Satan’s ends in tempting Christ to fall down and worship him.—Of blasphemous injections.—What blasphemy is.—The ways of Satan in that temptation, with the advantages he takes therein, and the reason of urging blasphemies upon men.—Consolations to such as are concerned in such temptations.—Advice to such as are so afflicted.
These observations, which the preparation to the temptation hath afforded us, being despatched, the temptation itself follows, which is this, ‘fall down and worship me.’
This motion, from such a one as Satan, to such a one as Christ, who was holy and undefiled, God and man, seems to be an incredible piece of arrogancy, pride, and malice; for to propound himself as the object of divine worship, was certainly a desperate assault. It includes, [1.] the highest blasphemy; [2.] the grossest idolatry imaginable. Both these are frequently noted as the design of this temptation.450 But [3.] the comprehension of this motion takes in the whole withdrawing of the mind from God and religion, or the care of the soul and eternal life; in which sense Satan doth frequently practise this temptation upon men by the motive of worldly pleasures. I shall consider the temptation first, as blasphemous, and so it will give us this observation:—
Obs. 6. That the best of God’s children may be troubled with most vile and hideous blasphemous injections.
Blasphemy, in the largest sense, is anything spoken or done, by which the honour and fame of God may be wounded or prejudiced; but the formality of blasphemy lies in the purpose or intendment of reproaching God. Such was the blasphemy of the Israelitish woman’s son, recorded in Lev. xxiv. 11, where blaspheming is explained by the addition of the word cursing, which in the original— קלל—comes from a word that signifies to ‘set light by one.’451 So that hence, and from the circumstances of the story, we may safely conjecture that this man having an Egyptian to his father, which probably might in scorn be objected to him by his contending adversary, he more readily might be drawn out to vilify the true God; but, be it what it will, it was certainly more than that blasphemy which the Rabbins fancy to be in the repetition of naming the word Jehovah, which in reverence they either leave out, as when they say, ‘the arm of the Almighty,’ or change it into some other, as Adonai, or the like; and accordingly we may observe, that reproaching God and blaspheming God are joined together, as Ps. xliv. 16; Isa. xxxvii. 23.
In blasphemy, as the matter, there must be thoughts, words, or actions that may aptly express a contempt or reproach of God; so also, as to the form of it, there must be an intendment of reproaching. Now though this be a sin which the heart of a servant of God would most abhor, yet Satan doth sometimes trouble the best with it. We have an instance in Job. His design was to bring him to curse God, for so he professeth in express terms; chap. i. 11, ii. 5, ‘Lay thine hand upon him, and he will curse thee to thy face.’ And in prosecution of this his boast, he breaks the matter plainly to him by his wife, chap. ii. 9, ‘Curse God and die.’ Whatever may be spoken of the word as signifying blessing, though some affirm the word ברך, in the proper idiom of that language, and not by an antiphrasis or euphemismus, as some think,452 signifies as properly to ‘curse’ as to ‘bless,’ and is determinable to its signification either way by the circumstances of the place, or whatever men endeavour to excuse his wife, it is plain, not only by Job’s answer, that it was evil counsel, but also by Satan’s avowed design, that it was directly for cursing God. Besides this instance, if we consider the expression of ‘fiery darts,’ Eph. vi. 16, we shall find that this temptation is more common to all sorts of Christians than we would imagine. It is plain that these words allude to the poisoned arrows which Scythians and others used. These not only wounded but poisoned, and the venom inflamed with a fiery heat the part or member pierced. By this similitude, it must be granted that not common temptations are hereby understood, but such as were more than ordinarily hurtful, vexing, and dangerous. It may be persecutions are one of these darts, but all reckon temptations of spiritual terrors, and blasphemy, to be undoubtedly pointed at.453
The ways of Satan in this temptation are three:—
(1.) First, He endeavours to bring men to blaspheme, by secret and subtle ways of ensnaring them; and this is most-what practised in consequential and covert blasphemies, when, though men do not directly intend an open outrage against God, yet Satan brings them to that which might be so interpreted. This seems to have been the case of Job’s sons, according to his jealousy of them; ‘It may be my sons have sinned, and cursed God in their heart,’ Job i. 5; not that they were open blasphemers, for they were surely better educated, neither doth Job express such a fear of them; but that in their mirth their hearts might have been so loosened from the fear of God, that they might be tempted to undue thoughts of God, slighting his threatenings or goodness. To this purpose Broughton translates, ‘They have little blessed God in their hearts.’454 The same thing we may observe in Job himself. When the devil could not prevail with him to ‘charge God foolishly,’ chap. i. 22, yet he pressed him so hard by his miseries, that he hoped at last to bring him to utter the anguish of his mind in impatient and reflecting expressions, and so far prevailed, that he bitterly ‘Curseth the day wherein he was born,’ chap. ii. 3, and wisheth that he had ‘given up the ghost when he came out of the belly;’ which though it came far short of what Satan had boasted of in his achievement against him, yet it had such an unwarrantable tendency that way, that when his friend Eliphaz took notice of his expressions, as savouring of too much distrust, he is forced to make apology for himself, and to excuse it by the desperateness of his condition; chap. vi. 26, ‘Do you imagine to reprove words and the speeches of one that is desperate?’ In such cases, the devil provokes men beyond their intentions, to speak in their haste so inconsiderately, that they know not or mind not, the just consequence of their speeches. It was a degree of blasphemy in David to say, though in his haste, that ‘all men were liars;’ it was an unbelieving reflection on the promise given him by Samuel. In Mal. iii. 13, the people did not believe that they had ‘spoken so much against God,’ when yet their words had been ‘stout against him.’
(2.) Secondly, Satan endeavours this by violent injections of blasphemous thoughts that are directly such. In this I shall note to you,
[1.] First, That the vilest thoughts of God, of his ways and providences, of Scripture, and of Christ, are frequently suggested. Things of greatest outrage against heaven, and contempt of the Almighty, as Bernard expresseth it, Terribilia de fide, horribilia de divinitate; as, there is no God, or that he is not just, or not faithful to his promises; or that Christ was but an impostor. He sticks at nothing in this kind, though never so contrary to the hope and persuasion of those whom he thus molests.
[2.] Secondly, These are frequently reiterated upon them, and their minds so troubled by them, that they cannot free themselves from such thoughts, but he follows on and clamours in their ears, as Gerson455 observes, Nega Deum, maledic Deo—Deny God, curse God.
[3.] Thirdly, And this with so great a force and impetuosity, that they are compelled to form these thoughts in their minds, and to speak contrary to what they would, as if their thoughts and tongues were not under their own government, the devil not satisfying himself to bear in these thoughts upon them, but he endeavours, as it were, to make them say after him, and to cast his suggestions into their own mould, that so they might seem properly to be their own; and this they are forced to whether they will or no, even then when their minds are filled with horror, their heart with grief, and their body with trembling. I have discoursed with some who have bitterly complained that their tongues and their thoughts seemed not to be their own, but that Satan ruled them at his pleasure; and that when in opposition to the temptation they would have formed their tongues to speak blessing of God, they have spoken cursing instead of blessing; and that when a blasphemous thought had been cast into their mind, they could not be at rest till they had thought it again.
