Christs Combat and Conquest, Verse 8-9

Christs Combat and Conquest · Verse 8-9

p. 278VERS. 8. Againe, the deuill tooke him vp into an exceeding high mountaine, and shewed him all the Kingdomes of the world, and the glorie of them:

9. And said vntounto him, All these will I giuegive thee, if thou wilt fall downe, and worshp mee.

NOW are we come by Gods assistance, to the third and last Temptation of our Lord and Sauiour, which at this time hee sustained, and powerfully vanquished. For although our Sauiour had twice repelled his violence alreadie, yet notwithstanding Satan continues his assault. [Againe,]

Doctr.Whence we may note, the importunitie of Satan against Christ and his members, in temptation to sinne. That he is restles herein against Christ, appeares in that hee dares set vponupon him here againe, and againe, and the third time, euen so long as he hath any leaue giuen him. And after this our Lord himselfe lead not a life exempted and freed from temptation: for, Luk. 4.13. Sathan left Christ but for a season. And for his members, we may see in Iob, how many armies of temptations he would hauehave oppressed him withal: one could not finish his tale of dismall tydings, till another came and ouertooke him; euen as one waue in the sea, ouertakes another. And in Ioseph, how did he stirre vp the hatred of his brethren against him? not content with that, they must cast him into a pit; and there he must not rest, but be drawne out either to be slaine, or at least sold to the Midianites: beeing in Potiphars house, how was he eueryevery day tempted by his wanton Mistresse? refusing that folly, how was hee hated of her, and cast into a dungeon by his Master? and there he lay a long time, till the time came that Gods word must be verified for his aduancement.

1. Because he is eagerly set vponupon the destruction of mankind, & therefore will be hardly repulsed:Reasons. 1. he seeks continually to destroy, and leaues no stone vnturned.2 2. He hopes at least by importunitie to preuaile, and by continuance of temptations to break those whome at first hee cannot foyle. Well hee knowes, that instance p. 279and multiplying of temptations, may driue euen strong Christians sometimes to be wearie and faint in their minds. And the rather, because he knows the state of Gods children is not alike, but as often in their bodies, so the strength of grace in their soules is sometimes weakened and abated. 3. His policie is oftentimes to make one temptation a preface, and step to another;3 and a lesser way to a greater. For, 1. considering Christs hunger, it seemes small to make stones bread: 2. but a greater sinne then that, to cast himselfe downe, when there is no need: 3. but the greatest of all, is plaine idolatrie, Worship me. 4. If one kind of temptation will not take so well, he turnes to another: as here,4 If Christ will not distrust, let him presume; if neither, let him be couetous.

To teach vsus to beware of securitie,Vse. 1. seeing Satan takes not any truce, but as a raging powerfull enemie, desperate and yet hopefull of victorie, will not be repulsed, but assayle vsus againe and againe. Yea, though we hauehave once and againe ouercome his temptations, as Christ had done, yet must we stand on our watch still: for he will set afresh vponupon vsus. And why? 1. This is the Apostles counsell, 1. Pet. 5.8. because Satan is a continuall enemie, therefore we must bee sober and watch. 2. Where he is cast out, hee seekes re-entry, Matth. 12.24. 3. Though God of his grace often restraine his malice, it is not to make men secure, but to hauehave a breathing time to fit themselues better for further triall. 4. Securitie after victorie in temporall war, hath prooued dangerous, and hath lost more then all their valour had wonne;1. Sam. 30.16.1 Sam 30:16 as the Amalekites hauing taken a great spoyle of Dauids, and burned Ziglag, sitting downe to eate & drinke, and make merrie, were suddenly surprized and destroyed by Dauids sword. But in the spirituall combate, securitie is much more deadly. 5. It is the wisdome of a wise Pylot in a calme, to expect and prouide for a storme, and in a troubled sea, after one great billow to expect another in the necke of it: Euen so, while we are in the troubled sea of this world, it will be our wisedome to looke for one temptation in the necke of another. And seeing it is with vsus as with seafaring men, who by much experience hauehave learned, that in the trouble of the sea, the greatest danger and tossing is towards the hauens, where there is least sea roome: therefore let vsus towards our end, in sickenes, and towards death, looke for Sathan… strongest assaults, and in the meane time prepare against them. Yea, let vsus learne to prepare against all kinds of temptations, as our Sauiour here resists all kinds p. 280in these three generall ones, and herein teacheth vsus so to doe: for, shall Satan dare to renew so many temptations against our Lord, and will he spare any of his members?

Vse. 2.Here is a ground of comfort for Gods people, who, when temptations come thicke vponupon them, are often dismayed as though God had forsaken them, and so grow weary of resistance; yea, and not sieldome they grow into words of impatiency, Neuer were any so molested as they. Good Dauid said once, This is my death, and, all men are lyars, euen all Gods Prophets that told him he should be King: there was no way but one, he must one day fall by the hand of Saul. But be of good comfort, and possesse thy soule with patience: for 1. No temptation takes thee, but such as befalleth man, 1. Cor. 10.13. and the same afflictions are accomplished in thy brethren which are in the world, 1. Pet. 5.9. 2. Thou hast the naturall Sonne of God most restlesly assalted by the deuil, and pursued with all kindes of temptation, to sanctifie all kinds of temptation to thee. And herein thou art not onelyonly conformable to the Saints of greatest grace, but euen to thy Lord and Head. 3. The more assalted thou art, the surer argument it is thou art not yet in Satans power, but he would winne thee. Thou hast more cause to feare, if all be quiet with thee. When an enemy hath wonne a citie, he assaults and batters it no more, but fortifies it for himselfe. If the strong man hauehave possession, all is at peace: but if there be any resistance neuer so weake, he hath not wonne all. Therefore resist still, stand thy ground, and faint not, and if thou doest any time faint, desire to resist still, and thou still resistest.

Vse. 3.See here an expresse image of the deuill in wicked men, who are restlesse in their wickednesse: no child so like the father, as they like their father the deuill in this propertie. Their feete runne to euill, and they make hast to blood, Pro. 1.16. yea, they are so restlesse that they cannot sleepe till they hauehave done some mischeife, c. 4. v. 16. and the more they be resisted and opposed, the further are they from desisting, but growe more violent, as Satan here. See this restlesse disposition in the wicked Sodomites: they came about the house of Lot to abuse the Angells, they cannot sleepe till they hauehave done their villanny, they are all the night about it: when Lot perswades them to desist, they are further off, and more violent; now must Lot take heed to himselfe: when the Lord from heauen strikes them small and great with blindnes, and resists p. 281them, yet they will not giuegive ouer, but sought the doore still.

The like restlesnes we note in the Iewes, the wicked enemies of Christ, who were so thirsty of his blood, and nothing else could serue them, and no meanes could hinder them, but they consult in their hall how they may apprehend him, they send out in the night to apprehend him; beeing come to catch him, he with a word strucke them all to the ground, yet they goe on: hauing apprehended him, they keep him all night in Caiaphas his hall, and at the breake of the day, Caiaphas the high Priest, the Elders, Scribes, and Pharises held a solemne Councell to put him to death: And when his gracious words confounded them, and they saw his innocencie shine out, when they heard the Iudge clearing him, and saw him wash his hands from his blood, yet they grew more violent, and called his blood vponupon them and their children for euer. Exod. 32.6. when the Israelites would sacrifice to the golden calfe, they rose vp early in the morning. Wee shall euer see wicked men in their wicked courses make more hast, then good speed: and the more opposed, the more violent. Aaron durst not resist them. How restlesse was Iudas till he betrayed his Lord, and earned that price of blood, both his Lords and his owne? and how farre was he from desisting, notwithstanding the gracious meanes hee had to hinder him?

