Works, Verse 8
Verſ. 8 Again, the Devil took him up into an exceeding high Mountain, and ſhewed him all the Kingdomes of the world, and the Glory of them:
9 And ſaid unto him, All theſe will I give thee, if thou wilt fall down, and worſhip me.
NOW are wee come by Gods aſſiſtance, to the third and laſt Temptation of our Lord and Saviour, which at this time hee ſuſtained, and powerfully vanquiſhed. For although our Saviour had twice repelled his violence already, yet notwithſtanding Satan continues his aſſault.
Again]
Doctr. Whence wee may note, the importunity of Satan againſt Chriſt and his members, in temptation to ſin. That hee is reſtleſs herein againſt Chriſt, appears, in that hee dares ſet upon him here again, and again, and the third time, even ſo long as hee hath any leave given him. And after this our Lord himſelf lead not a life exempted and freed from temptation, for: Luk. 4.13. Satan left Chriſt but for a ſeaſon. And for his members, wee may ſee in Job, how many Armies of Temptations hee would have oppreſſed him withal: one could not finiſh his tale of diſmal tydings, till another came and overtook him; even as one wave in the Sea, overtakes another. And in Joſeph, how did hee ſtir up the hatred of his brethren againſt him? not content with that, they muſt caſt him into a pit; and there hee muſt not reſt, but bee drawn out either to bee ſlain, or at leaſt ſold to the M…dianites: being in Potiphars houſe, how was hee every day tempted by his wanton Miſtreſs? 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 bee verified for his advancement.
1 Becauſe hee is eagerly ſet upon the deſtruction of mankind, Reaſons. and therefore will bee hardly repulſed: hee ſeeks continually to deſtroy, and leaves no ſtone unturned.
2 Hee hopes at leaſt by importunity to prevail, and by continuance of temptations to break thoſe whom at firſt hee cannot foyl. Well hee knows, that inſtance and multiplying of temptations, may drive even ſtrong Chriſtians ſometimes to bee weary 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 ſouls is ſometimes weakened and abated.
3 His policy is oftentimes to make one temptation a preface, and ſtep to another; and a leſſer way to a greater. For, 1 Conſidering Chriſts hunger, it ſeems ſmall to make ſtones bread: 2 But a greater ſin than that, to caſt himſelf down where there is no need: 3 But the greateſt of all, is plain Idolatry, Worſhip me.
4 If one kind of Temptation will not take ſo well, hee turns to another: as here, If Chriſt will not diſtruſt, let him preſume; if neither, let him bee covetous.
Vſe 1. To teach us to beware of ſecurity, ſeeing Satan takes not any truce, but as a raging powerful enemy, deſperate, and yet hopeful of victory, will not bee repulled, but aſſail us again and again. Yea, though wee have once and again overcome his temptations, as Chriſt had done, yet muſt we ſtand on our watch ſtill: for hee will ſet afreſh upon us. And why? 1 This is the Apoſtles Counſel, 1 Pet. 5.8. becauſe Satan is a continual enemy, therefore wee muſt bee ſober and watch. 2 Where hee is caſt out, hee ſeeks re-entry, Matth. 12.24. 3 Though God of his grace often reſtrain his malice, it is not to make men ſecure, but to have a breathing time to fit themſelves better for further tryal. 4 Security after victory in temporal warre, hath proved dangerous, and hath loſt more than all their valour had won; as the Amalekites having taken a great ſpoil of Davids, 1 Sam. 30.16and burned Ziglag, ſitting down to eat and drink, and make merry, were ſuddainly ſurpriſed and deſtroyed by Davids ſword. But in the ſpiritual combate, ſecurity is much more deadly. 5 It is the wiſdom of a wiſe Pilot in a calm, to expect and provide for a ſtorm, and in a troubled Sea, after one great billow to expect another in the neck of it: Even ſo, while wee are in the troubled Sea of this World, it will bee our wiſdome to look for one temptation in the neek of another.
And ſeeing it is with us as with Sea-faring men, who by much experience have learned, that in the trouble of the Sea, the greateſt danger and toſſing is towards the Havens, where there is leaſt Sea-room: therefore let us towards ou… end, in ſickneſs, and towards death, look for Satans ſtrongeſt aſſaults, and in the mean time prepare againſt them. Yea, let us learn to prepare againſt all kinds of temptations, as our Saviour here reſiſts all kinds in theſe three general ones, and herein teacheth us ſo to do: for, ſhall Satan dare to renew ſo many temptations againſt our Lord, and will hee ſpare any of his members?
Vſe 2. Here is a ground of Comfort for Gods people, who, when temptations come thick upon them, are often diſmaied, as though God had forſaken them, and ſo grow weary of reſiſtance; yea, and not ſeldome they grow into words of impatiency. Never were any ſo moleſted as they Good David ſaid once, This is my death, and, all men are lyers, even all Gods Prophets that told him hee ſhould bee King: there was no way but one, he muſt one day fall by the hand of Saul. But bee of good comfort, and poſſeſs thy ſoul with patience: for 1 No temptation takes thee, but ſuch as b…lleth 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 natural Sonne of God moſt reſtleſly aſſaulted by the Devil, and purſued with all kinds of temptation, to ſanctify all kinds of temptation to thee. And herein thou art not only conformable to the Saints of greateſt grace, but even to thy Lord and Head. 3 The more aſſaulted thou art, the ſurer argument it is thou art not yet in Satans power, but hee would win thee. Thou haſt more cauſe to fear, if all bee quiet with thee. When an enemy hath won a City, hee aſſaults and batters it no more, but fortifies it for himſelf. If the ſtrong man have poſſeſſion, all is at peace: but if there bee any reſiſtance never ſo weak, hee hath not won all. Therefore reſiſt ſtill, ſtand thy ground, and ſaint not, and if thou doeſt any time faint, deſire to reſiſt ſtill, and thou ſtill reſiſteſt.
Uſe 3. See here an expreſs Image of the Devil in wicked men, who are reſtleſs in their wickedneſs: no Childe ſo like the Father, as they like their Father the Devil in this property. Their feet run to evil, and they make haſte to blood, Prov. 1.16. yea, they are ſo reſtleſſe, that they cannot ſleep till they have done ſome miſchief, chap. 4. verſ. 16. and the more they bee reſiſted and oppoſed, the further are they from deſiſting, but grow more violent, as Satan here. See this reſtleſs diſpoſition in the wicked Sodomites: they came about the houſe of Lot to abuſe the Angels, they cannot ſleep till they have done their villany, 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 himſelf: when the Lord from heaven ſtrikes them ſmall and great with blindneſs, and reſiſts them, yet they will not give over, but ſought the door ſtill.
The like reſtleſneſſe wee note in the Jews, the wicked enemies of Chriſt, who were ſo thirſty of his blood, and nothing elſe could ſerve them, and no means could hinder them, but they conſult in their Hall, how they may apprehend him, they ſend out in the night to apprehend him; being come to catch him, hee with a word ſtruck them all to the ground, yet they go on: having apprehended him, they keep him all night in Caiaphas his Hall, and at the break of the day, Caiaphas the High Prieſt, the Elders, Scribes, and Phariſces, held a ſolemn Councill to put him to death: And when his gracious words confounded them, and they ſaw his innocency ſhine out, when they heard the Judge clearing him, and ſaw him waſh his hands from his blood, yet they grew more violent, and called his blood upon them, and their children for ever. Exod. 32.6. when the Iſraelites would ſacrifize to the golden calfe, they roſe up early in the morning. Wee ſhall ever ſee wicked men in their wicked courſes make more haſte, than good ſpeed: and the more oppoſed, the more violent. Aaron durſt not reſiſt them. How reſtleſs was Judas till hee betrayed his Lord, and earned that price of blood, both his Lords and his own? and how far was hee from deſiſting, notwithſtanding the gracious means hee had to hinder him?
