Christ Tempted, Text (1 of 3)
CHRIST TEMPTED; the Divell conquered. OR, A Short and plain Expoſition on a part of the fourth Chapter of St. Matthews Goſpel.
In the firſt Chapter of this Goſpel, the Evangeliſt ſpeaketh chiefly of the Genealogie, and Birth of Chriſt. In the ſecond, of the ſwiſe men that came from the Eaſt to Jeruſalem, to worſhip him; and of his ſpeedy flight by night into Egypt, for feare of Herod, after they had worſhipped him. In the third, of the preaching and Office of John the Baptiſt the forerunner of Chriſt, who baptized him in Jordan, being then about the age of thirty yeers, Luke 3.21, 23.
But, in this fourth Chapter (a part whereof we have now before us) the Evangeliſt from the firſt to the twelfth verſe beginneth to treat of that which immediately followed afterwards; after our Saviour was but then newly baptized of John: this.
Then was Jeſus led up of the Spirit into the Wilderneſs, to be tempted of the divel, v. 1. and when he had faſted fourty daies, and fourty nights, he was afterwards an hungred, v. 2. and this we may properly call the preparation or introduction to the whole following narration, both touching the ſingle combat between Satan tempting, and our Saviour conquering. The whole then being thus divided in generall, into an Introduction, v. 1, 2. and a narration, in the nine following verſes, comprehending therein the happy iſſue of all on our Saviours part, in reſpect of his conqueſt; and the Angels miniſtring unto him, to congratulate his victory; we will examine the words in order, beginning verſ 1. where there is mention both of the Spirit's work, who led up Jeſus into the wilderneſs: and alſo of the Divels work, who afterwards tempted Jeſus in the wilderneſs. See! different Agents, and as different Actions: yet, all relating to one and the ſame Subject; even to Jeſus led up of the good Spirit into the wilderneſs; and to the ſame Jeſus, to be tempted of the evil ſpirit, in the wilderneſs.
But perhaps, at the firſt hearing, this may ſeem ſtrange unto you, that the Saviour of the world ſhould be tempted by the deſtroyer of the world; yet, if we rightly conſider the firſt promiſe made by God, to man, of a Redeemer, to ſave man, ſtrange it is not; and, the promiſe in ſenſe, is this: The Seed of the woman ſhall bruiſe the Serpents a head; giving power, notwithſtanding, even by the ſamo promiſe, to the ſame ſerpent, to bruiſe the heel of the womans ſeed; But, who properly was the womans ſeed? Surely, the Son of God, that promiſed ſeed; who, in the fulneſs of time, was made man, of aGen. 3.15.bGal. 4.4.woman, by the powerful overſhadowing of the holy cLuke 1.35.ghoſt, according to his Fathers purpoſe and intention when he firſt promiſed him, under the name of the ſeed of the woman: and, by the Serpent, who doubteth but that the Divel is meant? who at that time, uſed the ſerpent, both as his Active, and Paſſive Inſtrument, to beguile the woman, there being none of the beaſts of the field found ſo fit, as the ſerpent was, to expreſs to the life, the craftie ſubtilties of dGen. 3.1.Satan; that old eReu. 12.9.ſerpent, who is ſtill ſuffered to Tempt, but not ſuffered to overcome. Suffered, by many, both outward, and inward Tryals, and Temptations, to bruiſe the heel of the womans ſeed, of Chriſt, in his members; which is ſtill acknowledged to be a real tempting of Chriſt, even by Chriſt himſelf. Saul, Saul why perſecuteſt thou me? Acts 9.4. Satan, Satan why tempteſt thou me? but, denyed it is, to be any Conquering, on Satans part, either of Chriſt, or his members (the faithful) the womans ſeed alſo, by any of thoſe temptations: God is faithful, who will not ſuffer you to be tempted, above that you are f1 Cor. 10.13able; that is, not ſo far to be tempted by Satan, as to be overcome by Satan. So that it is no new thing, to hear of the Divels malice, either againſt Chriſt, or, againſt Chriſtians: or, of the g1 Pet. 5.8.lyon; and that Lyon of the tribe of Juda. Revel. 5.5. of the battel between Michael, and the hRev. 12.7.Dragon: Or, of the wily, and ſubtile practices of the Divel, that iRev 9.11.Apollyon, that deſtroyer of the world, againſt the Son of God, made man, that Saviour, and Redeemer of the world: no new thing at all; onelyonly, to be malitious, proper it is to Satan: but, to be victorius, both for himſelf, and us, moſt proper it is to our Saviour; for God, who ſaid to the ſerpent, I will put enmity between thee, and the woman, and between thy ſeed, and her kGen. 3.15.ſeed, never ſaid, that the ſerpent, the Divel, ſhould bruiſe the head, and, finally prevail againſt the womans ſeed: never ſaid it; will never ſuffer it; and, if we had no other proof from the holy Text, to confirm us in the full aſſurance thereof; yet this Combate here between Chriſt, and the Divel, partly, in the wilderneſs, v. 4. partly, in the holy City, on the pinacle of the Temple, v. 7. and partly, on an exceeding high mountain, v. 10. (our Saviour in each place prevailing againſt Satan) is abundantly ſufficient, to ſtrengthen our ſaith, and confidence in this ſacred truth; but, as yet, we are no farther then the Introduction, the Gate, and entrance into both; both, to the Combate, and the Victory. Then was Jeſus led up of the Spirit into the wilderneſs, to be tempted of the Divel v. 1. In which words, the Circumſtances conſiderable are four; and that, either concerning
The Perſon, that was Tempted: 'twas Jeſus; or,
The Perſon, of whom he was tempted: 'twas the Divel; or,
The place, where he was tempted: 'twas in the wilderneſſe.
Led up thither, to that end, of the Spirit. Or,
The time, when he was tempted: Then, theſe are the circumſtances, in words, not much; but, in matter, much. We go on in order: And
Firſt, The Perſon, that was tempted, was Jeſus; by Interpretation, a lMatth. 1.21.Saviour; not, a typical, but a real: not a Joſhua, the ſon of Nun, to lead the people into the land of Canaan, and there, by lot, divide their earthly poſſeſſions among them; but, a Jeſus, the ſon of God, able to conduct his people, his Flock, his Church (whom he ſaveth from their ſins) ſafely, through all the boiſterous ſtormes, and tempeſts, and temptations, raiſed againſt them, by thoſe three grand Enemies of mankind, the World, the Fleſh, the Divel on earth, to that heavenly Canaan, to the haven of eternal reſt, to the full poſſeſſion of everlaſting glory, in the Kingdome of Heaven; this is the work of Jeſus; this, at all times, to ſave his mJohn 10.27, 28.people: yet, at this time, ſuch was the condition of Jeſus, that was tempted. Who is Immanuel, God with nEſay 7.14. Matth. 1.2, 3.us. God manifeſted in the fleſh, 1 Tim. 3.16. in whom the fulneſs of the Godhead dwelleth bodily. oCol. 2.9.He, that but a little before was baptized by John in Jordan, Matth. 3.16. who knowing the Worthineſſe and Dignity of the Perſon, judged himſelf altogether unworthy to do it, untill, by his Maſters command, ſuffer it to be ſo now, v. 15. the ſervant condeſcended, and immediately became obedient to that command. He, to whom the Heavens were opened; He, on whom the Spirit of God, the Holy Ghoſt, deſcended like a Dove, after he was baptized, to Initiate and Conſecrate him for the effectuall execution of his Propheticall office: He, who by his Fathers voyce from Heaven, was publickly declared at Jordan to be his beloved Sonne in whom he was well pleaſed, v. 17. which the Divel afterwards ſo much excepted againſt, v. 3, 6. Lo! twas this Jeſus that was tempted. Who, though he were a Saviour, the Sonne of God, the ſonne of man, foreign, God & man, & that in one perſon; though at the time of his Baptiſm, and afterwards, ſo highly honoured, that even the Heavens were opened unto him, Mat. 3.16. then a preſent figure of his future glorious Aſcention into Heaven, foretold by pPſal: 24.7, 9. Auguſtin. & Titleman. in locum.David, Lift up your heads O ye gates, and be ye lift up ye everlaſting doors, and the King of glory ſhall come in. Though the Spirit of God deſcended and remained on him, to the end that by that Sign John might know him, and teach others alſo to know him, Behold the Lamb of God that taketh away the ſinnes of the World; qJohn 1.29, 32, 34, 36.Nay, though the Father had acknowledged him for his own onelyonly naturall Son, God of God: yet none of all theſe high and incomparable Prerogatives could any waies exempt him at this time from being tempted; and that, for us tempted. Now the reaſon why for us at any time he ſuffered himſelfe to be tempted, the Apoſtle renders, Heb. 2.18. this, even to ſhew, that having ſuffered being tempted, he is able to ſuccour them that are rHand ignara mali, miſeris ſuccurrere diſco.tempted. And again, We have not an high Prieſt which cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without ſin: knowing that we, who are fraile and ſinfull men, want his ſuccour in every temptation; not able of our ſelves without his ſtrength to ſtand, even againſt the leaſt blaſt of any temptation. But our comfort is, that we have ſuch an High Prieſt, who touched with the feeling of our infirmities, was tempted, that we tempted, might not be overcome.
