A Practical and Polemical Commentary Upon 2 Timothy 3-4
Answ. By his
- Affections,
- Words, and
- Actions.
1. By his Affections; when men's love and desire is set on strong drink, so that they rise early to follow it. It may be thou hast no money, and so canst not be drunk. I, but if thy heart be set upon the sin, thou art a Drunkard: for God judgeth of us by our Affections, and not by our Actions; that we are which we resolve and desire to be, whether it be good, or evil. Then a man lives in a sin when he loves it, though he do not, or cannot act it.
2. By a man's talk; out of the abundance of the heart doth the mouth speak. When men boast how many dozens they have drunk, and how many men they have laid asleep; when men shall inquire for the strongest liquor, and encourage each other to the drinking of it. Isaiah 56. ult. that is one sign of a Drunkard. Men will be discoursing of what they love, be it good, or evil.
3. By a man's Actions.
1. When men stagger and reel by reason of strong drink, so that the same legs which brought him into the house, cannot carry him out again; thus both the Law of God and man, have made a sign of a Drunkard. Psal. 107.17. They reel to and fro, and stagger like a drunken man.
2. By their Vomiting, by the redness of their eyes, stinking breath, deformed countenance, gastly looks, fighting and quarrelling, swearing and swaggering. Isaiah 19.14. Prov. 23.29, 30.
3. By your companions; if you delight in drunken company, it argues an inclination to the sin. Like will to like, and birds of a feather will flock together. As sheep love sheep, and Saints will delight in Saints. Psal. 16.3. So swine will delight in swine, and sinners in sinners.
4. When men delight to make others drunk (as a woe is denounced against such, Hab. 2.15, 16.) and to this end put ingredients into their drink, and by pickle and salt meats, draw men on to this sin; this is to add drunkenness to thirst, and so become liable to the curse in the very Letter. Deuteron. 29.19, 20.
5. When men call for Healths. A Health to their Master, and a Health to their Mistress, a Health to this man, and to that, and at last a Health to the Devil himself, as Pope John the thirteenth did, whose Vicar doubtless he was. This is a Shiboleth to distinguish between a drunkard, and a sober man. The drunkard drinks Healths so long to others, that at last he leaves none for himself. Such Healthing, hath brought many men out of Health.
2. This sin is so odious, that a Heathen condemned it. Hest. 1.8. then drinking was according to the Law which the King had set, viz. That none should be compelled to drink more or oftener, then it pleased himself. The ancient Britain's drunk no Healths, as Sir Edward Cock observes.
Oh that some strict Law were made for the suppressing this sin! That as Jael was blest for driving a Nayle into the Temples of Sisera ; so the generations to come may bless those in authority, for suppressing this In-let to so much sin.
2. All occasion and provocations to sin must be avoided. [ Ephes. 5.15. 1 Thes. 5.22. Jude 23.] But drinking of Healths, is a provocation to sin. viz, to drunkenness, fighting, murder, &c. Ergo. Many think it a small matter. but there is no sin small simply in itself. A spark of fire is a small matter, and yet it hath set a whole Town on fire.
3. All abuse of the creature must be avoided, but drinking of Healths is an abuse of the creature; God hath ordained the creature for his Glory, and our comfort, but God hath no Glory, and we have no comfort, by such abusive drinking. Ergo.
4. That which is of ill report amongst the Saints, must be shunned. Phil. 4.8. But drinking of Healths is a thing of ill Report amongst the Saints. Ergo.
5. That whose rise and Original is from the devil, is to be abhorred, But drunken Healths had their rise and Original from the devil. The ancients called it, The devils shooeing-horn, to draw men on to drunkenness. So that 'tis no Novell, Puritanical preciseness, but it hath been condemned many hundred years ago, by the Ancient Fathers. Yea the sounder sort of Papists have condemned it, and thought it most unreasonable, that another man's belly should be my Rule.
Object. Suppose a man begin a Health to a Prince, or to the Protectour, will you not pledge him?
Answ. We are commanded to pray for these in Authority, but not to drink Healths unto them. 1 Tim, 2.2. As the Lord Virulam said, I will pray for the Kings Health, and drink for mine own. I will not for drinking in Alexander, stand in need of Esculapius, said Calisthenes. He is the best subject that prayeth most, not he that drinks, and catouseth most.
Object. Drinking of Healths, is the fashion nowadays?
Answ. We are forbidden to follow the sinful fashions and customs of the World. Rom. 12.2. nor may we follow multitudes in evil. Exod. 23.2.
[See more. Prynne 's Healths, Sickness. Mr. Young 's Drunkards Character. Sect. 76. p. 3.9. Prynne 's Histriomastix, V. Index, Healths. Mr. Gerec against Healths.]
To arm you against Drunkenness, take these few Considerations.
-
1. Consider that drunkenness is one of the vilest sins in the World, the Mother of most abominations. As all waters meet in the Sea, and all the Creatures met in
Noah
's Ark; so fighting, killing, lying, swearing, &c. meet in this sin. 'It is a Master-sin which never goes alone. Shew me a liar (we use to say) and I will show you a Thief. So say I, show me a drunkard, and I will show you a whore-master,
a swearer, a dissolute, unteachable person.
Isaiah
28.7, 8, 9. A drunkard is
Diabolus explicatus,
a Devil in his colors, the devil in his
Pontificalibus,
a devil clothed with flesh and blood. He cares not to break all the Commandments.
- 1. He fears not God.
- 2. He makes his belly his God.
- 3. He profanes God's sacred Name many ways.
- 4. He profanes his Sabbath, he's unfit (to say truth) for any service of God, or man.
- 5. He dis-regards Superiors, he's an ill Example to Inferiors.
- 6. He's accessory to his own death, he shortens his days by his Intemperance, and is ready to kill all about him in his drunken fits.
- 7. He abounds in acts of uncleanness, and adultery, the fire of Drunkenness, kindles the fire of Lust.
- 8. He spends that on himself, which should maintain his family, and so is the worst of Thieves, even worse then an Infidel, which provides for his own.
- 9. He's apt to bely and slander his Neighbor.
- 10. His heart is full of lust, a brothel of sin, a sink of uncleanness, full of wicked devices, against God, and man.
- 2. Consider the dreadful curses which God hath denounced against such, every Prophet almost hath a woe to throw at them. Isaiah 5.11, 22. Hab. 2.15. Isaiah 28.1. Joel 1.5. awake and weep ye drunkards here, that ye may not weep forever; and at last it brings everlasting woe. 1 Cor. 6.10. no drunkard ( i. e. ) no Habitual, Impenitent drunkard, shall come into God's Kingdom. If Turks imprison them, and we'll cast them out of our houses; let none think that God will receive them into his holy Habitation.
- 3. Consider the sad effects of drunkenness. These are excellently set forth. Prov. 23.29. ad finem cap. This Text I may call the Drunkards Lookingglasse: wherein they may see the woe and sorrow that attends them. To whom is woe, to whom is sorrow? ( i. e. ) who draw all manner of sorrow upon soul and body, but drunkards? They meet to be merry, but the end of such mirth is heaviness. It's dear bought, that hath so many curses attending it. What madness is it for a few moments of pleasures here, to endure eternity of sorrow hereafter? Fur the enjoyment of a little wine here, to drink the Vials of God's wrath, and lie in Seas of misery forever.
2. To whom is strife and wounds without a cause? q. d. Drunkenness breeds contention, quarrelling, and needless wounds.
3. It hurts the Body, and brings Diseases, Rheumes, Dropsies, Apoplexies, and Redness of eyes, by reason of abundance of hot humors. How many have shortened their days, and extinguished the Radicall moisture? much water poured on a little flame, doth soon extinguish it. This makes even Kings sick. Hos. 7.5.2. Verse 30. Solomon tells us how we may know a Drunkard.
1. He loves to tarry at the wine, he spends hours, days, and years at it, 'tis his Trade and Calling.
2. He goes and seeks mixed wine. q. d. He goes from house to house to inquire after the strongest Liquor.
3. But how may we shun Drunkenness? V. 31. look not on the wine when 'tis red. ( i. e. ) Shun the occasions and allurements to this sin, set a watch over your eye, and stay the beginnings of it.
4. What hurt will it bring upon us? V. 32. In the end 'twill bite like a Serpent, q. d. Though for a time it may seem pleasant, yet at last 'twill sting thee very sore; it will bring upon thee troubles Internal, External, Eternal. Wherefore fly from it, as from a Serpent.
2. 'Twill hurt the soul, and fill it full of noisome Lusts. The soul is the best and noblest part; which if corrupted, becomes the worst. V. 33. It breeds adultery and lust. Thine eyes shall behold strange women (i. e.) Harlots. Drunkenness, and Whoring, oft go together. A belly filled with wine, foameth out filthiness. Rom 13.13. Lot (though a holy man) yet adds Incest to his Drunkenness. And though Adulterers are not Drunkards, yet there are few Drunkards, but are Adulterers. V. 33. It breeds evil speeches. Thy heart shall utter perverse things ( i. e. ) preposterous, foolish, filthy matters. V, 34. It makes men stupid, and fearless, secure, and careless in the greatest dangers. He's as one that sleeps on the top of a Mast in the midst of the Sea. Though he be in great and continual danger, yet he's insensible of it. He's in great danger that sleeps in the midst of the Sea, for he's soon overwhelmed with waves, and he's like to fall suddenly, that sleeps in the top of a Mast; yet such is the Drunkards Lethargy, that he cannot feel when he is stricken, nor know when he is beaten. V. 35. which is the height of misery; it makes men desperate, incorrigible, and incurable. They become impudent in sin; those sins which men tremble to commit, when sober, yet they'll venture on, when drunk. I will seek it yet again (saith the habituated Drunkard) q. d. Notwithstanding all these dangers and mischiefs, I will not leave my drunkenness. As perseverance in goodness (in despite of all opposition) is the height of goodness; so perseverance in wickedness, in despite of Judgments, is the height of wickedness. That's our misery which attends on drunkenness, that it's usually accompanied with impenitency. Hos. 4.11.
4. It robs men of their good name. Call a man drunkard, you need say no more. Hence when the Pharisees would accuse Christ as a great sinner, they call him a Wine bibber. Mat. 11.19. of old they were accounted sons of Belial. 1 Sam. 1.14, 15, 16. when Eli thought Hannah mas drunk, count not (said she) thine hand-maid for a daughter of Belial (i. e.) for a lawless, loose, disordered person. It takes away the man, and lays a beast in his room, yea it makes a man worse then the Beasts that perish, for you cannot force them to drink more then will do them good.
5. It wastes and weakens the Estate, and so disables men for works of Piety and Mercy. Prov. 21.17. He that loveth wine shall not be rich. Not he that drinketh wine, but he that loves it, so as to set his heart upon it, such lose both Temporal and Eternal Riches.
6. It lays Kingdoms waste. Isaiah 5.11.13, 14, 15. as a good man is a public good, so such a wicked man, especially, is a public evil.
7. The loveliness and beauty of Temperance and sobriety should make us loath excess & luxury, How sweetly doth the sober, holy man enjoy himself? his soul's in Peace, his house is in Peace, his goods are preserved, his family is the better for him, he's a blessing and ornament to the place where he dwells. His judgment is clear, his memory strong, his affections regulated, he's fit to pray, read, hear, meditate, &c. He hath a healthful body, and a comely countenance, wise discourse. In a word, he enjoys himself, and sees God in all the blessings he enjoys.
There's no sin but hath some pretences, and so hath this.
1. Object. Joseph made his Brethren drunk.
Answ. That's false, for Joseph was a holy man, and one that feared God, and therefore durst not do such a thing for a world. God puts a Spirit of ingenuity in the hearts of his people, and writes the Law of love there, which constrains them to be pure and sober in all their actings, and undertakings; they are born of God and cannot sin, viz. deliberately, willfully and habitually.
2. The word Shacar is taken in Scripture in a good sense, for a free and liberal use of the creature [ ad hilaritatem, non ad ebrietatem. ] for mirth, and not for madness; for cheerfulness, and not for drunkenness. So the word is used. Hag. 1.6. they shall drink, but not to drunkenness ( i. e. ) not plentifully. So Cant. 5.1. drink ye drink abundantly, to an holy inebriation. So Ephes. 5.18. be not drunk with wine, wherein is excess, but be filled with the Spirit. q. d. If ye will be drunk, let it not be with a bodily, carnal, devilish drunkenness; but let it be with a spiritual, holy ebriety; do not sip or taste of the Graces of the Spirit, but be filled with the spirit of Joy, Love, Peace, Temperance, Patience. Acts 2.13.15. compared with V. 4. spiritual joy is there likened to wine, which revives and quickens dead and drooping spirits. So Cant. 1.2. thy love is better then wine. This is Crapula sacra. The word is likewise used in the New Testament, John 2.10. for a more free and liberal use of the Creature for mirth and comfort, not for excess and riot. God hath given wine to make glad the heart of man. Psal. 104.15. and so far as it refresheth and delighteth us in a sober way, we may use it. Prov. 31.6, 7. Thus and no otherwise, Joseph's Brethren drunk, and were merry. The Philosophers make three cups. The first of Necessity, the second of Pleasure, the third of Madness. Joseph's Brethren took the first and second, but not the third.
2. Object. Noah and Lot were Drunken. Gen. 9.21. & 19.32.
Answ. Yet they were not drunkards, 'twas not their Trade to sit at the wine; one action doth not denominate, or make a man good or bad. They sinned through weakness & infirmity, against the bent and resolution of their souls; but thou sinnest willfully and deliberately.
2. These examples are recorded to fright us from sin (that we may shun the rocks where others have split themselves) not to encourage us in sin.
3. To keep us from despair, that if through weakness, and for want of watchfulness we have fallen, yet we may remember that God which pardoned penitent Noah, and Lot, will also pardon us upon our Repentance.
Object. 'It is Physical.
Answ. 1. It's a medicine worse then the disease; for a man to destroy his soul, that he may cure his body, is worse then death. 2. We may not do evil, that good may come thereof. Rom. 3.8. 3. Very learned Physicians affirm the contrary; they say that drunkenness destroys the health, spoils the stomach, hurts the brain, makes the blood watrish, dulls the senses, weakens the memory, and destroys the understanding.
Object. They are so accustomed to it, that they cannot leave it.
Answ. An evil custom is better broken then kept, and though custom be a second nature, yet the God of nature can change nature; he can make a black more white, and take spots from a Leopard, he can turn a Lion into a Lamb, and water into wine; he can make iron to swim, and Jordan to recoil. He is El the the strong God, and though our corruptions are too strong for us, yet are they not too strong for him. Spread therefore thy misery before the Lord, and let him see 'tis the unfeigned desire of thy soul as freely to forget sin, as thou wouldst have him to forgive it; and to part with it, as to have it pardoned; and then in due time he will heal thee of it, what ever it be.
I come now to some brief Rules against it, and so conclude.
1. Kill it in the Root, get a hearty detestation of it, resolve rather to die, then to be drunk. To this end consider the vileness of the sin (in the effects before recited) remember the judgments of God, on Nabal, Ammon, Elah, and Belshazzar, who died in their Drunkenness. 1 Sam. 25.36. and 2 Sam. 13.28, 29. and 1 Kings 16.8, 9, 10. Dan. 5.2.30. Let their falls make thee to fear, for God is the same still, to the same sinners.
2. Be diligent in your callings. Idleness breeds Drunkenness. When men have nothing to do, the Devil comes and calls them out to work. The flying bird is safe, 'tis the bird that sits still, which is in danger. God hath promised to protect us, but then we must keep his way. Psal. 91.11, 12.
Object. We are Gentlemen and cannot work.
Answ. You must work, or do worse. God hath ordained, that every son of Adam, in the sweat of his brows shall eat his bread. Gen. 3.19. and he that will not (not he that by reason of sickness cannot) labor, shall not eat. 2 Thes. 3.10. and if Adam in the state of Innocency, must work and dress the Garden; and after the fall, when he was Monark of all the world, yet must he labor; who then can think himself free? 'It is not Idleness which commends a Gentleman, or following of foolish fashions, drinking of Healths, lying in an Alehouse, &c. there's no baseness like this. But the life and soul of Nobility and Gentility consists in noble and virtuous dispositions, in gallantness of spirit (without pride or insoleuce) to do his Country good.
3. In all places, and at all times set a watch against this sin; when men are most secure, they are in most danger: where the watch is most careless, there the enemy enters, And if Christ's own disciples must watch against this sin, who may be secure? Luke 22.34. Many when they go to Fairs and Markets, they go without care or fear, they do not take Antidotes with them; hence 'tis, that so many fall by this sin. A man that goes amongst such as have Plague-sores running on them, had need of special Antidotes, to keep out the infection.
4. Shun the occasions of this sin, He that will no evil do, must do nothing that belongs thereto. He must not once look on the wine when 'tis red. Prov. 23.31. a little leak may drown a ship, and great fires have come from little sparks. Especially shun the company of Drunkards, be not amongst wine bibbers. Prov. 23.20. we should have no familiarity with them. 1 Cor. 5.11. Eph. 5.7. touch not this pitch, lest you be defiled with it, mingle not with them, lest you learn their work. What Solomon saith of the Harlot, that say I of the Drunkard. Prov. 5.8, 9, 10, 11. remove far from him, come not nigh the door of his house, &c. especially shun Ale-houses, these dens of Devils, and Cages of unclean birds; those stews and styes of all abominations. Take heed of the Excessive Use, and the great abuse of Tobacco. Great Tobacconists oft times are great Drunkards.
1. Consider, that Tobacco is a Physical root, and hath in it a Poysonous quality, as appears by its Antipathy against nature. Now he that shall take Physic every day, may soon put an end to his days. Physic must be taken rarely and seldom, else if it become familiar to the body, it looseth its operation. 'It is a violent purge, which wastes and weakens nature, especially when taken often. Hence the learned conclude, that frequent using of it is dangerous.
Rex Platon.
1. All excesses are hurtful, and are abuses of the Creature, and as excessive eating and drinking is unlawful, so also is excessive smoking. Not one of many but takes it for fashion and custom, more then for need. Any action (especially Physical) if not rightly circumstantiated, is very dangerous. If a Physician should advise his Patient to take a spoonfull or two of such a Potion, and he should take ten or twenty; or if he should prescribe him to take a penny-weight of such or such a thing, and he should eat a pound, he might soon put himself past eating. So when Physicians shall prescribe one or two Pipes a day, and men shall take 20. this is causa adjuvans ad mortem, it's a kind of self-murder, and shortens men's days.
3, This immoderate and excessive use of Tobacco, brings with it many discommodities. It overthrows the state of the body, drieth the brain, dimmeth the sight, corrupts the smell, hurts the stomach, destroys concoction, spoils the spirits, dulls the understanding, confounds the senses, stupifies the body, mars the breath, and turns it into an unsavory stench, rendering it loathsome to their Wives, Friends, and such as come nigh them. It turns the Nose into a chimney, and makes a Kithin of the body, sooting it with an oyly Unctious kind of soot, as hath been seen in some great Tobacconists, that have been opened. It emasculates the spirits, and disables the body for service, when a man cannot go two or three miles without a Pipe smoking at his Nose. In former ages, what glorious battles have been fought, and to what a great age did they live, who never once heard of Tobacco?