There are three ſpecial things, wherein men do moſt expreſly imitate Satan and manifeſt his image upon themſelves.
1 In inceſſant malice againſt God, and his Children. Satan was a man-ſlayer from the beginning, and ſo in the beginning was his Son Cain, who hated his brother, and ſlew him, becauſe his works were good, and his own evil, 1 Joh. 3.12. Of this progeny were the curſed Jews that went about to kill Chriſt, Joh. 8. and all thoſe that hate and malign the Children of God.
2 In ſlandering and falſe accuſing: Rev. 12.10.for Satan is called the accuſer of the Brethren, and ſo are they, 2 Tim. 3.3. Calumniation is the conſtitutive form of Satan, and the Jews had an expreſs Image of it upon them, Mat. 26.60. How do they compaſs their malice againſt Chriſt? thus, they ſought falſe witneſs, and thereby played the Devils: firſt, they deſired to have two witneſſes, but they would not ſerve; then two more, but they alſo would not ſerve (and mark by the way, it ſeems they examined them apart;) at laſt ſome came that accorded, and upon their word they condemned Chriſt. All the while they will ſeem to take a courſe of Law, juſtice, and equity: but all is but a colour. 1 Though, according to their plot, they muſt put Chriſt to death unjuſtly, yet themſelves do not deviſe ſlanders, but onelyonly are willing that any ſhould come in and ſpeak againſt him in ſomewhat, they will have two witneſſes: it was enough for Magiſtrates to receive witneſs, not to bee judges and accuſers themſelves. Beſides this, they will not deal under-hand, but have witneſſes, and witneſſes that muſt agree, and they ask him what hee anſwereth to them: and all in publike, to ſhew that they did not deviſe ſlanders in corners, but dealt as men that would juſtify their proceedings, and ſtand to their doings. Yet for all theſe fair and colourable pretences, their Plot is to pronounce the ſentence of condemnation upon him.
3 In boldneſs and impudency in ſin: no age, nor ours want numbers of examples of wicked perſons ſold over to ſin, who are as naturally carried to wickedneſs, as ſparks to fly upwards, and as buſy as Bees in contriving 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 ſilthy meetings, murtherous and revengeful plots, curſed and blaſphemous Oaths, rotten and poyſonful language, wicked and diabolical courſes, as the ſwine were hurried by the Devils into the lake. And if Devils were incarnate, and ſhould put on mens ſhapes, wee cannot deviſe how they could otherwiſe carry themſelves more to corrupt humane ſociety, and more to heap up their own and others damnation. And let the Magiſtrates or Miniſters uſe means to reclaim, or (if that bee hopeleſs) to reſtrain and hinder their malice, Oh they are ſo far from giving up their courſes, as they rage and ſtorm ſo much the more, they will not bee ſo wronged, as bee at every mans command; they did ſwear, and will ſwear; they were drunk, and will bee drunk; and to juſtify any thing that they have wretchedly done, they will repeat it.
And do wee not in all this ſee the expreſs Image of the Devil of Hell in theſe earthly Devils, that are as reſtleſs and unweariable in miſchief as hee, and as far from laying aſide their wickedneſs (even when they cannot compaſs it) as hee?
Vſe 4. Let us learn a good leſſon from the Devil, and his Imps: they will hardly bee repelled from miſcheivovs attempts, no not by Chriſt himſelf; ſo wee on the contrary muſt as hardy bee driven from good purpoſes and practices. Which is the rather to bee learned, becauſe wee have that within us, which will make us eaſily daunted in good things; as Peter himſelf, after hee had been long with Chriſt, was ſo daunted with the voice of a Damoſel, as hee eaſily forſware … Maſter. All Satans inſtance in evil, it to bring us from inſtance in good, againſt whom wee muſt every way fortify our ſelves.
Firſt, In the ſubdoing of any ſin or corruption, how will nature recoyl? how ſtirring will Satan bee to keep his holds? how many baits and objects will hee preſent unto thee? how many fears, and loſſes, and croſſes (as rubs) will hee caſt in thy way, and all to drive thee from the field againſt thy ſin? But now is a time to make uſe of this Doctrin: Are wicked men ſo conſtant to the Devil at his inſtance, and muſt not I bee conſtant for God at the inſtance of his bleſſed Spirit? I will hold out by Gods grace, and if I be foiled once and again, as the Iſraelites in a good cauſe againſt Benjamin, I will renew the battel the third time, I ſhall at length carry away the victory: this ſin is one of Satans band, like the captain, and I will not bee driven out of the field by ſuch a Craven that will flye, if hee bee reſiſted.
Secondly, The graces of God are as ſo many precious jewels locked up in the cloſet of a godly heart, the Devil is inſtant to rob and bereave us of theſe, wee muſt bee as hardly perſwaded to give up theſe, as to bee ſpoiled of our earthly treaſure and riches.
1 Our faith were a ſweet morſel to Satan: but wee muſt reſiſt him, ſtedfaſt in the faith. Job will hold his faith in ſpight of the Devil: let him loſe his goods, his health, his friends, his children, hee will hold his faith, and profeſſe if the Lord kill him too, hee will ſtill truſt in his mercy. 2 Hee would ſteal away our love of the Saints, and with it the life of our faith, and therefore hee ſets before us many infirmities of theirs, and ſuſpitions of our own, and ſome fear from others: but notwithſtanding, out delight muſt bee in the Saints that excel in vertue. Jonathan will not bee beaten off the love to David, though in all outward reſpects hee had little cauſes onelyonly becauſe hee ſaw God was with him. 3 Hee layeth ſiedge to our ſobriety and temperance, and layeth many baits: but Joſeph will not yeeld to the many aſſaults of his Miſtris. 4 He would make us weary of prayer, which is our ſtrength; and i… God delay, he tells us he hears us not, we loſe our labour: But wee muſt wraſtle by prayer, as Jacob, till we obtain, and as the woman of Canaan, begge once and again till Chriſt hear us; if he call us doggs, ſo as wee cannot ſit at table, let us beg the crums (as whelps) that …all under the table. 5 He would make us weary of our profeſſion, is unceſſant in ſetting the malice of the world upon us, yea great ones, multitudes and all: But the Diſciples by no whips, mo…ks, threats, or perſecutions could be daunted, but rejoyced in them, and went on more cheerfully. 6 He would have us weary of well-doing, and beginning in the Spirit to end 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 every Chriſtian ſay, Should I loſe all my labour, and that crown of life that is promiſed to all them that are faithful to death? No, I will not doe it.