2. This Jeſus was tempted of the Divel. And now chiefly as touching our Saviour, who at this time, cloathed with humane fleſh, became a publique Perſon, did that enmity which God threatned to put between the ſerpent and the womans ſeed, ſGen. 3.15.begins to break forth, and operate effectually. Too too much familiarity had there been before, while man ſtood in a ſlippery place, between the woman and the ſerpent: the one (as it were by way of Dialogue) mutually entertaining conference with the other. The ſerpent ſaid unto the woman; lo! he begins the Diſcourſe, Gen. 3.1, 4. and the woman ſaid unto the ſerpent, v. 2. ſhe continues it. Not wiſe enough either to underſtand the ſubtilty of Satan, or to prevent the ſequel of his temptation: which proved ominous to the womans ſeed; for, after the woman (by the ſerpents, by the Divels motion) had taſted the forbidden fruit; and the man obeyed the voyce of his wife, Gen. 3.6. immediately (as a puniſhment of that ſinne) was this familiarity turned into enmity; and from thenceforth was the ſharpeſt and keeneſt edge of this irreconcileable enmity, turned (on the Divels part) with all violence, againſt Chriſt and his Church; againſt his Church even from the fall of man, by a long, long ſeries of temptations, to the worlds end. Againſt Chriſt himſelfe (his Church in the mean time being never freed from the ſting of that enmity) turned it was from the time of his Birth (that manifeſt proof of his Incarnation) to the very houre of his death. For the Divel (from whom our Saviours miraculous conception by the Holy Ghoſt, in that his mother, the Virgin Mary was eſpouſed unto tMatth. 1.18.Joſeph, was purpoſely concealed, uIgnat. citant. Haymo. Homil. in vigilia Nativit. Domint.leſt he ſhould attempt to deſtroy the bleſſed Infant in the womb) knowing, that he was born at Bethleem of Judea, and called by the name of the King of the Jews, (which no doubt he underſtood well enough by the Diſcourſe that paſſed between the chief Prieſts, the Scribes of the people, the wiſe men that came from the Eaſt to Jeruſalem, on the one part. and Herod the King, on the other part, touching this matter wMath. 2 1, 2 4, 5, 7..) Soon after his Birth, mindfull of that enmity that was between them, covertly ſought the young childs life, under the perſecution and bloody maſſacre of Herod: xMatth. 2.13.appearing at firſt in form of a ſerpent, Gen. 3.1. but then in the form of a Tyrant, whoſe cruelty Joſeph wiſely declined by flying into Egypt with the young child, yMatth. 2.14.22.untill the death of Herod. And by his turning aſide into the parts of Galilee, after his return thence, when Archelaus, not much inferior to his Father in cruelty, aJoſeph. Antiquit. Judaic. lib. 17. c. 11, 15.reigned in Judaea, in the room of Herod; and for this cauſe alſo, not in vain neither, was Mary eſpouſed to Joſeph, in that, by vertue of this eſpouſal, he (and none but he) was appointed of God, bMat. 2.13.by his Angel, to be an Aſſiſtant, together with Mary, to preſerve (during his minority) the life of her Son, her firſt-born Son, that being yet but young and tender, he might not fall into the mercileſs hands either of the Divel or Herod: And hitherto our Saviour (a Minor yet) more capable of being killed then of being tempted, eſcaping the on…; was not as yet aſſaulted with the other; all things being calm and quiet, for the ſpace of twenty three years at the leaſt, cBellarm. Chronolog. pars prior, p. 35.even from the time of his return out of Egypt, untill he was thirty years of age, Luke 3.23. Baptized of John, and ſet apart for the Office of that only Mediator between God and d1 Tim. 2.5.Man: But then the Scene was changed, and that old enmity (for a time as it were buried in ſilence) breaking forth again, he was tempted of the Divel, That Calumniator, as his name imports; eGraeci foreign appellant, nos criminatorem vocamus: quod crimina, in quae ipſe illicit, ad Deum deferat, Lact. Inſtitu. divin. lib. 2. cap. 9.that Accuſer of men to God, even of thoſe ſins which he himſelf firſt by his temptations hath allured man to commit againſt God; that (if poſſible) he might always keep that enmity on foot, both in Earth and Heaven: But we are ſpeaking of this Accuſer's tempting our Saviour; whom notwithſtanding he could not juſtly accuſe, no not of the leaſt evill.
And here by the way (that we may leave nothing materiall unexamined) we may fitly diſtinguiſh of this word (to tempt) which in holy Scripture is capable of a double ſenſe; and that either good, which belongs to God; or bad which belongs to Satan fAlia eſt tentatio deceptionis, alia probationis. Secundum illam tentat diabolus, ſecundum hanc tentat Deus. Auguſt, Epiſtol. 146. A. 23.; as it belongs to God, it ſignifies by ſome high and great experiment, to try and prove us; to examine our faith, and love, and filial obedience towards him; as plain it is in the caſe of Abraham, when God tempted, Gen. 22.1. that is, proved and examined his faith, and obedience; whether at his command (though unpleaſing to fleſh and blood) he would offer up his ſon Iſaac, his only ſon, for a burnt-offering, or not; thus God tempted (proved) Abraham; and there was no evill in it: but when (to tempt) becomes the Divels work, as now here it was, in reſpect of our Saviour, and oftentimes is in reſpect of us, then it ſignifies craftily to allure unto ſin, with a purpoſe to deceive, and devoure the Party tempted, and enticed unto ſin; and in this ſenſe, was our Saviour tempted of the Divel: tempted, enticed he was to ſin againſt his father; although (as the event of the three diſtinct following temptations will manifeſt) in vaine tempted he was (who knew no g1 Pet. 2.22.ſin,) to ſin againſt his Father; in the mean time, hear what St. James bJam. 1.13.14.15.16.ſaith, in vindication of God, in this caſe, but, in no wiſe acquitting Satan, who by tempting, and enticing, alwaies cooperates with man in the ſin of man. Thus, let no man ſay when he is tempted, I am tempted of God: for, God cannot be tempted with evil, neither tempteth he any man: not unto ſin; No, but every man is tempted, when he is drawn away of his own luſt, and is enticed; then, when luſt hath conceived, it bringeth forth ſin: and ſin, when it is finiſhed, bringeth forth death. Do not erre, my beloved brethren; do not erre in charging God with your ſin, which is wholy, chargeable on your ſelves, on your own luſts; and on the Cheriſher and Fomenter of thoſe luſts, Satan.
3. The Place, where our Saviour was Tempted of the Divel, was the Wilderneſs See! John the Baptiſt, who was ſent before, to prepare the way of the iMat. 3.13.Lord, came Preaching in the wilderneſs; but, the Divel came tempting in the wilderneſs. Different Perſons, different Actions. Idem, qua idem, ſemper facit idem: it being as natural to the Divel to curſe and tempt; as to the Baptiſt to bleſs and preach. Lo! here is bitter water, and ſweet: but not out of one and the ſame fountain; though (probably) both in one and the ſame place; both, in one and the ſame wilderneſs; there ſweetneſs flows from John while he preached; there bitterneſs flows from Satan while he tempted; John (that they might be ſaved) earneſtly required faith and kMat. 3.8.repentance, of the Jews; but, the Divel, to ſatisfie his own curioſity, ſaucily required micracles of Jeſus; and that, in the wilderneſs, v. 3. a ſolitary place and deſolate; where he was with the wild beaſts, Mark 1.13. where none were preſent at that time, but, our Saviour himſelf, ſingle, and the Divel: as, in another caſe, none were preſent in the field, Gen. 4.8. when Abel was ſlain, but he himſelf and Cain, who was of that wicked lJoh. 3.12.one Abel, and Cain, alnoe in the field: our Saviour, and the Divel, alone in the wilderneſs: in the wilderneſs of mMat. 3.1.Judea; there, John began to preach; there, the Divel began to tempt. God appointing one, and the ſame place for both; both, for the ſcean of his Son's Triumph, and alſo for the ciruit of his fore-runners Miniſtry; although, ſome doubt, whether it were the ſame wilderneſs, or not.