4. It consumes abundance of precious time; No loss, like the loss of time. How many spend two or three hours in a day in smoking, which if they had spent in Repenting, what abundance of comfort might they have had?
5. It wastes men's estates. How many poor might have been succoured with that which is idly and vainly spent in smoke? some spending 10 l. others 20 l. others 100 l. per annum in smoke? To what end is such waste? we must all one day give an account how we have spent our money; our silver is the Lord's, and he expects that we improve it to his praise. Hos. 2.8, 9. How sad will it be with many, when they shall see how many pounds they have spent in smoke, and yet how little for God's honor? It were well if some way could be found to restrain the great abuse of it, if it were but in the younger, and the healthful sort, who have no apparent need of it.
Object. We are so accustomed to it, that we cannot leave it?
Answ. An evil custom is better broken then kept, and therefore as you came to this custom by degrees, so by degrees you must break it. The use of it (saith a learned Physician) is only tolerable by way of Physic, and not for pleasure, or an idle custom.
Object. It's the property of a Gentleman to take Tobacco?
Answ. 'It is now become the guise of the Riff-raffe, and Dregges of men. Every Tinker, Tapster, Crate-carrying Vagabond is not well unless he have a Pipe at his Nose.
Object. It draws away ill and watrish humors, and cures men of most diseases.
Answ. God hath ordained watrish humors for the good of the body, and for the most part they are as necessary in the body, as the blood itself, and therefore may not be drawn away in that abundant measure by Tobacco. Besides, it's dangerous for weak and sickly bodies, they may quickly waste the Oil of their Vitall Lamps, and spend their radical moisture. So that instead of curing, it kills many.
2. Grant it to be Physical in some diseases, doth it therefore follow that it is good against all? and that all must use it; of what age, constitution, and complexion soever. To argue from a Particular, to a General, is but sorry Logic. e. g. Such a man hath need of such and such Physic, therefore all men have need of it. Who sees not the vanity of the practice, yet who leaves it? what should young, strong, healthful bodies do with Physic? They that are whole have no need of the Physician, but those that are sick; and those that ate sick indeed, cannot away with it. One man's Physic is another man's poison; One Medicine cannot cure all diseases, yet men are so bewitched and besotted with Tobacco, that (if you will believe them) they'll tell you it's a Panacea that will cure you of all distempers; and yet those that take it, abound with distempers, as well as other men. I wish therefore, and oh that I could prevail w • th young Students especially, that they would use their Pens, rather then Pipes, that we might find them in their Closets Praying, and not in their Chambers smoking; remembering that time is precious.
[See more against Drunkenness in that excellent Tract of Mr. Young, styled, The Drunkards Character; 'tis the best that I have seen in this kind. All the labors of that holy man, are worthy the perusal of young Students especially, Mr, John Downams four Treatises against Drunkards, Swearers, Whoremongers, and Bribery, Mr. Sam. Wards Woe to Drunkards. D. Harris Drunken-cup. D. Ier. Taylor 's. Holy-Living. p. 72. Mr. Henry Smith 's Serm. on Gen. 9.22. p. 284. Mr. Clerk 's Mirrour. cap. 42. Edit. 3. Mr. Rous 's Diseases of the Time. cap. 16. p. 173. Folio,
Intemperate, or Incontinent.
The word in the Original (as I have shown before) is large and comprehensive. It denotes all kinds of lustful persons, that have no command over their concupiscentiall affections, but are led by their Lusts; such are Adulterers, Fornicators, Incestuous persons, Polygamists, and the like. Now in the last days, men will be Incontinent every way. There will be incontinency amongst single persons, and this is called, Fornication; there will be incontinency amongst married persons, and this is called Adultery. There will be incontinency against nature, viz. when the course of nature, or the Sex, or the kind is altered: all these sins do and will reign in the last days. Now the more common these sins are, the greater our praise will be if we keep ourselves pure, shining like lights in the midst of a loose generation. We should therefore be careful not only to go or run, but with all our power and speed to Fly fornication. 1 Cor. 6.18. as Joseph fled from his Mistress. Other vices are conquered by resisting, but this by flying swiftly, from the objects and occasions of this sin.
To quicken you, consider.
1. That this great sin never goes alone; Idleness, Luxury, Lying, and Murder, usually accompany it, as we see in David, and the Sodomites. Ezek. 16.4.9. the harlot by her enticements, doth not only increase the number of Transgressors, but of their Transgressions also. Prov. 23.23. when a great beast hath made a gap, the rest follow after. If Solomon delight in Idolatrous women, they will quickly draw his heart from God. If once you give way to this sin, you know not where you shall rest.
2. 'It is a sin that is most opposite to the nature of God, who is the most Holy, and will dwell in none but chaste and Holy ones. Fornication is directly opposite to Sanctification, yea 'tis made one part of our Sanctification, to fly fornication. 1 Thes. 4.3. It makes men like the Devil, who is styled by way of Eminency, The unclean spirit, Matth. 10.1. and 12.43. and that 1. Affectu, because he delights in such uncleanness.
2. Effectu, because he draws men to it.
3. Habitatione, because he dwells in unclean souls, he finds them foul, and he makes them worse.
3. 'It is a violation of God's most sacred Law. Exod. 20.14. which is set down negatively, because it binds most strongly, always, and to all times. The Pope may give dispensations, but God gives none to any, to violate his commands. Every man must keep his vessel pure. 1 Thes. 4.4, 5. even the King must not multiply wives, much less strumpets to himself. Deuteron. .17.17.
4. Adulterers are Covenant-breakers; the Marriage knot is called the Covenant of the Lord. Prov. 2.17. Mal. 2.14, 15. now Covenant-breakers are ranged amongst the vilest sinners. Rom. 1.31.
5. 'It is worse then Theft. The thief steals out of want, the Adulterer out of wantonness. The one may make satisfaction, this can never Prov. 6.31.
6. 'It is a sin that doth pollute and defile the body more then any other sin. Hence the Apostle useth many excellent Arguments against it. 1 Cor. 6.13.
2. That which is consecrated to God must not be polluted with whoredom, but the body is consecrated to God, and made for his honor and service, and not for fornication. Ergo.
2. V. 14. From the Resurrection of our bodies to Glory, thus he argues. If our bodies shall be raised to Glory, then may we not pollute them with fornication. But our Bodies shall be raised to Glory.
3. V. 15. Our bodies are the members of Christ, and therefore 'tis a great indignity and dishonor to him to have them given to an harlot. 'It is in a manner to make Christ one with an harlot, then which what can be more reproachful to him?
4. V. 16. He makes himself one with an Harlot, and what can be more dishonorable, then for a member of Christ to be joined to such a creature?
5. V. 18. He sins more especially against his own body. The body is abused by other sins in part, not wholly, as the Tongue by lying, the Hand by Stealing, Murder; but here the whole body is abused, and abased.
6. V. 19. If our bodies be the Temples of the Holy Ghost, then they may in no wise be polluted, or profaned. And if all Temples must be kept clean, then specially the Temples of the Holy Ghost, who is a Pure spirit, and will not inhabit a Swine-stye.
7. From the work of our Redemption. V. 19 20. We are not now our own to live as we please, but we must live unto him that bought us, and hath paid so great a price for us.
None are given over to these sins, but such as God hates. It's a fearful sign of his Anger to be given up to Harlots. Prov. 22.14. He that's hated of God, shall fall by her. Oh that young persons would consider this Text, that it might be to them a perservative against this Soul-destroying sin! when young persons grow proud, or walk not answerable to the Light and Means which they enjoy, but are barren and fruitless trees in God's Vineyard, then in his fierce wrath he leaves them to this sin, as a punishment of their former sins. Rom. 1.21.26. Amos 7.17, Ephes. 4.18, 19. Let us therefore walk humbly with our God, that he may delight in us, and save us from this exceeding sinful sin, to such the promise runs. Eccles. 7.26. Who so pleaseth God shall escape the Harlot, but the sinner shall be taken by her. God by his special grace will preserve such as are dear to him, from this sin; but the sinner that is left to himself, cannot but fall into this pit and snare.
8. Consider the sad Effects of this sin.
- 1. It destroys Nations, for this the Lord had a quarrel and controversy with Israel, Hos. 4.2. and cites them to answer it at his bar. This makes a land to spew out its Inhabitants. Levite. 18.24, 25.28, 29. as a man whose stomach is overcharged, can have no rest till he have eased himself; so the land is sick, till it have eased itself of such Inhabitants. Such sins and sinners put the Justice of God to a stand, so that he knows not how to pardon them. Ier. 5.7.8, 9. This was one of those sins which made the day of Jerusalem's calamity to draw near. Ezek. 22.4.11. This brought the flood on the old world. Gen. 6.2. fire on Sodom. Gen. 19.25. Jude 7. the plague on Israel to the loss of 24. thousand men. Numb. 25.1.9. and the sword on Benjamin, to the loss almost of the whole Tribe. Judge. 18. and 19. By all this we may see that this is not so light a sin, and such a small trick of youth, as the profane world makes it.
- 2. It consumes the Estate. How many great men hath it brought even to a morsel of bread. Prov. 6.26. and 29.3. Luke 15.30. 'tis a fire that burns to the destruction of all that a man hath. Job 31.12.
- 3. It robs a man of his good name, which is a precious jewel, and by all good means to be preserved. Prov. 6.33. a wound and dishonor shall he get, and his reproach shall not be wiped away. Though the wound may be cured, yet the scar will abide? as we see in David, Sampson, Solomon. Neh. 13.26. Lot. So Prov. 5.9. Gen. 49.4. Levite. 21.9. Hos. 1.2. Est peccatum maxim probrosum. 'It is a most infamous sin. 1 Sam. 2.22, 23, 24. Neither doth the unclean person only blemish himself, but his posterity also. What dishonor is it for a man to have many lovely children, and to have a Bastard stand in the midst of them, claiming kindred of them, and so become a living shame to them. This makes men odious not only to God, but to all good men. Ier. 9.2. oh that I had a lodging in the wilderness? and might leave my people. Why so? for they be all Adulterers. This makes a man to be esteemed as a fool in Israel. 2 Sam. 13.12, 13,
- 4. It destroys the body. It consumes the radical moisture, and so shortens the life. It impaires the strength, Prov. 31.3. and wastes the flesh. Prov. 5.11. and makes men liable to the sword of the Magistrate, who ought to punish adulterers with death▪ Levite. 20.10. Gen. 38.24. Deut. 22.22, yea the Pharisees, though they dispencit with other sins, yet judged Adulterers worthy of death. John 8.5. The Anabaptists allege this Text for liberty of conscience, and to destroy the coercive power of the Magistrate, I shall therefore take a little pains to vindicate it.
1. Our Savior doth not plead for the woman in favor of adultery, for he condemns even adulterous aspects. Matth. 5.28. and chargeth her to go, and sin no more in this, or any other kind, viz. willingly and deliberately.
2. Our Savior doth not say absolutely, that the sin deserved not condemnation, or no man ought to punish it; but he only tells her; Neither do I condemn thee. q. d. Though the sin deserve punishment, yet that is the Magistrates duty, I have no commission to take his sword into my hand. The end of my coming into the world is not to destroy, but to save; not to punish as a Magistrate, but to forgive; not to take away Temporal life, but to purchase eternal.
3. The Pharisees came to ensnare Christ, but he snares them; q. d. The fact is evident, but who are ye that demand Justice against her? Look into the book of your consciences, O ye Hypocrites, and see if you be not guilty of the like crime yourselves.
4. Christ teacheth us to be compassionate to poor, penitent sinners, who are confounded with shame, and cannot speak a word in their own defense. We should send such away with some comfort and godly admonition, as Christ did this woman. The Magistrate is to do his duty, and pro re nata, as occasion requires, to cut off the workers of iniquity. This kept Geneva so pure, even their sharp punishing of Adulterers.
5. It destroys the soul, it besots a man, it robs him of his Gifts, yea of his heart. Hos. 4.11. It blinds the judgment, draws away the will from goodness, and makes the Affections so brutish, that they mind nothing, and delight in nothing but beastly sensuality: Hence such impure persons are compared to unclean dogs. Deut. 23.18. 2 Sam. 3.8. and to unruly Stallions. Ier. 5.8. How sottish did this sin make wise Solomon? and those great Philosophers. Rom. 1.21.26. It hardens the heart, so that such seldom Repent. Hence the guests of the Harlot are said to be in the depth of hell. Prov. 9. ult. and 7.26, 27. The Whore is a pit, that he which falls into, hardly ever comes out again. Prov. 2.18, 19. her house inclines to death, and her paths unto the dead, none that go unto her return again, neither take they hold of the paths of life. My heart trembles when I read this Text. None return again. (i. e.) none return ordinarily, they are very few in comparison of the multitude, that are delivered from this pit. Prov. 23.27. like a winter Plague; some do escape, but very few, and that hardly. 'It is peccatum maximae adherentiae, a sin that sticks close to the souls of such, as it hath once possessed.
Such must be cast out of Church-communion here, the people of God must have no fellowship with such here. 2 Cor. 5.9. Ephes. 5.11. and God bars them out of heaven hereafter. 1 Cor. 6.9, 10. Ephes. 5.5, 6. Revel. 21.8. and 23.15. Never any gave themselves to such sensual lusts, but they paid full dearly for them, their end is bitter as wormwood. Prov. 5.4. as such sins are committed with more sensual delight and willfulness, so they bring more guilt and horror with them, insomuch as many have despaired under the burden, & have murdered themselves. We should therefore carefully fly these fleshly lusts, because they war against the soul. 1 Pet. 2.11. the other lusts war against us, yet none war against the Peace, and purity of the soul, like this. Let no man then think this sin small, as did the Heathen, who numbered fornication amongst things indifferent. Acts 15.20. when scarce any sin is more expressly forbidden, or more severely punished in the Scripture. Exod. 20.14. Deut. 23.17. let no man deceive you with vain words, Ephes. 5.5, 6. or make you think this a sleight sin, but get your judgments rightly informed by the word of God, and see how contrary it speaks to the corrupt opinions of the world. God calls it a great wickedness. Gen. 39.9. and an heinous crime. Job 37.11, 12. and that which hath been the bane of thousands. Gen. 34.25. Judge. 20.35. 1 Cor. 20.8.11. it's called an abomination. Ezek. 22.11. and a sin that ought to be severely punished by the Magistrate. Job 31.11. Numb. 25.11, 12. and though such sinners may escape the hands of men, yet they cannot escape the hands of a just God. Heb. 13.4. who will punish his servants (who repent) for this sin, with Temporal Judgments, as we see in David and Solomon. Prov. 11. ult. 1 Cor. 11.32. or if they be impenitent, profane violators, and contemners of that Order which God hath planted amongst men, he will punish them eternally. Rev. 22.15.
Object. Sir, What shall I do, I am the man that have fallen once, yea, and again into this foul sin, my conscience accuseth me, and God who is greater then my conscience, and knoweth more by me then I do by myself, hath seen my beastly abominations in this kind; so that I am become a Terror to myself, and am even swallowed up with total desperation, &c.
Answ. Since you have sinned in days of so great Light and Love, and against such wooings and warnings to the contrary, your sin is so much the greater, and therefore your sorrow and humiliation for it must be proportionable, and this let me tell thee, if thou canst unfeignedly humble thyself, sincerely confessing and forsaking thy former lewd ways, God hath promised thee mercy. Prov. 28.13. There is yet hope in Israel, even for this thing. There is a fountain (not a cistern) opened for repentant sinners, to wash away their Uncleanness, Zech. 23.1. and that whether it hath been acted before Conversion, as Rahab was an Harlot before her Conversion, James 2.25. yet upon her repentance she was saved. Heb. 11.31. Poor self-condemned Harlots that have no Apology for themselves, yet go to heaven before proud and self-conceited Pharisees. Yea, though you have been as vile sinners, as the Sodomites, yet upon unfeigned humiliation, God hath promised pardon even to such. Isaiah 1.10. compared with verse 18. God will wash and sanctify such. 1 Cor. 6.11.
2. If you have fallen after conversion, so did David, yet upon his Repentance he was pardoned, and that God which pardoned such sins as we committed before conversion, when we sinned with full consent; will much more pardon our sins, which with reluctancy and unwillingness, by the strength and violence of Temptation, we have fallen into, especially since we are humbled, and judge ourselves for them.
Preservatives against this sin.
1. Take heed of Intemperance in eating and Drinking, when men are fed to the full, then like pampered Stali • ns they neigh after their Neighbors wives. Ier. 5.9. Ezek. 16.49. Take away the fuel and the fire goeth out, take away the provender, and you will tame the beast. Drunkenness and Whoring are joined together. Proverbs 23.31.33. Hos. 4.11.
2. Idleness breeds uncleanness, as standing Pooles do mud. Ezek. 16.49. even a David if he be sleeping at home, when he should be at War, may catch a fall 2 Sam. 11.1. Dinah by wandering abroad, exposed her self to a Tentation. Gen. 34.2. and the feet that wandered in the streets, became a booty to the Harlot. Prov. 7.5. we should do by our false hearts, as Commanders do by unruly soldiers, they keep them in action, that they may keep them from doing mischief.
3. Take heed of evil company, come not near the house of the Harlot. Proverbs 5. Verse 8, 9, 10, 11. He that would not be burnt, must not come too near the fire. Suppose we had bodies made of Gunne-powder, or Flaxe; oh how fearful would we be of coming nigh the fire for fear of being consumed▪ This made Joseph so careful to shun the company of his wanton Mistress: Gen. 39.10.
4. Set a watch over the Eyes. The Devil gets into our hearts by these windows of the soul. Eve by seeing the forbidden fruits, Gen. 3.6. David by seeing Beethsheba. 2 Sam. 11.2, Sampson by seeing a Harlot. Judge. 16.1. Potiphar's wife by seeing Joseph's beauty, and Herod by seeing Herodias dance, they were all ensnared, and caught. When men's eyes are full of Adultery, they cannot cease to sin. 2 Pet. 2.14. Gen. 6.2. The Eye is the Devils Broker, that gets between the heart and the Object, to make up a sinful bargain. Lusting and looking in Greek, differ but in a Vowell. Hence David, a mortified man, prays the Lord to turn away his eyes from beholding Vanity. Psal. 119.37. and Job, though a holy man, and in years, yea and married too, yet durst not trust his eyes without a Guard. Job 31, 1.
Sphinxs.
Take heed of reading evil books, they contain evil words, and evil obscene words corrupt good manners. 1 Cor. 15.33. Ephes. 5.4. Take heed of Stage-plays, where many lewd speeches, and lascivious Gestures are used. They are the very sinks of sin, and Schools of profaneness. As you may see in that elaborate Treatise of that industrious Patriot of his country, Mr. William Prynne, in his Histrio-mastix, a book that well deserves Reprinting, and to be made more common, in these loose times, when lascivious Balls, and profane Practises are so frequent in the chief city of the land.
Take heed of gazing on lascivious Pictures. Beware of Painting, Poud • ing, Patching, Naked-necks, and other enticements to sin. He that will not be taken with a sin, must shun the occasions. Alexander did very wisely, in refusing to see the beautiful daughters of Darius, that were his Captives, lest he should be ensnared by them, and he that conquered the world, should be conquered by women. Lewd pictures are worse then evil words; for those abide and infect others, when words vanish, and are gone,
5. Stop your ears against profane Songs and Ballads. Suffer not your children once to hear or read them.
Juven. Sat. 14.