[4.] Fourthly, These troublesome temptations are oft of long continuance. Joannes Climacus tells us456 of a monk that was troubled with blasphemous thoughts for twenty years together, and could not quit himself of them, though he had macerated his body with watchings and fastings. Some have them going away and returning again by fits, according as the prevalency and ferment of their melancholy gives Satan the advantage of dealing thus with them. For if we inquire why it is thus, especially with the children of God, we must partly resolve it into the ‘unsearchable wisdom of God,’ who for holy ends of teaching and disciplining his servants, permits Satan thus to molest them; and partly into those particular advantages which Satan hath against them according to the variety of their conditions, which usually are these:—
First, He takes advantage of such bodily distempers as do deprive men of the use of their reason, as fevers, frenzies, madness. In these he oft forms the tongues of men to horrid blasphemous speeches.
Secondly, A pressure of outward afflictions gives him his desired opportunity; and this he knows to be generally so successful, that he promised himself by this means a victory over Job. Ordinarily, straits and miseries do produce blaspheming. Isa. viii. 21, the prophet notes that when the people should be ‘hardly bestead and hungry,’ they should ‘fret themselves, and curse their king and their God, and look upward,’ as avouching what they had done.
Thirdly, Worldly plenty, fulness, and pleasure lay often foundations of this temptation. When their cups are full, and their hearts high, Satan can easily make them ‘set their mouth against heaven.’ A proud heart will readily say, ‘Our tongue is our own, or, Who is the Lord?’ [Ps. xii. 4.] This was the engine which the devil managed, if it were as Job suspected, against the sons and daughters of Job, to make them curse God in their hearts; and by this did he seek to prevail upon Christ in this blasphemous temptation.
Fourthly, A melancholy distemper doth usually invite Satan to give blasphemous suggestions. The disturbed and pliable fancies of such, are the advantages which he improves against them.
Fifthly, Inward terrors and distresses of conscience are also an occasion to Satan to move them, as by a desperate humour, to utter hard things of God and against themselves.
But there is yet a third way by which Satan tempts men to blaspheming, by sudden glances of blasphemous imaginations, which like lightnings do astonish the heart and then suddenly vanish. These are very common, and the best of men observe them frequently. Satan seems as it were rather to frolic and sport himself in these suggestions, than to intend a serious temptation. Their danger is not so much, yet are they not to be despised, lest these often visits, carelessly entertained, and not dismissed with just abhorrency, do secretly envenom the soul, and prepare it for stronger assaults.
I shall next inquire into the reasons of this trouble which Satan gives the children of God.
[1.] First, These temptations are very affrighting; though they prevail not, yet they are full of perplexing annoyance. Corrupt nature startles at them, and receives them not without dread and horror. It is sadly troublesome to hear others blaspheme God. ‘The reproaches of those that reproached thee,’ saith David, ‘fell upon me.’ It was as ‘a sword in his bones’ to hear the blasphemous scoffs of the wicked, when they said to him, ‘Where is thy God?’ And if it were confusion and shame to him to hear ‘the enemy reproach and blaspheme,’ as he professeth it was, Ps. xliv. 15, 16, how sadly afflicting would it be for any child of God to observe such things in his own imaginations! If there were no more in it than this, it is enough to put Satan upon that design, because it is a troublesome kind of martyrdom.457
[2.] Secondly, This is also a spiteful revenge against God. All he can do is to blaspheme and rage, and it is a kind of delight to put this force upon those that carry his own image. He would do all he can to make his own children to vilify and reproach their heavenly Father, and to render cursing for blessing.
[3.] Thirdly, This temptation, though it have not the consent or compliance of God’s children, yet it opens a way to many other sins, as murmuring, distrust, despair, weariness of God’s ways and services. When we find Satan thus to run upon us, it is apt to breed ‘strange thoughts of God,’ that thus permits Satan to take us by the throat, or to make us judge of ourselves as rejected of God, and given up to Satan’s power; and if it do this, his labour is not in vain; we are, as one observes,458 more to fear his subtlety in bringing us by this into other snares, than the violence of the adversary in this suggestion.
[4.] Fourthly, This is a stratagem for laying the foundation of direful accusations. The devil in this doth as the Russians are459 reported to do. They, when they have a spite against any of their neighbours, hide secretly some of their goods in their houses, and then accuse them of theft. When blasphemous thoughts are injected, and men refuse to consent, then Satan raiseth an accusation against them, as Joseph’s mistress did, as if they were guilty of all that blasphemy that he tempted them unto; and it is a difficult task to persuade them that these things should be in their minds, and that they should not be the proper issues of their own heart. And very often doth he from hence accuse them of sinning against the Holy Ghost, because of the hideous blasphemies which he had first suggested to them.
Applic. First, This will give us considerations of consolation, and that—(1.) In regard of others. We observe often our sick friends speak what we would not willingly hear, and it cannot choose but be sadly afflictive to hear their curses and blasphemous speeches; but when we consider the advantage that Satan takes of their distemper, if their lives heretofore have been pious and religious, we comfort ourselves in this, that it is more his malice than their own inclinations; neither should we suffer our hope or charity to be distressed on their behalf. (2.) It is the like ground of consolation for ourselves or others that are violently afflicted with blasphemous thoughts. For,
[1.] First, If we call to mind that our Lord and Master suffered such things, we that are of his household need not think we receive a strange or unusual measure in that we are molested as he was.
[2.] Secondly, If we consider that Christ was tempted without sin on his part, then may we fetch this conclusion from it, that it is possible that such thoughts should be cast upon us, and yet that we may not be chargeable with them as our iniquities.
Thirdly, We may hence see that such temptations are more frightful than hurtful. These, as one observes,460 seldom take, they carry with them so much horror, to those that believe and love the true God, that it keeps them from a participation with Satan in the sin itself, nay, it fills them with fear and striving against it; they rather, as bugbears, scare and disquiet them, than produce the real effects of compliance with them.
Applic. Secondly, The consideration of this kind of temptation may fill the hearts and mouths of those of us as have not hitherto been troubled with it, with praise for so merciful a preservation. If we have not been under this kind of exercise, it is not from any good will that Satan hath to us, but because our God withholds a commission from him. A poor weak Christian wonders that Satan hath not made him a mark for this arrow, that he hath not broken him with this tempest. To answer that wonder, he may know that the same tenderness in God, that will not put ‘new wine into old crazy bottles,’ nor a ‘new stiff piece of cloth into an old tender garment,’ nor that will oppress the weak and infirm with strong exercise or burdens; that same tenderness of a compassionate Father doth keep off such trials, because he will not suffer them ‘to be tempted above what they are able.’
