Sermons Preached on Several Occasions Volume 2, Sermon 13
The Thirteenth Sermon.
MATTH. IV 17.
It is written, Thou shalt not tempt the Lord thy God.
IT now remains that I should consider the Portion of Scripture which our Saviour alledgeth, and opposeth against Satan's temptation: It is written, Thou shalt not tempt the Lord thy God. These words are written in the 6th Chapter of Deut. v. 16. where something is added by way of explication of them: Ye shall not tempt the Lord your God, as ye tempted him in Massah. How they tempted him in Massah, we read, Exod. 17.1, 2, 7. There 'tis recorded, That the People being distressed for want of water, did chide with Moses, and tempted the Lord, saying, Is the Lord among us, or not? They doubted of God's Presence with them, and of his Gracious Providence over them, and would not believe it, unless he should give demonstration thereof by a miraculous supply of their want in their present necessity. Now though this be one way of tempting God, when people will not believe him, and depend on his Providence, unless he shall be pleased to relieve them in their distresses by such extraordinary ways of Providence as they shall prescribe; yet the Sin forbidden under the Phrase of not tempting God, is of much larger extent. To tempt, among other significations of the word, is to prove, or make trial of; and this, with relation to God, is sinfully and wickedly done, when we make needless or presumptuous trial and experiment of his Presence, Providence, Truth, Power, Mercy, or Justice; which may be done many ways.
As, 1st. When a man shall run upon apparent dangers, without a Call, unwarrantably relying on God's Providence for his preservation. Thus the Devil would have had our Saviour tempt God; for to have cast himself down from a Pinnacle of the Temple, depending on God's care of him to keep him from taking hurt thereby, had been no other than a tempting God in an horrible manner, he having no call to such an adventure, and there being no promise of God to preserve him in that case.
Many instances of tempting God this way there may be given. As for example: When a man depending on God's Providence for his preservation, shall causelesly force the Horse he rides on to leap over or pass through dangerous places, to the needless hazarding the life of Man and Beast, though he may as well decline the danger, as run upon it. So when a man to no other end than to make discovery of the undauntedness and daringness of his Spirit, shall walk upon dangerous Battlements, or stand upon the top of a Steeple. Hitherto may be referred the rash and unwarrantable adventure of them that dance upon Ropes; for which unjustifiable tempting God, some may have paid dearly by breaking their Limbs or their Necks; and 'tis an effect of the wonderful patience of God, that such fearful Accidents do not oftner befal men addicting themselves to that dangerous Ostentation of their Agility. And little beter is their practice of swallowing Poysons: For though they fortify their Bodies against the malignity of them by Sovereign Antidotes; yet their Antidotes may fail them sometimes. And besides, tho for the present they may seem to have taken no hurt by the Poyson which they swallowed, yet it may leave those malignant impressions upon their Bodies, that may shorten their days. I shall add but one instance more, and it shall be of those who hazard their lives by fighting Duels, wherein there is a bold tempting God, by making trial whether or no he will preserve them, and bring them off with safety.
But here, perhaps, it will be said, a man may have a call to fight a Duel; and if so, he cannot be said to hazard his life unwarrantably. He may be challenged, and then it will stand him upon in point of Honour to answer the Challenge. If he should draw back and decline it, he should be branded for a Coward; and a perpetual blot, a black mark of ignominy and disgrace would for ever nest upon himself and his Family. Wherefore, being in these circumstances, he thinks he lies under an absolute necessity of hazarding his life, unless he will forfeit what is most dear to him, his Reputation and Honour. To this I answer,
1. That the nature of Honour is misunderstood, and very much mistaken by such as thus plead for, and defend their rash Adventures. 'Tis a Christian's Honour to conform himself to the Doctrine of Christ, and to walk sutably to the Principles of that Holy Religion which he makes profession of, and not to allow himself to make use of those Expedients for preserving his Reputation, and vindicating his Honour, which God allows him not to make use of. 'Tis a Christian's Honour to put up wrongs, and to bear injuries patiently, to render good for evil; to bless them that curse him, and to pray for them that despitefully use him and persecute him. 'Tis a Christian's Honour to imitate Christ, whose incomparable Meekness, Patience and Long-sufferance was such, as no Injuries or Affronts that were offered him could prevail with him to make any other returns to his most bitter and implacable Enemies, than those of Love and Kindness, of seasonable Rebukes, wholesom Counsels, and holy Admonitions; who gave his Back to the Smiters, and his Cheek to them that plucked off the Hair, Isai. 50.6. who when he was reviled, reviled not again; when he suffered, he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2.23.
