Works, Verse 2
Verſ. 2 And when hee had faſted forty daies and forty nights, hee was afterward an hunger.
Now wee come to the third point in Chriſts expectation of his enemy, namely, His imployment; and that out of the Evangeliſts is gathered to bee twofold: 1 Faſting, to which hee joyned prayer without all doubt: this S. Matthew hath, that hee faſted forty daies and forty nights. 2 Temptation, by lighter onſets, as Luke ſaith plainly, hee was forty daies there tempted of the Devil, and after that hee was hungry; and then began theſe three temptations.
In his faſt, conſider three things: 1 What kind of faſt it was. 2 The reaſons of it. 3 The continuance, forty daies and forty nights.
For the firſt. Of faſts there are three kinds.Kinds of faſts, three.
1 Civil, as when men faſt for the health of their body; or when men are ſo intent upon their affairs, as they take no time to eat and drink: Thus Saul faſted purſuing the Philiſtims, 1 Sam. 14.24. and thoſe forty, that vowed not to eat till they had ſlain Paul, ſo intent they were upon their wickedneſs, Act. 23.14. This is voluntary; there is alſo one involuntary faſt, when men want what to eat and drink, as Elias faſted, 1 King. 17.5. This is not here meant.
2 Religious, which is an abſtinence from meats, drinks, and all delights, to teſtify our true humiliation before God, to fit us unto prayer, and to further and witneſs the truth of our Repentance. And this is either publike or private, of one or of more, for one day or longer time. But neither is this meant here: For, 1 Chriſt had no corrupt, wanton, or rebellious fleſh to mortify, or chaſtiſe. 2 Chriſt had nothing to repent of, no amendment of life, no hardneſſe of heart, no want of faith to bewail, no guiltineſs to confeſs by it. 3 Hee had no need of faſting to help him in prayer: for neither needed hee any grace, which he had not by the lighting of the Spirit upon him, neither had hee any ſluggiſhneſs or dulneſs in his nature to hinder his prayer, neither did hee ever make a prayer, which did not merit of it ſelf to bee heard, or wherein hee was not heard.
3 Miraculous, which is above the ſtrength of man, and is ſometime given to the Saints, to commend their doctrin, as unto Moſes, Exod. 24.18. and to Eliah, 1 King. 19.8. And of this kind was our Saviours faſt; becauſe no man can faſt ſo long, or half ſo long, and remain alive; and much leſs can a man faſt ſo long, and not bee hungry all the while, as it is ſaid of Chriſt.
Secondly, The reaſons of this faſt are, 1 Negative: 2 Affirmative. I Negative. 1 It was not to commend faſting, as the Papiſts teach: for it is no commendation to faſt when one hath no ſtomack, or is not hungry, as Chriſt was not. Beſides, it is in it ſelf no worſhip of God, but a thing indifferent, and onelyonly commanded, and commendable, ſo far as it is an help to religious exerciſes. 2 Much leſs that wee ſhould imitate him, as the Papiſts do in their Lent-fall: For 1 it is none of the moral imitable actions of Chriſt, but effected as other miracles by a power tranſcending the ſtrength of men and Angels, yea, by the ſame power whereby hee gave ſight to the blinde, and leggs to the lame; hee is as imitable in one as in the other. 2 If they will imitate Chriſt they muſt abſtain from all food, not onelyonly from fleſh, and that for forty daies and forty nights: for Chriſt all this while are nothing: yea, and they muſt not bee hungry all the while, as hee was not, Luke 4.2. 3 Chriſt did not faſt once a year as they do, but once in all his life. 4 There is no proportion, no agreement between Chriſts faſt, and their Lenten faſt: for,
1 Chriſts was a total faſt an utter abſtinence; theirs is a mock-faſt: They glut themſelves in the time of their faſt with moſt dainty meats and drinks, in fulneſs and delicacy.
Chriſts faſt diſagreeth from Popiſh faſts in ſeven things, or eight.2 Chriſts was voluntary, theirs is forced, againſt the uſe of the Primitive Church, among whom it was left free to every mans Conſcience, when and how long it pleaſed him to uſe it: neither were any Laws ſet down for the Lent-faſt yearly to be kept in imitation of Chriſt, till Gregory the Great, or (as other write) Teleſphorus Biſhop of Rome about four hundred years after Chriſt; but it was free for the time, and kinds of meats.
3 Chriſts faſt was for a neceſſary cauſe; theirs in times of joy, when no juſt cauſe urgeth, for the times ſake, for cuſtom, and ſuperſtitious imitation, when no publike danger is to be prevented, nor any ſpecial grace to bee obtained; whereas by Chriſts faſt the greateſt evil in the world was diverted, and the greateſt good procured.
4 Chriſts was without oſtentation, in ſecret in the Wilderneſs, when none ſaw him; whereas in Cities and ſocieties of men, hee ate and drank: but theſe will bee known to faſt, and with the Phariſee profeſs, I faſt twice a week, &c.