Applic. Thirdly, This temptation calls for advice to those that are under it, to whom I shall direct a few things.
[1.] First, When any are troubled with blasphemous thoughts, let it be considered in what state and temper their body is. If it be distempered with melancholy, as is most usual, then the prescription of an able physician is necessary in the first place, without which he that would spiritually advise or counsel shall but beat the air, and his words be so far from the fastness of nails that they shall be as wind. I have known many under great complaints and fears by reason hereof, that have been cured by physic alone; for when, in this case, the fuel is withdrawn, the fire goes out. Correct the melancholy temper that gives the devil this advantage, and the trouble will cease.
[2.] Secondly, It is of great consequence to understand the nature of these temptations. If the tempted could see these to be their sufferings rather than their sins, they would with greater ease bear it as an affliction. And to those that complain, abhor, resist, and pray against them, they are not sins, no more than when a harlot layeth her child at an honest woman’s door, that child is to be reckoned as the fruit of her wickedness. A giant may dash the son against his father, but so far will the father be from imputing it as rebellious insolence in his child, that he will pity him the more, as suffering by a double injury; for it is not only against his natural affection and reverence to his parent, but it is a bodily hurt beside. Thus will God much more pity his children under these sufferings.
[3.] Thirdly, We must not suffer such thoughts to lodge in us, but before they settle, if possible, we must repel them; as Abraham drove away the fowls that came down upon his sacrifice. I know the tempted will say this advice is not practicable; they find these thoughts swarm about them as bees, and when one is driven back another straight comes in its place. But to them I answer, that blasphemous thoughts are repelled two ways. (1.) By stout and resolute resistance. This, though it do not extinguish them, nor free us of the trouble, yet it keeps them from settling upon us, and us from the guilt of them. (2.) By diversion, which the work of a lawful employment, or good society, and other discourses may do. This may give some ease from the molestation, and the other preserves us innocent.
[4.] Fourthly, In temptations to blasphemy confident refusals do better than disputings.461 Here we are to resist with courage and a holy contempt of Satan. If we be too timorous and fearful, he insults the more upon us; as dogs when they are observed follow the passenger with greater eagerness and noise. Abhorrences and positive discharges, like that of Christ in the same case, ‘Get thee hence, Satan,’ do more for us than to debate the matter with him.
The nature of idolatry.—Satan’s design to corrupt the worship of God.—The evidences thereof, with the reasons of such endeavours.—His general design of withdrawing the hearts of men from God to his service.—The proof that this is his design.—Upon whom he prevails.—That professions and confidences are no evidences to the contrary.—His deceit of propounding sin as a small matter.—The evidences of that method, and the reason thereof.
Thus have I considered the temptation as blasphemous. I proceed next to consider it as idolatrous. The words ἐὰν πεσὼν προσκυνήσῃς, if thou wilt fall down and worship, do give us the true notion of idolatry. The word which we call worship comes from κύω, which signifies to kiss, or from κυὼν, which signifies a dog, both being to the same purpose, and signifying any action of reverence by which we signify the respect of our minds. To kiss the hand, or to fawn as a dog, are gestures which express the honour we would give, and being applied to divine worship before, or with respect unto, an undue object, is idolatry; and as such doth Christ reject it in his answer, ‘Thou shalt worship the Lord thy God, and him only shalt thou serve.’ We worship God, when in ways and actions commanded or prescribed, we testify our belief and resentment of his incommunicable attributes. It is idolatry when either we use the same actions of prescribed worship to that which is not God, or when we testify our respects to the true God in an undue way of our own devising. Here might I take occasion to shew the vanity of the popish subterfuges; their distinction of latria and dulia is, as Dr [Henry] More observes, hereby overthrown.462 Satan doth not here set himself up as the omnipotent God, for he acknowledgeth one superior to himself, in that he confesseth that the power he had of the kingdoms of the world was given to him, Luke iv. 6, and therefore not the latria but the dulia is required of him; and yet this, Christ denies him as being idolatry, in that no religious worship—for that must needs be the sense of his answer—is due to any but God alone. Their other distinction of worshipping an idol, saint, angel, cross, &c., and before such a creature, is also hereby crushed, as is commonly observed:463 for what the evangelist Matthew expresseth by προσκυνήσῃς μοι, Luke calls ἐνώπιόν μου, before me; so that the Scripture makes no difference betwixt these two, shewing it to be idolatry to use religious worship to that which is not God, or before it. But these things I shall not prosecute; keeping therefore to my design, I shall observe,
Obs. 7. That it is one of Satan’s great designs to corrupt the worship of God. That this is so will appear,
(1.) First, If we consider what varieties of worship hath been in the world. God gave a fixed and stable law, and yet this so little prevailed, that men were upon new inventions presently. I shall not need to reckon up the almost numberless varieties of this kind among the heathen. The instance is plain enough in those that professed the name of the true God; they were still changing for new fashions in religion, borrowing patterns from their neighbours, so that if there were but a new altar at Damascus, or a new idol in any strange city, they must presently have the like, till, as the prophet tells them, ‘according to their cities so were their gods,’ [Jer. ii. 28.] He that will call to mind that the husbandman did first ‘sow good seed in his field,’ and that there is such variety of tares and false worship, notwithstanding the plain and positive command of God, fixing and determining his worship, must needs conclude that an enemy, Satan, hath done it.
(2.) Secondly, If we call to mind how in all ages there hath been a constancy in this inconstant variety. We hear of it among the heathens. We read enough of it among the Jews, and when they were out of the humour of more shameful idolatries, they yet corrupted the worship of God by their traditions; and of these they were so fond, that they caused the law of God itself to give place to them, and made it void by them. The times of the gospel were not free. Though Christ came to seek such worshippers as should ‘worship him in spirit and in truth,’ yet before the apostles’ deaths, while yet they were persuading to the contrary, there arose up some that corrupted the worship, by leading the people back again to the Jewish ceremonies, and others laboured to bring in ‘worshipping of angels,’ and at last to ‘eat things offered to idols,’ with greater defilements. Since the apostles’ days the same design hath been carried on in the churches. Rome hath patched together a great deal of Jewish and heathenish ceremonies; and when the man of sin shall be revealed, yet a higher flood of such abominations is to be expected. Who hath wrought all this, but Satan? This is still the same design, and though the work be not in all parts like itself, yet the whole of it evidenceth the working of the same spirit in all.
