Satans Temptations in Three Parts, Part 3 · Chapter 21
CHAP. XXI. Of Worldly Pleaſure. Proofs that this is Satan's great Engine. What there is in Worldly Delights, that make them ſo. Counſels and Cautions againſt that Snare.
I Come now to the Argument which Satan uſed for all this, All theſe things will I give thee; he caſts a Golden Apple before him, and ſeeks to entangle him by Worldly Greatneſs and Delight. I ſhall not examine how true or falſe Satan ſpake, when he called all theſe things his, and that he could give them to whom he would, 'tis enough for our purpoſe to take notice of his pretence, ſo far as might make his Offer probable, and then obſerve,
That the great Engine which Satan uſeth to draw away the Heart from God to his Service,Obſ. 10. is Worldly Pleaſures and Delights.
I ſhall firſt ſhew, that this is Satans great Engine, and then explain what is in it, that fits it ſo much for his purpoſe. The firſt of theſe is evidenced by theſe particulars.
Firſt, The Scripture doth particularly note to us, a Deceit or Guile to be in Worldly Pleaſures. Chriſt, in Matth. 13. 22. ſpeaks of the deceitfulneſs of Riches; and that deceit is expreſſed by ſuch a word as ſignifies a drawing out of the way, foreign ab foreign priv. & foreign via.a miſleading; ſo that he means not the uncertainty of theſe delights (in which ſence 'tis ſaid, that Riches take themſelves Wings and fly away,) which often diſappoint and deceive the expectations of thoſe that do moſt hug them. Nor can this be underſtood of Riches in an active ſenſe, as we attribute deceit to Men, who as rational agents can contrive and deviſe Snares; but it only means that theſe are ſo Objectivè, as things that are abuſed by Satan, to delude and betray the Sons of Men. And theſe are ſo frequently made uſe of by him for ſuch purpoſes, and with ſuch advantages of Power and Provocation, that Chriſt elſewhere (Matth. 19. 23.) ſpeaks of it as a thing almoſt impoſſible, to have Riches and not to be enſnared by them: A rich Man ſhall hardly enter into the Kingdom of Heaven, which Mark and Luke expreſs by an affectionate amazement, O how hardly can a rich Man be ſaved!
Secondly, Theſe are Satans great Net, which incloſeth Multitudes; a general Bait, by which moſt are hooked into the Service of Sin. Moſt Temptations come from this Ocean, as Springs from the Sea; the Luſt of the Fleſh, the Luſt of the Eys, the Pride of Life, have their Original from the World, 1 Joh. 2. 16. Chriſt ſpeaks of this Mammon of unrighteouſneſs, as the only thing that ſtands up in competition for the Hearts of Men againſt God, Matth. 6. 24. and the Apoſtle 2 Tim. 3. 4. reckoning up the various ways of particular Luſts, as Covetouſneſs, Boaſting, Pride, Blaſpheming, &c. concludes them all under this, that they are lovers of Pleaſures more than lovers of God; ſhewing us thereby, that though the Luſts of Men might run out diverſe ways, and be exerciſed upon diverſe particular Objects, yet they all borrow their Original from Worldly Pleaſures, and their deſign is nothing but that in the general. Hence is it that ſome make the World the great Traytor to God; for though they reckon up three great Enemies to God and Man, the World, the Fleſh, and the Devil, yet theſe three agree in one, the pleaſing of the Fleſh is the great end and deſire of natural Men, the World is the Store-houſe, from which Men draw out ſeveral Pleaſures according to the ſeveral ways they take in gratifying their Luſts and Humours, and the Devil is only officious to help all this forward, by inticing and perſwading them to make theſe proviſions for the Fleſh. And who can think other, but that this muſt be Satans great Engine, when (as hath been ſaid) firſt, the World, and the Pleaſures of it, is the ſum of all Iniquity, containing in it virtually or actually the Tranſgreſſion of the whole Law, the root it is of all evil, 1 Tim. 6. 10. all prophaneneſs againſt God, all neglect of Duty, all Outrage, Wrong, or Injuſtice to Man, may (and uſually doth) ſpring from hence, inſomuch that ſome have particularly traced it through every Command of the Decalogue, and found it guilty (either as Principal or Acceſſary) of every Iniquity. (2.) Our thoughts may be the more confirmed in this, when we ſee all Men intangled by it: for albeit that ſome Temptations ſeem directly to carry Men from a love or care of the World, as Deſpair, terrours of Mind, voluntary Humility, neglecting of the Body, and others of the ſame kind; yet if the matter be conſidered, the truth in hand cannot be prejudiced by ſuch an objection. For (1.) thoſe who ſeem in diſtreſs of Conſcience moſt to loath the World, were yet firſt entangled by it, and the conſideration of that Guilt (whether at preſent juſtly, or unjuſtly charged upon them) is the uſual occaſion of theſe troubles. And (2.) thoſe who ſeem to undervalue Money, Riches, Plenty, &c. are (it may be) no leſs Slaves to other Worldly Luſts; for Pleaſures of the World comprehend whatſoever may ariſe from any thing that is in the World, to the delight of Life. Honour, Pride, Ambition, Prodigality, are wordly Luſts, as well as Covetouſneſs, and deſire of Power or Rule. And thoſe that ſeem to deny themſelves of faring deliciouſly, or wearing ſoft Rayment, may be as much diſtreſſed with an inward deſire of Applauſe and Honour, as thoſe that would gratify their Senſes are by ſenſual Luſts.
