_Of worldly pleasure.—Proofs that this is Satan’s great engine.—What
there is in worldly delights that make them so.—Counsels and cautions
against that snare._
I come now to the argument which Satan used for all this, ‘All these
things will I give thee.’ He casts a golden apple before him, and seeks
to entangle him by worldly greatness and delight. I shall not examine
how true or false Satan spake when he called all these things his,
and that he could give them to whom he would. It is enough for our
purpose to take notice of his pretence, so far as might make his offer
probable; and then observe,
_Obs._ 10. _That the great engine which Satan useth to draw away the
heart from God to his service is worldly pleasures and delights._
I shall first shew that this is Satan’s great engine, and then explain
what is in it that fits it so much for his purpose. The first of these
is evidenced by these particulars:—
1. First, The Scripture doth particularly note to us _a deceit or guile
to be in worldly pleasures_. Christ, in Mat. xiii. 22, speaks of ‘the
deceitfulness of riches;’ and that deceit is expressed by such a word
as signifies ‘a drawing out of the way,’ a misleading;[466] so that he
means not the uncertainty of these delights, in which sense it is said
‘that riches take themselves wings and fly away,’ [Prov. xxiii. 5,]
which often disappoint and deceive the expectations of those that do
most hug them. Nor can this be understood of riches in an active sense,
as we attribute deceit to men, who as rational agents can contrive
and devise snares; but it only means that these are so _objective_ as
things that are abused by Satan to delude and betray the sons of men:
and these are so frequently made use of by him for such purposes, and
with such advantages of power and provocation, that Christ elsewhere,
Mat. xix. 23, speaks of it as a thing almost impossible, to have riches
and not to be ensnared by them: ‘A rich man shall hardly enter into the
kingdom of heaven,’ [Mat. xix. 23,] which Mark and Luke express by an
affectionate amazement, ‘Oh, how hardly can a rich man be saved!’ [Mark
x. 23-25, and Luke xviii. 24, 25.]
2. Secondly, _These are Satan’s great net which encloseth multitudes_;
a general bait, by which most are hooked into the service of sin. Most
temptations come from this ocean as springs from the sea. ‘The lust
of the flesh, the lust of the eyes, the pride of life,’ have their
original from the world, 1 John ii. 16. Christ speaks of this ‘mammon
of unrighteousness’ as the only thing that stands up in competition
for the hearts of men against God, Mat. vi. 24; and the apostle, 2
Tim. iii. 4, reckoning up the various ways of particular lusts, as
covetousness, boasting, pride, blaspheming, &c., concludes them all
under this, that they ‘are lovers of pleasures more than lovers of
God;’ shewing us thereby, that though the lusts of men might run out
diverse ways, and be exercised upon diverse particular objects, yet
they all borrow their original from worldly pleasures, and their
design is nothing but that in the general. Hence it is that some make
the world the great traitor to God; for though they reckon up three
great enemies to God and man, ‘the world, the flesh, and the devil,’
yet ‘these three agree in one;’ the pleasing of the flesh is the great
end and desire of natural men; the world is the storehouse, from which
men draw out several pleasures, according to the several ways they take
in gratifying their lusts and humours, and the devil is only officious
to help all this forward, by enticing and persuading them to ‘make
these provisions for the flesh.’ And who can think other, but that
this must be Satan’s great engine, when, as hath been said, _first_,
the world, and the pleasures of it, is the sum of all iniquity,
containing in it virtually or actually the transgression of the whole
law. The root it is of all evil, 1 Tim. vi. 10; all profaneness against
God, all neglect of duty, all outrage, wrong, or injustice to man,
may, and usually doth, spring from hence, insomuch that some have
particularly traced it through every command of the decalogue, and
found it guilty, either as principal or accessary, of every iniquity.