(3.) Thirdly, Let us observe how early this began. We cannot say but that in the days of Adam, who doubtless had received particular commands from God, in which he would not fail to instruct his children, they were seeking to themselves ‘many inventions,’ Gen. iv. 26. At the birth of Enos, as some conjecture, there were such defilements brought into use in worship, that Seth had respect to it when he called his son Enos, Sorrowful, as lamenting that profanation which was then begun in ‘calling upon the name of the Lord,’ for so do many interpret that passage, which in our English we read thus, ‘Then began men to call upon the name of the Lord.’ The word in the original is הוחל, which signifieth both to profane and to begin, and may be as properly translated, then ‘profaned they in calling upon the name of the Lord.’ And there are several reasons that move learned men464 to fix upon this translation. As (1.) That it is not probable that men began then to call upon God, or publicly to do so, as some would interpret, and not before, as the present English would imply. (2.) That age was noted as corrupt, and therefore it is noted as a rarity that Enoch walked with God. (3.) The Rabbins generally translate חלל to profane; but if we should grant the present English, ‘Then began men to call upon the name of the Lord,’ it would imply that the worship practised by Adam and Abel had been corrupted, and now it was restored again and reformed; which will make the corruption of worship to be yet more early. And after that we read of corruption crept into the family of Seth, as well as now in the family of Cain, Gen. vi. 2; so that the worship of God stood not long in its honour, though Adam and Seth were alive to instruct them; which shews that it was a rebellious departure from the way, fomented and brought on by the malignant spirit Satan.
(4.) Fourthly, But to make all sure, the Scripture lays all these kinds of corruption of worship at Satan’s door. The defilements of worship taught in Thyatira, by Jezebel, are called ‘the depth of Satan,’ Rev. ii. 24; the corruptions introduced by antichrist, are from ‘the workings of Satan,’ 2 Thes. ii. 9. What was promoted by false apostles to that purpose, they had it from their great teacher Satan, who ‘transforms himself for such ends into an angel of light,’ 2 Cor. xi. 13, 14; so that nothing can be more plain than that this is an old and constant design of Satan.
The particular ways by which Satan effects this design I shall not now touch, but shall in lieu of that give you the reasons of his endeavours this way.
[1.] First, He knows that this is a sin of a high provocation. Worship is the proper tribute that is due to God, and it is peculiarly his prerogative to prescribe the way and manner of it. Neither of these honours will he give to any other, but will express his jealousy when any invasion is made upon these his sole prerogatives. Now his worship cannot be corrupted, but one of these at least will in some degree or other be touched. If we set up another object of worship, we deny him to be God; if we worship him in a way of our own invention, we deny his wisdom, and set up ourselves above him, as if we could order his worship better than he hath done in his word.
[2.] Secondly, If the worship be corrupted, all the exercise of the affections of the heart, and all the service itself is lost, and become unacceptable. He knows that such worshippers shall meet with this answer, ‘Who hath required this at your hands?’ [Isa. i. 12.]
[3.] Thirdly, Corruption in worship, Satan by long experience knows to have been the ground of those hatreds, quarrels, persecutions, and troubles under which the church hath groaned in all ages, every difference imposing their way and persuasion upon all dissenters, to the disturbance of peace, breach and decay of love, hindrance of the growth of piety, to the biting and devouring of one another.
[4.] Fourthly, Besides God is provoked by this to leave his sanctuary, to remove his glory and his candlestick, to make his vineyard a desolation, and his churches as Shiloh.
[5.] Fifthly, Satan is the more industrious in this, because his ways are capable of many advantages to further his design, and many specious pretences to cover it. In Col. ii. 8, he made use of philosophy to corrupt religion, and by unsound principles of some heathens famous for that learning, introduced ‘worshipping of angels.’ What that could not effect he laboured to perform by ‘the traditions of men,’ and where that came short, ‘the rudiments of the world’—the Mosaical ceremonies were so called here, and in the Epistle to the Hebrews—were his engine by which he battered the plain worship of the New Testament. And as to pretences, the apostle doth there and elsewhere note that decency and order, humility, wisdom, and self-denial, are things very taking, and yet usually pretended for such bold innovations as may corrupt the pure streams of the sanctuary.
Applic. Hence may I leave with you a few memorials.
[1.] First, This may make us jealous of any alterations in the way of Gods worship. We have reason under the most plausible pretexts to suspect the hand of Satan, because it is one of his main businesses to corrupt the worship.
[2.] Secondly, This may justify those that out of a conscientious fear of complying with Satan’s design, dare not admit of a pin in the tabernacle beside what God hath prescribed, nor leave behind a shoe-latchet of what he hath enjoined.
[3.] Thirdly, This will tell us that that worship is best and safest that hath least of mixture of human invention. We cannot offend in keeping close to the rule, though the worship thereby become more plain, and not so gorgeous in outward appearance. We may soon overdo it by the least addition, and cannot be so certain of God’s acceptation, as we are of pleasing the senses of men, by such introducements.
This motion of Satan, ‘Fall down and worship me,’ is now in the last place to be considered as a particular instance of Satan’s general design of drawing the hearts of men from God his service and ways, to the pleasures of sin; as if he should say to him, follow my advice, give up thyself to my service, and thou shalt be gratified with all the delights that the world can give thee. To this doth the bait here offered most fitly agree. Hence observe,
Obs. 8. That it is Satan’s general design to withdraw the hearts of men from God, that they may be enslaved to him in the service of sin.
That the devil doth level all his endeavours to this, cannot be doubted; for,
(1.) First, He hath a kingdom in this world, from which he is denominated ‘the prince of this world.’ And this is not only a rule of exterior force, such as conquerors have over their captivated slaves, who are compelled to subject their bodies, while yet their minds are full of hatred against him who hath thus forced them to subjection; but it is a rule over the hearts and affections of men, working in ‘the children of disobedience’ a love and liking of these ways, and begetting in them the image of Satan; so that what work he imposeth they are pleased withal, and ‘love to have it so.’ Therefore he is not only called their prince, but their god and their father: ‘Ye are of your father the devil,’ in that with a kind of inward devotion they will and endeavour to perform the lusts which he propounds to them.
(2.) Secondly, This kingdom is contrary to Gods spiritual kingdom, that being of darkness, this of light; and it is managed by Satan with an envious competition and co-rivalship to that of God; so that as God invites men to the happiness of his kingdom, and sends his Spirit in his word and ordinances to persuade them, Satan doth the like. He sends out his spirit, which the apostle calls ‘the spirit of the world,’ 1 Cor. ii. 12, and employs all his agents to engage men for him. He requires the heart as God doth, he promiseth his rewards of pleasure, honour, riches, if they will fall down and worship him. Now it is so natural to prosecute an interest thus espoused in a way of opposition, especially to any other that set up for themselves in a contradictory competitorship, that the very natural laws of Satan’s kingdom will engage him to stand up for it, and to enlarge it all he can.