The Devil took him up into an exceeding high mountain,
In this third temptation, we are to conſider two things: 1 The aſſault. 2 The repulſe. In the aſſault, two things: 1 The preparation: 2 The dart it ſelf. In the preparation, 1 The place. 2 The ſight repreſented. The dart conſiſts of, 1 A profer; All theſe will I give thee: 2 A condition; If thou wilt fall down and worſhip me: 3 A reaſon, for they are mine, and to whomſoever I will I give 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 mountain. What this mountain was, we cannot define, and the Scripture being ſilent in it, wee may bee ſure it is no Article of faith. Some think it was mount Ararat, on which the Ark of Noah ſtood in the floud, the higheſt mountain 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 Jeruſalem fit enough for this purpoſe. As,
1 There was mount Moriah, where Abraham offered to ſacrifize his Son Iſaac, where Salomon built his Temple, and wherein Chriſt ſtood in the former temptation. But the text is plain, hee was carried from thence into an higher mountain by farre. 2 There was mount Ghi…n, 1 King. 1.33, 34where Zadok and Nathan at Davids appointment anoynted Salomon King: But this was too low. 3 There was a mountain over againſt Jeruſalem, called mons offenſionis, the mountain of ſcandal, where Salomon in his age (deceived by outlandiſh wives) built an high place for Chemoſh, and Molec, the abominations of the children of Ammon and Moab, 1 King. 11.7. which high places (ſo hard it is to thruſt down ſuperſtition once ſet up) continued ſtanding three hundred ſixty three years, and were deſtroyed by Joſiah. 4 There was mount Calvary, where Chriſt ſuffered: but that was not ſo high as this mount ſpoken of. 5 There was mount Olive…, a famous mountain, about ſix furlongs from Jeruſalem: here David wept, flying before his Son Abſolom: here Chriſt often watched and prayed, and wept over Jeruſalem: for it was ſo high, as that from the top of it (as Joſephus reports) one might diſcern all the ſtreets of Jeruſalem, and ſee afarre off to the dead ſea. 6 There was mount Sion, higher than all theſe, which was called the Mountain of the Lord: for thoſe that have written concerning this City, know that the foundation of it is among the holy Mountains, and among them all mount Sion was farre the higheſt, and therefore David made a Fort there, called the City of David. 7 There were beſides theſe, without Jeruſalem, mount Nebo, from the top of which Moſes ſtood and beheld all the Land of Canaan, and was commanded to dye. This is generally held to be the Mount, to which Chriſt was carried: and ſo could I think, were it not that it was quite without Paleſtina, and not in the Land of Canaan: for Moſes only 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 bee a little Hill, Pſalm 42.6. and 68.16. Now it is very probable, that this temptation was upon one of theſe Hills: but we muſt not bee curious to determine where the Scripture doth not. Which ſoever it was, the text ſaith, it was an exceeding high one.
II. How came Chriſt thither?
Anſ. After the ſame manner that he was formerly tranſported unto the top of the pinacle, as we have ſhewed in the former temptation. 1 The more to humble and abaſe Chriſt. 2 To terrifie him, if it might be, to ſee himſelf ſo carried and toſſed by Satan.
III. Why did Satan make choiſe of this place?
Anſ. 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, Excelſa pro mittit in excel…o.it might more eaſily be diſcovered to be a deluſion and deceit. But here is a brave proſpect. 2 He is to promiſe mountains and great matters, and th…refore brings him to a mountain, there to view his commodities which hee would barte…. 3 Some ſay, he choſe a mountain 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 up that moun…, God carries him not, but the Devil carries Chriſt 2 God lets Moſes ſee only the Land of Canaan, the Devil lets Chriſt ſee all the Kingdoms, and glory of all Countries. 3 God will give a ſmall Country, to a Company of people to poſſeſs, ſo long as they give him his worſhip, and ſervice: but the Devil will give all the world to Chriſt alone, if he will but once fall down and worſhip him.
Hence note, Satan had Chriſt in the Wilderneſs, a low and ſolitary place, he could doe no good upon him; he raiſeth him extraordinarily to the pinacle of the Temple, and Chriſt is too good for him there; now he thinks him not yet high enough, but if he can get him to the top of an exceeding high mountain, he deſpairs not but to obtain his purpoſe againſt him. This policy of Satan teacheth us, that,
Doct. Thoſe that are in higheſt places, are in greateſt danger of falling. And when he uſeth one temptation againſt a man in the Wilderneſs, in a low and mean eſtate, he doubles his forces, and ſecondeth his aſſaults againſt a man ſet aloft, and in the mountain, as his practice againſt our Saviour teacheth. Saul while he was in a low and private eſtate, was dutiful and humble; but, being raiſed into the throne of the Kingdom, how did Satan prevail againſt him till God utterly rejected him? Nay, David himſelf, while hee was in the valley, was holy, full of vows, prayers, watchfulneſs, he was meek and merciful; but being ſet in the chief ſeat of the Kingdom (as it were in the mountain) how …oul, bloudy, proud, became he by Satans malice; as in adultery, murther, and numbring the people was manifeſt?
Reaſon. 1 Satan as he thought to have great advantage againſt our Saviour even by the place, ſo he knows that the mountain, that is, the high places will afford him advantage againſt us: For whereas low eſtate keeps us careful and reſpective of our ſelves, the mountain makes us forgetful, proud, inſolent, voluptuous; as good Hezekiah in his ſickneſs could pray, weep, and be humble eno…gh, but no ſooner recovered he his mountain, but he prides himſelf in his wealth and treaſures. David confeſſeth of himſelf, that in his proſperity hee ſaid, he ſhould never be moved, becauſe God had made his mountain ſtrong, Pſal. 30.7. Thus eaſily doth vain confidence creep on him that ſees himſelf ſtand on a mountain, though otherwiſe his heart be according to God. No marvel then, if eaſe ſtay the fools, and the prosperity of the fooliſh deſtroy them, Prov. 1.32. If Satan have them in the mountain, hee needs no more, their own ſtate will over-throw them.
2 Satan, as he deſires men in the mountain, that is, in high place, to ſin; ſo he deſires that every ſinner were in a mountain or high place, becauſe as the place it ſelf will draw forth that corruption which is within, ſo it will hold them in their ſin: For great men commonly are not more licentious than incorrigible; hardly are they reclaimed, and who dares call them to account? And beſides, their ſins are more infectious and ſcandalous: for all the eyes of inferiours are upon them. A man that ſtands upon an high mountain, is a fair mark, and may be ſeen of millions at once. So as if in the Common-wealth, Rehoboam commit Idolatry, all Judah will doe the like under every green tree, and under every green hill, 1 King. 14.22. In the Church, if the High Prieſt contemn Chriſt, the people will buffet him, and ſpit in his face, Matth. 26.67. In the family, if the Fathers eat ſour grapes, the Childrens teeth are ſet on edge. Commonly the Proverbs are verified: Like Prince, like ſubjects; Like Prieſt, like people; Like Mother, like daughter. Nothing can lye on the mountains, but it eaſily ſlideth down into the vallies.
3 Satan herein directly oppoſeth God in his courſe and proceedings: for the Lord advancing men, and carrying them into theſe mountains of the Church, Common-wealth, or Family, he therefore raiſeth them, that they ſhould bee greater inſtruments of his glory, and mans good. Now Satan mightily ſtrives to have theſe the greateſt inſtruments of Gods diſhonour, and hurt of humane ſociety. Well he knows, that the puniſhment of ſuch mens ſins ceaſeth not in their own perſons, but deſcendeth on the vallies round about them. If Ahab make all Iſrael to ſin, all Iſrael ſhall be ſcattered as ſheep without a ſhepheard. David numbers the people, all his people are plagued: hee ſins with the ſword, and the ſword ſhall never depart from his houſe: good Joſiah met with that threatning four hundred years after. The Devil cannot bring a greater miſchief into the earth, than by throwing down ſuch as ſtand in high places of the Church and Common-wealth.