Little do people consider how sorely and suddenly the heart is infected with rotten unsavory speeches. Ephes. 4.29. Colos. 3.8. they soon corrupt men's manners.
9. Take heed of mixed Dancing, which is a great incentive to uncleanness, and therefore is oft condemned in Scripture. Job 21.11, 12. Isaiah 3.16. 1 Kings 18.26. Exod. 32.6.19. Matth. 14.6. Mark 6.22. Job made a Covenant with his eye not once to look, and darest thou wantonly dance with a maid? neither are the dancers only themselves, but the spectators also, endangered by beholding those light and immodest embracings, kissings, motions and wanton gestures of the body. The flame of lust is hereby enkindled, and oil is added to that flame: and our hearts which are bad enough by Nature, by beholding such practices, are made far worse. The ancients have condemned it. We read (saith Chrysostom ) of Jacob's marriage, but we read of no dancing that was there, and where wanton dancing is, there is the Devil saith he. None but Mad-men or Drunkards dance, saith a Second, none but Adulterers saith a Third. Saltatio ad Adulteras, non ad pudicas, pertinet.
Promiscuas saltationes Virorum & Mulierum in divinis literis non legimus Pet. Martyr. Loc. Com. Clas. 2. cap. 2. p. 339. De Choreis, Aretius Problem. 1. Locus 14. Ames. C. C. l. 5. c. 39. Q. Taffin on Amendment. p. 228. Piscat. in Matth. 11, 17. in Observat. Prynne's Histrio-mastix, Index. Dancing.
Lastly, take heed of barrenness under the means of Grace, and of being dead under lively Oracles. God oft makes this sin a punishment of other sins. Rom. 1.21.24. the man that is good, and sincere before God, shall be preserved from the harlot; but the sinner, the careless, secure, formal, hypocritical sinner, shall be taken and ensnared by her. Eccles. 7.26. Oh then let us walk watchfully and humbly with our God, shunning the occasions and provocations to this sin, then will God preserve us from the sin itself; but if you will not fly the occasions of sin, God will not preserve you from the sin; and if he keep you not, you are undone.
The war is not done, so long as the enemy lives. He that will keep the Jewell of Chastity, must fight for it. Let us therefore keep a strict Guard over our hearts. Proverbs 4.23. Resist the first motions to sin. Parle not with a Temptation. Gen. 39.9. Taste not of the Devils Broath, lest you eat of his Beef. Isaiah 65.4. Kill the Cockatrice in the shell, quench the fire when 'tis a spark, mortify sin in the Affection. Colos. 3.5. Pray for supernatural strength. 2 Cor. 12.9. It's a good sign we hate a sin, when we can heartily pray against it. Walk always as in God's eye, that's a special preservative against this sin. Job. 31.4. Prov. 5.20, 21. Joseph might have sinned secret enough, but the remembrance of God's All-seeing eye, awed him. Gen. 39.9. He's a Martyr indeed who can thus conquer his lusts, and stronger then Sampson who was entangled with them. Chastity in youth, Temperance in plenty, Bounty in Poverty, one calls them Martyrdom, without Blood-shed.
[See more in Mr. John Downams Treatise against Whoredom. Mr. Hildersham on John 4. Lect. 15. p. 66. D. Ier. Taylor 's Holy Living. p. 83. Ward on Matth. 5.27. p. 216. Taffin on Amendment. l. 2. c. 17. Capel on Tent. p. 2. c. 11, 12. Sibelius. Tom. 1. conc. 7. in Eccles. 12.2. p. 669▪ &c. Prynne 's Histrio-Mastix. Actus 6. Scena 4. p. 376. Mr. Clerks Mirrour. cap. 2. and cap. 20. and 61, 62. Edit. 3..]
13. Fierce. 〈 in non-Latin alphabet 〉 .
This is the thirteenth sin which helps to make the last days Perilo s. Men will then more especially be of a fierce, rude, savage, barbarous, inhumane disposition. They will be cruelly and bloodily disposed. There will be in them no meekness, nor mildness, to Regulate the Passions, but like brute beasts they will be ready to slay all such as oppose them. This is a fruit of that Self-love, and Covetousness, before mentioned. This fierceness they'll exercise especially against the people of God, whom they hate, persecute, imprison and slay; and when dead, yet burn their bones: and if the Lord were angry with Moab, for burning the bones of the King of Edom, a wicked man, Amos 2.1. then surely he will punish those spiteful Moabites, who burn the bones of his deceased Saints, as Bucer, Phagius, &c.
This ferity is made one special note of the wicked. Prov. 12.10. and 17.3. Gen. 49.7. Hence in Scripture they are compared to Lions. Job 4.10. to Wolves. Hab. 1.8, Bears. Prov. 17.12. Horses which must be restrained from hurting with bit and bridle. Psal. 32.19. Serpents. Psal. 74.13, 14. Dogs. Phil. 3.2. Mat. 7.6. Boars. Psal. 80.13. Threshers which bruise and oppress the people of God. Amos 1.3. Milners that grind them with their cruelty. Isaiah 3.75. and to Butchers, which do not only fleece, but flay the sheep. To Cooks, which do not only dress the flesh, but they break the bones to get out the Marrow. Micah 3.2, 3. Hence we read of 23. sorts of trials which the Saints were exercised with by the brutish world. Heb. 11.3 • . to 39. therefore they chose rather to live in Caves and Wildernesses amongst wild beasts, then amongst those bruits; yea the Saints have found more favor from beasts, as Daniel from the Lions, and Lazarus from Dogs; then from their cruel persecutors. Hence David being in a strait, chooseth the Pestilence (though a sad judgment) rather then to fall into the hands of merciless men. 2 Sam. 24.14.
1. Then let men get Grace, that breeds Humanity, Civility, and candid Carriage towards all. Such will not, dare not hurt their Brethren in body, Soul, Goods or Good name. Psal. 15.3. we need not fear those, that truly fear God. Gen. 42.18. their natural fierceness is subdued and changed, so that they which were sometimes Lions, are now become Lambs. Isaiah 11.6. Hence they are called Sheep, Doves, little children; all which imply harmlessness, and inoffensiveness. They had rather take wrong, then do wrong. Hence the Apostle blames the Corinthians for wronging and defrauding their Brethren. 1 Cor. 6.7, 8. why do ye not rather take wrong (saith he) why do ye not suffer yourselves to be defrauded? Grace changes the roughness and ruggedness of our natures, it makes us kind and affable, full of holy sweetness and gentleness. James 3.17. many think Religion makes men harsh and sour, as if no trees grew in Christ's garden, but Crab-trees; when Religion makes men meek and modest ( Acts 16.29, 30.33, 34.) courteous and kind. And that
- 1. In their Censures; where things are capable of a candid Interpretation, they take them in the best sense.
- 2. Modest in their opinions; they are not wise above that which is written, they hunt not after Novelties,
- 3. Sweet and lovely in their conversations; they can part with their own for Peace. Gen. 13.8, 9. Psal. 69.4.
-
4. Ready to yield to the counsels of others, when better Reasons are
discovered.
Job
(31.13.) will not despite the counsel of his servant. So
Naaman
harkened to the advice of his servant, and was cured. 2
Kings
5.12.
David,
wise as an Angel of the Lord, yet, harkens to the counsel of a woman. 1
Sam.
25.33. yea so flexible and docible are they,
that even a child with Scripture-Reason, may lead them.
Isaiah
11.6. Many think it a note of a generous spirit, to render evil for evil, blow for blow, reproach for reproach; but Christ teacheth another Lesson.
Matth.
5.38, 39. Resist not evil (he speaks of private revenge)
But he that smites thee on the one cheek, turn to him the other also (i. e.)
we should be so far from revenge, that we should rather suffer a second injury, then revenge the former. That which the world counts baseness, and cowardice; the wisest of men calls it our glory.
Prov.
19.11. and 16.19.32.
A man of understanding is of a cool spirit, and it is the glory of a man to pass by an offense.
'It is a dishonor to offer wrong, but none to bear it. The world esteems such men of mettle, as auswer blow for blow; 'tis mettle indeed, but 'tis hellish mettle. Wrong them never so little, and they'll take God's office out of his hand, they'll be their own Revengers, breaking forth into
Duells,
which are utterly unlawful, for these Reasons.
- 1. Reason itself saith, No man may be a Judge in his own cause, especially when he hath lost himself with anger, impatience, and a vindicative spirit.
- 2. God hath forbidden all private revenge. Levite. 19.13. Matth. 26.52. Rom. 12.19. telling us that vengeance is his, and he will repay. Deut. 32.35. God hath ordained the Magistrate as his Vice-gerent, to execute Justice on offenders, he bears not the sword in vain. Rev. 13.4. now he should bear it in vain, if every private person might be his own Judge, and if the Magistrate neglect his duty, then must we commit our cause to God, who judgeeth righteously.
- 3. It's a fearful thing to kill, or be killed in our own private quarrel.
1. He that kills is a murderer, and must die for it; now no murderer shall come into God's Kingdom. Rev. 21.8. and 25.15.
2. If killed, he dies in the height of Passion and revenge, desiring and endeavoring to murder another.
[See more Reasons against this sin. Davenant in Colos. 3.13. p. 318. Brochmane C. C. 2. T. p. 125. Sayrus C. C. l. 7. c. 13. D. Hammon 's Practical Catechism. l. 2. Sect. 5.]
2. As Grace will keep you from being fierce against others Actively, so it will be a Shield to keep you from the rage of fierce men Passively. Isaiah 33.15.19. 'tis disobedience which brings fierce men against a people. Deut. 28.50. but when we are obedient, God will restrain their rage, and bound them, as he doth the proud waves of the Sea. Job 38.11.
3. Promote Learning; even Human Learning (we see experimentally) civilizeth men, and hath a great influence on their conversations, 'It is as a blew to the better taking of a right black. What makes our Welch-men, Wild-Irish, and Indians, so brutish and barbarous, but want of Learning and Instruction?— Didicisse fideliter arts, &c.
Hor.
4. Labor for that Gracefull Grace of Meekness, which is opposite to this fierceness. Do not only praise it, but practice it. Put it on as your Garment, yea, as your Ornament. Colos. 3.12, 13. 1 Pet. 3.4.
It's an honor to Religion, when the Profes • ors of it are gentle, placable, clement, ready to forget and forgive injuries. None so mild as the meekened man, Numb. 12.3. Gal. 4.20. 1 Sam. 10. ult. 2 Sam. 16.10, 11. 1 Thes. 2.7. Gen. 50.19, 20. Levite. 10.3. and 13.8. they seek not revenge, nor do they study how to render evil for evil, but what was said flatteringly of Caesar, is really true of them. Nihil oblivisci solet praeter injurias. They forget injuries, and remember nothing but kindnesses.
To encourage you to labor for this Grace.
1. Consider that Meekness is the Path-way to Peace and Joy. Isaiah 29.19. Psal. 37.11. it brings rest to the Soul. Mat. 11.29. There's no possibility of living Peaceably in this world without it; we shall meet with so many oppositions, Tentations, Injuries, Crosses, Losses, that an unmortified unmeekned Spirit will never endure them. We live not amongst Angels, and perfect persons, but amongst Lions, Dogs, Devils, froward, wayward, knotty, stubborn, surly, sullen pieces; yea, the best have their Passions, so that without great meekness and moderation, no Family, City, Society, or Kingdom, can long endure.
2. 'It is an Evidence of our Election. Colos. 3.12.
3. 'It is the way to win the most obstinate sinners; the way to break a flint, is to lay it on a soft bed; 'tis the soft wool, that dulls the Canon shot. Rom. 12. ult. as we must constantly, and resolutely oppose the sins of such as belong to us, so if ever we would win them, and do them good, it must be done with a spirit of meekness, and of mercy. Gal. 6.1. the reproofs that come from spleen and malice never profit, 'tis love and pity, that wins men.
Caut. Yet beware of stupidity, for it's Moppishnesse, and not meekness, to be silent when God is dishonored. A holy Anger against sin, is useful in its Place. As there is a vicious, inordinate Anger, so there is a Virtuous, well-ordered Anger, which is an excellent gift of God.
4. The promises of the Gospel belong to such. Isa 61.2, 3.
5. They shall have protection in troublous times. Zeph. 2.3. Psal. 76.9. God loves to beautify such with salvation. Psal. 149.4. and to raise them to honor. Psal. 147.6.
6. Instructoin. God will teach them, and make them profit by his Ordinances. Psal. 25.8. James 1.21. and 3.13.17.
7. They have best Title to the Earth, the meek shall inherit the earth. Psal. 37.11. Matth. 5.5. their meekness shall in no wise prejudice their Temporal Estate, he dwells at home where ever he is, he's never off his Masters ground: as the fierce unmortified, turbulent man runs out of all, and loseth the Possession of himself, and all that he hath; so meekness keeps a man in possession of himself, his understanding's clear, his judgment's right, his Affections composed and settled, so that he can live in any soil; be content with any condition, and endure any hardship.
Lastly, since in the last days men will be fierce and cruel.
1. Let us pray the Lord to deliver us from cruel and unreasonable men. 2 Thes. 3.2. beseech him to correct us himself, and not to sell us into the hands of wicked men, whose mercies are cruelties. 2 Sam. 24.14. Proverbs 12.10.
2. Admire the Goodness of the Lord, who preserves his Lambs in the midst of so many fierce Lions. Did not the great Lord Keeper of the world, watch his Vine-yard night and day, the Boar out of the wood would soon lay it waste. The Thorns would soon over-top this Lily, and the Birds of Prey devour God's Turtle.
Object. We see wicked men are quiet and Gentle.
Answ. So is a Lion in his Grate, but let him out, and you will find him a Lion still. 'It is not for want of malice, but for want of power, that they are so quiet. God chains them, and restrains them. Psal. 76.10. But if the Lord should let out their chain, we should find the Atheists, and Papists of the world, as cruel as ever. As is apparent at this day, in the barbarous, bloody, perfidious dealing of the Papists, towards the Poor, Innocent Protestants in Savoy.
3. Walk wisely towards those that be without. Colos. 4.5. be exact in your walking, give them no just cause of offense. Be wise as a Serpent, that you be not deceived, be Innocent as a Dove, that you prove not a Deceiver. A man that lives in the midst of Wolves, Lions, wild Boars, and Bears, had need to look about him.
14. Despisers of those that are good. 〈 in non-Latin alphabet 〉 , Bonorum osores & hosts.
This is the fourteenth sin which renders the last Times so Perilous. Men will be no Lovers ( i. e. ) they will be Haters and Despisers of good men, yea, and of goodness itself ('tis a Meiosis, where less is spoken, then is meant) and that not with a light or toothless Hatred, but with a deadly, deep, intolerate hatred. Hence they are called Lions, which greedily tear and devour the flock of Christ. 2 Tim. 4.17. (as you may see in the preceding Character.)
This must needs be so.
1. If we consider that strong Antipathy and Enmity which is between the righteous and the wicked, there's an irreconcilable War and Hatred between them. Gen. 3.15. the righteons man hates not the Person, but the Practices of the wicked; but the wicked hate both the person and the Piety of the just, because by their upright walking, they condemn them, and witness against their sinful Practises, their purity condemns the worlds impurity; their Loveliness, the worlds maliciousness; their humility, the worlds pride; their Self-denial condemns the worlds Self-seeking, and their forwardness, the worlds Luke-warmness, Hinc illae lacrymae. This is the ground of the grudge. The godly are the light of the world. Phil. 2.15. and the Judges of it. 1 Cor. 6.2. Now the lewd man hates the light which discovers him. John 3.20. and the Judge which condemns him. This made Cain to slay his Brother. 1 John 3.12. and the world to hate Christ, because he testified against its evil deeds. John 7.7.
2. In respect of the dissimilitude of their manners. They have contrary Principles, Practises, Ends and Aymes. The men of the world savor only the things of the world, being filled with Covetousness, Pride, Idleness, Intemperance, Lust. But the godly savor the things of God, being Holy, Heavenly, Humble, Chaste, Temperate, &c. now as similitude is the ground of Love, so dissimilitude is the ground of Hatred. Prov. 29. ult. The righteons is an abomination to the wicked, and the wicked is an abomination to the just. So that there is no communion between this light and darkness, no concord between Christ and Belial. 2 Cor. 6.14.15. There is a Canonical truth in that Apocriphall Text. Wisdom 2.12.15, 16.19. 'tis grievous to us to behold the righteous, why so? for his life is not like other men's, and his ways are of another fashion. q. d. Our ways are loose, voluptuous, Epicurean ways; but his are precise, strict and pure ways, directly contrary to ours. We are all for ourselves, our own ease and goods; they are all for God, his praise and honor, so that we can never agree. Hence 'tis, that those whom God hates, the world usually loves, and those whom God loves, the world always hates. We have a notable instance in our days, In the Queen of Sweden, who is now turned Papist, (for what ends she herself best knows) and is blest, pardoned, praised, by Pope, Priests, Jesuits, and is sumpteously entertained by others: when she is blasted, cursed, & abhorred of God, as an horrid Apostate, and gross Idolater now in a time of glorious light, when the nakedness of the whore, is so palpably discovered to the world.
3. The godly are the salt of the world, by their savory reproof, and counsel, and by their holy Example, they help to keep the world from rotting in sin, yea the whole life of the godly is a kind of tacit reproof of the wicked ways and customs of the world. 1 Pet. 4.4. Heb. 11.7. Hence comes the hatred. John 15.18, 19.
4. The men of the world are ensnared in many lusts, and lie tumbling like swine in their own filth: John 5.19. So that they cannot arise to that height of Sanctity, Self-denial, Patience, humility, &c. which the Saints attain. This makes them envy the Saints.
5. The godly are chosen out of the world, and therefore they shun all needless society and intimate familiarity with the wicked. Thus Saul, when he became a Paul and was changed, he changed his company, Acts 9.19. and this makes the world hate them, whilst they look upon them as Apostates from their society. This made the Papists tax Luther for an Apostate, Luther confessed it, but he was an holy Apostate, one who had not kept his promise made to the Devil, and therefore no more to be blamed then a Heathen for turning Christian, or a Magician for renouncing his compact with the Devil, and giving himself to God.
Now, if despising and despiting of good men, and goodness itself, be a sin and sign of the last times; then ours surely are the last days. Was there ever more despising of good Magistrates, good Ministers, good people? when were the Real servants of Christ more despited, not for any evil that they have done, but because they will not do evil, in denying Ordinances, Order, Government, &c. yet be not offended, neither marvel (2 John 3.13.) as if some strange thing had happened to you; you see here it's long since foretold, that it should be so in these last days. We are apt to marvel when we see the godly hated, persecuted, tortured, and abused, who ought rather to be loved, honored, and countenanced for their Grace, but we might rather marvel, if the world should love them, for this is no new thing, it ever hath been so, 'tis so, 'twill be so to the end of the world. There ever will be Cain's to persecute God's Abells, Pharaohs, to opresse God's Israel, and tares to hinder God's wheat. God hath so decreed it for the manifestation of the glory of his Justice in the downfall of the wicked. Prov. 16.4. he will get himself Glory out of their malice, as the wise Physician extracts a medicine out of Poison;) their very rage against his people shall turn to his praise, Psal. 76.10. as we see in Pharaoh, Haman, Herod. 'It is just with him to render tribulation to such as molest his people. 2 Thes. 1.6.
