This is the third temptation. In handling it I shall use the former method,
give you the history of the temptation, and observations thereupon.
In the history.
I. The introduction, ver. 8
II. The temptation itself, with the grievousness of it, ver. 9.
III. Christ's reply, ver. 10.
First, In the introduction we have -
1. The place the devil taketh him unto: an exceeding high mountain
2. The fact: he showeth him all the kingdoms of the world, and the glory of
them.
1. The place chosen for the conflict, 'an exceeding high mountain.' For the
mountain, the scripture would not name it, and we need not anxiously inquire
after it, whether any near Jericho, as some say, or as others, some mountain
near Jerusalem; and possibly the highest above the rest was chosen by the
tempter. The pinnacle of the temple was not proper, because Jerusalem was
surrounded with higher mountains on all sides: Ps. cxxv. 2, 'As the mountains
are round about Jerusalem,' etc. He chose an high mountain, because of the
fairer prospect, where the horizon might be as spacious as was possible, and
the sight not hindered by any interposing object. God took Moses into Mount
Pisgah, and showed him the land of Canaan, Deut. xxxiv. 1. The devil, who
affecteth to do in evil as God doth in what is good, taketh Christ into a
mountain. He leadeth us high, and promiseth us high things, that suiteth with
his disposition; but it endeth in a downfall that suiteth with his condition.
The close is still 'cast thyself down,' or else, as here, 'fall down and
worship me.' The devil's taking him up thither is to be explained the same way
with his taking him up to the pinnacle of the temple.
2. The fact, and 'showeth him all the kingdoms of the world, and the glory of
them.' But how could the devil from one mountain show him all the kingdoms of
the world, when there is none so high as that we can see the latitude of one
kingdom, much less through all, partly through the unequal swellings of the
earth, and partly through the weakness of the eye, which cannot reach so far?
The sight could go no further than the horizon, and the other hemisphere is not
to be seen at all; that part which we see is much less than that part which we
see not. Therefore how could he show him all the kingdoms of the world, and the
glory thereof? Ans. These words must not be taken rigorously; but that
he showed them : - (l.) In compendio. (2.) In speculo (3.) In
colloquio.
[1.] In compendio. It maybe understood of so many kingdoms as could fall
under the sight of a man looking round about him from some eminent place; as
God is said to show Moses all the land of Canaan, when he did actually see only
a part thereof. From that high mountain the devil gave him a view of all that
was to be seen from thence; many castles, towns, and fruitful fields might be
seen as a sample of the rest. It is a synechdochical hyperbole, he that showeth
a part of a thing, and the chiefest part, may be said to show the thing itself.
[2.] In speculo, besides what he might reach by his sight. By way of
representation and external visible species, he represented to Christ all the
rest of the kingdoms of the world and the pomp and glory thereof as in a map.
For Satan can object to the eyes of men the species and images of divers
things; and there is no absurdity to think that this way he showed his utmost
art and cunning to represent the world to Christ in as splendid and inviting a
manner as he could. If you ask, therefore, why he carried him to a high
mountain - he might have done this in a valley or any other place as well. I
answer, it is true if the discovery had been only by representation, or if the
devil could have deluded Christ's fancy or imagination, so as to impress these
species upon it so far as that he should seem to see what he did not see, a
valley would have served turn as well as a mountain; but this was done without
it, and with it, showing the glory of the world as in a map and picture, and
therefore a convenient place is chosen.
[3.] In colloquio, by discourse. The temptation might be helped on by
the devil's pointing at the several quarters of the world, with words relating
the glory thereof, what splendour and glory the kings and nations had which
adored him, all which Christ should have if he would fall down and worship him.
Now all this while Satan is but making way for his purpose, thinking Christ
would be ravished with this glorious sight. Possibly it was not a mere dumb
show, but the tempting objects were amply set forth by Satan's speech.
Secondly, The temptation itself, where we may consider the nature and the
grievousness of it.
1. The nature of the temptation, where observe two things
[1.] An offer or a promise: all these things will I give thee.
[2.] A postulation or demand: if thou wilt fall down and worship me.