5 Chriſt faſted not as counting ſome meats unclean, which are all good, and ought not to be refuſed, as unclean; but received with thankſgiving, as ſanctified by the Word and Prayer, 1 Tim. 4.3, 4, 5. They faſt with condemning of fleſh, and whatſoever cometh of it, as unclean for that time: which is more Jewiſh than Judaiſm it ſelf: for even in the Ceremonial Law, thoſe things that were pronounced unclean, were never to bee refuſed as unclean in themſelves, but only in regard of the Commandement: But much more now, all difference of meats being taken away; according to Peters viſion, Acts 10.11. may all be lawfully uſed at all times for the nouriſhment of man: and the contrary is a doctrin of Devils.
6 Chriſt faſted not without inſtant prayer: for even the Saints of God alwaies when they did faſt, joyned prayer, which otherwiſe were but a bodily exerciſe, 1 Tim. 4.8. And hence faſting is often put for faſting and prayer, Heſter 4.3, 16. But they faſt in want of extraordinary prayer, and when no need or occaſion is above ordinary.
7 Chriſt did not faſt as placing the Kingdom of God in meats and drinks; whereas they account the obſervation of their faſts a thing meritorious, to ſatisfie for ſin, and purchaſe the Kingdom of Heaven; which is their common doctrin: wherein what elſe doe they, than attribute the Kingdom of God to meat and drink?
8 Let them ſhew where the people of God ever preſumed to imitate the faſts of Moſes or Elias: if they cannot, how dare they embolden themſelves to imitate Chriſt, and injoyn the meaneſt of their Diſciples ſo to doe under pain of Damnation? for this is the boldneſs of Bernard, ſaying, As Chriſt forty days after his Reſurrection aſcended to Heaven, ſo none can aſcend thither that faſteth not theſe forty days.
And yet here I condemn not the Lent-faſt among us, ſo it be obſerved only as a civil and politick Ordinance, and not as any religious faſt or obſervation: for I eſteem it as lawful for a King for a time to forbid his ſubjects ſome ſorts of meat, and injoyn others as he ſeeth moſt fit for his Common-wealth, as for a Phyſician to preſcribe a diet to his Patient, forbidding ſome meats, and appointing others for the health of his body. Much leſs doe I condemn all faſting in general, but wiſh it were more obſerved than it is, ſo it be rightly: But this faſt of the Papiſts, in the inſtitution, obſervation, cauſes, manner, and end of it, is wicked and ſacrilegious.
Chriſt faſted this faſt for four cauſes.II. The affirmative ends of this faſt of Chriſt were theſe:
1 To prepare himſelf by faſting and prayer to his moſt weighty calling: for although Chriſt was full of the Holy Ghoſt, and ſeemed not to need the benefit of faſting and prayer to fit him, yet he took on him our infirmities with our nature, and as man needed ſuch help as our ſelves doe.
2 To teach us, not raſhly and headily to enter upon or undertake any calling, but by faſting and prayer to prepare our ſelves, who have more need of preparation than Chriſt had, and to get Gods bleſſing on the ſame: but eſpecially this concerns the Magiſtrate and Miniſter.
Obj. You ſaid this fast was not for our imitation.
Anſ. True, it was not in the extent, but in the end it was: in the former Chriſt is to be admired, in the latter to be imitated.
3 To ſet out his Miracles and Divine power, for the honour and authority of his Perſon and Doctrin, to ſhew himſelf the Son of God.
Obj. Moſes and Elias faſted this faſt, and yet were meer men.
Anſ. They did it by his power, he by his own: they were upheld by the power of God, but he by his Divine power: their faſting was but a type and ſhadow of this. But to make every man able to imitate this faſt, obſcures Chriſts glory, and this Miracle, and the Goſpel it ſelf.
4 That hereby he might bid battel, offer opportunity, and provoke his adverſary to the combate: for this was the end both of his faſting, and going into the Wilderneſs, and of his hunger. Wherein alſo this faſt of Chriſt may not be imitated: for we are not to offer any opportunities or advantages to Satan, who is ready enough to ſeek and take enough: as we may not tempt God, ſo we may not tempt the tempter, but pray that we may not be lead into temptation by him, and watch leſt we fall into temptation, Mark 14.38. yea we muſt cut off and prevent his advantages, and ſhun all occaſions wherein hee might aſſault us, as knowing our own weakneſs.
The third thing in Chriſts faſt is the continuance of time, III. Chriſt faſted no longer nor ſhorter time than forty days, for five reaſons. Moſes in mon…e ante legem. Elias in itinere ſub lege, Chriſtus in deſerto ſub gratia.forty days and forty nights.]
Queſt. Why did he faſt ſo long? why no more nor no leſs?
Anſ. For theſe reaſons: 1 To bee anſwerable to the types. As Moſes faſted forty days at the inſtitution of the Law, and Elias at the reſtitution of it, ſo would Chriſt here at the manifeſtation of the Goſpel. 2 He exceeded not his number, leſt he ſhould ſeem too inhuman and cruel againſt himſelf: for he did no more than Moſes and Elias had done, men ſubject to infirmity. In our time he is no man that cannot ſtrain one trick above others: but Chriſt being in the ſhape of a Servant, takes not upon him above his fellow-ſervants. 3 He would not faſt leſs, becauſe he would not ſeem leſs than the Prophets, nor unlike them. 4 He would not faſt more, becauſe he would not have his Deity now acknowledged by the Devil. 5 He would not give occaſion to Hereticks to doubt of the truth of his body and human nature: If he had faſted longer than Moſes and Elias, he might have been thought no true man, but only in ſhew incarnate.
