like himſelf, for if he could have entred the tentation of any ſin into Chriſt, he had not been the Son in whom the Father was well pleaſed.
Fourthly, Chriſt had ſpent thirty years of his life in Judaea, and it is moſt probable to hold, that in all that ſpace Satan did not caſt the leaſt tentation before him. Was this the time for the powers of darkneſs to begin their fury more than ever before? So it ſeems, and for this reaſon; for thoſe thirty years he was obedient to his Parents without the leaſt noiſe made that he was the eternal Son of God, that came to ſave the world, and paſſed away his time in ſuch obſcurity, that there is no print or footſtep of any rare action that he did, ſave that he diſputed with the Doctors at twelve years old in the Temple. But as ſoon as he began the work of his Mediatorſhip in open publication, as ſoon as ever he began to advance the Banner of faith, that all that believed in his name ſhould be ſaved, Hell could contain it ſelf no longer, but belch'd out defiance againſt him. The Heathen had a common Maxim which Plutarch liked not, foreign,Plut. in vit. Dion. the Apparitions of evil Spirits never infeſted any one that was wiſe and judicious. This did not reliſh with that Author, becauſe Dion and Brutus, a pair of moſt renowned Captains, were even diſtracted with Phantaſms and viſions that haunted them: So he, whoſe opinion is good, but upon another ground, and it is thus. Satan hath ever ſtrived to ſet ſhoulder to ſhoulder againſt them who have either been the beginners, or the reſtaurators of the Doctrine of the Kingdom of heaven. That word of the Angel ſet him on fire worſe than Hell it ſelf, Evangelizo vobis, I come not with the Law, but I do Evangelize, I bring good tidings of great joy to all people; and when Chriſt began to ſet that Goſpel on foot, it was inſufferable to the Devil, he muſt tempt him in the Wilderneſs. Remember the tempeſt which was raiſed when Chriſt was embark'd to ſail over the Lake of Genazeret to the Gaderens. It was a tempeſt conjur'd up, I ſuppoſe, by means Diabolical, that the Gaderens, who were the moſt part Gentiles, might not hear of Righteouſneſs, and Salvation. The Spirit cried out to Paul to come over to Macedonia and help them; He and Silas found no better entertainment than to be ſcourged for coming to Macedonia, Acts xvi. 9. How long, how many hundred years were all the skilful men in the world deluded, nay, how long bewitcht? I may well uſe that word, that neither by the Sphere, nor by Navigation, nor by any other conjecture, ſo many nimble wits and induſtrious men could not find out ſo large a portion of the world as America. We were all ſo long held in ignorance, that thoſe miſerable and vaſt multitudes of Nations might be held in infidelity. And our late Stories report, that many dear Servants of God, who have ſailed thither, as well to enlarge Chriſts Kingdom as their own means, have ſuffered moſt unuſual wrecks and ſtorms at Sea; nay, that they have encountred Phantaſms and Apparitions in all likelihood Diabolical.
I will make no long excurſion here, but a ſhort Apology for one that deſerved well of the reformed Religion. Many of our Adverſaries have aſperſed Luther with ill words, but none ſo violent as our Engliſh Fugitives, becauſe he doth confeſs it that the Devil did encounter him very frequently, and familiarly, when he firſt put Pen to Paper againſt the corruptions of the Church of Rome. In whoſe behalf I anſwer, Much of that which is objected I cannot find in the Latin Editions of his works which himſelf corrected, although it appears by the quotations ſome ſuch things were in his firſt Writings ſet forth in the Dutch Language. 2. I ſay no more than he confeſſeth ingenuouſly of himſelf in an Epiſtle to Brentius, his meaning was good, but his words came from him very unskilfully, and his ſtile was moſt rough and unſavoury. St. Paul ſays of himſelf, that he was rudis ſermone, 2 Cor. xi. 6.rude in ſpeech: But Luther was not ſo much foreign, the word uſed in Paul, as foreign, after his Dutch Monaſtical breeding, and his own hot freedom, by nature he had a boiſterous clowniſh expreſſion; but for the moſt part very good Jewels of Doctrine in the dunghils of his Language. 3. If the Devil did imploy himſelf to delude and vex that heroical Servant of God, who took ſuch a task upon him, being a ſimple Monk, to inveigh againſt Errors and Superſtitions which had ſo long prevailed, why ſhould it ſeem ſtrange to any man? Ribadenira ſticks it among the praiſes of his Founder Ignatius Loiola, that the Devil did declame and cry out againſt him (believe it every one of you at your leiſure) and why might not the Devil draw near to vex Luther, as well as roar out a great way off againſt Loiola? I have digreſt a little with your patience, to make Luthers caſe appear to be no outragious thing, that weak ones may not be offended when they hear ſuch ſtuff objected out of Parſons, or Barclay, or Walſingham, or out of Bellarmine himſelf. If Beelzebub was buſie with the Maſter, what will he be with the Servants? When Chriſt did begin to lay the firſt corner ſtone of the Goſpel, then he was led into the Wilderneſs to be tempted of the Devil.