There are three speciall things, wherein men doe most expresly imitate Satan, and manifest his image vponupon themselues.

1. In incessant malice against God, and his children. Satan was a manslayer from the beginning, and so in the beginning was his sonne Cain, who hated his brother, and slew him, because his workes were good, and his owne euill, 1. Ioh. 3.12. Of this progenie were the cursed Iewes that went about to kill Christ, Ioh. 8. and all those that hate and maligne the children of God.

2. In slandering and false accusing:Reu. 12.10.Rev 12:10 for Satan is called the accuser of the brethren, and so are they, 2. Tim. 3.3. Calumniation is the constitutiue forme of Satan, and the Iewes had an expresse image of it vponupon them, Matth. 26.60. How doe they compasse their malice against Christ? thus: they sought false witnesse, and thereby played the deuills: first, they desired to hauehave two witnesses, but they would not serue; then two more, but they also would not serue (and marke by the way, it seemes they examined them apart:) at last some came that accorded, and vponupon their word they condemned Christ. All the while they will seeme to p. 282take a course of law, iustice, and equity: but all is but a colour. 1. Though, according to their plot, they must put Christ to death vniustly, yet themselues doe not deuise slanders, but only are willing that any should come in and speake against him in somwhat; they will hauehave two witnesses: it was enough for Magistrats to receiue witnesse, not to be iudges and accusers themselues. Besides this, they will not deale vnderhand, but hauehave witnesses, and witnesses that must agree, and they aske him what he answereth to them: and all in publike, to shew that they did not deuise slanders in corners, but dealt as men that would iustifie their proceedings, and stand to their doings. Yet for all these faire and colourable pretences, their plot is to pronounce the sentence of condemnation vponupon him.

3. In boldnes and impudency in sinne: no age, nor ours want numbers of examples of wicked persons sold ouer to sinne, who are as naturally carried to wickednes, as sparkes to flie vpwards, and as busie as bees in contriuing their wicked purposes; night and day is too little to spend in the confusion of their lusts. As violently are they carried into their riots, drunken matches, adulterous and filthy meetings, murtherous and reuengefull plots, cursed and blasphemous oathes, rotten and poysonfull language, wicked and diabolicall courses, as the swine were hurried by the deuills into the lake. And if deuills were incarnate, and should put on mens shapes, we cannot deuise how they could otherwise carrie themselues more to corrupt humane society, and more to heap vp their owne and others damnation. And let the Magistrates or Minister vse meanes to reclaime, or (if that be hopelesse) to restraine and hinder their malice, Oh they are so farre from giuing vp their courses, as they rage and storme so much the more; they will not be so wronged, as be at eueryevery mans command; they did sweare, and will sweare; they were drunke, and will be drunke; and to iustifie any thing that they hauehave wretchedly done, they will repeate it.

And doe we not in all this see the expresse image of the deuill of hell in these earthly deuills, that are as restlesse and vnweariable in mischeife as he, and as farre from laying aside their wickednesse (euen when they cannot compasse it) as he?

Vse. 4.Let vsus learne a good lesson from the deuill, and his imps: they will hardly be repelled from mischeiuous attempts, no not by Christ himselfe; so we on the contrary must as hardly be driuen p. 283from good purposes and practises. Which is the rather to be learned, because we hauehave that within vsus, which will make vsus easily danted in good things; as Peter himselfe, after he had been long with Christ, was so daunted with the voice of a damosell as he easily forsware his Master. All Satans instance in euill, is to bring vsus from instance in good, against whom we must eueryevery way fortifie our selues. First, in the subduing of any sinne or corruption, how will nature recoyle? how stirring will Satan be to keep his holds? how many baits and obiects will he present vntounto thee? how many feares, and losses, and crosses (as rubs) will he cast in thy way, and all to driue thee from the field against thy sinne? But now is a time to make vse of this doctrine: Are wicked men so constant to the deuill at his instance, and must not I be constant for God at the instance of his blessed Spirit? I will hold out by Gods grace, and if I be foiled once and againe, as the Israelites in a good cause against Beniamin, I will renew the battell the third time, I shall at length carrie away the victory: this sinne is one of Satans band, like the captaine, and I will not bee driuen out of the field by such a crauen that will flie, if he be resisted. Secondly, the graces of God are as so many precious iewells locked vp in the closet of a godly heart, the deuill is instant to robbe and bereaue vsus of these; we must be as hardly perswaded to giuegive vp these, as to be spoyled of our earthly treasure and riches.

1. Our faith were a sweet morsell to Satan: but we must resist him, stedfast in the faith. Iob will hold his faith in spight of the deuill: let him loose his goods, his health, his friends, his children, he will hold his faith, and professe if the Lord kill him too, hee will still trust in his merciemercy. 2. He would steale away our louelove of the Saints, and with it the life of our faith, and therefore he sets before vsus many infirmities of theirs, and suspitions of our owne, and some feare from others: but notwithstanding, our delight must be in the Saints that excell in vertue. Ionathan will not bee beaten off the louelove to Dauid, though in all outward respects he had little cause; only because he saw God was with him. 3. He layeth siege to our sobriety and temperance, & layeth many baits: but Ioseph will not yeild to the many assaults of his Mistris. 4. He would make vsus weary of prayer, which is our strength; and if God delay, he tells vsus he heares vsus not, we loose our labour: But wee must wrastle by prayer, as Iaacob, till we obtaine, and as the woman p. 284of Canaan, begge once and againe till Christ heare vsus; if he call vsus dogges, so as we cannot sit at table, let vsus begge the crummes (as whelps) that fall vnderunder the table. 5. He would make vsus weary of our profession, is vncessant in setting the malice of the world vponupon vsus, yea great ones, multitudes and all: But the Disciples by no whips, mockes, threats, or persecutions could be daunted, but reioyced in them, and went on more chearefully. 6. He would hauehave vsus weary of well doing, and beginning in the Spirit to ende in the flesh: But as Nehemiah in building the temple and wall, said to his crafty counsellers, should such a one as I flie? so let eueryevery Christian say, Should I loose all my labour, and that crowne of life that is promised to all them that are faithfull to death? No, I will not doe it.

The deuill tooke him vp into an exceeding high mountaine,]

In this third temptation, we are to consider two things: 1. the assault. 2. the repulse. In the assault, two things: 1. the preparation: …. the dart it selfe. In the preparation, 1. the place. 2. the sight represented. The dart consists of 1. a profer; All these will I giuegive thee: 2. a condition; If thou wilt fall downe and worshippe mee: 3. a reason; for they are mine, and to whomsoeuer I will, I giuegive them.

First of the place: and in it, 1. what place it was: 2. how Christ came thither: 3. why Satan chose that place.

