God he can tempt Christ yea transport his body and set him in a dangerous place for thus far God permits him to goe but to cast Christ downe from the pinnacle he cannot therein comes Gods restraint So it fareth with Gods children for the triall of his graces in them and to chastise them for some sinnes he suffers Satan to buffet them but yet one iotte of his malice beyond Gods permission he cannot shew as in Iobs affliction by him may notably appeare Which wee must carefully remember for our special comfort in our most grieuous assaults Gods will permitting Satan so farre must make vs patient and yet his power restraining Satan from doing worse must giue vs comfort Thus much for the temptation itselfe The reason whereby Satan enforceth his temptation is taken from a testimony of Scripture For it is written he shall giue his Angels charge ouer thee c. Satan hearing Christ alledge scripture for his defence against the first assault comes now vpon him with his owne weapon that if it were possible he might foile him after this sort Thou shewest thy selfe to be the Doctor of the Church by thine alleadging of Scripture and that it seemes thou makest the rule of thine actions well then thou maiest well and safely cast thy selfe downe hence if thou bee the Sonne of God for it is written he shall giue his Angels charge ouer thee and with their hands they shall lift thee vp c. From this dealing of Satan wee are taught not to embrace an opinion in religion because a shew of proofe by testimony of Scripture may bee giuen for it But we must trie the spirits that is the doctrines of men whether they be of God or not 1. Ioh. 4. 1. For the Diuell can alleadge Scripture to mooue Christ vnto presumption and it is his vsuall practise when he caries men into schisms errors and heresies Reason with a man that minds to liue in sinne and tell him of that dangerous state by reason of the shortnesse and vncertainty of this life will he not tell you straight he will doe as he does and repent when he is old for it is written At what time soeuer a sinner doth repent him of his sinne I will put all his wickednesse out of my remembrance saith the Lord And some thinke three or foure good words at a mans last end wil serue his turne for the thiefe on the crosse said no more but Lord remember me when thou comest into thy kingdome And all such as are trained vp in the schoole of Satan can easilie alledge scripture to further them in euil But let vs come to the scripture which the Diuel doth notoriously abuse by his allegation it is written in the 91. Ps. v. 11. In the alledging whereof he would seeme very carefull and precise at the first not omitting so much as this particle for which might haue beene left out and yet nothing haue been wanting to the force of his reason But heerein is the deepenesse of his policy to cause Christ not to suspect any falshood afterward for towards the end hee leaueth out that on which the promise is grounded of being kept by the Angel to wit to keepe thee in all thy waies that is in all the good duties of thy lawfull calling wherein thou shalt glorifie God and doe good to others to such as so walke in their waies doth that promise belong Heere then behold Satans notable fraud and craft that can so cunninglie leaue out that which makes not for his purpose and so peruert the true meaning of scripture this is his vsuall practise in enmity against the word to depraue the true meaning by cutting off some part when hee cannot vtterly ouerthrow the whole The like is the dealing of all heretickes who by cutting off and leauing out play legerdemaine with the scripture The Arrian holds the Bible for the word of God but such places as serue to proue the godhead of Christ he doth notably abuse and peruert The familie of Loue also doth hold the bible for the word of God but come to the true meaning of it therein they faile turning all into Allegories euen most true histories as the fall of our first Parents and such like which are maine grounds of religion in their naturall sense and the Apostaticall Church of Rome doth hold with vs the bookes of the old and new Testament but yet they put in and take out at their pleasure and take from it all sense and meaning which agrees not with the determination of their holy father the Pope and thereby they ouerturne the word of God and strongly maintaine their mystery of iniquity This dealing of Satan and his wicked miscreants with the scripture must make all Gods children willing to spend their strength in searching out the Scripture for that is the onely way to descrie their fraude in deprauing of it This caused Christ to bidde the people in his time to search the Scriptures to learne to know him to bee the true Messias which the Iewish teachers did then deny In regard whereof wee must say with Moses oh that all the Lords people were Prophets and that the Lord would put his spirit vpon them oh that all could reade and vnderstand the word