Commentary on 2 Peter
He shall be destroyed: might it not be said, much ruinated? As an house h •• h the windows broken, yet it stands: the covering is stripped off, yet it stands: the walls are beaten down, yet it stands: take away the foundation; then you may say, Hîc suit domus; here was an house. Job 8.18. If he destroy him from his place, then 〈◊〉 shall deny him, saying, I have not seen thee. May it not be said of man, as of a clock; which growing foul, the maker resumes, takes it in pieces, lays it wheel by wheel, and pin by pin; scowres it, puts it together in frame again, and sets it going? No, alas, the wicked is destroyed, put out of tune forever, and that as swiftly, as if a clock were dashed against the stones. O that it had any other measure but perdition, any other manner but celerity! Job 14.7. There is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground, ye • through the sent of water it will bud, and bring forth boughs like a plant. B • t man dieth, and wasteth away, and where is he? He that should read the Chronicle of some great man's life, find him endowed with singular gifts of nature, beautified with rare qualities of art, befriended with the successes of fortune: whom his Prince had highly honored, the people admired, flatterers adored; where nothing wanted to the concurrence of happiness: and thus pursuing the story, measuring the hopes of future glory by the experience of present prosperity; should now turn over the leaf to read, and find a blank, no more to be read, an abrupt suspension; he would either think the writer had mistook, or that some leaves were torn o •• of the book. No, there was an high finger that blotted it out, and broke off the history with an unexpected catastrophe. For Haman the second man in the Court, to forfeit all his glories at the galhouse! As if Destruction had the charge, th •• CHRIST gave to Judas; Quod facis, cito fac, John. 13.27. What thou doest, 〈◊〉 quickly.
The dejection of Job was sudden, but it was not destruction, Job 1.16. While 〈◊〉 was yet speaking, there came also another, &c. As if he might not be allowed rest 〈◊〉 consider of the former wretchedness. The fall of Jehoram was destruction, b •• 〈◊〉 was not sudden, 2 Chron. 21.19. In process of time, after the end of two years, 〈◊〉 bowels fell out by reason of his sickness: day by day, for two years together. But 〈◊〉 it is both destruction, and swift destruction; as to Nabal; The Lord smote him, and 〈◊〉 died, 1 Sam. 25.38. It is sudden, both because it prevents the expectation of na •••• and because the blow is like to that which David with his sling gave to Goliath, t ••• sunk him down forever. Such, according to our Apostles Prophecy, hath be •• the destruction of the Churches enemies. Pharaoh by the sea, Corah by the earth▪ the haters of those three faithful servants by the fire, Simon Magus in the air: all destructions, by all the Elements, and all sudden, with a fearful expedition.
Swift destruction.] There are many swift things, none swifter than the reprobates destruction, when God will hasten it. Birds are swift, the Eagle cuts the air, and is gone. Therefore Solomon compares the suddenest vanisher, Riches to an Eagle, that makes her self wings and flies away, Prov. 23.5. Yet is this destruction swifter. An arrow is swift, 1 King. 22.34. A certain man drew a bow at a venture, sm • te the King of Israel, and rid him. Destruction is a swift arrow, that same Sagitta per diem volitans, the arrow that flieth by day, Psalm. 91.5. Surer and swifter than the arrow of Cephalus; Consequitur quodcunque petit. Or that Hercules shot into Nessus, Met. 9. When he ran away with his Deianica; he told him that though he could not come to him, he would send after him: Vulnere, non pedibus te consequar: • nd he made it good; Fugientia terga sagittâ Trat • icit. These are not Jonathan's prick- • rrowes, to give warning: but destructive arrows, such as God shot against Sodom, • etherd with fire, consuming in a moment. Such, Psal. 18.14. He sent out arrows • nd scattered them, he shot out lightnings and discomfited them. Thunder and lightning, 〈◊〉 swift and dispatching arrow. Psal. 144.6. Cast forth lightning and scatter them: • hoote out thine arrows and destroy them. Man may shoot and miss, or his arrows be so slow of flight that it may be avoided: but if God shoots, he hits and kills. The Parthian arrow was so admired for swiftness, that Lucan says of Caesar, he was • orto Balearis verbere fundae Ocyor, & missâ Parthi post terga sagittâ. And Philoctetes • rrowes are noted Sophocles for fatal deadliness; 〈 in non-Latin alphabet 〉 , fore-runners of • eath: & habent sub arundine plumbum, headed with heavy vengeance. Yet are all these • oth weaker in fight, and duller in flight, than God's arrows, which as the Psalmist • peakes, come from the hand of a Giant. When he shall draw them up to the head, • hey wound with an incurable blow. Job 20.24. The bow of steel shall strike him • hrough, it shall come glistering through his gall. The Sun is swift, per diem peragens cursum; he rejoiceth as a strong man to run a race. Yet the same days sun • ath seen a man; high mounted with pomp in the morning; yet covered with destruction before the evening. But as Moses told