I. The place was the top of an exceeding high mountaine. What this mountaine was, we cannot define, and the Scripture beeing silent in it, we may be sure it is no article of faith. Some thinke it was mount Ararat, on which the Arke of Noah stood in the flood, the highest mountaine in the world. But without all reason: for that was in Armenia, another part of the world, Gen. 8.4. And there were a number of great hills round about Ierusalem fit enough for this purpose. As. 1. There was mount Moriah, where Abraham offred to sacrifice his sonne Isaac, where Salomon built his Temple, and wherein Christ stood in the former temptation. But the text is plaine, he was carried from thence into an higher mountaine by farre. 2. There was mount Ghion, where Zadok and Nathan at Dauids appointment annointed Salomon King:1. Kin. 1.33.34.1 Kgs 1:331 Kgs 1:34 But this was too low. 3. There was a mountaine ouer against Ierusalem, called mo…s offensionis, the mountaine of scandall, where Salomon in his age (deceiued by outlandish wiues) built an high place for Chemosh, and Molec, the abhominations of the p. 285children of Ammon and Moab, 1. King. 11.7. which high places (so hard it is to thrust downe superstition once set vp) continued standing 363. yeares, and were destroyed by Iosiah. 4. There was mount Caluary, where Christ suffred: but that was not so high as this mount spoken of. 5. There was mount Oliuet, a famous mountaine, about six furlongs from Ierusalem: here Dauid wept, flying before his sonne Absolom: here Christ often watched, and prayed, and wept ouer Ierusalem: for it was so high as that from the top of it (as Iosephus reports) one might discerne all the streets of Ierusalem, and see a farre off to the dead sea. 6. There was mount Sion, higher then all these, which was called the mountaine of the Lord: for those that hauehave written concerning this city, know that the foundation of it is among the holy mountaines, and among them all mount Sion was farre the highest, and therefore Dauid made a fort there, called the citie of Dauid. 7. There were besides these, without Ierusalem, mount Nebo, from the top of which Moses stood and beheld all the land of Canaan, and was commaunded to die. This is generally held to be the mount, to which Christ was carried: and so could I thinke, were it not that it was quite without Palestina, and not in the land of Canaan: for Moses onelyonly there did see the good land, but must not enter into it. 8. There were within Palestina, besides these, mount Basan, and mount Hermon, very high hills, in comparison of which Sion is said to be a little hill, Psal. 42.6. and 68.16. Now it is very probable, that this temptation was vponupon one of these hills: but we must not be curious to determine where the Scripture doth not. Which soeuer it was, the text saith, it was an exceeding high one.

II. How came Christ thither? Answ. After the same manner that he was formerly transported vntounto the top of the pinacle, as we hauehave shewed in the former temptation. 1. The more to humble and abase Christ. 2. To terrifie him, if it might be, to see himselfe so carried and tossed by Satan.

III. Why did Satan make choise of this place? Answ. 1. Because it best fitted his temptation, and furthers his purpose: for if he had stood in a valley, and made a show of the world, and the glory of it, it might more easily be discouered to be a delusion and deceit. But here is a braue prospect.Excelsa promit … in excels…. 2. He is to promise mountaines and great matters, and therefore brings him to a mountaine, there to view his commodities which he would barter. p. 2863. Some say, he chose a mountaine in way of imitation of God: or rather we may say in exprobration of him, who in the mount Nebo let Moses see all Canaan: but Satan doth more: 1. Moses must goe vp that mount, God carries him not, but the deuill carries Christ. 2. God lets Moses see onelyonly the land of Canaan, the deuill lets Christ see all the Kingdoms, and glorie of all countries. 3. God will giuegive a small country, to a country of people to possesse, so long as they giuegive him his worship, and seruice: but the deuill will giuegive all the world to Christ alone, if he will but once fall downe and worship him.

Hence note, Satan had Christ in the wildernes, a low and solitary place, he could doe no good vponupon him; he raiseth him extraordinarily to the pinacle of the Temple, and Christ is to good for him there; now he thinkes him not yet high enough, but if he can get hi… to the top of an exceeding high mountaine, he despaires not but to obtaine his purpose against him. This pollicie of Satan teacheth vsus, that,

Doctr.Those that are in highest places, are in greatest danger of falling. And when he vseth one temptation against a man in the wildernesse, in a low and meane estate, he doubles his forces, and secondeth his assaults against a man set aloft, and in the mountaine, as his practise against our Sauiour teacheth. Saul while he was in a low and priuate estate, was dutifull and humble; but, beeing raised into the throne of the kingdome, how did Satan preuaile against him till God vttely reiected him? Nay, Dauid himselfe, while he was in the vallie, was holy, full of vowes, prayers, watchfulnesse, he was meeke and mercifull; but beeing set in the chiefe seat of the kingdome (as it were in the mountaine) how soule, bloody, proud, became he by Satans malice; as in adulterie, murther, and numbring the people was manifest?

1. Satan as he thought to hauehave great aduantage against our Sauiour euen by the place,Reasons. 1. so he knows that the mountaine, that is, the high places will affoard him aduantage against vsus: For whereas low estate keeps vsus carefull and respectiue of our selues, the mountaine makes vsus forgetfull, proud, insolent, voluptuous; as good Hezekiah in his sicknesse could pray, weepe, and be humble enough, but no sooner recouered he his mountaine, but he prides himselfe in his wealth and treasures. Dauid confesseth of himselfe, that in his prosperity he said, he should neuer be mooued, because God had made his mountaine strong, Psal. 30.7. Thus easily doth p. 287vaine confidence creep on him that sees himselfe stand on a mountaine, though otherwise his heart be according to God. No maruell then, if ease slay the fooles, and the prosperitie of the foolish destroy them, Prou. 1.32. if Satan hauehave them in the mountaine, he needs no more, their owne state will ouerthrow them.

2. Satan, as he desires men in the mountaine, that is, in high place, to sinne;2 so he desires that eueryevery sinner were in a mountaine or high place, because as the place it selfe will drawe forth that corruption which is within, so it will hold them in their sinne: For great men commonly are not more licentious then incorrigible; hardly are they reclaimed, and who dares call them to account? And besides, their sinnes are more infectious and scandalous: for all the eies of inferiours are vponupon them. A man that stands vponupon an high mountaine, is a faire marke, and may be seene of millions at once. So as if in the common-wealth, Rehoboam commi… idolatry, all Iudah will doe the like vnderunder eueryevery green tree, a … vnderunder eueryevery green hill, 1. Kin. 14.22. In the Church, if the high Priests contemne Christ, the people will buffet him, and spit in his face, Matth. 26.67. In the familie, if the Fathers eate sowre grapes, the childrens teeth are set on edge. Commonly the prouerbs are verified: like Prince, like subiects; like Priest, like people; like mother, like daughter. Nothing can lie on the mountaines, but it easily slideth downe into the vallies.

