CHAPTER 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. 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.