But, though ſome doubt there may be of that, yet, of this (that our Saviours tempting in the wilderneſs, was not a matter caſual, or accidental, guided by the hand of chance, or fortune…; but fore-ordeined, and appointed by the un-erring Providence of God, both touching the Perſon tempted, and the place, where he was tempted) there can be no doubt at all; for 'tis plaine in the Text, that Jeſus was led up of the Spirit into the wilderneſs, v. 1. up, from Jordan, where he was baptized, led he was to ſome higher place; and that, by the Spirit (as the impulſive cauſe;) by his own Spirit, by the Holy Ghoſt, led he was to that place: that it might appear, that this whole buſineſs (of our Saviours being tempted of the Divel in the wilderneſs) was wiſely guided onelyonly of God, and not at all left careleſly, either to thenJeſus ductus eſt in deſertum a Spiritu, non a Diabolo, ut eſſet poteſtas dei, non eſſet poteſtas inimici, Chryſolog. de jejun. & tentat. Chriſti, Serm. 11. power, or to the prepoſterous diſpoſing of Satan. No: but, as it is Luke 4.1. Jeſus, being full of the Holy Ghoſt, returned from Jordan, and was led by the Spirit, even by that Spirit, by the Holy Ghoſt, wherewith he was filled, led he was into the wilderneſs: and, thither he was led up of the Spirit (the good Spirit) to be tempted of the Divel; and, as willing he was now, to be tempted there (no waies ſeeking to decline the furious ſtrokes, of the Divels enmity againſt him) as afterwards he was to be crucified at Golgotha; Led, then, as a Lamb to the oIſa. 53.7.ſlaughter; as a Lamb; without reſiſtance, without reluctancy: and, led now of the Spirit, into the wilderneſs, as one of himſelf, not at all unwilling to liaſten to the appointed place for his ſo much deſired pDucitur, non invitus, aut captus, ſed voluntate pugnandi, Hieronym in locum.Combate with Satan. St. Mark cap. 1. v. 12, expreſſeth it by another word, ſaying, the Spirit driveth him into the wilderneſs. See! led up he was of the Spirit, in oneqforeign. place; who driveth rforeign.him, in another; and both, very ſignificant; Lod, as one very willing of himſelf; driven, as one made more willing by the Spirit, to make more then ordinary ſpeed into the wilderneſs, there to be tempted of the Divel: or, if you will, the whole, in ſhort, may be repreſented unto you, thus; Our Saviour, but then Baptized, and (in reſpect of his manhood) filled with the Holy Ghoſt; filled then, and, from thence forth, after a more extraordinary manner, then before, preſently (at that time, neither regarding Bethleem, where he was born, Mat. 2.1. nor Nazareth, where he was brought up, v 23.) without any delay at all, prepar'd himſelf by the vehement, by the driving motion of the Spirit within him, to encounter with the Divel in the wilderneſs. A dark reſemblance of whoſe moſt ready, and prompt forwardneſs in this, we have in that undaunted reſolution of Paul, in another, caſe, Acts 21.11, 13. who by no means would be diſſwaded from going to Jeruſalem, although he were foretold by Agabus, that he ſhould there undergoe many tryals, and temptations, as it came to paſs. Such is the powerful, and efficacious working of God's holy Spirit, that he leadeth nay, he driveth thoſe whom he hath in a proportionable meaſure filled to undertake, without fear, without fainting, hard things and difficult. To inſtance in ſome few caſes. Steven, full of the holy Ghoſt, ſharply rebuked his falſe Accuſers, though many in number, not fearing either their face, or fury, Acts 7. So Eliah full of the ſame ſpirit, was not affraid, boldly to rebuke Ahab the King, for his Idolatry, andſ1 Kings 18. prophaneſs,; and, who hath not heard how boldly John the Baptiſt, a mon ſent of God, John 1.6. preached againſt thetMark 6.18. inceſt of Herod? or, if there were any touch of fear in theſe, who were meer men; yet, in this caſe, there could be none at all in our Saviour; who (full of the holy Ghoſt, and fuller then they) ſet his face, his heart towards the wilderneſs: thirſting (as the Hart doth aftar the water brooks, Pſal 42.1.) with a longing deſire, to enter the liſts, to grapple (as it were) hand to hand, and, —pes pede vincius, to gain, but not give any ground to Satan. A lively Type whereof we have in that confident boldneſs of David againſt Goliah,u1 Sam. 17.45. Thou commeſt to me with a ſword, and with a ſpear, and with a ſhield; but I come to thee in the Name of the Lord of Hoſts: in whoſe Name, and Spirit, our Saviour now prepar'd himſelf with much alacrity to expoſe himſelf to the utmoſt malice of the Divel, who was then ready to tempt him in the wilderneſs; a ſolitary, and deſert place, and there (even in the wilderneſs, and in no other place) would our Saviour be tempted: and that, for many reaſons.
Firſt, That the Divel (even by the permiſſion of our Saviour) having the advantage of place, for the then intended Combate between them, his overthrow at the laſt might be the greater; and, that he deemeth a wilderneſs, a deſert place, more advantageous for his purpoſe, then any other; appeareth, in that he more delighteth in ſuch places then in any other; as, in dry places, ſuch as deſarts are, Mat. 12.43. in Mountains, and Tombes; the one, not much inhabited, the other, not much frequented, Mark 5.5. And, what he moſt delighteth in, may eaſily be granted to be (even in his own judgement, whoſe property it is, ſubtilly and ſecretly to tempt) moſt advantageous for him; in ſuch a place he took his firſt advantage againſt Eve, Gen. 3. and, ever after (hoping for the like ſucceſs) he moſt delighted in ſuch places, where there is no outward help, no ſuccour, no comfort neer at hand (as there is in Societies) either for a time to hinder, or, wholy to fruſtrate his malicious deſignes; and machinations. Wherefore, what he moſt delighted in, as making moſt for his own advantage, is here of purpoſe granted him; even the wilderneſs, a deſart place, to tempt our Saviour in; that, the greater his advantage was, in reſpect of the place, the greater his diſadvantage, and diſgrace might be, in reſpect of the event; And therefore that it might appear, that the Divel, to his own ſhame, was a great looſer, even when confident he was, by reaſon of the advantage granted, that he ſhould become a Gainer, our Saviour would be tempted in the wilderneſs.
Secondly, That being for a time thus wholy ſecluded, and ſeparated from the light and ſociety of men, not known yet but to few, nor, what was done and heard at Jordan concerning him, not yet divulged to many, he might afterwards, with the greater Solemnity, enter on his Miniſtry, as one immediately ſent from God, and not choſen out of the Ʋulgar, or ſent from men. Rarum praeclarum, the more rare any thing is, the more precious. The more rare an eminent Perſon is, and the leſs frequent with the Multitude, the more he will be reverenced and eſteemed.
Thirdly, That, in the time of this his retirement, having no aboad at all in any Citie, full of people, and fuller of ſin: but, being far remote from all company of men, and from the noyſe, and tumults and troubles of the unquiet world, he might, by prayer, and faſting, and other pious Acts of devotion, the better prepare himſelf for the work of God, his heavenly Father's buſineſs; and, for his own, ſo much deſired, victory. Sometimes, to be alone, is a moſt excellent help not to be alone; Nunquam minus ſolus quam cum ſolus, I am never leſs then when I am moſt alone.
Fourthly, That the whole honour of his victory over Satan, might redound to himſelf alone, without any relation at all to any of the creatures. As afterwards, a little before his death, All his Diſciples forſook him, and wMat. 26.56.fled; and, in God's intention, for that end, they all forſook him and fled, that none might imagine that man had any ſhare with his Son, in the Redemption of man; he trod the wine-preſs of his Father's wrath alone, and of all the people there was none with xIſa. 63.3.him; And therefore; all the glory and honour due to the Redeemer, was, in reſpect of any creature, wholy to be aſcribed to himſelf alone. So it is here: none aſſiſted our Saviour in conquering Satan; and therefore none ought to partake with him in the honour of that Conqueſt, his alone the victory was; and, that the honour thereof might be wholy his alſo, he would be tempted in the wilderneſs. And,
5ly, There alſo tempted he would be, rather then in any other place, even to manifeſt thereby, that there was no place fitter then that to Conquer the Divel yAquin. tert. pars Serm. q. 41. Artic. 2.in, who before had conquered man in the Garden, in Paradiſe; both were deſart and ſolitary places: both Paradiſe, and the Wilderneſs. Paradiſe, where the firſt Adam was alone, when the ſerpent, the Divel, by the woman, tempted and conquered him. The Wilderneſs, where the ſecond Adam was alone, when he conquered Satan. Solitary places both: and, the one was rightly choſen to Conquer the Divel in, who in the other had been a Conqueror.
