The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

Harmony and Explanation.

OUR Saviour being installed into his function of the Ministry by baptism, and by the the unction of the Holy Ghost, as the Priests under the Law were into their office by washing and anointing, Lev. 8. 6, 12. he beginneth now to act no more as a private man, but as the great High Priest, the Redeemer, the Messias, and Captain of our Salvation, and such an one is he held out in this story; and such an one is he offered to this combate by the Holy Ghost: 1. That the work of the Redemption might begin to parallel the fall, for both of them were with temptations. 2. That Christ from the very first en∣trance into his function, might be looked on as the subject of the promise, Gen. 3. 15. That seed of the woman that shoul break the head of the Serpent in the end, when he thus bruised him in the beginning. 3. That this beginning of his Ministry might vindicate and glorifie his Ministry all along, when the Prince of this world had come and found no∣thing in him. And 4. that a greater than Adam in innocency might be acknowledged here; for he by temptation had been overcom, but this in temptation overcame. Other reasons of Christ being tempted, referring to men, may be given diverse: As 1. to shew, that even the holiest of men cannot expect to be free from temptations. 2. That Christ might teach us how to combate against the temptations of Satan, namely, with fasting, prayer, and the Word of God. 3. To shew that we are to overcom through him who overcame temptations for us, as he overcame death for us. 4. For our assurance of help and succour in our trials, since our Redeemer was tempted like unto us, as Heb. 4. 15. See Aquin. part. 3. quest. 41. Art. 1.

Luke IV. ver. 1. And Iesus being full of the Holy Ghost.

For the better understanding of these words, there are two things very material to take into consideration. The first is, what need there was of Christs being now filled with the Holy Ghost, when all the fulnese of the Godhead had dwelt in him hitherto. And secondly, in what the fulness of the Holy Ghost that was in Christ, these gifts that were in him did differ from that fulness, and from those that were in other men.

For the first, it is to be observed; 1. That by the term the Holy Ghost, is to be un∣derstood the Prophetick gifts, wherewithal Christ was filled, for the preaching and pub∣lishing

of the Gospel, as the revealing of the will of God, and working miracles. The expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Holy Ghost, is a phrase and manner of speech used by the Jews in their writings, and very common and frequent there, and from them must the sense of it be explained, for from them it is taken; and most commonly and constantly used in their sense in the New Testament: Now the Jewish Authors do constantly mean by it the extraordinary gifts of the Spirit, which he bestowed upon Prophets and Pro∣phetick men, enabling them for that employment unto which they were called.

As if we should go about to multiply examples from them to this purpose, we might do it infinitely.

The Holy Ghost, say they, was one of the five things that were wanting in the second Tem∣ple, Massecheth Ioma. cap. 1. cited by R. Sol. and Kimchi, on Hag. 1. 8.

Thou hast shewed that the Holy Ghost dwelleth not on thee, to know that I am not drunk, Rasi. on 1 Sam. 1. 13.

The Holy Ghost was gone from Eli, therefore prophecy came to Samuel, D. Kimch. on 1 Sam. 3. 2.

The Holy Ghost was born in him from that day and forward, and he uttered Psalms and Songs by the Holy Ghost that was born in him; for under this general term the Spirit of the Lord, is the Holy Ghost and the Spirit of power, or strength, understood, Idem. on 1 Sam. 16. 13. The Holy Ghost rested on the false Prophet, Idem. on 1 King. 13. 20.

Our Wisemen say, before Elias was taken away, the Holy Ghost was in Israel, when he was taken away, the Holy Ghost departed, R. Sam. Lanjade. on 2 Kings 2.

In all which speeches, and in divers others which might be produced, it is apparent that the Jews by this phrase, the Holy Ghost, do constantly and continually intend, Pro∣phetick gifts, wherewith men and women were indued either for the managing of some publique employment to which they were called, or for the suiting to some singular and special occasion wherewithal they met. And in this sense is the expression most constantly to be taken in the New Testament, [when it speaketh not of the third person in Trinity it self] as Luke 1. 15, 41, 67. John 7. 3, 9. Acts 2. 4. & 8. 18. & 10. 44. & 13. 52. & 19. 2. and in very many other places. And so is it to be understood here, that Christ being now to enter upon the publique Ministery of the Gospel, and to act as the great Prophet of his Church and people, he is at his baptism anointed, and ever after filled with the gifts of the Holy Ghost befitting so great a work, and befitting so great a Prophet.

Now 2. it is to be observed, that these Prophetick gifts that the Holy Ghost bestowed upon some particular persons, did really, and very far differ from the grace of sanctifica∣tion, which he bestoweth upon all his Saints: They might indeed sometimes be, and very often they were in one and the same person, but they were very far from being one and the same thing. For

• 1. Prophetical gifts were sometimes in wicked and prophane men, as in Balaam, the false Prophet at Bethel, Judas, &c.
• 2. These were given for the benefit of others, rather than for his own that had them, but sanctifying grace is given for his benefit chiefly that doth enjoy it.
• 3. They did not make a man any whit the holier towards God, but only the more able for some occasions amongst men.

So that by this expression, Jesus being full of the Holy Ghost, is not intended any ad∣dition of grace or sanctity, which he had not before, but the collation of Pro∣phetick qualifications at the descent of the Holy Ghost upon him, which he had not till then. For though by the union of the humane nature to the Godhead that nature did partake of glorious and most excellent perfections arising and resulting from that union; yet did it not partake of these gifts or perfections that we have in hand, be∣cause these were not properly fruits of that union, but of a donation: And not things conducing to the satisfaction of God in the work of Redemption, but to the satisfaction of men in his work of the Ministry: The proper fruits of that union, were the qualifying of the person of Christ so, as that he should be absolutely without sin, that he might ex∣actly perform the Law, and might be able to satisfie Gods justice, and overcom death; for these were the proper ends and reasons for which such an union was required: but to work miracles, to expound difficulties, to heal diseases, to teach divinity, to foretel things to come, and the like, were not so properly the fruit of that union, for even meer men have been enabled to do the same: nor did they so directly tend to the most proper end of the incarnation; namely, the satisfaction of Gods justice, as to the instruction, con∣viction, benefit, and advantage of men. And therefore although the humane nature of Christ, through the uniting of it to the Godhead, did abound in all holiness, and wisdom, and graces, as to the knowing of God, and the best things, to the enjoyment of the vision of God, and communion with him, to the being and persisting absolutely without the least corruption, to the entire performing of the whole Law, and to a non-possibility of committing sin, all which capacities tended towards the satisfaction of Gods justice and mans redemption; yet for the ministration of the Gospel, and for his working upon the

bodies, minds, and affections of men, by teaching, preaching, and working miracles, he is indued with the immediate gifts of the Spirit, [as it was the way of God to deal with Prophets and prophetick men] which gifts did not so properly accrew from the union of the two natures, as from the unction of the Spirit; The result of the union of the two natures, being more properly acceptance with God in the work of Redemption, and the fruits of this unction being to the acceptance with men in the work of the Ministery. And whereas it is not to be denied, but that Christ before the Holy Ghost came upon him at his baptism had the power of miracles, and Prophetick wisdom in him, as appear∣eth by his disputing with the Doctors at twelve years old, this was through the fulness of the Holy Ghost that was in him even from his mothers womb, as it was, and much more than it was with John the Baptist, Luke 1. 15. and that with this difference from what it is now, that it was then upon him as one to be ordained, and now upon him as ordained already to the Ministery.