[1.] An offer or promise: 'all these things will I give thee.' This is a
vain boast of the tempter, who ascribeth to himself that which was proper to
God, and promiseth to Christ those things which were all his before. God had
said, Ps. ii. 8, 'Ask of me, and I will give thee the heathen for thine
inheritance, and the uttermost parts of the earth for thy possession.' This the
devil, who affecteth to be like God, arrogateth unto himself, as if he would
make him the universal king of the world. In Luke it is, chap. iv. 6, 'All this
power will I give thee, and the glory of them; for that is delivered unto me,
and to whomsoever I will I give it.' But you must not always look for truth in
the devil's speeches: he is not lord of the world to dispose of it at his own
pleasure. And yet it is not to be supposed he would come with a downright
untruth to the Son of God, if there were no pretence or varnish for it.
Therefore we must distinguish between the devil's lie and the colour thereof.
(1.) Certain it is that God doth govern all the affairs of this world, and doth
put bounds and limits to Satan's power, beyond which he cannot pass, and doth
often hinder his endeavours, and turn them to the quite contrary end and
purpose; and if he doth not hinder them, yet he directeth them for good to his
people. Therefore that power that Satan hath is not given, but permitted; not
absolute, but limited. It is a lie that Satan can give these things at
pleasure; see these scriptures: Ps. xxiv. 1, 'The earth is the Lord's, and the
fulness thereof; the world, and they that dwell therein;' iDan. ii. 21, 'He
changeth the times and the seasons ; he removeth kings, and setteth up kings;'
and ver. 37, 'The God of heaven hath given thee a kingdom, power, and strength,
and glory.' All the alterations that are in the earth are of the Lord; he
pulleth down, and raiseth up, as seemeth good unto him. Therefore this power of
disposing kingdoms belongeth unto God.
(2.) That the Son of God is the right heir of the world: Heb. i. 2, 'Whom he
hath appointed heir of all things.' To whom the nations are given: Ps. ii. 8,'
Ask of me, and I will give thee the heathen for thine inheritance, and the
uttermost parts of the earth for thy possession;' Mat. xxviii. 18, 'All power
is given unto me in heaven and in earth.' And therefore it was impudence in him
to arrogate this power, and to promise these things to the Lord which were his
before.
(3.) Though this was a lie, yet here is the colour of the lie. God permitteth
that men sometimes by indirect means become great in honour and dignity in this
world; all which are done by the instinct of Satan and his help. And evil men
often succeed in their attempts, and from hence Satan is called the prince of
this world: John xii. 31, 'Now shall the prince of this world be cast out;'
John xiv. 30, 'The prince of this world cometh, and hath nothing in me;' John
xvi. 11, 'Of judgment, because the prince of this world is judged.' Yea, Paul
goeth higher, and calleth him 'the god of this world:' 2 Cor. iv. 4, 'In whom
the god of this world hath blinded the minds of them which believe not.' But
this is by usurpation, not just right. And the devils are called, Eph. vi. 12,
'The rulers of the darkness of this world,' as the wicked consent to his empire
and evil suggestions. But all this implieth but a limited and restrained
kingdom; and the devil's impudence and falsehood lieth in this, that he
interprets God's permission for a commission, his connivance for a conveyance.
Indeed, there are two lies in the devil's offer: one assertory, as if the power
and glory of the world were at his disposal; the other promissory, as if he
would invest Christ in the full and peaceable possession thereof; whereas
indeed he went about to divest and dispossess the Son of God of his right, or
to tempt him to do a thing contrary to his kingdom; for he knew the abasement
of Christ was the way to his glory, the cause of man's happiness, and the ruin
of the kingdom of the devil; therefore he seeketh to prevent this by these
magnificent promises.
[2.] The postulation or demand: 'if thou wilt fall down and worship me.' Here
the devil appeareth in his own likeness. Before it was, 'if thou be the Son of
God;' now it is, 'fall down and worship me.' Before he appeared as a friend to
advise him in his hunger; then as a divine to instruct him how to discover
himself as the Messiah; now as a plain usurper of God's worship. And he demands
but one act of prostration, such as was given to the kings of the East; and the
Jews in that manner did worship God. Therefore this was the vilest and most
blasphemous suggestion which Satan could devise that the Son of God should
stoop to God's rebel. Here we see the devil not only importunate, but impudent.