Thirdly, How much the World ſtands Satan in ſtead, may be obſerved from the force of that Temptation, upon thoſe that have very much engaged in their Profeſſion of the ways of God; it hath often fetch'd off thoſe that ſeemed to have given up themſelves to God. Demas was once commended by Paul as his Fellow-Labourer, Philem. v. 24. yet at laſt it ſo prevailed upon him, that he complained, 2 Tim. 4. 10. that Demas had forſaken him, and turned his back upon his Profeſſion, and ſo far (if Dorotheus do him right) that he became an Idol-Prieſt in Theſſalonica, the cauſe of which horrid Apoſtacy was his love to the preſent World. Balaam ſeemed reſolute not to act any thing againſt Iſrael, yet the ways of unrighteouſneſs ſo far blinded him that he taught Balak to caſt a ſtumbling block before the Children of Iſrael. The higheſt of nominal Profeſſors noted by the thorny ground, in Matth. 13. 22. who ſeemed to differ from the good ground, only in this, that their Fruit was green and not ripe (as Luke expreſſeth it) they brought not Fruit to Perfection: They were choaked in theſe fair beginnings and offers for Holineſs, by the Cares and Pleaſures of the World. All Ages abound with inſtances of this kind. Aeneas Sylvius preached againſt the Pope, ſet up the Council above him, commended the Germans for oppoſing him: but Preferment made him alter his note, and at laſt he became Pope himſelf. Bonner the Perſecutor ſeemed at firſt a good Man, a Favourer of Luther's Doctrine, but advancement changed him to a bloody Woolf, a cruel Tygar. Spalato forſook Popery, but (miſſing thoſe Dignities which he aimed at in England) was upon hopes of greater preferment, induced to lick up his Vomit, and to own Popery again. How many Examples have we of thoſe who the higher they grew in the World, became more careleſs of Religion; as Sixtus Quintus, who went as faſt back in Religion, as he went forward in Promotion: ſo that he that at firſt entring into Orders, had a good hope of his Salvation, by that time he came to be Pope, he became ſo wicked that he deſpaired of Happineſs.
Fourthly, This Temptation is one of Satan's laſt Refuges, and often prevails where Perſecution cannot. The Thorny-groundhearers were above thoſe of the Stony-ground in this, that they ſtood out the Storm, and bore the ſcorching Heat of Perſecution, but then the World choaked them. Sad experience tells us, that Churches that did thrive and grow as the Palm-tree under their Preſſures, were ſpoiled by eaſe and plenty, which ſo cheriſhed the Seeds of Pride, Vanity, and Contention, that they grew up a-main, and did more to their deſolation, than the cruelty of all their feirceſt Enemies. Julian who by the greateſt Art and Policy, ſtudied to overthrow the Chriſtians name,Honoribus magis Homines provocare quam tormentis Cogere ſtuduit. Nazian. ſo obſerved this, that he made it his rule, rather to corrupt Men by Honours, then to compel them by Torments: we have alſo found that though the Romans Synagogue joyn force to Subtilty in the advancement of their Dagon, yet they have ſtill looked upon this Temptation of the World as moſt likely to gain the Hearts of their rational oppoſers: Cruelty could over-aw the Senſleſs Multitude, and could take out of the way thoſe of whoſe oppoſition they were affraid, but it ſeldom with ſucceſs, wrought upon Perſons (guided by Light and Conſcience) to a compliance, that would hold long: for though at firſt ſome good Men were over-awed to make ſubſcription and to recant,Fox Acts and Mon. as it did with Bilney, Bainham, Cranmer, and ſeveral others; yet upon the working of Conſcience (after the ſtound and dazle of the Temptation was over) they recoiled ſo reſolutely upon them, that they loſt more than they gained that way: But thoſe that were willing to nibble at preferments, became theirs wholly. Thus they ſet upon Luther, Galeacous Carracciolus, Dr. Taylor, and a great many more though to no purpoſe, for they were ready to bid their Money periſh with them, and to bid defiance to their Favour as well as to their Frowns. Notwithſtanding they have made many real Conqueſts by this Weapon, and accordingly this is reckoned among the Temptations of greateſt force, Heb. 11. 37. They were ſtoned, they were ſawn aſunder, they were tempted, that is, by the Pleaſures and Preferments of the World: it ſeems the Holy Ghoſt would point at this (how fair and plauſible ſoever it be) as one of the Devil's moſt powerful Engines.