Now the difference of the fulness of the Holy Ghost in Christ from other men, who are also said to have been filled with the Holy Ghost; as, Luke 1. 67. Acts 6. 5. may ap∣pear in these particulars:

• 1. In the measure, which may be measured, by consideration of the difference of the persons, and of their employments: for Christ was more capable by infinite degrees of the fulness of the Holy Ghost, than meer men were, or could be; and his employment being also so infinitely beyond the employment of men, the measure of the Holy Ghosts fulness in him must needs be accordingly beyond all measure.
• 2. In the manner and vigor of acting; The power of the Prophets in working of miracles was exceeding great indeed, and wondrous, and their descrying and discovering the will of God and things to come was exceeding wonderful and sublime, but they could neither do nor tell all things, nor could they act upon all occasions, but had always their bounds, and had sometimes a recess of the Spirit, or departure of it from them. As Isaac can see what shall befal Jacob and Esau many hundred years after, yet cannot know Jacob from Esau when he is in his arms: And Jacob can tell what shall become of all his sons in the last time to come, yet cannot tell what is become of his best son Joseph in his own time for 13 years together.

So Moses hath power over Egypt, yet hath not power over his own stammering: and the Prophet at Bethel can command the Altar that it rent it self, but cannot command the Lion not to rent him.

Thus to this great gift of Prophecy on men, as to the Ocean, God set its bound, which it might not pass, and so far might the operating of it go, and might go no further; but with Christ it was not so. He could work what miracles he would, when he would, how he would, and on whom he would; he could reveal all truths, resolve all doubts, clear all difficulties, know all thoughts, and had no limit of the vigor and acting of the Spirit upon him, but his own will.

§. Was led by the Spirit into the wilderness.

Namely into the wilderness of Judea. For 1. that was in mention in the story next pre∣ceding, Matth. 3. 2, 3. and a wilderness being here spoken of, without any further mention what wilderness it was, none can so properly be understood as that of Judea, which was last named before. 2. It is said by Luke, that Jesus returned from Jordan: by the word re∣turned, importing that he came back [when he went to his temptation] on the same side Jordan on which he was baptized: Now that the wilderness of Judea lay on that side is more evident than needeth any demonstration. Chemnitius indeed hath supposed this wilderness where our Saviour was tempted, to have been the great desert of Horeb or Si∣nai: and he giveth these three reasons for it: 1. Because other wildernesses have their di∣stinguishing titles, as of Ziph, 2 Sam. 23. 14. Shur, Exod. 15. 22. Engedi, 1 Sam. 24. 11. &c. but this wilderness of Horeb is called the wilderness, by a special emphasis, without any other addition, and so is the wilderness mentioned in this story. But this is easily answer∣ed, that it wants its distinctive title here, because it was named by it a little before, and called the wilderness of Judea.

2. Because saith he, Mark saith, that Christ in this wilderness was with the wild beasts: now in other wildernesses there are either dwellings of men here and there, or they are not altogether remote from the converse of men; but in the great desart of Horeb there were only wild beasts, as there are mentioned to have been here.

Ans. Mark when he saith, Christ was with wild beasts, doth not therefore inforce that that wilderness was without either men or dwellings; But first, That Christ for that time avoided both the one and the other, and kept himself in the wildest places, and most retired from humane society. And secondly the Evangelist seemeth to regard rather the state of Christ, than the state of the place: and to shew Christ to be the

second Adam, as in the temptation which he was now about, so in his safety and security among the wild beasts [as Adam in innocency had been] and they hurt him not. The wilderness of Judea had indeed both cities, and villages, and dwellings of men in it, but withall it had some places wild in it without any such habitations, and it had wild beasts in it in those places, 1 Sam. 17. 28. 34. 2 Sam. 23. 20. Jer. 49. 19.

3. By this supposal [he addeth] that this wilderness where Christ was tempted, was the great desart of Horeb, there is a fair answerableness found out, between this story, and the story of Israel in that place, and betwixt this fasting of Christ and of Moses and Elias in the same desart. Answer: it is true, there would be so indeed, but the being of the thing cannot be grounded upon this correspondency, but this correspendency must be built upon the thing first found so to be: and if this may argue for Horeb desart, we may as well argue for Judea wilderness, for there the sore tryals of David under the per∣secution of his enemies, and otherwise may be as fit parallels to harmonize with this temptation, as Israels being in that desart, see 1 Sam. 17. 34 & 23. 14, 19, 24. & 24. 1. Psalm 61. in title, &c.

Mark 1. ver. 13. And was there forty days tempted.

For these forty days together, Satan was tempting him invisibly, and did not yet assume any visible or conspicuous shape, which at the end of forty days he did; and so is Mat∣thew to be understood, when he saith, The tempter came to him, that is, in an apparent and visible form.

Now if we look upon the time and place, and Christs present posture, we may see what materials or occasions the Devil had to frame these his invisible temptations of, all this while.

• 1. The time of the year, was from about the middle of the month Tisri, six weeks forward, that is, from the beginning of our October, till about the tenth of our Novem∣ber, and then was the cold increasing, the nights growing long, and the winter driving on apace; but very comfortless subsisting in the open plan of a desert wilderness.
• 2. The place of our Saviours residence all this while, be it where it will in the wilder∣ness of Judea, whether two miles from Jericho at Quarantania, as it is pointed out by some, or further southward along the banks of the dead Sea, as the more desert place, or wheresoever else, it was in the company and danger of wild beasts, and no humane company near him to comfort him, nor house to shelter him.
• 3. His posture in this time and place was not only in a fasting, but in an impossibi∣lity of getting sustenance unless by miracle; in solitude, in want of company, in want of necessaries, and in a condition that made a life as comfortless, as likely might be.

Upon these outward occasions as fit opportunities for such a matter, Satan would be busie with his suggestions to inject them into Christ if it had been possible, either to have moved him from that resolved work upon which he was, or to have moved him to the acting or entertaining of something which should not have been.

And herein did these forty days and nights fasting of our Saviour, exceedingly out∣goe the like dated fastings of Moses and Elias. For he did not only fast, but he was in continual watching and constant combat with Satan, and did not so much as enjoy the re∣pose of his body, or of his thoughts in rest and contemplation, as Moses and Elias had sweetly done in their fasts, without such disturbance.