3. Satan herein directly opposeth God in his course and proceedings: for the Lord aduancing men,3 and carrying them into these mountaines of the Church, Commonwealth, or Familie, he therefore raiseth them, that they should be greater instruments of his glory, and mans good. Now Satan mightily striues to hauehave these the greatest instruments of Gods dishonour, and hurt of humane society. Well he knowes, that the punishment of such mens sinnes ceaseth not in their owne persons, but descendeth on the vallies round about them. If Ahab make all Israel to sinne, all Israel shall be scattered as sheep without a shepheard. Dauid numbers the people, all his people are plagued: he sins with the sword, and the sword shall neuer depart from his house: good Iosiah met with that threatning fowre hundred yeares after. The deuil cannot bring a greater mischeife into the earth, then by throwing downe such as stand in high places of the Church and Commonwealth.

Therefore let prayer be made especially for all in authoritie andVse. 1. p. 288em…nencie, 1. Tim. 2.2. Not onelyonly in respect of the burthen of their calling, and the hazzard and perill of their persons; but especially because of Satans speciall malice against them, and the multitude of their temptations: the place is slippery, and dangerous to fall. How doe we puffe vp our selues, when our small things goe well with vsus? How could we be easily carried away with the tickling of vaine glory and pleasure, who scarse tast of them? Of how much strength therefore may these be conceiued in Kings and Princes, who hauehave a sea in comparison of our drops? Which forbids vsus to maruell, when we see the most excellent Kings, Dauid and Salomon, altogether impotent to withstand the waues of temptation.

Besides, the deuil keepes not onelyonly in the country, but in the court, and his malice against vsus, stirreth vp his rage against our cheife Rulers: as when the Deuill had a malice to Israel, he set vponupon … to number the people. Which one consideration should stirre vsus daily in our prayers to be mindfull of our Prince and gouernours, that as our prouocations bring temptation vponupon them, so our petitions for them may help them through all.

Vse. 2.Such as are in any eminencie or place aboue others, must be so much the more watchfull, and let this meditation be as an antidote to expell the poyson, swelling, and inflammation of pride, that the higher thy hill is, the more is Satans malice and plots against thee. If a man stand vponupon the toppe, or any part of mount Sion, that is, be a teacher in the Church, he must know that he is a light set vponupon an hill or mountaine, all eies are vponupon him; and therefore Satan that stood at Iehoshuahs right hand, will not be farre from him: let him make right steps to his feet, least be treading awry, many bee turned out of the way. Let such as are eminent in profession aboue others, be more watchfull then others: Satan is more busie with thee, because thou shalt open many mouthes against thy profession, and he will wound many through thy sides, he will make many ashamed because of thee, and because of thee he will make Gods enemies to blaspheme, 2. Sam. 12.14. Thy slippe or fall shall make all Gath and Askelon ring of all thy pro…ession; for they are all alike, neuer a good one of them all, &c. Such as are carried into the mountaine of earthly prosperitie, must labour for more strength and watchfulnesse, then if they were in a lower estate: else Satan will make this condition as the dead sea, in which no grace can liue. Shew me one (excepting our Lord Iesus) that euer came better p. 289from the mountaine, that is, was the better man for his prosperitie. Numbers there are that hauehave come out like gold, brighter and purer out of the fire of affliction; but so dangerous it is to stand vponupon this mount, as the Lord once and againe forewarned and charged his owne people, that when they should come into the good land which he had giuen them, then to beware that they waxed not fatte, and forgetfull, and rebellious against him. Wee know that the moone beeing at full is furthest from the Sunne, and commonly fulnesse and abundance withdrawe vsus from our Sunne of righteousnesse, whence wee hauehave all influence of light and grace.

Let this point worke contentment in our hearts,Vse. 3. and cause vsus to prize a meane and comfortable estate, wishing no mountaines but that holy mountaine of God, where we shall be free from all gun-shot, and safe from all temptation. Here is an holy ambition, to affect and aspire to a kingdome, wherein we shall raigne as Kings. In the meane time, if we desire superioritie or command, let vsus labour to ouercome sinne, the deuill, our selues, and our lusts, let vsus depose them from raigning in our mortall bodies. And if at any time we begin to admire our selues and others, for outward prosperity and greatnesse in the world, let vsus turne our eies another way, and esteeme Gods wisdome and feare aboue all outward happinesse. This was the wisedom of Salomon, with which God was so well pleased, that hauing it in his choise to aske riches, or long life, or victory, he asked wisedome before them all, and God gaue him both that and them. Let this euer be our wisedome, to affect goodnes not greatnes: this brings Satan vponupon vsus, that driues him away from vsus.

The second thing in the preparation, is the sight represented, in which consider these things: 1. what was the sight, All the kingdomes of the world, and the glorie of them. 2. how Satan represented them, hee shewed him. 3. how long this sight lasted, in a moment, saith Luke.

The sight was all the kingdomes of the earth, both the kingdomes themselues, and the Maiestie, beautie, glory, and order of them; Iyea their wealth, and whatsoeuer was in them, by which the mind of our Sauiour might be rapt into the admiration of them, and after to desire them. For the end of his temptation is idolatry, and his meanes is couetousnesse. Quest. But were there not many sorrowes, vexations, and tumults in the world? why doth Satan shew p. 290none of these? Answ. 1. His pollicie and subtiltie would not make show of any thing, which would hinder his temptation, but did all to further it. His scope was to bring Christ into louelove with the world, and for this purpose he must make it as louely as he can, as a cunning fisher must hide the hooke, and shew nothing but the bait. 2. He knew that by this very tricke he ouerthrewe the first Adam, to whome he shewed nothing but the faire side of the apple, and benefit and bettering of their estate, how by eating of it they should be as Gods; but hid all the inconuenience, that it was a breach of Gods commaundement, and that the issue was death. And so he goes about to circumuent the second Adam.

IIThe manner of this sight, And shewed him] Some thinke in a mappe. But he needed not hauehave carried him into a mountaine for that. Neither in a vision, illuding his minde and phantasie; because this he might hauehave done either in the wildernesse, or on the pinacle, if it could agree so well to the perfection of Christs mind. But I take it, he offered the images and representations of them all sensibly and actually, after a wonderfull and strange manner, making their images to appeare to his senses. And if a man by his art can represent to the senses in a glasse, any person or thing so liuely, by which he that sees not the thing it selfe, discerneth a notable image of it; how much more may we thinke, that Satan by his art and cunning can represent to the sense, the images of things which are not indeed present? A liuely confirmation whereof appeareth in his lumber, I meane sorcerers and iuglers, who by the deuils help most cunningly delude the senses. But Christ did indeed see the images, and most glorious representations of the world, and the kingdomes of it: the which that he might thinke to be the things themselues, and the better to perswade him that he saw the things indeed, he set him on an exceeding high mountaine; notwithstanding he knew, that the highest mountaine of the world could manifest but a small part of the whole; and if it could, yet the strongest eye of man could reach but a little way, and were not able, at least in so small a time, to distinguish the particulars thereof.