2. The grievousness of the temptation, that will appear in these considerations
[1.] Because it was represented in a matter grateful and pleasing. It was
unnecessary to turn stones into bread, dangerous to throw himself down from a
pinnacle of the temple; but it might seem sweet and grateful to behold the
kingdoms of the world and the glory thereof; for surely the glory of the world
is a bewitching object, and would much move a carnal heart. And therefore he
produceth this tempting object, and sets it before Christ himself. Mark, he
showed him the glory only, not the burdens, the labours, the cares, those
storms of jealousy and envy which those encounter with who are at the top. This
way did he now choose wherewith to assault Christ. Had he really represented
the world, with all the vexations attending it, the temptation had not been so
great; but he showeth the kingdoms of the world, and the glory thereof: the
bait, not the hook; he talketh highly of small things, commendeth what is
pleasing, but hideth the
bitter of these luscious sweets; he offereth Christ the glory of the kingdoms
of the world, but dissembleth the cares, the troubles, the dangers. Alas! we
see the best side of those that live in courts, their gorgeous apparel, their
costly entertainments, their power and greatness; but their fears of being
depressed by superiors, jostled by equals, undermined by inferiors, are hidden
from us.
Therefore the temptation was dexterously managed by the devil, in that he
showed him the kingdoms of the world and the glory thereof. Temptations of the
right hand are more dangerous than those of the left hand.
[2.] He showeth the bait before he offereth the temptation, that the world
might speak for him before he spake for himself, and prepared the mind of
Christ by this bewitching object before he cometh either with his offer or
demand. And then afterwards, before he maketh his demand, he premiseth his
offer: 'All these things will I give thee.' The offer is made before the
spiteful condition is mentioned. Observe the different methods of Christ and
Satan : - Satan maketh show of glory first, but Christ of the cross. Satan
offereth the benefit before he seemeth to require the service, as here he doth
first offer and then ask; but fallaciously, for indeed he requireth a present
act, but only promiseth a future compensation: 'I will give thee' all these
things. Christ telleth us the worst at first: Mat. xvi. 24, 'If any man will
come after me, let him deny himself, and take up his cross, and follow me.' The
issue showeth the fraud of the tempter, and the misery of those poor deluded
souls who hearken to him. On the contrary, the sincerity of our Lord, and the
happiness of those who obey him, will soon appear. The devil will have all paid
before he part with anything; no worship, no glory. But I am carried too far:
my purpose was only to show his dexterity and cunning, how he sets a colour
upon sin before he mentions it, by glorious promises, and the manifold pleasure
and profit which comes by it.
[3.] He doth not seek to move him by naked words, but by the sight of the thing
itself. Objects move the senses, senses draw away the mind; nor are they the
porters of the soul so much as the corrupters: Ps. cxix. 37, 'Turn away mine
eyes from beholding vanity, and quicken thou me in thy way.' If we let loose
our senses without a guard, we soon contract a deadness of heart. There is
nothing so soon led away as the eye, it is the broker between the heart and the
object; the eye gazeth and the heart lusteth; this is the window by which Satan
hath crept in, and all manner of taint hath been conveyed into the soul. In the
first sin, Eve was corrupted this way:
Gen. iii. 6, 'And when the woman saw that the tree was good for food, and that
it was pleasant to the eyes, etc., she took of the fruit thereof, and did eat.'
Gazing on the fruit with delight, her heart was ensnared. We read of Potiphar's
wife, ' 'She cast her eyes on Joseph,' Gen. xxxix. 7; Achan, Josh. vii. 21,
'When I saw among the spoils a goodly Babylonish garment, and two hundred
shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted
them, and took them.' First he saw, then he coveted, then he
took them, then he hid them, then Israel falls, and he is attached by
lot. So it is said of Shechem and Dinah: Gen. xxxiv. 2, 'He saw her, and took
her, and lay with her, and defiled her.' So of Samson: Judges xvi. 1, 'He went
to Gaza, and saw there an harlot, and went in unto her.' David was ensnared by
his eyes: 2 Sam. xi. 2, 'From the roof he saw a woman washing herself, and the
woman was very beautiful to look upon.' Naboth's vineyard was ever in Ahab's
eye, as being near his palace, therefore he is troubled and falls sick for it,
1 King xxi. 1, 2. Now, because so many have been betrayed by their senses, the
devil taketh this way to tempt Christ, as knowing this is the next way to the
heart.