2. As for the Brand of Cowardice, that is so much dreaded in case a Challenge should not be answered, What a vain Scare-crow is that! Who are they that will set that Brand upon a man that refuseth to venture his Life upon such an account, but such as are most incompetent Judges either of Cowardice or Valour, of Honour or Dishonour? As for all wise and sober persons, they will judg it much more honourable to have refused the Challenge, than to have accepted it. 'Tis no Cowardice in any man to refuse to hazard his Life, and his Soul also, upon the vapouring Challenge of every vicious Ruffian, or lewd Gallant; and as little Courage is there in being forward to cast away his Life, and venture his Soul upon such terms. 'Tis true Valour and Fortitude to be able and willing to venture a man's Life upon a just Call thereunto, in defence of his Prince, his Country, and Religion.
3. He that either casts away his own Life, or takes away the Life of his Brother, contracts the horrid guilt of Murder, which nothing but the Blood of Christ can make Expiation for; and besides, he leaves so deep a stain of real Ignominy upon his own Person and Family, as all the Water in the Ocean can never wash off. What madness then were it for any man deliberately to chuse rather to involve himself in such guilt, and bring such a foul blot upon himself and his Family, than to be called Coward by those who never understood what true Valour means!
4. It is also further to be considered, That no man hath the disposal of his own Life, so as he may part with it, and cast it away as he pleaseth. As we have received Life from God, so we must keep it till he calls for it again; and then to part with it chearfully, is our duty; but to throw it away before he calls for it, would be our great sin.
5: Life is the chief of all Temporal Blessings, and ought to be so accounted by us; but either to yield up or hazard our life upon every trifling occasion, (and a Thrasonical Challenge is no better) were an unworthy disesteem, and an ingrateful undervaluing of so great a Blessing.
And so much concerning that first way of tempting God, when a man shall run upon apparent dangers without a call.
2ly. A man tempts God when he neglects to make use of those lawful means for his preservation, which the Providence of God offers. Thus if a man's House were fired on the Lord's Day, and he should sit still and forbear to use any endeavours for quenching the fire, relying on God's Providence to put a stop to it. This was the case of the Jews; who when their City was fired by the enemy on the Sabbath-Day, made use of no means for quenching the fire, and securing their Houses, for fear of violating the Sabbath; but committed the preservation of the City to the Providence of God. This sin indeed proceeded from an erroneous Opinion, That it was unlawful for them on the Sabbath-Day to use any means to preserve the City: but though the miserable Sufferers were so much the more to be pitied; yet was it a tempting God by relying on his Power and Providence in the neglect of means, which in that case of necessity he allowed them to make use of even on the Sabbath-Day. For as our Saviour saith in another case of like nature: The Sabbath was made for man, and not man for the Sabbath, Mark 2.27. So if in time of Sickness a man should refuse to make use of Physick, and the helps of Art, relying on God's Providence for his recovery, in the neglect of means by him provided and prescribed, and upon the use whereof he ordinarily gives a Blessing: Or if men should, as 'tis said the common sort among the Turks do, and too many among ignorant and perverse Christians; They are resolved not to be tampering with Art, let God work his will concerning them; (that is the word) If it be his pleasure that they shall live, then live they shall; but if not, they must dye. But this is no less a tempting God, than as if a man should refuse Food as well as Physick, and say, If it please God that I shall live, then I shall live whether I eat or fast; and if it be his pleasure that I dye, then dye I must however. But such obstinate people do not consider, That God expects we should serve his Providence in the use of means for obtaining the good things which we desire; and that no man can, without tempting God, rely on his Providence while he neglects means. 'Tis true, God can without means relieve you, how great soever your distresses are; but do you expect that God should wave the ordinary Course of his Providence, and work a Miracle to preserve you? If you do, you tempt him, and for that your sin he may justly leave you to perish in your affliction. The like tempting God it is, if when the Pestilence most fiercely rageth in a place, a man should refuse to make use of any Antidote for his preservation, or to withdraw from those Parts where the heat and malignity of the Infection is greatest, though there be no necessity of his continuance there, nor any thing which he may look upon as a sufficient call for his longer abode where the danger is so great. In this case also a man should tempt God in depending on his Providence for his preservation, though he wilfully refuse to make use of the means thereof. These instances may suffice concerning that second way of tempting God.