Israel concerning the Egyptians; Whom ye have seen today, ye shall see them again no more forever, Exod. 14.13. Thus swift is God's judgment, and outrunning the Sun, flame is swift: the Poets gi • aine that she is the daughter of Titan and Terra, the Sun and the Earth. The Sun • ing her such an aerial and spiritual swiftness by his generation, that if the mother • y her grossness had not a little bated her agility; she would the first hour of her • irth have run out of the world. Indeed she still flies apace, and like a channel by • ontinuall accessions, grows up to a river; vires acquirit eundo. As a little ball rol • ed in the snow, gathers it self to a great lump. The report that is but a little spark • f fire at London, proves a great flame by that time it comes to York. But alas, • ven fame is slow-footed, and besides the invention of lies, must have intervention of space, before it arrives: and though it out-run the clouds, as Ahimaaz over ran Chushi, because he ran by the way of the plain: yet still Judgment is swifter, and • o dispatching that it l • aves none to carry the report. When Job was afflicted, there was one reserved to bring news to him: what the Sabaeans had done upon the Oxen, the Chaldeans upon the Camels, the fire upon the sheep, all these upon the • ervants; Ego solus aufugi, I am alone escaped to tell thee. But destruction is surer and • orer, when it leaves none to bear tidings. Iud. 4.16. All the host of Sisera fell up •• the sword, and there was not a man left. His mother, and her wise Ladies insult; Have • hey not sped? have they not divided the prey? Judge. 5.30. No forsooth, for there • as nobody left to carry news. Lightning is swift, Matth. 24.27. It cometh •• t of the East, and shineth even unto the west: a similitude used by CHRIST him • else to describe the suddainesse of his seco • d appearing. The thunder is called the • ords voice, Psal. 29.3. The voice of the Lord, is upon the waters, the God of glory th • n • reth. This breaketh the cedars, makes them skip like calves, Lebanon and Sirion caper like an Unicorn. This is a sudden manner of destroying, as the Lord smote the Philistines with a great thunder, 1 Sam. 7.10. When the Lord rains this storm, he kills quickly: etiam comedentem absorbet. Job 20.23. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating: there is another swift perdition. The ordinance charged with that salt mineral, makes quick destruction: it bruiseth and quasheth to pieces before it gives the •• port, and therein is truly sudden Innumerable lives have fallen by this engine; a thing that can send the errand of death a great way off. I know not to what to compare it, unless to the pestilence that killeth a far off, Ezek. 6.12. Gunpowder 〈◊〉 invention of a Monk, of a devil, the daughter of salt and sulphur, the mother of deaths nimblest children; nothing maketh a quicker end.
The fifth of November puts us in mind of this fatal destruction; intended by the malice of men, but prevented by the mercy of God. Those smoky locusts 〈◊〉 prepared and furnished a black pit, the very image of hell; and had resolved o • that desperate cry, Incendium extinguatur ruinâ: they had devised communem reg •• , a common bonfire, an universal combustion, both of mortal men and immortal monuments; Churches, Charters, and Records of antiquity. Bloody Priests that would have offered a whole burnt sacrifice, and made our sons and daughters pa •• e through the fire, an oblation to their Moloch of Rome. Think countrymen, and let it never die in your memories, whiles the mercy of God may find a room in your hearts: consider a swift destruction; never was example of so facinorous an e • terprise, the Primum genus of all sin, a crying, a roaring, a thundering sin, as our Sovereign truly termed it: a sin not only of blood, but of fire, fire mingled with brimstone, such as the attempters (without extraordinary mercy) now feel in hell. Ask from East to West, from one Pole to the other; search all records under heaven, if ever there was the like. Their vault was a penuary and store house of destruction; against us in the intent, against themselves in the event. Let us say as those four Lepers, 2 King. 7.9. This day is a day of good tidings, and we do not well to hold our peace: if we tarry till the morning light, some mischief will fall upon us. Consider with them. 1. The specialty of the time, This day. 2. The occasion of that specialty, it is a day of good news. 3. The duty of that occasion, not to hold our pe • ce. 4. The necessity of that duty, lest mischief fall upon us. But you will say, the day is past, and let it pass with the day; Sufficit diei malitia ipsius; sufficient to the day is the sorrow thereof. I answer; Day unto day uttereth speech, and night unto night showeth knowledge, Psalm. 