of God! This is it wherein all that either be or intend to be ministers must labour especially euen to get sound knowledge and iudgement in the text of Scripture The Minister must not only be able to teach the truth but also to discerne to discouer and to confure errors and heresies which hee can neuer foundly doe without good vnderstanding in the text it selfe The Diuell knowes the whole Scripture and he will spare no text therein it hee can corrupt it therfore to resoue Gods truth out of his hands who is the father of lies the Minister must shew himselfe a good souldier of Iesus Christ as Paul exhorteth Timothy giuing such attendance to the word that all men may see his profitting therein yea with Ieremie the Minister must eat the bookes of God and digest them in his vnderstanding and rejoice therein labouring to feele them the joy of his heart The Diuell knowes that Scripture truely vnderstood and well applied is the onely engine for the battery of his kingdome and therefore euen from the beginning but specially since the comming of Christ hee hath laboured by all meanes to keepe men from the knowledge and true vnderstanding of them hee it is that hath brought men from the reading of the Scriptures to betake themselues to the writings of men as schoolemen fathers and such by this meanes hee hath for many yeares euen to this day in the Church of Rome locked vp the Scripture in an vnknowen tongue yea euen in Gods church the Diuel works mightily this way by stealing away the affections of yong students from the Bible and rauishing them with delight in the writings of men for thus he keeps them from the
to the wildernesse as Elias was caried from earth to heauen or as Philip was taken away from the Eunuch and carried to Azotus but it was a motion of the Holy ghost wherewith Christ was filled aboue measure and made willing to encounter with Satan in that combat for so are the words by S. Luke being full of the Holy ghost hee returned from Iordan and was led by the spirit into the wildernesse that is by the inward motion and instinct of Gods spirit Againe S. Marke saying the Spirit droue him into the wildernesse giueth vs further to vnderstand that this motion in Christ from the spirit was a peculiar motion not forced or constrained but voluntary and yet very strong and effectuall Again by the spirit here is not meant the Diuell or an euill spirit but the Holy spirit of God he it was that moued Christ to goe into the wildernesse so that the meaning is this After Christ was baptized in Iordan by Iohn hee willingly tooke his iourney into the wildernesse being moued thereunto by a speciall and strong instinct of Gods holy spirit wherwith he was filled aboue measure If any aske how Christ could be led by the spirit seeing hee sends the spirit Answ. These two may well stand together for Christ must be considered two wayes first as man in the forme of a seruant secondly as God euen the sonne of God yea God himselfe Now as Christ was man he was subiect to Gods prouidēce and so was led and guided by the Holy ghost but as he is God he is not subiect to prouidēce but is the author therof and is not himselfe led or sent but together with the father sendeth the spirit The vse In this circumstance we may obserue first the exceeding holinesse of Christs manhood in that he moued not from one place to another without the speciall instinct and direction of the spirit of God By which example we are taught to suffer our selues to be ordered and guided by the spirit of God in euery thing we take in hand yea in all our thoughts words and deeds for this is the true note of euery child of God to be led by the spirit Rom. 8. 14. where the Apostle vseth the same word that S. Luke doth speaking of this leading of our Sauiour to be tempted we must therefore labour to be of Dauids disposition to haue our harts pliable to all Gods testimonies when God said Seek ye my face Dauids hart answered I seeke thy face O Lord Psal. 27. 8. and thus doing we shall suffer our selues to be directed and guided by the Holy ghost for he teacheth and guideth men by the word Secondly from this that Christ was led vnto temptatiō by the spirit of God we learne That temptations come not by chance nor yet by the will and pleasure of the Diuel only for he could not touch Iob or ought he had till God gaue him leaue nor enter into the heard of swine till Christ said go but temptations come by Gods most iust permission and not without his speciall prouidence appointment This combat of Christ with Satan was decreed of God by his speciall appointment in his eternall counsell And therefore was Christ led by the spirit to encounter with the Diuell that he might performe this one worke of a mediator namely in temptation ouercome him who by temptation ouercame all mankind And as God appointed this combate of our Sauiour so hath he also ordained the temptations of euery Christian and the circumstances thereof The theater or place of this combat is this present euill world the actors are Satan and euery Christian the beholders are men and Angels 1. Cor. 4. 