[4.] He taketh him into an high mountain, that he might look far and near, and
see the more provinces, cities, and kingdoms, to move him the more. The devil
was sensible that small things were not to be offered to Christ, and therefore
dresseth out the temptation in as glorious a manner as he can. The chapman of
souls is grown thirsty of late, he doth not offer all the kingdoms of the earth
and the glory thereof, he knoweth that we will accept of less with thanks. The
devil buyeth many at a very easy price; he needeth not carry them so high as
the mountain; they are contented with a little gala that is got by a fraudulent
bargain in the shop. If we stand in our window, or at our doors, we meet with
temptations enough to carry us away. He needeth not come with kingdoms, or with
the glory of all the world: thirty pence, the price of a slave, is enough to
make Judas betray his master, Mat. xxvi. 15 ; and the prophet telleth us of
some that will transgress for handfuls of barley and pieces of bread, Ezek.
xiii. 19. And those pretended prophets, too, making God the author and
maintainer of their lies and deceits. And, again, of those that respect
persons, whether magistrates or ministers: Prov. xxviii. 21, 'To have respect
of persons is not good, for for a piece of bread will that man transgress.' And
another prophet telleth us of those that 'sell the poor for a pair of shoes,'
Amos ii. 6, and viii. 6. Those will take any price. And the apostle saith of
Esau, Heb. xii. 16,' For one morsel of meat he sold his birthright.' So that
the devil may abate a great deal of what he offered Christ. He need not say to
such, You shall have 'all these things.' Nay, hold you! You shall have this
petty gain, that slight pleasure and carnal satisfaction. It is a wonder to
consider what small things make up a temptation to many, yea, to most. The
world is so corrupt that they will violate conscience with a small hire. We are
not tempted with great things, less will serve. the turn. But the devil knew
that small matters were no temptation to Christ, therefore he carrieth him to
the mountain, that he might see the glory of all the earth, to make the
temptation the more strong.
[5.] He showeth him the kingdoms of the world, en stugmh
cronou , Luke iv. 5, in a moment of time, - that circumstance is not
to be passed over. When many objects and glorious come together of a sudden,
they do the more surprise us. Therefore, the more to affect Christ with the
splendour of these things, and on a sudden to prevail upon him, which otherwise
he was not likely to do, he did not represent the glory of these kingdoms of
the world to Christ that he might see them one after another, hut all together,
that there might be less time for consideration, that so his mind might be the
more blinded by the appearing splendour of the tempting object and his heart
the more captivated thereby. Diverse things seen in one view do more surprise
us than if viewed by a leisurely contemplation. Alas! we are sometimes
overborne by the violence of a temptation, sometimes overtaken by the
suddenness of it: Gal. vi. 1, 'Brethren, if one be overtaken in a fault,'
prolhfh, inconsiderately and suddenly
surprised by a sin. We do many things preposterously and in haste, which we
repent of by leisure. Thus the devil thought to surprise Christ, but he was
aware of him.
[6.] In other temptations the tempter doth only ask a thing to be done, but
here he doth ask and promise things glorious, profitable, and pleasing to
carnal sense, and such as seem every way desirable. The offers of gain and
glory are promised to the temptation.
[7.] He craveth but one thing, a very small thing, and this under the hope of
the greatest advantage: one act of external adoration, easy to be performed if
Christ would but kneel to him, not as supreme God; an inferior adoration would
have contented him: yield but a little, do but 'fall down and worship,' it
shall be enough. As the heathens of old said to the Christians, Do but touch
the censer. The commendation of God's servants was, that 'they had not bowed
the knee to Baal' Rom xi. 4. The devil knoweth if he can get us to a little he
shall get us to more; and the least reverence is too much to such an impure
spirit.
Secondly, The observations.
I. Observe from that again the devil taketh him, That we must expect not
only to be tempted, but to be often tempted. Satan hath both his wiles and
darts: Eph. vi. 11, 16. He sometimes assaulteth us with the one, sometimes with
the other. Therefore -
1. Be not secure, but watch, and stand upon your defence. It is a careless soul
that can sleep in so great a danger. There is yet a malicious tempting devil
alive, who would 'sift you as wheat,' Luke xxii. 31; and somewhat within you
which would betray you to him if you be not wary; and you may meet with such
snares as you have not yet met withal.