Those upon whom he prevails are of two sorts—
(1.) First, Some are visibly in his service. These answer the character which was given of Ahab, 1 Kings xxi. 20, ‘who sold himself to work wickedness in the sight of the Lord.’ The first expression shews that such are wholly in Satan’s power and disposal—as things sold are in the possession and power of the buyer—they are at Satan’s will. If he say to them, ‘Go, they go,’ and if he say, ‘Come, they come.’ Their bodies and spirits are Satan’s, they are not their own; and they are his for the ends of sin, for that employment only, so that they are ‘wholly corrupt and abominable.’ The latter expression, that he did so ‘in the sight of the Lord,’ manifests their shameless impudency in sin, that they ‘declare their sin as Sodom, and hide it not,’ that they do not blush, but openly wear the devil’s livery and avouch his service. As the works of the flesh are manifest, so these in their practice of such works are manifestly Satan’s subjects. These kind of men are frequently in the Old Testament styled ‘sons of Belial,’465 a name very significant, shewing either their devoting of themselves to the devil’s service, in that they reject the yoke of God’s law, in that they ‘break his bonds, and cast his cords from them,’ or their pride that they will have none above them, not considering that there is a God, or that the Most High rules, or their averseness to what is good, being ‘wholly unprofitable, and to every good work reprobate.’ [Titus i. 16.]
(2.) Secondly, Some are secretly his servants. They come to the devil, as Nicodemus did to Christ, by night. They will not openly profess him, but yet their hearts are wholly his. Such are called by the name of hypocrites. The pharisees and scribes seemed to declare for God, called themselves Abraham’s seed, fasted, gave alms, made long prayers, and yet were a ‘generation of vipers,’ and ‘of their father the devil.’ The secrecy of this underhand engagement to hell is such, that many who are in a league with the devil, and at an agreement with death, do neither know nor believe it concerning themselves. For,
[1.] First, This private covenant may be where there are the greatest seeming defilements of Satan and high professions of service to God. The pharisees, as have been said, were the devil’s servants, under all the fair show they made of religion and zeal for the law, and yet when Christ plainly told them that they were not Abraham’s seed but the devil’s seed, they with high indignation and scorn throw back the accusation to Christ, ‘Thou art a Samaritan, and hast a devil; we are Abraham’s children,’ [John viii. 48,] so little believed they the truth when it was told them.
[2.] Secondly, This may consist with some designment and intention to give God glory. The Jews, though they submitted not to the righteousness of God, yet, by the testimony of Paul, they had a zeal to God. The very heathens that sacrifice to devils had not formal intentions so to do, as appears by their inscription on the altar at Athens, Acts xvii. 23, ‘To the unknown God.’ The true God, though unknown, they propounded as the object of their worship; yet falling into those ways of devotion which the devil had prescribed, these intentions could not hinder but that they became his servants.
[3.] Thirdly, Men may be servants to Satan under great assurances and confidences of their interest in God. Many go to hell that have lived with Lord, Lord in their mouths. Those mentioned in Isa. xlviii. 2, that had no interest in truth and righteousness when they solemnly sware by the name of the Lord, ‘yet they called themselves of the holy city, and stayed themselves upon the God of Israel,’ [Isa. xlviii. 2.]
Obj. If it seem strange to any that these professions, intentions, and confidences are not enough to secure men from this charge, but that they may be secretly slaves to hell, I answer,
Ans. 1. First, That those do not necessarily conclude that the heart of such men is right with God. Formality, natural conscience, and the power of education may do much of this; for though we grant that such are not conscious to themselves of any real design of serving Satan, yet they may either so far miss it in the way of their service, offering that as well-pleasing to God, which indeed he hates, and that through wilful and affected ignorance, as those of whom Christ speaks, John xvi. 2, that should think the killing of God’s children a piece of acceptable service; or they may be so mistaken as to the sincerity of their hearts that they may think they have a design to please God in doing of what he requires in order thereunto, when indeed it may not be singly for God but for themselves that they work, in a self-gratification of their natural zeal for their way; or their esteem, credit, and advantage may privately influence them, rather than a spirit of life and power.
Ans. 2. Secondly, The work which they do, and the ends they serve, will be evidence against professions and intentions. It is a sure rule, that the work shews to whom men are related as servants, and it is laid down as a certain standard to measure the hearts of men by, when pretences and persuasions seem to carry all before them: Rom. vi. 16, ‘His servants ye are to whom ye obey;’ 1 John iii. 8, 10, ‘He that committeth sin is of the devil: in this the children of God are manifest, and the children of the devil’—that is, when it becomes a question to whom a man belongs, whose child and servant he is, it must be determined by the works he doth. If he engage in the ways of sin, he is of the devil, let him profess what he will to the contrary. This same balance Christ useth to try the truth of the Jews’ pretences to God: John viii. 34, ‘Whosoever committeth sin, is the servant of sin;’ they boasted high, but he shews them that seeing their designs and works were hatred, envy, murder, &c., which are apparently from Satan, it was evident they had learned these of him; and he concludes by this proof, ver. 44, ‘that they were of their father the devil.’ Thus may we say of those that pretend they honour God, they deify the devil, they intend well, if yet they give themselves up to the pleasing of the flesh, if worldly-minded, if they live in pride, strife, envy, maliciousness, &c.,—which are works of the devil,—it is not all their pretences that will entitle them to God, but they are, for all this, the devil’s servants, as doing his works.
Applic. This may put men upon inquiries, Who are ye for? whose servants are ye? There are but two that can lay claim to you, and these two divide the whole world betwixt them. There is no state of neutrality: you are either God’s servants or the devil’s. Ye cannot serve them both; ‘now if the Lord be God, serve him.’ Satan’s service is base, dishonourable, slavish; the service of God, freedom, honour, life, and peace; there is indeed no comparison betwixt them. Happy, then, is that man that can say the Lord is his lot and portion; that can come into God’s presence, and there in his integrity avouch the Lord for his God—that can stand upon it. ‘My soul hath said unto the Lord, Thou art my God, and I have none besides thee; other lords have had dominion over us, but we will make mention of thy name only,’ [Isa. xxvi. 13.]
This temptation, though it were in itself horrid, and as a brood of vipers knotted together, which at once could send out several stings, and make many wounds,—as hath been noted,—yet in the way of propounding, Satan seems to insinuate the largeness of his proffer, and the smallness and inconsiderableness of the service required, as if he should say, ‘See how free I am in my kindness; I will not stick to give thee the kingdoms of the world, and the glory of them, and all this for so small a matter as bowing before me, or doing me a little reverence.’ This gives us to observe,
Obs. 9. That when Satan doth design no less than to enslave men to his service, yet he will propound sin as a small thing, or but one act of sin, as a thing not valuable, to engage them to him. Not but that he desires to run men to excess in wickedness, and delights to see them with both hands earnestly work iniquity with greediness; yet where he sees the consciences of men squeamish, and that they cannot bear temptations to open and common profaneness without danger of revolt from him, there he seems modest, and requires but some small thing, at least at first, till the ways of sin become more familiar to them, and then when they can better bear it, he doubles the tale of bricks, and with greater confidence can urge them to things of greater shame and enormity. That this is his way appears,
[1.] First, From the common argument which he useth at first to those whom he would draw off from a more careful conversation, which is this: Do such a thing, it is but for once, and but little; others do the like, and demur not, or the best do as great matters as this comes to. It is but a small thing, considering the strait, or the advantage that may accrue. This is his usual note to candidate iniquity, as experience of all doth testify.