I will ſuffer a reaſon of Tolets to make up the fifth place before I leave this Point. Chriſt preſented himſelf upon the deſart of the Wilderneſs to undergo his tentation, before he had wrought many Signs and Miracles, to put a miſt before the Devils eyes, that when he did not ween him to be the eternal Son of God, he might give the onſet without diſtruſt; not as Ahab went diſguiſed into the field, leſt the Army of the Syrians ſhould bend their forces againſt him; but to delude the great Adverſary, leſt he ſhould retire when he ſuſpected to be over-maſtered. Sicut luctator inclinat corpus ſuum ut ſupplantet alium; Bernards ſimilitude I think. Our Saviour omitted no evidence of humility and infirmity to win the day of Satan by this abaſement. As a cunning wraſtler dops downward as low as he can, that he may fetch over his Antagoniſt. But this Point will meet us again upon a larger entreaty. Theſe five reaſons if you can remember them, will give you ſatisfaction, I ſuppoſe, what time and opportunity this was, which Satan choſe with all deſpight to ſet upon our Lord and Saviour, the word of time is very emphatical. Then was, &c.
The next general part comes now to be handled, how the Spirit like a Grand Marſhal brought Chriſt into the field to combate with the Devil, He was led up of the Spirit into the Wilderneſs. I will deliver my mind upon this hint in theſe four particulars: 1. Of what Spirit this place is to be underſtood. 2. How the Spirit did lead him. 3. Why this paſſage is inſerted into the Story, that he was led up of the Spirit. 4. It will be expedient to annex unto theſe, How the grace of God doth lead us, and draw us on to vanquiſh the Devil, and all the corruption that is in us, and to be the Sons of God. Becauſe there is mention of a good Spirit immediately before my Text, that deſcended from heaven upon him in the ſhape of a Dove, and all the buſineſs after my Text concerns an evil Spirit that aſſaulted him with many tentations, therefore the quaere ariſeth, which of theſe did lead him into the Wilderneſs? The Syriack determines it plainly, Ductus â ſpiritu ſancto, he was led by the Holy Ghoſt. And it is of more moment, that certainly the Syriack Paraphraſe took it from St. Luke. Jeſus being full of the Holy Ghoſt returned from Jordan and was led by the Spirit. foreign, they that underſtand Grammer, and the original Text, do eaſily diſcern, that the ſame word in the ſame ſentence implies one and the ſame thing, the latter being an effect of the former, for being full of the Holy Spirit, he was led by the Spirit into the Wilderneſs. And I will parallel it plainly anon with that of St. Paul, Acts xx. 22 Behold I go bound in ſpirit to Jeruſalem. Moreover, the Devil approached not unto him, till after he had faſted forty days he began to be an hungry; for he had no motive to begin his tentations, till he perceiv'd he was in the diſtreſs of hunger like a weak man. Therfore it was not Satan that carried him into this place where he faſted, for then the tentation had begun before he had ſet foot in the Wilderneſs. The caſe is clear, to ſay no more of the firſt Point, that the Spirit which led him was the influence, and impulſion of the Holy Ghoſt.