3ly. Another way of tempting God, is when we take upon us either to limit him, or to prescribe to him what he should do for us, when, how, and by what means he should satisfy our desires, or relieve us in our straits. Thus did the Israelites, Psal. 78.41. They turned back, and tempted God, and limited the holy One of Israel. This may be done several ways.
As, 1. When we set bounds to the Power of God, and shut it up within the compass of those limits which we have assigned unto it: When we say in our hearts, This God can do, and that he cannot do. This did that unbelieving and obstinate people, Psal. 87.19, 20. They spake against God, and said, Can God furnish a table in the wilderness? Behold, he smote the rock that the waters gushed out, and the streams overflowed; Can he give bread also? Can he provide flesh for his people? And thus in our distresses, we often fix limits and boundaries to his Omnipotency. If God had come into our relief sooner, then our misery might have been prevented; but now 'tis too late; 'tis in vain to hope for succour from him. So again, If our condition had been only thus or thus, we might have expected a good issue of our troubles; but as our present circumstances are, our case is desperate. Thus what David's Enemies said of him in his distress, There is no help for him in God, Psal. 3.2. that we are ready to say of our selves.
And as we thus limit God's Power, so also we limit his Wisdom and his Mercy: His Wisdom, when because our straits and entanglements are so perplex'd and intricate, that we see no way of winding our selves out of them, we look upon our condition as forlorn and desperate; as if the Infinite Wisdom of God could not most easily contrive many ways for our deliverance, though we can see none.
In like manner we are apt to limit the Mercy of God, concluding and shutting it up within those bounds which we in our own narrow thoughts have set it. What more ordinary than when a man is much amazed at the frightful view of his great and manifold provocations, to say with himself, If my Sins were but such and such; if they were not so heinous and numerous; if I had not so long continued in them; if they were not heightned by so many circumstances of aggravation; if I had not obstinately stood out against so many offers of mercy, then I could hope that I might obtain forgiveness; but having sinned as I have done, I fear there is small reason to entertain any hopes that so great a Sinner should ever find mercy with God. Thus we straiten God's mercy, and confine it within those limits which the Word hath not bounded it with. For therein God hath most plainly declared, that no truly penitent Sinner shall be denied mercy; and that there is only one unpardonable Sin, namely, that against the Holy Ghost, which also is therefore unpardonable, because he that hath committed it is so hardened that he never truly repenteth of it. As for all other sins, neither the great number, nor the heinous nature of them, nor the long continuance of the sinner in them, nor any thing else that can be named, shall hinder the Sinner's obtaining the pardon of them, if he be ever humbled for them, really abandon and forsake them, and betake himself to Christ, by a true and lively Faith receiving him and casting himself upon him.
2. As we tempt God when we limit him as to his Power, Wisdom, and Mercy; so do we also when we take upon us to prescribe to him what he should do for us, when, how and by what means he should satisfy our desires, or relieve us in our straits. Thus the Pharisees and Sadduces would have Christ shew them a sign from Heaven, Mat. 16.1. All the Miracles which he wrought amongst them were not sufficient; they must prescribe to him how he should give proof of his Divine Power, and of the truth of his Doctrine; they must have their own asking, a sign from Heaven they must have, or else they would not believe.