IIIThe time how long this sight lasted; in a moment, foreign. In accurate consideration, a moment is the fortieth part of an houre▪ for a point of time is a quarter of an houre, and a moment of time is the tenth part of a point of time. But I thinke we are not to take the word so strictly, which here noteth a very short p. 291time, much shorter then the fortieth part of an houre: and with Chemnitius, I thinke it to be the same with that in 1. Cor. 15.52. foreign, in a moment; and explained in the next words, foreign, in the twinkling of an eye, which is indeed no time, but the beginning rather of time, seeing there is no distinction betweene time past, and time to come. Howsoeuer, we must take it for a very short space of time, and that the sight was gone before Christ could well consider of it. For so the like phrase is vsed concerning Sodome, that it was destroyed in a moment: for the sunne rose very faire, and before euer they could consider of such a storme, the Lord showred downe fire and brimstone.

Now the reason why the deuill vsed such a speedy and quicke representation, was, to rauish Christ suddenly, and stirre vp his affections by the absence of it, to desire to see it againe: dealing with Christ as we with our little children; when we would make them earnestly desire a thing, we let them see it, and hide it againe, giuegive it them into their hands, and suddenly take it away againe. So did Satan. Secondly, Satan might hauehave another tricke in it, to disturbe the minde of our Sauiour: for as a sudden flash or light doth dazle the eyes of the body, so doth a sudden flash or sight of this or that obiect, easily dazle the eyes of the minde, and in stead of pleasure with it, at least it brings some trouble and perturbation. Howeuer, he thought it would fit and bring on his temptation. Thirdly, shadowes will abide no looking on, no examining, and therefore the deuill is so quicke in taking them in.

It is an old practise of the deuil, to let death into the soule,Doctr. 1. by the window of the senses, and especially by the sight: for here he would ouercome Christ by the sight of the world, and the glory of it. Thus he had gained Eue to sinne by the sight of the apple, which was beautifull to the eye: by hearing that she should be as God, if she did tast it: by touching, tasting, and pleasing all her senses with it. The sons of God saw the daughters of men that they were faire, and tooke them to them for wiues: which was the cause of the deluge. Ahab saw the vineyard of Naboth lie so conueniently to his demeanes, as he must needes compasse it by murther.

1. The senses are the neare seruants of the soule:Reasons. 1. if Satan can make them vntrustie, he knowes he can by them easily robbe the p. 292soule, yea and slay it. For senses worke affections, and affections blind iudgement. Dauid sees Bathsheba, presently affects her, his violent affection blinds his iudgement, he must hauehave her companie though it cost Vriahs life. I saw (said Achan) among the spoile a goodly Babylonish garment, and two hundred shekels of siluer, and a wedge of gold of fiftie shekels; and I coueted them, and tooke them, Iosh. 7.21. How was Adam otherwise deceiued by Eue, but first in his affection, and then in his iudgement?

2. As Satan layes his baits in all the senses to steale the heart, so especially in the eies,2 dealing as the chapman that would vent his wares, he layes it forth on the stall that men may see it, and oftentimes the very fight of it, without further offer drawes on the buyer to a bargaine. He knowes he looseth not all, if he gaine but an vnlawfull looke: because there is sinne begunne, though not perfected.

33. The sense is to the soule as a doore to the house: A man that would come in, or send any thing into an house, must goe in and send it in by the doore. Euen so, although the deuill by his spirituall nature, can and doth apply himselfe to our spirits without our senses, yet other tempters cannot reach the soule so immediately. Eue could not worke Adams heart directly, but by the outward senses of hearing, and seeing especially sent in the temptation. Poisons cannot reach the heart, vnlesse by the senses they be drawne in. So wicked mates cannot conuey their corruption one into an other, but by the outward senses; hearing their wicked and incentiue speaches, and seeing their gracelesse and infecting actions. But besides this, so full of malice is our spirituall aduersarie, that he would not onelyonly immediately take vp our hearts, but fill vp all our senses, and by them continually sendeth in burning lusts, and by the same doore couetous desires, and by the same ambitious & aspiring thoughts, and by the same reuengefull intentions, and such like, till the house be full of wickednes.

4. Satan knowes that God hath appointed the senses for the good and comfort both of body and soule,4 especially the sight and hearing to be the senses of discipline, to furnish the minde with knowledge of God, with faith which is by hearing, with hope of his gracious promises, with heauenly meditations, and contemplation of his great workes which our eyes behold. Now Sathan would crosse all this gracious constitution of God, and make the lights of the body, be meanes to blinde the minde; he would fill p. 293vp the senses, and take them vp with such obiects, as shall not only corrupt the heart, but keepe out those meanes of grace, which the Lord would by them conuey into the heart: so that the soule should be further poysoned by the same meanes, which the Lord hath prepared as an antidote, by which naturall poyson and corruption should be expelled.

This doctrine enioyneth a diligent custodie of the senses.Vse. 1. A good housholder suspecting theeues and robbers, will be sure to keep his doores and windowes fast. And we knowing that our senses are the doores and windowes of our soules, must looke to these doores, locke them, barre them, bolt them fast, that the deuill enter not this way. True it is, that the inside must first bee made cleane: for out of the heart proceeds an euill eye, Mark. 7.22. But whosoeuer is resolued to keep his heart in any rightnes, must thinke it his next care to shut out, and keep out whatsoeuer might be let in, to decline it and turne it from God againe. What made the holy Prophet, Psal. 119.37. pray so earnestly, that God would turne his eyes from beholding vanity, but that he knew, that euen a good heart (such as his was) could neuer hold out, vnles the outward senses, especially the eyes, which by a Synechdoche are there put for the rest, (both because they are special factors of the soule, and because of the multitude of their obiects, and in regard of the quickenesse of sight aboue all the rest of the senses laid together) were well safe-guarded? Can the heart or market-place of a towne or citie be safe frō the siege of the enemie, if the gates be cast open, or the walls demolished, or the ramparts bared of their fence and munition? Why did Iob make such couenants with his eyes, but that he knew that without such a fence eueryevery obiect would be as a snare to entrappe his soule? Iob. 31.1. Nay, let an heart neuer so seasoned with grace, suffer the senses to leake, the soule is in danger of shipwracke. Was there euer heart of ordinary man or woman more innocent, or more filled with grace, then Eues in her innocencie? And yet when as Sathan set vponupon her senses, hee sent in by them such poyson, as wrought death vntounto all her posterity.

Rules for the ordering of our senses aright.

1. Beware of the life of sense, which is a bruitish life. 2. Pet. 2.12. the Apostle speaketh of men lead by sensualitie, euen as the bruit beasts, who follow sense and appetite without all restraint. Thus did the Gentiles, who were therefore giuen vp to a reprobate p. 294sense, Rom. 1.24. And the danger of this estate Salomon noteth, Eccles. 11.9. when he bids the young man walke in the sight of his owne eies, and after the lusts of his heart; but withall, Remember that for all this he must come to iudgement. Let such thinke hereon, that thinke it is free to giuegive vp their senses to feed themselues vponupon eueryevery obiect themselues please.

2. Consider that God made the senses to minister to a right ordered heart, and not the heart to follow the senses: and therefore the heart must be watched, that it walke not after the eie, which is to inuert Gods order. And what a deluge of sinne ouerfloweth the soule, when the vnderstanding is buried in the senses, and the heart drowned in sinfull appetites? Dauid giues his eye leaue to wander, and looke lustfully after Bathsheba: and what waues of miserie one ouertaking another did he bring into his soule? And what maruel then if naturall men neglecting their dutie, in taking off their eyes from vnchast obiects, neuer rest till they come to hauehave eies full of adulterie, 2. Pet. 2.14. not ceasing to sinne, according to our Sauiours speach, Matth. 6.23. If the eie be euill, all the bodie is darke, yea and the soule too.