Vſe 1. Therefore let prayer be made eſpecially for all in authority and eminency, 1 Tim. 2.2. Not only in reſpect of the burthen of their calling, and the hazzard and peril of their perſons; but eſpecially becauſe of Satans ſpecial malice againſt them, and the multitude of their temptations: the place is ſlippery, and dangerous to fall. How doe we puffe up our ſelves, when our ſmall things goe well with us? How could wee bee eaſily carried away with the tickling of vain-glory and pleaſure, who ſcarce taſte of them? Of how much ſtrength therefore may theſe be conceived in Kings and Princes, who have a ſea in compariſon of our drops? Which forbids us to marvel, when we ſee the moſt excellent Kings, David and Salomon, altogether impotent to withſtand the waves of temptation.
Beſides, the Devil keeps not only in the Country, but in the Court, and his malice againſt us, ſtirreth up his rage againſt our chief Rulers: as when the Devil had a malice to Iſrael, hee ſet upon David to number the people. Which one conſideration ſhould ſtir us daily in our prayers to bee mindful of our Prince and Governours, that as our provocations bring temptation upon them, ſo our petitions for them may help them through all.
Vſe 2. Such as are in any eminency or place above others, muſt be ſo much the more watchful; and let this meditation bee as an antidote to expel 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 upon the top, or any part of Mount Sion, that is, be a Teacher in the Church, hee muſt know that he is a light ſet upon an hill or mountain, all eyes are upon him; and therefore Satan that ſtood at Jehoſhuahs right hand, will not bee far from him: let him make right ſteps to his feet, leſt hee treading awry, many be turned out of the way. Let ſuch as are eminent in profeſſion above others, bee more watchful than others: Satan is more buſy with thee becauſe thou ſhalt open many mouthes againſt thy profeſſion, and hee will wound many through thy ſides, hee will make many aſhamed becauſe of thee, and becauſe of thee hee will make Gods enemies to blaspheme, 2 Sam. 12.14. Thy ſlip or fall ſhall make all Gath and Askelon ring of all thy profeſſion; for they are all alike; never a good one of them all, &c. Such as are carried into the mountain of earthly proſperity, muſt labour for more ſtrength and wachfulneſſe, than if they were in a lower eſtate: elſe Satan will make this condition as the dead ſea, in which no grace can live. Shew mee one (excepting our Lord Jeſus) that ever came better from the mountain, that is, was the better man for his proſperity. Numbers there are that have come out like Gold, brighter and pu…er out of the fire of affliction; but ſo dangerous it is to ſtand upon this mount, as the Lord once and again forewarned and charged his own people, that when they ſhould come into the good land which he had given them, then to beware that they waxed not fat, and forgetful, and rebellious againſt him. We know that the Moon being at full is furtheſt from the Sun, and commonly fulneſs and abundance withdraw us from our Sun of righteouſneſs, whence wee have all influence of light and grace.
Vſe 3. Let this point work contentment in our hearts, and cauſe us to prize a mean and comfortable eſtate, wiſhing no mountains but that holy mountain of God, where wee ſhall bee free from all gun-ſhot, and ſafe from all temptation. Here is an holy ambition to affect and aſpire to a Kingdome, wherein wee ſhall reign as Kings. In the mean time, if wee deſire ſuperiority or command, let us labour to overcome ſin, the Devil, our ſelves, and our Luſts, let us depoſe them from reigning in our mortal bodies. And if at any time we begin to admite our ſelves and others, for outward proſperity and greatneſſe in the World, let us turn our eyes another way, and eſteem Gods Wiſdome and fear above all outward happineſs. This was the Wiſdome of Solomon, with which God was ſo well pleaſed, that having it in his choice to ask Riches, or long Life or Victory, hee asked Wiſdome before them all, and God gave him b… that and them. Let this ever bee our wiſdome, to affect goodneſs not greatneſs, this brings Satan upon us, that drives him away from us.
The ſecond thing in the preparation, is the ſight repreſented, in which conſider theſe things: I what was the ſight, All the Kingdomes of the World, and the glory of them. 2 How Satan repreſented them, hee ſhewed him. 3 How long this ſight laſted, in a moment, ſaith Luke.
I. The ſight was all the Kingdomes of the earth, both the Kingdomes themſelves, and the Majeſty, Beauty, Glory, and order of them; yea, their wealth, and whatſoever was in them, by which the minde of our Saviour might bee rapt into the admiration of them, and after to deſire them. For the end of his temptation is Idolatry, and his means is covetouſneſs.
Queſt. But were there not many ſorrows, vexations, and tumults in the World? why doth Satan ſhew none of theſe?
Anſw. 1 His policy and ſubtilty 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 love with the World, and for this purpoſe hee muſt make it as lovely as hee can, as a cunning fiſher muſt hide the hook, and ſhew nothing but the bait. 2 Hee knew that by this very trick hee overthrew the firſt Adam; to whom hee ſhewed nothing but the fair ſide of the Apple, and benefit and bettering of their eſtate, how by eating of it they ſhould bee as Gods; but hid all the inconvenience, that it was a breach of Gods Commandement, and that the iſſue was death. And ſo he goes about to circumvent the ſecond Adam.
II. The manner of this ſight, And ſhewed him] Some think in a Map. But hee needed not have carried him into a Mountain for that. Neither in a viſion, illuding his minde and phantaſy; becauſe this hee might have done in the Wilderneſſe, or on the Pinacle, if it could agree ſo well to the perfection of Chriſts mind. But I take it, hee offered the images and repreſentations of them all ſenſibly and actually, after a wonderful and ſtrange manner, making their Images to appear to his ſenſes. And if a man by his Art can repreſent to the ſenſes in a glaſs, any perſon or thing ſo lively, by which hee that ſees not the thing it ſelf, diſcerneth a notable image of it; how much more may wee think, that Satan by his Art and Cunning can repreſent to the ſenſe, the Images of things which are not indeed preſent? A lively confirmation whereof appeareth in his lumber, I mean Sorcerers and Juglers, who by the Devils 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 hee might think to bee the things themſelves, and the better to perſwade him that hee ſaw the things indeed, hee ſet him on an exceeding high mountain; notwithſtanding hee knew, that the higheſt mountain 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.
III. The time how long this ſight laſted; In a moment, foreign. In accurate conſideration, a moment is the fortieth part of an hour, for a point of time is a quarter of an hour, and a moment of time is the tenth part of a point of time. But I think wee are not to take the word ſo ſtrictly, which here noteth a very ſhort time, much ſhorter than the fortieth part of an hour: and with Chemnitius, I think it to bee 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 between time paſt, and time to come. Howſoever, wee 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 uſed concerning Sodome, that it was deſtroyed in a moment: for the Sun roſe very fair, and before ever they could conſider of ſuch a ſtorm, the Lord ſhowred down fire and brimſtone.