19. Verse 2. The day gone reads a lecture to the day present: that day tells news to all days, without which they had not been days to us. In regard of the marvelous attempt, a day of news: in regard of the gracious deliverance, a day of good news. News in the Intention, good news i • the prevention: a privative, a positive good; for a negative is made an affirmative by reduction. Suppose you had seen it done; the King, Prince, Nobles, Senators, Priests; the flowers and ornaments of the land; without distinction of Majesty, dignity, sex or age, degree or merit, reason or religion; tossed up with barrels and billets, piec • s of timber, bars of iron, and great stones; the murthering artillery together with the murdered bodies, into the air, up toward heaven, their flesh accompanying their souls so far as that violence could send them; till their mangled carcases fell down again to the mother earth, to receive their remaining blo •• crying vengeance against their butchers. Behold here the type of the deflagration 〈◊〉 Sodom, the model of Tophet, the nearest representation that earth could afford 〈◊〉 that Ignitum dil • vium, the fiery deluge at the last day: yea the image of that Ge ••• na ignis, which God hath prepared for the wicked. When father and son, dam •• and young in a nest together, had been blown away with a blast; a whirlwind 〈◊〉 destruction: the whole state of a kingdom dissolved, and that in an instant of ti •• , before they could have swallowed their spittle, or in remembrance and remorse of their sins have said; Lord have mercy on us. This had been destruction in the winged precepice, and most desperate suddenness. As it was threatened to the house of Ier • boam, to be cut off in a day: but what? even now in a moment, before they had leisure to think of it. But as the three servants of God were cast into a fiery furnace • hat burnt them not: and as Moses saw a bush that flamed and consumed not: so the good will of him that dwelt in the bush defended us, Deut. 33.16. The Lord brought •• s back from death to life, and we were comforted as men awaked out of a fearful dream. Their destruction was swift, but the mercy of God was swifter. There wanted nothing but an actor to bring on that catholic doomsday: yet before the match could be brought to the powder, their artificial fireworkes were discovered; their projection, prodition, deperdition, all disclosed; and seasonably returned on their own heads.
So perish all thine enemies, O Lord.] Now the mercy of God turn destruction, • nto salvation, and then be as swift as he please: the sooner we get home, the sooner • ase: therefore Come Lord Jesus, come quickly, Amen.
VERSE 2. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.
WE have in these Heretics contemplated their access to the Church, now consider their success in the Church. Many shall follow, &c. It hath ever been the devils aim, that seeing he must of necessity be wretched, not to be wretched alone. Now the company he desires, is not beasts and irrational creatures, (save where he may do their owners a mischief) but his ambition flies man-height, his envy strikes at the image of God, because he hath no other way to extend his malice to the Deity it self; to effectuate this, he works man to betray man; as man makes one fowl catch another, or one beast surprise • nother; the hawk the partridge, the hound the hare; all to make him sport. So Satan sets Ephraim against Manasseh, Manasseh against Ephraim, and both against Judah; himself against all, Esa. 9.21. And because he think the Pagan world sure enough his own, have at the Christian. There of all places God is glorious, there of all places he will be pernicious. The devil hath a desire to all, but especially he doves a religious soul: he would eat up that with more greedynesse, than Rachel did her Ma • drakes. He is a black Lion rampant in a bloody field: CHRIST is King of the whole world; nay soft quoth the devil, I have the air, Eph. 2.2. He is called the Prince of the power of the air. He hath loaded Heretics with seed from hell, • nd sets them a sowing in the Church: that at the day of harvest his crop may be greater in the barn of hell, than the Lord CHRIST'S is in heaven. In the former verse we had him sowing; his seminaries at work: in this verse behold with what a prosperous and lucky hand he doth it. 〈 in non-Latin alphabet 〉 , Many shall follow. Their cursed tares shall spread far and wide, & mirifice multiplicabuntur. It is little content for them to be reprobates alone; but as falling Lucifer drew numerous Angels with him; so all his adherents and agents are firebrands to burn others with themselves. The Pharisees would travel sea and land to work Profelytes to their own inheritance, yea to procure them a double portion to themselves, Matth. 23. Verse 15. The Emissaries of Rome have that charge given th •• to corrupt others. Like men sick of the pestilence, they have an itching •• sire to infect their neighbors. Here therefore behold their success; M •• shall follow their pernicious ways. If we take the verse asunder, it will thus fall 〈◊〉 parts; generally two.
A
- Attraction; Many shall follow their pernicious ways.
- Detraction; By whom the way of truth shall be scandalised.
In the Attraction or congestion of this tumult, consider
The
- Ringleaders; They, that broach these Heresies.
- Rabble or tatterdemallion that adhere; Many follow.
In the Detraction, derogation, or injury done to the Gospel, by these revo ••• from the truth, let us examine.
The
- Patient that suffers, The way of truth.
- Injurie that it suffers; Evil spoken of.
In the patient observe
The
- Singularitie, 〈 in non-Latin alphabet 〉 , The way, the only way.