The ſecond thing to be askt is, how the Spirit did lead him. This can be conceived but two ways: Either by inward inſtigation, or removing him ſuddenly from one place to another, which is called outward tranſlocation. Each way may be admitted, for both are according to Analogy of Faith, and both are favoured out of the Greek Text of ſundry Evangeliſts. You ſhall read in St. Luke, Chap. iv. 1. foreign, he was led by the Spirit, which doth imply, that the Holy Ghoſt did inwardly inſpire that reſolution into him, and did aſſiſt continually while he abode in the Wilderneſs. You ſhall read in St. Mark, Chap. i. 12. foreign, the Spirit driveth him into the wilderneſs, as if he had been tranſported thither in ſome wonderful rapture. And my Text is read thus in St. Mathew, foreign, He was led up of the Spirit. The Propoſition foreign, ſurſum, to lead up, hath either regard to the ſituation of the Deſart, which was by far the higher ground in reſpect of Jordan, where our Saviour was before: Or elſe that he was exalted from the earth, and carried away by the Spirit through the air, untill he came unto that place, where he ſpent forty days in Prayer, Faſting, and Meditation. I dare not contend out of the Scriptures, but that the Spirit wrought both ways upon Chriſt, both carrying his body into the Wilderneſs, and inſtigating his mind.
No unuſual thing in the firſt ſenſe, for the Spirit to tranſport a body ſuddenly through the air, without the motion of the feet, to a place of far diſtance. And although the whole Trinity God the Father, the Son, and Holy Ghoſt concur to that action, and produce it, or perhaps appoint an Angel to be the inſtrument, yet it goes under the name of the Spirit, becauſe that Miracle impreſſeth a ſtrange vertue into a material body, as if it were ſpiritual. How Enoch and Elias were tranſlated on high in their bodies I have declared my mind not long ſince: And ſurely, before Elias his laſt tranſlation into heaven this did befall him often times, Obadiah was jealous of it, 1 King. xviii. 13. It ſhall come to paſs when I am gone from thee, the Spirit of the Lord ſhall carry thee whither I know not. What Ezekiel reports of himſelf, I cannot ſay but it was rather an imaginary than a real rapture, but thus he, Ezek. viii. 3. The hand of God took me by a lock of mine head, and the Spirit lift me up between the earth and the heaven, and brought me in the viſions of God to Jeruſalem. This could not be imprinted in his imagination, but that it was poſſible to be done really. And Gregory meditates well upon it; Every regenerate perſon during the time of this mortal fleſh is ſo lifted up between heaven and earth;Moral. lib. 31. cap. 7. Adhuc ad ſuperna plene non pervenit, ſed tamen ima dereliquit; His converſation and his heart are not altogether in heaven, but they are higher than the earth. What a direct inſtance is that of the Prophet Habakkuk? Dan. xiv. 37He was carrying food to the Reapers in the Land of Jury, and the Angel of the Lord took him by the crown, and bare him by the hair of his head, and through the vehemency of the Spirit ſet him in Babylon. Neither need this be rejected for Apocryphal, ſince there is an example to match it, Acts viii. 39. The Spirit of the Lord caught away Philip, who was then at Gaza, and he was found at Azotus, which two are forty miles diſtance after the beſt deſcriptions of the Holy Land. A Faith that is but linum fumigans; a dusky faith, and ſhines not clearly, may eaſily admit this, for if the birds can cut the air with their groſs wings naturally, who will not be perſwaded that God can make the body of man more nimble and fit for ſuch a motion by his ſupernatural power? But I marvel at thoſe Expoſitors, who are ſquemiſhly conceited againſt that opinion, that they did not frame this objection: God doth not uſe to work Miracles only to ſhew tricks, as one would ſay, no neceſſity requiring. Then cui bono? Why might not Chriſt have gone into the Wilderneſs ſtep by ſtep? What occaſion of moment ſhould urge the Spirit to tranſport him? Beloved, it was thus far expedient, that Chriſt ſhould vaniſh, and no man know which way he was departed, that he might avoid the honour which the multitude would have done him upon that voice which came from heaven, This is my beloved Son in whom I am well pleaſed. So in the ſixth of St. John, after the miracle of feeding ſome thouſands with a little bread and a few fiſhes, Chriſt perceived that they would take him by force and make him a King, therefore he made a ſudden departure, none knew whither till his Diſciples met him walking upon the Sea in a dark night, and a great ſtorm, Mat. xiv. 23. This is reaſon then ſufficient, to decline the people, who were aſtoniſhed at the teſtimony which was given him from heaven, that the Spirit ſnatcht him away in a rapture into the Wilderneſs.