Queſt. Why is it added, that he faſted forty nights?
Anſ. For theſe reaſons: Forty nights added for two reaſons.1 To ſhew that it was not ſuch a faſt as the Jews uſed to keep, who faſted many days together, but ate at nights; as Daniel faſted for three weeks of days, chap. 3. verſ. 10. Nor like the Turkiſh faſts, who ſo ſoon as they ſee a ſtarre, eat any thing on their faſting days, but that which is ſtrangled, or Hogges fleſh. Nor yet like the Papiſts faſt, who, though they ſay they faſt forty days, both to imitate Chriſt, and to give God the tithe of the year, yet can feed well and fare deliciouſly every night.
2 To ſhew, that Chriſt had a care to ſpend his nights well, as well as his days, not ſpending them out in ſleep, but in watching and prayer as well as in faſting: for by the ſame power his body was preſerved without ſleep, as it was without meat. Farre unlike the Papiſts, who in their faſting-days ſpend the night in gluttony, luxury, and all uncleaneneſs.
Doct. Faſting a moſt neceſſary duty.This example of Chriſt teacheth us of what great neceſſity this exerciſe of faſting is, both for the entrance, and comfortable continuance of the duties of our calling, both general and ſpecial. This Nehemiah knew well, when hearing of the calamity of Jeruſalem, and his brethren the Jews, hee faſted certain daies, and prayed before the God of heaven, chap. 1. v. 4. And Ezra proclaimed a faſt, to ſeek the right way homeward, and ſafe from their enemies, chap. 8. v. 21. ſee alſo Act. 13.3.
Reaſons. 1 Faſting in an holy and religious manner, helpeth forward graces that are neceſſary for our calling; as, 1 the grace of converſion, and therefore is made an adjunct of it: Joel 2.12. Turn you with all your heart, with faſting and weeping. 2 The grace of prayer; for as Prayer ſanctifieth faſting, ſo faſting ſtrengtheneth prayer. Otherwiſe, to place Gods worſhip in faſting is to make the belly the God. 3 It helps forward the knowledge of the myſteries of God and godlineſſe: Dan. 9.3. conferred with 20.21. as Daniel was praying and faſting, Gabriel was ſent to inſtruct him, and revealed to him the myſtery of the ſeventy weeks. 4 It addes ſtrength and courage in the Chriſtian combate between the fleſh and the ſpirit; it is as a third, that comes in to take the ſpirits part, and ſo helpeth to the victory by ſubduing the fleſh.
2 The neceſſity and profit of this exerciſe appeareth in reſpect of our ſelves: for, 1 If wee want publike or private benefits, faſting joyned with prayer is the means wherein God will have them ſought and obtained. The Benjamites after two ſore overthrows, by this means got the victory, Jud. 20.28. Annah by the ſame obtained her Samuel: and David faſted for his childes life. 2 If wee bee in danger of publike or perſonal judgements, by the ſame means they are to bee diverted: religious faſting is a chief part of the defenſive armour of the Church, as wee may ſee in the examples of Heſter, ſaving her people from Hamans deviſe: and of the Ninivites, turning away the deſtruction threatned by Jonah, by faſting and humbling themſelves. 3 If wee bee to attempt publike or private duties, hereby wee muſt fit our ſelves, and obtain ſucceſs and bleſſing. So did Nehemiah and Ezra; as wee ſaw before: and when Paul and Barnabas were ſeparated to the work of the miniſtery, they faſted and prayed, Act. 13.3. Yea, Chriſt himſelf ſpent a whole night in faſting and prayer, before he choſe his Diſciples, Luk. 6.12, 13.
3 Daily experience ſhews the neceſſity of religious faſting: for, 1 How many men obſerve in themſelves, that for want of this duty they grow dull in their profeſſion, and heavy in holy practices, yea, empty of grace, ſo as they may think the Spirit is departed from them? yet when they have renewed this exerciſe, they finde themſelves more ripe and ready, more quick and able to good duties, as if they had new ſoules given them. 2 Do wee not ſee, that the more conſcionably a man carrieth himſelf, the more buſily Satan doth beſtir himſelf againſt him? and had hee not need ſo much the more fence himſelf with coat-armour, and flye to God for ſtrength and protection? If a good Magiſtrate or Miniſter bee to bee brought into any place, how doth Satan ſtorm and bend his forces againſt him, becauſe hee thinks that then his Kingdome muſt down? Therefore if a man mean to be ſerviceable to God in any place, it is meet hee ſhould firſt ſanctify it by faſting and prayer, as Chriſt did.