3. Keepe the parts of Christian armour vponupon thy senses, that thou lie not open there. A valiant captaine knowing that the enemy is easier kept out, then beaten out of a citie, hath great care to plant his garrison about the gates and walls; there he sets his most faithfull watch and ward, there he plants his cheife munition and ordnance. Had Dauid kept his armour on his eie, he had not been so foyled by Bathsheba: If on his eare, he had not been so iniurious to Mephibosheth, by meanes of slandring Ziba, 2. Sam. 16.3, 4. Salomon wisheth vsus, Not to looke vponupon the colour of the wine in the cuppe, that is, with too much pleasure to stirre vp desire. Hee would hauehave vsus keep our fence vponupon our eares, not to giuegive eare to a flatterer or whisperer, but brow-beat him, and driue him away with an angry countenance. The Apostle Paul would hauehave our eares shut against euill and corrupt words, which corrupt good manners. Daniel desires not to tast of the Kings dainties, nor will pollute himselfe with them, chap. 1. v. 8. And so we must fence our whole man, as we may not touch any vncleane thing, and yeeld nothing to the course of waters.

4. Feed thy senses with warrantable obiects: 1. God: 2. His word: 3. The creatures: 4. Thy brethren: 5. Thy selfe.

First, our eies are made to see God himselfe, here below as we p. 295can in his backe-parts, hereafter as we would, face to face. And therefore a base thing it were to fixe them vponupon the vain pleasures and profits of this life: This is fitter for bruit beasts, that hauehave no higher obiect. Againe, what fairer or fitter obiect can we choose for our senses, then himselfe that made them with all their faculties, and giues vsus so much comfort by them? Pro. 20.12. The hearing eare and seeing eie, God made them both: and both of them as all things else …e made for himselfe. Further, where can we better place our senses, then vponupon him from whom all our help commeth? how ought our eies to be continually lifted vp in holy and feruent prayers and praises, considering both our continuall necessities and supplyes? So Dauid, I lift vp mine eies vntounto the hills from whence my saluation commeth, Psal. 121.1. and, As the eie of the handmaid is lifted vp to the hand of her Mistresse, so are our eies vntounto thee, Psalm. 123.1. Lastly, how can we place our senses better, then vponupon him who is the most pleasant and durable obiect? To see God in Christ reconciled, to heare and know him become our father, is so rauishing a sight as the Saints hauehave runne through fire and water to apprehend it. And for the continuance, it will feed the senses euerlastingly; yea when the senses themselues decay and waxe dull, this obiect shall feed them, and be neuer the lesse sweet. And therefore as Salomon aduiseth, Eccles. 12.1. while thou hast thy senses, fixe them vponupon this obiect; Remember thy Creator in the dayes of thy youth, before they be darke that looke out at the windowes, &c. If a man set his senses and feed them vponupon any outward obiect, wealth, honour, pleasure, buildings, and the like: we may iustly say to him, as our Sauiour to his disciples, when they gazed vponupon the beautifull workemanship of the Temple; Are these the things your eies gaze vponupon? verily, the time comes, when one stone shall not be left vponupon another vndemolished. The like may be said of all earthly obiects whatsoeuer. OnelyOnly this obiect shall grow more and more glorious and desireable.

Secondly, God made our senses to be exercised in his holy word, which leades vsus to himselfe: Heb. 5.14. the Apostle requires, that Christians should hauehave foreign, senses exercised in the word: Pro. 2.2. let thine eare heare wisedome. 1. Hence comes faith, which is by hearing. 2. Hence we draw the comforts of the Scriptures, which are the consolations of God in our trouble. 3. Hence are we admonished, directed, and wholesomly corrected. Pro. 15.31. The eare that heareth the rebuke of life, shall p. 296dwell among wise men. 4. The danger of neglect is great: 1. he that turnes his eare from hearing the law, his prayer is abhominable: 2. vncircumcised eares resist the holy Ghost, Act. 7.51. 3. itching eares that turne from the truth, doe (by Gods iust iudgement) turne vntounto fables, 2. Tim. 4.3. 5. It is a signe of a man that hath giuen his heart vntounto God: for he that giues his heart, will giuegive his senses too, knowing that God requires both. Pro. 23.26. My sonne, giuegive me thy heart, and let thine eyes, that is, thy senses, delight in my wayes. And our Sauiour saith, Hee that hath an eare to heare, let him heare. Seeing therefore that this is so notable a meanes of guiding our senses, let vsus more carefully giuegive vp, and take vp our eyes and eares with the sight and sound of Gods word vponupon all occasions, in the hearing and reading of the Scripture. I would aske the most carnall man that is, whether this in sound iudgment be not a better obiect for our senses then bowles, or tables, and fitter for all times, especially for the Sabbath.

Thirdly, God made our senses to profit our selues by his creatures, that by them we might glorifie him their Creator, and not by them corrupt or insnare our selues. Isa. 40.26. Lift vp your eyes aloft, and behold who created all these things. This vse Dauid maketh, Psal. 8. when I see the heauens, the earth, and the workes of thy hands, then said I, Lord what is man that thou art so mindfull of him? and concludes the Psalme thus, How excellent is thy name through all the world? And why? 1. The inuisible things of God, his power, and diuinity, and eternity, were made visible to the very Gentiles by things created, Rom. 1.20. And shall we either not looke on them, or so looke vponupon them as they to make vsus inexcusable? shall wee onelyonly enioy the naturall vse and no spirituall or diuine vse from them? 2. Consider that God for this purpose, hath made the countenance of man, not as the beasts groueling on the earth, but erected vntounto heauen: and he hath made the eye of man not as the beasts, but (as Anatomists obserue) hath giuen it one muscle which they want, whereby he can turne his eye directly vpwards with admirable quicknes; that it should not so fix it selfe vponupon any thing below as the couetous eye doth, but by occasion of things below turne it selfe vpward to their Creator. Yea, he hath compassed our eyes with browes, and lids, and fences from dust and earth, that though we looke sometimes on the earth, yet the least dust or earth should not get into them. 3. Let vsus labour to vse our senses in beholding Gods workes, as they in Ioh. 2.23. p. 297that saw the workes of Christ; of whom it is said, Many beleeued in the name of Christ, seeing the workes that he did. So let the works which we see God hath done, be at least inducements to beleeue him so much the more.

Fourthly, God made our senses in respect of our brethren, both to benefit them, and our selues by them. 1. Our eyes to behold their miserie, to pitie them, to releeue them. Turne not thine eyes from thine owne flesh. Herein the vnmercifull Priest and L'euit were condemned by the pitifull Samaritan. Our eares to heare the crie of the poore: Prou. 21.13. he that turnes his eare from the crie of the poore, himselfe shall crie and not be heard. Numbers neuer make this vse of their eares: but God hath a deafe eare for them. 2. Our eyes to see the good example of our brethren, to imitate them, to glorifie God for them. Our eares to heare their godly counsells, admonitions, reproofes, and so be bettered by them. 3. Our eyes to see and consider their danger, to pull them out of their infirmities, the fire, and to cast out the mote of their eyes. Our eares to heare what is fit to bee spoken of them, to defend their good names if they be traduced. For God hath giuen vsus two eares, not rashly to receiue eueryevery information, but to reserue one for the partie, least he be condemned vnheard, vnconuinced.