[2.] Secondly, That this is so is also evident from a consideration of the several ways and courses of sinners. Some are tempted and overcome by one kind of sin, and not at all urged to others. Some go to hell in a way of covetousness; others are pretty unblameable in most of their carriages, but are overcome by a proud humour; others are given to drink, and yet will not steal nor deal falsely; others take a more cleanly way to hell, rely upon their own righteousness, or are engaged in error, and their life otherwise smooth and fair. The Jews in Christ’s time were only engaged against Christ, and for their traditions, but not molested with temptations to open idolatry as formerly. Those who are ignorant are not troubled with temptations to despair, or inward terrors. The reasons of his dealing thus are these:—
[1.] First, He sees that one sin heartily prosecuted is enough to signify homage to him, and to give him possession. As we take possession of land by a turf or a twig, so by one sin admitted with full purpose of mind, Satan is let into the heart. As a penny will be sufficient earnest for a bargain of a thousand pounds, so may one sin be a pledge or earnest for the whole soul in a league with hell.
[2.] Secondly, He knows that one sin persisted in may be enough to destroy the soul; as one wound may kill, one leak may sink a ship.
[3.] Thirdly, He knows that one sin breaks the covenant of God, and turns the heart from him, if men give up themselves to it.
[4.] Fourthly, One sin wilfully pursued makes a man guilty of the breach of the whole law. It destroys love and respect to God, undervalues his authority, contemns his threatenings and promises.
[5.] Fifthly, One sin is enough to make way for more. Where Satan would have more, yet at first he is pleased with it as a hopeful beginning. It makes room enough for the serpent’s head, and then he will afterwards easily wind in his whole body.
Applic. This may warn us not to be emboldened to any sin by the plea of diminution; not to venture because it may seem little, or be but for once. A true Christian should be a perfect universalist; he should be universally against all sin, and universally for all duty.
Of worldly pleasure.—Proofs that this is Satan’s great engine.—What there is in worldly delights that make them so.—Counsels and cautions against that snare.
I come now to the argument which Satan used for all this, ‘All these things will I give thee.’ He casts a golden apple before him, and seeks to entangle him by worldly greatness and delight. I shall not examine how true or false Satan spake when he called all these things his, and that he could give them to whom he would. It is enough for our purpose to take notice of his pretence, so far as might make his offer probable; and then observe,
Obs. 10. That the great engine which Satan useth to draw away the heart from God to his service is worldly pleasures and delights.
I shall first shew that this is Satan’s great engine, and then explain what is in it that fits it so much for his purpose. The first of these is evidenced by these particulars:—
1. First, The Scripture doth particularly note to us a deceit or guile to be in worldly pleasures. Christ, in Mat. xiii. 22, speaks of ‘the deceitfulness of riches;’ and that deceit is expressed by such a word as signifies ‘a drawing out of the way,’ a misleading;466 so that he means not the uncertainty of these delights, in which sense it is said ‘that riches take themselves wings and fly away,’ [Prov. xxiii. 5,] which often disappoint and deceive the expectations of those that do most hug them. Nor can this be understood of riches in an active sense, as we attribute deceit to men, who as rational agents can contrive and devise snares; but it only means that these are so objective as things that are abused by Satan to delude and betray the sons of men: and these are so frequently made use of by him for such purposes, and with such advantages of power and provocation, that Christ elsewhere, Mat. xix. 23, speaks of it as a thing almost impossible, to have riches and not to be ensnared by them: ‘A rich man shall hardly enter into the kingdom of heaven,’ [Mat. xix. 23,] which Mark and Luke express by an affectionate amazement, ‘Oh, how hardly can a rich man be saved!’ [Mark x. 23-25, and Luke xviii. 24, 25.]
2. Secondly, These are Satan’s great net which encloseth multitudes; a general bait, by which most are hooked into the service of sin. Most temptations come from this ocean as springs from the sea. ‘The lust of the flesh, the lust of the eyes, the pride of life,’ have their original from the world, 1 John ii. 16. Christ speaks of this ‘mammon of unrighteousness’ as the only thing that stands up in competition for the hearts of men against God, Mat. vi. 24; and the apostle, 2 Tim. iii. 4, reckoning up the various ways of particular lusts, as covetousness, boasting, pride, blaspheming, &c., concludes them all under this, that they ‘are lovers of pleasures more than lovers of God;’ shewing us thereby, that though the lusts of men might run out diverse ways, and be exercised upon diverse particular objects, yet they all borrow their original from worldly pleasures, and their design is nothing but that in the general. Hence it is that some make the world the great traitor to God; for though they reckon up three great enemies to God and man, ‘the world, the flesh, and the devil,’ yet ‘these three agree in one;’ the pleasing of the flesh is the great end and desire of natural men; the world is the storehouse, from which men draw out several pleasures, according to the several ways they take in gratifying their lusts and humours, and the devil is only officious to help all this forward, by enticing and persuading them to ‘make these provisions for the flesh.’ And who can think other, but that this must be Satan’s great engine, when, as hath been said, first, the world, and the pleasures of it, is the sum of all iniquity, containing in it virtually or actually the transgression of the whole law. The root it is of all evil, 1 Tim. vi. 10; all profaneness against God, all neglect of duty, all outrage, wrong, or injustice to man, may, and usually doth, spring from hence, insomuch that some have particularly traced it through every command of the decalogue, and found it guilty, either as principal or accessary, of every iniquity. Second, Our thoughts may be the more confirmed in this when we see all men entangled by it; for albeit that some temptations seem directly to carry men from a love or care of the world, as despair, terrors of mind, voluntary humility, neglecting of the body, and others of the same kind; yet if the matter be considered, the truth in hand cannot be prejudiced by such an objection. For, [1.] Those who seem in distress of conscience most to loathe the world were yet first entangled by it, and the consideration of that guilt, whether at present justly or unjustly charged upon them, is the usual occasion of these troubles. And, [2.] Those who seem to undervalue money, riches, plenty, &c., are, it may be, no less slaves to other worldly lusts; for pleasures of the world comprehend whatsoever may arise from anything that is in the world to the delight of life. Honour, pride, ambition, prodigality, are ‘worldly lusts,’ as well as covetousness and desire of power or rule. And those that seem to deny themselves of ‘faring deliciously,’ or ‘wearing soft raiment,’ may be as much distressed with an inward desire of applause and honour, as those that would gratify their senses are by sensual lusts.