And much after the same manner do we prescribe to God, when we would have him gratify us, and do for us, not as to his Wisdom seems best, but as is most agreeable to our corrupt affections and humors. Thus when we have prayed, we would have God answer our Prayers by such a time; and if his answers come not within the time which in our Thoughts we have prescribed and set him for answering us, our Faith, and Hope, and Prayers, are at an end; we can pray no longer; we give our Prayers for lost, and we have no hope or expectation of reaping any benefit from them.
So likewise if God do not help us, relieve us, or do us good by such means and instruments as were in our eye when we prayed: if the expedients fail us which we thought God should have made use of to convey mercy to us, and work our deliverance for us, then we begin to think we have lost our labour, and so can neither pray, nor wait on God any longer, As if God must be tied up to our Methods, Instruments, and Expedients to do us good; and as if no mercy might be expected from him, unless it come in our way, the way that we have contrived in our own minds, and in effect set down and prescribed to him, in which way, or no way, he must answer our Prayers. There are Three things at the bottom of this Distemper.
1. Low and mean thoughts of God, and a taking measure of his Wisdom, Power and Goodness, by our selves.
2. An over-valuing of our own Wisdom, and Contrivance, as if our Way must be the best, and our Expedients the fittest.
3. A great deal of unbelief, and distrust of God's Power, Wisdom, Goodness, and Truth.
And thus I have at length done with the Second Temptation of Satan.
I go on now to his Third and Last temptation, together with the issue of that and all his temptations, in the 8th, 9th, 10th, and 11th Verses. Again, the Devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the Devil leaveth him, and behold, Angels came, and ministred unto him.
In which words we have these general parts:
1. What Satan did to make way for the temptation with which he intended yet further to assault our Saviour.
2. The Temptation it self.
3. Christ's Reply thereunto.
4. The issue of this, and all his temptations. Of these in order.
As for the First particular, what Satan did to make way for his temptation; this is set down in the 8th Verse. Again, the Devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them. Again, that is, after he had been twice overcome.
Whence we may observe, That the Devil doth not presently give over tempting, though he hath been strenuously and vigorously resisted. Though he hath been worsted once and again, yet he gives a third onset. And this may teach us,
1. Not to be discouraged though the resistance we make against Satan doth not immediately beat him off and put him to flight. We must still go on to make resistance, as he goes on to renew his temptations; and then we shall be sure to put him to flight in due time, though for the exercise of our Faith and other Graces, God may suffer him to cast many fiery Darts at us before we be rid of him.
2. We may also hence learn, Not to be secure after we have well quitted our selves in withstanding our spiritual Enemy, and worsted him more than once. Never was he more vigorously resisted, nor more shamefully foiled and overcome, than by our Saviour; and yet he comes on again however with a second and a third assault. If he was so bold and obstinate in pursuing his temptations when he had to do with Christ, though he saw he was still overcome by him, have any of us reason to expect better measure at his hands?
And so much concerning that Observation which I have little more than mentioned, as having had occasion of speaking something to the like purpose before.
Again the Devil taketh him up into an exceeding high mountain. Again, that is, after that he had tried what he could do by two other temptations of a different nature before. Now he comes to make a further experiment upon Christ by a temptation of another kind; by a temptation that much differ'd from both the former.
And hence we may observe, That Satan hath variety of temptations, which he makes use of as occasion serves, to the end that if one temptation take not effect, another may. He knows men are of various tempers and dispositions; and therefore though they close not with one sort of temptations, yet he hopes they may close with another. He is not ignorant, that they who resist some kinds of temptations stoutly and couragiously, are easily worsted and foiled by temptations of another kind. Wherefore it concerns us to be ever armed against all sorts of temptations; though we must more especially provide that we be well fortified there where our danger is greatest, and where we have been oftenest overcome.