2. To try and exercise the Faith, Hope, Patience, and Constancy of his people. Isaiah 27.9. 2 Thes. 1.4. Dan. 12, 10.
3. To wean them from the world, as the Mother lays wormwood on the breast, to wean the child.
Now since we live in a time wherein the love of many waxeth cold both to Christ, and to Real Christians; let us be God's witnesses against a sinful generation. The more the world hates the good for their goodness, the more let us love them. 'It is a good evidence that we are Saints, when we can love not only a Brother or two, but the whole Brother-hood. 1 Pet. 2.17. 1 John 3.14. and all the Saints, be they high or low. Ephes. 1.15. when we can love a Saint in rags, as well as a Saint in Silken robes; a Job on the dung-hill, as well as a David on the throne. It's easy to love a good man for his Riches, Learning, Parts, Gifts; this is but a carnal love, and springs from carnal Ends, and Principles. James 2.1, 2, 3, 4. True love, is a spiritual love, springing from spiritual considerations, it makes men love the Saints for their faith, zeal, &c. and not for any by-respect. As 'tis the property of a Reprobate, to hate a godly man for his godliness. 1 Kings 22.3. Ezek. 13.22. Prov. 29.10. 1 John 3.10. So it argues Grace to love a good man simply for his goodness. 1 Kings 18.3, 4. and 2.4, 9, 10. he that loves one good man truly, will love all. Quatenus ipsum includit de omni. In his judgment he highly prizeth them, though they lie amongst the Pots, and be sullyed with many afflictions, temptations, and reproaches, yet he prefers society and communion with them on the hardest terms, before all the honors and treasures of the world. Heb. 11.25. he looks upon them as the Right Honorable of the world, as the Pillars of the places where they dwell, Gal. 2.9, the strength and ammunition of a nation, the Chariots and Horse-men of Israel. 2 Kings 2.12. as the Lord's Portion, Deut. 32.9. his pleasant Portion. Ier. 12.10. as his Inheritance. Psal. 28.9. and 33.12. Isaiah 19.25. though all the world be his, yet he esteems it all but dross, and lumber, in comparison of the godly, who are his jewels; even a people near and dear to him. Mal. 3.17. though they may lie under some afflictions, yet they are under dear affections, (as we see in Job, David, Paul ) though the gold lie in the dirt, yet 'tis gold still, and when we see 'tis gold, we pick it up, and prize it. David esteemed the godly the only excellent of the world. Psal. 16.3. and such as truly deserve respect. Psal. 15.3. God himself prizeth them above Kings. Psal. 105.14, 15. he rebukes Kings, yea, and Kingdoms for their sakes. Isaiah 43.14. For your sakes have I sent to Babylon, and brought down all their Nobles. How did God plague those known enemies of his people, Moab, Ammon, Edom, Tyre, Egypt,
Philistia, and Rome
- Pagan.
- Arian.
- Antichristian.
God hath a precious esteem of his people, their persons are precious. Zach. 2.3. their prayers are precious. Cant. 2.14. their Services are precious; mean works done in faith, excel the Victories of a Caesar, or Alexander. Their tears are precious. Psal. 56.8. their names are precious. Proverbs 20, 7. Psalm 112.6. and their death is precious. Psalm 116.15. when one asked Master Fox whether he knew such an honest poor man? I tell you (said he) I forget Lord's and Ladies to think on such. We should love them [ Intensive & appretiative, majore affectu & effectu ] with the choicest of our affections, and show it in our Actions. We should do good to all, but specially to the household servants of God. Gal. 6.10. we should more freely and fully communicate to their necessities ( si caetera sint paria ) then to any others. As God then delights in his Saints, so must we, for Grace puts a luster on them, which makes them lovely to the godly, and terrible to their enemies; So that there is more comfort and safety in the society of a few good men, then in strong confederacies of the wicked. Psalm 48.2, 3, 4. for God dwells amongst them by his special presence. Psalm 76.1, 2. and walks in the midst of them. Revel. 2.1. his special hand of protection is over them, lest any should hurt his Vineyard, he keeps it night and day ( i. e. ) continually. Isaiah 27.3. It will be our wisdom then to be familiar with them, they will help us Consilio, Prece, & opere ; by Direction, Prayer, and Practice. Their good Example will quicken us, and be as a Star to direct us, so that by acquaintance with them, we may come to be acquainted with God himself. As Iron sharpens Iron, and one living coal sets his fellow on fire, and one courageous soldier, quickens another? so good company is a great encouragement against those discouragements, which we meet with from an ungrateful world; and a special means to keep u • from Apostasy. Heb. 3.12, 13. Green wood will hardly burn alone, but put dry wood amongst the green, and all will flame. When the disciples were altogether in one place, with one accord, in an holy communion, then the spirit came on them. Acts 2.3, 4. where Brethren are united, there's the blessing. Psal. 133.1.3.
VERSE 4. Traitors.
THE last days will be perilous in respect of the many Traitors which will then abound, who shall ascend to that height of wickedness, that they will betray their dearest friends, like Judas who betrayed his Master, and is therefore justly called, the Traytour, by way of eminency. Luke 6.16. So themselves may be safe, they care not who suffers. They'l spy and pry into the ways of others, that they may betray and destroy them, and reveal their secrets. No bonds of friendship can hold them, but Brother will deliver up the Brother to death, the Father will rise against his children, and children against their Parents, and cause them to be put to death. Matth. 10.21. Christians will betray their fellow-Christians into the hands of persecutors. Luke 21.16. and people will betray their Pastors, and put them to death, as did their forefathers of old. Acts 7.52.
Now of these Traitors, there are three Sorts.
- 1. Traitors Political,
- 2. Ecclesiastical,
- 3. Domestical.
1. Some are Political, State Traitors, such as betray the land of their Nativity, into the hands of its enemies. Subjects are bound by Oath (oft- times) to preserve their native country, to their power. But if they were not sworn, yet natural and common right calls for it our hands. If the body be in danger, all the parts and members of it will act for its defense; and therefore great is the sin of those unnatural children, which betray their native country (which like a Mother, bred and bare them) to ruin and to misery. Of this sort are those who betray their trust in delivering up Castles and Garrisons into the enemies hands.
2. There are Ecclesiastical Traitors, such as betray the truth of God, which he hath committed to his Ministers primarily, and then to all the faithful, to be kept as a sacred depositum, and choice treasure [1 Tim. 6.20.] esteeming every particle of it above the filings of the finest gold. Now when men through fear and cowardliness, dare not profess the truth of God in the midst of a perverse generation that oppose it; God esteems this a betraying of his truth into the hands of its enemies. Such are false Prophets, Formalists, and Time-servers, which for a time make a show, but in time of temptation fall away.
3. Domestic Traitors, who betray the lives and estates of their dearest relations into the hands of their enemies. Psal. 55.12, 13, 14. Matth. 10, 21. So that the Poets complaint was never more true.
It behooves us then to stand upon our Guards, and to watch against false Brethren. If ever the counsel of the Prophets were in season, 'tis now. Trust not in a Neighbor, a Brother, a Friend, no not in thy dearest friend, the wife of thy bosom; (how many have been drawn aside to errors in our days, by their wives) for a man's enemies still be those of his own house. Ier. 9.4, 5. Micah 7.5, 6. In all ages, God's servants have been infested by Traitors. David had not only open enem • es, that conspired his ruin. Psal. 35.20, 21. but, which was worst of all, his familiar friends did so. Psal. 41.9, Christ was betrayed by Judas, and Paul by the Jews his kinsmen in the flesh, Sampson by his wife Delilah. Judge. 14.18. and David by his son Absalom. 2 Sam. 1 • .14.
This may comfort us when we fall into the hands of Traitors, and Tyrants, 'tis no new thing. So did Christ, so did the Prophets, so did the Apostles, and so may we.
1. Consider, such cannot escape the revenging hand of God, his Justice will find them out; Zimri had no peace who slew his Master. Nor Sheba that rebelled against his Sovereign, 2 Sam. 20.22. Nor Absalom who rose against his Father. 2 Sam. 18.9, 10. nor Corah, Dathan, and Abiram, who rose against Moses. Nor Judas that betrayed Christ. Matth. 26.24. and 27.5. nor the Papists with their proditorious practices, and principles.
2. They are oft punished by men, who though they love the Treason, yet hate the Traytour. Though they love the Artifice, yet hate the Artificer, and when he hath done his work he hath ofttimes an halter for his pains, or at best, he hath the honor never to be trusted more; when Baanah and Rechab had treacherously slain Ishbosheth one of Saul's sons, David commands them both to be slain. 2 Sam. 4.9. to 13.
As for ourselves, let us walk as becomes the Gospel in all simplicity and godly sincerity, abhoring all Treachery, falseness, and perfideousnesse▪ Let us be faithful to the truth of God, faithful to the land of our Nativity, and faithful in all our Relations. Fidelity is the chiefest bond of Human Society; take away this, and you take away all Peace and Commerce from amongst men. 'It is only to the faithful that the promises run. Psal. 31.32. the Lord will preserve the faithful, and make them to abound with blessings. Prov. 28.10. Let us then resist the Tentations of Satan, 'tis he that observes the Covetousness, Hatred, and Malice, which lieth hid in the heart of man, and accordingly stirs him up to Treachery, and betraying of his dearest friends, and Relations. Thus he dealt by Judas, he stirred up his covetous heart to sell and betray his dearest Lord and Master. Luke 22.3, 4. John 13.7.27.
But here a Case and Question may arise, whether all Simulation, Craft, and Stratagems, be unlawful?
Answ. Simulation is twofold.
- 1. Unlawfull, when men fain or frame anything against the truth, and to the prejudice of others, as Peter did. Gal. 2.13.
- 2. There is a lawful Simulation, when men do • ignify something that is only beside the truth, but not contrary to it. This was the simulation of Joseph, who carried himself as a stranger to his Brethren in Egypt. Gen. 42. So Christ when he came to Emmaus, made as though he would go further. Luke 24.28. and Paul amongst the Jews, played the Jew. 1 Cor. 9.20. Jael is commended, who by a wile destroyed Sisera. Judge. 4.18, 19, 20, 21. and Jonathan for discovering Saul's malicious intents against David. 1 Sam. 16.21. Rahab is commended for hiding the Spies. Josh. 2.4. Heb. 11.31. The Gibeonites saved themselves by a politick and prudent managing of their design. Josh. 9.3, 4.
16. Heady.
In the last days men will be heady, hasty, rash, inconsiderate, they will be carried by the Violence of their Lusts without wit or Reason. They will set upon things too high, and too hard for them, like young birds which flying before they are fledged, fall to the ground, and so break their bones, so much the word implies. They will make desperate adventures, they will be rash in their words and works, precipitate and inconsiderate in all their undertakings, what they do will be Raw, Rude, Indigested, Unconcocted. Hence the word is rendered, Rash, and unadvised. Acts 19.36. do nothing 〈 in non-Latin alphabet 〉 , rashly, The heady man is like to a man that rides on a head-strong horse, which carries him none knows whither, yet will not suffer him to descend neither; so that if a man should ask such a man whither he is going, he must answer whither my lusts, my profit, pride, and pleasures, will lead me. Hence wicked men are said to break forth with impudence and violence into sin. Hos. 4.2. they break forth, 'tis a metaphor from Rivers, which in a flood do violently bear down all before them; or like an army which having made a breach in a wall, rush with violence into it. The wicked set themselves against Christ, and break all those Bonds and Laws which he hath made to bind them from sin. Psal. 2.2, 3. and 12.4. Ier. 44.16.19. Hence they are compared to the horse which runs dangerously and desperately on the Pikes and Guns. Ier. 8.6. Job 39.9. to 26. they make children's play of God's threatenings. 2 Pet. 3.3. This heady rashness is one of the sins of youth which we are commanded to fly. 2 Tim. 2.22. every age of man hath its peculiar sins, old age is prone to Covetousness, and youth (for want of consideration and experience) is prone to rashness and headiness. 'Twere giddy young men that gave rash and inconsiderate counsel to Rehoboam, to the loss of his Kingdom. 1 Kings 12.8. he would not hearken to the counsel of his grave and aged Senators, but followed the advice of his young gallants, to his destruction. Hence Paul would have young men to be wise, discreet, and sober-minded. Titus 2.6. they must be like those Impostors, Colos. 2.18. that were rashly puffed up with a high conceit of their own opinions and practice: but they must try all things, and be well advised what opinions they take up, and not rashly take or mistake any doctrine. 'It is a part of the wicked man's Curse, that not only his devices, but his very counsels which are the results of reason, shall be precipitate, and carried headlong. Job 5.13. there is nothing more opposit to counsel, then precipitation; long deliberation should go before determination, but these men's counsels shall yet be carried Head-long, they shall either be over-hasty in counsel, or their counsels shall be over-hastily acted to their ruin. Such Heady, willful, men never want woe: as appears by the Israelites. Deut. 1.42, 43, 44. yea, good Jehoshaphat and Josiah, paid dearly for their rashness. 2 Chron. 20. ult. and those Exorcists, Acts 19.13.16. want of consideration brings Kings and Kingdoms to desolation. Isaiah 1, 3.94. and 5.12. Ier. 12.11. this ruined Ephraim. Hos. 7.2. and as in all things, so especially in War and Marriage, Rashness is most dangerous, because if once you err in them, there is hardly any place left for a second error. This Headiness and inconsideration is the cause of so much sin abounding. Lam. 1.9. they are none but fools and sinners, which consider not what they do. Eccles. 5, 1.
Now if you would be free from Rashness, 1. Take heed of Ignorance, which is the Root of Rashness. Prov. 9, 18.
2. Beware of pride. Colos. 2.18. the best swimmers ofttimes are drowned, because they are too bold and venturous.
3. Ponder and consider your ways. It's a sign of wisdom so to do. Prov. 13.10. and the way to establishment. Prov. 4.20. 'twas David's commendation, that he was prudent in his affairs. 1 Sam. 16.18. and the good man orders his affairs with discretion. Psal. 112.5. but the fool • aith, Had I wist, or thought of this before, it should not have been done. This will be an Abigail to stop us from doing evil.
1. Consideration puts a bar to sin, by laying open to us all our losses and hurts by sin, as the loss of God's favor, the loss of Peace of conscience, and the loss of Reward; and so arms the soul against it. We cannot rush into sin as the wicked do, when we consider the danger that attends it. Ier. 8.6. This consideration is the path-way to saving knowledge. 2 Tim. 2.7. this religious sequestering and abstracting ourselves from worldly affairs, is a means to get true wisdom. Prov. 18.2. This is a spurr to Repentance. Psal. 119.59. Ier. 8.6. Consider thy latter end how short and uncertain thy days are. If you are to Pray or Hear, consider what a glorious presence thou art going into. We should Redeem some time of every day for this Soul-enriching duty. The worldling considers a field and buys it, he considers a good bargain, and compasseth it. The voluptuous man considers how he may satisfy his lust; and the persecutor, how he may catch the godly in his nets. But of all studies and considerations, that's the best; when we study our own hearts, and dwell at home. Hence God not only commands it, Psal. 4.4. Zeph. 2. viz. Hag. 1.5.7. Isaiah 46.8. but he even beseecheth us to practice it. Psalm 50.22. oh consider his dreadful Judgments to prevent them, and his precious mercies to improve them. 1 Sam. 12.24. this awed Job, 23.15.
[See the Excellency of Consideration. Barlow on 2 Tim. 2.7. Baxter 's Saints Rest. P. 4. p. 147.179. D. Sibbs 's Beams of Light. on Ier. 8.6. p. 103. Fenner on Hag. 1.5.]
17. High-minded.
The 17. Character of the last times is this, men will be high-minded, being puffed up with pride, and high conceits of themselves. Insolent persons that pretend to great depth of knowledge, yet prefer their lusts and pleasures before Christ; such as make their own wills their Laws, and prefer their own idle opinions before the judgment of all the Churches of Christ in the world. These are like empty bottles, full of nothing but wind. They are so highly conceited of themselves, that they are even fanatic, and mad again. So much the word signifies. Properly it signifies to puff up, and metaphorically its taken for Pride. So 1 Cor. 4.6.18, 19. and 5.2. 1 Tim. 3.6. and 6.4. This is a branch of the fourth Character before mentioned, men shall be proud, and they shall show their pride, by their High-mindedness, and lofty carriage. Get Love, and then you will be Humble, and not swell with pride because of your Honors, Riches, Gifts, or Graces. Love is not puffed up with such vain conceits. 1 Cor. 13.4. 'It is knowledge without love, that puffs men up. 1 Cor. 8.1.
But I have spoken fully against Pride in the fourth Character, I shall refer you thither for fuller satisfaction.
18. Lovers of Pleasures, more then Lovers of God.
This is the 18. sin which renders the last times so perilous, men will be so volupt • ous, that they will prefer their carnal and Temporary delights, before Spiritual and eternal ones. As the Gnostics in those times did, who were g • ven up to filthy lusts, and placed their felicity in living deliciously; and this is one special and signal note, whereby we may know the Heretics, and Seducers of the last times; they are men given,
- 1. Not to spiritual delights in God, and his Ordinances, as the Saints are. Psal. 16.11. and 65, 4. and 84.
- 2. Nor only to honest and lawful delights, which God allows us in the liberal use of the creature. Genes. 49.20. Eccles. 2.1. but
- 3ly, They will be given up to ca • nall, sensual, sinful delights, such as are agreeable to corrupt nature (1 Tim. 6.5.) which consist in drunkenness, fornication, riot, and excess. They will be given up to looseness, and licentiousness, which is one Reason they have so many followers. As Epicurus had more disciples then the rest of the Philosophers, not because of any truth he published, but because he invited men to pleasures, and carnal delights, to which our natures are very prone. Such were those Libertines. James 5.5. 2 Pet. 2.13. Jude 4.18, 19. peradventure they may give God some external worship of Cap and K ••• e, but they keep their hearts, and best rooms, for their carnal Lusts and Pleasures. Naturally, all our hearts are full of this spiritual Adultery, from the womb we run from God, after the vain delights, which cannot satisfy. James 4.4. Titus 3.3. How many love their Hawkes, Hownds, Horses, &c. more then Jesus Christ, and are at more cost and pains to maintain them, then they are in maintaining a Minister of the Gospel. Many are so bewitched with their Lusts and Pleasures, that they do even sacrifice their Time, Wit, Wealth, Lives, Souls, and all unto them. They are even led by them. 2 Pet. 2.10. as an Ox to the slaughter. Prov. 7.22, 23. They make them their chiefest good, and place their happiness in them. How many spend their precious time in Playing, which they should spend in praying, and in serving God in some vocation. Those are dead whilst they live. 1 Tim. 5.6. ( i. e. ) they are of no use in their places, as Paul said of the w • dow that lives in pleasures; though her body be alive, yet her soul is dead. So the voluptuous prodigal, that spent all on harlots, is said to be dead, Luke 15.24. It argues a noble and a rised spirit, when we can live above them. We are now Kings sons, and being born to more high and noble pleasures, we should contemn these base and low things. If we are Christ's, we must crucify our lusts. Gal. 5.24. deny ourselves, keep under our bodies. 1 Cor. 9.27. and enter in at the strait gate. Matth. 7.13. To this end consider.