Fiftly, and lastly, God made our senses in respect of our selues, not onelyonly to be faithfull keepers of the body, but diligent factors and agents for our owne soules: as 1. That our eyes should euer bee looking homewards, and to the end of our way, as quicke and expedite trauellers, and not fix themselues vponupon eueryevery thing we see here below. This is done by heauenly conuersation. 2. Our eares should be bored to the perpetuall seruice and obedience of our God, as our Lord himselfe was; Psal. 40.7. Thou hast bored mine eare: alluding to that ceremony in the law, Exod. 21.6. If a seruant would not part from his Master, his eare must be bored and nailed to the post of the house, and thus he became a perpetuall seruant, he was nailed and fixed to that house and seruice; So wee must yeelde an obedient eare, as Salomon calls it, vntounto the counsells, will, and commaundement of our Lord and Master Iesus Christ.

3. Our eyes were made to be conduits of teares, for our owne sinne and miserie, and for the sinne and wretchednes of other men. Psal. 119.136. Dauids eyes gushed out with riuers of teares, because p. 298men keepe not the word: how wept he then for his owne sinnes, that wept so for others? Good Lot his righteous soule was vexed in hearing and seeing the vncleane conuersation of the Sodomites. Thus should our senses be so farre from conceiuing pleasure in sinnefull obiects, as these must be the continuall greefe of our soules. And can we indeed looke vponupon our selues, and not see something which is a brand of our sin? or can we behold any creature, and not see some expresse prints and markes of our sinne, and vanity vponupon it? Surely this one meditation would be effectuall to keep vsus from casting our eyes vponupon vnlawfull obiects, and so from making our selues a prey to the deuill.

Vse. 2.This serues to reprooue such as faile in this watch of the senses: for who doth not? yet some farre more dangerously. Such as hauehave in their houses Popish pictures and images, which are alluring harlots, corrupters of the heart, which is an opening of the doore to the deuill; a signe of a man willing to be seduced. Experience shewes, that when a man is in louelove with such images, he easily falls out with Gods image in himselfe and Gods children. 2. Such as delight in lasciuious pictures, and filthy portraytures of naked men or women, in whole or such parts as may stirre the corruption of the heart, which should be beaten downe by all meanes. We need bring no oile to this flame. Yet the deuill hath gotten such pictures in request in this wanton age, wherein eueryevery thing is almost proportionall. 3. Such are farre from this watch of their senses, as so attire and disguise themselues, or lay open their nakednes to insnare the senses of others. Let them not say, they thinke no hurt in it, vnlesse they can be sure that no other thinke hurt by it. 4. Such as like the images hauehave eares and heare not, eyes and see not; care not to heare the word or read it, neuer tast Gods goodnes in it, neither doth the breath of heauenly life euer passe through their noses. 5. Such as frequent wicked company, and delight in the vngracious actions and speaches that they heare and see, or can digest them without reproofe or dislike manifested. The deuill hath a through-fare among such companies, who are conspired against God and goodnes. Adde vntounto these such as read, or hauehave in their houses lasciuious and wanton bookes, teachers of lewdnesse. Adde also stage-players and their beholders, that cast open all gates and walls to the deuill. 6. The couetous eye, whereof Salomon saith, Eccles. 4.4. his eye is not satisfied with riches, neither doth he say, For whome doe I p. 299thus labour?

In that Satan would draw Christ to the louelove of the world, and thereby makes no doubt but to insnare and cast him downe, we learne; that,

The louelove of the world easily maketh a man a prey and spoile to the deuill. Satan well knew,Doctr. 2. that if he could get Christ to fall downe to the world, he would easily fall downe to him. Where by the world, I vnderstād not the goodly workmanship of God in the frame of the heauens and earth, which we must louelove and admire: but all the riches, honours, pleasures, profits, and allurements of it, without God, or before God: as when men are willing seruants and slaues to worldly desires and corruptions. 1. Tim. 6.10. The desire of money, is the root of all euill, a fruitfull mother of much mischeife. There is no sinne so impious, so vnnaturall and barbarous, that a man in louelove with the profits of the world will sticke at. And more plainely, ver. 9. They that will bee rich, fall into manifold temptations and snares, and into many foolish and noysome lusts, which drowne men in perdition and destruction: which in sense is all one with this, That such a one makes himselfe a willing spoile and prey to the deuill. Hence they are called deceitfull riches, because they easily lead vsus out of ths right way. Matth. 13.22. and Iob, 18.8. The wicked walkes vponupon snares, and the grin shall take his heele.

1. The louelove of the world banisheth the louelove of God out of the soule. He that is a louer of the world, is an hater of God. Iam. 4.4.Reasons. 1. Know ye not, that the amity of the world, is enmity to God? Whosoeuer therefore will be a friend of the world, maketh himselfe an enemy to God: now what sinne will an enemy of God sticke at? And the Apostle Iohn plainely diuorceth these two which can neuer agree in one, 1. Ioh. 2.15. If any man louelove the world, the louelove of the Father is not in him. And if the louelove of God sway not the heart, Satan will easily incline it to any sinne.

2. Where there is the louelove of the world, that heart hath already renounced God in heauen, and giuen it selfe to be possessed,2 ruled, and commanded by the god of the world. For looke what a man cheifely loues, he not so much possesseth it as is possessed by it. Whence the Apostle is not afraid to call couetousnesse idolatry, Eph. 5.5. and, Coloss. 3.5. not onelyonly because the cheife louelove, but the cheife trust, hope, and confidence goeth with them. They say to the wedge of gold, thou art my hope. And further, as the heathen p. 300idolaters worshipped and serued gods of gold and siluer, so these serue and obey their golden and siluer god, wherein they take vp their cheife desires and contentment. Now hauing denied the God of heauen, and thrust himselfe out of his protection, a man becomes to be in the power of the deuill, and ruled at his will.

33. The louelove of the world spoiles vsus of our armour and strength, by which we should be fenced from Satans subtilties. For, 1. Whereas our cheife fence is in Gods word, it first intercepteth the word, and estrangeth the heart from it: as, Ezech. 33.31. They sit before thee, and heare thy words, but their hearts goe after their couetousnesse: secondly, it choaketh the word, that it becomes as seede cast among thornes, which choake it presently: thirdly, it scornes the word, as may appeare, Luk. 16.14. These things heard the Pharisies which were couetous, and mocked. Now is not such an one easily snared by the deuill, who is thus disaffected to Gods word? Is not he easily bound, that wants, yea scornes his weapons? 2. The louelove of the world, whether the pleasures, profits, or glory of it, as a theefe steales and robs our graces which are another cheife part of our strength. Good Hezekiah a little tickled with vaine-glory, made himselfe and his land a prey and spoile to the enemy. Wise Salomon loued too much the vnlawfull pleasures of the world, and how did it rob him of his wisedome? The Disciples while yet Christ was with them, were stirred with louelove and debate for superiority and greatnesse, which did much hinder them, and tooke vp their thoughts when they might hauehave attended to better things. How many for louelove of the world and preferment fall from their first louelove, abate their zeale, become cold and indifferent, as the times are.