Now the reaſon why the Devil uſed ſuch a ſpeedy and quick repreſentation, was, to raviſh Chriſt ſuddenly, and ſtir up his affections by the abſence of it, to deſire to ſee it again: dealing with Chriſt as we with our little children; when wee would make them earneſtly deſire a thing, wee let them ſee it, and hide it again, give it them into their hands, and ſuddenly take it away again. So did Satan. Secondly, Satan might have another trick in it, to diſturb the minde of our Saviour: for as a ſuddain flaſh or light doth dazle the eyes of the body, ſo doth a ſuddain flaſh or ſight of this or that object, eaſily dazle the eyes of the minde, and inſtead of pleaſure with it, at leaſt it brings ſome trouble and perturbation. However, he thought it would fit and bring on his temptation. Thirdly, ſhadows will abide no looking on, no examining, and therefore the Devil is ſo quick in taking them in.
Doct. 1 It is an old practice of the Devil, to let death into the ſoul, by the window of the ſenſes, and especially by the ſight: for here hee would overcome Chriſt by the ſight of the World, and the glory of it. Thus hee had gained Eve to ſin by the ſight of the apple, which was beautiful to the eye: by hearing that ſhee ſhould bee as God, if ſhe did taſte it: by touching, taſting, and pleaſing all her ſenſes with it. The ſons of God ſaw the daughters of men that they were fair, and took them to them for wives: which was the cauſe of the deluge. Ahab ſaw the vineyard of Naboth lye ſo conveniently to his demeans, as he muſt needs compaſs it by murther.
Reaſon. 1 The Senſes are the near ſervants of the Soul: if Satan can make them untruſty, he knows he can by them eaſily robb the ſoul, yea and ſlay it. For ſenſes work affections, and affections blind judgement. David ſees Bathſheba, preſently affects her, his violent affection blinds his judgement, he muſt have her company though it coſt Uriahs life. I ſaw (ſaid Achan) among the ſpoyl a goodly Babyloniſh garment, and two hundred ſheckels of ſilver, and a wedge of gold of fifty ſhekels; and I coveted them, and took them, Joſh. 7.21. How was Adam otherwiſe deceived by Eve, but firſt in his affection, and then in his judgement?
2 As Satan lays his baits in all the Senſes to ſteal the heart, ſo eſpecially in the eyes, dealing as the Chapman that would vent his wares, he lays it forth on the ſtall that men may ſee it, and oftentimes the very ſight of it, without further offer, draws on the buyer to a bargain. He knows he loſeth not all, if he gain but an unlawful look: becauſe there is ſin begun, though not perfected.
3 The Senſe is to the Soul as a door 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 door. Even ſo, although the Devil by his ſpiritual nature, can and doth apply himſelf to our ſpirits without our ſenſes, yet other tempters cannot reach the ſoul ſo immediately. Eve could not work Adams heart directly, but by the outward ſenſes of hearing, and ſeeing eſpecially ſent in the temptation. Poyſons cannot reach the heart, unleſs by the ſenſes they bee drawn in. So wicked Mates cannot convey their corruption one into another, but by the outward ſenſes; hearing their wicked and incentive ſpeeches, and ſeeing their graceleſs and infecting actions. But beſides this, ſo full of malice is our ſpiritual adverſaty, that he would not only immediately take up our hearts, but fill up all our ſenſes, and by them continually ſendeth in burning luſts, and by the ſame door covetous deſires, and by the ſame ambitious and aſpiring thoughts, and by the ſame revengeful intentions, and ſuch like, till the houſe be full of wickedneſs.
4 Satan knows that God hath appointed the ſenſes for the good and comfort both of body and ſoul, eſpecially the ſight and hearing to bee the ſenſes of Diſcipline, to furniſh the mind with knowledge of God, with faith which is by hearing, with hope of his gracious promiſes, with heavenly meditations, and contemplation of his great Works which our eyes behold. Now Satan would croſs all this gracious conſtitution of God▪ and make the lights of the body, be means to blind the mind: he would fill up the ſenſes, and take them up with ſuch objects, as ſhall not only corrupt the heart, but keep out thoſe means of grace, which the Lord would by them convey into the heart: ſo that the ſoul ſhould be further poyſoned by the ſame means, which the Lord hath prepared as an Antidote, by which natural poyſon and corruption ſhould be expelled.
Vſe 1. This doctrine enjoyneth a diligent cuſtody of the ſenſes. A good Houſholder ſuſpecting Theeves and Robbers, will bee ſure to keep his doors and windows faſt. And we knowing that our ſenſes are the doors and windows of our ſouls, muſt look to theſe doors, lock them, barre them, bolt them faſt, that the Devil enter not this way. True it is, that the inſide muſt firſt be made clean: for out of the heart proceeds an evil eye, Mark 7.22. But whoſoever is reſolved to keep his heart in any rightneſs, muſt think it his next care to ſhut out, and keep out whatſoever might be let in, to decline it and turn it from God again. What made the holy Prophet, Pſal. 119.37. pray ſo earneſtly, that God would turn his eyes from beholding vanity, but that hee knew, that even a good heart (ſuch as his was) could never hold out, unleſs the outward ſenſes, eſpecially the eyes, which by a Synecdoche are there put for the reſt (both becauſe they are ſpecial factors of the ſoul, and becauſe of the multitude of their objects, and in regard of the quickneſs of ſight above all the reſt of the ſenſes laid together) were well ſafe-guarded? Can the heart or Market-place of a Town or City be ſafe from the ſiege of the enemy, if the Gates be caſt open, or the Wall demoliſhed, or the Ramparts bared of their ſence and munition? Why did Job make ſuch covenants with his eyes, but that he knew that without ſuch a ſence every object would be as a ſnare to entrap his ſoul? Job 31.1. Nay, let an heart never ſo ſeaſoned with grace, ſuffer the ſenſes to leak, the ſoul is in danger of ſhipwrack. Was there ever heart of ordinary man or woman more innocent, or more filled with grace, than Eves in her innocency? And yet when as Satan let upon her ſenſes, he ſent in by them ſuch poyſon, as wrought death unto all her poſterity.
Rules for the ordering of our ſenſes aright.
1 Beware of the life of ſenſe, which is a brutiſh life. 2 Pet. 2.12. the Apoſtle ſpeaketh of men led by ſenſuality, even as the brute beaſts, who follow ſenſe and appetite without all reſtraint. Thus did the Gentiles, who were therefore given up to a reprobate ſenſe, Rom. 1.24. And the danger of this eſtate Salomon noteth, Eccleſ. 11.9. when hee bids the young man walk in the ſight of his own eyes, and after the luſts of his heart; but withall, Remember that for all this he muſt come to judgement. Let ſuch think hereon, that think it is free to give up their ſenſes to feed themſelves upon every object themſelves 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 walk not after the eye, which is to invert Gods order. And what a deluge of ſin over-floweth the ſoul, when the underſtanding is buried in the ſenſes, and the heart drowned in ſinful appetites? David gives his eye leave to wander, and look luſtfully after Bathſheba: and what wayes of miſery one overtaking another did he bring into his ſoul? And what marvel then if natural men neglecting their duty, in taking off their eyes from unchaſte objects, never reſt till they come to have e…es full of adultery? 2 Pet. 2.14. not ceaſing to ſin, according to our Saviours ſpeech, Matth. 6.23. If the eye be evil, all the body is dark, yea and the ſoul too.