Compare the combate in 1 Sam. 17. 16.

Luke 4. ver. 2. And in those days he did eat nothing.

Matthew mentioneth the nights of his fasting, as well as the days, that it might be distinguished from the ordinary fastings of other men, who though they ate nothing of all day, yet at night they did, 1 Sam. 14. 24. 2 Sam. 1. 12. &c. But the fast in Susan was for three days and nights, Esth. 4. 16. Now this long and miraculous fast of Christ was not for imitation, no more than were the like of Elias and Moses, but as theirs was, so was this for another end: For as Moses fasted three times forty days and forty nights at his giving of the Law, and setling of religion, that the authority of the one, and the honor of the other might be the more advanced; and as Elias fasted forty days and forty nights at his restoring of decaying prophecie, and beginning of a reformation, that the one and the other might be the more dignified in the hearts of the people, upon this very consideration, that the agents in these things, did as it were for a preface to the acting of them, lead so Angelical and miraculous a life for so long a time.

So was this like action of our Saviour for the greater honour and authority of the Gospel which he was now to preach; when he that preached it, had led so the long life of an Ad∣gel without meat and drink, had foiled the Devil upon the greatest advantages imagina∣ble,

and had dwelt among the den of wild beasts, and was hurt by them; compare Esay 11. 6.

Thus did John the Baptist begin the Gospel with wonderous abstemiousness, and Christ with miraculous abstinence, both of them thereby not only honouring the Gospel which they preached, but also thereby instructing them to whom they preached it: 1. That the kingdom of heaven is not of meats and drinks. 2. That man is not to live by bread only, but by the Word of God. And 3. That the liberty of the Gospel is not licentiousness, but li∣berty of another nature.

§ And when they were ended he afterward hungred.

It is not so said either of Moses or Elias, though the same thing were true likewise of them; but it is expressed thus of Christ: 1. To evidence his humanity. 2. And chiefly to give light unto the story following, namely, to shew that Satan took occasion for his first proposal to turn stones into bread, from Christs hungring. And 3. that this and the first temptation might be parallelled, where Satan assaulted Eve; when she now began to hunger, and it was eating time.

Matth. 4. ver. 3. And when the tempter came to him.

Now is the seed of the Woman and the Serpent met visibly together, and the enmity which was set betwixt them from the first day of Adam, is now breaking into an open combate. And the Evangelist in the Epithet, the Tempter, doth plainly call us to take notice of the first temptation, that occasioned the fixing of that enmity. The Devil now ap∣peareth to Christ in a visible shape, as he had done to Eve; but in what appearance, the text is silent: It is most likely, like an Angel of light: and as she was deceived by him in taking him for a good Angel, in the trunk of the Serpent; so that he goeth now about to deceive Christ also in the representation of a glorious Angel: For in that he requi∣reth Christ to worship him, and promiseth him all the kingdomes of the world, it is very unlikely that he carryed the image of a meer plain simple man, or of any brute beast; for either of them it was most improper to make any such overture: but that he carryed indeed a humane shape, but with that lustre, majesty, and gloriousness, that the holy Angels used to appear in, Judg. 13. 6. For that the Devil can transform himself into such a fashi∣on and garb, the Apostle doth tell us.

§ He said, if thou be the Son of God.

He tempteth Christ under the notion of his two natures, twice in reference to his God∣head. To turn stones into bread, and to fly in the air, works of divine power; and once in reference to his manhood, to fall down and worship him for wordly preferment, an act of humane sinfulness and weakness. When the Devil doth twice use this expression, If thou be the Son of God; it argueth not that he was ignorant who Christ was, as some conceive, [for the miracle of his birth, his adoration by the Wisemen, his wisdom at 12 years old, the voice from heaven, and his saftety among wild beasts at this time, shew that im∣possible.] But concluding the thing it self to be so, he argueth from it to perswade Christ to act as the Son of God, and to do things miraculously. And the If in his speech is not so much of doubting as of assurance, as the If in those words of Lamech, If Cain shall be avenged seventy fold; and he forceth it as the consequence upon a thing undoubted, Seeing thou art the Son of God, as the voice from heaven did proclaim thee, it is very agreable to thy so being, that thou shouldst exert thy divine power, and command these stones into bread for the satisfying thy hunger. And so in the other temptation that carryeth the same front, Seing thou art the Son of God, it is very fit thou shouldest act according thereunto, and not go down the stairs as men do, but cast thy self headlong, and shew thy power. In both which temptations, though a close perswasive to distrust Gods provision for him in the wilderness, to rely too much upon second causes, and to presume without warrant upon a promise, be included, yet Satans main bent and aim is to move him to act accor∣ding to the dictate and direction of the Devil. And as he had perswaded Eve from the commandement of God, to follow his advice, so would he fain do Christ from that work and injuction which God had laid upon him, for the Ministery, and for mans re∣demption, to do things tending nothing at all to that purpose, but rather to vain-glory and self-exalting, and the Devil had had enough if he could have moved the Redeemer to have acted any thing upon his instigation. Ignatius Martyr, Hilary, and others of old; and Beza, Chemnitius, some others of late, suppose that Satan knew not yet the myste∣ry of the incarnation [no more than the Disciples did till after the resurrection] but that he proposeth this, if thou be the Son of God, as doubting of the truth of the thing,

and seeking to be resolved in it: nay, that by the phrase, the Son of God, is to be un∣derstood, and was so in Satans apprehension, only a very holy, and an extraordinary qualified man; as whereas the Centurion calls Christ the Son of God, Mat. 27. 4. Luke expresseth it only a righteous man, Luke 23. 47.

Answer 1. It is most true indeed, that the mystery of the Incarnation is a mystery most high and deep, and which created understandings cannot fadome, and that the Disciples were exceedingly ignorant of it, till more than flesh and blood revealed it to them: but yet for all this, the Angels good and bad might know the truth of the thing, though they could not reach the mystery of it: and the Disciples have some light of it before, though they had the more perfect understanding of it after the resurrection, as see Mat. 16. 16. The Devil was not ignorant of the Angels proclaiming him Christ the Lord, or Je∣hovah, Luke 1. 16, 17. & 2. 11. of an Angels and Gods proclaiming him, The Son of God, Luke 1. 35. & 3. 22. Of the Prophets calling him, Jehovah, Jer. 23. 6. And the mighty God, and Father of Eternity, Esay 9. 6. and an hundred such expressions as these, which could not but put him past all questoning, who it was with whom he dealt.

2. It is true indeed that the Church and people of God are called his Sons, but it will be hard to find this applyed to any one particular person, or single man in all the Scripture: That in 2 Sam. 7. 14. Psalm 89. 28, 27. is readily known to be spoken of Christ, and that in Luke 3. 38. we have explained before.