Now as in reference to Bodily Diseases and Infirmities, there are some Catholick or Universal Antidotes and Preservatives that fence and strengthen Nature against the incursion, if not of all, yet of many Distempers; so it is in spiritual things: Though there be some proper and peculiar Antidotes and Preservatives against the Venom of particular temptations; yet there are also some Catholick Antidotes that have a most Soveraign Virtue to fence and fortify us against all sorts of temptations. Now in regard that we know not in what kind we may be assaulted, and so perhaps cannot always be furnished before-hand with proper, specifick, and peculiar Antidotes against every sort of temptations that we may meet with; it is therefore advisable, and will be our Wisdom, to endeavour to have always in a readiness some Catholick Antidotes that may stand us in stead, whatever the temptations be that Satan makes use of against us. These Catholick Antidotes are divers. I shall mention Two or Three of them.
1. The Consideration of the great evil of Sin is a Catholick Antidote, and universal Preservative against all sorts of temptations to Sin. He that constantly looks upon Sin as the greatest evil in the World, and hath this persuasion of the evil of it firmly rooted in his mind, will not easily be induced to close with any temptation to sin. When temptations prevail with us, 'tis either because we have not at present clear apprehensions of the sinfulness of what we are tempted to, or because we have not present clear apprehensions of the great evil of Sin. Keep this ever in your eye, and upon your heart, That Sin is the greatest evil; that there is no evil in the World so much to be dreaded and shunned; and then you are safe. With this Soveraign Antidote Joseph withstood the temptation with which his lewd Mistress assaulted him, saying, How shall I do this great wickedness, and sin against God? Gen. 39.9.
2. Another Catholick Antidote against all sorts of temptations to sin, is the consideration of the worth and excellency of peace of Conscience, and the sense of God's Favour; the loss of both which a man hazards, that wittingly and knowingly yields and consents to those sollicitations by which he is tempted to any sin. Surely that man must needs have a low esteem of God's Favour, and peace of Conscience, that shall be ready to forfeit and forgo both the one and the other, so he may gratify his own Lusts. Let this Antidote therefore be still lying by you; and whensoever you are tempted to any kind of sin, presently oppose it against the temptation, and say, How can I be so foolish as to venture the loss of God's Favour, and the peace of my Conscience (which are treasures of greater value than all the most precious and desirable things in the World) only that I may enjoy the Carnal satisfaction, and Muddy content which the empty and waterish pleasures of Sin that on a sudden vanish, and end in bitterness, will afford me? Let me for ever abhor the thought of being guilty of such folly.
3. Another Catholick Antidote or universal preservative against all sorts of temptations to Sin, is, the Consideration of the uncertainty of our Life. The most Youthful and Vigorous, the most Strong and Healthy, the person that amongst us all is most likely to live many Years, hath no security for the continuance of his life for one Day, for one Hour, for one half Quarter of an Hour longer. Let this Antidote also be still in a readiness to be opposed against whatsoever temptation to sin may offer it self. When any Temptation presents it self, reason thus with your self:
My Life is uncertain; the continuance of it depends every moment upon the sole good pleasure of God; and what his pleasure concerning the shortening or lengthening out of my life is, I cannot tell: 'tis a secret which God hath reserved to himself, and which he hath thought fit to keep within his own Breast. If I should now yield unto the Commission of the sin unto which I am tempted, who knows but that he may put an end to my days the very next moment after the Commission thereof? yea, who knows but that I may be cut off in the very act of sinning? Can the Devil, that tempts me to sin, or all the Devils in Hell; yea, or all the Angels in Heaven, secure me against it? Shall I therefore run so desperate an hazard as to sin deliberately and wittingly, when for ought I know, or any Creature in Heaven, Earth, or Hell, can assure me to the contrary, I may be just now upon the very Borders of another World, and the sin which I am solicited to commit, may, if I consent to it, be the last thing that I shall ever do in this World? These Catholick Antidotes, or any one of them, if seasonably and effectually applied and made use of, would be sufficient to blunt the edg and weaken the force of any temptation. But our misery is, That when temptations assault us, they hurry us into sin with such impetuousness and violence, that no resistance is made; we are overcome before we can take up our weapons to fight the Enemy; we are infected, and mortally sick of Sin and Guilt, before we can make use of any Antidote or Defensative against it. We may have Soveraign Antidotes lying by us; but what will they avail us in the hour of Temptation, if we never make use of them? Wherefore in the approach of Temptations, let us absolutely and peremptorily resolve, that we will betake our selves to one or more of these preservatives before we give way to the Temptation; and this, as it is to be hoped, may prove an effectual means of wholly preventing our giving way to it. But then our care must be, not to apply these Antidotes slightly and caresly, but so to manage them as our Souls may have the full benefit of all the virtue and efficacy that is in them. And we must know, that they will never exert and put forth their virtue and efficacy upon the Soul, unless they be warmed and applied by serious Meditation, and earnest Prayer. A few slight and overly thoughts of these Preservatives will do us no good. The efficacy of them wholly depends upon the right manner and method of using and improving them. And this may suffice to have been spoken concerning that Observation.