1. That sensual pleasures are the very poison and bane of all grace in the soul, they war against the peace and purity of it. 1 Pet. 2.11. they blind the eye that it cannot attain to saving knowledge. 2 Tim. 3.6, 7. the love of pleasures eats out the love of God and goodness out of the soul. There may be a form of godliness, but there can be no power, where pleasures are preferred before God. Rom. 13.13, 14. Ephes. 2.2, 3. such make the r • bellies their God, whose end is destruction and woe. Luke 6.25. Rom. 16.18. Philip. 3.19. Many would fain join God and their lusts together, but they are contraries, which do mutually expel each other. James 4.4. 1 John 2.15. Sad it is to consider, that those base impure delights should expel those pure and heavenly pleasures; that those poor, fading, low things, should be preferred before God, who is an everlasting fountain, of pure, divine, and spiritual joy. That men should choose rather to serve this worldly Laban, who so oft changeth their wages, rather then God, who is better then his promise, to his people.
2. 'It is these sensual pleasures which stop the ears against God's call, so that no Reason nor Religion, can work on men. These choke the good seed of the Word, that it cannot grow. Luke 8.14. let a Minister preach never so powerfully, persuade never so convincingly, yet if the heart be stopped, and stuff'd with sensual delights, we do but preach to deaf men, who have stopped their ears against Christ's calls and invitations; so that they cannot, yea, which is worse, they will not come to him, though he tender them life and salvation. Luke 14.19, 20. John 5.40. those whose hearts were set on their Oxen, Farms, Wives, had no desire after Christ. Some make excuses, but he that had married a wife, was most peremptory; He could not come. Concupiscentiall lusts draw very strongly, the wife draws more then five yoke of Oxen, so strong are women, that Solomon, the wisest of men, and Sampson the strongest, were yet overcome by them. The Italians have a Proverb, that one hair of a woman, will draw more then a hund • ed yoke of Oxen. We had need then to watch over our hearts in these lawful delights, least they should be stolen from Christ. Licitis perimus omnes. We must be moderate in the use of them, they that have wives should be as if they had none, and they that rejoice (in lawful liberties) be as if they rejoiced not. 1 Cor. 1.29, 30. we must do by them as Ionanathan did by his honey, only taste of it for his necessary refreshment. 1 Sam. 14.27. or as the dog doth at N • lus, only lap, and away. Else, if you give yourself up to inordinate pleasures, they'll ruin you as they did those Epicures. Amos 6.1. to 8. and the old world. Luke 17.26, 27. and the whore of Babylon, which lives in pleasures, Revel. • 8. • . and those young Jovialists, who gave themselves up to carnal delight • . Eccles. 11.9. and the rich glutton. Luke 16. Turn then all your carnal delights into spiritual ones, your vain delights, into divine delights, instead of delighting in corn, wine, and earthly possessions, delight thyself in the Lord, and he shall give thee thy hearts desire. Psal. 37.4. That's the best pleasure which springs from the knowledge and love of God. We call not upon you to forsake, but to change your pleasures. Change your sordid, sinful, sensual delights, into sublime, spiritual, and noble delights. The pleasures of the soul are more vigorous and masculine; those of the body more soft and effeminate. Sensitive pleasures have more of the dregs, Intellectuall ones more of Quintescence, and so excel all other pleasures in eleven particulars, [as you may see in that learned discourse of the Light of Nature, by Mr. Culverwell. ch. 17.] 'It is indeed the Hardest, but yet 'tis the best conquest to conquer sinful pleasures. No victory like this, for he that conquers an enemy, conquers another, and that an external enemy; but he that conquers his lust, conquers himself, and so conquers a domestic enemy, which is the most dangerous; one enemy within, doth us more mischief then an hundred without.
3. The better to wean your hearts from carnal pleasures, consider the vanity and shortness of them. They are like a fire of straw, a blast, and gone. Solomon, that had made trial of them all, concludes, Vanity of Vanities, all is vanity. Eccles. 1.2. they are not only vain, but Vanity; not only Vanity, but Vanity of Vanities ( i. e. ) exceeding vain. They are Hu • ks that rather choke, then satisfy the soul. Luke 15.16. The pleasure passeth, and is but for a season, but the sorrow that attends it is perpetual. Heb. 21. • 5. Do not then for a mite of pleasure, purchase a mountain of misery; for momentary joys, endure eternal sorrows.
4. They do emasculate and weaken the mind. Who ever was made more learned, Wise, Couragious, or Religious by them? They rob man of his Reason, and besot him. Hos. 4.11. they take away the man, and leave a swine or beast in his room.
5. This world is a place of weeping, conflicting, laboring, to all the godly, and not of carnal mirth, and rejoicing; carnal mirth must be turned into mourning. James 4.9, 10. the way to Heaven lies through many afflictions. Acts 14.22. we must sow in tears here, if we look to reap in joy hereafter. 2 Cor. 4.17. Rev. 7.17. we must not expect to enjoy the pleasures of earth and Heaven too. They that have their portion of pleasure here, must look for none hereafter. Job 21.12, 13. Luk. 16.25. Rev▪ 18.7.
6. Consider, those sensual pleasures end in sorrow. The end of such mirth (what ever the beginning is) is sorrow. Men call them by the name of Pleasures, Pastimes, Delights; but in God's Dictionary their name is, Madness. Eccles. 1.17. and 2.2. Sorrow. Prov. 14.13. and is attended with Poverty and misery. Prov. 21, 17. This is Adams apple, which cast him out of Paradise; Esau's broth which cost him his Birth-right, Jonathan's honey, which being but tasted, had like to have cost him his life. The whore of Babylon's golden cup, which filled her full of all abominations. Judas sop which made way for the Devil to enter into him. Who say to God depart from us, but those that Dance? Job 21.10, 11. who are void of the spirit, but sensual ones? Jude 18.19. Hence some compare Pleasures to Pills, which are fairly guilt without, and rolled in sugar, but within are full of bitterness; or like a painted sepulcher, fair without, but within full of stench and horror. Admit but of one pleasure, and there will follow a thousand Pangs. Too much of this honey breeds loathing. Prov. 25.15. and its love is turned into hatred. 2 Sam. 13.15. they are like the book which John did eat. Rev. 10.9. sweet in the mouth, but bitter in the belly. We should therefore look on pleasures, not as coming to us, but as going from us: Though they come with a fair show, yet at parting they leave shame and sorrow behind them. They destroy the health and strength of the body, and the Peace of the soul, what got David by his carnal delights with Bathsheba, but a tormenting conscience, which was to him as the breaking of his bones? Psal. 51.8. 'It is a good observation of Chrysostom, that we are hurt more by the pleasures of the flesh, then by the most grievous torments of tormentors; for torments beget Martyrs, but Lusts do beget Epicures. The very foundation and beginning of true joy, is to deny ourselves in false joy.
7. Even the wiser sort of Heathens have condemned these sensual Pleasures. Tully calls them the bait of all evil, w • th which men are caught as fishes with an hook; so saith another, Carnal pleasures are full of Anxiety, Satiety, and Sorrow. They pervert the judgemen • , are an enemy to reason, and opposite to Virtue; for Virtue is a Lofty, Kingly, Laborious, Unconquerable thing; But pleasure is a servile, sordid, idle, weak thing; delighting in Stews, and Ale-houses, in Baths, and banquets. As, therefore, you love the Peace and Prosperity of your souls, get them mortified to fleshly lusts and pleasures; for if ye live after the flesh, ye must die. Rom. 6.13. Now that ye may mortify them.
Get an eye of Faith, get a spiritualized soul, that you may taste and see the exellencies that are in Christ, yea in his very cross, this will make you with Moses to contemn the pleasures which endure but for a season, and to prefer sufferings for Christ, before the Crowns and Kingdoms of the world. Heb. 11.25, 26. faith raiseth the Heart above these worldly delights. Cant. 1.3. Psal. 4.6, 7. by it we are crucified to the world. Gal. 6.14. and long to be out of it, that we may be with God, our Portion and delight. Rom. 8.23. 2 Cor. 5.2. By this we may know whether we love pleasures more then God, by observing what our hearts are most set upon ( Matth. 6.21.) and what we make our chiefest delight; when our greatest care, study, and contentment, is in earthly pleasures, and we can sit down satisfied with them, though we want God's favor; when we are not content with God alone for our Portion, but we must have earthly pleasures to piece out our happiness withal; its an infallible sign of such as love pleasures more then God.
2. Be diligent in your callings, then you will be out of the reach of many Tentations, and be freed from many noisome lusts, which pursue and pester idle persons.
3. Shun the company of such as are given to pleasures; for as a man can hardly escape free from Blacking, and Meale, that is familiar with Colliers, and Milners ; so he can hardly escape the lusts and pleasures of the world, that is familiar with voluptuous ones. There is a secret poison and infection in wicked society, when men are mingled with them, they learn their works. Psal. 106.35. Many that have been good whilst they have been in good company (as Jehoash which was good all the time that good Jehoiada lived. 2 Kings 12.2.) yet when they have changed their company, have changed their manners also. Let the daily falls of others in this kind, make you to fear.
VERSE 5. Having a Form of Godliness, but denying the Power thereof; from such turn away.
THis is the last, but not the least sin of the last times. That we may the better know and avoid the Impostors of the last times, the Apostle comes now to give us some special marks (for the former 18. are common to the seducers, and the seduced) by which they may be known; as
1. By their Hypocrisy, they will be glozing Hypocrites, who, under pretence of piety, will practice all manner of iniquity, making religion a cloak and stale to cover all their villainies. Such were the Gnostics of old (to whom some conceive the Apostle had an eye) who were fleshly Libertines, given up to sensuality, and all manner of wickedness, yet made a show of Piety, and pretended extraordinary holiness, Such are the Papists now on the one hand, and the sectaries on the other; both pretend singular piety, when their lives abound with all manner of iniquity. These painted Sepulchers (in all ages) have been the greatest enemies to Real Saints, as you may see. Cant. 1.6. Isaiah 66.5. Matth. 23.34. John 16.1, 2. Acts 13.50.
In these words the Apostle tells us
- 1. What these men have, viz. A form of Godliness.
- 2. What they want. viz. the Power of it.
- 3. How we must behave ourselves towards them. viz. we must shun their society, from such turn away.
1. For the first, they have [ 〈 in non-Latin alphabet 〉 ] a vain and empty show of Faith and Holiness. They are not men without the Pale of the Church, such as Heathens and Jews, which are open enemies to the Gospel; but they have a form of Godliness, an external profession of Religion in Words, Ceremonies, and Gestures; they make great shows, and put on the Vizard of piety; like stage-players, they act the part of a King, but strip them of their robes, and they are beggarly Rogues. They have non 〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉 , not the true form and essence of Godliness, which consists in an inward change, and doth denominate and give being to things: but they have formality or an outward show and shadow of Holiness. Like Pictures and Images, which have an external show and shape of a man, whose lineaments and proportion may be so drawn to the life, that there wants nothing but life indeed to act them: they will be great professors, and look what a sincere Christian hath in Substance, that have these Formalists in Semblance, they have no life, no power, no principle of operation in them.
2. They want the power ( i. e. ) the truth of Godliness, which consists in true faith, purifying the heart. Act. 15.9. in love unfeigned to God & our neighbor. 1 Tim. 1.5. & in the internal & spiritual obedience of the heart, worshipping God in Spirit and in Truth. John 4.24. 'It is a professing of the truth in truth, and walking in the power of it. But alas where shall we find this? The form indeed is frequent, but where shall we find the power of grace, the beauty of Holiness, and the efficacy of the new creature? do not most resist that inward virtue & power of godliness, by which the heart should be renewed, & the conversation rectified? So that formality, formality, formality is the great sin of England at this day, under which the land groans. True, the form & profession of religion abounds, but alas for the vain, carnal, covetous, proud, censorious, sensual walking of the professors of it. The complaint is general, there is not that Mortification, Self-denial, and Circumspect walking as formerly. There's more light, but less life; more shadow, but less substance; more profession, but less sanctification, then formerly. There is more fasting, praying, preaching; but where's the Practice and Power of Religion? as Isaac said to Abraham, behold the wood, but where's the Lamb? so behold the Duties, but where, oh where's the life, the power, the truth of what is done? The voice is Jacob's voice, but the hands are the hands of Esau ; for they deny the power of Religion not only in their hearts, but also in their works. Titus 1.16. 1 Tim. 5.8. they so live, as if Godliness were but an aery notion, and a matter of fashion without all force or efficacy. The form of godliness is easy, and cheap service, and so hath many followers; bodily exercise, and a bare observation of the Letter of the Law, is delightful even to Pharisees; but the life and power of Godliness, is hard and ha • sh to flesh and blood. Matth. 7.13. Luke 13.24. 1 Pet. 4.18. it teacheth high and hard Lessons, such as Self-denial, Mortification, resisting sin and Satan, living by Faith, Patience, yea, joyfulness in sufferings, &c. these spiritual Lessons are distasteful to carnal men, and therefore few they be that go this way.
The Text may be considered two ways, Relatively, or absolutely.
1. Relatively, as it relates to the 18. sins before mentioned, so this sin is the cloak to hide and cover them all, men will be lovers of themselves, but under a form of Godliness. Hence Observe. That a man may have a form of Godliness, and yet live in all manner of wickedness. 'It is true, the Power of Godliness, cannot consist with the power of Ungodliness; but the more the power of Godliness is lifted up in the soul, the more the power of Ungodliness will be suppressed, as the house of David grows stronger and stronger, so the house of Saul grows weaker and weaker. But yet the form of Godliness, may stand with the power of Ungodliness. A man may be a glorious Professor in the highest form, and yet a Puny in the form of Grace. He may be a blazing Comet for profession, and yet be a Devil incarnate, in life and conversation. The Scribes and Pharisees were glorious Professors, and yet but painted Sepulchers, filled with pride and oppression, even when they were murdering Christ, they had a form of godliness. John 18.28. they would not go into the Judgment-Hall, lest they should be defiled, yet think it no defilement to crucify Christ, and after they had crucified him, they had a form of godliness; when Judas brought the money to them. Matth. 27.6. they refused to take it, because 'twas the price of blood; and yet they refused not to crucify Christ. Thus Herod when he beheaded John Baptist, doth pretend Religion, it was for his Oaths sake; and under pretence of a Vow at Hebron, riseth in rebellion against his Father, and Herod under a pretence of worshipping Christ, seeks to kill him. Matth. 2.8. Jehu pretends the destruction of Baal, but intends the Kingdom to himself. Saul made a great show, and killed Witches, yet at last runs to them for help. Demetrius is zealous for Diana, but 'tis to preserve his own Silver Trade. The Anabaptists under pretence of Liberty, destroy Magistracy. The Pope began his Bulls. In nomine Domini. The Papists cry up the Church, that they may the better destroy it. They put on a fair glove on a foul hand, and get on the Vizard of Holiness, the better to deceive. The Devil gets much by such, and therefore he transforms himself into an Angel of light. No sword like Goliath's, especially when wrapped up in an holy Ephod. Of all Devils, the Sanctus Satanas, the white Devil is the worst, and most dangerous; and therefore when they cry Ave, do thou cry Cave, when they cry Domine, remember 'tis but in Nomine. Saul may tell David of a marriage, when he intends his funeral. 2 Sam. 18.21. many are Cato's without, and Nero's within; open enemies are better then such secret ones, for when the dog barks, we may prevent the biting. The Devil cannot endure that sin should be seen in its proper dress, for then it would be so odious that all men would abhor it; the Devil therefore puts a garment and cover upon it; Hence we read of a cloak of Covetousness. 1 Thes. 2.3. and a cloak of Malice. 1 Pet. 2.16. So Pride goes under the cloak of Decency, and Drunkenness of good fellowship. Ungodliness could drive no Trade without these cloaks; as a Fisher-man could take no fish, if he had not a bait as well as a hook; so in every sin there is a bait as well as a hook; a bait of profit, pleasure, &c. now the Devil hides the hook, and shows the bait, and so makes it take. How many in our days pretend Religion, but intend their own interest and advancement. Like Maximilian the Emperor, that pretended to Reformation, and thereupon pulled down many golden Images, but (saith Sleiden ) it was not out of love to the Reformation, but out of love to the gold of the Images. To make you abhor this sin, consider.
- 1. That this dissembled Piety, is double iniquity; what a cursed Practice was it for Jezebel to proclaim a Fast, that she might murder Naboth ?
- 2. As his horrible Hypocrisy, so 'tis horrible Atheism also. 'It is one of Machiavells Maxims. I would (saith he) have great men to have a show of Holiness, because it makes for their advantage; but the power of Godliness is a burden. They may serve themselves with a show of Holiness, but the truth of Godliness will not abide it.
- 3. 'T • s a sin that makes Religion a footstool to iniquity, and God himself a Pander to your lusts.
- 4. 'It is blasphemy against Religion, and causeth it to be blasphemed, and therefore God never suffers it to go unrevenged, but sooner or later he will uncase all those that daub over their wickedness with pretences of Godliness. He will send the sword against such Hypocritical ones, as a people of his curse. Isaiah 10.6. Oh then let us take heed of this Land-destroying, and soul-murdering sin of Formality, which so exceedingly abounds at this day; if any sin ruin England, 'tis this. 'It is said of King Shishak (1 Kings 14.25, 26, 27.) that he should take away the shield of gold out of Solomon's Temple, and Rehoboam made shields of brass instead of them. There was a time when the Professors of England were shields of gold, when we lived together, and served God with one heart, and one way, in sincerity and simplicity of heart: but now our shields of gold are turned into shields of brass (brass may shine more then gold, but there's great difference in their worth) True devotion is now turned into Hypocritical dissimulation; and therefore seriously ask yourselves this question, Am I a shield of gold, or of brass? am I a fixed Star, or a blazing Comet? a painted or a living man? a Formal, or a Real Christian? if you have only a Form: So had Judas and the Pharisees which are now in hell. Matth. 5.20. This may as soon carry you to heaven, as a dead horse can carry a man a journey, a painted ship save a man from drowning, a painted Helmet save the head from wounding, or painted food keep a man from starving.
Quest. But how shall I know whether I be a mere Formalist, or whether I have the power of Religion in me?
Answ. First see whether any of those 18. sins before mentioned, do live and reign in thee; if so, thou hast but a form of Godliness: for if thou hadst the Power, it would conquer the power of all those sins. As we say of a furnace; it is of no use, if it s • parate not the dross from the silver; and a sieve is of no use, if it separate not the bran from the flower; so may I say of godliness, if it conquer not all thy ungodliness, it is but a naked, empty, powerless thing.
2. The formal Hypocrite is all outside in his most spiritual performances; all duties must be serviceable and subordinate to his private ends, and interests. View him in his intellectuals or Morals, and you shall find self and formality in all.