Vſe 1. This ſerves to rebuke the great want of this ſo needful a duty. What Magiſtrate or Miniſter, againſt whom Satan moſt ſhooteth, entreth thus into his calling, as Chriſt by faſting and prayer; but by gifts, favour, or otherwiſe get livings and offices? but to God they go not; and this is the cauſe that ſo little good is done, either in one calling or the other: as much bleſſing as they ſeek, they have. So, what other reaſon can bee given, that many lingring evils, and want of Gods bleſſing is in ſo many families; but becauſe men omit the chief means of procuring the one, and repelling the other? Men think they have nothing to do with this duty, but when publike authority enjoyns it, and that it is onelyonly the fault of Magiſtracy it is ſo out of uſe; as though every Maſter of a family were not a Magiſtrate and Biſhop in his own houſe; or as if that were not a means for private bleſſings, which is ſo mighty for publike. Oh deceive not thy ſelf: that which thou canſt not do publikely, thou maieſt do in thine own houſe; and therefore, if thou wanteſt any grace or bleſſing, blame thine own idleneſs that ſeekeſt it not in Gods means.
Vſe 2. This ſhould move us to perform ſo needful a duty as this is, Motives to faſting 6.and thereunto to conſider of theſe reaſons. 1 Conſider the Promiſes that are made, and have been made good to faſting and fervent prayer. Remember that one example of good King Jehoſhaphat, againſt whom came the Moabites, Ammonites, and they of Mount Seir, whereupon hee proclaimed a faſt throughout all Judah, and prayed earneſtly, 2 Chron. 20.2, 17. and before they had ended their Prayer, the Spirit of the Lord came upon Jahaziel a Levite, who by the Spirit of Prophecy foretold the victory, ſaying, Yee ſhall not need to fight in this battel, O Judah, and Jeruſalem: Fear yee not, but to morrow go out againſt them, and the Lord will bee with you: and ſo it came to paſs: for the enemies ſlew one another, and the Jews gathered the ſpoil, and returned and praiſed God in the valley of Beracha, that is, of bleſſing; ſo called ever after.
2 The ordinary prayers of Gods children have prevailed much, and much more can their faſting and prayer bring greater bleſſings. When Peter was in priſon, ſleeping between two ſouldiers, the night before he ſhould bee brought out to death, being bound with two chaines, and the Keeper before the door watching the Priſon, at the ordinary Prayer of the Church, an Angel ſmote Peter, ſaying, Ariſe quickly, and his chains fell off, and hee was delivered, Act. 12.5. much more can Extraordinary Prayer, joyned with faſting, prevail.
3 Many things are not obtained, but by that prayer which is joyned to faſting, Matth. 17.14. this kind (of Devils) is not caſt out but by prayer and faſting, that is, by a moſt fervent kind of Prayer, to which faſting is joyned as a whetſtone to ſharpen it, and ſet an edge on it. Some things, as thoſe that are pretious, coſt a greater price; and ſome ſutes muſt bee obtained of men, not without long and inſtant ſupplication: ſo here, many things are long ſought by ordinary prayer, which being extraordinary favours, might by extraordinary prayer have been ſooner had.
4 God hath rewarded the wicked, who have uſed this Ordinance in Hypocriſy; and much more will hee thoſe his ſervants that uſe it in truth, 1 King. 21.21. Ahab faſting for the deſtruction threatned by Elijah, humbled himſelf; and this faſt of his, not joyned with true repentance, but onelyonly kept in the outward ceremony, in abſtaining from meat, in ſackcloth, and giving ſome teſtimony of outward ſorrow, was not unrewarded, but obtained a reprieve of the execution of the ſentence, till his Sons dayes. How much more reſpect ſhall wee obtain of God, if wee joyn to the outward faſt the inward graces of humility, repentance, faith, and fervency?
5 Were this exerciſe in requeſt ſometimes in families, it would prevent many judgements, and many ſins the procurers thereof, in governours, children, and ſervants; as adultery, fornication, drunkenneſs, ſwearing, riot, and prophaneneſs; theſe might bee kept out as well as caſt out by this means: and unſpeakable were the good that might hereby be procured, as releaſe from many evils, life, health, &c.
6 We have the example of the Jews, who beſides all other moveable faſts upon ſpecial occaſion, muſt have one ſet faſt in a year, Levit. 16.29. 1 Becauſe many great ſins of all ſorts might be committed in a year, for which they needed to be humbled. 2 Once a year God might ſhew ſome tokens of diſpleaſure, publick or private, that they might know that once a year they had cauſe to be humbled.
Obj. That was a Ceremony?
Anſ. The day was, not the thing, the equity of which binds us as well as them, becauſe the ends and cauſes bind us. And in the Goſpel wee have the example of John and his Diſciples, who faſted often: and Chriſts Diſciples muſt faſt, when the Bridegroom is gone, and cauſes of mourning come.
Beſide theſe, we have ſundry other motives to religious faſting: as,
1 Shall Chriſt faſt for us, and not we for our ſelves?
2 Shall the Phariſees faſt twice a week in hypocriſie, and wee not once in our lives in ſincerity?
3 Can we cheerfully betake us for our bodily health to faſting, diet, or abſtinence ſo long as the Phyſician will preſcribe, and will we doe nothing for our ſouls health?
4 Can worldly men for a good market faſt from morning to evening, and can Chriſtians be ſo careleſs as to dedicate no time to the exerciſe of faſting and prayer, to increaſe their gain of godlineſs?