Why this interpretation of the word ſhould not take with you I know not, but I am ſure the next muſt take, foreign, He was led by the Spirit, that is, the Holy Ghoſt did inſpire this heroical reſolution into his humane nature to fight with, and to overthrow the tentations of the Devil. I ſhall reach this doctrine unto you the better upon certain queſtions: And firſt, what needed this Preface of all other before this mighty work, that he was guided by the Spirit? What action throughout all his life did not deſerve the ſame commendation? A young Rhetorician dedicated an Oration to one Antalcidas. What is the ſubject of your Oration quoth he? Says the young Orator the praiſe of Hercules. Fie man, ſays Antalcidas, what needleſs pains have you taken? Who did ever diſpraiſe Hercules? So it may ſeem as redundant an expreſſion, to ſay that Chriſt was led by the Spirit at this time, for through the grace of Union, and the grace of Unction he was always conducted by the Spirit. It is ſufficient for anſwer to this, that this was the firſt exploit of thoſe that Chriſt did act, to ſhew he was the Chriſt, and the Mediator of God and man; therefore this clauſe being prefixt to the formoſt of his actions, is a title to all the reſt, he was led of the Spirit. 2. It is not to be taken per modum inhaerentiae, that he was now full of the Holy Ghoſt, as if he had received a larger meaſure than he had before, but by way of manifeſtation, for the Spirit even now had viſibly deſcended upon him in the ſhape of a Dove. Semper fuit actus à ſpiritu, ſed jam maximè ejus vis apparuit; the common gloſs of the beſt Writers: The Spirit did always lead him, and dwel in him, but now it did appear and put forth its ſtrength. I move another queſtion, (be not offended that I move theſe hard things as it were by way of Catechiſm) are the leadings of the Spirit of more ſorts than one? Yea, theſe two are degrees one above another. The firſt is general to all the Sons of God, for they are all ſtirred up to faith, and hope, and good works by a divine illumination. If ye be led by the Spirit, then are ye not under the Law of the fleſh, Gal. v. 18. The ſecond is ſpecial, to the chiefeſt, and principal Miniſters of God, as Kings, Prophets,1 Sam. x. and Apoſtles, when Saul was anointed King over Iſrael, the Lord gave him another heart, his Spirit came upon him, and he Propheſied. So Chriſt our anointed Prophet prepared himſelf for a famous enterprize, and he had the badge of Gods good liking, The Spirit came upon him, or he was led by the Spirit. Suffer but one interrogatory more, and it is this: Did the Spirit thruſt on Chriſt, and as it were hale him with compulſion at this time? So a man might hap to fall into that error by St. Marks words, The Spirit driveth him into the Wilderneſs. And the Vulgar Latine gives the ſame offence, Luk. iv. 1. Agebatur a ſpiritu; he was puſht on by the Spirit. For anſwer, hard words are ſoon mollified by good conſtruction. The very Heathen could ſay, Generoſus eſt animus hominis, magiſque ducitur quàm trahitur; Mans will is a free generous thing, and had rather be led fairly than drawn forcibly. Therefore the other Evangeliſts muſt be expounded by St. Matthew, that the Spirit led him by illumination, and propounding the will of his Father unto him, not by violence and coaction. So Cajetan, Non vis ſignificatur, ſed efficientia, & impulſus ſpiritus; All was done by the efficacy, and motion of the Spirit, nothing by compulſion.