3. It is likewise true, that whereas the Centurion in Matthew, is brought in, saying, This was the Son of God, Luke hath brought him, saying, This was a righteous, or just man; but must it therefore follow, that he took him not for the Son of God, but that he called him so only because he was a holy man? In very many of the Evangelists, various expressions, we are not always to take the one to mean the other, but we must take them both in their proper sense to make up the full sense, as will fall to be observed in divers places: And so is it to be done here: The Centurion and his company upon the sight of the wonders that attend our Saviours death, concluded that not only he was a most holy man, but some rose higher, and sure, say they, He was the Son of God. Compare and examine the places.

Now the daring impudence of the Devil, thus to assault and assail him whom he knew to be the Son of God, will be the less wondrous and strange, if we consider [joyntly with his pride, desperate wickedness, and malice] the ground that he might think he had to undertake such an attempt as this, to go about to foil him, who his own heart told him was the Son of God: And that was from those words of God in the garden to him, when upon the denunciation upon him, that the seed of the woman should break his head; yet God tells him withall, That he should bruise his heel. Hence did his impudence take its rise to do and dare what he did and dared at this time; and the having this very passage in ones eye and consideration upon the reading of this story of the temptation, will help exceedingly to clear, inlighten and explain it. For whereas two main scruples may arise about this temptation, [besides this that we have in hand of the Devils daring to assault Christ thus] namely, how chance it was now, and not before, and why it is said by Luke after these temptations, that the Devil departed from him for a season; the con∣sideration of this thing doth give so much satisfaction to both these doubts. For, 1. it is indeed some matter of wonder that Christ should live to thirty years, and the Devil ne∣ver attempt to tempt him of long a time, but should now come to assail him, when he had a testimony from heaven that he was the Son of God, and when he had the fulness of the Spirit in him above measure, which were greater disadvantages to Satan than ever; but the reason was because that now Christ was offered to the Duell in an apparent man∣ner, which he never had been before, to try that mastery with the Devil about break∣ing and brusing head and heel: and the Devil having an assurance that he should bruise his heel, undertakes the combate, and dares be thus impudent. And 2. when he saw that he could not prevail with him this way to bruise him, namely, by temptation, he departs from him for a season, till he can find an opportunity for another way to do it, namely, by open and actual persecution.

Sect. Command that these stones be made bread.

To change the form of a Creature is the greatest miracle, as coming nearest to crea∣ting: and therefore when the power of miracles was first given, the first that was wrought was transforming, Exod. 4. 3. And such a one was the first that was wrought by our Saviour, John 2. 9. The Devil therefore assaying Christ in a work of wonder, tryeth him in one of this nature: and when he cannot move him to shew his power upon another Creature, in Changing the form of it in this temptation, he seeketh in the next to move him to shew his power upon his own body, in altering the quality of it, and making it fly.

Now to enquire what sins they were that the Devil would have perswaded him to in this temptation, in turning stones into bread, whether to gluttony, or distrust of provi∣dence, or what else, is not so material and pertinent, as to consider why he tryed him first by such a manner of temptation. And the satisfaction to this is facil and obvious; namely, 1. because he took advantage of his present hungring. And 2. because he had sped so successfully to his own mind, by a temptation about a matter of eating, with the first Adam, he practiseth that old manner of his trading with the second.

Ver. 4. It is written.

This is the first speech that proceeded from our Saviours mouth, since his entrance in∣to his Ministerial function, that is upon record; and though it be very short, yet is it very material for observation of these things:

• 1. That the first word spoken by Christ in his ministerial office is an assertion of the authority of Scripture.
• 2. That he opposeth the word of God as the properest incounterer against the words of the Devil.
• 3. That he alledgeth Scripture as a thing undeniable and uncontrolable by the De∣vil himself.
• 4. That he maketh the Scripture his rule, though he had the fulness of the Spirit above measure.

§ Man shall not live by bread only, but, &c.

He doth most properly and divinely produce this place of Moses, Deut. 8. 3. it being a Lesson which the Lord had read to Israel, when they had fallen into, and in a temp∣tation, not much unlike to this that Satan would have tript Christ in at this time. Now the sense of the Text alledged is somewhat controverted; some take it to mean, that man hath not only a life of the body to look after, which is sustained by bread; but also, and rather a life of the soul, which is supported by the Word of God: And some again, by the Word of God, understand the Word of Doctrine; others, the Word of Gods power, provi∣dence, and decree, as meaning that mans life doth not depend upon bread only, but that God can support and sustain it by other means as he shall see fit. Any of which carry a most proper, and a most considerable truth along with them. But the most facil interpre∣tation of these words, and the most agreeable to the context in Moses, with which they lye, is, by every word that proceedeth out of the mouth of God, to understand Gods command∣ments, by the observing of which a man shall live, prosper, and it shall go well with him: for to this sense the first verse of that Chapter in Deuteronomy speaketh, All the com∣mandments that I command thee this day, shall ye observe to do, that ye may live, &c. Now our Saviour retorteth this in this sense, against the Devils temptation, that incited him to have turned stones into bread; 1. To shew that it was his meat and drink to do the will of him that sent him, and to finish his work, as John 4. 34. And 2. that obedience of Gods commandments is more propely the way to live, than by the use of the Creature.

Matth. 4. ver. 5. Then the Devil taketh him up.

Here it is controverted, whether this were done really and truly, or only in vision and apparition. And there be that assert the latter, conceiving that Christ was brought no otherwise to the pinnacle of the Temple, or to the high mountain, than Jeremy went to Euphrates to hide his girdle, Jer. 13. or Ezekiel slept on his right, and left side, &c. Ezek. 4. or other things of this nature mentioned in Scripture, which it is past all denial, were done only in vision, vid. Jansen. in loc.

But that these transportings of our Saviour from place to place, were really and actual∣ly done, even in the body, and not in vision, may be strongly confirmed by these con∣siderations.

• 1. Otherwise they had been no temptations, which the Evangelists tell plainly that they were: For what had it been for Christ, to have seen a thousand of such things as these in a vision, and to have nothing more to do with them, but only see them; what tempta∣tion could this be to him?
• 2. The next place that we hear Christ was in after the temptations were finished, was beyond Jordan, as shall be shewed in the next Section: now it will be hard to find how he was got instantly after his temptations to the other side Jordan, if he were not carryed thither in the next temptation after this that is now in hand. For in the temptation be∣fore this, he is in the wilderness of Judea; in this temptation he is at Jerusalem on the top of the Temple; and in the next on the top of an high mountain; and the next ty∣dings of him after is, that he is beyond Jordan.

Now this taking him up, was bodily, and locally, and really, the Devil catching him up into the air, and carrying him in the air to the battlements of the Temple, and from thence in the next temptation to the high mountain: And here may the Reader fix his meditations upon four or five material things very pertinent and profitable to consider of upon this passage.

As

• 1. the horrid impudency of the Tempter, that cannot but suppose him the Son of God, and yet dare assail him as the basest of men.
• 2. The wonderful humiliation of the Redeemer, that was even now proclaimed the Son of God from heaven, and now is hurryed by the Devil in the face of heaven.
• 3. The power of evil Spirits over mens bodies, if they be permitted, and let loose to execise their power upon them.
• 4. The constant and continued providence shewed in our preservation, that we are not hurryed away bodily by Satan every moment, who is thus busie here even with our Redeemer, who was the Son of God.
• 5. That in all the Scripture there is no mention of the like story, that the Devil ever thus carryed any man in the air, unless he had first bodily possessed him: For having first done so, it is said of the poor wretch among the Gaderens, That he was driven of the De∣vil into the Wilderness. And so, we have observed elsewhere, that it is probable that the Devil took Judas into the air, and there strangled him, and threw him down to the earth, and burst out his bowels, for the Devil was bodily in him before: but for one not posses∣sed to be so transported from place to place, by the evil spirit, is a thing that hath no pa∣rallel in all the Scripture from end to end. Now whether it be not probable that the Devil would have possessed our Saviour bodily, if he could have done it, and when he could not do it betook himself to this violent Rapture of him, be it also referred to the Readers consideration.

§ Into the holy City, and setteth him on a pinacle of the Temple.

There are two main scruples and questions arise out of these words: 1. Why the Devil bringeth Christ to this place in this temptation. And 2. whether his flying in the air, and standing on the Temple, were visible, or no.

As to the first; It cannot be doubted, but something more was in the Devils thoughts when he brought our Saviour hither, than meerly his precipitation, or casting down head∣long, or flying in the air: For had that been all, he might have found promontories, rocks, precipices by hundreds; from whence to have got him cast down, would have served the turn, as well as from hence, if his precipitation had been all that was intended and aimed at. But certainly there was some reflecting in Satans mind upon the very place, as well as upon the very thing. And that being apprehended what it was, if it be possible to apprehend it, it will help to resolve both the questions at once. Conjecture is all that we can go upon here, and it is better to conjecture at Satans mind in such a thing as this, than to be acquainted in it; and in a matter of this nature if one fail, in conjecture, it is as excusable on that hand, as it is difficult to hit aright on the other.

• 1. Therefore it may be conceived, that the Devil according to his constant practice, would make the utmost advantage he could of his deceipts in this passage and temptation: and that he meant not only evil to our Saviour, whom he had in hand, but some delusion also to the men of Jerusalem, amongst whom he brought him: For why should he take him from the solitude of the wilderness, into the middle of a City, if he meant no more than what he might have equally acted in that solitariness? or why should he set him upon the Temple, if he intented no more than what he might have done upon any pre∣cipice in the desert.
• 2. It seemeth therefore, and is very probable, that our Saviour as he flew in the air, and as he stood on the Temple, was visible and conspicuous to the eyes of the people: and that Satan acted thus, that the people might be deluded with some misapprehensions concerning him. And truly I cannot but conjecture, that he intented to deceive them with misprision concerning Elias, who was so much in their thoughts and expectation, to come personally as the fore-runner of the Messias: For he having been rapt away into the air, and so into heaven, when the Lord took him from the earth, as is related in the story of his transla∣tion, 2 King. 2. how readily might the people have their thoughts on him, when they saw a man in a mantle flying in the air, and taking his pitch upon the Temple, and away again? and this they might be deceived in the rather, because of the misconstruction which they blindly made of those words of the Prophet, Mal. 3. 1. Of the Angel of the Co∣venant coming to the Temple, which they understand of Elias, as see D. Kimch. in loc. But it will be said, what could Satan gain by this deceit? Why, this, that they would be confir∣med in the mistake of Elias his personal coming at the last converse among them, and so the preaching of the Baptist, and the appearing of Christ after him would be the less regarded.
• ...

• 3. Now the acting of the Devil in reference to Christ, affords us these considerations:
  • 1. That whereas in his former temptation, he would have injected into Christ diffidence and despair in God, now would he do the clean contrary, and instigate him to presump∣tion; then would he have suggested that God was mindless of him, and that there was no trust to be had in providence, for he must either turn stones into bread, or be without: but now he will have him to cast all upon providence and promises presumptuously, and neither to use any means, nor regard any rule.
  • 2. That the Devil doth here somewhat parallel his first temptation of our first parents, for that was in the garden a place of happiness, this is on the Temple the place of holi∣ness; that in the paradise of delight, this in the paradise of Religion.
  • 3. That though the Devil could set Christ on the top of the Temple, yet could he not throw him off. Our Saviour refused not to suffer him to bring him to a temptation, but he would not suffer him to have the least power over him in it: either to perswade him into the least sin, or to cast him into the least danger.
  • 4. Whereas Christ had used Scripture to him before, he useth Scripture to Christ now, and so goes about to assault him with his own weapon.
  • 5. That he might the more feasibly cast him upon a presumptuous relyance on the guard of Angels, he hath now brought him to a place as likely to have Angels ready about it, as any place under heaven: for where might they more readily be thought to be, than about the Temple?

What part of the Temple it was that Christ was set upon at this time, it is in vain to go about to determine, whether on some turret of it, as is conceived by some; or on the battlement ledge, as by others; or on some of the flying fanes, as by a third sort; or on the sharp broches that were set there to keep off birds, as by a fourth: it is as little mate∣rial, as it is little determinable; only take this testimony of Josephus concerning the ter∣rible height of some part of the Temple, and then be it left to ruminate upon. He speak∣ing concerning the South side of the Temple, and of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Kings porch there, he saith thus; It was one of the most renowned works under the Sun; for there being a great depth of a valley, even not to be seen to the bottom of, if any one above looked down: Herod, raised a vast height of a Porch over it, so that if any one from the roof of it looked down, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: his head would be giddly, his sight not reaching to the unmeasurable depth, Antiq. lib. 15. cap. 14.

Vers. 8. Again the Devil taketh him up into an exceeding high mountain.

It is as undeterminable what mountain this was, as it is what part of the Temple it was that he set him upon, and it is as little material: Only this is conceivable upon good probability, that this mount was beyond Jordan eastward, because the first appearing of Christ after this amongst men, is at Bethabara on that side, Joh. 1. 28. Now whether it were Pisgah, Nebo, Horeb, or what else, is but lost labour to make enquiry, because we are sure we cannot find; only this again is worth our thoughts, to compare together the be∣ing of Moses in the mount with God, and the being of Christ, in a mount with Satan: and the Lords shewing to Moses from an high mount all the Kingdoms of Canaan, and saying, All these will I give to the Children of Israel; and the Devils shewing to Christ all the Kingdoms of the Earth, and saying, All these will I give thee, &c.

§ And sheweth him all the Kingdoms of the world.

Here are two things mainly considerable: 1. The object represented to the eyes of Christ. And 2. the manner of Satans representing it: The first, the text expresseth to be all the Kingdoms of the world, and the glory of them: upon which, if we come to ponder, by weighing and considering the state of the world at this time, it will appear, that the object that the Devil presented Christ withall in this spectacle, was Rome, her Em∣pire and glory. For 1. That Empire is called by the very name of all the world, Luke 2. 1. and the very same word that Luke useth to express it there, he useth here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here.

2. Where was there any pomp or worldly glory to be seen any where upon all the earth at this time, but what belonged to the Roman State? nay, where was there almost any Country or Kingdom, but was within the compass and dominion of that Empire? or where was there any power or rule [as Luke uttereth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] either com∣parable to the power and rule of that State, or indeed where was there any power or rule that was not now under it? The Roman stories that describe the State of Rome at these times, do give an abundant account of her wealth, pomp, power, revenues, extent and largeness even to the amazement of the Reader, they were all so vast: and they do so com∣monly and familiarly call the Roman Empire, the Empire of the whole world, that scarce

any thing is more ordinary among them: Let but one be a tast of the rest, and let us take up all in little, in that prayer that Paterculus, a man that lived in these very times, makes in reference to Tiberins, who was Emperour and Lord of this vast pomp and power at this very present, in the conclusion of his Book: Voto finiendum volumen fit. Jupi∣ter Capitoline—Gradive Mars—Vesta—& quicquid numinum hanc Romani Imperii molem in amplissimum terrarum orbis fastigium extulit,—destinate successores quam seriss••nos sed eos quorum cervices tam fortiter sustinendo terrarum orbis Imperio sufficiant quam hujus suffecisse sensimus.

3. If Satan had claim and interest in any place, state, or pomp under heaven, it was in Rome and her appurtenances: and if those words of his which Luke hath added, All this glory will I give thee, for that is delivered to me, and to whomsoever I will give it, were true of any place, it was true of this. For, first, observe the characters and dechiphe∣rings of Rome, as it is set out in Scripture, and see whether it carry not the very image and superscription of the Dragon upon it. In Numb. 24. 24. the first place that it is pointed out, it is doomed to eternal perdition; for both Jews, and even some Ro∣manists themselves, understand Rome by Chittim in that place. In Isa. 11. 4. it is called The wicked one, as the Chaldee Paraphrase there: And Paul, 2 Thes. 2. 8. do expound it. The abominable armies, Dan. 9. 27. The abomination of desolation, Matth. 24. 15. The mother of fornications and abominations of the Earth, Rev. 17. 5. &c. Secondly, observe that in it was met together all the cruelty, bloodines, and persecution that was in the four bestial Monarchies, that were enemies to the Church before Christs first coming, Dan. 7. compared with Rev. 13. And thirdly, observe that this was the seat of Satan, Rev. 13. 2. and that he gave his power, and seat, and authority to the beast of this City, That this was as his special heritage, and his heir apparent, the singular seed of the Serpent, Antichrist was to arise here. And lastly, observe, that the King∣dom of Christ, and the opposite kingdom of Antichrist were both now beginning, and that now the Serpents head began to be in danger, according to the prophecy so long ago, Gen. 3. 15.

Now after all these considerations may the Reader take up some such hints as these; and enlarge them in his own thoughts, according as he finds them fixing on his thoughts, and worthy meditation.

• 1. How probable it is that Satan when he maketh this offer to our Saviour, doth inten∣tionally point out this very Antichristian City and her glory.
• 2. How much truer he speaketh, than he commonly doth, or is commonly observed to do here, when he saith, that all power was delivered to him, and he might give it to whom he would.
• 3. How he doth offer to seat Christ in the very throne of Antichrist, and would per∣swade the singular seed of the woman, to become the singular seed of the Serpent, and his own heir placed by himself in his own seat.
• 4. How by this cursed overture, he would have stopped and stifled the Gospel in the very beginning and rise of it, by choaking the great Preacher of it with all the power and pomp of the Roman State.
• 5. How, that he might prevent the breaking of his own head by the Kingdom of Christ, he striketh at the very head of Christ, tempting him with the glory of the Kingdom of Antichrist; and would have him to do as Antichrist would do, fall down and worship the Dragon.
• 6. How Rome is laid by the Devil for a stumbling block in the way of the Gospel, as soon as ever Christ appeareth towards the preaching of it.
• 7. How when Satan cannot at the entrance of Gospel, perswade Christ by all the pomp of Rome, to do like Antichrist, he setteth up Antichrist at Rome, to be an enemy to the Gospel, in all the continuance of it.
• 8. Compare Christs refusal here, with the Jews choice hereafter, John 19. 13. Here he is offered to be the Caesar and Lord of the Roman Empire, which he refuseth; there he is refused, and Caesar preferred before him.

Now for the resolution of the second Quaere, viz. After what manner Satan represen∣ted this object before him, these things may be considered:

I. That it is not possible that this was a real and a very representation of these things indeed, for divers things do contradict it: For, first, there is scarcely any mountain un∣der Heaven from whence any one kingdom can be viewed over: and if there were, there is scarcely any eye under heaven that could view it. And whereas the Devil brought Christ into an exceeding high mountain when he would shew him this spectacle, it was rather to colour the delusion, than to realize the prospect; for what he shewed him from that mountain, and as he shewed it him, he could have presented it as well upon any flat or valley. For,

Secondly, Matthew saith, that he shewed him not only all the Kingdoms of the world, but also the glory of them; now this clearly argues that Satan presented something, more than could be seen in a common prospect. For though it had been possible for any eye to have seen all the Kingdoms of the world, that is, all the Countries of them as they lye, yet would not that view and prospect shew their pomp and glory. He that from Highgate vieweth London, seeth the City; but he that will behold the glory of London, must go into it.

And thirdly, Luke addeth, that he shewed him all these things in a moment of time: by which very expression he seemeth to intimate, that here was something different from common prospecting or beholding: for men looking upon a goodly prospect from an high place, view it successive, one part after another, and must turn themselves round; and if they will look further than that place will suffer them, they must remove to ano∣ther hill where that prospect terminates: but here all this vast object of all the Kingdoms of the Earth is presented at one view, in a moment of time.