Next I promiſed to diſcover what it is in the World which makes it ſo fit for Satan's deſigns.
Firſt, The World brings or affords fit matter to be made the Fewel of Luſt.1 Joh. 2. 16. For this reaſon the Apoſtle in the place aforecited forbids us ſo earneſtly to love the World, or the things of the World, becauſe there is nothing in it which is not improveable, as an occaſion, or Provocation to Luſt, Whatſoever is in the World is Luſt of Fleſh or Eyes or Heart; and there is no Luſt but it may be furniſhed with a proper Object from hence, the Appetite, Senſes, or Affections fetch all their delights from hence.
Secondly, Beſides the common Materials of Sin that are digged out of this Mine, the World hath ſomething of an aptitude in it to tempt. Not that it hath properly and formally, inſidiationis animum, an active Subtilty to lay ſnares for Men, but yet it is not ſo purely paſſive, as to make it altogether Innocent. There is ſomething of a Curſe upon it, ever ſince by the fall of Man, it was looſned from its proper primitive ends; and as the Devil ſpake by the Serpent, ſo doth he urge, ſpeak, tempt, and inſinuate by the World, ſo that it is ſtill an occaſion of danger to us, and hath a ſpecial advantage over our affections upon ſeveral accounts. As (1.) in that it is in its ſelf lawful to be uſed. (2.) In that it is ſuitable to our deſires and tempers. (3.) In ſome reſpects it might be neceſſary and advantageous for the comfort of Life, for the ſupport of Families, and to enable us to be helpful to others. (4.) It is near to us, under our Eye, we have familiar converſe with it, it is ſtill with us. (5.) We have a natural propenſity to be in love with it; the Fleſh would fain be pleaſed, and nothing is more anſwerable to it than the pleaſures of the World. We need not wonder then, when we ſee it ſo highly captivating the affections of Men, and leading them bound in Chains and Fetters:pſal. 17. 14. Some make it their God, Gain is all their Godlineſs and Religion; they ſeek their Portion in this Life; this is their Treaſure, and here is their Heart, and it would be no leſs wonder if Satan ſhould be guilty of ſo much overſight, as to neglect the uſe of an Inſtrument which is every way ſo fitted for his purpoſe.
Thirdly, Beſides this fair proſpect which it gives to Sin, it hath an enmity to God and his ways, which is no leſs advantagious to the Devil: This is poſitively affirmed Jam. 4. 4. the Friendſhip of this World, is Enmity with God; not only is this true in a lower ſenſe, as a hinderance, being backward and averſe to it, but it is a direct oppoſition and contrariety to God and his Service; its drawing back and hindring, is charge enough againſt it: for it (1.) withdraws thoſe thoughts, affections, time, care, and endeavours, which ſhould be laid out upon better things, ſo that Holineſs muſt needs be obſtructed, dwindle and decay by it. (2.) It hinders the influence of Heaven, it ſhuts out the light cauſally, quencheth and reſiſteth the Spirit, and meritoriouſly alſo it provokes God to withdraw, to remove his Glory, and to give over his ſtriving with them: But the contrariety that it hath to all the parts of Holineſs is yet more, Chriſt notes it Matth. 6. 24. Theſe two Maſters, God and the World, are contrary in their Deiſigns, in their Commands, in their Natures, ſo that it is impoſſible for any Man to ſerve them both: they both require the Heart, and they both require it to contrary and incompitable Services and Ends: Theſe then are ſuch Maſters, as would be Domini in Solidum, Grotius in loc.Maſters of the whole. Now there cannot be two Maſters of one thing in that ſenſe, neither (if there were) could the Hearts of Men ſerve theſe different commands, but their work would neceſſarily engage their affections to one only; they would either love the one and hate the other, or hold to the one and deſpiſe the other: This very conſideration (if there were no more) doth render the World a deſirable Inſtrument for Satan.