Nullus ubi que poteſt faelici ludere dextra.
No mans game,
Is ſtill the ſame.
Thus hitherto. I. Jeſus was led up of the Spirit; of the Holy Ghoſt.
2. Led up he was by him into the wilderneſs.
3. Into the wilderneſs there to be tempted of the Divel. And, there to be tempted the rather, that the Divel, where he had the moſt advantage, might, to his own greater ſhame, have the leaſt ſucceſs, having now to deal with one, who would be tempted in the wilderneſs; that having ſecluded himſelf from the ſociety of men, and, alone, prepared himſelf by prayer and faſting for the work of God, he might have the whole honour of his own victory over the Divel: whom he left not unrequited neither, but conquered him in the wilderneſs, who before had conquered man in Paradiſe; As I have done, ſo God hath rewarded me, Judg. 1.7.
4. The Time, when our Saviour was tempted in the wilderneſs, is pointed at in the firſt word of the Text. (Then) that word relating to thoſe immediately before, cap. 3. v. 16, 17. Then; Even ſo ſoon as he was Baptized of John in Jordan; and (as man) inrolled into the Family of God. Then; So ſoon as the holy Ghoſt had deſcended on him, like a Dove, in teſtimony of his innocency. Then; So ſoon as he was publikely declared from Heaven, to be that Son of God; and therefore, that ſecond Perſon of the moſt glorious Trinity (under the veile of humane fleſh) never ſo cleerly revealed before to the ſonns of men; even Then, the Divel (fuller of wrath, fearing he ſhould loſe his Kingdome, then Herod was, after he heard of his aMar. 2.3.Birth, for fear he ſhould preſently looſe his) ſets upon our Saviour, with a reſolute purpoſe to deceive him by Temptations; before he was baptized, we read not at all that he was at any time tempted: no; for, while with Joſeph, and Mary his Mother, he led a private life at Nazareth inbMat. 2.23. Galilee, where he fixed for many yeers, after his ſafe return out of Egypt, the Divel (as knowing as he is) could not diſtinguiſh him at all from another, from an ordinary Perſon: no; but (Then) immediately, after the publicke ſolemnity of his Inauguration to his Prophetical Office was fully ended at Jordan, then was there ſpecial notice taken of him, by that evil ſpirit, by that diligent Obſerver both of Perſons, Words, and Actions; and, that he might not loſe ſo fit an opportunity to bring forth what he then began to conceive, even a burthen of Temptations, he the more narrowly watched which way his motion tended, and (if I may ſo ſpeak) diligently waited on him (though in a bad ſenſe, and to a bad end) till he found him in a fit capacity (all things as yet being but in preparation) to be Tempted in the Wilderneſs. Then; even after the Heavens had been opened unto him, v. 16. in teſtimony that he came down from Heaven, as afterwards he teſtified of himſelf, John 3.13. though for a time, moſt willing he was now to become the Object of the Divels temptations, on earth.
Lo! thus it was with our Saviour Chriſt: and, thus alſo it is with Chriſtians; the one was Tempted of the Divel, the other is not exempted from the like condition. Wherefore, that of our Saviour to his Apoſtles, is, by way of alluſion, fitly appliable here; the Diſciple is not above his Maſter, nor, the ſervant above his cMat. 10.24.Lord. And, If they (meaning the ſtiff-necked, and malicious Jews) if they have perſecuted me, they will alſo perſecute dJohn 15.20.you; 'Tis an Argument from the greater to the leſs; and, the Apoſtles afterwards were ſenſible of the ſtrength and weight of it, by more then ordinary experience, in themſelves. So if the Divel durſt ſo early (even almoſt when he was but then come out of the water) tempt our Saviour; ſurely he will make no ſcruple at all, at any time, to tempt thoſe who faithfully believe in that Saviour: it being as an uncontrouled Maxim… in his ſchool, that none at any time diſpleaſe him, until they firſt begin to ſerve and pleaſe God. But then, even ſo ſoon as we have given up our names to Chriſt, ſo ſoon as we begin to have any opening of the Heavens unto us, any heavenly grace, any meaſure of faith, any degree of repentance in us, any deſcending of God's holy Spirit upon us, to enlighten the darkneſs of our hearts, the dimneſs of our underſtandings, to reform the crooked perverſneſs of our wills, even then, preſently, we daily more and more become the Butt, at which all the fiery darts of Satan are furiouſlyeDiabolus ſemper primordia boni pulſat; ſaencta in ipſo ortu feſtinat extinguere, Chryoſlog. de jejeun. & tent. Chriſti Serm. 11. ſhot; as Saul in his furious mood caſt his javelin at David, 1 Sam. 18.11. and, They that will live godly in Chriſt Jeſus, ſhall ſuffer perſecution, 1 Tim. 3.12. ſhall be ſubject to Temptation; Neither is this done without the Providence of a good God, who would have it to be ſo; And that 1. To try us, whether we will be patient and faithful unto him, or not, even when we are under the preſſures, and (by his permiſſion, for our good) troden down for a time, in the Wine preſs of Satan, as Job was. 2. That, knowing our own weak and frail condition, we might the ſooner be moved to flee unto him for help, and ſuccour, in the time of our fiery tryal, in the day of our calamity. 3. That we might learn, with thankful hearts, to give him the whole glory, who, from time to time, out of his great love and mercy unto us, hath ſent us ſuch or ſuch a mighty Deliverance. Who, 4. In ſuffering us for a time to be tempted, doth thereby intend, for the promotion of our Spiritual ſtate, to conform us daily more and more to the Image of his Son; and, to the example of his ſufferings, who was tempted of the Divel; and, his members cannot expect any better uſage. 'Tis not then (as to that point in particular) 'tis not Apocryphal, which is written by the wiſe man, Eccleſ. 2.1. My ſon, if thou come to ſerve the Lord, prepare thy beart for temptation: becauſe the one is alwaies in ſeparably accompanied with the other; the true ſervice and worſhip of God, alwaies attended on in the Faithful and penitent Perſon with the temptation of Satan. So we find it here in the Original; and, in the Copie, truly tranſcribed, we cannot find it otherwiſe. The Original is, that then as ſoon as Jeſus was baptized and declared to be the Son of God, pres;ently, in a manner, he was tempted of the Divel. The Copie is, that then alſo he tempteth us, even ſo ſoon as we begin to fight under the banner of Jeſus, as the Sons of God. So ſoon as we begin to depart out of Egypt from the bondage and ſlavery of ſin, towards the land of Canaan, to the end that we might ſerve the Lord, then he followeth after us as furiouſly as Pharaoh did after the Iſraelites, Exodus 14.9. with Horſes and Chariots, an Army of Temptations. But bleſſed be our God, who hath taught us a way, if not wholy to be freed from, while we live in this Tabernacle of fleſh, yet, wholy to reſiſt, and break the violent force of all his Temptations; and, that way is byf1 Pet. 5.9. 1 Joh. 5.4. faith; by true faith in Chriſt crucified, who for our ſakes was tempted of the Divel; that we (not left deſtitute, and alone, without heavenly grace, and aſſiſtance to ſtrengthen us in our ſeveral Tryals, for the is with us) might by him be delivered from the power, from the poyſon, of all his Temptations; and, thanks be unto God, who hath given us the victory through our Lord Jeſus g1 Cor. 15.57.Chriſt. And, thus far for the firſt part of the Preparation or Introduction to the following combate; with the particular circumſtances, of Perſons, Place, and Time, belonging thereunto, ver. 1.