_Second_, Our thoughts may be the more confirmed in this when we see
all men entangled by it; for albeit that some temptations seem directly
to carry men from a love or care of the world, as despair, terrors of
mind, voluntary humility, neglecting of the body, and others of the
same kind; yet if the matter be considered, the truth in hand cannot be
prejudiced by such an objection. For, [1.] Those who seem in distress
of conscience most to loathe the world were yet first entangled by
it, and the consideration of that guilt, whether at present justly or
unjustly charged upon them, is the usual occasion of these troubles.
And, [2.] Those who seem to undervalue money, riches, plenty, &c., are,
it may be, no less slaves to other worldly lusts; for pleasures of the
world comprehend whatsoever may arise from anything that is in the
world to the delight of life. Honour, pride, ambition, prodigality, are
‘worldly lusts,’ as well as covetousness and desire of power or rule.
And those that seem to deny themselves of ‘faring deliciously,’ or
‘wearing soft raiment,’ may be as much distressed with an inward desire
of applause and honour, as those that would gratify their senses are by
sensual lusts.
3. Thirdly, How much the world stands Satan in stead may be observed
from _the force of that temptation upon those that have very much
engaged in their profession of the ways of God_. It hath often fetched
off those that seemed to have given up themselves to God. Demas was
once commended by Paul as his fellow-labourer, Philem. 24; yet at
last it so prevailed upon him that he complained, 2 Tim. iv. 10, that
‘Demas had forsaken him,’ and turned his back upon his profession,
and so far, if Dorotheus do him right, that he became an idol-priest
in Thessalonica, the cause of which horrid apostasy was his ‘love to
the present world.’ Balaam seemed resolute not to act anything against
Israel, yet ‘the ways of unrighteousness’ so far blinded him, that he
taught Balak ‘to cast a stumbling-block before the children of Israel.’
The highest of nominal professors, noted by the ‘thorny ground’ in
Mat. xiii. 22,—who seemed to differ from the good ground only in this,
that their fruit was green and not ripe, as Luke expresseth it, ‘They
brought not fruit to perfection,’—they were choked in these fair
beginnings and offers for holiness by the ‘cares and pleasures of the
world.’ All ages abound with instances of this kind. Æneas Sylvius
preached against the pope, set up the council above him, commended
the Germans for opposing him; but preferment made him alter his note,
and at last he became pope himself. Bonner, the persecutor, seemed at
first a good man, a favourer of Luther’s doctrine, but advancement
changed him to a bloody wolf, a cruel tiger. Spalato forsook popery,
but, missing those dignities which he aimed at in England, was, upon
hopes of greater preferment, induced to lick up his vomit, and to own
popery again. How many examples have we of those who, the higher they
grew in the world, became more careless of religion; as Sixtus Quintus,
who went as fast back in religion as he went forward in promotion; so
that he that at first entering into orders, had a good hope of his
salvation, by that time he came to be pope, he became so wicked that he
despaired of happiness.
4. Fourthly, _This temptation is one of Satan’s last refuges, and
often prevails where persecution cannot_. The thorny-ground hearers
were above those of the stony ground in this, that they stood out the
storm, and bore the scorching heat of persecution, but then the world
choked them. Sad experience tells us that churches that did thrive and
grow as the palm-tree under their pressures, were spoiled by ease and
plenty, which so cherished the seeds of pride, vanity, and contention,
that they grew up amain, and did more to their desolation than the
cruelty of all their fiercest enemies. Julian, who, by the greatest
art and policy, studied to overthrow the Christian’s name, so observed
this, that he made it his rule rather to corrupt men by honours than
to compel them by torments.[467] We have also found that though the
Roman synagogue join force to subtlety in the advancement of their
dagon, yet they have still looked upon this temptation of the world
as most likely to gain the hearts of their rational opposers. Cruelty
could overawe the senseless multitude, and could take out of the way
those of whose opposition they were afraid, but it seldom with success
wrought upon persons guided by light and conscience, to a compliance
that would hold long; for though at first some good men were overawed
to make subscription and to recant, as it did with Bilney, Bainham,
Cranmer, and several others,[468] yet upon the working of conscience,
after the stound and dazzle of the temptation was over, they recoiled
so resolutely upon them, that they lost more than they gained that way.