2. Be not overmuch troubled and dejected if you be assaulted afresh. You must
make your way to heaven almost every step by conflict and conquest. Remember
your baptismal vow, the obligation of which ceaseth not till your life be
ended; and then you shall be out of gunshot and harm's way. Therefore still
follow the captain of your salvation wherever he leadeth you. The more trials
the more glory.
3. Avoid rash judgment and censure, if the same happen to others. Pirates do
not use to set upon an empty vessel. The best are most assaulted. God
permitteth it for their trial, and Satan hath the greatest spite at them.
II. Observe, That the more grievous temptations follow the lighter ones, and
the last assaults and trials are usually the greatest. This is so, if you
respect either the dexterity and cunning of the tempter, represented before, or
the foulness of the temptation, viz., to idolatry. The best of God's children
may be tempted to the most execrable sins. Thus usually doth Satan reserve his
worst assaults for the last, and his last temptation is commonly the sorest
Dying beasts bite shrewdly; so Satan rageth most when he hath but a short time.
Therefore since our warfare is not over, let us prepare for the worst brunt,
and the last efforts of Satan. If God will crown us fighting, we have no cause
to complain. Many of God's servants, whom he could not draw to worldliness,
sensuality, or vainglory in their lifetime, he will seek to inject blasphemous
thoughts into their minds at last. But, though it be grievous, be not dismayed,
your conquest is sure and near.
Observe, The world and worldly things are the bait and snare which the
tempter offereth to Christ and his followers. As here, when he would make his
last onset upon Christ, he sets before him 'the kingdoms of the world, and the
glory of them,' as the matter of the temptation.
III. 1. There are three enemies of our salvation, the devil, the world, and the
flesh : - they are reckoned up together, Eph. ii. 2, 3,'Wherein in time past ye
walked according to the course of this world, according to the prince of the
power of the air, the spirit that now worketh in the children of disobedience.
Among whom also we all had our conversation in times past in the lusts of our
flesh, fulfilling the desires of the flesh and of the mind.' The devil is the
deceiver and grand architect of all wickedness ; the flesh is the principle
that he worketh upon, or that rebelling faculty within us that would be pleased
before God; the world is the bait by which the devil would deceive us and steal
away our hearts from God, for it suiteth with our fleshly appetites and
desires. More distinctly that Satan is an enemy appeareth from his name, that
signifieth an adversary, and in many places of scripture he is so called; as
Mat. xiii. 25; ' While men slept, the enemy came and sowed tares among the
wheat,' compared with the 39th verse, 'the enemy that sowed them is the devil.'
He is the great enemy to God and man: 1 Pet. v. 8, 'Your adversary the devil
like a roaring lion walketh about,' etc. The flesh is an enemy, yea, our
greatest enemy, for it warreth against the soul: 1 Pet. ii. 11, 'Abstain from
fleshly lusts, which war against the soul.' If you in-dulge the flesh, you are
willing to lose your souls. Yea, it warreth against the spirit or better part,
as contrary to it : Gal. v. 17, ' For the flesh lusteth against the spirit, and
the spirit against the flesh :' other things could do us no harm without our
own flesh. We are tempted to sin by Satan, encouraged to sin by the example and
custom of the world, but inclined to sin by our own flesh. The world is an
enemy of our salvation, as well as the devil and the flesh; all the other
enemies get strength by it. By the bait of worldly things the devil pleaseth
the flesh; we are in continual danger of being everlastingly undone by it.
Whosoever is a lover of the world is presumed to be a professed enemy of God:
James iv. 4, 'Know ye not that the friendship of the world is enmity with God?
whosoever will be a friend of the world is the enemy of God;' 1 John ii. 15,
'If any man love the world, the love of the Father is not in him.' It is an
enemy, because it keepeth us from God, who is our chief good, and the enjoyment
of him among his blessed ones, which is our last end. There is a neglect of God
and heavenly things where the world prevaileth.
2. The devil maketh use of the world to a double end.
[1.] To divert us from God and heavenly things, that our time, and care, and
thoughts may be wholly taken up about things here below: Luke xii. 19, 'Soul,
thou hast much goods laid up for many years; take thine ease, eat, drink, and
be merry ;' Phil. iii. 19, 20, 'They mind earthly things; but our conversation
is in heaven.' These are perfectly opposite. Some are of the world, and speak
of the world, and wholly mind the world, and are governed by the spirit of this
world, seldom look higher, or very coldly and slightly. Thus that which should
be thought of in the first place is scarce thought of at all. But, remember, he
doth but offer you worldly things to deprive you of heavenly.