Now to go on with the Text; The Devil taketh him up into an exceeding high Mountain. That this was done really, and not only in a vision, the words, and the whole carriage of the Narration plainly shew, there being no expression plainly used that may induce us to apprehend it to have been only in way of vision. Then as touching the manner of his being taken up into the Mountain, 'tis most probable that the Devil here again transported his Body from the Pinnacle of the Temple to the top of the Mountain, as he had before transported him from the Wilderness into the Holy City, and there set him on a Pinnacle of the Temple. Both the one and the other seems to have been done by way of local motion, and both by the Devil immediately, according to that power which he hath, and by God's permission exerciseth, of translating or carrying Bodies from place to place.
Concerning this his power over the Bodies of men, of the best of men, I have spoken at large formerly.
And upon that occasion shewed how great a mercy 'tis that God is pleased to set bounds to the great power of the Devils, and that he doth not permit them to use their power as they list; but that he so restrains and limits them in the exercise of their power, that they cannot do one thousandth part of that mischief which their malice would carry them to do, if they were not curbed and held in by the powerful restraints of God's Providence.
I have also before shewed, that the power which the Devil exerciseth over the Bodies of men either by possession or transportation of them, or by inflicting grievous things on them, is no Argument that such persons belong not to God. If the Devil by God's permission had such power of transferring the Body of Christ from one place to another, why may he not exercise the like power over the Bodies of any of God's Children? Let none therefore be discouraged, and conclude themselves to be Cast-aways, or utterly rejected of God upon any such account; but let them acknowledg God's chastening hand in giving the Devil such power over their Bodies, and let them labour to make a wise and holy improvement of that sore chastisement, and to profit by it; and they shall therein find that God turns the malice of the Devil to their spiritual advantage, and furthers their Salvation by that whereby the Devil intended their destruction.
It follows in the Text; The Devil taketh him up into an exceeding high Mountain, and sheweth him all the Kingdoms of the World, and the glory of them. That this could not be shew'd Christ thence by any ordinary way of representation, is evident; because tho we should suppose that Mountain to have been much higher than the highest Mountain in the World, yet a great part of the World could not thence be seen. We must therefore of necessity conceive, that the Devil used his Art in thus representing to our Saviour's eye all the Kingdoms of the World, and the Glory of them. The Devil hath ways of deluding the sense, and of presenting those things to the eye that are not, or that are at so great a distance that they cannot be seen as they are in themselves. And thus might Satan shew our Saviour all the Kingdoms of the World, and the Glory of them. Some such artificial representation must be supposed, unless we would rather conceive, That in presenting to his view a great part of the Kingdoms of the World and the Glory of them, namely, as much as from the top of that Mountain could in an ordinary way be seen, he in effect presented to the eye of Christ all the Kingdoms of the World, and the Glory of them; because by what was seen, the Extent and Glory of the rest might easily be apprehended. I shall not take upon me to determine in which of these two ways all the Kingdoms of the World, and the Glory of them was presented to our Saviour's eye; but which way soever it were, the scope and design of the Devil herein is evident. He thus shews him the Kingdoms of the World, and the Glory of them, that he might thereby get into his Heart by the eye, and kindle in him such a love and admiration of the World, and the glory of it, as might make way for the temptation which he should presently assault him with, and dispose him to a more ready compliance with it. So then there is indeed a double emptation here laid before our Saviour; the one principal, the other less principal, and subordinate thereunto. Satan's principal Temptation, and that which he chiefly designed, was, to prevail with Christ to fall down and worship him. His less principal and subordinate temptation, or the temptation which he made use of as a means or an expedient to make his principal temptation take effect, was, to poison his Heart with the inordinate love and admiration of the World, and of the Glory thereof. If once his Heart were possessed with the love of the World, he made little question but that he had such a proffer to make him, as would allure him to do any thing whereby he might gain it.