Fourthly, In all this the World hath ſo many Cunning Diſguiſes, and plauſible Shifts, that it becomes thereby wonderfully ſerviceable to Satan. 'Tis the perfection of wicked Policy, to manage wicked deſigns under plauſible pretences; theſe the World hath in readineſs, when 'tis accuſed of Rebellion and Treachery againſt God; The pleas of Neceſſity, of Proſecution of a lawful Calling, of providing for a Family, of not neglecting the benefits of God, of chearing the Heart, and taking the Comforts of the Labours of their Hands, and a great many more, are ready excuſes to ward off the force of the convincing Word: theſe the Devil drives home, and faſtens them into ſuch ſtrong perſwaſions, that the deluded Sinner cannot ſee the danger that is before him, nor the Spiritual Adultery or Idolatry of his Soul, in his exceſſive love to Worldly Pleaſures.
Fifthly, The World hath alſo a Spiritual Faſcination and Witchcraft, by which (where it hath once prevailed) Men are inchanted to an utter forgetfulneſs of themſelves and God, and being drunk with Pleaſures, they are eaſily engaged to a madneſs and height of Folly. Some like fooliſh Children, are made to keep a great ſtir in the World for very trifles, for a vain ſhew; they think themſelves great, honourable, excellent, and for this make a great buſtle, when the World hath not added one Cubit to their Stature of real worth. Others are by this Circe transformed into Savage Creatures, and act the part of Lyons and Tygars. Others like Swine wallow in the Luſts of uncleanneſs. Others are unmanned, putting off all natural affections, care not who they ride over, ſo they may rule, or be made Great. Others are taken with ridiculous Frenzies, ſo that a Man that ſtands in the cool ſhade of a ſedate compoſure would judg them out of their wits. It would make a Man admire to read or the Frisks of Caius Caligula, Xerxes, Alexander and many others, who becauſe they were above many Men, thought themſelves above humane Nature; they forgat they were born, and muſt die, and did ſuch things as would have made them (but that their greatneſs over-awed it) a laughing-Stock and common ſcorn to Children. Neither muſt we think that theſe were but ſome few or rare inſtances of worldly intoxication, when the Scripture notes it as a general diſtemper of all that bow down to worſhip this Idol. They live without God in the World, ſaith the Apoſtle; that is, they ſo carry it as if there were no God to take notice of them, to check them for their madneſs. God is not in all his thoughts, ſaith David, Pſal. 10. 4, 5. The Judgments of God are far above out of their Sight, he puffs at his Enemies, and ſaith in his Heart, he ſhall never be moved, &c. The whole Pſalm deſcribes the Worldling, as a Man that hath loſt all underſtanding, and were acting the part of a Frantick Bedlam; what then can be a more fit Engine for the Devil to work with, than the Pleaſures of the World?
I ſhall briefly apply this to two ſorts of Men,Applic. thoſe that are ſtraitned with want and neceſſities, and thoſe whoſe cups run over, having all that their Heart can wiſh.
Firſt, To thoſe that think their meaſure of outward Comforts little, I would from the Doctrine now explained, tell them that they have not ſo much cauſe to vex and diſquiet themſelves for their Poverty, or Troubles, as they apprehend. The World is not ſo deſireable a thing, as many dream; did but Men conſider how great a ſnare it is, and what dangers attend the fullneſs of it, they would not ſo earneſtly covet it, nor ſo paſſionately lament, when it flys from them. If thou haſt ſo much Godlineſs as can quiet thy Heart in a contented enjoyment of thy little, that little which thou haſt, is better than great riches of the wicked: thou little knoweſt from what Pride, Inſolency, Contempt of God and Men, and many other Temptations and Luſts God doth preſerve thee, by denying thee Earthly things: thou art now (it may be) often looking up to God, ſtriving to believe his Word, often examining thy Heart, labouring to live upon God, and his Allſufficiency, looking after the Bread that endures to Eternal Life; when if thou hadſt the Temptations of Plenty (it may be feared) thou wouldſt be another Man, and be carried away to forget God, to be careleſs of Holy walking, and ſo make way for Bitterneſs and Sorrow at laſt.