- Sincerity, Of Truth, uncorrupted truth.
Thus here are many points, one into two, two into four, four into eight. N •• you will say, as Leah of her son Gad, Gen. 30.11. A troupe cometh, or 〈◊〉 comes a company: yet all these branches have but one root, all these members 〈◊〉 one head: they are but wheels of a clock taken a little in sunder to view, then 〈◊〉 be put together again. When a wealthy favourite of the world, that 〈◊〉 more livings than virtues, sent his servant before to take up lodging for him; the servant charged the host to provide good cheare; for here, says he, wi •• come the Lord of such a Manor, the Land-lord of such a town, the keeper of such a forest, the Master of such an office, the lay-person of such a parish, a I • stice of peace, a Gentleman, an Usurer, and my master: the host blest himself; alas, I have not room for half so many: nay quoth the servant, all these are 〈◊〉 one man. So if you distrust that you have not room in your memories to lodge s • many points, yet be comforted, all these are but one Text.
The first general is the Attraction, and the first particular the Ring leader • whence occur two observations.
First, the necessity of a head to every Schism and faction: never was bre •• made in the vineyard of CHRIST, but some principal beast-led the whole herd. There had been no treason nor insurrection against David, but for Abs • l •• to set it on foot. Gamaliel spake of two such factions. Act. 5.36. The • d •• , 〈◊〉 whom a number of men joined themselves: and Judas, that drew much people after him: these Schisms had their heads. If Smith and Rob. had not led the way to Amst •• dam, how many silly souls had stayed still with their mother in England! The • blind zeal misled them, and they others: their flight was not so much as their m •• guidance. Though the parties in sin have their parts in the punishment, yet to t •• principal authors be the principal plagues. If their reward in heaven be so great, 〈◊〉 save one soul from death; how great shall their torment be in hell that pervert ma •• souls to destruction? Matth. 5.19. Minimus in coelo, maximus in infer •• . He 〈◊〉 be least in the kingdom of heaven, but greatest in the kingdom of hell. He that 〈◊〉 damn a soul besides his own, overdoes the devils expectation; he supererog ••• of Satan, and he shall give him a double fee, a double portion of hell fire for 〈◊〉 pains. Salus capitis, caput salutis: so error capitis, caput erroris, Mark. 6.34. Our S ••• our pitied the people, because they were as sheep, sine pastore ullo, without any shepherd: but how would he have wept to see the poor Lambes misled a Pastore 〈◊〉 by an exill shepherd! Non vesci omnino, miseranda defectio; sed vesci veneno, execr •• da infectio. It is miserable to want food, yet as good nothing at all as only poison. CHRIST is the only head of his Church they that fall off from him, must have • ap •• novum, a new head, and join themselves in corpus novum, to a new body: thus • hall both head and tail be cut off together, Esa. 9.14. This observation Ministers two • sefull lessons to us.
1 That the way to suppress a schism, is to cut off the Head: for it will be • ard for a body to move headless. Zach. 13.7. Smite the shepherd, and the sheep • hall be scattered. These be strong colts, swift dromedaries traverssing their own ways; wild Asses that snuff up the wind at their pleasure, and whiske it about in • he wilderness of their own boundless fancy, and transportive fury. I do not say Percute ferro; like Empirics that can cure no disease without letting blood: no, I • refer with Tertullian, suffusion of it, before effusion of it; shame before smart: • nowing that not only Christianitas, sed etiam haeresis mortibus crescit: and some • ave thought their cause good, only because it was their happiness to be in prison • bout it. But howsoever, Vbi non prosint ubera, non desint verbera: supprime errorem •• primendo errantem. If their wickedness hath been formerly illustrated with the • ommentaries of the churches patience; if sternnesse hath given place to mildness, without success; let now mildness be turned into sternnesse. Let the wheel of admiration turn about, and let the Law begin to prick them a little, that have no felt it, • ut laughed at it a long time, and made connivence their warrant for contempt. Lay • he medicine close to them, as Christ did to the cripple at Bethesda; visne sanari? wilt thou be mended, or not? Let such willful revolters take heed; Restat • verti, cui converti non contigit; if they will not be converted, let them fear to • e confounded.