Here we may observe, 1. That Satan abuseth our external Senses, to make them inlets of Sin into the Soul. But above all other Senses he chiefly abuseth our most excellent Senses, those of Seeing and Hearing. Through these two Senses what a world of Sin doth the Devil convey into the Soul! Here first he endeavours to convey Sin into our Saviour's Heart by the Eye, representing to his view all the Kingdoms of the World, and the Glory of them. And then presently he endeavours to abuse his Ear, saying to him, If thou wilt fall down and worship me, all these things will I give thee. Thus was Eve seduced, drawn off from her Obedience to God, and persuaded to eat of the forbidden Fruit, by the abuse of both those Senses. First she gives ear to the suggestions of the Devil by the mouth of the Serpent; and then she saw that the tree was good for food; and that it was pleasant to the eyes, and a tree to be desired to make one wise; and thereupon she took of the fruit thereof, and did eat; and gave also unto her husband, and he did eat, Gen. 3.3, 4, 5, 6. This may admonish us to guard our senses carefully, and to keep a strict watch over them, especially our eyes and our ears, that Sin get not in by either of these Windows. How frequently Sin steals into the Soul by these passages, every good Christian's experience witnesseth. If any man think there is no such danger, and consequently no necessity of so much Watchfulness, he must needs be a person that little observes his own Heart, and is little acquainted with his natural Corruption, and his proneness to take hurt by every Temptation. Job was not of the mind, that there is so little danger of Sin's creeping into the Heart by the external Senses: Otherwise he would not have made a Covenant with his Eyes, as he did, Job 31.1. How little do they consider this, and how regardless are they of the safety of their Souls, who care not how they set open the Windows of their external senses to all sorts of Temptations!
2. Whereas Satan presents to our Saviour's eye all the Kingdoms of the World, and the Glory of them, but makes no representation of the Cares and Troubles the Crosses and Disasters, the unhappy Casualties, and sad Accidents, the various Miseries and Calamities, which even they are subject to, who are at the top of all worldly Felicity: We may observe, that the Devil in his Temptations shews us the best side of those earthly things which he would have us in love with, but the dark side he conceals from us; whatsoever may surprize our Affections, whatsoever may entice and allure us we shall see; but no part of what may cool our Love, and allay the heat of our affections; much less of what may fright us, and scare us off.
The proper use hereof is to caution us to use all that wariness and circumspection which they are concerned to use, who have so crafty and politick an Adversary to deal with. It behoves us to be always jealous of his proffers, by whomsoever they are made, or what Instruments soever he imploys to treat with us. It concerns us to beware that we give no credit to his representation of things; ever making full account that we shall find there is not one half of that content and satisfaction in the enjoyment of the things of this World, that Satan makes shew of, besides the many sore evils which lie hid under that amiable and glorious portraiture of them which is in our eye. If this had been seasonably and seriously minded by men whose hearts were set upon the World, there would not have been so many sad complaints of unhappy men, that the charms of the deceitful World bewitch'd them, and by the hopes of earthly Pleasure and Felicity, seduced them into Woe and Misery.