But those that were willing to nibble at preferments became theirs
wholly. Thus they set upon Luther, Galeaceus, Carracciolus, Dr Taylor,
and a great many more, though to no purpose, for they were ready to bid
their money ‘perish with them,’ and to bid defiance to their favour
as well as to their frowns. Notwithstanding they have made many real
conquests by this weapon, and accordingly this is reckoned among the
temptations of greatest force: Heb. xi. 37, ‘They were stoned, they
were sawn asunder, they were tempted,’ that is, by the pleasures and
preferments of the world. It seems the Holy Ghost would point at
this, how fair and plausible soever it be, as one of the devil’s most
powerful engines.
Next, I promised to discover what it is in the world which makes it so
fit for Satan’s designs.
(1.) First, _The world brings or affords fit matter to be made the fuel
of lust_. For this reason the apostle in the place afore-cited, 1 John
ii. 16, forbids us so earnestly to love the world, or the things of the
world, because there is nothing in it which is not improveable, as an
occasion or provocation to lust. Whatsoever is in the world is lust of
flesh, or eyes, or heart; and there is no lust but it may be furnished
with a proper object from hence. The appetite, senses, or affections
fetch all their delights from hence.
(2.) Secondly, Besides the common materials of sin that are digged
out of this mine, the world hath something _of an aptitude in it to
tempt_. Not that it hath properly and formally, _insidiationis animum_,
an active subtlety to lay snares for men, but yet it is not so purely
passive as to make it altogether innocent. There is something of a
curse upon it ever since, by the fall of man. It was loosened from
its proper, primitive ends; and as the devil spake by the serpent, so
doth he urge, speak, tempt, and insinuate by the world, so that it is
still an occasion of danger to us, and hath a special advantage over
our affections, upon several accounts. As, [1.] In that it is in itself
lawful to be used. [2.] In that it is suitable to our desires and
tempers. [3.] In some respects it might be necessary and advantageous
for the comfort of life, for the support of families, and to enable us
to be helpful to others. [4.] It is near to us, under our eye; we have
familiar converse with it, it is still with us. [5.] We have a natural
propensity to be in love with it; the flesh would fain be pleased,
and nothing is more answerable to it than the pleasures of the world.
We need not wonder then, when we see it so highly captivating the
affections of men, and leading them bound in chains and fetters. Some
make it their god; gain is all their godliness and religion; they seek
their ‘portion in this life,’ Ps. xvii. 14; this is their treasure, and
here is their heart; and it would be no less wonder if Satan should be
guilty of so much oversight, as to neglect the use of an instrument
which is every way so fitted for his purpose.
(3.) Thirdly, Besides this fair prospect which it gives to sin, it
hath _an enmity to God and his ways, which is no less advantageous to
the devil_. This is positively affirmed, James iv. 4, ‘The friendship
of this world is enmity with God;’ not only is this true in a lower
sense, as a hindrance, being backward and averse to it, but it is a
direct opposition and contrariety to God and his service. Its drawing
back and hindering is charge enough against it: for it [1.] withdraws
those thoughts, affections, time, care, and endeavours, which should be
laid out upon better things, so that holiness must needs be obstructed,
dwindle, and decay by it. [2.] It hinders the influence of heaven; it
shuts out the light casually, quencheth and resisteth the Spirit, and,
meritoriously also, it provokes God to withdraw, to remove his glory,
and to give over his striving with them; but the contrariety that it
hath to all the parts of holiness is yet more: Christ notes it, Mat.
vi. 24. These two masters, God and the world, are contrary in their
designs, in their commands, in their natures, so that it is impossible
for any man to serve them both. They both require the heart, and they
both require it to contrary and incompatible services and ends. These,
then, are such masters as would be _domini in solidum_, masters of the
whole.[469] Now there cannot be two masters of one thing in that sense;
neither, if there were, could the hearts of men serve these different
commands, but their work would necessarily engage their affections to
one only; they would either ‘love the one and hate the other, or hold
to the one and despise the other.’ This very consideration, if there
were no more, doth render the world a desirable instrument for Satan.