2 Seeing there are such corrupters of our truth, and disturbers of our peace, • et us be sure to hold the Truth in peace: leaving all heads, and cleaving to our only • ne Head JESUS CHRIST. Col. 2.19. Let us hold the head, from which all the bo • y by joints and bands having nourishment ministered, and knit together, increaseth with • he increase of God. Cursed is he that seeks to separate us from this head. The Lord • s our God and our Guide; him we follow, but all false ways we utterly abhor, Phil. • .9. That which you have learned and received, do; and the God of peace shall be with • ou. If we adhere to the truth peaceably, the God of truth and peace shall be with • s. Even that God of peace, whom such incendiaries would turn out of our • and. Psal. 120.6. My soul hath long dwelt with him that hateth peace. Doth he hate peace? then peace shall hate him. I am for peace, but when I speak, they are • or war. Well then, God shall be even with him, and be for war, when he speaks • or peace. Deus pacis nobiscum; O the sweet habit of peace to appear in! O the gracious form of peace, for our God to present himself to us! Let him always • ppeare to me in that shape, always present himself to me in that form. Not in • urning fire, nor tempestuous wind, nor trembling earth-quakes but in the soft air • nd still breath of peace; the God of peace be with us. The more busy the devil • s to scatter dissensions, the more unitedly let us hold together. As when the enemy assaults a town, and the men are defending it; the children mean time may not • e allowed to keep what coile and misrule they will in the house; but are rather to • ive so much the more orderly. The tyranny of the one must not encourage the li • ertie of the other; nor are these to be excused because the other are increased. The • ommon adversary assaults our substance, if we wrangle one with another about • ircumstance; it argues a confederacy, and brings on us a suspicion of combina • ion; as if we expected advantage by the thriving of the contrary faction; • ather than fidelity to our Mother, and vowed adherence to her husband CHRIST.
The second observation is the great force of example: these ringleaders soon • et abundance of followers. 1 Tim. 4.1. They shall give heed to the spirits of error. Men should be led by precepts, and over-led by precedents. The ear hath put off • er business to the eye, to be dispatched: and (as Caesar drowned Bibulus his consulship) that fetcheth in all the informations to the heart, deriving from others action the warrant of practice. As Jacob's ewes did bring forth Lambes, according to •• e color of the objected rods: so the people produce works according to the ••• terns before them. Saint James saith, Estote factores verbi Divini, Be ye doers of 〈◊〉 word, not of man's work. It is preposterous for the feet to follow the toyish i •• ginations of the fancy, and not the voice of reason. The Papist would foll ••• CHRIST in the Gospel; but for this same, First let me bury my father, kiss my •• there, ask my Grandame whether I shall do so or not; my forefathers follo •• other ways. We all say that we serve the Lord, but as the Psalmist speak •• Other Lord's rule us, Rom. 8. Verse 14. They that are led by the Spirit of God, 〈◊〉 Sons of God. By the Spirit of God, not by the spirit of man: our natu ••• spirit is a giddy guide, yea our sanctified spirit is in sufficient: a spirit must gu ••• and this should be God's Spirit. The very heathen had their imaginary g •• for guides; as Jupiter or Mercury, them they invocated, them they imitated. Th •• is no such authority given to sin, as by example. Imperio maximus, exempl • •• jor: he that is most eminent, hath most followers. Augustus a learned Prince •• lled Rome with scholars, Tiberius with the dissemblers, Constantine with Christia •• , Julian with Atheists. Indeed the people will sometimes lead themselves, and r ••• without their rulers, as without rule. As in the days of Jehoshaphat, though Id • latry were defaced much, yet the high places were not taken away. How was this? T • king knew it not, the Prophets condemned it, the Priests were against it; the f ••• was in the people; they would not cleave to the God of their Fathers. But if Ie •• boam set up calves in Dan and Bethel, the people like beasts in herds goes a lowing •• ter them. The force of imitation makes many follow Rome: and because she once sent to this land some light, they will not forsake her though she lie now in darkness. We were beholden to Rome for our former conversion, we will not be beholden to her for her present religion: we will not follow her a step further, wh • she leaves Jesus Christ. There is a double beneficial use to be made of this doctrine.