9. The vmpire and iudge is God himselfe who ouerruleth Satan so as the issue cannot but be happie and blessed to those that fight manfully for hee casteth away none that be mighty valiant of courage Iob. 36. 1. he will giue an issue with the temptations 1. Cor. 10. 13. from whence we learne sundry good instructions First when we are tossed and tried by manifolde temptations we must not thinke it strange but rather count it exceeding great ioy Iam 1. 2. because it is Gods blessed will and ordinance that Satan and euery Christian should enter combat and conflict for the triall of his graces in them Secondly we are hereby taught to labour with patience to beare all trials and afflictions not vsing vnlawfull means to winde our selues out of them because they come by the speciall prouidence of the Almighty Thirdly Christ went not to be tempted till he was led by the spirit therfore no man must wittingly put himselfe into danger without a calling from God left therein hee tempt God indeed a man may be moued extraordinarily to offer himselfe into places of danger thus Paul went bound in the spirit to Hierusalem that is he willingly followed the motion of the Holy ghost which inwardly enforced him to go thither And the same may be said of many holy Martyrs who though they might haue escaped by flight yet did willingly offer themselues into the hands of their persecutours and endured the violence of their torments which wee must thinke they did by a special motion of the Holy ghost otherwise for a man to offer himselfe into danger without all warrant from God is to swarue from the practise of Christ in this place Fourthly Christ being ledde by the spirit did not seeke to shrowd himselfe from this combate so likewise if a man follow his calling according to Gods will and thereupon fall into troubles and temptations he may not seeke to escape them by neglecting his duty but with courage and patience must inure himselfe to beare them wayting on the Lord by wel-doing for his deliuerance Heere it may well be asked whether a man can lawfully and with good conscience abide in those places which are certainly knowen to be haunted with euill spirits Answ. Some indeed are so venturous bold that they feare nothing yet the trueth is no man ought on his own head abide or lodge in such places vnlesse it be within the compasse of his calling or els haue a true extraordinary motion of Gods spirit so to doe we are therefore rather to auoid them than wittingly and willingly thrust our selues into the danger of such places for if God haue giuen liberty vnto Satan to possesse such places as haue been consecrated to Idolatry or defiled by oppression and bloud or such like abhominations why should wee without warrant from God put our selues into his hands This also may serue to reprooue those men who presume so much vpō their strong faith that they neuer sticke to thrust themselues into most lewd company but let such persons beware for places of bad company are places of danger by reason of that power and liberty which Satan hath among them for there he hath a throne Reuel 2. 13. How then can it be that
this a man would not thinke that herein he should intend any hurt to Christ or to his church but in very trueth his drift heerein is to destroie the faith of Christ in that word of his father which spake from heauen and to ouerthrow the foundation of the church by proouing that Iesus Christ the Sonne of Marie was not true God Heere then obserue a tricke of the Diuels cunning when he speaks a truth he doth it not to confirme the same as louing it but indeed his meaning is to ouerthrow the truth therby which must admonish vs that when Satan shall any way assault vs in temptation wee neuer giue credit vnto him no not then when he speaketh the trueth because therein his purpose is to deceiue vs and to destroy the truth hence it was that Christ forbad the vncleane spirits to testifie of him though they acknowledged him to be the holy one of God hence also Paul was grieued at the testimony of the foule spirit that was in the maid though in it selfe a most worthy truth to wit that they were the seruants of the most high God which shewed vnto mē the way of saluation Further in comparing our Euangelist Matthew with S. Luke there may seeme some difference between them in propounding this temptation for in Matthew the words are thus command these stones c. And in Luke thus command this stone But they are reconciled thus Matthew sets downe this temptation as the Diuell first propounded it and S. Luke shewes how the Diuell vrged it for first the diuel comes to Christ and bids him if he be the sonne of God command all the stones which he saw round about him to be made bread this S. Matthew sets downe or if that seemed too much command one stone to be made bread and it should suffice