(4.) Fourthly, In all this the world hath so many _cunning disguises,
and plausible shifts, that it becomes thereby wonderfully serviceable
to Satan_. It is the perfection of wicked policy to manage wicked
designs under plausible pretences. These the world hath in readiness
when it is accused of rebellion and treachery against God. The pleas
of necessity, of prosecution of a lawful calling, of providing for a
family, of not neglecting the benefits of God, of cheering the heart,
and taking the comforts of the labours of their hands, and a great
many more, are ready excuses to ward off the force of the convincing
word. These the devil drives home, and fastens them into such strong
persuasions, that the deluded sinner cannot see the danger that is
before him, nor the spiritual adultery or idolatry of his soul, in his
excessive love to worldly pleasures.
(5.) Fifthly, The world hath also _a spiritual fascination and
witchcraft_, by which, where it hath once prevailed, men are enchanted
to an utter forgetfulness of themselves and God, and being drunk
with pleasures, they are easily engaged to a madness and height of
folly. Some, like foolish children, are made to keep a great stir in
the world for very trifles, for a vain show; they think themselves
great, honourable, excellent, and for this make a great bustle, when
the world hath not added ‘one cubit to their stature’ of real worth.
Others are by this Circe transformed into savage creatures, and act the
part of lions and tigers. Others, like swine, wallow in the lusts of
uncleanness. Others are unmanned, putting off all natural affections,
care not who they ride over, so they may rule or be made great. Others
are taken with ridiculous frenzies, so that a man that stands in the
cool shade of a sedate composure would judge them out of their wits.
It would make a man admire to read of the frisks of Caius Caligula,
Xerxes, Alexander, and many others, who because they were above many
men, thought themselves above human nature. They forgot they were
born, and must die, and did such things as would have made them, but
that their greatness overawed it, a laughing-stock and common scorn to
children. Neither must we think that these were but some few or rare
instances of worldly intoxication, when the Scripture notes it as a
general distemper of all that bow down to worship this idol. They live
‘without God in the world,’ saith the apostle, [Eph. ii. 12,] that
is, they so carry it as if there were no God to take notice of them,
to check them for their madness. ‘God is not in all his thoughts,’
saith David, Ps. x. 4, 5. ‘The judgments of God are far above out of
their sight;’ he puffs at his enemies, and saith in his heart, ‘he
shall never be moved,’ &c. The whole psalm describes the worldling as
a man that hath lost all understanding, and were acting the part of
a frantic bedlam. What then can be a more fit engine for the devil to
work with than the pleasures of the world?
_Applic._ I shall briefly apply this to two sorts of men, those that
are straitened with want and necessities, and those whose ‘cups run
over,’ having all ‘that their heart can wish.’
(1.) First, To those that think their measure of outward comforts
little, I would from the doctrine now explained tell them that _they
have not so much cause to vex and disquiet themselves for their poverty
or troubles as they apprehend_. The world is not so desirable a thing
as many dream. Did but men consider how great a snare it is, and what
dangers attend the fulness of it, they would not so earnestly covet it,
nor so passionately lament when it flies from them. If thou hast so
much godliness as can quiet thy heart in a contented enjoyment of thy
little, that little which thou hast is better than great riches of the
wicked. Thou little knowest from what pride, insolency, contempt of God
and men, and many other temptations and lusts, God doth preserve thee,
by denying thee earthly things. Thou art now, it may be, often looking
up to God, striving to believe his word, often examining thy heart,
labouring to live upon God and his all-sufficiency, looking after the
bread that endures to eternal life; when if thou hadst the temptations
of plenty, it may be feared thou wouldst be another man, and be carried
away to forget God, to be careless of holy walking, and so make way for
bitterness and sorrow at last.