[2.] To draw us to some open sin for the world's sake, as here he tempted
Christ to idolatry, and Demas to defection from the faith: 2 Tim. iv. 10,
'Demas hath forsaken us, having loved this present world.' Others to some
carnal, fraudulent, oppressive course, whereby they are spotted by the world.
The whore of Babylon propoundeth her abominations 'in a golden cup,' Rev. xvii.
4; and the great motive here is, 'All this will I give thee.' Though the devil
cometh not in person to us with his offers, he doth by his instruments; as
Balak, when he sent to Balaam to curse the Israelites, he promised him great
rewards: Num. xxii. 17, 'I will promote thee unto very great honour, and I will
do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this
people.' So when he doth entice you by the motions of your own hearts to
anything that is unlawful, to falsehood deceit, or unjust gain, or to get and
keep wealth by any base or unjust means, or doing something that is base and
unworthy of your religion.
[3.] I observe that temptations from the world may prevail with us. Satan
maketh use of a twofold artifice. The one is to greaten the worldly object, the
other is to make us large promises of success, happiness, and contentment in
our evil enterprises.
(1.) He useth this sleight here; he doth in the most enticing manner lay the
world before Christ as a splendid object, to greaten it in Christs thoughts and
apprehensions. Therefore, when we begin to magnify the riches, pomp, and
pleasures of the world, the devil is at our elbow, and we are running into the
snare. And therefore, if we begin to say, 'Happy is the people that is in such
a case,' it is time to correct ourselves and say, 'Yea, happy is the people
whose God is the Lord,' Ps. cxliv. 15. Take heed the devil doth not gain this
advantage over you, to make you follow the world with the greatest earnestness,
and spiritual and heavenly things in a slight and overly manner. Esteem,
desires, resolutions of worldly greatness, though not upon base conditions,
begin the temptation. You think it is a fine thing to live in pomp and at ease,
to swim in pleasures, and begin to resolve to make it your business. The devil
hath you upon the hip, it is an hour of temptation.
(2.) His next course is to make large offers and promises by his instruments or
your own thoughts, that though you neglect God and heaven, and do engage in
some sinful course, you shall do well in the world, and enjoy full
satisfaction. There is a double evil in Satan's offers and promises: -
First, They are false and fallacious: 'All these things will I give
thee.' Satan maketh fair offers of what he cannot perform. He promiseth many
things, but doth only promise them. He offereth the kingdoms of the world to
Christ, but cannot make good his word; he showeth them to Christ, but cannot
give them. And this is the devil's wont, to be liberal in promises, to fill the
minds of those that hearken to him with vain hopes, as if he could transfer the
riches and honours of the world to whom he pleaseth, whereas they are
shamefully disappointed, and find their ruin in the very things in which they
sought their exaltation, and their projects are crossed, for 'the earth is the
Lord's, and the fulness thereof,' 1 Cor. xi. 26.
Secondly, All the devil's offers and promises have a spiteful condition
annexed. He pretendeth to give, but yet selleth at the dearest rates. It is but
a barter and exchange; a flat bargain, but no gift. He must have our souls, God
is dishonoured, his laws broken, his Spirit grieved. The devil staineth his
grant with unjust covenants, and exacteth more than the thing is worth.
Two ways then must we defeat the temptation
(1.) Not believing his promises, that I must be beholden to sin to make me
happy. Those that by unlawful means get up to honour and wealth seem to have
accepted the devil's offer; they think he is lord of the world, and all the
kingdoms and the glory thereof. Do not look upon wealth as the devil's gift, as
a thing to be gotten by fraud, flattery, corruption, bribery: alas! it is put
into 'bags with holes,' Hag. i. 6. It is called the 'deceitfulness of riches,'
Mat. xiii. 22. They promise that contentment and happiness which they cannot
give. There is sure dependence on the Lord's, but none on Satan's promises.
Young men that are to begin the world, take up this resolution: take what God
sendeth, but resolve never to take wealth out of Satan's hands; what God
sendeth in the fair way of his providence, by his blessing on your lawful
endeavours: Prov. x. 4, 'The hand of the diligent maketh rich ;' and ver. 22,
'The blessing of the Lord it maketh rich, and he addeth no sorrow with it.'