5 Is not this a ſeaſonable exhortation? hath not God ſounded the Trumpet to faſting? Matth. 9.16. when the Bridegroom is taken away, it is time to faſt. But now,
1 Sins abound, as Drunkenneſs, Pride, and high wickedneſs, and there is no more fear of Gods wrath in the Church and Land. 2 The Word and Miniſtery is more deſpiſed than ever, and leſs loved; Preachers and Profeſſors of the Goſpel are ſcorned, as in the days of Noah; the heavenly Mannah is contemned, and the contempt of it threatneth a final departure ot the Bridegroom. 3 Papiſts increaſe in numbers, in boldneſs, in pride, in power, and are ſo farre from being converted by the light, as they are daily more perverted and perverſe, notwithſtanding the glorious Goſpel of God, and the wholſome Laws of the Land. Adde unto theſe the ſwarms of Atheiſts, Machevilians, carnal and cold Proteſtants among us. 4 Who hath not ſmarted in the common judgements of the Land, lingring by many years in plagues, unſeaſonable weather, fires, waters, and the like, all of them fore-runners of greater miſery? Who can forget the warning of Gun-powder, and the preſent unfeelingneſs of it?
And were not theſe publike evils, how may every one of us bewail Chriſts hiding of himſelf from our ſouls? His gracious beams ſhine not on us with ſuch comfort as they might, his Word is not ſo fruitful in the beſt as it ſhould, dulneſs and conformity with the times creep in upon the beſt; the Sun and Moon, great Lights in the Miniſtry, are darkned, and the Starres loſe their light among profeſſors. Is it not time to awake our ſelves, if ever, and to betake our ſelves to ſack-cloth and aſhes, to faſting and prayer, if the Lord may be intreated to draw neerer us, and our ſouls nearer him?
The ſecond part of Chriſts employment, while he expected his enemy, was temptation by lighter onſets, which is plain, in that Saint Luke ſaith, he was forty days tempted of the Devil; and then recordeth Satans ſolemn onſets upon him in theſe three moſt fierce temptations. Whence we may obſerve his ſubtilty and policy, who hath a deep fetch in it: for,
Satan by leſſer temptations makes way to greater.Doct. By leſſer temptations he maketh way unto greater. For, 1 As a wiſe Captain ſends out his Spies to ſee the ſtate of the contrary Army, their number and ſtrength, and to view what advantages may be taken, and perhaps ſends out a wing to make a skirmiſh only, to try their purpoſe and ſtrength; ſo doth Satan here: he would by leſſer temptations try the ſtrength or weakneſs of Chriſt, that ſo he might plant his main forces againſt him accordingly. 2 He begins with ſmaller things before he come with his main forces and ſhew his blackneſs, becauſe ſmaller things are eaſily contemned, or more eaſily yeelded unto: Is it not a little out? and is there any great hurt in it? 3 He knows by little things how to obtain great, eaſily winding himſelf by little and little into the heart, as a cunning Thief, if he can find room but for the point of a wrinch, will quickly make ſtrong doors to fly open. 4 Hee will try if by ſmall things he can make us ſecure, and negligent to put on all Gods Armour to fence us, becauſe wee eaſily think that ſmaller things need no great reſiſtance.
Vſe 1. As he dealt with Chriſt our head, ſo doth hee with his members: Where Satan beginneth his temptation, we muſt begin out reſiſtance.therefore as Chriſt was able enough to eſpy his fleight, ſo muſt wee learn to doe; even where Satan begins his temptation, there to begin our reſiſtance, and give him the repulſe at his first motion: we muſt reſiſt ſmaller temptations, and keep off of the firſt ſtaff of the Devils ladder, and kill every helliſh Serpent in the ſhell. 1 We muſt doe as wiſe Citizens that are beſieged, and will not let the enemy come to ſcale the wall, or into the Market-place with purpoſe to drive him out again, but keep them out without bullets reach. 2 We are wiſe to prevent bodily diſeaſes at the firſt grudgings, becauſe wee know that d…ſeaſes get ſtrength by delay, and are hardly removed if they be ſuffered to ſettle. 3 Satan firſt lays objects and occaſions, and then tempts or works upon them.
David was firſt moved to look upon Bathſheba, which ſeemed a ſmall thing: but had he had his armour on his eye, his heart had been fenced from the deſire, and himſelf from the act. Peter was not firſt moved to forſwear his Maſter, but firſt to goe into the High Prieſts Hall, or to follow aloof off and then to ſit among Chriſts enemies, and then to doe as they did. The Devil comes firſt aloof, and ſeems to require but ſome reaſonable thing at firſt, but at laſt is impudent and importunate for greater. Doe we think that Judas was at firſt moved to betray his innocent Lord? No, but firſt Satan wrought him to covetouſneſs, and then offered the occaſion, thirty pieces of ſilver, and ſo ſtruck up the matter by degrees, and in the end oppreſſed him with his whole power.