and this S. Luke noteth The vse By this comparing of the Euangelists we may obserue that when the Diuell hath once begun to tempt a man he will not easily leaue off but will set an edge vpon it and enforce and vrge it by all the meanes he can that if it be possible it may preuaile Which should teach vs on the other side to be most earnest and resolute in resisting Satans temptations he will take small aduantage before he leaue we therefore must not giue place nor yeeld one iot vnto him Resist the Diuell and he will flie This must euery member of the Church do the Minister by sound and through applying of euery part of Gods truth to the heart whereby it may be armed against the enemie and the people by faithfull embracing and obeying of the same as also by earnest praier vnto God for the assistance of his grace in all assaults VERSE 4. But he answering said It is written Man shall not liue by bread only but by euery word that proceedeth out of the mouth of God THese words conteine Christs gratious answer whereby he repelled the diuels temptation and in it we may obserue three points first that Christ did Answer Secondly whence he borrowed his Answer Thirdly the very words of his Answer For the first that Christ did answer is noted by the holy Ghost in plaine words And Iesus answering said Wherby he would giue vs to vnderstand that Christ Iesus our Sauiour being in the wildernesse was not onely willing and ready to encounter with Satan but also able to withstand him yea and to vanquish Satan without receiuing any foile at his hands Which is a point of singular comfort to Gods Church and children for was Christ Iesus able in this low and base estate of a seruant being disaduantaged also by a desert place and bodily hunger was he then I say able to encounter with Satan and to ouercome him in his most violent and subtile assaults Then how much more is he now able euen in all his members to giue Satan the foile hauing spoiled him in his death seeing he is aduanced to the throne of maiestie and glorie and set at the right hand of his father hauing a name aboue all names giuen vnto him at which euery knee should bow both of things in heauen and in the earth and vnder the earth We therfore may now say with that lowd voice Now is saluation in heauen and strength and power and the kingdome of our God and the power of his Christ for the accuser of the brethren is cast downe The second point heere noted is whence Christ borroweth his answer namely from the Scriptures It is written It had beene an easie thing for Christ being the sonne of God to haue confoūded the Tempter with the breath of his mouth or to haue commanded innumerable legions of holy Angels to haue driuen him away but he betakes himselfe to the written word for his defence And this he did especially for our instruction namely that we might know that the written word of God rightly welded by the hand of faith is the most sufficient weapon for the repelling of Satan and the vanquishing of him in all his temptations hence Paul calleth it the sword of the spirit because it serues not onely for our defence but also to wound Satan and to put him to flight The vse I. This fact of Christ doth discouer and condemne the damnable practise of the Church of Rome who locke vp the word of God from their people in an vnknowen tongue and commend vnto them for their defence against spirituall enemies other deuices of their owne as holy water crossing crosses c. which they highly commend as meanes of speciall strength and force to vanquish the Diuell when as indeed the word of God is the onely true and trustie weapon whereof while they depriue their people they send them forth naked and vnarmed to encounter with Satan Secondly heere also behold the miserable estate of all those that either through couetousnesse or any other profanenesse are drawen to neglect or contemne the written word of God their case is most fearefull for they cast away those weapons whereby they should defend themselues against the Diuell and quench all his firie darts and so betray their owne soules into his hands And doubtlesse all contemners and neglecters of the word are guilty of their own damnation because God hath giuen vs his word for our defence and for the confounding of Satan so as without guilt of wilfull murther not of our bodies but of our soules we cannot neglect this heauenly weapon Thirdly heerby we may see the cause why sinne so much abounds in all estates euery where namely the want of loue vnto knowledge in the word of God whereupon the most are ignorant of it or else know not how to handle this spirituall weapon whereby Satan is resisted and foiled Hosea 4. 2. The Lord complaineth of lying swearing killing stealing and whoring yea of bloud touching bloud and the cause is laid downe in the first verse There is no knowledge of