3 Keep the parts of Chriſtian armour upon thy ſenſes, that thou lye not open there. A valiant Captain knowing that the enemy is eaſier kept out, than beaten out of a City, hath great care to plant his Garriſon about the gates and walls; there he ſets his moſt …aithful watch and ward, there he plants his chief munition and ordnance. Had David kept his armour on his eye, he had not been ſo foyled by Bathſheba: If on his ear, he had not been ſo injurious to Mephiboſheth, by means of ſlandring Zaba, 2 Sam. 16.3, 4. Salomon wiſheth us, Not to look upon the colour of the wine in the cup, that is, with too much pleaſure to ſtirre up deſire. He would have us keep our ſence upon our ears, not to give ear to a flatterer or whiſperer, but brow-beat him, and drive him away with an angry countenance. The Apoſtle Paul would have our ears ſhut againſt evil and corrupt words, which corrupt good manners. Daniel deſires not to taſte of the Kings dainties, nor will pollute himſelf with them, chap. 1. verſ. 8. And ſo we muſt fence our whole man, as we may not touch any unclean thing, and yeeld nothing to the courſe of waters.
4 Feed thy ſenſes with warrantable objects: 1 God: 2 His Word: 3 The Creatures: 4 Thy Brethren: 5 Thy ſelf.
Firſt, our eyes are made to ſee God himſelf, here below as wee can in his back-parts, hereafter as wee would, face to face. And therefore a baſe thing it were to fixe them upon the vain pleaſures and profits of this life: This is fitter for brute beaſts, that have no higher object.
Again, what fairer or fitter object can we chuſe for our ſenſes, than himſelf that made them with all their faculties, and gives us ſo much comfort by them? Prov. 20.12. The hearing ear, and ſeeing eye, God made them both: and both of them, as all things elſe, he made for himſelf. Further, where can we better place ou… ſenſes, than upon him from whom all our help cometh? How ought our eyes to be continually lifted up in holy and ſervent prayers and praiſes, conſidering both our continual neceſſities and ſupplies? So David, I lift up mine eyes unto the hills from whence my ſalvation cometh, Pſal. 121.1. and, As the eye of the Hand-maid is lifted up to the hand of her Miſtris, ſo are our eyes unto thee, Pſal. 123.1.
Laſtly, how can we place our ſenſes better, than upon him who is the moſt pleaſant and durable object? To ſee God in Chriſt reconciled, to hear and know him become our Father, is ſo raviſhing a ſight, as the Saints have runne through fire and water to apprehend it. And for the continuance, it will feed the ſenſes everlaſtingly; yea when the ſenſes themſelves decay and wax dull, this object ſhall feed them, and be never the leſs ſweet. And therefore as Salomon adviſeth, Eccleſ. 12.1. while thou haſt thy ſenſes, fix them upon this object; Remember thy Creator in the dayes of thy youth, before they be dark that look out at the windows, &c. If a man ſet his ſenſes and feed them upon any outward object, wealth, honour, pleaſure, buildings, and the like, wee may juſtly ſay to him, as our Saviour to his Diſciples, when they gazed upon the beautiful workmanſhip of the Temple; Are theſe the things your eyes gaze upon? verily, the time comes, when one ſtone ſhall not bee left upon another undemoliſhed. The like may bee ſaid of all earthly objects whatſoever. Only this object ſhall grow more and more glorious and deſirable.
Secondly, God made our ſenſes to be exerciſed in his holy Word, which leads us to himſelf. Heb. 5.14. the Apoſtle requires, that Chriſtians ſhould have foreign, ſenſes exerciſed in the word: Prov. 2.2. Let thine ear hear wiſdom. 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 wholſomly corrected. Prov. 15.31. The ear that heareth the rebuke of life, ſhall dwell among wiſe men. 4 The danger of neglect is great: 1 He that turns his car from hearing the law, his prayer is abominable: 2 Uncircumciſed cars reſiſt the Holy Ghoſt, Acts 7.51. 3 Itching ears that turn from the truth, doe (by Gods juſt judgement) turn unto …ables, 2 Tim. 4.3. 5 It is a ſign of a man that hath given his heart unto God: for he that gives his heart, will give his ſenſes too, knowing that God requires both. Prov. 23.26. My ſon, give me thy heart, and let thine eyes, that is, thy ſenſes, delight in my wayes. And our Saviour ſaith, He that hath an ear to hear, let him hear. Seeing therefore that this is ſo notable a means of guiding our ſenſes, let us more carefully give up, and take up our eyes and ears with the ſight and ſound of Gods Word upon all occaſions, in the hearing and reading of the Scripture. I would ask the moſt carnal man that is, whether this in ſound judgement bee not a better object for our ſenſes, than Bowls, or Tables, and fitter for all times, eſpecially for the Sabbath.
Thirdly, God made our ſenſes, to profit our ſelves by his Creatures, that by them we might glorifie him their Creator, and not by them corrupt or inſnare our ſelves. Iſa. 40.26. Lift up your eyes aloft, and behold who created all theſe things. This uſe David maketh, Pſal. 8. When I ſee the heavens, the earth, and the works of thy hands, then ſaid I, Lord what is man that thou art ſo mindful of him? and concludes the Pſalm thus, How excellent is thy name through all the World? And why? 1 The inviſible things of God, his Power, and Divinity, and Eternity, were made viſible to the very Gentiles by things created, Rom. 1.20. And ſhall wee either not look on them, or ſo look upon them as they to make us inexcuſable? ſhall wee onelyonly injoy the natural uſe, and no ſpiritual or Divine uſe from them? 2 Conſider that God, for this purpoſe, hath made the Countenance of man, not as the Beaſts groveling on the Earth, but erected unto Heaven: and he hath made the eye of man not as the Beaſts, but (as Anntomiſts obſerve) hath given it one muſcle which they want, whereby hee can turn his eye directly upwards with admirable quickneſs, that it ſhould not ſo fix it ſelf upon any thing below as the Covetous eye doth, but by occaſion of things below turn it ſelf upward to their Creator. Yea, hee hath compaſſed our eyes with brows, and lids, and fences from duſt and earth, that though wee look ſometimes on the earth, yet the leaſt duſt or earth ſhould not get into them. 3 Let us labour to uſe our ſenſes in beholding Gods works, as they in Joh. 2.23. that ſaw the works of Chriſt of whom it is ſaid, Many beleeved in the name of Christ, ſeeing the works that he did. So let the works which wee ſee God hath done, bee at leaſt inducements to beleeve him ſo much the more.
Fourthly, God made our ſenſes in reſpect of our brethren, both to benefit them, and our ſelves by them. 1 Our eyes to behold their miſery, to pity them, to releeve them. Turn not thine eyes from thine own fleſh. Herein the unmerciful Prieſt and Levite were condemned by the pitiful Samaritan. Our ears to hear the cry of the poor, Prov. 21.13. Hee that turns his ear from the cry of the poor, himſelf ſhallery and not bee heard. Numbers never make this uſe of their ears: but God hath a deaf ear for them. 2 Our eyes to ſee the good example of our brethren, to imitate them, to glorify God for them. Our ears to hear their Godly Counſels, Admonitions, Reproofs, and ſo bee 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 more of their eyes. Our ears to hear what is fit to bee ſpoken of them, to defend their good names if they bee traduced. For God hath given us two ears, not raſhly to receive every information, but to reſerve one for the party, leſt hee be condemned unheard, unconvinced.