Even ſo to draw a man from God and religion, hee will begin with leſſer things; he will not bid a man hate religion at firſt, but firſt to doubt of this point or that, or hate, not all at firſt, but this Miniſter or that; he ſets before his eyes ſome infirmities, which breed diſlike, then hee moves him to take counſel againſt him, then to ſcorn, rail, perſecute him. When Saul was commanded utterly to deſtroy the Amalekites, men and cattel, and ſpare none, the Devil thought it bootleſs to goe againſt the whole Commandement of God, by moving him to ſpare all; but he might think it reaſonable to ſpare ſome, the King, and the fat beaſts, eſpecially upon ſo good an intention as to ſacrifice: but this was enough to depoſe him from his Kingdome.
Here therefore remember theſe rules: 1 To give no place to the Devil, Rules of reſiſtance three.Epheſ. 4.27. And ſeeing we give him place three ways, 1 By letting into our hearts his ſuggeſtion. 2 By putting it in execution. 3 By not hating his motions, and the riſings of ſin: wee muſt carefully watch againſt him in all theſe.
2 The leſs the ſin is to which thou art tempted, the more ſuſpect Satans further drift in it, which he ever hideth at the firſt: for if he be not met in the beginning, he makes no ſtay till he comes to the height of ſin. An example hereof we have in Eve, to whom Satan comes and ſaith, Yea, hath God ſaid ſo indeed? not that he did not know it, but his further drift was to make her forſake that word, as indeed ſhe did. So he comes to many a man, as to Peter, and ſaith, Goe into ſuch and ſuch company among thy neighbours, to ſuch or ſuch an exerciſe; which is a ſmall thing: but hee hath a further drift; there thou ſhalt loſe thy time, and thruſt thy ſelf out of thy calling, there thou ſhalt loſe thy patience, thy charity, thy piety, and coming home ſhalt find thy ſelf much worſe and weaker for going abroad: He did not bid thee goe and ſwear, and quarrel, and ſcoff, or abet theſe things in others, but he did as bad: for theſe are the fruits, yea the beſt fruits that come from lewd and unthrifty company.
3 Conſider, that as the leaſt poyſon in quantity kills or hurts, if it bee but once taken; ſo even the ſmalleſt ſin is deadly poyſon to the ſoul. Set open one gate of a beſieged City, and the enemies will come in as certainly, as if all the walls were raſed. One Serpent ſuffered to come ſo near as to winde about a mans hand, is not eaſily ſhaken off. The beginning of ſin is death, and a bad beginning brings on a worſe end.
The leaſt temptation is too ſtrong for a ſecure adverſary.Vſe 2. Let us beware we deſpiſe no temptation: to contemn a temptation is to neglect ones armour, and the means of reſiſtance; and no temptation but will be too ſtrong againſt a ſecure adverſary. But let us learn to fear continually in reſpect of our weakneſs, and let us prepare for warre in the rumour of it, before the enemy be in our necks, and will not ſuffer us to whet and fit our armour.
Vſe 3. This teacheth us what to think of them that ſcorn men as being too preciſe: What? muſt we not ſwear ſmall oathes? may wee not ſpeak now and then a merry word? may we not recreate our ſelves? (now by recreation they mean gaming, unthriftineſs, couſenage, and the like) may wee not now and then be angry and impatient, ſeeing fleſh and bloud it ſo weak, and it is but an infirmity? what need a man bee ſo preciſe and ſcrupulous, as to ſtand upon ſuch ſmall trifles? all which is but to plead for Satan againſt our own ſafety.
He was afterwards an hungry.]
In theſe words is ſet down the effect of Chriſts faſt; After he had faſted forty days and forty nights, he began to be hungry: all the while before he was not hungry, neither did he want power to have faſted longer, and by his Divine power upheld his human nature, if hee pleaſed: but now the miraculous faſt being finiſhed, he begun to hunger.
Queſt. How could Chriſt be hungry, ſeeing he was able to feed ſo many thouſands with ſeven Leaves and two Fiſhes? Beſides, Joh. 4.34. he ſaith, My meat is to doe the will of him that ſent me, and to finiſh his work. Or if he could be hungry, why would he?
Anſ. Some have thought that Chriſt needed not to eat, ſleep, &c. as wee need when our bodily ſtrength is exhauſt by labour, by faſting, and watching. And ſome of the Fathers, as Ambroſe, and Theophylact, upon Mar. 11.12. hold, that Chriſt only by diſpenſation gave his body leave to be hungry when he pleaſed; as though he neither was wont, nor could, nor ought to bee ordinarily hungry as other men, nor neceſſarily forced to eat. But wee muſt know that Chriſt took upon him a true human body, and the form of a Servant, in which he was obnoxious to all our infirmities, only ſin excepted. And the infirmities which he undetook not, are theſe:
What infirmities our Saviour took, and took not, in three propoſitions.1 He was not to take any which might hinder the perfection of his ſoul or body. Of his ſoul, as vices, ſins, proneneſs to evil, heavineſs to goodneſs. Chriſt took miſerable infirmities in his ſoul (as Auguſtine ſaith) ſuch as are, natural negative ignorance; as of the day of Judgement, and the time of figges fructifying; but not foreign (as Damaſcene ſaith) damnable and deteſtable. Of his body, becauſe it was extraordinarily conceived and created of the Holy Ghoſt, who being of infinite wiſdome and power, could not e…re, or not bring his body to perfection. Therefore he was not to bee blind, lame, deaf, &c. which are infirmities in many other men.