1. His knowledge is merely notional, discursive, and speculative, 'tis in his head, and not in his heart. Hence it is called a Form of Knowledge, ( i. e. ) a mere empty shadow, and show of Knowledge. Rom. 2.20. But he that hath the Power of Godliness, hath a Rooted, Affective, Saving, Sanctifying, Experimentall, Practical knowledge. He knows Christ as the truth is in him. Ephes. 4.21. he knows, and doth Christ's will. John 13.17. 'It is a soul-convincing and converting, a sin-crucifyng, and conquering Light. Ephes. 5.14. 'It is not a dim, glimmering, vanishing Light; but a through, soul-awakening, soul-enlivening Light.
2. The Formalists Obedience and Practice is merely extenal in words and shows; In their deeds they deny the Power of Godliness; they live as if Godliness were but an empty name, and matter of fashion, void of all force and efficacy. Such are like a wicked Minister in a white Surplice, Extime lineus, intime lanius, fair without, but foul within; or like an Inn that hath an Angel without, and a Devil within. Of such we may say as Erasmus said of a Friars-cowle, it covers a multitude of sins. But the truly godly man doth all with Life, Spirit, and Power, as David when he danced before the Ark, did it with all his might. 2 Sam. 6.14. so what ever he doth for God, he doth it with all his might. Eccles. 9.11. As they that love the Lord, so they that serve the Lord, are like the Sun when it goes forth in its strength, which consumes & dispells those mists and clouds which hinder its light▪ Judge. 5. ult. This Power of Godliness doth infinitely transcend all Forms, for what is the shadow to the substance, what is the Husk to the Kernell, the Chaff to the Wheat, or the box to the Jewell? what is darkness to light, deadness to life; the picture to a man, the counter to gold, or Earth to Heaven.
3. He comes short in all Ordinances, if he Read, Pray, Hear, or frequent the Sacrament, 'tis all pro forma. God is nigh to their mouths, but far from their reins. Ier. 12.2. they perform all the duties of Godliness, without Godliness, they do (externally) what the good man doth, and yet like Judas, they are but Devils. Ordinances may be frequented, and yet no change wrought. Let us therefore labor for the Life and Power of Religion in our souls. Let's not be slothful in business, but fervent in spirit, serving the Lord. Rom. 12.11. Let us Hear the word attentively, receive it believingly, Practice it conscientiously; Pray with Power, communicate with sincere and earnest desires after Christ, rest not in the outward baptizing with water, but get the inward baptizing with the holy Ghost, which may be like fire, to refine and purify the soul. Rouse up yourselves, end shake off that spiritual dullness, and drowsiness which clogs you in duties, lets break through all those difficulties, and dangers, which lie in the way of Grace. Like so many spiritual Samson's, we should break all those cords of Sin and Satan, which would hinder us in our Christian course. To this end consider.
1. That formality and spiritual sloth is very displeasing to God, it being directly opposite to his nature, who is a spirit infinitely active and stirring, and cannot endure dead services. Seee how contemptibly he speaks of outward services, which separated from inward obedience. Isaiah 1.11. to 16. To what purpose is your Sacrifices? I delight not in them, who required this at your hands? your Oblations are va • n, your Incense are abomination, I caunot away with your Assemblies, my soul hates them, they are a trouble to me, I am weary of them. Scarce any sin hath harder terms given it in Scripture, then this of formality, 'tis compared to Idolatry and Murder (two crying sins;) to the offering of a dog or a swine in sacrifice, which (in the time of the Law) had been a heinous offense. Isaiah 66.3, 4. A bare performance of duties, is cheap and easy, and is praised in the world; but inward obedience is hard and hateful to corrupt men. Hence like Ephraim ( Hos. 10.11.) men love to tread out the corn where they may eat at pleasure, but they love not plowing; that's hard and hungry work.
2. Consider, formality and spiritual sloth loseth all, a man may go a great way in Religion, and yet for want of a little more pains lose all. Prov. 12.27. The sluggard roasts not what he took in hunting ; he took some pains to hunt for it, but for want of a little more pains, he lost all. The wicked and slothful servant had his Talent taken from him. Matth. 25.26. he lost not his Talent, but because he did not improve it to his Masters advantage, he lost all. 'tis not sufficient we do no hurt, but we must do good, else we are but like painted fire, which as 'tis heatlesse, so 'tis useless.
3. He lays himself open to Satan's Temptations, by his carelessness he Tempts the Tempter, and gives him great advantage against his soul; like secure Laish, which became a booty to its enemies. Judge. 18.10. we are like men upon a river, if we row not against the stream, we go down; like the Smiths forge; no blowing, no burnig. 'It is the seething pot which keeps off flies, as for the field of the sluggard, its grown over with nettles, and the stone-wall thereof is broken down. Prov. 24.30.
4. Consider that formality and spiritual sloth is always a fore-runner of ruin to a person, or Nation; where this sin reign • s, destruction is at the heels of it. Isaiah 64.7. as soon as ever the Prophet had complained, There is none that stirs up himself to call on God, he presently adds, Thou hast consumed us because of our iniquities. There's nothing hastens judgment, and provokes the Lord to remove the Gospel like this. Rev. 2.5. and 3.15, 16. This ruined the Prelacy, they were (of late) all for outward pomp, and formal service, in bowing to Altars, setting up Images, reading of Service, &c. but deadly enemies to the Power of Religion, and for this God spewed them out. As zeal and favor is a means to turn away wrath. Numb. 25.10, 11. So formality and coldness increaseth it. Certainly, if England go on to contemn God's Ordinances, despise his Ministers, profane his holy things, and to slight the tenders of grace made in the Gospel; God will slight us, and give his Gospel to a people that shall yield him better obedience. And since we will not awaken ourselves, God will awaken us by some dreadful judgments; and since we will not strip ourselves of our sins, he will strip us of his blessings. Hos. 2.3. and consume us after all the good which he hath shown us; Josh. 24.20. that as we have been famous for Privileges, Victories, and Success; so now we shall become infamous to the Nations round about us, for our abuse of these mercies. If any sin ruin Eugland, 'twill be the Formality, Hypocrisy, and unfruitfulness, under those rich means which we enjoy, which will certainly do it.
Now if the state of those that have but a form of Godliness be • o dangerous, how sad is their condition, that have not so much as a form? that have neither shadow nor substance, but are open Godlesse, Gracelesse, worthless men, that are hardened, habituated, desperate sinners; such as from top to toe, inwardly, and outwardly, are nothing but sin; as 'tis said of Antichrist, that he's a man of sin. 2 Thes. 2, 3. So are these, men composed an • compounded of it; they draw on iniquity with the cords of vanity. Isaiah 5.18. and are so set on sin, that they use all means and provocation, to draw the • selves to a violent acting of it, and continuance in it. He that hath but a form of godliness is an Hypocrite, but he that hath not a form, is an Atheist. An Hypocr •• e is a masked Devil, and an Atheist, is a Devil unmasked; such are our Quakers ; an Atheistical generation of profane men, that neither fear God, nor Reverence man; God's Sabbaths they profane, they neglect their callings, contemn the scriptures, vilify Prayer, and all Ordinances, never give Thanks at their meals, Rayle on Magistrates and Ministers, dishonor their Parents, out-run their wives, neglect their families, being full of Lying, Rayling, Idleness • , and all unrighteousness. If these be Saints, who are Scythyans? These sin not through weakness, but through willfulness; not through Passion or precipitation, but deliberately, electively, resolutely, (they tell the Magistrate to his face, that they will seal their high and horrid blasphemies with their blood; 'tis time such corrupt blood were let out of the body) they devise mischief, and set themselves in a way that is not good. Psal. 36.4. as the liberal man deviseth liberal things, and by them is established. Isaiah 32.8. so the wicked man deviseth wicked things, and by them is ruined. V. 7. Though favor be shown to the wicked, yet are they so wedded to their sin, that they will not learn Righteousness. Isaiah 26.16. 'It is the height of misery when men have sinned so long, that they have brought themselves into a necessity of sinning. These are not only in a dangerous, but in a damnable condition; what Solomon saith of the Harlots guests, is true of them: they are in the depths of hell. Prov. 9. ult. all such (for present) are far from salvation, such as frequent the Ordinances, and live soberly, though they be not yet alive, yet they sit in the winds way, and there's more hope of them; as Christ said of the discreet Scribe, thou art not far from the Kingdom of Heaven. Mark 12.34.
Now if a man may live civilly, soberly, religiously, confess his sins, Fast, Pray, frequent Ordinances, give Alms, and reform many things, and yet come short of Heaven; where then shall the wicked and ungodly appear, who come short of those, that come short of Heaven?
2. Let us shake off this foul murthering sin, and awaken ourselves, that we may awaken God; if ever there were a time to cry aloud, 'tis now, when the Lord seems to be asleep, the work of Reformation seems to go backward; children are come to the birth, and there wants strength to bring forth: By our Prayer let us play the Midwife, and help the Man-child of Reformation into the world, let us give the Lord no rest, till he make Jerusalem the praise of the world. Isaiah 62.1. See how the Church expostulates the case with God, and by an holy violence, doubles and trebles her suit, the better to awaken God. Isaiah 51.9, 10. Awake O Arm of the Lord, awake, awake, and put on strength. God by his judgments hath made many gaps in the Nation, let us humble ourselves, and lie in the gap, and make up the breach; when the Sea hath made a breach, so long as the breach continues, the water overflows the land, but the way to stop it is not to murmur or quarrel one with another, but we must fall everyone to his work, and so make up the breach. Remember our time is short, our work is great, and our wages unspeakable, we serve a Master, who will not let any man serve him for naught. He'l reward every man according to his works, such as sow liberally, shall reap liberally, and the more active we have been for God, the greater our reward shall be. Let us not then give Satan occasion to insult and say, Lord, my slaves and servants are more active for me, then thine are for thee; mine can spend their Time, their Estates, and their Lives for me, and in my service; but thine grudge at everything they do, or suffer for thee. Let us by our self-denying lives confute this slander, let the zeal for God's honor, consume us, and all that we have. And if ever there were a time to rouse up ourselves out of our formality, 'tis now, when sin is grown so impudent, and insolent.
1. Let us sweep before our own doors, and stir up ourselves against our own personal sins, against that Atheism, Hypocrisy, and Formality, that sticks so close unto us. Let's know the Plague of our own hearts, and arm against the sins of our complexion, constitution, vocations. So did David. Psal. 18.23.
2. Let's stir up ourselves against the sins of the age we live in. The Apostasies, Heresies, Blasphemies, that we daily hear of, should be as a sword in our bones, we should be deeply affected with them, and show our dislike of them. Neh. 13.11.17. Ier. 13.17. Ezek. 9.4. Rev. 2.2. We must out of an holy singularity, witness against the sinful courses of the world, Rom. 12.2. we must do more then others. Matth. 5.47. the way of the righteous is on high, above the reach of carnal men. Prov. 15.24. and therefore when we Pray, it should not be pro forma, but with life and quickening. Hence David prays, Psal. 80.18. quicken us O Lord, that we may call upon thy Name. We should stir up our affections in this duty, fire not stirred, dies; but stirred, gives heat. 2 Tim. 1.7. there's no stirring in formality, and so no heat. Hence Christ baptizeth all his, not only with water, but with fire, Matth. 3.11. which makes them full of activity and zeal.
2. Take heed of Formality in Hearing, attend as for your lives, with Life, Faith, Obedience; come to these lively Oracles, with lively affections. Acts 7.38. be transformed into the Image of the word, Rom. 6.17. act the Graces of the spirit in Hearing, when you hear of Judgments, tremble; of the Promise, believe; of the Commandments, obey.
3. In observing the Lord's-day, we must not barely do the duties of it in a flat and formal way, but we must make them our delight. Isaiah 58.13. we should rejoice that we have such a day wherein to glorify God, and to meditate on his word, and works; we should esteem it as an Honorable day, it's one thing to keep a Sabbath, another to keep it as an high day, a day of honor, laying aside all worldly thoughts, words, and works; as too base and mean, for so high a day.
4. In works of Mercy, we should not barely show mercy, but Love mercy. Micah 6.8. God loves a cheerful giver. We should be glad of an opportunity to express our Love and Thankfulness to God. We should think nothing too good for God, who hath thought nothing too dear for us. Bring costly services, put him not off with light and slight duties: which cost you nothing. David would not offer to the Lord of that which cost him nothing. 2 Sam. 24.24. The fat and best must be given to him. Levite. 3.9. Numb. 13.12. Learn of worldly men, see how active they be in Seed-time, and Harvest, for a little temporal gain; consider how active and stirring, the devil is to do mischief. Job 1. 1 Pet, 5.8. and if Heathens have been so resolute to walk in the name of their Dung-hill-God's [ Micah 45.] we should much more resolve to walk in the name of our God forever, who is a better Master, hath better work, and better wages.
2. Get your Graces quickened,
- 1. Let your faith be a lively, stirring, operative faith. Gal. 5.6. James 2. by this we conquer the world; to conquer the material world; (with Alexander ) is not so great, and so glorious a work, as to to conquer the malignant world.
- 2. See that your Hope be an active, lively hope; doth it make thee contemn both the worlds promotions and persecutions, its frowns and favors? canst be content to perish, so Christ may flourish; to be nullified, that he may be glorified? then hast thou cause to bless God. 1 Pet. 11.3. Blessed be God, who hath given us a lively hope.
- 3. Let your Repentance be sound and saving, even Repentance unto life, a turning from darkness to light; converted men, are quickened men. Ephes. 2.1.
3. Get all the Powers of your soul quickened and enlivened.
- 1. Get your understanding enlightened with saving knowledge, this is the life of the mind, Psal. 119.144. Give me understanding, and I shall live.
- 2. Get your wills conformable to God's will. 'It is the happiness of the Creature, to resemble the Creator. The will is the man, get this bended, rightly biased and reformed, and all is done.
- 3. Get your affections quickened, they are the feet upon which the soul runs the way of God's Commandments. Eccles. 5.1. Psal. 119.32. and the wings by which we fly in his service, they show what we are, and do denominate the man; that we are, that we Love and Desire to be.
Object. But methinks I hear some gracious souls bemoaning themselves, and groan under that formality, dullness, deadness, heaviness, and indisposedness, which they still find within them, notwithstanding all their stirring and striving, and praying against it.
Answ. This hath been, is, and will be still, the condition of God's servants, whilst they are in the world. Heavinesse and Holiness, weakness, dullness, and dutifulness, may subsist together in the same soul; as we see in David, Asa, Josiah, Job, Peter, Luther, no Saint on earth; Sine omni macula. James 3.2. In many things we offend all. David was a man after God's own heart, yet how doth he beg for quickening, and for life, which implies a sensibleness of dullness and deadness in himself. Psa. 73. and 119. and yet he had an intensive love to God, to his Saints, his truth and worship; what bitter lamentation did Paul make on this account. Rom. 7. the purest gold hath yet some dross, the best corn some weeds, the finest wool some moaths, the best wine some lees. The best man whilst he is in the Vale of Tears will have cause to cry, A necessitatibus meis libera me Domine. Deliver me O Lord from my invincible infirmities. viz. Faintness, Drowsinesse, Indisposedness, &c. the best here are like Prisoners, which though they be got out of prison, yet have bolts on their legs still, so that they cannot run so fast as they would. Like a bird with a stone tied to the leg of it, that fain would ascend and be gone, but cannot. Though they find sometimes a loathsomeness and indisposition to duties; yet have they no loathing of Duties, or decrying of Ordinances. There may be a weariness in, but not a weariness of Duty. Grace is still predominant, and so denominates. We call it a Corn-field, though there be some weeds mixed with it; and white paper, though it have some spots on it. Hence Christ excuseth his sleepy and heavy disciples. Matth. 26.41. the spirit ( i. e. ) the regenerate part is willing, ready, cheerful, to watch, pray, do and suffer for me; but the flesh ( i. e. ) the unregenerate part, is weak, impotent, and unwilling to spiritual duties, till grace subdue it, and bring it into obedience. Christ in much love and pity doth pass by and pardon the weaknesses and infirmities of his people. A bruised reed he will not break. Matth. 12.20. he that will not have us to reject such as are weak in the faith, will not reject them himself. Rom. 14.1. See how gently he deals with Peter, John 21.15. to put him in mind of his threefold denial, he doth not harshly upbraid him with it, but only in a mild manner ask him thrice, Peter lovest thou me? He takes no notice of the sins and infirmities of the people, so as to impute them to them, or condemn them for them. Numbers 23.21.22▪ Cor. 5.21. As a Father pit • eth his children, so doth the Lord pity his. Psal. 103.13. he spares them as a man spares his Son that serves him. Mal. 3.17. and will not reject their Services, though mixed with many weaknesses, Zach. 3.3, 4. we have a merciful High Priest, full of compassion, who is touched with the sense of our infirmities. Heb. 2.17. and 4.15. In all our afflictions, he is afflicted. Isaiah 63.9. he knows whereof we are made, and remembers that we are but flesh. To express his Pastoral and Paternall affection towards them he hath promised, To gather the Lambs with his arm, and to carry them in his bosom, to bind up the broken, and strengthen the weak, to seek that which is lost, and bring again that which was driven away, and to punish their stout and strong enemies. Isaiah 40.11. and Ezek. 34.16. Christ will have none to despise his little ones. Matth. 18.5. Be humbled then, but be not dejected or discouraged, for these invincible infirmities of weakness, passion, forgetfulness, &c. which clog us here. Every Christian carries his clog with him, (saith Luther. ) God hath reserved perfection for Heaven, there our hearts shall be always in tune; here our greatest perfection is to bewail our imperfections, and our greatest Righteousness, to lament our Unrighteousnesse. We are apt to have hard conceits of God, and to judge of him by ourselves, but his thoughts are not our thoughts, nor his ways our ways. Isaiah 55.8. There is no God like our God, for pardoning, and passing by the sins of his people. Exod. 34.6, 7. Micah 7.18. our distempers cannot distemper him, nor our infirmities interrupt his favor. The marriage knot is not broken by every falling only, nor the League between Princes broken by the wrongs done by Pirates. The sickness or weakness of the child, doth not make the Parent reject it, but rather makes him more pitiful, and tender towards him.
Caut. Yet lest any should mistake, and take his Enormities and gross sins for infirmities, I will give you four differences between them.
1. He that sins through infirmity, hath the life of Grace begun in him, so Paul, Rom. 7. there is not weakness, but deadness, where there▪s no life.
2. That's a sin of infirmity, which is committed against the bent, purpose and resolution of the soul, when we suddenly fall into sin without deliberation, either through Passion, Fear, &c as Peter did. This is called a falling by an occasion. Gal. 6.1. he doth not run himself into sin, but accidentally he stumbles at sin, and catcheth a fall; so that when a man fully resolves against a sin, Prayeth against it, strives against it, groans under it, and useth all means to overcome it, and yet cannot shake off this Thorn in the flesh, this may be thy cross, it shall never be thy Curse. Suppose a man be sailing on the Sea, his intention is for such a Haven, but there comes a violent gust, and carries him into his enemies coast against his will: so the godly resolve to keep God's Commandments. Psal. 119.106. and pray against sin. Psal. 19.13. yet through the violence of Temptations, are oft overcome against their wills. Now 'tis one thing to sell a man's self to do wickedness, and another thing to be sold. Ahab sold himself, but Paul was sold against his will. Rom. 7. The Virgin that resisted and cried out, was innocent, Though she were ravished. Deut. 22.25.27. Quae non placent, non nocent. The sins that do not please us, hurt us not. The godly and the wicked both sin, as Pearls and Peebles both fall into the dirt; yet the one is a Pearl still, and the other a Peeble. Two men may fall into one and the same sin, yet there's great difference in the manner, though for the matter they may be the same.