When you deal righteously, and do not barely heap up treasure to yourselves,
but seek to grow rich toward God, to subordinate all to heaven and a better
pursuit: otherwise God can find a moth and a thief for your estates.
(2.) The other way is, to consider what a sad bargain you make by gratifying
the devil, and hearkening to his counsel: Mat. xvi. 26, 'What is a man
profited, if he shall gain the whole world, and lose his own soul? or what
shall a man give in exchange for his soul?' A man never gets anything with
Satan, but he shall lose that which is more precious; he never maketh a proffer
to our advantage, but to our loss and hurt. Follow the world as hard as you
can, lie, cozen, cheat, and you shall be rich; put the case, It is so, but I
must lose my soul, not in a natural, but legal sense: Job xxvii. 8, 'What is
the hope of the hypocrite, though he hath gained, when God taketh away his
soul?' He hath far better things from us than we have from him; a birthright
for a mess of pottage, the hopes of heaven for an opulent condition here below.
The bird buys the fowler's bait at a dear rate when his life must go for it.
Thy soul must be lost, which all the gold and silver in the world cannot redeem
and recover.
[4.] I observe again that Christ by his refusal hath taught us to
tread the world under our feet, and all the glory of it should be an
ineffectual and cold motive to a sanctified soul. If we have the same spirit
that was in Christ, it will be so. All the kingdoms of the world, and the glory
of them, was far too little to make up a temptation to him. A mortified heart
will contemn all this in comparison of our duty to God, and the comfort of a
good conscience, and the hopes of glory. Surely they have not the spirit of
Christ who are taken with small things, with a Babylonish garment, or some
petty temptation.
Uses. The use is to teach us how to counterwork Satan.
1. Since he worketh upon the fleshly mind, we are to be mortified and grow dead
to the world. We profess faith in a crucified Lord; we must be like him,
crucified as he was crucified; then shall we glory in the cross of Christ, when
we feel the virtue of it, and are planted into the likeness of it: Gal. vi. 14,
'God forbid that I should glory, save in the cross of our Lord Jesus Christ, by
whom the world is crucified unto me, and I unto the world.' Grow more dead to
the riches, honour, pomp, pleasure, the favour, fear, love, wrath, praise and
dispraise of men, that we may readily deny these things, so far as opposite to
the kingdom of Christ, or our duty to God, or as they lessen our affections to
him. We die as our esteem of those things doth decay; till the man's temper be
altered there is no hope to prevail by argument. Only they that are made
partakers of a divine nature do escape the corruption that is in the world
through lust.
2. Since he worketh by representation and promise, you must be prepared against
both.
[1.] As he worketh by representation of the fair show and splendid appearance
of worldly things, you must check it
(1.) By considering the little substance and reality that is in this fair
appearance: 1 Cor. vii. 31, 'The fashion of this world passeth away,'
schma. It is but a draft, an empty pageantry; so
it is called, Ps. xxxix. 6, 'A vain show;' an image, shadow, or dream, that
vanisheth in a trice. So Prov. xxiii. 5, 'Wilt thou set thine eyes upon that
which is not?' It was not a while ago, and within a little while it will not be
again, at least to us it will not be; we must shortly bid goodnight to all the
world: 1 Pet. i. 24, 'All flesh is grass, and the glory thereof as the flower
of the grass.' David saith, Ps. cxix. 86, 'I have seen an end of all
perfection.' It is good often to intermingle these serious thoughts of the
frailty of all sublunary enjoyments, to keep us modest in what we have, or
desire to have, that we may not be blinded with the delusions of the flesh, and
enchanted with an admiration of worldly felicity.
(2.) As the devil seeketh to open the eye of sense, so must we open the eye of
faith: 2 Cor. iv. 18, 'We look not at the things which are seen, but at the
things which are not seen; for the things which are seen are temporal, but the
things which are not seen are eternal.' Things unseen must be every day
greatened in our eyes, that all our pursuit after things seen may be
subordinated to our desires of, and labour after, things unseen. There we must
see the greatest reality, or else we have not the true Christian faith: Heb.
xi. 1,'Faith is the substance of things hoped for, and the evidence of things
not seen.' It is such an evidence of the worth and reality of the unseen glory
as draweth off the heart from things seen, which are so pleasing to the flesh.