2 Chriſt was not to take all infirmities in general: Chriſt took not all infirmities of every particular man, for three cauſes.for 1 Some ariſe of particular cauſes, which could not be in Chriſt; as namely, ſome hereditary infirmities and diſeaſes, as the Leproſie, Falling-ſickneſs, Stone, &c. ſome from redundance of matter in generation have ſome monſtrous or ſuperfluous part: ſome from defect want ſome part, or have ſome part withered or ſcanted. None of this can agree to Chriſts moſt perfect conception of the Holy Ghoſt. 2 Some infirmities are acquiſite, as by Surfeits, Feavers, and Gouts by fulneſs: Theſe could not befall Chriſt, who never exceeded the mean, his whole life being a continual exerciſe of ſobriety: neither had hee ever any acquiſite infirmity, but voluntarily undertaken. 3 Some defects and infirmities are the fruit of ſome ſpecial judgement of God; as Uzziah his Leproſie was a ſpecial ſtroke of Gods hand for a ſpecial ſin: ſo ſome are born fools and ſimple: Neither could theſe belong to Chriſt, who had no ſin, nor cauſe of judgement in him.
3 Chriſt was to take upon him all natural and indetractable infirmities (as the School-men call them) and only them: Natural, that is, ſuch as follow common nature, infirmities common to all men: And indetractable, or inculpable, which detract not from the perfection of his perſon, nor of his grace, nor of the work of our redemption. Of this kinde are hunger, thirſt, labour, wearineſs ſleep, ſorrow, ſweat, and death it ſelf: all theſe are common to all men. Now hunger being a common infirmity, incident to all men, yea to Adam in innocency (who was hungry and did eat, as Gen. 1.39. every tree bearing fruit ſhall be to you for meat: and ſlept, chap. 2. verſ. 21. a heavie ſleep fell on the man; yet without moleſtation:) therefore Chriſt did neceſſarily hunger as other men do, not by an abſolute neceſſity (for 1 he needed not have taken our nature, or been incarnate. 2 As he was God, he could have exempted himſelf from all the abaſement and miſeries that he ſuffered:) neither by a coacted neceſſity; for he willingly ſubmitted himſelf to this neceſſity: But by a neceſſity ex hypotheſi, or conditionate; having taken our nature to redeem it, he was neceſſarily to take on him all our weakneſſes, ſin only excepted; for theſe reaſons:Reaſons why Chriſt took on him our infirmities, five. Mans nature is known by defects, Gods by perfection.
1 He was not only to be like a man, and in the ſhape of a man, but alſo a very true man, like unto his brethren in all things, except ſin: therefore it is ſaid, Heb. 2.17. foreign, to aſſure the truth of his incarnation againſt all Anthropomorphites, and ſuch like Hereticks.
2 This was a part of his obedience, and conſequently of our redemption, that he ſuffered the ſame thing as we do, both in body and in mind: Vere pertulit lang…ores noſtros, he hath truly born our infirmities, Iſa. 53.4.
3 That he might ſanctifie unto us theſe infirmities, and take away the ſting of them, leſt we ſhould be wearied, and faint in our mindes, Heb. 12.3. and that we might have an example in ſuffering, 1 Pet. 2.21.
4 That he might be a compaſſionate High Prieſt, Heb. 2.17, 18. touched with infirmity, yea cloathed with our frail nature, that we ſhould not doubt of his grace, who vouchſafed to be ſo abaſed for us.
5 Himſelf confirmeth the ſame, in that he took not on him ſuch a body of ours as Adam had before ſin, but ſuch a one as he retained after his fall, ſo far as it was obnoxious to all incriminal pains of ſin; namely, ſuch as was ſubject to wearineſs, Joh. 4.6. to ſorrow, tears, and weeping, as over Jeruſalem, Luke 19.41. and at the raiſing of Lazarus, Joh. 11.35.38. and in his Agony, when he ſhed tears, and uſed ſtrong cries, Heb. 5.7. to ſweating water and bloud in the garden, yea to death it ſelf: from all which Adams body was free before the fall. And by theſe his body was by a true neceſſity overcome as ours are; and this not for a ſhort time or ſpace, at his pleaſure, but all the time of his life till he breathed out his holy ſpirit; yea, thirſting upon the croſs it ſelf, John 19.28.
Neither was this onelyonly to confirm the truth of his humane nature, but to fulfill all righteouſneſſe, and carry away all the puniſhment of our ſinnes, and ſo work a perfect ſalvation for us. Therefore Chriſt truely and neceſſarily was hungry, as wee uſe to be.
Obj. Chriſts meat was to do the will of his father.As for that place in Joh. 4.34. I anſwer: 1 It muſt bee meant comparatively, in that the execution of his calling, and doing of his Fathers will, was preferred before his meat and drink. 2 It belongs to the hunger of the ſoul, which is, to cleave to God, and obey him in his will; and ſo keeps not off the hunger of a natural body. 3 Chriſt did as Abrahams ſervant did at Bethuels houſe, who having meat ſet before him, would not eat till hee had done his meſſage, Geneſis 24.33. and yet was ſubject to hunger.