3. Even sins of infirmity are displeasing to a gracious soul. As a man that hath a blemish, is ashamed of it, so he's made more humble and watchful by it. Psal. 73.22. But to plead for an infirmity, is more then an infirmity.
4. He that sins through infirmity, is soon recovered, and easily reclaimed; he's like a light that is newly put out, which is quickly blown in again. Let Nathan but once reprove David, and he's presently on his knees. Let Christ but look on Peter, and he weeps bitterly. They are truly wise, and so a reproof works more on them then a hundred stripes doth on a fool. Prov. 17.10. A sheep may fall into a puddle, but a swine loves to lie wallowing there. If therefore no admonitions, nor reproofs, can win thee, or work upon thee; it's a sign thy sins are Enormities, and not Infirmities, sins of Wilfulnesse, and not of Weakness.
Object. I see so much sin in myself, that I dare not perform duties, for fear of increasing sin.
Answ. Infirmities are no warrant for us to neglect duties, 'tis a greater sin wholly to omit a duty, then to fail in the performance of it; for in the one our disobedience is Total, we fail both in matter and manner, in the other 'tis but partial
2. Neither do they pray formaly, and for fashion, who see their infirmities in Prayer, and are grieved for them; when in humility we like our services worst, they may please God best. Nehemiah (13.22.) desires to be spared, when he had done excellent service. The sense of our imperfections doth more please God, then our imperfections displease him. If thy heart be unprepared, he hath promised to prepare it. Psal. 10.17. and if you be subject to Passions and Infirmities so w • s Elias, yet God heard his prayer. James 5.17. Obedience is most pleasing to God, when there is nothing but a bare command to quicken us. Blessed is he that believes (saith Christ, John 20.29) and hath not seen; so blessed is he that obeys simply out of a respect to God's command, though he can see no benefit (at present) by it.
3. Christ by his Mediation and Intercession perfumes all our services (though weak and imperfect in themselves) and makes them acceptable to his Father. Ephes. 1.6. Rev. 8.3. where God finds the mind to be willing, and the heart sincere, there he accepts affecting for effecting, willing for working, desires for deeds, purposes for performances, pence, for pounds, and mites for millions; a little that the Righteous hath (in a spiritual sense) is better then the, seeming, riches of self-conceited Pharisees. A little spring is better then a great Pond. In all duties God ponders the spirit, and if that be right, all's right ( Prov. 16.2. 2 Cor. 8.12.) as we see in Asa, David, Job, and those that came to the Passover. 2 Chron. 30.15. This is Evangelical perfection; Legal perfection and Righteousness God doth expect from Christ, he only requires faith and sincerity in us; and then though Satan do accuse us for our imperfections, yet we may put him over to Christ our husband, whoever lives to make intercession for us. [ Vxori lis non intenditur ] the wife cannot be sued so long as her husband lives. All that he hath is hers. 1 Cor. 3.22. Vxor coruscat radiis mariti.
Helps against Formality.
1. Go unto God who is a quickening spirit, and beseech him to quicken thy dead heart. So did David of Psal. 119. God can make dry bones to live ( Ezek. 37.4. &c.) and raise Lazarus out his grave, when he stinks again. He that at first raised thee out of thy Deadnesse, can much more raise thee out of thy dullness. All men and means are but dead things unless he put virtue in them. Beseech therefore the Lord to abide with you, for as Martha said to Christ, Lord, if thou hadst been here my Brother had not died; so may we say, Lord if thou hadst been here, my soul had not been thus dead, and disordered, nor should I drive on so heavily. When the Sun went down, Abraham fell asleep. Gen. 15.12. and when the Son of Righteousness withdraws his powerful presence; 'tis night with us, and we grow heavy, but whilst we have God's Spirit to assist us, our souls are full of Spirit and Life; Christ's yoke then is easy, and 'tis meat and drink to us to be doing God's will. 'It is the policy of Satan when he cannot hinder us from Duties: then to make us formal and lazy in Duties; or else he lays clogges on us, to make duties irksome, and unpleasing to us; and so to bring us out of love with them, and thus he hath prevailed with too many in our days. Let us therefore spread our case before the Lord, and beseech him, who is life it self, to put life into our dead and frozen hearts, that they may live unto his praise, and that we may love his ways, and then nothing will offend us.
2. Act and use your Graces, this is the way to increase and quicken them, bring good motions into resolutions and actions; blow till the spark become a flame. This stirring is Painfull, but Gainfull; drowsy, dead, formal professors lose all, when the active, stirring Christian, goes forth like the Sun in its strength. To him that hath, it shall be given; exercise your faith daily [ vita fidei vera vita ] be much in meditation, and self-examination; whetted knives are both bright and sharp; 'tis the diligent hand which makes rich in spirituals, as well as Temporalls. Proverbs 10.4.
3. Delight in quickening company, get acquaintance with humble, holy, active • en; and shun the company of dead, formal, earthly minded men, we must stand up from the Dead, before Christ will give us Life. Ephes. 4.14. There's a quickening virtue in the society of God's people. As one living coal, sets his fellow on fire, So God hath ordained the gifts and graces of his people, for the benefit of others, that those who dwell under their shadow, might return. Hos. 14.7.
4. Get Sincerity, for therein lies much of the very power of Godliness. Let your Faith, Love, Obedience, be unfeigned, and without hypocrisy. Be not only Nominall, and Formal, but be Real Christians, be Israelites indeed. Christ says to us as Alexander said to one of his name, Aut fortiter pugna, aut nomen depone. either fight like Alexander, or never bear his name; so either act like Christians, or else put off that name.
To quicken you, consider that this Grace is
- Commanded.
- Commended.
- Rewarded.
1. 'It is often commanded, as 1 Sam. 12.24. Gen. 17.1. be perfect, ( i. e. ) sincere, he speaks not of an absolute perfection, that's reserved for Heaven; but of an Intentional perfection, when we desire and endeavor to walk sincerely before God. Matth. 5.48. be perfect, as your heavenly Father is perfect; not by way of equality, (that can never be) but by way of analogy and resemblance; not with a perfection of Degrees, but with a perfection of Parts, q. d. Let grace be sound and sincere in every Part. God doth even beg this of us. Deut. 5.29. O that there were in them a heart to fear me, and keep all my Commandments always, that it might go well with them, and with their children forever. God doth earnestly seek, and desire such worships. John 4.23, 24.
2. God commends such. He glories in them as a Captain doth in a tried and faithful soldier. See how the Lord makes his boast of upright Job. 1.8. and 2, 3. and glories in David, as a man that fulfilled all his wills and commmands. Acts 13.22. for this he commends Jacob, that he was Ish tam, a plain, simple, single-hearted, sincere man. Gen. 25.27. for this Christ set an Ecce on Nathaniel. John 1.47. and Paul commends the Romans 6.17.
3. God highly rewards it. Such shall have the Upper and the Nether springs, the blessings of this life, and of a better. Psal. 84.11. and 15.1, 2. to them God will be a Sun for refreshing and consolation, and a shield for protection, they shall have Grace and glory, and as if that were not sufficient, he adds, They shall want no good thing, God will do good to those that are truly good. Psal. 73.1. and 126.1. if Caleb follow God fully, he shall possess Canaan. Numb. 14.24. such as walk uprightly, their place of defense shall be the munitions of rocks. Isaiah 33.15, 16. when dangers, come, he shall dwell in a safe place, in an impregnable fort, and may with Luther sing. Psal. 46.
4. 'It is the Grace of our graces, 'tis not properly a distinct grace, but the perfection of them all. If a man have Faith, Repentance, Obedience, if they be not sincere, they are worth nothing. A Pearl if counterfeit is good for little. Gold if mixed with brass or baser mettle, is debased. 'It is sincerity that puts a luster on all our Duties. 'It is the salt that seasons them, and makes them savory. God loves Adverbs better then Adjectives, been better then bonum ; if the matter be never so good, if we fail in the manner, we mar all. The most glorious actions done in Hypocrisy, are as undone. [ Quod cor non facit, non fit ] The Pharisees made long Prayers, gave much Alms, &c. yet, because leavened with hypocrisy, they lost all. Amaziah did many good things, but not with a perfect heart (2 Chron. •• .2.) that But spoiled all. 'It is sincerity that crowns all our Duties, when we hear without Guile. 1 Pet. 2.1, 2. and give alms purely out of love to God, and Pray in sincerity; such services, (though weak) yet find acceptance. ( Psal. 145.18. Pr • v. 15.8. Cant. 2.14.) for 'tis not the multitude, but the Truth of our services, which God regards. This gives a kind of perfection to our Duties and Graces. Hence an upright and a perfect man, are made Termes convertible in Scripture. Job 2.3. Psal. 37.37. and the Hebrews call sincerity by the name of perfection. Gen. 17.1. what ever then you part withal, resolve not to part with your integrity. Job 27.5. for 'tis this that will yield you comfort in every condition. This Tob leb, this good heart will be a continual Feast. Prov. 15.15. other Feasts may last for a day, for twelve days, or one hundred and fourscore days, as Ahasuerus Feast did, but they have an end, but the good man keeps an everlasting Feast; his joy shall no man take away: he sits at a Feast every day, [ Omnis dies justi festus ] as 'tis the misery of the wicked, that their worm never dies, so 'tis the happiness of the Saints, that their Peace and Joy shall never end. They feast at home, and they feast abroad; they feast in prosperity, and they feast in adversity; they feast in public, and they feast in private; they feast by day, and they feast by night; Lo this is the blessing of those that get and keep good hearts, be it clear or cloudy, fair or foul, he enjoys a continual serenity, and sits at a perpetual feast. He can see light in darkness, Psal 112.4. food in famine. Hab. 3.17. Joy in sorrow. 2 Cor. 6.10. Riches in Poverty. Prov. 19.1. 2 Cor. 6.10. comfort in discomfort, 2 Cor. 1.12. and life in death. Job 19.26. Psal. 16.9.
[He that would see more of sincerity, may peruse D. Preston on Gen. 17.1 Ser. 6.7. Mr. Ball on the Covenant. chapt. 11. Mr. Gataker, and Mr. Barlow on Psal. 97.11. Mr. Love on John 1.29. D. Downam on Psalm 15.2. and on Luke 1.57. D. Clerks Ser. on John 1.47. Mr. Scudders daily walking. chapt. 12. Mr. Robinson on Ephes. 6.14. Lect. 9.10. and Mr. Anthony Burgess Spiritual Refining. 2 Part. Ser. 8. &c.
5. Let the noise of God's judgments awaken thee out of thy sleepy formality, if a man be in a dead sleep, a great noise will awaken him. God's judgments have a voice, and we should mark what it says. Micah 6.9. God brings his judgments to light every day, either on ourselves, or on others, these should fear us, quicken us, and mend our pace [ timor facit consiliativum. Arist. ] when God's judgments are in the earth, we should resolve to learn righteousness. Isaiah 26.9.
6. Let the signs and fore-runners of God's departing from us, quicken us, God is making a way for his wrath, he hath taken away lately above 60. precious Ministers, burning and shining Lights. When Pillars go down, the house cannot long stand. When men are packing up their wares, it's no time to sit still, you must buy then, or never. The Lord is now removing his Gospel to New-England, the Son of Righteousness begins to rise there, and set here.
1. We begin to contemn Ordinances, and loath them. Those poor Indians begin to prize Ordinances, and frequent them.
2. We begin to cry down Sabbaths, and make every day alike; they observe God's Sabbaths, and make Leagues for the strict observing of them. We meet to wrangle, they meet to pray and instruct each other in the things which they have heard.
3. We begin to contemn prayer, and think ourselves above it, they set up Prayer in their families, and are earnest in it.
4. We grow weary of the Lord, and begin to deny him in his Attributes; these begin to fear, know, and acknowledge him.
5. We fall away to loose Opinions, and loose Practises, we are barren under all the means of grace, dry under all the droppings of the Sanctuary, and therefore the Lord may justly take away his Gospel, and give it to a people that shall yield him better obedience, then we have done. God hath forsaken better Churches then England. The Jews that were sometimes his peculiar people, and adorned with many rich Privileges, are now for their unbelief, a dispersed, despised, accursed people. The seven Churches of Asia, once so famous, are now a wilderness. God hath no need of us, he can call them his people, which were not his people, and them beloved, which were not beloved. Hos. 2.23. God cannot want a people if he please to call, he can raise up out of dead stones, and wild Americans, children to himself. Oh that the poor naked Indians, might quicken our backwardness, and their fruitfulness rouse us out of our unfruitfulness, and their zeal, and power of Religion, shame us out of our formality. As Christ said to Peter, ( Luke 7.44.) Seest thou this woman Simon? dost thou observe how bountiful and active, she hath been for me? compare her zeal and love to me, with thine, and learn to be ashamed. As the Lord set Israel to School to learn of the Ox, the Ass, the Stork, the Ant; So he may set us to learn zeal of Indians. Many are like dead Wether-cocks, they turn, and turn, and turn again, but they never crow against sin, nor be active for God. E • salice, non e quercu orti. They are bending Willows, not rooted Oaks. The living fish swims against the stream, 'tis the dead fish that goeth down. Rest not then content with a form, sit not down content with gifts and parts (as most do) but covet that more excellent way of Holiness, Humility, and the power of godliness 1 Cor. 12.31.
Lastly, Prize all God's Ordinances, and walk in the power of them. He that despiseth them, shall never thrive in Grace; if you take away this spiritual fuel, the fire of zeal will soon decay. Ordinances are services, though not Savior's; Means though not Mediators; to be used, but not Idolized; we must not cast them away, but cast them down at Christ's feet, as the 24. Elders did their crowns. Revel. 4.10. God will be found in his own way, and though he hath promised us grace, yet he hath said, we shall seek it, before we have it. Ezek. 36.37. as Baths have their warmth from the Mineralls which they run through, so the soul by Ordinances draweth a spiritual taste and sweetness from them. We should therefore show our love to them, by promoting them with our Riches, Prov. 3.9. and coming with the first to them. Luke 1.21. Prov. 8.17.33. Ezek. 47.10. Acts 10.33. Hereby we shall bring glory to God in all his Attributes. We shall continue and increase our communion with God. The repetition of the Act, will intend the Habit, as fire by blowing, burns the brighter.
Object. We live not now under the Law, but under the Gospel, and so are above Ordinances and Duties, which are poor, low, legal dispensations, and breed a spirit of bondage in men, and therefore ought to be abolished, as appears. Heb. 3.11. 1 John 2.27 Rev. 21.22. [See these Texts answered in my Sal Terrae. cap. 3. ]
Answ. Ordinances do not vanish in Gospel-times, but must endure to the end of the world.
the end of the world. 1. The Ministry must endure so long as the world endures. Matth. 28. ult. Ephes. 4.11, 12, 13. [See my Sal terrae. cap, 3.]
2. Baptism is of the same continuance. Matth. 28.19, 20.
3 The Lord's Supper must endure till Christ's second coming. 1 Cor. 11, 26. and if there shall be Ordinances in the most glorious times of the Church to come, even when the Jews shall be called, and the spirit poured out in an abundant measure. Isaiah 2.2, 3. & 66. Zach. 14. then much more have we need of them. And though they be outward Forms, yet they are not empty Forms, but efficacious to the salvation of believers. Rom. 1.16.
1. Let such profane Atheists consider that Ordinances are Forms which Christ hath instituted, they are divine Forms, and when you reject them, you reject Christ himself.
2. They are Forms which are the purchase of the Death, Resurrection, and Ascension of Christ, therefore when you reject them, you reject the purchase.
3. They are such Forms as are made by Christ the Conduict of all grace. Christ and the grace of Christ are ordinarily conveyed by these Forms. They are golden pipes to convey grace, and blessed and admirable Instruments in the hand of God for the good of our souls.
4. Having begun in the spirit will ye end in the flesh? was there not a time (and was it not your best time?) when you durst not omit Prayer, Meditation, Self-examination, &c. was it not your best time when you practiced Self-denial, Mortification, and all holy duties? and will you now turn Libertines and Apostates, and so make your latter end worse then your beginning? may not the Lord expostulate with you as he did sometime with Israel? Ier. 2.5.31. What iniquity have your Fathers found in me, that they are gone after vanity? have I been a barren wilderness, or a land of darkness to you? So what evil did you ever find in God or his Ordinances, that ye thus grow weary of them? speak now before the Lord, what evil did ye ever find in Praying, Preaching, Sacraments, that ye thus reject and contemn them? Time was when ye frequented them, found joy and sweetness in them, if you have lost your taste the fault is in yourselves, and not in the Ordinances; you are grown cold, dead, formal, worldly, Profane, &c. and now instead of falling out with your sins, you fall out with God's Ordinances; instead of casting off your iniquities, you cast off duties. For such I shall only say, Remember from whence you are fallen, repent and do your first w • rks. Rev. 2.5. Use Ordinances and improve them, but rest not in a naked formal performance of them, beseech the Lord to make you profit by them. Isaiah 48.17, 18. In Heaven we shall enjoy God immediately without the use of Ordinances, there is (and indeed there needs) no Temple there. Rev. 21.22. but whilst we are on earth, we must serve providence in the use of means, and he that despiseth them, despiseth his own salvation, both Temporal and Eternal.
[For Ordinances, see Mr. Lawrence for Ordinances. Mr. Bartlets balsom. Mr. Bridge his Treat. for Ordinances. M. Brooks his Remedy against Sat. Dev. Device 11. p. 142. Symonds sight of faith. chap. 15. Mr. Ant. Burgess. Spi. Refining. 1. Part. Ser. 40. Mr. Strong 31. Ser. p. 314. Clapham against the Quakers. Sect. 7. p. 38.42. Mr. Strong Ser. 31. p. 314, 315.]
Against Formality, see D. Preston on 2 Tim. 3.5. D. Hall, and Mr. Hooker on 2 Tim. 3.5. Mr. Hierous Bargain of Salt, the second Sermon. 2 P. p. 484. Mr. Mantons Ser. on Rev. 3.2. preached before the Parliament. 1648. M. Strong Ser. 31. on 2 King. 31. p. 294. M. Ant. Burgess Spiritual Refining. 2 Part. Ser. 32. to 37. and on John 17.8. Ser. 37. Mr. Murcots. Ser. on Ephes. 3.15. and Matth. 25.1. M. Chishals Ser. on Acts 26.28. M. Beesly Ser. on John 12.24.]
The Apostle comes now to show us how we should behave ourselves towards such self-seeking, covetous, proud, blasphemous, heady, haughty, formal, glozing Hypocrites, viz. we must shun their society, and have nothing to do with them. Since they err not through weakness, but willfulness,, not through infirmity, but obstinacy, not through ignorance, but against light and conviction; and so are become habituated, hardened, desperate, compounded sinners, its time to shun them, and avoid them, that so we may testify our dislike of their ways, and walking. Yea, we should not only shun them, lest we be infected by them, but directly oppose them, (as the word signifies) and do what in us lies, to have them corrected, that (if it be possible) they may be amended.