The Second followeth. And, when he had faſted forty daies, and forty nights, he was afterwards an hungred, v. 2. We heard before in the firſt part, of Jeſus, of the Spirit, of the Divel, the matter then ſpoken of belonging properly unto them. But now, in this Second part of the preparation to advance againſt Satan, the whole matter concerneth Jeſus himſelf alone: relating either to his faſting or to his hunger: and both in the wilderneſs; thither he was led by the Spirit to be tempted; and, being there, he now thus prepares himſelf to be tempted, & afterwards to become a conqueror judgeing it the beſt way for himſelf, who came into the world to ſatisfie God's wrath for mans ſin of diſobedience, committed by eating, Gen. 3.6. to pull down the Divels pride, even by humility, by abſtinence, by faſting, and hunger; if we ſhould look back again to Jordan, there we ſhould hear of better tydings; but, as there is a time to hEccleſ. 3.4.laugh, ſo alſo there is a time to weep; can the children of the bride-chamber mourn, as long as the Bridegroom is with them? but, The daies will come when the Bridegroom ſhall be taken from them, and then ſhall they iMat. 5.15.faſt; and, ſuch a time was our Saviour now fallen on; the bridegroom was taken from him: or, at leaſt for a time, was turned aſide; no opening of the heavens to him, now; no viſible de ſcending of the Spirit of God upon him, now; no vioce heard from Heaven, now; rather nothing but deſolatenſs in reſpect of the place; nothing but long faſting in reſpect of the Perſon, ſolitary and alone; and though it were not ſo hard with him at this time, as it was upon the Croſs when (the Godhead with drawing all heavenly comfort for a time from the manhood) he cryed out, my God, my God, why haſt thou forſaken kMat. 27.45.me? yet hard enough it was with him at this time; notwithſtanding though his condirion were now much changed from what it was not long ſince at Jordan; yet moſt willing he was to drink of this Cup; and the Apoſtle with relation to all his ſufferings, gives the reaſon why he was ſo willing to drink of it: this; Jeſus, for the joy that was ſet before him, endured the Croſs, deſpiſing the ſhame, and is ſet down at the right hand of the throne of lHeb. 12.2.God.. But it was not come to that yet; not to ſitting, not to reſting from all his labours, from all his ſufferings; nor to that, John 17.1. Father, the hour is come glorifie thy Son; or, 2.4.5. I have finiſhed the work which thou gaveſt me to do. And now O Father glorifie me with thine own ſelf no finiſhing yet ino glorifying yet but ſuffering rather: and though the time of his death was not then at hand; yet the time of his Tempting was; and neceſſary it was (in this his preparation both for his tempting and conquering) that his faſting and his hunger ſhould immediately go before it as a bait to catch Satan: who then preſumeth moſt to prevail in Tempting, when he ſeeth us in the loweſt and weakeſt condition of reſiſting his Temptations. And when he had faſted forty dayes, and forty nights he was afterwards an hungred, verſe 2. In which words we will note two things.
1. The Continuance of our Saviour's faſting.
2. The effect or Conſequence of his faſting; and both, before he was Tempted.
Firſt, The Continuance of his faſting was for the whole ſpace of forty daies, and forty nights; not current, but compleat. The Text is plain, and needs no other Key to open it but it ſelf.
Obj. 2. Two Evangeliſts, Mark 1.13. and Luke 4.2. mention not the nights at all of our Saviour's faſting, but onelyonly the forty daies; may we not then affirm that he was comfoted with ſome relief and ſuſtenance all thoſe nights?
Anſw. No; becauſe, by a Synecdoche membri, a part being put for the whole, they comprehend within that Accompt, even the nights alſo: our Saviour (no doubt) ſpending all that time of his faſting (knowing that the Divel was as buſie in the night as in the day) in beavenly meditations, in devout prayers and ſupplications to his Father, to ſtrengthen him when the time of his Tryal ſhould come, when the Tempter ſhould come; who (he well knew) was already in the Wilderneſs watching and obſerving both his works and waies, as the Serpent was in Paradiſe before he tempted the woman obſerving firſt her geſture and behaviour, and which was the beſt way to aſſault her before he askt his Tempting Queſtion, Yea, hath God ſaid? Gen. 3.1.
Obj. 2. It appears by St. Luke's words, ck. 4.2. that our Saviour was tempted of the Divel all thoſe forty daies which St. Matthew ſpeaketh of; or at leaſt that he was tempted long before the time of his faſting ended.
Anſw. It is but an appearance; and there is light enough even in the Text, and Mark 1.13. (rightly read) to diſpel the miſts, or the miſtakes rather of any that ſhall but imagine it; for, the Text, v. 2.3. ſetteth down plainly and in order. 1. Our Saviours faſting forty daies, and forty nights. 2. His hunger, after his ſo long faſting.3. His Tempting, after both; the one immediately following the other, and in the ſame order as they are there mentioned; as it is alſo Luke 4.2, 3. In thoſe forty daies he did eat nothing: and when they were ended, he aftewards hungred: and the Divel ſaid unto him; an Argument undeniable (becauſe the Texts poſitively affirm it) that our Saviour's Tempting followed both his faſting and his hunger, and was not any waies a Concomitant or coaetaneous with the one, nor an Antecedent of the other; not a Concomitant with his faſting; for, the forty daies and forty nights were fully ended before he was an hungred; nor an Antecedent of his hunger; for, thereupon the Divel took the firſt occaſion of his Tempting: as after he had faſted ſo long a time, he was an hungred, v. 2. and after he was an hungred, then the Tempter came unto him, and ſaid, v. 3. then, and not before. So that when St. Mark ſaith, 1.13. that he was there (in the wilderneſs) forty daies tempted of the Divel: and St. Luke 4.2. being forty daies tempted of the Divel: they do not mean that our Saviour was tempted either all or any of thoſe daies wherein he faſted: no; and that the Comma in the Original, mforeign.Mark 1.13. between the time of his faſting, and the time of his tempting makes plain and manifeſt; and ſo ſhould our Tranſlation be pointed with the Comma, after forty daies: thus he was there in the wilderneſs forty daies, tempted of Satan. Thus alſo is that of St. Luke to be underſtood, as Interpreters rightly obſerve upon the nAri. Montan. Piſcat. Schol.place, ch. 4.2. reconciling the ſeeming d…fference of one, by the plain words of another Evangeliſt. And becauſe this of St. Matthew is the plaineſt, it is alſo for that reaſon the fitteſt to interpret the Two others meaning, as it fully doth; And the true meaning is, that our Saviour was not tempted of the Divel until he had faſted full forty daies, and forty nights.
Lo! a Faſt it was, ſupernatural and miraculous; yet meer men I confeſs, have done the like, as oExod. 34.28.Moſes, and p1 King. 19.8.Elias; though not by the ſtrength of meer men: no; neither did our Saviour; who after his long faſting was not at all changed in his natural conſtitution all that time, but was ſtilas ſtrong and vigorous as he was forty daies before, when he departed ſo ſpeedily from Jordan into the wilderneſs; ſo was Moſes, and Elias by the power of God: but our Saviour by his Father's, and by his own power; all faſted ſo long; Moſes *Exo. 34.28when he was ſent of God from the Mount to deliver the renewed Tables of the Law unto the people; Elias *1 King. 19.8.when he was appointed of God to reſtore again true Religion, very much corrupted, and in a manner decayed in his days; and our Saviour immediately before he was to enter publikely on his Miniſtry. So that we may eaſily conjecture, that for one and the ſame reaſon they all faſted ſo long; and the reaſon was, that each of them, in their ſeveral times and ages of the world (as Moſes under the Law, Elias in the time of the Prophets, and our Saviour under the Goſpel) bringing their Meſſage immediately from Heaven, confirmed by their extraordinary faſting, might (as ſome extraordinary Perſons) be the more honoured among the people, and their Meſſage the more willingly received and obeyed; when they ſhould plainly perceive, that the God of Nature (as a means to procure more awful and reverent Authority, both unto themſelves and doctrine) had given them power ſo far to exceed the ordinary bounds of nature, as to faſt forty daies, and forty nights, without any intermiſſion; which was the full continuance of our Saviour's faſting.
Secondly, The Effect or Conſequence of his faſting was, that after he had abſtained from all manner of food ſo long a time, he was afterwards an hungred, v. 2. which we do not read at all either of Moſes or Elias after their long faſting; we do not read it, becauſe no Pen-man of the holy Ghoſt hath recorded it; neither was there the ſame reaſon to mention their hunger (meer men) after their faſting, as there was particularly, our Saviours (God & Man) after his faſting; and the reaſons why our Saviours hunger, in particular, is here mentioned may be two. 1. To manifeſt to all ſucceeding Ages, that he that was very God (the Perſon here to be tempted) was very man alſo: it being incident unto Man alſo, and not unto God to be hungry. 2. To note, that though the Divel, even then, were prepared to Tempt, yet the occaſion thereof (to a good end) was firſt offered unto him by our Saviour; and offered unto him by his qPermittitur eſurive corpus, ut Diabolo tentandi tribuatur occaſio, Hieron. in locum. Chryſolog. de jejun. & tent. Chriſti, Serm. 11.hunger, after he bad faſted forty daies and forty nights; neither doth this derogate from the wiſdom of our Saviour to give the firſt occaſion, and (as it were) provoke Satan to empty out the fowleſt dregs of all his malicious envity againſt him; but rather it doth magnifie it to all that ſhall rightly conſider, that when in ſeeming he was weakeſt, and at the loweſt ebbe, yet even then, he was able to Conquer Satan: to whom he therefore gave the occaſion of Tempting him by his hunger, that (knowing he would ſoon ſwallow the bait, and greedily accept the occaſion offered) he might the more victoriouſly Triumph over him, who thought himſelf ſecure enough, after he had gained ſo fit an opportunity to Tempt him, when he was an hungred.