Differences between Chriſts infirmities and ours in fire things. Non habuit ex debito peccati. Aquin.Queſt. What is the difference between Chriſts infirmities and ours?
Anſw. 1 They are all puniſhments of our ſin in us; but not puniſhments of his ſin in him. 2 His humane nature being holily conceived, was in it ſelf free from them all, and they do not neceſſarily attend it in reſpect of it ſel…: But our nature being tainted with Original ſin hath contracted them inſeparably, ſeeing by one man ſin came in, and death (of which theſe are forerunners) by ſin went over all. 3 Chriſt undertook them by a voluntary neceſſity; but in us the neceſſity is forced and abſolute: will wee, nill wee, wee muſt carry them. 4 In us they bee the effects of our ſin; in Chriſt effects of mercy, 5 Ours are often miſerable, acquiſite, riſing from particular cauſes, or ſins; but ſo were not Chriſts.
Object. If Chriſt took not all our infirmities, what ſay you to Damaſcens argument, Quod eſt inaſſumptibile, eſt incurabile? how could Chriſt cure all our defects, and not aſſume them all?
Anſw. All particular defects riſe out of the general corruption and infirmity, which Chriſt undertook and cured, and therein theſe alſo; even as hee which ſtops a Fountain in the head, ſtops all the ſtreams without more adoe.
Vſe 1. Note the wonderful Humility of our Lord Jeſus, who would not onelyonly take upon him our nature, but even our infirmities, and was not only a man, but a ſervant alſo. If hee had deſcended, being the Lord of Glory, to have taken the nature of Angels, or (if of man) ſuch as Adam was in innocency, it had been admirable humility, and ſuch as hath no fellow: But to bee a worm rather than a man, is lower than humility it ſelf. Let the ſame mind be in us that was in Chriſt, Phil. 2, 5.
Vſe 2 His infinite love is herein ſet forth: hee was able to feed many thouſands with a few loaves and little fiſhes, yet hee would want Bread and bee hungry himſelf: hee could and did give legges to the Lame, yet he would bee weary himſelf for us: hee could fill the hearts of others with the joyes of Heaven, yet hee would ſorrow: he raiſed others from death, and yet he dyed. And as this commends his love to us, ſo ſhould it breed in us a love of him, to expreſſe it in imbracing a baſe eſtate for him, and in giving up at his call our comforts, our liberty, our bodies, and lives: ſo did hee for us.
Uſe 3. This is a great comfort for the poor, and men in want, ſeeing Chriſt and his Diſciples, not ſeldome wanted what to put in their bellies, Mat. 12.1. The Diſciples plucked the ears of Corn, and began to eat. Chriſt the Lord of glory hath ſanctified thy want, thy hunger, thy penury by his: If thou beeſt in the world as in a barren wilderneſſe, and liveſt among hard-hearted and cruel men, as ſo many wilde beaſts, think on Chriſt in this eſtate; thou art no better, of no better deſert than hee, nor better loved of God than hee, and yet thou …areſt no worſe than hee: Oh murmur not, nor repine, but ſay with that bleſſed Martyr, If men take away my meat, God will take away my ſtomack; hee feeds the young Ravens, and will hee neglect mee? OnelyOnly turn all thy bodily hunger into a ſpiritual hunger after Chriſt and his merits, and then thou ſhalt bee ſure not to ſtarve and dye everlaſtingly, Mat 5.6 Rev. 2.17.but to bee ſatisfied with the hidden Mannah of God.
Vſe 4. Let rich men learn, that it is not good alwaies to bee full, and prevent hunger, but to feel it, and know what it means: Chriſt was God, and might have avoided it, but being man, ought not, and would not, that hee might have ſenſe and feeling of our infirmitie, and ſo be a compaſſionate High-Prieſt. What elſe is it that breeds hardneſs of heart in rich men, but want of feeling of the afflictions of Joſeph? Gluttonous Dives took not to heart Lazarus his want; and where are the poor moſt neglected, but where there is fine and delicate Dyet every day? Eſpecially the Miniſters of Chriſt ſhould learn to indure want and hunger; as Paul had learned to want and abound, and to bee contented in every eſtate; elſe they will do but ſmall good in their Miniſtry.
Uſe 5 Chriſt is daily hungry in his members; Lazarus lieth ſtill at our gates, and is not yet quite dead: Therefore let us put on the bowels of compaſſion towards him. Would wee not have relieved Chriſt, if wee had lived when hee did? or would wee not now if hee ſhould bee in need? Oh yes, (wee ſay) wee would, elſe it were pitty wee ſhould live. Well then, whatſoever wee do to one of his little ones, wee do it to himſelf, and ſo hee accepts it, ſaying, I was hungry, and yee gave mee meat, I was thirſty, and ye gave me drink. Deſpiſe not thy poor fellow-member, and turn not thine eye from beholding his penury, nor thine ear from hearing his moan and deep ſighs: If thou ſhouldeſt hear Chriſt himſelf ſay, I thirſt (as once hee did on the Croſs) wouldeſt thou give him vinegar and gall to drink? is that it hee thirſteth after? no, it is thy converſion and compaſſion that will ſatisfie him; therefore uſe him kindly in his members.