they should cleane escape the infection of sinne who do vsually conuerse with those that commit it without controlement He that walketh with the wise sayth Salomon shall be wise but a companion of fooles shall be made woorse so the words signifie and therefore his counsell is not to consent when sinners entise vs nor to make friendship with the angry person nor to go with the furious lest we learne their wayes and receiue destruction to our soules Fiftly in this leading of Christ by the spirit we learne a further thing so long as Christ was a priuat man he liued with Ioseph and Mary a priuate life but being baptized and thereby installed in his office of Mediatour he returnes not to Bethlem or Nazaret where he was borne and brought vp but gets him presently into the wildernesse thereto encounter with Satan and that by the motion of the spirit wherein we may see that all that are appointed and set apart by God for any speciall calling are in some sort changed by his spirit and as it were made other men When Saul was anointed to be king the text sayth God gaue him another heart 1. Sam. 10. 9. And when Dauid was made of a shepheard a king he was furnished for that place as his behauiour shewed which was such as did beseeme a king Thus the Apostles of our Sauiour Christ of poore fisher-men altogether vnlettered by the gift of Christs calling were made able ministers of the New testament and so became indeed fishers of men Mark 1. 17. Which serues to confute such men as plead extraordinary callings as many haue done some saying they were Elias some Iohn Baptist c. For if these were such men and had receiued such extraordinary callings then should they withall haue beene endued with extraordinary gifts fit for those callings but no such thing befalleth them nay it is plaine they remaine the same men they were before without any change at all in respect of gifts fit for such persons as they pretend themselues to be And to apply this to our selues we are all by nature the children of wrath and enemies vnto God but by grace we are made Kings Priests and Prophets Kings to rule ouer the world and the Diuell in respect of their prouocations vnto sinne as also to subdue in our selues our owne euill lusts and affections Priests to offer vp spirituall sacrifices vnto God as prayers and praises for his daily blessings and Prophets to instruct our selues and others in the wayes of God according to our gifts and calling Now then it behoueth vs all to become new men and to leade new liues fitting and sutable to our holy calling giuing our selues wholly to the honour and seruice of God shewing hereby that we are hereunto called by his spirit of grace and holinesse so shall we walke woorthy of the Lord and shew foorth the vertues of him that hath called vs 1. Pet. 2. 9. III. Circumstance How Christ went furnished into this place of combate which though our Euangelist Matthew hath omitted yet hath S. Luke plainly noted saying He was filled with the Holy ghost Luk. 4. 1. If any shall say this seemes to import that Christ wanted the the fulnesse of the spirit all the former part of his life if now only after his baptisme he were filled therewith I answer This fulnesse of the spirit is ascribed vnto Christ after his baptisme not as though he formerly susteined any want of the spirit but because at his baptisme he receiued a greater measure of the spirit than he had before for this we must know that Christ was alwayes filled with the spirit being an infant he had a full measure of gifts fit for his infancie and still as his growth in yeres required moe graces of the spirit he increased therein hauing in his youth in his riper yeres full measure of gifts fit for his estate in those times And at his baptisme being inaugurated into his Mediatourship he receiued such fulnesse of the spirit as was behoouefull for so high an office which because it was farre greater than before he needed therefore is he now sayd to be filled with the Holy ghost so that though Christ were alwayes full of grace yet he increased therein as his estate and calling did require The vse This serues to confute the Papists who teach that Christ had all fulnesse of spirit in his infancie euen from his conception and birth and did not grow in grace at all saue only experimentally as he had occasion to manifest the same more and more in practise But. S. Luke sayth plainly that Iesus increased in wisdome and stature and in fauour with God and men Luk. 2. 