44. The louelove of the world where it is rooted, deliuers a man so farre into the hands of Sathan, as he easily falls from all shew of goodnes, and dangerously reuolts from all the goodnes that seemed to be in him. The young man that came to Christ with many good shewes and desires, hearing of selling all, and giuing to the poore, goeth away heauily, and we heare no more of him. Demas once a companion of Paul, but easily forsooke the truth, when he embraced the present world. Iudas an example almost without example, a disciple at Christs elbow, endued with excellent gifts Apostolicall, of doctrine, of miracles, &c. hauing his heart glewed to the world, for a trifle fell from his place, from all the affection he had sembled to his Master, from the societie of his fellow disciples, p. 301and stood with them that betrayed him.

5. Experience shewes, how when Satan hath thrust the louelove of the world into a mans heart, he hath power enough;5 1. To binde that mans hands from the workes of pietie and merciemercy. He is a bad tenant; the more land he holds, the lesse homage he doth vntounto God. And as for works of mercy, he will not part with his crummes, like the rich man in the Gospell. And as he liues altogether vnprofitable to others, so to himselfe; he hath no care of his saluation: Thou foole, this night shall they take away thy soule. 2. As he hath no power to doe any good for God or man, so he will suffer nothing. A man louing the world flies affliction for Christ: Matth. 13.21. when the sunne riseth, he withers: when persecution comes, he is offended, and falls away to the hinderance of many. They that minde earthly things, are enemies to the crosse of Christ, Phil. 3.19.

Oh therefore louelove not the world, nor the things in the world, Vse. 1.1. Ioh. 2.15. A necessary exhortation to vsus, to whom it is as naturall to louelove the world, as for water to runne downe a hill. And who can hardly affect it, without beeing infected with it? Hereunto lay hold on these motiues. 1. Consider how hard it is to louelove God, & the world too: euen as hard, as to looke with the same eie (saith Augustine) vp to heauen, and down to the earth at the same time. The more louelove a woman bestowes vponupon a stranger, the lesse she loues her husband: whence S. Iames is bold to call worldlings, adulterers and adulteresses, c. 4.4. whom the Lord will not endure to dally, and sport, and go a whoring after the world; Ye cannot serue God and Mammon.

2. Consider that a course lead in lusts,Eph. 2.3.Eph 2:3 is fitter for the Gentiles then those that professe the teaching of grace; Tit. 2.11. for the grace which hath appeared, teacheth vsus to denie worldly lusts. Our relation to Christ, of whom we are called Christians, must draw our affections out of the world: for, 1. He hath chosen vsus out of the world, so that now he professeth of vsus, They are not of the world, Ioh. 15.19. 2. He gaue himselfe to deliuer vsus out of this present euill world, Galat. 1.4. 3. No man hath benefit by Christs death, but he that with the Apostle, is crucified to the world, and the world to him, Gal. 6.14. 4. The world as it hath no part of his death, (for he dies not for the world) so no part in his intercession▪ Ioh. 17. I pray not for the world. 5. In the entrance of our profession, we hauehave not onelyonly renounced the world, but proclaimed and vowed warre against p. 302it: and therefore shall prooue no better then runagate souldiers, yea Apostates, if we fight not against it. The louelove of the world is a leauing of Christs colours.

3. Consider what cause there is in the world to louelove it: 1. In respect of God; it is contrary to his nature; he is holy, pure, righteous; the world lieth in vnrighteousnesse. It is contrarie to all his commandements: He commands holines and sanctification: it incites to all vncleannes in soule and body: he commands truth, sobrietie, &c. it teacheth to lie, sweare, curse, slander, and circumuent. He commaunds all fruits of the spirit: it inioynes all the workes of the flesh. He commaunds to giuegive our goods to the needy: it wills vsus to get our neighbours. 2. In respect of it selfe: it is changeable, variable, inconstant: and wilt thou affect that which thou canst not hold or enioy? 3. In respect of thy selfe: is it not madnesse, excessiuely to louelove that which doth thee so much harm, pricks as thornes, and peirceth with so many sorrowes, crosses, losses, persecutions? which if thou beest good will fight against thee, and pursue thee with mortall hatred, and only slayeth those which resist it not.

4. Consider we what strangers and pilgrimes we are in the world, and so be mooued to lay bridles vponupon our affections: which is the Apostles argument, 1. Pet. 2.11. Dearely beloued, a… pilgrims and strangers abstaine from earthly lusts. Let vsus estrange our affections from this world, and deale as wise trauellers, that make the greatest Cities but through-fares to their owne home.

Vse. 2.Let this doctrine moderate our affections in seeking and hauing, yea and not hauing the things of this life. This is the common error, that men looke altogether vponupon the beautie, glorie, and faire side of the world, and wealth of it; but neuer looke vponupon the inconueniences of them, and how strong they are to pull vsus away from God, or how apt to make vsus a spoyle to Sathan: which one consideration would somewhat abate our heat and affection towards them. How ambitiously doe many affect promotion and great places, not considering in what flipperie places their feete are set? How eagerly doe they desire wealt…, as though it had no power to drawe the heart from God, and the wealth of heauen? How vnsatiably do they pursue pleasure, not considering how the deuill insnares them, and makes them louers of pleasure, more then louers of God.

Surely were men acquainted with their owne hearts, they p. 303would not suffer them so to roaue in these desires. Oh, saith one, if I were a rich man, how liberall would I be to the poore? But alas, he knowes not what spirit he is of: the deuill would make no doubt to change his minde, if his state were changed, and make of this liberall man either a prodigall, or an vsurer, or an oppressor, and doe much more mischeife then he can in his low estate. Oh, saith another, were I in high place, I would right wrongs, and set things in order. But so said Absalom, and yet who did more wrong then he, deflowring his fathers concubines, and deposing (if he could) his father himselfe. And such right would many doe, if they were in higher place. All which is an argument how open we lie to Satan in such estates.

To conclude this point, obserue these few rules: 1. Put on the Lord Iesus Christ, and care not to fulfill the flesh.Rom. 13.14.Rom 13:14 2. Vse the world as not vsing it, 1. Cor. 7.31. 3. Count all things dung for Christ, as Paul did, Phil. 3.8. whose blood is set against and aboue all corrupt things. 4. Pray that thy heart may be set vponupon Gods statutes, and not enclined to couetousnesse, Psal. 119.36. First seeke the kingdome of God and his righteousnesse, &c. 5. Whether thou hast the world or no, shew not thy selfe a louer of it, by encreasing thy wealth, or bettering thy estate, by swearing, lying, deceiuing: reioyce in no part of it, which God reacheth not to thee by good meanes: desire none but that on which thou mayest craue a blessing, and for which thou maiest returne praise: hold none but with moderate affection and mind to forgoe, when God calls for the whole or any part to good vses: vse none but with sobrietie as not vsing it, and that euer to Gods glory, and the good of men.