We have now done with the Preparation to this combate on our Saviours part; who was led up of the Spirit into the wilderneſs, to be tempted of the Divel; And when he had faſted forty daies and forty nights, he was afterwards an hungred, v. 1.2. In the Narration which comes next, and ſets before us the whole matter, we will conſider, 1. The ſeveral Conflicts between the Divel, and our Saviour. 2. The happy iſſue of all, on our Saviours part. The particular Conflicts with the particular repulſes given to Satan, are diſtinctly, and in Order, Three; and in three diſtinct places. The firſt, in the wilderneſs, v. 3, 4. The ſecond, on a pinacle of the Temple, v. 5, 6, 7. The third, on an exceeding high mountain, v. 8, 9, 10. and the bleſſed ſucceſs of all, on our Saviours part, v. 11. We begin with the firſt Conflict, thus.
And when the Tempter came unto him; he ſaid, If thou be the Son of God, command that theſe ſtones be made bread, v. 3.
But he anſwered, and ſaid, It is written, man ſhall not live by bread alone, but by every word that proceedeth out of the mouth of God, v. 4.
Let us well weigh the words: and happily, from each, we may enlarge our ſhort Meditations.
And when the Tempter came unto him, he ſaid, v. 3. Lo! now the firſt Battel begins; and that on the Divels part: though the occaſion (for a further end then the Divel then took notice of) was firſt offered on our Saviours part: to whom the Tempter then confidently came, when he obſerved that he was an hungred.
The Tempter called the Divel, v. 1. that Accuſer of the rRevel. 12.10.Brethren; and Satan, v. 10. that Adverſary of mankind. The ſforeignTempter; by a kind of ſupereminency, as being that Fountain, that Original of all motions to evil, of all Temptations to ſin. The Tempter, one that engroſſeth (as it were) into his own hands the Monopoly of all Temptations, forged firſt in the Shop of Hell, and oftentimes ſo ſubtilly preſented unto men, as if they were the good motions of an Angel of light; The conſideration whereof moved Paul, careful of their Spiritual ſtate, to write unto the Theſſalonians after thist1 Theſ. 3.2.5. manner, I ſent Timotheus our Brother, and Miniſter of God, and fellow-labourer in the Goſpel of Chriſt, to know your faith, leſt by ſome means the Tempter hath tempted you. Who, he well knew, would not be backward to tempt them, that was ſo forward here to tempt our Saviour.
The Tempter came unto him. Came; a motion which as it outwardly manifeſted no ſpeedy pace, ſo alſo in appearance, no helliſh purpoſe. He came, as if no evil had been intended, even when nothing elſe but evil was intended; as uAcceſſit tentantis dolo, non obſequentis affectu. Chryſol. ubi ſupra.Joab with a treacherous intention came to Amaſa, 2 Sam. 30, 9, 10, or rather as the Serpent with a fraudulent intention came to Eve, Gen. 3.
The Tempter came unto him; We may imagine as not without ſubtiltie, ſo not without impudency and boldneſs enough; as, When the ſons of God came to preſent themſelves before the Lord, Satan came alſo amonſt wJob 1.6.them; came boldly, came impudently. And ſurely, he had not yet learnt any better manners when he came ſo ſubtilly to aſſault, and ſo maliciouſly to diſgorge the worſt of all his venome againſt our Saviour; who eaſily foreſaw all his malicious practiſes; and therefore ſtrongly arm'd himſelf, both againſt him and them.
The Tempter came unto him; but whence he came, before he thus ſubtilly and (if you will) impudently came unto our Saviour in the wilderneſs, whether from Jordan, covertly following him from place to place, or from compaſſing the earth, as in Job's xJob 1.7.2.2.caſe; or from the bottomleſs pit, releaſed for a time, that ere long he might return thither again with the greater horror; or from either of the Regions of the aire, that to his own advantage who is the Prince of the power of the yEpheſ. 2. 2.aire, the Battel might be fought within the Confines, at leaſt, of his own Kingdome; we will not curiouſly enquire, we cannot poſitively determine: though (probably) having been preſent at Jordan (for in what place is he not?) and obſerved all the Solemnity performed there; and knowing that our Saviour immediately after his Baptiſme, was led up of the Spirit into the wilderneſs to be tempted; (a work peculiarly belonging unto him) he thence (if not in our Saviours company, yet not far behind him) ſets forward for the wilderneſs alſo; and not willing to neglect ſo fair an occaſion offered him, as now there was by our Saviours hunger, he approacheth neerer and neerer unto Jeſus, and begins his firſt Temptation in the wilderneſs.
The Tempter came unto him; but in what form, whether of man or beaſt, is not here expreſſed: though probably, in the form of man he came unto aPiſcat. Schol. in locum.him; yet not altogether too wiſe in that, ſince he had better ſucceſs (then now he was likely to have) when at firſt he appeared in the form of a ſerpent, Gen. 3. but perhaps he would not appear twice in one, and the ſame form, leſt his double dealing ſhould the ſooner be diſcovered: which notwithſtanding in what form ſoever he appears was now diſcovered, and prevented by our Saviour.
And when the Tempter came unto him, he ſaid; What? can Divels (bad Angels) ſpeak? it ſeemes they can. And thus it is; they, who (compared with man) have no bodies at all of their bZanc. de ſimplicitat. Angelorum, cap. 4.own, though (compared with God) the Caſe, perhaps, may be otherwiſe have notwithſtanding a Tongue, wh…n (as now this Divel did) they aſſume the body of another; whether of man or beaſt: as here the Tempter, the Divel ſaid; 'twas he that ſpake to the woman, by the mouth of the cGen. 3.1.Serpent, as the good Angel did afterwards to Balaam, by the mouth of his dNum. 22.22.28.Aſs; 'Twas he that entred into the Oracle at Delphos, and other places; and thence gave vocal and articulate, though uncertain Anſwers, to particular perſons and their eDelrio. diſ. quiſit. Magiclib. 4. ca. 2. q. 2.demands; as to Philip, the Father of Alexander the great, concerning his next and immediate fQu. Curtius. lib. 1. p. 8.Succeſſor; to Phyrrus King of Epirus, touching his ſo much deſired victory over the Romanes; to Auguſtus Caeſar, demanding what the ſtate of his Empire ſhould be, when he was dead; though at that time, his deceitful practices that way, began to vaniſh and have an end. I might enlarge this in ſundry other particulars; but when I have ſpent all my ſtore, all is to prove no more but this; that the Divel, who hath no body of his own, hath at leaſt a borrowed tongue to ſpeak, when for a time, he aſſumeth the body of another: as 'tis demonſtrated here. The Tempter came unto our Saviour, and ſaid. Where he maketh uſe both of his feet and tongue, the integral parts of ſome other Creature. He came: he ſaid: then beginning firſt to make uſe of his Tongue, when he firſt began at this time to make uſe of his Tempting; that was his own work; but the Tongue wherewith he ſpake, was that Creatures, whoſe body he had then aſſumed: fitly framing the Organs of ſpeech in another to expreſs the meaning of his own purpoſe.