Some there are, who care not what old Pillars of Divinity they pull down, to ſet up their new deviſes, that hold, that Chriſt did obey his Father, and the Divine Law with ſo much liberty and freedom,Exam. Cenſur. c. 17. p. 190. that it were no offence to ſay, Chriſt could not have obeyed his Father, not have kept the Law, and ſo by conſequent have ſinned; and whereas it is certain he did not ſin, they will neither allow that the Hypoſtatical Union was the cauſe of it (O ſtrange Theologie!) nor yet the grace of Unction, wherewith he was anointed above his fellows, (O ſtrange impudency!) Neither of theſe was fundamentum impeccabilitatis; And all this to maintain, that becauſe he did merit by his obedience, his will was not determined to do good, but left indifferent to good or evil. Away with this over audatious diſputing; Chriſt could not but fulfil all righteouſneſs; I muſt do the works of him that ſent me, Joh. iv. 9. All good things conducible to the work of a Mediator were neceſſary to be done: And it was neceſſary, Gods will being declared, that it ſhould be fulfilled of Chriſt, although he was not neceſſitated by a violent determination,In. cap. 4. Mat. qu. 3. but moved willingly and obediently unto it by a certain perſwaſion. Non neceſſitatus erat, ſed propter illud quod neceſſarium erat ſponte motus, ſays Abulenſis; The object propounded was neceſſary to be done of him, though he accepted it with much alacrity and deſire, and no way driven by conſtrainment. Therefore this was not like Peters caſe, Another ſhall gird thee, and carry thee whither thou wouldeſt not, Joh. xxi. 18. But the hand of the Lord was with him, and carried him whither he liked himſelf. Non invitus aut captus, ſed ſponte & liberè venit, ſays St. Hierom; He was not drawn on as if his own will drew back, but rejoyced as a Giant to run his courſe. To ſay no more but this,Iſa. liii. 7. Oblatus eſt quia voluit; It was his own good will that he was ſlain for the ſins of the world; it was his own pleaſure not to dread death, and it was as much his own pleaſure to grapple with tentations. And ſo much for that queſtion, how the Spirit did lead him into the Wilderneſs.
You ſhall now be partakers of the third thing, why this paſſage is inſerted into the ſtory, that he was led up of the Spirit? Good reaſons are rather to be eſteemed by their weight than their multitude; take theſe few to content you.
1. The Spirit is ſaid to lead him, becauſe de did not run on blindfold, but knew the task which he undertook, he foreſaw the difficulties that he would meet, and weighed them in the balance of judgment and diſcretion; Non ignarus, ſed conſilio ducebatur, ſays St. Ambroſe; The counſel of the Spirit did enlighten him to ſee what he had in hand. Saul thought that David was but a fool-hardy Stripling, and knew not what a perilous thing it was to fight with ſuch a Giant as Goliah, Thou art but a youth, and he a man of War from his youth, thou art not able to go againſt this Philiſtine. But David ſhewed the reaſon of his confidence, the Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philiſtine. He had conſidered Gods mercies and protection, therefore he was led by the Spirit into that noble action. Beware to plod on, like Balaam, with our eyes ſhut; never diſcerning what is before us. Try all things, and prove your own heart if you underſtand which way you walk unto the Lord. Ephraim feedeth on the wind, and followeth after the Eaſt wind, wherein the Prophet deciphers them, that know not what they ſeek after; or at leaſt how they would comprehend it. Some eat and drink their own damnation, becauſe they diſcern not the Lords body; they come by cuſtom to the Table of the Lord not with ſolemn and faithful preparation, theſe are not led by the Spirit. Some lay their hand to this Plow to preach the Kingdom of Chriſt, but never bethought them ſeriouſly what it was to bear the Ark of God upon their ſhoulders; they took the Prieſts Office upon them only for the hire and wages, but never examined whether they were inwardly called, theſe were not led by the Spirit. The Widows in St. Pauls days, who were to continue in ſupplications night and day, theſe were not to be taken into that Society which attended the Church under threeſcore years of age,1 Tim. v. and ſuch as had been diligent in every good work: In after Ages, out of more preſumption than due care, ſome were accepted to take the vow of continency upon them at the age of forty: Others more dangerouſly admitted Virgin Votaries at the age of twenty five: And now every youngling at the age of fourteen is ſolemnly received to be incloyſtered in an unmaried eſtate for ever, before they know the hazard of their own frailty, the iron bondage of ſuch a Vow, or how to avoid the continual tentations of moſt diſcontenting melancholy: theſe took their ſnare upon them by fond enticements, and ignorant devotion, they were not led by the Spirit. This was St. Ambroſe his reaſon of this phraſe.