First, let this teach men of place to look unto their exemplary lives: lest, as they have made themselves examples of transgression, God make them examples of destruction. Qui errantes destruunt instruunt morientes: they that tempt to sin by their life, shall deter from sin by their death. The life of Julian made many i • fidels, the death of Julian made many Christians. The pride of the wicked doth pervert many, their falls shall convert many. God will teach men to fear him, even by their ruin that taught them not to fear him. Magistratus indicat vir •• , saith Aristotle: a private man like an empty vessel may have many flaws unseen: but in full vessels the chinks and fissures are descried by the leakage of the wi •• , Infirmities in Lay-men seem Nugae, small faults; in Teachers and Governors Bl • sphemiae, blasphemies. Quanto nobilior, tanto notabilior: the more honorable, t •• more remarkable. Actual precedence, or silent connivence in them, heartens an • beardens the inferiors. The high Priests money tempted an Apostle: if the Pop • command, commend, or reward treason; the conspirator takes it to be religio •• Therefore in men of high place, love should bind more than Law: Minimum l ••• re decet, cui plurimum licet: he should do least, that may do most mischief. S ••• are superiores cateris, but there is superior supremis, Eccl. 5.8. He that is higher 〈◊〉 the highest regardeth it, and there be higher than they. With God there is no resp ••• of persons: the poorest may say to the richest, as the malefactor to his fellow 〈◊〉 the Cross; Thou art in the s • me condemnation. God charged Moses, Numb. 25. • Take the heads of the people, and to hang them up. They were Princes some of the • and these often think that no Law can hold them, that they may live as they 〈◊〉 but God spa • es not Princes. Yea Potentes potenter punienter: mighty sinners sha •• 〈◊〉 mightily punished. As they that carry not their light reservedly to themselves, 〈◊〉 communicate it to others, in turning them to righteousness, shall shine as the st ••• the brightest part of their o • bes, Dan. 12.3. Men from high places are either lib ••• up to a great measure of glory in heaven, or cast down to a low degree of torment in hell. Against the unjust Officer of God's Kingdom, He will horribly and suddenly appear: an hard judgment shall they have that bear rule. The mighty shall be mightily tormented, and for the potent abideth the sorer trial. Tophet is prepared for the evil King, Esa. 30.33. Wicked subjects shall have room enough, but the wicked Prince shall have the chief place. Luke 16.28. Some reading the rich man so earnestly requesting Abraham to send one from the dead, to bring his brethren to repentance; would think he had some charity in hell. But this was not out of love, but out of fear: he would have his brethren reclaimed, lest him self should be more tormented. Because his example, as being their elder brother, had increased their wickedness on earth; and should withal increase his damnation in hell. A reprobate soul already swallowed into that Lake, finds his torment every day augmented, as the brood and generation of sins is multiplied by the seed of his cursed example. Take heed, the fire of hell will be hot enough for a man's own iniquities; he needs not the iniquities of others, like fuel and bellows, to blow and increase the flame. Lord make them good whom thou hast made great: and reach them to honor thee, as thou hast honored them. Psal. 45.4. They that travel in meekness, righteousness, and truth; let them ride on prosperously with their honor; thorough the Cities and Courts of the earth, to the City that is above, the Court of the great King in heaven, the inheritance of all those that love the LORD JESUS.
Secondly, seeing we are all apt to be followers, let us seek out the best patterns. It is the custom of the wicked to pretermit all good precedents, and to single out such as they would have, not such as they should have. As the Dorre that passeth by all the sweet flowers of the meadow, humming in scorn, and ends his flight in a dung-hill. Or, as the Egyptians, that behold the Sun, the Moon, the Stars, all the glories of nature, without admiration, yea without common regard: until they spy a Crocodyle, an ugly serpent, and then down on their knees to worship it. It is an unhappy thing to converse with the wicked: to be a brother to the Dragons, and a companion to the Ostriches, Job 30.29. To remain in Meshek, and to dwell in the tents of Kedar, Psal. 220.5. He that is a parasite to a great man's lust, is not a servant to the great God's Law. Gal. 1.10. If I should please men, I were not the servant of Christ. Noah abhors the fashions of the old world, Lot of Sodom, Job of Vz: yea, they have opposed themselves: one Reuben was opposite to the rest of his fraternity, one pair of Spies to the rest of their faint-hearted company, one Lot to the rest of the City, one Luther to the rest of his country, one Noah to the whole world. Suppose the example bates of multitude, and is supplied with magnitude; will it be a good answer to the Tribunal; Ego & Rex meus, the Prince and I? True, I did so, but there were better men in the company, I durst not displease? But whether is better, to follow man's humor, or God's honor? At the day when Scepters and sepulchers shall be all one; what protection is there in thy lord against the Lord of Hosts?
Let us then look out better precedents to follow, Phil. 3.17. Be ye followers of me, and look on them which walk so, as ye have us for an ensample. We must not imitate everyone, but such as Paul: nor Paul in everything, but wherein he follows Christ, 1 Cor. 11.1. That great Apostle encouraged our imitation, but gave a limitation: Do not you follow after me, unless you see the tract of Christ before me. Imitemur bonos, sed in bonis: Let us follow good men, but only in what they are good. As Rhetoritians make a double imitation of Orators; one absolutely and always necessary; as Demosthenes among the Grecians, and Tully among the Latins: others but at sometimes, and in some things; as Poets and Historians. So in our Christian imitation, there is one example necessary; Christ, who is called the Way; Via in exemplo, veritas in pr • misso, vita in praemio: others but in some actions, & at some occasions: • heir lives being lines so far to be followed, as they swerve not from the original co • y, Christ. We are not bound to be good men's apes; let us follow David, where he • ollowed God's heart, not where he followed his own heart: if he turn toward lust and blood, let us leave him there. Let us follow Peters Confession, not his abnegation: Judas Maccabeus hearty devotion and hearty valor; not in bestowing money to make a sacrifice for the dead, 2 Mac. 12.43. All our following hath the Quatenus; if our precedents go out of the way, let us shake hands and bid them fare-well. Two of us are going toward Jerusalem; but saith one, I must needs call in at Rome, or go a little about by Samaria; nay then I leave you; here our ways part.