52. Againe Christ was like vnto man in all things sinne only excepted and therefore did increase in grace as man doth in gifts from time to time Further Christ goeth thus furnished to this combate that he might be able to encounter with Satan hand to hand and at the end giue him the finall ouerthrow Thus he furnished Moses for his ambassage vnto Pharaoh and Dauid for his combate with Goliah Aholiab and Bezaliel for the worke of the Tabernacle and euery one whom God imployeth about any speciall worke is furnished and fitted thereto of God with speciall gifts whereby in euery age we may see whom God placeth in any calling for they are well qualified for the duties thereof and therefore those that want gifts meet for their callings doe thrust in themselues thereto and are not placed therein of God IV. Circumstance Whither was Christ led to be tempted namely into the wildernesse that is the place chosen of God for this combate There be diuers opinions touching this place some thinke it was a little wildernes betweene Ierusalem and Iericho some the desert of Palestina others the great desert of Arabia where Elias fasted forty dayes and forty nights and where the Israelites wandered forty yeeres But seeing the Holy-ghost doth not define what wildernes this was we are not curiously to inquire after it but only know it was a desert and solitary place Let vs rather search into the reasons wherefore he chose a desert place for this combat and they are diuers First because he was to worke our redemption in great humility euen in the base and low estate of a seruant for the satisfying of Gods iustice in that nature which had sinned therefore he would not goe to Ierusalem there to shew his glory and Godhead as a little before he was proclaimed in his baptisme but he gets himselfe to a desert place void of all pompe and glory where he meant to begin this great worke for vs by encountring with our chiefest aduersary Secondly hee chose this place for the more easie encountering with our aduersarie Satan whom he was to ouercome for vs for if Christ after his baptisme should haue shewed the glory of his Godhead Satan durst not haue medled
their comfort that are troubled with blasphemous thoughts Among other temptations that befall men in Gods church the Diuell doth mightily assault some men by casting into their minds most fearefull motions of blasphemie against God the Father the Sonne and the Holy-ghost whereby he doth greatly astonish them and bring them to despaire Now the ground of their stay and comfort hence is this There be incident to the minde of man two kinds of euill thoughts First such as arise from the flesh that is from our corrupt nature and the very first motions of these are sinnes forbidden in the tenth commandement Secondly there be others that rise not inwardly from the flesh but are from without conuayed into the minde by the diuell as these most horrible blasphemies against God which would make a godly heart to tremble and quake once to thinke vpon Now these are our heauy crosses indeed when we be assaulted with them but the diuels sinnes wholly and become not ours till we receiue them by some degree of delight or assent as may hence appeare for Christ was tempted to infidelity couetousnesse and idolatry yet his holy heart receiued them not and so they neuer became his sinnes The second point to be considered in this circumstance is wherefore Christ was tempted for it may seeme strange that Iesus Christ the sonne of God yea very God equal with the Father should be tempted The reasons therefore that mooued him to be tempted are these First that he might foile the Diuell at his owne weapon for the Diuell ouercame the first Adam in temptation therfore Christ the second Adam would in temptation ouercome him Secondly that in his example he might giue vs direction whereby to know the speciall temptations wherewith the Diuell assaults the Church as also how to withstand and repell the same for this cause no doubt hath the spirit of God so distinctly set downe Christs preparation to this combate Satans seuerall assaults and Christes victory ouer them all which plainly confuteth the common opinion of ignorant people who thinke those that are tempted by the Diuell to be most vile and wicked men such as haue forsaken God and therefore God hath forsaken them but beholde Christ Iesus the most holy person that euer was euen the holy one of God was tempted of Satan and that exceeding sore hauing the same troubles and vexations thereby arising in his minde that wee haue insomuch as the Angels came to minister coÌ„fort vnto him vers 11. Gods dearest children therefore may and must be tempted for that is no token of a childe of wrath vnlesse we will say that Christ Iesus was the childe of wrath which once to thinke were most blasphemous Thirdly Christ was tempted that he might be a mercifull high priest vnto them that are tempted Heb. 2. 17. 18. for himselfe knowing the trouble and anguish of temptation must needes in a more compassionate fellow-feeling of their miseries bee readie to helpe and comfort his members when they are tempted The third point is the author of Christs temptations to wit the diuell the name Diuell signifieth a cauiller a slanderer and an accuser He is an accuser three waies he accuseth God to man man to God and man to man First God to man as when he told Eue they must not die though they did eate of the forbidden fruit Genes 3. 