2. The next owes it ſelf to St. Hilary; Non aliter tentatus eſt quàm ſpiritûs permiſſu, & auxilio; He was led by the Spirit, that is, he maintained this quarrel againſt the Devil by the permiſſion and aſſiſtance of the Holy Spirit. The Holy Ghoſt is not an idle Spectator, but a party that leads us by the hand, and holds up our hands to conquer theſe Amalekites, as Aaron and Hur held up the hands of Moſes. The Apoſtles were like things ſhut up, that durſt not come abroad till they were filled with the Spirit, that had no heart to offer themſelves to the trial of any affliction, but kept out of the way; But in Gods help, as David ſays, they leapt over the wall, and ventured forth out of that narrow impriſonment, and to make ſome ſatisfaction for that privacy, when they lived as recluſes, they travelled boldly through all places of the world, baptizing all Nations in the name of the Lord Jeſus. What durſt they not do for the honour of God when they were led by the Spirit? The Children of Iſrael made no ſcruple to pitch their Tents within the borders of their enemies if the Pillar of cloud did remove before them; ſo whereſoever the grace of God doth carry a man, Gods glory being his undoubted end, (without all vain deluſions, and carnal reſervations) he may be bold to venture. As we read of Sampſon, that before he did thoſe great and heroical exploits againſt the Philiſtines, he was poſſeſſed with the Spirit of the Lord, and the Spirit of the Lord came mightily upon him, when he ſlew a thouſand of the Philiſtines with the jaw-bone of an Aſs, Judg. xv. 14. So it holds in the works of Regeneration, Patience, Obedience, denying of our ſelves, taking up the Croſs of Chriſt, mortifying the body of Sin, theſe cannot be done unleſs the Spirit of the Lord do move upon us.
But according to the method of the Pſalm, firſt we muſt truſt in God to pluck our feet out of the ſnare, before he lead us in the right way, and ſet us upon a rock of ſtone, where we ſhall not be moved. Firſt, lead us not into tentation, that is, leave us not to our ſelves, and then bear us on Eagles wings, and bring us to himſelf, Exod. xix. 4. We do not ſo much deprecate in the Lords Prayer that we ſhould not come near the aſſault of any tentations, as that we may not be drawn into the midſt of them, and there left unto our ſelves. Moſt excellently the Apoſtle, Heb. xiii. 20. The God of peace that brought again from the dead our Lord Jeſus, through the bloud of the everlaſting Covenant, he will bring us out of the Pit-falls of the Devil, that is implied, for it follows, he will make us perfect in every good work to do his will. Ariſtotle hath a rule in his Rhetoriques, how that muſt needs be an excellent thing, which the worſt men deſire they may ſeem to have, though they want it. As liberality muſt needs be a graceful vertue, for few are ſo ſordidly covetous, but that they love to be accounted liberal: So the guidance of the divine Spirit neceſſarily muſt be the moſt laudable principle of all humane actions, for there is not ſo palpable an hypocrite that will confeſs he was led by his own Concupiſcence, or ſeduced by his Paſſions; no, he will pretend it is the fear of God, and his Conſcience that doth lead him in all things. What wonder if Chriſtian Hypocrites have ſuch conceits? For the King of Aſſyria, a Moſt prophane Blaſphemer, thought it was the beſt way to make the ſame pretenſion, when he came to pluck down the living God; Am I now come up without the Lord againſt this place to deſtroy it? The Lord ſaid to me, go up againſt this Land to deſtroy it. And I would it were not the diſgrace of theſe times, that many ſuch live among us, who have their ſecret ſtratagems and deſires to make havock of the ſmall revenue of the Church, and to pluck down the glory and dignity of it, but with the ſame ungodly flouriſh that the King of Aſſyria made, We are led by the Spirit, the Lord ſaid unto us, go and deſtroy this, as they moſt impudently, and ignorantly call it, Superſtition. I will give them the Prophet Ezekiels woe for their reward, Ezek. xiii. 3. Thus ſaith the Lord God, woe unto the fooliſh Prophets, that follow their own Spirit, and have ſeen nothing. Theſe are led on by their fury to bring to paſs the works of the evil one, not led by the Spirit, Heb. xii. 2.as our foreign, our Arch-leader was, to overcome the tentations of the Devil.