Thus let us cull out the best patterns: be our delight to the Saints on the earth, and such as excel in virtue, Psal. 16.3. Now every Saint excels in some virtue: o •• excels in knowledge, another excels him in faithfulness, a third excels him in zeal, a fourth excels him in humility, another excels him in that Christian virtue, yea, Christ's virtue; Forgiving of wrongs: and yet a poor man may out-go them all i • an admirable patience, 1 Cor. 12.29. Now as when Paul had propounded many 〈◊〉 graces; he concludes; Desire you earnestly the best gifts. Take the best of every 〈◊〉 , and so make up an excellent man: learn of him zeal, of him knowledge, of him patience. A proud Dame will propose to her self the fashion of such a woman for h •• apparel, of another for her attendance, of another for her diet, of another for her carriage, of another for her place and precedency; of none for humility: Now as •• e that takes the worst of every woman, will make her self an extreme bad woman. So she that gathers obedience from Sara, wisdom from Rebecca, chaste love from Rachel, faith from Mary, hospitality from Martha, humility from Anna, charity from Dorc •• ; she shall make her self a most excellent woman; Delicias humani generis, the joy of men, the delight of Angels, and the beauteous Spouse of Jesus Christ. All these were the properties of that good wise Solomon speaks of; and in what woman soever you find them, you may say with him; Many daughters have done virtuously, but thou s •• mountest them all. These be good patterns to follow, as we pray for our Sovereign, that not only he may be like some former Prince, but have the virtues of them all: the courage of Joshua, the heart of David, the head of Solomon, the zeal of Josiah, the integrity of Hezekiah, &c. So all those eminences which we find in the ancient Saints, we desire to be concentred in our own heart. He that would plant a garden, borrows here a choice flower, there an herb, there a plant; till at length his own surpasseth all the rest. But alas; whereis this imitation of goodness to be found among us? we are led by whom we are fed, without respect to him that feeds both them and us. Some spoil many of God's creatures to confer all on their own creature, which is some •• cking cur that they have dressed up in high fortunes. Now, Quid non summa nequiti • poterit in summa fortuna? What cannot extreme malice do in a supreme place? Th •• Absalom charged his servants concerning his brother Amnon, 2 Sam. 13.28. Kill him, fear not, have not I commanded you? Yet such Portenta temporis, prodigious Comers are followed in all their delirements and aberrations. Men will lie by pattern, swea •• by pattern, drink by pattern, whore by pattern: What is this but to go to hell by pattern? There is another way to heaven, and divers have gone it before us: who now being mounted above the clouds, and trampling under their victorious feet all the vanities of this world; seem to waft us up with their hands, and call us with their voices to follow them; saying, We have the sweet rest of peace, the rich apparel 〈◊〉 glory, the society of Angels, the blessed vision of God; Follow us, O follow us 〈◊〉 earth, that you may come to us in heaven: that we with you, and you with us, and a •• together with Angels, may sing glory and honor to our God forever.
We have considered the King-leaders; now we come to the matter of thei • mischiefs: which are for Pluralitie, Ways; and for Pestilence, Pernicious or ••• nable ways.