1. This admonition shows that the Apostle speaks not only of evils to come, but also of present evils; for how could Timothy shun those evils and errors which should arise, when he was dead and gone? It appears then that the Church began to be troubled, and tortured with those, corruptions both in doctrine and manners, at its first arising. Though 'tis true those sins, are too much improved in these last and worst times.
1. Observe, That no sooner doth the truth appear, but error begins to appear also. No sooner doth the wheat arise, but the weeds begin to peep up with it, and (if it may be) to overtop it. As soon as ever the work of Reformation began in Germany, what abundance of Sectaries and Heretics, did the Devil raise to oppose it? if one Heresy die, the Devil (who never sleeps, but is is always at his plough) raiseth up seven in its stead.
2. Observe. That Christians must shun familiarity with the enemies of Christ, these compounded sinners are Christ's professed enemies, and it becomes not the spouse of Christ to hold correspondency with the open-enemies of her head & husband. It may be thou hast not power to punish them, yet thou mayst shun them; perhaps you cannot confute them, yet thou canst and mayest avoid them, since they are such as are given to changes we should not meddle with them. Prov. 24.21. Hence 'tis that the Holy Ghost hath given us so many Caveats against familiarity with such wicked ones. Prov. 4.14, 15. and 14.7. Rom. 16.17. 2 John 10.1 Cor. 5.11. and 6.9. Ephes. 5.7.11.14. 1 Tim. 6.5. Sometimes our callings may bring us into their company, but then we must do as wise Physicians do, who if they be called amongst such as have the Plague, they fortify themselves against it, they will not go with an empty stomach, but they fill all the Passages, that no emptiness be found; they usually in such cases, carry some preservatives about them. The Application is obvious. When Saint John went to Ephesus to bathe himself, and saw Cerinthus the Heretic there, he would not stay for fear the bath should fall on him. We should save ourselves from an untoward generation. Acts 2.40. Zach. 2.7. and not once sit with them, lest we be tainted by them. Psal. 26.4. in this sense we must not once know a wicked person. Psal. 101.4. though a man be never so great, if he be not good, he's but a vile person, though he be a Monarch. Dan. 4.17. and 11.21. and though they be high in their own eyes, yet they must be little and low in ours. 2 Kings 3.14. Hester 3.2. Psal. 15.4. All their Honor is but a bubble, and all their pomp a fancy. Acts 25.23. Hence the Scripture calls them chaff. Ps. 1.4. dross and scum. Ps. 119.119. Dogs & swine. Mat. 7.6.
Caut. Yet in some cases there is a lawful society even with open sinners; as first there is a necessary society of civil commerce, as in buying and selling, Trading, and Trafficking; and thus we may be sociable with Turks and Indians, and the men of the world; if 'twere unlawful to Trade wich such, we must go out of the world. 1 Cor. 5.9, 10. we may and must carry ourselves fairly, civilly, affably, and courteously towards all; though we must be familiar and intimate only with the godly, as they are men, and useful in their places, in Church and Common-wealth, we ought to reverence and respect them for their gifts; but as they are wicked men, we must shun them.
2. When we have a Call to go amongst them, we may go with safety, comfort, and confidence, when another that goes without a Call, runs himself into danger. It's one thing electively to choose wicked company, and another thing by virtue of a Call, to go amongst them. As 'tis in the Case of the Plague, for a man to run desperately without a Call from God into a Pest-house, 'tis a Temptation, and he runs upon his own ruin. But for a Physician, a Midwife, or a Tender of the sick to go when sent for, they may go boldly, for God hath promised to keep us, whilst we keep his ways. Psal. 91.11, 12. Thus Joseph lives in Egypt, Nehemiah in the Court of a Heathen King, Lot in Sodom, Job in a land of Vz, Daniel, in the Court of Darius, God had called them, and he kept them there.
3. We must distinguish of wicked men, some are curable, others are incurable; some are obstinate, desperate hardened sinners, which hate reproof, those shun; others are simple, tractable, and hopeful, these we must pity. If when we would cure men, they will not be cured, we must forsake them. Ier. 51.9. when Christ saw the Pharisees to be proud, captious and contentious, he denounceth woes against them, and leaves them. But the poor Publicans that were sensible of their low and lost condition, and came to Christ as the sick to the Physician for health and cure, those Christ delighted to converse with; for his mission and Commission runs to such. Mat. 15.24. So that 'tis not simply and absolutely unlawful for a good man sometimes to converse with wicked men, how else should we convince them or convert them if we have not some converse with them? A love then of pity & commiseration we must show to all, remembering that we also were sometime foolish, disobedient, & as vile as the vilest. Tir. 3.2, 3. But a love of complacency, familiarity & delight we must express only to the godly. Ps. 16.3. & 119.63.
4. See that your ends be good, viz. to convince the wicked of the evil of there way, to convert them & bring them home to Christ, many are familiar with the wicked in their wickedness, with the Drunkard in his drunkenness, with the Idolater in his Idolatry, &c. such harden and confirm wicked men in their wickedness, but they will never convert them.
Motives and Disswasives from familiarity with wicked men.
I come now to the Motives.
1. Consider that familiarity with wicked men, will make us like them, we are very apt to resemble those that we converse with, and as he that walks with wise men, shall be wiser, Prov. 13.20. So he that walks with wicked men, shall be worse. When the Israelites were mingled with the Heathen, they learned their works. Psal. 106.35. Joseph living amongst Egyptians, had learnt too much their language. Gen. 42.15, 16. the holy Prophet living amongst a polluted people, complains of his pollution, by living amongst them. Isaiah 6.5. we cannot touch such pitch, but we shall be defiled by it, a little of this leaven (tolerated) will quickly sour the whole lump. 1 Cor. 5.5, 6. one scabby sheep, oft, infects the flock; one rotten grape, corrupts all such as are near it. Woeful experience tells us how many that were hopeful, and well given when young, yet by frequenting lewd company, have proved very lewd and profane. There is a secret poison and venom in ungodly company; if Solomon be familiar with Idolatrous women, they will quickly draw him to Idolatry. Nehem. 13.26. Jehoram was wicked himself, but watching with the daughter of Ahab, made him worse. 1 Kngs 8.18. Hence such mixing and and marrying with Idolaters, is called an abomination. Mal. 2.11. Ezra 9.14. Nehem. 13.6. many care not who they match withal, so they have money; no matter how light the Person be, so the Portion be heavy. They make matrimony a matter of money, and so run themselves into many snares and noisome lusts. 1 Tim. 6.9. Remember we are Denizeus of another society, and therefore must have no needless society with wicked men.
2. This familiarity with them, may harden them in their sin, God hath ordained our separation, and withdrawing ourselves from them, as a means to humble them, and turn them from sin. 1 Thes. 5.22. Withdraw yourselves from every Brother that walks disorderly, that he may be ashamed. Our familiarity with Sectaries and Libertines, is a tacit and Interpretative approbation of their lewd principles and practices; thereby we partake with them in their sins, and so become accessory to their Plagues. Numb. 16.26.32. Go not to their meetings, frequent not their houses, read not their books, have as little to do with them as possible may be. Sectaries are called Dogs. Philip. 3.2. now 'tis a debasement for a man to be familiar with Dogs. The best mettles when mixed with baser, are embased thereby; mix gold with brass or silver with copper, and you debase the coin; for Saints familiarly to join with the limbs of Satan, not only endangers, but debaseth them. Man is a poor, weak, uuconstant creature, and apt to go astray, and therefore we should shun Temptations. The Devil will challenge thee for his, when thou goest to such meetings, as he did the young woman which he found at a Play-house, the Devil carried her away upon this account, [ Quia in meo eam inveni ] I found her on my ground.
3. There's no comfort to be found in such society, when trouble comes, miserable comforters are they all. When Judas fell into trouble of conscience, he ran to his wicked associates, but see what miserable comforters they are to him in his extremity. Matth. 27.4.
4. 'It is a dishonor to our Lord and Master, to be familiar with known Traitors and Rebells to him. Every wicked man rebels against God, there's an enmity and an hatred in him to God, his ways, his word, his worship, his people. Rom. 8.7. Colos. 1.21. now how can he be a true subject, who is familiar with open Rebels to his Sovereign? or how can an obedient Spouse delight in her husbands enemies? we cannot approve ourselves faithful to God, unless we hate such as he hates.
5. It's impossible that ever we should be good so long as we delight in wicked company; Hence David resolving to keep God's Commandments, first he bids the wicked depart. Psal. 119.115. when a man is changed, he changeth his company; Paul when converted, forsakes the Pharisees, and joins himself to the Church of God. Acts 9.19. what communion hath light with darkness? Psal. 1.1, 2. and 26.4.6. if ever we would live the life of Grace here, and glory hereafter, we must forsake the wicked. Prov. 9.6.
6. By familiarity with such we do not only endanger our Spiritualls, but our Temporal estate also. Lot living amongst wicked Sodomites, suffered with them. Gen. 14.12. when they were plundered and taken prisoners: Lot also was plundered and taken prisoner with them. Jehoshaphat had well nigh lost his life by loving those that liated God. 1 Kings 22.32. and 2 Chron. 18.31. and 19.2. a companion with riotous persons shall come to poverty with them. Prov. 23.20. David by entertaining a league of amity with Hanun, for the curtesies he had received from his Father N •• hash, had his kindness suspected, and his messengers disgraced. 1 Sam. 10.4.
Caution. Yet if God have tied us by any Relations to wicked persons, we must not presently forsake them, or out-run them. Some children have wicked Parents, some husbands have wicked wives, some servants have wicked Masters; now these Relations must not be contemned or violated.
1. The husband may not leave his wife, nor the wife her husband, for any cause but for adultery. Matth. 19.9. no other cause can annul marriages, and therefore those Sectaries that out-run their wives, pretending they are carnal, they are not Saints, nor called, nor spiritual; such must remember what Christ saith, Whosoever puts away his wife, except it be for adultery, and marries another, commits adultery, and if the husband be wicked, yet the wife must abide still with him, because she may be a means to convert him. 1 Cor. 7.16.
2. If a godly child have wicked Parents, he must not out-run them, but by Prayer and Patience, and leading a convincing life, he must labor to win them, showing all due Honor and respect unto them.
3. If a Religious servant have an Irreligious Master, he may not out-run him, but must, by a holy, just, religious walking, labor to win him. 1 Tim. 6.1. yea, though they be froward and pervense, yet must they be reverenced and obeyed as Masters. We must obey evil men, but not in evil. Saul was a wicked man, yet David gives him all due respect.
2. Caut. When I say we must forsake communion with the wicked, take heed of forsaking Zion instead of Babylon. Many (especially in these loose times) call the Church of England Babylon, a whore, a false Church; which yet the God of Heaven, and his Churches, acknowledge for a true Church. This makes so many turn Separatists, and instead of running from Babylon, they run into Babylon ; they run from a supposed, into a Real Babylon of confusion, and disorder. 'It is ill to • ast off communion with one good man without a cause; but to un-church all the Churches of God in the world, and to forsake the Assemblies of God's people, where he is purely worshipped, is the high way to des •• uction; a member cut off from the body, must needs die. I observe that • he first Lesson which the Devil teacheth his Scholars, is separation; and after that comes a Troop of errors and miscarriages, both in Doctrine and Practice. Such Practices are very unseasonable, especially now, when all had need to unite against the common enemy.
Object. There are Defects and corruptions in our Church.
Answ. And what Church on earth is free? Had not the Church of Jerusalem, the Church of Corinth, and the seven Churches of Asia, their defects? and yet they were called Holy. Segregatione, because they were separated by God, and set apart for his service and worship, the name of God is called on there, the Oracles of God are taught there, and Religion is professed there, and therefore they are called Holy.
2. A parte praestantiori fit denominatio, because there are some Saints there; as we call a man a Rational creature from the soul, which is the better part, and a heap of corn is called Wheat, though it have much chaff mixed with it.
3. Iudicio charitatis. When people make an external profession of Holiness, in the judgment of charity we must hope they are Holy. Thus 1 Cor. 1.2. the Apostle calls them Saints at Corinth, such was his charity, that he hoped they were such. It were to be wished, that all God's people were Real Saints, but Christ tells us his Church is mixed, it hath Tares as well as Wheat, and will have, do what we can. Matth. 13.24. It's a dangerous thing to think that there's no Church where there is not perfect Purity, such a man must separate himself from all societies, and like Acesius, find a new way to Heaven. [ Erigito Acesi scalam, & solus in coelum ascendito. ] or else join himself to a few Hypocrites, and if our Churches and Ministers be not true ones, I wish the Anabaptists would show us where we may find better. Oh say they, the Anabaptistic Churches are purer, there they are all Saints.
Answ. As Samuel said to Saul when he boasted of his sanctity, and how he had kept the Commandments of the Lord, What means then the bleating of the sheep, and the lowing of the Oxen in my ears? so say I, if the Anabaptists be so pure, what makes them rail on those that are pure indeed? what means their railing on the faithful Ministers and the true Churches of Christ; yea, do not many of them deny Scriptures, Sabbaths, Sacraments, and all Ordinances, &c. If these be Zion, who are Babylon?
2. Were they Saints indeed, they durst not call themselves so. It savors strongly of spiritual pride, for men Pharisaically, and Donatistically to appropriate to themselves the name of Saints, and the godly party, and the spiritual people. The language of Real Saints, is more meek and modest in Scripture.
Object. We admit such as are openly profane to the Sacrament.
Answ. This is easily said, but not so easily proved. To call a man a Drunkard is one thing, but to prove e man a Drunkard, is a harder matter. Let them prove if they can, that the Ministers of England do admit of such to the Sacrament, as have been convicted (by two competent witnesses at least) of Drunkenness, Adultery, &c.
2. Admit this were so, yet another man's sin cannot hurt me, if I no way partake with him in it. He that eats and drinks unworthily, eats and drinks judgemeut to himself, and not to me. Suppose I could have no meat for my body, unless I would eat in the company of wicked men, must I famish myself rather then to eat with them? much less may I reject my spiritual food because some wicked men (without any fault of mine) eat and communicate with me.
Object. The Apostle forbids us to eat with such. 1 Cor. 5.11.
Answ. The Apostle speaks not there of the Sacrament, as the scope and context clearly show. v. 9, 10, 11. he forbids us intimate, private, voluntary familiarity with wicked ones: for though in respect of public communion and commerce in Church and State, I cannot avoid society with such, yet in respect of private, intimate familiarity, 'tis in my power to avoid them.
Let us not then forsake the Assemblies of the Saints, as too many do. Heb. 10.25. forsake not the Lord's barn, because there is some chaff there. If once the Devil get you to swallow this error, you know not where you shall stop. As that great Grand-mother said sometimes, Rise up daughter, and go to thy daughter, for thy daughters daughter hath a daughter. So will you say in a short time, Rise up separation, and go to thy separation, for thy separations separation, hath a separation. Such have no foundation, but run on in infinitum.
[See more against Separation, on Verse 1. Hildersham on John 4.21. Lect. 28. and Lect. 35. Mr. Bernard against Ainsworth and Smith: Pagets arrow against Separation. Ball against Cen. Mr. Gage his Vindication of our Parish Churches. Mr. Vines on Sacr. cap. 2. and c. 20. Mr. Cawdry, Independency a great Schism.]
[Against familiarity with the wicked. See instar omnium. The Drunkards Character. p. 689. to 863. Downams Guide to Godliness. l. 5. c. 32. D. Cheynell against Antritin. cap. 10. Downams Warfar. l. 1. c. 17, 18, 19.
VERSE 6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts.
IN these words the Apostle renders a double Reason why they should turn away from those wicked Formalists.
1. Because they were an impudent, insolent, fraudulent generation.
2. They were already extant, and had a being in the world to the corrupting and defiling of it, and therefore he saith not, they shall only hereafter creep into the Church, but they do already begin to creep into men's houses, and there get Proselytes to themselves. Here the Apostle begins to set forth the seducers of the last times in their proper colors, having before set down the sins which would be common both to the seducers and the seduced, now he descends (that we may the better know them, and avoid them) to the particular marks and characters of these Impostors, whereof the first is impudency, they creep, yea (in a manner) they boldly invade men's houses, for their belly, private gain and advantage, like those, Titus 1.11. 2 Pet. 2.15. Jude 11. As Augustine said of some in his time, they were afraid of being too modest. Et pudet non esse impudentes. Good men are modest and must be entreated to come into men's houses. Acts 16.15. the disciples in a meek and modest manner, come to the house where Christ was, and desire him to show them the meaning of the Parable. Matth. 13.36. they did not interrupt him in his Preaching, (as our fanaticks in a vain-glorious, disorderly manner do) but they consult with him in private. But Impostors are brazen-faced, they intrude themselves, and come without sending for. Matth. 7.15. Neither do they come to feed, but they creep into men's houses like Ferrets and Weesels, (as the Syriac renders it) to prey upon the Family; and thus do Jesuits on the one hand, and Sectaries on the other, by flattery, fine words, counterfeit Sanctity and Humility, deceive the simple.
2. As they are impudent, so they are of a fraudulent, subtle, sly, insinuating temper; they vent not their errors openly (especially, not at first) but they secretly and slily creep into private houses, and there they sell their wares, Jude 4. they privily bring in damnable Heresies, 2 Pet. 2.1. Gal. 2.4. Truth loveth the light, and seeks no cor •• rs. Christ preached openly in the Synagogues (he was no corner-creeping Preacher) John 7.37. and 18.20. Prov. 1.20, 21. he commands his disciples to preach what he had told them in secret, upon the house top, ( i. e. ) publicly, plainly, freely, boldly. So did Paul when he disputed openly in the Market with whomsoever he met, and preached in the midst of Mars-hill. Acts 13.14. and 17.17, 22. and 26.26. though the Preachers and publishers of the truth be ofttimes bound, yet the truth it self cannot be bound. Ephes. 6.19. Phil. 1.13. 2 Tim. 2.9. truth is bold and bare-faced, when Heresy hides itself, and hates the light. He that publisheth truth is interdianus sator (as Austin speaks) one that spreads his doctrine in the Day-light, when he that soweth Tares doth it secretly, whilst men sleep. Matth. 13.25. This Pestilence, like the corporal plagues, walks in darkness. Psal. 91.6. such as do evil hate the light. John 3.20, 21,
Caution. Not that 'tis unlawful in times of persecution, when public preachings cannot be had, to preach in houses, for Christ and his Apostles oft preached in houses and other places (as occasions served) in those times of persecution, when the Magistrates were Tyrants and enemies to the Gospel, then Christ preached in a Mount. Matth. 5.1. and out of a ship. Matth. 13.2. and Paul preached in a house. Acts 20.7, 8. and sometimes by a river side. Acts 16.13. yet this doth no whit countenance or justify those unwarrantable meetings in private houses, and that on the Lord's day, where their prime work is to rail on Magistracy, Ministry, Sabbaths, Sacraments, Ordinances, &c. such meetings are unlawful on any day, but abominable on the Lord's day. To such 'tis