The third reaſon is out of St. Chryſoſtoms Quiver, and I cannot exceed beyond that at this time: Non ſimpliciter profectus, ſed abductus. God did inſpire the Evangeliſts to write in this manner; how Chriſt was led when he went into temptation, rather than that he went of himſelf ſimply without more addition, becauſe no man ſhould offer himſelf raſhly and voluntarily to be tempted, unleſs God did put ſome conſtraint and impulſion upon him. It is a moſt cautilous note if you obſerve it; for take the matter right, and conſider Chriſt in himſelf alone, without reſpect of leaving an example to the Members of his body, and it was laudible in him to wiſh ſome trial, that he might encounter the Devil, and ſpoil him of his Kingdom; Tentationem exoptare in eo qui ſuccumbere nequit eſt laudabile; ſay the Schoolmen. It was an heroical magnanimity in Chriſt to wiſh tentations ſo might fall upon him, becauſe he could not be vanquiſhed. And therefore ſome gather an obſervation contrary to St. Chryſoſtom, that our Saviour went into the Wilderneſs, and faſted forty days, and after was an hungry, deſtinating that the Devil ſhould find him out. Obviam procedit Diabolo quem ſcit non pug naturum niſi laceſſitum; He went out to dare the Tempter, becauſe he knew he would not come on and fight, unleſs he were provok'd; yet it is the ſounder way to collect, that for our inſtruction, when we ſhould examine this Story, Chriſt did not go in a bravado, or a challenge to offer himſelf to be tempted, but the Spirit led him; as who ſhould ſay, this was not Curtius in foveam, a precipitated intruſion. Let not man expoſe himſelf to temptation, Dubia eſt victoria, who knows that carries the badge of Adams frailty in his body, whether he ſhall come off with victory or captivity.
Happy is that man and the Lord ſhall bleſs his integrity, who will not come near the ſuburbs of ſin; for no man can keep the Commandments, unleſs he be careful to avoid the firſt invitations of evil, and to ſhun the fartheſt and remoteſt impediments of obedience. Have you ſeen little children dare one another, which ſhould go deepeſt into the mire? But he is more childiſh that ventures further and further, even to the brim of tranſgreſſion, and bids the Devil catch him if he can. I will but look and like, ſays the wanton, where the object pleaſeth me; I keep company with ſome licentious perſons, ſays an eaſie nature, but for no hurt, becauſe I would not offend our friendſhip. I will but bend my body in the houſe of Rimmon, when my Maſter bends his, ſays Naaman; I will but peep in to ſee the faſhion of the Maſs, holding faſt the former profeſſion of my faith. Beloved, I do not like it when a mans conſcience takes in theſe ſmall leaks, it is odds you will fill faſter and faſter, and ſink to the bottom of iniquity. I have read of a Biſhop that was performing the Office of Baptiſm to many that were converted from Gentiliſm, and when a Virgin came near the Font of an extraordinary beauty, he deſired a ſubſtitute to diſcharge the place, for he would not pleaſe his eyes, no not for a few minutes, to look upon ſuch an object as allured his fancy. What a careful Chriſtian this was, that kept off occaſions of ſin, and would not ſuffer them before him, as David charged his treacherous Son Abſalom to keep a diſtance, and not to come near Jeruſalem. Hannibal, that approved Souldier, placed himſelf in a battel where many Darts of the enemy flew round about him; and when ſome commended him, that he ventured his perſon upon the mouth of danger; you miſtake, ſays Hannibal, I am more aſhamed of my ſelf this day than ever I was in my life; that being the General of the Field I came in peril to be wounded. This is well applied to every Souldier that fights under Chriſts Banner; when we are run into tentations, it is good and bleſſed to come off with the leaſt impairment to our innocency. But why did you come ſo near the flame, that you were in peril to be ſcorched? Job comforted himſelf, that he had kept his eyes from wandring. Jeremy was careful neither to lend upon Uſury, nor to borrow upon Uſury. In a word, when Tentations fall upon you by Gods permiſſion, reſiſt them manfully; but if you mean to be led by the Spirit, do not wittingly and daringly fall upon tentations. This is the ſum of the third obſervation, I defer the fourtn to a larger tractate. To God the Father, &c.