Secondly, I would alſo caution Poor Men not to enlarge their deſires too much after the World, but to fear the Temptations of the World; it is not only a ſnare to thoſe that enjoy it, but to thoſe that want it: for while they admire it, and engage their Affections for it, it enſnares them in ſinful undertakings, they are tempted to Lye, Cheat, Diſſemble, to uſe unlawful Shifts, to Rob, Steal, over-reach in Bargaining, and to neglect the care of the Soul in all. Let ſuch call to mind (1.) that often the Providence of God doth of purpoſe thwart and croſs the deſigns of ſuch, ſo that though they toyland ſweat, running from Market to Market, riſing early, and ſitting up late, yet he blowes upon their gettings, and they wither to nothing, while it is yet in their hand; or if they ſeem to keep them longer, yet all the end they make with them, is but to put them into a bag with holes, they periſh by evil travel, Eccleſ. 5. 14. (2.) They often are at a great deal of labour in purſuit, and then when the deſired object is within their reach, they are overwhelmed with their diſappointment, as if Providence deſigned to mock them for their Folly. This is excellently ſet forth, in the Emblem of a Man climbing up a Rock, with great labour to reach a Crown that hung upon the Precipice, who when he had ſtretched himſelf to graſp it, falls down and breaks his Neck. (3.) And when they do by great toyl rake together an heap of Riches, they are ſtarved frequently in their Plenty, and ſo curſed that they have no more than the beholding of their Goods with their Eyes, Eccleſ. 5. 11.in that God denies them a Heart to uſe them. (4.) Their gettings allay not their Thirſt for more, He that loveth Silver, ſhall not be ſatisfyed with Silver, Eccleſ. 5. 10. (5.) Often they are given as a ſcourge and Plague; as the Quales given to the Iſraelites, came out of their Noſtrils. The wiſe Man notes it, Eccleſ. 5. 13. Riches are kept for the Owners thereof to their hurt.
Secondly, To thoſe that have the delights of the World, plentiful Eſtates, full Tables, beautiful Houſes, rich Tradings, Honours and Dignities: I would deſire to give the greateſt caution, that they take heed to themſelves, becauſe they walk in the midſt of Snares. Theſe ſhould conſider (1.) that the great God hath laid moſt ſerious charges upon them, not to love the World, but to withdraw their Affections from it, nay to be Crucified to it, as to any captivating delight, and to uſe it with ſuch an Indifferency of mind, that they ſhould be in their deportments towards it, as if they uſed it not. (2.) They ſhould have their danger in their Eye. How careful is he of his ſteps, that knows he walks in the midſt of Serpents which are ready to ſting him; the thoughts of this ſhould blunt the edg of our Delights. If you were at a Feaſt where you knew there were poyſoned Diſhes, you would be affraid to eat any thing. Do you think that Captain Smith when he was taken by the Salvages of America, and had plenty of Meat ſet before him (which he knew was given to fatten him, that he might be better Meat, when he was killed) had any Stomack to Eat or to Drink? Was that Feaſt pleaſing to him that fat under a ſharp Sword hung over his Head in a Horſe Hair, when he expected every moment it ſhould fall upon him and kill him? Such are great Men, rich Men; with what fear and care ſhould they uſe theſe things, when they know there is hazard of miſchief from them upon every occaſion? How much doth Chriſt ſpeak in that one Sentence, it is eaſier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of Heaven? He means not that 'tis abſolutely impoſſible, but extreamly difficult, and the difficulty lies in the hinderances which their Riches caſts before them. (3.) They ſhould carefully conſider, for what ends God gives theſe, and to what uſe they are to be put. Rich Men are but God's Purſers, they do but carry the Bag, and what is put therein, for publick uſes; if accordingly, as faithful Stewards, they lay it out upon thoſe that have need, they ſhall make Friends of the unrighteous Mammon, and it will turn to a Spiritual Account: but if they think that all is for themſelves, and ſo ſhut their Bowels, and Purſes from others, then they carry the Bag no otherwiſe, than as Judas did, and will be eaſily perſwaded to ſell Chriſt and Heaven for a little more of Earth.