Again; Whereas Satan being about to tempt our Saviour to the most horrid Idolatry, endeavours to dispose and prepare him to close with that horrible Temptation, by instilling into his Heart a love of the World:
We may observe, That the inordinate love of this World in the Heart of Man, is a most dangerous and pernicious Evil, that disposeth a man to the commission of the most heinous Sins. Satan intending to tempt our Saviour to fall down and worship him, would not have made choice of this expedient, but that he knew it to be most fit for his purpose. He had found by manifold experience that the love of the World would draw men on to all manner of Wickedness. He had often found how easily worldly-minded men are taken, when he fisheth with this Bait. Get but the World into their Hearts, and they stick at nothing that may further the obtaining of their Desires. Hence it is that the Apostle saith, The love of Money is the root of all Evil, 1 Tim. 6.10. And St. John affirms, the love of the World, that is, the inordinate and predominant love thereof, to be utterly inconsistent with the love of God. Love not the World, neither the things of the World; if any man love this World, the Love of the Father is not in him, 1 John 2.15. The Uses that I shall make hereof shall be these two.
Ʋse 1. This informs us how great a mercy it is, and ought to be esteemed, to have our Hearts in any measure freed from this pestilent Corruption; to have attained such moderation of our Affections to the World, as that we neither love the World, nor the things of the World inordinately, nor pursue them eagerly and restlesly. O how many Temptations doth this either free us from, or fortify us against, which a man whose Heart is full of the love of this World, is frequently assaulted with, and as frequently overcome as assaulted. And moreover, how many sollicitous Cares and Anxieties, how many Vexations and Distractions doth it ease a man of, which he, whose Heart is possessed with the love of the World, is never without; which uncessantly toss and hurry his mind hither and thither; which perpetually disquiet and torment him, so as he hath no enjoyment of himself, nor of any thing that he hath?
Ʋse 2. This should excite us to labour to subdue and mortify this pernicious and pestilent Evil; to get our hearts taken off from the World, and our love and affection to it every day more abated and lessened. And there are many Considerations that may be of use to abate our esteem of the World, and cure the excess of our love, and the inordinacy of our affections to it. As, namely,
1. The Consideration of the mutability and inconstancy of all earthly things. Our own lamentable experience hath sufficiently taught us the uncertainty of these things, and how suddenly they take them wings and flee away, when we think we have such fast hold of them, as we cannot easily be deprived of them.
2. While we can keep them, they are empty things that have not that in them which they promised. They bring us in no sound content and satisfaction; they cannot in any measure answer the desires, and fill up the large capacity of an immortal Soul; and this consideration also should abate our love and affections to them.
3. They are not only empty and unsatisfying, but disquieting and vexatious things. He that greedily covets them, and eagerly pursues them, shall find that he pierceth himself through with many Sorrows; as the Apostle speaks, 1 Tim. 6.10.
4. The more a man hath of them, the more difficult will his account be; for to whom much hath been given, of him shall much be required, Luke 12.48.
5. The more a man hath of this World, the more he is incumbred and retarded in his way to Heaven, and with the greater difficulty he gets thither. Hence was that severe Speech of our Saviour (for so worldly-minded persons are apt to judg of it) Mat. 19.24. 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 God.
6. The more a man hath of this World, the more grievous will his punishments be in another World, if he shall abuse what God hath so plentifully heaped on him, and lose Heaven at last. The Torments of Hell shall be proportioned to wicked mens Enjoyments here; according to that threatning denounced against Babylon, Revel. 18.7. How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her.
To conclude; Make use of these Considerations to cool and allay your affections to the World; and if you have little, be so much the better contented with that little which God hath allotted you; and if you have much, be so much the more watchful over your self, lest the World ingross all your love, and make you undervalue and neglect the true Riches, without which you will be for ever miserable hereafter, and the more miserable because you have received your good things here, as Abraham said unto the Rich man, Luke 16.25. because you enjoyed so much of the pleasures and happiness of this World; O be afraid, lest hereafter when you think to be admitted into Heaven, God should tell you, You have had your Portion already in this Life, and abused it, and that is all you must expect from him. This were a most dreadful Sentence; take heed that it be not your lot to hear it when you shall appear before him, who will put no difference between high and low, rich and poor, noble and ignoble, but without respect of persons, render to every man according to his Works.