And when the Tempter came unto him, he ſaid: If thou be the Son of God, command that theſe ſtones be made bread; As if he had ſaid; thou waſt not long ſince declared at Jordan to be the Son of God, which I make a doubt of; but if it be ſo, make it appear unto me by ſome miracle; and the miracle I require for the confirmation of it, is this: Command that theſe ſtones be made bread. See! both diffidently ſpoken, and impudently ſpoken; diffidently, If thou be the Son of God; impudently, Command that theſe ſtones be made bread. Lo! this was the Divels ſuit; nay, this was the Divels ſaucineſs: and therein, his ſubtle policy, reſolving thereby to remove and withdraw our Saviour (when he ſaw him hungry) from his Filial confidence in the All-ſufficient providence of his Father; The Sum the firſt Temptation.and to perſwade him to doubt, both of his Care, and alſo of his power to relieve him: and thereupon to make uſe of unlawful means to relieve himſelf; He ſaid, If thou be the Son of God, command that theſe ſtones be made bread. foreign, ſay but the word onelyonly, and it ſhall be done; ſuch a perſwaſion (it ſeems) the Divel had of the great power of the Son of God, although he doubted (if thou be) whether he whom he then tempted were that Perſon or not; he doubted; yet ſurely, more out of malice then out of ignorance; for, he could not but know, that even that very Perſon whom he then tempted to a diſtruſtfulneſs in his Father's Providence, was that very Son of God; And this he could not but know; and that 1. By what was written of him in the Prophets; as, Behold, a Virgin ſhall conceive, and bear a Son, and ſhall call his Name gIſa. 7.14.Emanuel. Wonderful enough it was, that a Virgin ſhould bear a son: more wonderful, that this Son ſhould be Emanuel, God with hMat. 1.23.us; which being revealed in the Prophets, could not be concealed, from Satan; nor the place of his Birth; and thou iMich. 5.2.Bethleem Ephratah, &c. both being fulfilled ſome thirty yeers before this Tempter came unto him, and ſaid; for a Virgin did bear a Son, even Emanuel, God with us from the very day of his Birth; and at Bethleem ſhe did bear that kLuk. 2.4, 5, 7.Son; which the Divel knew, when his inſtrument Herod ſlew all the young children lMar. 2.16.there for this one young Child's ſake: who had he been firſt deſtroyed, the reſt had not been deſtroyed. Herod ſent forth others about this buſineſs; the Divel ſent forth Herod; knowing that the Son of God was even then Incarnate; although he knew not well where to find him, being but then an Infant, nor of what Virgin he was born; that being concealed from him, even by the Eſpouſals of Joſeph and Mary. But now 2. finding him in the Wilderneſs, grown up both to the full Age and ſtature of man, he could not but know, that this was he, of whom the Father ſome forty daies before, teſtified from Heaven, that this was his beloved m Son; Mar. 3.17.a true ſaying, and worthy of all acceptation, though it were of no credit at all with Satan, who here ſubtilly pretends ignorance, rather pravae diſpoſitionis, then purae negationis (If thou be the Son of God) and nothing will ſatisfie him in this matter, but a miracle wrought by our Saviour (and that upon this motion too) as a more manifeſt demonſtration of his Deity. Impudent Satan! why requireſt thou a Miracle? knoweſt thou not that miracles are extraordinarily wrought rather to nFidei ſunt praeſtanda ſigna, non dolis; Credentidanda ſunt, non Tentant. Chryſolog de jejun. & tentat. Chriſti Serm. 11.confirm the faith of thoſe that believe in Jeſus, then to gratifie ſuch as defie and abhor the ſaving Name of Jeſus? and yet requireſt thou a Miracle, who haſt no faith at all to believe in him who is the Author of it, and of whom thou requireſt it? Impudent Satan! or, thinkeſt thou that the Son of God will become obedient unto thee, and turn ſtones into bread to gratifie thee, whereas (in reſpect of any want in himſelf) there was no need at all of ſuch a Miracle? no need at all; for, he that is the bread of life, as he witneſſeth of himſelt, Joh. 6.48, could not want oVerè panis, non indiget pane, Chryſol. ubi ſupra, Serm. 11.bread, though he were hungry; he that had a Provident Father to provide for him, could not want ſufficient ſuſtenance; no, not in the Wilderneſs; nay, he that could turn ſtones into bread (as thou thy ſelf rightly ſuppoſeſt, or elſe, why requiredſt thou ſuch a Miracle of him? unleſs thou didſt it by way of Ironie, of Taunt, and Scoffe, If thou be —) even he was able alſo to turn want into plenty, emptineſs into fulneſs; as able to doe this then as afterwards, to turn water into pJoh. 2.9.wine; nay, as able as of ſtones to raiſe up children unto qMath. 3.9.Abraham; able to doe that, able to doe this if there had been cauſe; but in this particular caſe, plain it is, that there was no cauſe at all; and to doe it, when there was no cauſe to doe it, had been (doubting of his watchful care and providence over him) to offend his Father (which he would not doe) by uſing unlawful means and unwarantable, ſo long as there was any other way to relieve himſelf; and therefore, Satan, thy ſo much deſired proviſion to be procured for him by a Miracle in teſtimony of his Deity, (which at this time wanted no ſuch teſtimony) was not at all neceſſary, ſince there was every way enough provided for him by his Father without it; and thou tempteſt him in vain to grant that which there was no cauſe to grant; notwithſtanding, he were every way moſt powerful to doe what thou requiredſt.
But what wilt thou infer thence? wilt thou Conclude (as thine own words, If th…u be—ſeem to imply) that the Perſon whom thou tempteſt is not the Son of God, becauſe at thy command, he will not diſtruſt in God, and turn ſtones into bread? ſhall not the Lord Jehovah be God, unleſs Baal ſubſcribe unto it? muſt, If thou be the Son of God, be reſolved prepoſterouſly into, thou art not the Son of God, if Satans demand be not granted, and his curioſity ſatisfied? Monſtrous! whereas, to have done what the Divel demanded, had been altogether to derogate from the glory of the Son of God; for whom it was as improper in any thing to become obedient unto Satan (ſuch was the Caſe here) as moſt proper it was for him in every thing to continue conſtant in his Filial obedience unto his Father, as he did; for, not at all regarding what Satan ſhould judge of him, for not complying with him, he utterly refuſed to obey his voice: and none of his Charms, none of his Temptations, none of his Baits, none of his fair words (in his ſenſe, capable of a fowl Conſtruction) could any waies prevail with him; or remove and unrivet him (which was ſo much deſired by the Divel) from his unſhaken Confidence and aſſurance in his Father's providence: who (he was perſwaded) was able to provide for his Son in this his hunger, even without his own particular aſſiſtance (which had been to doubt of his Father's providence) by turning ſtones into bread. Lo! this was the Divels motion, If thou be the Son of God, command that theſe ſtones be made bread. Command; the work to be done was left wholy unto our Saviour; yet upon pain if he did it not, to be declared, not to be the Son of God by Satan; a ſtrong, a violent Temptation; yet, eaſily repelled by our Saviours reply to Satan and his inſolency▪ He anſwered, and ſaid, it is written, Man ſhall not live by bread alone, but by every word that proceedeth out of the mouth of God, v. 4.
It is written; the Divel begins ſubtilly, with (If) a doubtful ſpeech, as he delivers it; but ſurely, not doubtful as he underſtood it; but our Saviour Anſwers plainly and poſitively: It is written; and that Deut. 8.3. where Moſes (as an Argument to perſwade them to be daily more and more obedient) puts the Iſraelites in mind of God's great goodneſs and favour unto them, who fed them extraordinarily forty yeers in the Wilderneſs; and that with bread, with Manna from Heaven, even in the time of their extreameſt want, and when they were wholy diſtitute of ordinary food and ſuſtenance: ſuch was God's care of them; which our Saviour here in his greateſt hunger (knowing that the hand of his Father's providence was not yet ſhortned) appropriates, and applies to his own Caſe, in particular. He was now in the wilderneſs; though it be not expreſſed here, whether in the ſame wilderneſs or not; there he was hungry, and no ordinary means then neer at hand to relieve him; yet though he expected not Manna, he well knew that his Father was able to ſatiate his hunger, either with or without means; and this was his Solace, his Contentation, this, Deus providebit, my God will provide for me one way or other, even in the wilderneſs; wherefore, confident and conſtant in this perſwaſion, he would not by any means be enticed by the Tempting Divel (even though he was an hungred) to uſe any unlawful waies to provide food for himſelf; which in Satans judgement he wanted, but not in his own; who was not ignorant that there were other waies, either to ſatisfie or ſuſtain his hunger without turning ſtones into bread; and of theſe means he ſpeaketh here, when (as a reproach to Satan) he ſaith, It is written, Man ſhall not live by bread alone, but by every word that proceedeth out of the mouth of God.