Their ways:] there is a Plurality, diversity, number of them. Sin is c •• led the Way of the ungodly, Psal. 1. Because of their familiarity with it, who are c •• tinually travelling that cursed thorough-fare. Matth. 7.13. The way is broad 〈◊〉 leadeth to destruction: There is room enough for all Satan's journey-men to 〈◊〉 in triumph, without justling for the wall, or without a flourishing Fencer 〈◊〉 scour them a conveyance. The extortioner and the lavisher, the common whore and the connivent officer, the thief and the corrupt Lawyer, the griping Citizen and the Usurer; they have all room. Oh it is a dancing, a capring way: they go to hell as merrily as beggars to a Faire; but then the house of correction mars all. Ways: Truth is but one, Errors are infinite: Truth hath but one face, Error is a Proteus. Goodness is an uniform simple, Sin a multiforme compound. Cant. 2.2. As a Lily among thorns, so is my love among the daughters. There is one health, many diseases; one way to do well, infinite to offend. The soul is more subject to aberrations, than the body to surfeits. There are innumerable diseases to the body, when as two hundred are incident to the eye: yet are there more sins to endanger the soul. I am. 3.6. The tongue is a world of wickedness: Si pars, quid totum? The tongue is but a little part of man; if that be a world of sin, what is the whole? even a world of worlds. S. Paul hath twice gone about to number these ways; yet breaks off his catalogue in both places with a silent supplement, Gal. 5.21. Adultery, uncleanness, idolatry, &c. and such like. Here is pretty store, yet lest he should never have done, he supplies all with an Et caetera, an Hujusmodi, Such like. 1 Tim. 1.10. Lawlesse disobedience, &c. and if there be any other thing of the same nature. There is an whole Hospital, or Saint Paul's Spittle of incurable wretches: yet as if there were more behind, he concludes with a Si quid tale; whatsoever is like to these. God knows all their ways; they are as clear before him, as if they were written with the brightest Sun-beams upon a wall of glass, Lactant. Will men flatter themselves, that God sees not all their ways? Yes, there is not one hid from his sight: he can read the most crooked lines that ever man wrote, and pick out the meaning of every word, yea, and make the offenders conscience read them with horror. We cannot reckon up God's good deeds to us in order, but he can reckon up our evil deeds against him, in order, not we his. Psal. 40.5. Thou hast made thy wonderful works so many, that none can count them in order to thee. But he ours. Ps. 50.21. I will reprove thee, and set them in order before thine eyes. His ways are far above out of our sight, but he searcheth the ways of the wicked, and knoweth all their paths. Si quid tale, saith Paul: no bill of Ignoto's, all come within the catalogue; if not, there is a Si quid tale to bring it in. Paul in that scroll, Gal. 5. hath neither Blasphemy, nor Perjury, nor Sacrilege: but whatsoever is left out, there is an His similia, Such like, to fetch it in. Because a man is not in extreme rage of madness, is he therefore no fool with God? Because he cannot satiate his lascivious purposes, is he therefore no adulterer with God? Shall none be shut out of the Kingdom, but those who are there precisely mentioned? Yes, Revel. 22, 15. Without shall be dogs, that is, blasphemers, scorners, liars; which are silenced in that roll; saving that they are made belonging to the ulcerous fold by a Si quid tale. Hast thou none of those sins? Habes alia non fortasse minora: thou hast other, perhaps not lighter. Peccare est à disciplina aberrare, August. Discipline is one; now there is so many ways of sin, as deviations from doctrine. Although every particular be not reckoned, yet there is a Writ of Si quis alius, to bring the sinner in compass.
The Devil makes much of this variety of ways; that whom he cannot draw to hell one way, he may do it another. There are some spirits sinful enough, that will not yet be wrought to fetch treason from Rome: they hate Rome above Hell, • nd will lie with any Whore in Europe before the Whore of Babylon. Well • hen, Satan hath another way for him; he will fetch him a little sneesing-powder • rom Amsterdam, fire him with a Puritan zeal; and then though he dares not with • he Jesuit discharge pistols, yet he will shoot squibs, and curse those that love his mother. Some trouble their heads about no religion at all, rather than venture the • anger of being a party; the Devil hath another way for him; Sir still, ply your bu • inesse, take your ease; though you be not so hot as the rest, you shall be saved as soon • s the best, I warrant you. Others are not so sluggishly minded, well then he hath • nother way for them; that damned path of luxuriousness: what say you Sampson to a Delilah? Yes, I will venture my life for her. What say you to a knot of boot-companions, a pack of sound cards, that will leave their wits rather than the w •• behind them? Excellent well, Drawer give us an ocean. Are you for yet another way? What say you to a trick that will prostrate him you hate under your feet? Yes, I will hazard all my blessing in heaven, to bring a curse upon him in earth; I will undo myself to beggar him. Is not this to the grain of your affection? Wh •• say you to be a Monarchs favourite, to ride in triumph thorough the populous streets, and hear the acclamation; This is the man whom the King will honor: Vassals kiss •• g the dust your feet trode upon; but then you must be proud, and forget God; th •••• another way for you. Do not all these satisfy you? Will you be rich, and pu •• 〈◊〉 gold? O there's a way indeed; will I? will I not? Ask me if I will live. He th •• speaks to us of money and wealth, Nostras avido sovet igne medullas; Cheares 〈◊〉 bloods with a tickling heat.
The Devil would be undone, but for these various ways. All will not be a ••• terers, not all Idolaters, nor all usurers. But though it be true that by nature all si ••• are potentially in us, yet minus servit majori, there is a predominance: and all ••• rations delight to run with the current of Concupiscence. It is easy for a beg •• to be no usurer; alas there are many other ways to he damned. Satan like the Fi •••• baits his hook according to the appetite of the fish. And as Christ took men 〈◊〉 their own element, making Piscatores animalium, piscatores animarum, (non mut •• piscatio sed intentio) changing in his Apostles not the condition, but the intention 〈◊〉 fishing thus he appeared to Mary in the garden, like a Gardener. So doth Satan to pe • vert; