This is a particularly insightful and practical sermon on the role of Satan and angels in Christ’s temptations and ours.

In dealing with Satan’s use of Psalm 91:11–12, Manton described “the devil’s cunning in citing Scripture” (Works 1, 278). Just as Satan disguises himself as an angel of light and just as he “took the habit [clothing] and guise of a prophet,” in this account he “cometh like a divine [theologian], with a Bible in his hand, and turneth to the place; here the enemy of God cometh with the word of God, and disguiseth the worst of actions with the best of words, opposeth God to God, and turneth his truth to countenance it” (Works 1, 278). Manton applied this with a general principle: “Christians, you have not to do with a foolish devil, who will appear in his own colours and ugly shape but with a devout devil, who, for his own turn, can pretend to be godly” (Works 1, 278).

In the second half of the sermon Manton offered several observations. The first was that although Christ rejected Satan’s first temptation he continued “like a troublesome fly that is often beaten off” since “Satan is incessant in his attempts against the saints, and is ready to assault afresh upon every occasion” (Works 1, 280). Because of this Christian must incessantly watch for him.

The third observation is an allegorical one. Since Satan took Christ up to the pinnacle of the temple and tempted him to cast himself down, Manton observed: “If Satan lead us up, it is to throw us down” (Works 1, 282). This observation has spoken most to me as I pray I do not allow my head to be lifted up so high in pride by Satan that I come crashing down to the destruction of myself and everyone around me.

Observation six is the longest and deals in two parts with the ministry of angels. Manton speaks of them not as ministers of conversion and sanctification but of preservation (Works 1, 284). He then digresses into the age-old question of whether each believer has a guardian angel. Manton’s answer? “It is enough for us to believe that all the angels are our guardians” (Works 1, 285). He went on to say that their ministry was not cura animarum, the care of souls, but ministerium externi auxilii, the service of outward help, which he further describes as custodia corporis, custodians/guardians of the body (Works 1, 285). Why did the Lord choose to work through angels? For four reasons: 1. to manifest the great love and care which God hath over his people, 2. we understand the operation of finite agents better tan infinite, 3. to counterwork the devil, and 4. to begin our acquaintance, which in heaven shall be perfected (Works 1, 285).

What use is this ministry of the angels towards us in our temptations? This shows us our happy state as God’s people, since “no heirs fo a crown have such guards as they have” (Works 1, 285). This breeds confidence and comfort in difficulities when all visible help seems at an end (Works 1, 286). This should cause us to live holily because they are among us (Works 1, 286).

Sermon 2 treats Matthew 4:2–4. As with sermon 1, Manton follows the classic Puritan plain style of preaching, opening with the basic scope of the text, structuring his sermon along the lines of the text itself, deriving doctrines, and offering uses of those doctrines for his hearers’ souls’ sake.

Under the heading, “The Occasion,” Manton delves into the depths of catholic Christology in dealing with Christ’s forty days and nights of fasting. This reveals his true humanity, since Christ “submitted to all our sinless infirmities,” and his divinity, since it “enabled him to continue . . . without eating or drinking anything” (Works 1, 267). Here Manton shows us how we can preach the intricacies of Chalcedonian Christology all the while doing so in a way that is understandable and experiential. Not only this, Manton shows us that it is necessary to know our theology and to preach that theology when it arises from the text.

Under the heading, The Temptation Itself,” Manton exposits the devious ways of Satan so well, but all the while doing so to highlight the true sufferings of our Savior as well as our need to be on guard for his wiles. For example, Manton gives a general proverbial statement concerning the Devil’s work in tempting Christ when he was hungry: “Satan fits his temptations to men’s present case and condition” (Works 1, 268). One of the wonderful things Manton points out is that this temptation of Satan was intended “to weaken his [Christ's] confidence in the care and love of God’s fatherly providence” (Works 1, 270). We don’t think enough of the fact that as our truly human elder brother, Jesus needed to trust in the Lord. In doing so, he lays a foundation for our doing so as well!

Under the heading, “Christ’s Answer,” Manton may sound moralistic to our overly-sensitive biblical-theological/redemptive-historical ears, when he speaks of Christ’s answering Satan with Scripture: “This answer is not given for the tempter’s sake, but ours, that we may know how to answer in like cases, and repel such kind of temptations” (Works 1, 272). But is it not the point of the biblical-theological movement that because of our union with Christ we live out of Christ? If Christ answered the Devil with Scripture, we who are in union with him need to do as he did: “It is no longer I who live, but Christ who lives in me” (Gal. 2:20).

In conclusion, Manton offers five “observations” from the text that are theological and practical in nature. Again, here is where Manton is so good. He exposits the text and he applies the text.

1. “God may leave his children and servants to great straits” (Works 1, 273).
2. “The devil maketh an advantage of our necessities” in order to tempt us “to unlawful means to satisfy our hunger . . . to question our adoption . . . to draw us to a diffidence and distrust of God’s providence” (Works 1, 273–274).
3. “In tempting, Satan pretendeth to help the tempted party to a better condition” (Works 1, 274–275).
4. “Satan’s first temptations are more plausible,” meaning, he tempts us with little things that don’t sound so bad at first (Works 1, 275).
5. “There is no way to defeat Satan’s temptations but by a sound belief of God’s all-sufficiency, and the nothingness of the creature” (Works 1, 275).