4. which was as much as if he had said God doth but deceiue you with that threatning yee shall not die at all Secondly he accuseth men to God and therefore is called the accuser of the brethren and our aduersarie who goeth about like aroaring lyon which word aduersarie signifies one that enters plea or suite against vs thus he dealt against godly Iob by the Lordes owne confession Iob. 2. 3. Thirdly he accuseth man to man by ingendring vngodly and vncharitable surmises and suspicions in one man against another and in causing one man to slander and iniurie another and for this cause is he said to worke in the children of disobedience Ephes. 2. 2. and their wisdome is said to be diuellish who haue bitter enuying and strife in their heart Iam. 3. 14. 15. The vse From this very name we are to be admonished of two things First to beware of false accusing tale-bearing and slandering for in these practises we put on the diuels name and shew foorth the infection of his nature Paul telling Timothie that a minister must not be a nouice lest he be puffed vp and fall into the condemnation of the diuell vseth such a word for the diuels name as signifieth a false accuser or slanderer to shew vnto vs that such a one is a diuell incarnate And yet this is the common sinne of this age to speake euill and to backbite when they speake one of another Secondly hereby we are taught to beware how at any time or any way we disswade any one from embracing or obeying true religion for heerein we shew our selues to be the children of the diuell When Elymas the sorcerer would haue turned away Sergius Paulus from the faith Paul cals him full of all subtilty and mischiefe the childe of the diuell And this I doe the rather obserue because it is a vsuall thing to draw others backe from the power of godlinesse though not in plaine termes yet partly in reproches and partly by bad example of life Now all such had need to looke to their estate for the children of the diuell are like to haue their portion with the diuell and his angels And thus much for the author of Christs temptations as also for the first part of Christs preparation to this combat VERSE 2. And when he had fasted fortie daies and fortie nights he was afterward hungrie HEeâ—â— is the second part of Christs preparation to this combate namely his abode in the wildernesse which is set out vnto vs by foure arguments I. by his fasting forty daies and fortie nights noted in the words of this verse II. by his abode with wilde beasts noted by S. Mark chap. 1. 12. III. by his enduring of temptations within the space of these fortie daies and fortie nights Luk. 4. 2. though in particular those be not set downe by any Euangelist IV. by his hunger after fortie daies fasting in the end of this verse Of these in order I. Circumstance Christs fasting fortie daies and forty nights There be three kindes of fasts if we take the word in a generall sense first the daily fast of temperance and sobrietie whereby wee vse Gods creatures for our sustenance with that moderation and abstinence that we rather giue lesse to natures appetite then that which it desireth This Christ inioineth to euery Christian take heed lest at any time your hearts be oppressed with surfeting and drunkennesse The second kinde of fast is the religious abstinence of Gods church from all meates and drinks for a time for the furtherance of their praiers when they humble
God in the land This Dauid knew well and therefore said He hid Gods saying in his heart that he might not sinne against him Psal. 119. 11. For as Sauls speare stood in readinesse at his head euen when he slept so should Gods word which is the sword of the spirit be euer in our hearts as it were ready drawen that to what sinne soeuer the Diuell allures vs we may be able to say for our defence It is written through want hereof it comes to passe that the Diuell at his pleasure leads men captiues into all impieties Lastly this excellent vse of the word vnderstood beleeued and obeied must moue all ignorant persons to labour for knowledge heerein and with all endeuor after growth in knowledge by holy obedience to shew foorth their faith If we had an enemy that had sworne our death and vowed to see our bloud how carefull would we be for our naturall life both to get vs weapons and also some knowledge to vse the same not only for our defence but also for the annoyance of our deadly foe Oh then how carefull should we be for the safetie of our soules to put vpon vs the whole armour of God and to learne to vse aright this sword of the spirit that when we meet with Satan our irreconciliable enemy in the field of temptation which is this miserable world we may be able both to award his blowes and to wound his head It is lamentable to see how ignorant people will blesse themselues in their ignorance and say they defie the Diuell and spit at him in defiance and yet they know not how they are intangled in his snares of their owne sinnes he little regards such defiance so long as their soules lie naked and bare before his deadly darts let two