2. Therefore there was some jugling and delusion of the Devil in this business, and he rather presented an object of his own framing, than the eyes of Christ took up the sight of these Kingdoms as they really were. And it is far more proper to conceive thus of this matter, than either to understand these Kingdoms for the Spiritual Kingdoms of Sins, as some do, and to little sense, or to think that his shewing these Earthly King∣doms and their glory, was but pointing out where such a Countrey and Kingdom lay, and telling what wealth, pomp, and power it was of, as it is interpreted by others. Nor is it any derogation to our Saviour at all, to conceive, that delusion was practised and proposed to him in this matter, any more than it was derogation to him, to be assaulted and used by the Devil in the other temptations. For,

• 1. Though here had been deceptio visus, and our Saviours eyes had taken and re∣ceived this, as a real and a true object, which was but fictitious and phantastical, it had but shewed the truth of his humane nature, and neither sin nor imperfection at all. For, 1. Error of sense simply considered, is not sin. And 2. such a thing as this might have been done to Adam in innocency, seeing deceptio visus, or error of any other sense, is consequens naturae, rather than fructus peccati; an invincible necessity in the finiteness of our nature, rather than any proper issue or fruit of sinfulness.
• 2. But our Saviour was so fully accquainted with the legerdemains of the Devil, and with the course of natural things, as that he could not be thus deceived by shadows, but judged of this prospect according as it was indeed, airy, delusory, and phantasti∣cal, though the Devil presented it to him under the notion of real.
• 3. Now the acting of Satan in this delusion, was, the framing of an airy Horizon before the eyes of Christ, carrying such pompous and glorious appearances of Kingdoms and States, and royalties, and riches in the face of it, as if he had seen those very King∣doms, and their very State indeed. For this prince of the air doth most commonly work his delusions by that element, when he frameth them to the outward senses. And that expression used by the Apostle, The Prince of the power of the air, Ephes. 2. 2. is worth the looking after to this purpose. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In time past ye walked according to the course of this world, [Secundum saeculum mundi hujus, doth the Vulgar and Erasmus render it, and it may be with reference to the worlds age of Heathenism] according to the Prince [which the Syriack explaineth, as is the will of the Prince] of the power of the air: or according to Beza, Secundum Principem cui potestas est aeris: Now what is to be understood by, the power of the air, is of doubtful and va∣rious conjecture; whether to take it for darkness, or for the power that the Devil hath upon that element, or, which I rather conceive, for the principality of the air, that is, for the Devils; for in that sense the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cometh so oft in Scripture, that it were needless to exemplifie, yet see Luke 4. 6. Rom. 13. 1, 2. &c. And according to this con∣struction, the phrase, the Prince of the Principality of the air, is but the same with that in Mark 3. 22. the Prince of Devils: And so the scope of the Apostle should intend this, to make a gradation, or to heighten the conception of the Ephesians former impiety, by this aggravation, that they walked not only according to the garb of the world, but accor∣ding to the will of the very Prince of Devils; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this world, and the principality of the air, to stand in Antithesis one to another, for the visible world of men, and for the invisible world of Devils, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stand in the like opposition, for the rule and course of the one, and for the Ruler and Prince of the other. But be the sense of the expression which of these it will, it holdeth out the dominion and power that the Devil hath in the air, and upon it, which he exerciseth accordingly, sometimes in real and very sensible effects indeed, as in raising storms and tempests, and sometimes in delusive and phantastical apparitions, as in the thing in hand, and in the blood and frogs of Egypt, which the sorceres produced: Now in the exhibition of such phantasmes as these, he doth a threefold act at once, namely, condensate the air that it

• may become a visible object, shape it into such or such a figure, and colour it into such or such colour, that it may be an object of this or that representation; and this is no hard thing for the Devil to do, considering the activity of his nature as he is a Spirit, and his readiness to act this activity, that he may deceive. In such a way as this did he deal in his false and delusive miracles in Egypt, in turning water into blood, and producing frogs; not that he did either really, [for it is impossible for any creature either to cre∣ate forms, or to change forms] but his acting was upon the air, by colouring it over the waters, and by condensating it to the representing of frogs. And it is observable, that of those frogs that Moses produced upon the land, it is said, They dyed and were ga∣thered by the people on heaps, and stank, Exod. 8. 13, 14. for they were frogs indeed; but of those that were brought up by the Magicians, there is no more mention, for they were but airy and phantastick apparitions.

§ If thou wilt fall down and worship me.

Here is impudency come to its height, and the Devil shewing himself in his own colours indeed. Neither of the former temptations, had so visibly and desperately invited Christ to impiety, as this doth with open face: for in the first perswasion, to turn stones into bread, there was some colour of Christs own benefit, for he was now hungry, and bread might have been a thing of welcomness to him: and in the second, to have flown in the air, there might be some colour of his honour and repute, in shewing himself so mira∣culous before the people; as we read that some vain men have sought esteem by such a vain course, as Icarus mentioned by Suetonius in the life of Nero, chap. 12. And Simon Magus, so reported of by all Ecclesiastical Historians, and both these not very many years after this time. And Bladud mentioned in our own stories, if he lived at any time at all. But to be invited in plain anddown right terms, to fall down and worship the Devil, hath no colour at all upon it but naked impiety. What, did not the Devil know Christ who he was? that we have proved before that he did: or, did he think that Christ knew not who he was? that he could not think, if he knew Christ as he did. What shall we say then to this damned overture of having Christ to adore him? why? here he joyneth all his power of temptation together; and would 1. bring Christ into a more low fall than he had done Adam; and 2. makes a stroke desperately at him to have bruised his head, whereas it was told him only he should bruise his heel; and all this, because being of an intolerable impudency, he would obtrude any thing, even beyond all sense, reason, and modesty, to compass his own design; and seeing Christ had condescended so far as to be hurryed by him in the air, he would leave no way unattempted of tempting, if so it might have been possible to have corrupted innocency now, as he did once in Adam; and to have power over his mind, as he saw he had so far over his body. And thus hath he done his worst, and shewed his Devilship to the utmost, to have brought the second A∣dam to have been a sinner like the first, but here the seed of the Woman that was promi∣sed Adam, bruised the head of the Serpent, who would have bruised his.

Ver. 10. Get thee hence Satan.

Lukes expressing of this hath bred some scruple, for he hath phrased it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred by our English, Get thee behind me Satan; being the very same words that our Sa∣viour useth to Peter, Mark 8. 33. when he would have perswaded him not to have been Christ, as the Devil would here have perswaded him to be Antichrist: Hence hath a doubting been bred with some, whether Christ commanded the Devil clean away, any more than he did Peter, or only commanded him either to get behind his back, or not to offer to advise or direct him in any thing further, as he had impudently done hitherto. The Syriack hath omitted that passage in Luke wholly, and so hath the Vulgar Latine; and Beza men∣tioneth four ancient Greek copies that wanted it also: But, saith he, in the other, and in Theophylact these words are found; and so are they in the Arabick, and most authentick copies, expositions and translations. Now the meaning of Christ in these words, is to pack Satan clean away from him indeed, as is apparent by the expression of Matthew, who saith only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be gone; and by the sequel it self, for Matthew telleth, that upon these words, the Devil departed; But Luke hath added the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Behind me, because he hath mentioned another temptation after this: and it would have seemed that Christ had not had command over the Devil, if he had bidden, Be gone Satan, and he had not de∣parted. Therefore though it were true indeed, that the Devil did depart upon these words, and tempt Christ no more, yet since it seemeth not so in Lukes method, therefore he used such an expression as was suitable and agreeing to his own method and order; and which might both serve the same sense that Matthew intended in his expression, and yet withall save the sense of Luke himself in regard of the ranking of these temptations. By the phrase

therefore, Get thee behind me, he meaneth not, that Satan should only leave advising and instructing Christ what to do, and come behind him, as a disciple doth behind his Master, yet following, and not departing from him: but by it he commandeth the Devil never to offer to tempt and assault him in the like kind again; and curbeth his hideous impudency and sawciness that durst thus assail him, &c. And to the same tenor may the same words of our Saviour to Peter, be readily and facily understood, the intention of the temptation only differing.