Fiftly, and Laſtly, God made our ſenſes in reſpect of ourſelves, not only to bee faithful keepers of the body, but diligent factors and agents for our own ſouls: as 1 That our eyes ſhould ever bee looking homewards, and to the end of our way, as quick and expedite travellors, and not fix themſelves upon everything wee ſee here below. This is done by heavenly converſation. 2 Our ears ſhould bee bored to the perpetual ſervice and obedience of our God, as our Lord himſelf was, Pſal. 40.7. Thou haſt bored mine ear: alluding to that Ceremony in the Law, Exod. 21.6. If a ſervant would not part from his Maſter, his ear muſt bee bored and nailed to the Poſt of the houſe, and thus hee became a perpetual Servant, hee was nailed and fixed to that houſe and ſervice; So wee muſt yeeld an obedient ear, as Solomon calls it, unto the Counſels, Will, and Commandement of our Lord and Maſter Jeſus Chriſt.
3 Our eyes were made to bee Conduits of tears, for our own ſin and miſery, and for the ſin and wretchedneſſe of other men. Pſalm 139.136. Davids eyes guſhed out rivers of tears, becauſe men keep not the word: how wept hee then for his own ſins, that wept ſo for others? Good Lot his righteous ſoul was vexed in hearing and ſeeing the unclean converſation of the Sodomites. Thus ſhould our ſenſes bee ſo far from conceiving pleaſure in ſinful obects, as theſe muſt bee the continual grief of our ſouls. And can wee indeed look upon our ſelves, and not ſee ſomething which is a brand of our ſin? or can wee behold any Creature, and not ſee ſome expreſs Prints and marks of our ſin, and vanity upon it? Surely this one meditation would be effectual to keep us from caſting our eyes upon unlawful objects, and ſo from making our ſelves a prey to the Devil.
Ʋſe 2. This ſerves to reprove ſuch as fail in this watch of the ſenſes: for who doth not? yet ſome far more dangerouſly. Such as have in their houſes Popiſh Pictures and Images, which are alluring harlots, corrupters of the heart, which is an opening of the door to the Devil, a ſign of a man willing to bee ſeduced. Experience ſhews, that when a man is in love with ſuch Images, hee eaſily falls out with Gods Image in himſelf, and Gods Children. 2 Such as delight in laſcivious Pictures, and filthy portraytours of naked men or women, in whole, or ſuch parts as may ſtir the corruption of the heart, which ſhould bee beaten down by all means. Wee need bring no Oyle to this flame. Yet the Devil hath gotten ſuch pictures in requeſt in this wanton age, wherein every thing is almoſt proportional. 3 Such are far from this watch of their ſenſes, as ſo attire and diſguiſe themſelves, or lay open their nakedneſs to inſnare the ſenſes of others. Let them not ſay, they think no hurt in it, unleſs they can bee ſure that no other think hurt by it. 4 Such as like the Images have ears and hear not, eyes and ſee not; care not to hear the Word or read it, never taſte Gods goodneſs in it, neither doth the breath of heavenly life ever paſs through their noſes. 5 Such as frequent wicked company, and delight in the ungracious actions and ſpeeches, that they hear and ſee, or can digeſt them without reproof or diſlike manifeſted. The Devil hath a thorow-fare among ſuch companies, who are conſpired againſt God and goodneſs. Add unto theſe ſuch as read or have in their houſes, Laſcivious and wanton books, teachers of lewdneſs. Adde alſo Stage-Players and their beholders, that caſt open all gates and walls to the Devil. 6 The Covetous eye, whereof Solomon ſaith, Ecc. 4.4. his eye is not ſatisfied with Riches, neither doth hee ſay, For whom do I thus labour?
In that Satan would draw Chriſt to the love of the World, and thereby makes no doubt but to inſnare and caſt him down, wee learn; that,
Doctr. 2 The love of the World eaſily maketh a man a prey and ſpoil to the Devil. Satan well knew, that if hee could get Chriſt to fall down to the World, hee would eaſily fall down to him.
Where by the World, I underſtand not the goodly Workmanſhip of God in the frame of the Heavens and Earth, which wee muſt love and admire: but all the Riches, Honours, Pleaſures, Profits, and Allurements of it, without God, or before God: as when men are willing Servants and Slaves to Worldly Deſires and Corruptions. 1 Tim. 6.10. The deſire of money, is the root of all evil, a fruitful mother of much miſchief. There is no ſin ſo impious, ſo unnatural and barbarous, that a man in love with the Profits of the World will ſtick at. And more plainly, verſ. 9. They that will bee rich, fall into manifold Temptations and Snares, and into many fooliſh and noyſome luſts, which drown men in perdition and deſtruction: which in ſenſe is all one with this. That ſuch a one makes himſelf a willing ſpoil and prey to the Devil. Hence they are called deceitful Riches, becauſe they eaſily lead us out of the right way. Matth. 13.22. and Job 18.8. The wicked walks upon ſnares, and the grin ſhall take his heel.
Reaſons. 1 The love of the World baniſheth the love of God out of the Soul. Hee that is a lover of the World, is an hater of God. Jam. 4.4. Know yee not, that the amity of the World, is enmity to God? Whoſoever therefore will bee a friend of the World, maketh himſelf an enemy to God: now what ſin will an enemy of God ſtick at? And the Apoſtle John plainly divorceth theſe two which can never agree in one, 1 Joh. 2.15. If any man love the World the love of the Father is not in him. And if the love of God …way not the heart, Satan will eaſily incline it to any ſin.
2 Where there is the love of the World, that heart hath already renounced God in Heaven, and given it ſelf to bee poſſeſſed, ruled, and commanded by the God of the World. For look what a man chiefly loves, hee not ſo much poſſeſſeth it, as is poſſeſſeth by it. Whence the Apoſtle is not afraid to call Covetouſneſs, Idolatry, Eph. 5.5. and, Coloſſ. 3.5. not onelyonly becauſe the chief love, but the chief truſt, hope, and confidence, goeth with them. They ſay to the wedge of gold, thou art my hope. And further, as the Heathen Idolaters worſhipped and ſerved gods of Gold and Silver, ſo theſe ſerve and obey their golden and ſilver god, wherein they take up their chief deſires and contentment. Now having denyed the God of Heaven, and thruſt himſelf out of his protection, a man becomes to be in the power of the Devil, and ruled at his will.
3 The love of the World ſpoiles us of our armour and ſtrength, by which wee ſhould bee fenced from Satans ſubtleties. For, 1 Whereas our chief fence is in Gods Word, it Firſt intercepteth the Word, and eſtrangeth the heart from it, as Ezek. 33.31. They ſit before thee, and hear thy words, but their hearts go after their covetouſneſſe: Secondly, it choaketh the Word, that it becomes as ſeed caſt among Thorns, which choak it preſently: Thirdly, it ſcorns the Word, as may appear, Luke 16.14. Theſe things heard the Phariſees which were Covetous, and mocked. Now is not ſuch an one eaſily ſnared by the Devil, who is thus diſ-affected to Gods Word? Is not hee eaſily bound, that wants, yea, ſcorns his weapons? 2 The love of the World, whether the Pleaſures, Profits, or Glory of it, as a Theef, ſteals and robs our graces, which are another chief part of our ſtrength. Good Hezekiah a little tickled with vain-glory, made himſelf and his Land a prey and ſpoil to the Enemy. Wiſe Solomon loved too much the unlawful pleaſures of the World, and how did it rob him of his Wiſdome? The Diſciples, while yet Chriſt was with them, were ſtirred with love and debate for ſuperiority and greatneſs, which did much hinder them, and took up their thoughts, when they might have attended to better things. How many for love of the World and Preferment, fall from their firſt love, abate their zeal, become cold and indifferent, as the times are?