(2.) Secondly, I would also caution poor men not _to enlarge their
desires too much after the world, but to fear the temptations of the
world_. It is not only a snare to those that enjoy it, but to those
that want it: for while they admire it, and engage their affections for
it, it ensnares them in sinful undertakings; they are tempted to lie,
cheat, dissemble, to use unlawful shifts, to rob, steal, overreach in
bargaining, and to neglect the care of the soul in all. Let such call
to mind, [1.] That often the providence of God doth of purpose thwart
and cross the designs of such, so that though they toil and sweat,
running from market to market, ‘rising early and sitting up late,’ yet
he blows upon their gettings, and they wither to nothing, ‘while it is
yet in their hand;’ or if they seem to keep them longer, yet all the
end they make with them is but to put them into a ‘bag with holes,’
[Haggai i. 6,] they ‘perish by evil travail,’ Eccles. v. 14. [2.] They
often are at a great deal of labour in pursuit, and then when the
desired object is within their reach, they are overwhelmed with their
disappointment, as if providence designed to mock them for their folly.
This is excellently set forth, in the emblem of a man climbing up a
rock, with great labour, to reach a crown that hung upon the precipice,
who when he had stretched himself to grasp it, falls down and breaks
his neck. [3.] And when they do by great toil rake together a heap of
riches, they are starved frequently in their plenty, and so cursed that
they have no more than ‘the beholding of their goods with their eyes,’
in that God denies them a ‘heart to use them,’ Eccles. v. 11. [4.]
Their gettings allay not their thirst for more, ‘He that loveth silver,
shall not be satisfied with silver,’ Eccles. v. 10. [5.] Often they are
given as a scourge and plague; as the quails given to the Israelites
‘came out of their nostrils.’ The wise man notes it, Eccles. v. 13,
‘Riches are kept for the owners thereof to their hurt.’
(3.) Thirdly, To those that have the delights of the world, plentiful
estates, full tables, beautiful houses, rich tradings, honours, and
dignities, I would desire to give the greatest caution, that they take
heed to themselves, _because they walk in the midst of snares_. They
should consider, [1.] That the great God hath laid most serious charges
upon them, ‘not to love the world,’ but to withdraw their affections
from it, nay, to be crucified to it, as to any captivating delight,
and to use it with such an indifferency of mind, that they should be
in their deportments towards it as ‘if they used it not.’ [2.] They
should have their danger in their eye. How careful is he of his steps
that knows he walks in the midst of serpents which are ready to sting
him; the thoughts of this should blunt the edge of our delights. If you
were at a feast where you knew there were poisoned dishes, you would be
afraid to eat anything. Do you think that Captain Smith[470] when he
was taken by the savages of America, and had plenty of meat set before
him, which he knew was given to fatten him that he might be better
meat when he was killed, had any stomach to eat or to drink? Was that
feast pleasing to him that sat under a sharp sword hung over his head
in a horse hair, when he expected every moment it should fall upon him
and kill him?[471] Such are great men, rich men. With what fear and
care should they use these things, when they know there is hazard of
mischief from them upon every occasion! How much doth Christ speak in
that one sentence, ‘It is easier for a camel to go through the eye of a
needle, than for a rich man to enter into the kingdom of heaven’! [Mat.
xix. 24.] He means not that it is absolutely impossible, but extremely
difficult, and the difficulty lies in the hindrances which their riches
casts before them. [3.] They should carefully consider for what ends
God gives these, and to what use they are to be put. Rich men are but
God’s pursers; they do but ‘carry the bag,’ and what is put therein,
for public uses. If accordingly, as faithful stewards, they lay it out
upon those that have need, they shall ‘make friends of the unrighteous
mammon,’ and it will turn to a spiritual account: but if they think
that all is for themselves, and so shut their bowels and purses from
others, then they carry the bag no otherwise than as Judas did, and
will be easily persuaded to sell Christ and heaven for a little more of
earth.