It is written; Lo! this, even the Word of God, that rEpheſ. 6.17.Sword of the Spirit, this was the weapon wherewith our Saviour once now, v. 4. and twice afterwards, v, 7, 10. foyled and conquered Satan; It is written; and this Action of our Saviour in thus repelling the Divel by his Father's word, muſt alwaies be our imitation; for, ſurely the ſame Sword, the ſame Word hath the ſame power ſtill againſt the ſame Adverſary, though it be now weilded by us, far weaker Combatants; who though we are weak in faith, yet by his power, that is the ſtronger man, we ſhall be enabled to reſiſt the ſtrong man ſMat. 12.29.and all his Temptations; for, as it is our Comfort, ſo alſo it is our Conqueſt too, that our Saviour hath gotten the victory over Satan; becauſe (to uſe the words of the Apoſtle, Epheſ. 6.14, 15, &c.) we being girt about with truth, with the teſtimony of a good conſcience; having on the breaſt-plate of righteouſneſs, manifeſted by an holy and a ſanctified life, holineſs to the tExod. 29.36.Lord; ſhod with the preparation of the Goſpel of peace, which bringeth glad tydings of peace to us in Chriſt, who is our uEpheſ 2.14.peace, the power whereof, being the power of God unto Salvation to every one that wRom. 1.16.believeth, treadeth Satan under foot; and having faith for our ſhield againſt all the fiery darts of that evil one; Salvation, the aſſured hope of Salvation by Jeſus Chriſt, for our helmet; the Word of God, the promiſes of God, made to all penitent ſinners in his holy Word, faithfully believed and feelingly applyed, for our Sword; we alſo in him ſhall get and keep the victory.
It is written; and written, that man ſhall not live by bread alone; ſhall not live; Now there is a Threefold life. 1. Of Nature. 2. Of Grace 3. Of Glory. The firſt onelyonly is here meant; the life of Nature; and the meaning is, that Man ſhall not live, ſhall not preſerve his natural life by bread alone, by ordinary food, alone, whereof bread is the principal; no, but there is another way to preſerve it, even by every word that proceedeth out of the mouth of God. Lo! this is our Saviours Text, and for that reaſon, with all diligence to be hearkned to; that his Father's promiſe included therein, of providing ſuſtenance for us (as it was in the Caſe of x1 Kin. 19.5, 6.Eliah) even when we ſee no viſible way to provide, it may be a ſolace and comfort unto us, in the time of our greateſt ſtreights and ſcarcity; I ſay, this is our Saviours Text: and the powerful, and life-preſerving Word mentioned therein, which proceedeth out of the mouth of God, whereby Man ſhall live, even when he wanteth the common and ordinary means to preſerve his life, is his Will, his Decree, his purpoſe, his ſecret appointment to preſerve mans life by ſome extraordinary way, thus or thus; beſides that of his ordinary word and providence. See it illuſtrated in ſeveral particulars thus; Sometimes God's Will and Decree is, that Man ſhall live, and yet, not by ordinary means. So the Iſraelites in the deſert were preſerved forty yeers together with yDeut. 8.3.Manna; and therewith they fared ſo well, even by the immediate providence of God, without any ordinary food, that the conſideration thereof cauſed the citing of this Text by our Saviour, againſt Satan. Sometimes God's word and purpoſe is, that men ſhall live againſt means, and contrary to the ordinary courſe of nature; as Daniel in the Lyons Den, chap. 6 and the three Children in the fiery Furnace, chap. 3. Sometimes his Will and appointment is, that men ſhall live for a time without any means at all; as Moſes in Mount aExo. 34.28.Sinai; Elias in Mount b1 King. 19.8Horeb; and our Saviour at this time, forty daies and forty nights in the Wilderneſs; of which extraordinary and miraculous Word proceeding out of the mouth of God, for the preſervation of mans life, the Divel here (it ſeems when maliciouſly he tempted our Saviour hungry, to turn ſtones into bread) pretended himſelf altogether ignorant, or at leaſt, ſubtily concealed his knowledge of it.
But whether he were wholy ignorant of that, or not, let it be left (if you will) as a thing doubtful and uncertain; yet of this, ignorant he could not be; of this that our Saviours repulſive Anſwer here was every way directly Oppoſite to his Temptation; and ſuch as the Anſwer was, ſuch alſo the Perſon was; every way Oppoſite to Satan; there is no fellowſhip between light and darkneſs; no Communion between God and c2 Cor. 6.14, 15.Belial; and as touching our Saviours Anſwer to the Divel, herein ſtands the Oppoſition; Command (ſaid the Divel) that theſe ſtones be made bread; Why? to refreſh thy ſelf in this time of hunger; I need no refreſhing by ſuch means; Not? how then wilt thou live? It is written, Man ſhall not live by bread alone; not by ordinary means alone; how then ſhall he live? by every word that proceedeth out of the mouth of God; as by his Will, by his Decree, by his ſecret appointment, & oftentimes to man unknown; but is there any ſuch word that proceedeth out of his mouth, that proceedeth out of his heart, as if it were ſpoken with his mouth, for the preſervation of man's life, beſides his ordinary word? there is; and by that word ſhall I dVerè vivit in verbo Dei, verbum Dei, Chyrſolog, ubi ſupra, Serm. 13.live: by ſome extraordinary way or other ſhall my life be preſerved, though without bread; and I may not, I will not ſubmit to thy ſubtle perſwaſion Command that theſe ſtones be made bread; which includes much danger in it. 1. A Compliance with thee. 2. A Diſtruſtful diffidence (which ſubtilly thou tempteſt me unto) of my Father's Care and providence over me. 3. A Diminution both of his, and mine own glory: as if I were not the Son of God, unleſs I produced more then needful teſtimonies thereof before Satan; wherefore away with thy, If thou be—command—the nature of ſtones (though I can) I will not alter; I want not bread, not ordinary food, though I am hungry; or if I doe, I know where to have it, and not be beholding at all to thee, for thy ſeeming double-diligent care of me; but there is another that taketh care of me indeed, and him will I truſt; even my God, my Father; It is written, Man ſhall not live by bread alone, but by every word that proceedeth out of the mouth of God, ſhall man live.
Which, when the Divel heard, highly enraged no doubt preſently (whether out of diſcontent, that at firſt he had thus loſt the field; or out of an implacable deſire of revenge for that loſs, or both; not convinced, even when he was convinced, not ſatisfied, as he pretended, that, that Perſon whom he Tempted was the Son of God, even when there was no juſt cauſe to be diſſatisfied, having evidence enough from what was written of him in the Prophets, and from what he had heard at Jordan) he cunningly (not altogether unlike the twiſting of the Foxes tayls together by eJudg. 15.4.Sampſon) links and joins a Second to his Firſt Temptation: making (as it were) the end of the one, the un-interrupted beginning of the other; ſo ſwift he was in his motion, in his Temptation; but by their fruits ye ſhall know fMar. 7.16.them; Men do not gather grapes of thornes, or figs of thiſtles; nay we cannot gather here either grapes, or figs, but fruit of a more ſowre taſt; and whether it were an Apple or a Pear, or ſome other kind of fruit the firſt woman taſted, Gen. 3. ſurely it had a far better reliſh as to the mouth of the eater, though not to the ſoul, then this ſecond Temptation; wherein the Divel (who had required a Miracle before ſomewhat anſwerable to the hardneſs of his own heart, by turning ſtones into bread) peaepoſterouſly proceedeth now from a pretended ignorance of the Deity of the Son of God, even to an injurious dealing with the Perſon of the Son of God, not yet openly acknowledging him to be ſo; nor judgeing him worthy to keep his ſtation in the wilderneſs, whither he was led up of the Spirit (though he kept his ground ſtill, maugre all his helliſh machinations) but tranſporting him thence, he exalted him (probably, as an Object of publike ſcorn) to the pinacle of the Temple; there to be ſollicited to a raſh confidence in his Father's Protection, whom hither to he could by no means remove from his Filial Confidence in his Providence; and though St. Luke chap. 4.9, &c. name this temptation in the third and laſt place, not ſo much obſerving the order of gAuguſt. de co…enſ. Evangeliſt. lib. 2. ca. 16.Time, when it was done, as the certainty of Fact, that it was done; yet manifeſt it is, that St. Matthew here names it in the right place, when he makes it the Second and not the Third, not the laſt Temptation; for, when the Divel was finally conquered, he departed from our Saviour, v. 11. but as yet he departed not: an Argument, that as yet he was not finally Conquered; and that an Argument that this was not the Third (there being but Three in all) but the Second Temptation: mentioned, v. 5, 6, 7, wherein is plainly declared how our Saviour was aſſaulted again, and how the Divel alſo was repulſed again; Thus;
Then the Divel taketh him up into the holy City, and ſetteth him on a pinacle of the Temple, v. 5. And ſaith unto him, If thou be the Son of God, caſt thy ſelf down: for it is written, he ſhall give his Angels charge concerning thee, and in their hands they ſhall bear thee up, leſt at any time thou daſh thy foot againſt a ſtone, v. 6. Jeſus ſaid unto him, It is written again, Thou ſhalt not tempt the Lord thy God, v. 7. Which words, with each Circumſtance therein, eaſily admit of a particular Examination; As, Then the Divel taketh him up, v. 5.