men meet that be at enmity the one armed the other naked what will it auaile for the naked man to defie his enemie with bigge words while in the meane time his armed enemy takes away his life Lo Satan is this strong man armed and ignorant persons are poore naked caâ—â—ffes they defie the Diuell and spit at him with their mouth but in the meane time the diuel wouÌ„ds their soules vnto death They wil say they feele no such wounds and therefore they feare him not but they must know that the lesse they feele the more cause they haue to feare for Satans wounds are most deadly when they are least felt The third point is Christs Answer it selfe Man shall not liue by bread onely but by euery word that proceedeth out of the mouth of God This answer is borrowed from Deuteron 8. 3. And it is that lesson which Moses sought to teach the children of Israell after the Lord had fedde them with food from heauen in that barren wildernesse where they were afflicted with hunger The words are something hard and therefore I will shew the meaning of them Man shall not liue that is shall not preserue his temporall life in this world for of eternall life neither Moses nor Christ did intend to speake By bread only that is onely by such ordinary meanes as food and raiment sleepe physicke c. which God hath appointed in his prouidence for the ordinary preseruation of natural life But by euery word that proceedeth out of the mouth of God This title word betokens diuers things in scripture I. The substantiall word of God the second person in Trinity Ioh. 1. 1. In the beginning was the word and the word was God II. It is vsually taken for the written word conteined in the bookes of the olde and new Testament 1. Pet. 1. 25. Thirdly it is sometime taken for Gods will and decree and it is called his good pleasure so Heb. 1. 2. Christ sustaineth all things by the word of his power that is according to his will and decree by his powerfull appointment and by this word were all things made in the beginning and heerby haue they been preserued euer since this is that word that melteth the Ice Psal. 147. 18. And in this last sense must we vnderstand word in this place meaning that man doth not preserue this naturall life by ordinarie meanes onely but withall by Gods good pleasure will and decree sanctifying the meanes for his good Note further that it is said by euery word and therein lieth the substance of this sentence for the vnderstanding whereof wee must know that this powerfull working word of God may be distinguished according to the matter whereabout it is occupied Thus sometime God will haue men to liue by bread the ordinary food of naturall life and this is his ordinary word Sometime his will and appointment is that man shall liue by extraordinarie meanes as the Israelites did in the wildernesse while they liued vpon Mannah and this is his extraordinary word Otherwhiles hee ordaines that man shall liue without all meanes as Moses did in mount Sina Elias in mount Horeb and our Sauiour Christ in this wildernesse for the space of fortie daies and fortie nights together And lastly he ordains sometime that man shall liue against meanes and contrary to the course of nature Thus Daniell liued in the Lions denne and the three children in the firy furnace both which last may be called Gods miraculous word So that wee see good reason of this clause euery for heereby we learne that man doth not preserue his life only by ordinary means ordained of God but likewise by euerie word proceeding out of the mouth of God that is by euery appointment and decree of God whether extraordinary aboue the vsuall meanes or miraculous without all means or against the course of nature this we must labour to know and be perswaded of Nature teacheth that man liueth by Gods blessing and appointment in ordinary meanes But nature knowes not this that God preserueth mans life by his worde aboue meanes without meanes yea against meanes The beleeuing hart will hardly yeeld to this which Moses would teach the Israelites and therefore wee must take the more paines to be resolued of it If any shall thinke hereupon that a man may liue by the written word without meat and drinke he is deceiued for Christ meaneth not that euery word that God hath spoken shall preserue naturall life but that whatsoeuer way he hath appointed whereby man shal liue whether by ordinary or extraordinary meanes whether without meanes or against meanes the same shall be effectuall for mans preseruation Thus much for the meaning The applying of this testimony to the Diuels temptation is thus to be conceiued the Diuels temptation was this If thou be the sonne of God then commaund these stones to be made bread But thou canst not make these stones to become bread Therefore thou art not the sonne of God To this Christ answers by denying the proposition or first part of this argument the ground whereof was this which the Diuell tooke for granted that when a man is hungry