4 The love of the World, where it is rooted, delivers a man ſo far into the hands of Satan, as hee eaſily falls from all ſhew of goodneſs, and dangerouſly revolts from all the goodneſs that ſeemed to bee in him. The young man that came to Chriſt with many good ſhews and deſires, hearing of ſelling all, and giving to the poor, goeth away heavily, and wee hear no more of him. Demas, once a Companion of Paul, but eaſily forſook the truth, when hee embraced the preſent World. Judas an Example, almoſt without example, a Diſciple at Chriſts elbow, indued with excellent gifts Apoſtolical, of Doctrin, of Miracles, &c. having his heart glewed to the World, for a trifle fell from his place, from all the affection hee had ſembled to his Maſter, from the ſociety of his fellow Diſciples, and ſtood with them that betrayed him.
5 Experience ſhews, how when Satan hath thruſt the love of the World into a mans heart, hee hath power enough; 1 To binde that mans hands from the works of Piety and Mercy. Hee is a bad Tenant; the more land he holds, the leſs homage hee doth unto God. And as for works of Mercy, hee will not part with his crums, like the rich man in the Goſpel. And as hee lives altogether unprofitable to others, ſo to himſelf; hee hath no care of his ſalvation: Thou fool, This night ſhall they take away thy ſoul. 2 As hee hath no power to do any good for God or man, ſo he will ſuffer nothing. A man loving the World, flies affliction for Chriſt: Matth. 13.21. when the Sun riſeth, hee withers: when perſecution comes, hee is offended, and falls away to the hinderance of many. They that minde earthly things, are enemies to the croſs of Chriſt, Phil. 3.19.
Vſe 1. Oh therefore, Love not the World, nor the things in the World, 1 Joh. 2.15. A neceſſary exhortation to us, to whom it is as natural to love the World, as for water to run down a Hill. And who can hardly affect it, without being infected with it? Hereunto lay hold on theſe motives. 1 Conſider how hard it is to love God, and the World too: even as hard as to look with the ſame eye (ſaith Auguſtine) up to Heaven, and down to the Earth at the ſame time. The more love a Woman beſtows upon a ſtranger, the leſs ſhee loves her Husband: whence S. James is bold to call worldlings Adulterers and Adultereſſes, chap. 4.4. whom the Lord will not indure to dally and ſport, Eph. 2.3and go a whoring after the World; Yee cannot ſerve God and Mammon.
2 Conſider that a courſe lead in luſts, is fitter for the Gentiles, than thoſe that profeſs the teaching of Grace; Tit. 2.11. For the grace which hath appeared, teacheth us to deny worldly luſts. Our relation to Chriſt, of whom wee are called Chriſtians, muſt draw our affections out of the World: for, 1 He hath choſen us out of the World, ſo that now hee profeſſeth of us, They are not of the World, Job. 15.19. 2 Hee gave himſelf to deliver us out of this preſent evil World▪ Gal. 1.4. 3 No man hath benefit by Chriſts death, but hee 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 hee dies not for the World) ſo no part in his interceſſion; John 17. I pray not for the World. 5 In the entrance of our profeſſion, wee have not onelyonly renounced the World, but proclaimed and vowed war againſt it: and therefore ſhall prove no better than runnagate Souldiers, yea, Apoſtates, if we ſight not againſt it. The love of the World is a leaving of Chriſts colours.
3 Conſider what cauſe there is in the World to love it: 1 In reſpect of God; it is contrary to his nature: Hee is Holy, Pure, Righteous; the World lieth in unrighteouſneſs. It is contrary to all his Commandements: Hee commands Holineſs and Sanctification; it incites to all uncleanneſſe in ſoul and body: Hee commands Truth, Sobriety, &c. It teacheth to Lye, Swear, Curſe, Slander, and Circumvent. Hee commands all fruits of the Spirit; it injoyns all the works of the fleſh. Hee commands to give our goods to the Needy, it wills us to get our Neighbours. 2 In reſpect of it ſelf: it is changeable, variable, inconſtant: and wilt thou affect that which thou canſt not hold or injoy? 3 In reſpect of thy ſelf: is it not madneſs, exceſſively to love that which doth thee ſo much harm, pricks as thornes, and pierceth with ſo many ſorrows, croſſes, loſſes, perſecutions? which if thou beeſt good, will fight againſt thee, and purſue thee with mortal hatred, and only ſlayeth thoſe which reſiſt it not.
4 Conſider wee what ſtrangers and pilgrims wee are in the World, and ſo bee moved to lay bridles upon our affections: which is the Apoſtles argument, 1 Pet. 2.11. Dearly beloved, as pilgrims and ſtrangers abſtain from earthly luſts. Let us eſtrange our affections from this World, and deal as wiſe Traveller…, that make the greateſt Cities but thorow-fares to their own home.
Uſe 2. Let this Doctrin moderate our affections in ſeeking and having, yea, and not having the things of this life. This is the common error, that men look altogether upon the Beauty, Glory, and fair ſide of the World, and wealth of it; but never look upon the inconveniences of them, and how ſtrong they are to pull us away from God, or how apt to make us a ſpoil to Satan: which one conſideration would ſomewhat abate our heat, and affection towards them. How ambitiouſly do many affect promotion and great places, not conſidering in what ſlippery places their feet are ſet? How eagerly doe they deſire wealth, as though it had no power to draw the heart from God, and the wealth of Heaven? How unſatiably doe they purſue pleaſure, not conſidering how the Devil inſnares them, and makes them lovers of pleaſure, more than lovers of God?
Surely were men acquainted with their own hearts, they would not ſuffer them ſo to rove in theſe deſires. Oh, ſaith one, if I were a rich man, how liberal would I be to the poor? But alas, he knows not what ſpirit he is of: the Devil would make no doubt to change his mind, it his ſtate were changed, and make of this liberal man either a Prodigal, or an Uſurer, or an Oppreſſor, and doe much more miſchief than 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 than he, deflouring his fathers Concubines, and depoſing (if he could) his father himſelf? And ſuch right would many doe, if they were in higher place. All which is an argument how open we lye to Satan in ſuch eſtates.
To conclude this point, obſerve theſe few rules: 1 Put on the Lord Jeſus Chriſt, and care not to fulfil the fleſh. 2 Vſe the world, as not uſing it, Rom. 13.14.1 Cor. 7.31. 3 Count all things dung for Chriſt, as Paul did, Phil. 3.8. whoſe bloud is ſet againſt and above all corrupt things. 4 Pray that thy heart may be ſet upon Gods ſtatutes, and not enclined to covetouſneſs, Pſalm 119.36. Firſt ſeek the Kingdom of God and his righteouſneſs, &c. 5 Whether thou haſt the world or no, ſhew not thy ſelf a lover of it, by encreaſing thy wealth, or bettering thy eſtate, by ſwearing, lying, deceiving 1 rejoyce in no part of it, which God reacheth not to thee by good means: deſire none but that on which thou mayeſt crave a bleſſing, and for which thou mayeſt return praiſe: hold none but with moderate affection and mind to forgoe, when God calls for the whole or any part to good uſes: uſe none but with ſobriety, as not uſing it, and that ever to Gods glory, and the good of men.