3. Thirdly, How much the world stands Satan in stead may be observed from the force of that temptation upon those that have very much engaged in their profession of the ways of God. It hath often fetched off those that seemed to have given up themselves to God. Demas was once commended by Paul as his fellow-labourer, Philem. 24; yet at last it so prevailed upon him that he complained, 2 Tim. iv. 10, that ‘Demas had forsaken him,’ and turned his back upon his profession, and so far, if Dorotheus do him right, that he became an idol-priest in Thessalonica, the cause of which horrid apostasy was his ‘love to the present world.’ Balaam seemed resolute not to act anything against Israel, yet ‘the ways of unrighteousness’ so far blinded him, that he taught Balak ‘to cast a stumbling-block before the children of Israel.’ The highest of nominal professors, noted by the ‘thorny ground’ in Mat. xiii. 22,—who seemed to differ from the good ground only in this, that their fruit was green and not ripe, as Luke expresseth it, ‘They brought not fruit to perfection,’—they were choked in these fair beginnings and offers for holiness by the ‘cares and pleasures of the world.’ All ages abound with instances of this kind. Æneas Sylvius preached against the pope, set up the council above him, commended the Germans for opposing him; but preferment made him alter his note, and at last he became pope himself. Bonner, the persecutor, seemed at first a good man, a favourer of Luther’s doctrine, but advancement changed him to a bloody wolf, a cruel tiger. Spalato forsook popery, but, missing those dignities which he aimed at in England, was, upon hopes of greater preferment, induced to lick up his vomit, and to own popery again. How many examples have we of those who, the higher they grew in the world, became more careless of religion; as Sixtus Quintus, who went as fast back in religion as he went forward in promotion; so that he that at first entering into orders, had a good hope of his salvation, by that time he came to be pope, he became so wicked that he despaired of happiness.
4. Fourthly, This temptation is one of Satan’s last refuges, and often prevails where persecution cannot. The thorny-ground hearers were above those of the stony ground in this, that they stood out the storm, and bore the scorching heat of persecution, but then the world choked them. Sad experience tells us that churches that did thrive and grow as the palm-tree under their pressures, were spoiled by ease and plenty, which so cherished the seeds of pride, vanity, and contention, that they grew up amain, and did more to their desolation than the cruelty of all their fiercest enemies. Julian, who, by the greatest art and policy, studied to overthrow the Christian’s name, so observed this, that he made it his rule rather to corrupt men by honours than to compel them by torments.467 We have also found that though the Roman synagogue join force to subtlety in the advancement of their dagon, yet they have still looked upon this temptation of the world as most likely to gain the hearts of their rational opposers. Cruelty could overawe the senseless multitude, and could take out of the way those of whose opposition they were afraid, but it seldom with success wrought upon persons guided by light and conscience, to a compliance that would hold long; for though at first some good men were overawed to make subscription and to recant, as it did with Bilney, Bainham, Cranmer, and several others,468 yet upon the working of conscience, after the stound and dazzle of the temptation was over, they recoiled so resolutely upon them, that they lost more than they gained that way. But those that were willing to nibble at preferments became theirs wholly. Thus they set upon Luther, Galeaceus, Carracciolus, Dr Taylor, and a great many more, though to no purpose, for they were ready to bid their money ‘perish with them,’ and to bid defiance to their favour as well as to their frowns. Notwithstanding they have made many real conquests by this weapon, and accordingly this is reckoned among the temptations of greatest force: Heb. xi. 37, ‘They were stoned, they were sawn asunder, they were tempted,’ that is, by the pleasures and preferments of the world. It seems the Holy Ghost would point at this, how fair and plausible soever it be, as one of the devil’s most powerful engines.
Next, I promised to discover what it is in the world which makes it so fit for Satan’s designs.
(1.) First, The world brings or affords fit matter to be made the fuel of lust. For this reason the apostle in the place afore-cited, 1 John ii. 16, forbids us so earnestly to love the world, or the things of the world, because there is nothing in it which is not improveable, as an occasion or provocation to lust. Whatsoever is in the world is lust of flesh, or eyes, or heart; and there is no lust but it may be furnished with a proper object from hence. The appetite, senses, or affections fetch all their delights from hence.
(2.) Secondly, Besides the common materials of sin that are digged out of this mine, the world hath something of an aptitude in it to tempt. Not that it hath properly and formally, insidiationis animum, an active subtlety to lay snares for men, but yet it is not so purely passive as to make it altogether innocent. There is something of a curse upon it ever since, by the fall of man. It was loosened from its proper, primitive ends; and as the devil spake by the serpent, so doth he urge, speak, tempt, and insinuate by the world, so that it is still an occasion of danger to us, and hath a special advantage over our affections, upon several accounts. As, [1.] In that it is in itself lawful to be used. [2.] In that it is suitable to our desires and tempers. [3.] In some respects it might be necessary and advantageous for the comfort of life, for the support of families, and to enable us to be helpful to others. [4.] It is near to us, under our eye; we have familiar converse with it, it is still with us. [5.] We have a natural propensity to be in love with it; the flesh would fain be pleased, and nothing is more answerable to it than the pleasures of the world. We need not wonder then, when we see it so highly captivating the affections of men, and leading them bound in chains and fetters. Some make it their god; gain is all their godliness and religion; they seek their ‘portion in this life,’ Ps. xvii. 14; this is their treasure, and here is their heart; and it would be no less wonder if Satan should be guilty of so much oversight, as to neglect the use of an instrument which is every way so fitted for his purpose.
(3.) Thirdly, Besides this fair prospect which it gives to sin, it hath an enmity to God and his ways, which is no less advantageous to the devil. This is positively affirmed, James iv. 4, ‘The friendship of this world is enmity with God;’ not only is this true in a lower sense, as a hindrance, being backward and averse to it, but it is a direct opposition and contrariety to God and his service. Its drawing back and hindering is charge enough against it: for it [1.] withdraws those thoughts, affections, time, care, and endeavours, which should be laid out upon better things, so that holiness must needs be obstructed, dwindle, and decay by it. [2.] It hinders the influence of heaven; it shuts out the light casually, quencheth and resisteth the Spirit, and, meritoriously also, it provokes God to withdraw, to remove his glory, and to give over his striving with them; but the contrariety that it hath to all the parts of holiness is yet more: Christ notes it, Mat. vi. 24. These two masters, God and the world, are contrary in their designs, in their commands, in their natures, so that it is impossible for any man to serve them both. They both require the heart, and they both require it to contrary and incompatible services and ends. These, then, are such masters as would be domini in solidum, masters of the whole.469 Now there cannot be two masters of one thing in that sense; neither, if there were, could the hearts of men serve these different commands, but their work would necessarily engage their affections to one only; they would either ‘love the one and hate the other, or hold to the one and despise the other.’ This very consideration, if there were no more, doth render the world a desirable instrument for Satan.