Faith sets it before the eye of the soul in the promises of the gospel: Heb.
vi. 18, 'Who have fled for refuge to lay hold upon the hope set before us.'
Heb. xii. 2, 'Who for the joy that was set before him endured the cross,' etc.
[2] As he dealeth with us by promise. Everything we hope to get by sin is a
kind of promise or offer of the devil to us; as suppose by unconscionable
dealing in our calling. Here consider two things
(1.) The falsity of the devil's promises.
(2.) The truth and stability of God's promises.
(1st.) The falsity of Satan's promises. Either he giveth not what he promised,
as he promised our first parents to be as gods: Gen. iii. 5, 'Ye shall be as
gods;' and what ensued? Ps. xlix. 12, 'Man that is in honour and understandeth
not, is like the beasts that perish ;' degraded to the beasts, as the brutish
and bestial nature prevailed in him when he fell from God. Or else, if we have
them, we were better be without them; we have them with a curse, with the loss
of better things: Jer. xvii. 13, '0 Lord, all that forsake thee shall be
ashamed, and they that depart from me shall be written in the earth.' They are
condemned to this felicity: we have them with stings of conscience : - Mat.
xxvii. 4, 5, 'I have sinned, in that I have betrayed innocent blood; and he
cast down the pieces of silver in the temple, and went and hanged himself;' -
which are most quick and sensible when we come to die: Jer. xvii. 11, 'He that
getteth riches, and not by right, shall leave them in the midst of his days,
and at his end shall be a fool.' Now rise up in indignation against the
temptation. Shall I sell my birthright? lose my fatness to rule over the trees?
- as the olive-tree in Jotham's parable, Judges ix. 9.
(2dly.) The sufficiency and stability of God's promises.
First, Sufficiency: Gen. xvii. 1, 'I am the Almighty God; walk before
me, and be thou perfect;' 1 Tim. iv. 8,'Godliness is profitable for all things,
having the promise of the life that now is, and of that which is to come;' - of
heaven and of earth: Mat. vi. 33, 'Seek ye first the kingdom of God, and the
righteousness thereof, and all these things shall be added to you.' It may be
you have less than those that indulge themselves in all manner of shifts and
wiles, but you shall have enough, not to be left wholly destitute: Heb. xiii.
5, 'He hath said, I will never leave thee, nor forsake thee.' And you shall
have it with contentment: Prov. xv. 6, 'In the house of the righteous is much
treasures but in the revenues of the wicked is trouble;' and 'better is a
little with righteousness, than great revenues with sin,' Prov. xvi. 8. And you
have it so as not to lose other things.
Secondly, Stability: 2 Cor. i. 20, 'All the promises of God in him are
Yea, and in him Amen;' and Heb. vi. 18, 'That by two immutable things, in which
it was impossible for God to lie, we might have strong consolation,' etc. ; Ps.
cxix. 111, 'Thy testimonies have I taken as an heritage for ever: they are the
rejoicing of my heart.'
IV. Observe - Fall down - The pride of the devil: he sinneth from the
beginning, 1 John iii. 8. The sin of pride was fatal to him at first, and the
cause of those chains of darkness in which now he is held; yet still he sinneth
the same sin, he requireth adoration, and would be admitted into a partnership
of divine worship. He obtained it from pagans and idolaters, not from Christ.
The angel deprecates and detests it: Rev. xix. 10, 'And I fell at his feet to
worship him. And he said unto me, See thou do it not; for I am thy
fellow-servant and of thy brethren that have the testimony of Jesus: worship
thou God.' So Rev. xxii. 9,' I fell down to worship before the face of the
angel that showed me these things. And he said to me, See thou do it not: for I
am thy fellow-servant, and of thy brethren the prophets, and of them that keep
the sayings of this book: worship God.' Paul, when the priests at Lycuonia were
about to sacrifice to him: Acts xiv. 14, 15, 'When the apostles heard of it,
they rent their clothes, and ran in among the people, crying out, and saying,
Sirs, why do you these things? We also are men of like passions with you, and
preach unto you that ye should turn from these vanities unto the living God.'
But the evil angels they are apt to invade the right of God.