Luke 4. ver. 13. The Devil departed from him for a season.

It is not so much material, to question, whether to render this for a season, [as our Eng∣lish, and some other Translators do] or, till a season, [as the Syrian, Arabick, and some others seem to do, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will very well bear] as it is to inquire, when it was that the Devil returned to assault Christ again, as this expression of the Evangelist seemeth to inforce he did. But we shall take the consideration of all these together. The Evangelist saith first, That the Devil having finished all the temptation, departed. Now this ending or finishing all the temptation, is understood by some to mean, that when he had proposed these temptations, he had proposed all manner of temptations whatsoever; and so he had, for he had tempted him to lust of the flesh, lust of the eye, and pride of life, which the Apostle John makes the heads or generals of all the things that are in the world, 1 John 2. 16. and he had tempted him visibly and invisibly, which are the two only ways of his temptations in his own person: But it may withal, and rather be un∣derstood, that the Devil having now done his worst to have tempted him to sin, and not seeing himself prevail in it, he departed, resolving to assail him afterwards in another way. It was told him in the garden, that he should bruise his heel; but here, if you ob∣serve him in all these his temptations, he striks at his very head, namely, to have brought Christ to have sinned, and so to have spoiled himself and redemption: but when he seeth that his endeavour in this hath been in vain, and that still he was far from bringing Christ to sin, but that Christ did foil him in every temptation, he will try no more at this time, nor to this purpose, nor in this way, but will reserve his further enterprise till another time, end, and way of tempting. And the first of these the Evangelist means, when he saith, He departed from him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and indeed includeth the other two. The words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we render them, till a season, [which is the most natural signification of them] may be taken in a double sense; either, till a season opportune, or, till a season fix∣ed. And I take the latter to be the most proper and very meaning of the words. For a more opportune season for his temptations than he had had already, Satan could not have wished; for he had had Christ alone, he had had him so, in the bitter inconveniences of hunger, cold, and watchfulness, and had had him so much in his power, as to carry him in the air from place to place, and yet with all these advantages on his side, he could not have his will over him: and therefore there was no expecting any better convenience, or season, to bring him to sin, as he would have had him: But there was a season fixed, when Satan must bruise his heel, for God had so told him in the garden, and when he must have some power over him in something else, though he could have none over him to bring him to sinning; and therefore he departs now unsped of what he came about, for he could not cause Christ to sin; but he will wait till that fixed time come, when he is sure he shall speed against him some other way; and that was when he caused his death. And to this very thing Christ himself seemeth to allude in those words, Joh. 14. 30. The Prince of this world cometh, and hath nothing in me; where almost every word in a manner faceth something in this story that we have in hand. The phrase, The Prince of this world, an∣swereth that offer that Satan had made him, of giving him all the Kingdoms of the World, For they, saith he, are mine to give. The word, cometh, answereth the words here, De∣parted till the season: And the words, He hath nothing in me, meaneth, his not being able to infuse any sin into Christ in any of these temptations, that he might thereby lay any claim to him. And this coming of this Prince of the world, was to work his death, as is apparent by the very verse it self, and as our Saviour himself doth further explain it, Luke 22. 53. This is the power of darkness.

Satans departure therefore from him at this time when he had ended all the temptation, was, 1. With intent to assault him again, at the fixed season; when he knew he should have power over him to do him some hurt, though he could not now. 2. Then to bruise his heel, and to cause his death, though he could not now break his head, and cause him sin. 3. To assault him then by his wicked instruments, whom he could not now damage by his wicked self; In one instrument [not properly his, but abused by him for such a purpose] he once tempted Christ to sin, before he assaulted him to bring him to suffer, and that was in the mouth of Peter, Mark 8. 32. who received the very same check for his pains, Get thee behind me Satan, that Satan himself did for his last temptation.

Matth. 4. ver. 11. And behold, Angels came and ministred unto him.

Mark hath told the story of the temptation very short, He was there in the wilderness forty days tempted of Satan, and was with the wild beasts, and the Angels ministred unto him: In which relation as he hath given us account of his temptation, which shewed him man, so hath he also of two other things which shewed him more: and those were, his safety among wild beasts, and his visible attendance by Angels: Now he mentioneth only his forty days temptation, which was by Satan invisibly, and speaketh not a word of the three temptations, when Satan assailed him in a bodily shape, and yet he saith that the Angels ministred unto him: which if you will strictly construe according to the very let∣ter of his relation, you must conclude, that this ministration of Angels was before Satan appeared visibly to him; and so it will follow that the Angels ministred to him visibly, and Satan tempted him invisibly at the same time. But since the briefness of one Evan∣gelist is to be cleared by the larger relation of the other, we are to understand Mark by the fuller story of Matthew, and so as Matthew doth shew you the full history of the temptation, and teacheth you how to construe Marks briefness upon it; so must he also explain the time of the Angels ministration, namely, after all the temptation was ended; which Mark hath left undetermined.

It were no very great Solecism in Divinity, to hold, that the Angels might be visibly attending of Christ all those forty days that the Devil was invisibly tempting him: but since it is most probable, that Christ exposed himself in the nakedst manner, I mean, in the greatest plainness and meanness that might be, to Satans tempting, that so his victory over him might be the more glorious; it is also very probable, that he called not for such attendance of Angels, but suspended it till his combate was done and the victory obtain∣ed. And then [howsoever they did before] The Angels came, saith Matthew, and mi∣nistred unto him.

When the Scripture speaketh of Spirits or Angels coming or going, it doth most gene∣rally mean it of a visible and apparent manner, as Gen. 19. 1. & 32. 1, 2. Jude 6. 11. and in very many other places, and so is it to be understood here: that after the evil Angel, or the Prince of the evil spirits was departed, who had assailed Christ in a visible shape; the good Angels in visible appearances also came and gave their attendance on him. Their ministring unto him, as to particulars, was in bringing to him necessaries and provisions in that his hunger, and in that place where it is likely provisions were not otherwise suddenly to be had: so the Son of man eateth Angels food, and like Elias is fed by the Angels of the Lord in a desert place.

And thus hath Christ been shewed the Son of God by the voice of the Father, and anointed for the great King, Priest, and Prophet visibly by the Holy Ghost: And thus hath he shewed his power and command over the evil Angels; and the good Angels have owned his Lordship and dominion over themselves; and thus every way attested, is he presently to appear amongst men as the Minister of the Gospel.