(4.) Fourthly, In all this the world hath so many cunning disguises, and plausible shifts, that it becomes thereby wonderfully serviceable to Satan. It is the perfection of wicked policy to manage wicked designs under plausible pretences. These the world hath in readiness when it is accused of rebellion and treachery against God. The pleas of necessity, of prosecution of a lawful calling, of providing for a family, of not neglecting the benefits of God, of cheering the heart, and taking the comforts of the labours of their hands, and a great many more, are ready excuses to ward off the force of the convincing word. These the devil drives home, and fastens them into such strong persuasions, that the deluded sinner cannot see the danger that is before him, nor the spiritual adultery or idolatry of his soul, in his excessive love to worldly pleasures.
(5.) Fifthly, The world hath also a spiritual fascination and witchcraft, by which, where it hath once prevailed, men are enchanted to an utter forgetfulness of themselves and God, and being drunk with pleasures, they are easily engaged to a madness and height of folly. Some, like foolish children, are made to keep a great stir in the world for very trifles, for a vain show; they think themselves great, honourable, excellent, and for this make a great bustle, when the world hath not added ‘one cubit to their stature’ of real worth. Others are by this Circe transformed into savage creatures, and act the part of lions and tigers. Others, like swine, wallow in the lusts of uncleanness. Others are unmanned, putting off all natural affections, care not who they ride over, so they may rule or be made great. Others are taken with ridiculous frenzies, so that a man that stands in the cool shade of a sedate composure would judge them out of their wits. It would make a man admire to read of the frisks of Caius Caligula, Xerxes, Alexander, and many others, who because they were above many men, thought themselves above human nature. They forgot they were born, and must die, and did such things as would have made them, but that their greatness overawed it, a laughing-stock and common scorn to children. Neither must we think that these were but some few or rare instances of worldly intoxication, when the Scripture notes it as a general distemper of all that bow down to worship this idol. They live ‘without God in the world,’ saith the apostle, [Eph. ii. 12,] that is, they so carry it as if there were no God to take notice of them, to check them for their madness. ‘God is not in all his thoughts,’ saith David, Ps. x. 4, 5. ‘The judgments of God are far above out of their sight;’ he puffs at his enemies, and saith in his heart, ‘he shall never be moved,’ &c. The whole psalm describes the worldling as a man that hath lost all understanding, and were acting the part of a frantic bedlam. What then can be a more fit engine for the devil to work with than the pleasures of the world?
Applic. I shall briefly apply this to two sorts of men, those that are straitened with want and necessities, and those whose ‘cups run over,’ having all ‘that their heart can wish.’
(1.) First, To those that think their measure of outward comforts little, I would from the doctrine now explained tell them that they have not so much cause to vex and disquiet themselves for their poverty or troubles as they apprehend. The world is not so desirable a thing as many dream. Did but men consider how great a snare it is, and what dangers attend the fulness of it, they would not so earnestly covet it, nor so passionately lament when it flies from them. If thou hast so much godliness as can quiet thy heart in a contented enjoyment of thy little, that little which thou hast is better than great riches of the wicked. Thou little knowest from what pride, insolency, contempt of God and men, and many other temptations and lusts, God doth preserve thee, by denying thee earthly things. Thou art now, it may be, often looking up to God, striving to believe his word, often examining thy heart, labouring to live upon God and his all-sufficiency, looking after the bread that endures to eternal life; when if thou hadst the temptations of plenty, it may be feared thou wouldst be another man, and be carried away to forget God, to be careless of holy walking, and so make way for bitterness and sorrow at last.
(2.) Secondly, I would also caution poor men not to enlarge their desires too much after the world, but to fear the temptations of the world. It is not only a snare to those that enjoy it, but to those that want it: for while they admire it, and engage their affections for it, it ensnares them in sinful undertakings; they are tempted to lie, cheat, dissemble, to use unlawful shifts, to rob, steal, overreach in bargaining, and to neglect the care of the soul in all. Let such call to mind, [1.] That often the providence of God doth of purpose thwart and cross the designs of such, so that though they toil and sweat, running from market to market, ‘rising early and sitting up late,’ yet he blows upon their gettings, and they wither to nothing, ‘while it is yet in their hand;’ or if they seem to keep them longer, yet all the end they make with them is but to put them into a ‘bag with holes,’ [Haggai i. 6,] they ‘perish by evil travail,’ Eccles. v. 14. [2.] They often are at a great deal of labour in pursuit, and then when the desired object is within their reach, they are overwhelmed with their disappointment, as if providence designed to mock them for their folly. This is excellently set forth, in the emblem of a man climbing up a rock, with great labour, to reach a crown that hung upon the precipice, who when he had stretched himself to grasp it, falls down and breaks his neck. [3.] And when they do by great toil rake together a heap of riches, they are starved frequently in their plenty, and so cursed that they have no more than ‘the beholding of their goods with their eyes,’ in that God denies them a ‘heart to use them,’ Eccles. v. 11. [4.] Their gettings allay not their thirst for more, ‘He that loveth silver, shall not be satisfied with silver,’ Eccles. v. 10. [5.] Often they are given as a scourge and plague; as the quails given to the Israelites ‘came out of their nostrils.’ The wise man notes it, Eccles. v. 13, ‘Riches are kept for the owners thereof to their hurt.’
(3.) Thirdly, To those that have the delights of the world, plentiful estates, full tables, beautiful houses, rich tradings, honours, and dignities, I would desire to give the greatest caution, that they take heed to themselves, because they walk in the midst of snares. They should consider, [1.] That the great God hath laid most serious charges upon them, ‘not to love the world,’ but to withdraw their affections from it, nay, to be crucified to it, as to any captivating delight, and to use it with such an indifferency of mind, that they should be in their deportments towards it as ‘if they used it not.’ [2.] They should have their danger in their eye. How careful is he of his steps that knows he walks in the midst of serpents which are ready to sting him; the thoughts of this should blunt the edge of our delights. If you were at a feast where you knew there were poisoned dishes, you would be afraid to eat anything. Do you think that Captain Smith470 when he was taken by the savages of America, and had plenty of meat set before him, which he knew was given to fatten him that he might be better meat when he was killed, had any stomach to eat or to drink? Was that feast pleasing to him that sat under a sharp sword hung over his head in a horse hair, when he expected every moment it should fall upon him and kill him?471 Such are great men, rich men. With what fear and care should they use these things, when they know there is hazard of mischief from them upon every occasion! How much doth Christ speak in that one sentence, ‘It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven’! [Mat. xix. 24.] He means not that it is absolutely impossible, but extremely difficult, and the difficulty lies in the hindrances which their riches casts before them. [3.] They should carefully consider for what ends God gives these, and to what use they are to be put. Rich men are but God’s pursers; they do but ‘carry the bag,’ and what is put therein, for public uses. If accordingly, as faithful stewards, they lay it out upon those that have need, they shall ‘make friends of the unrighteous mammon,’ and it will turn to a spiritual account: but if they think that all is for themselves, and so shut their bowels and purses from others, then they carry the bag no otherwise than as Judas did, and will be easily persuaded to sell Christ and heaven for a little more of earth.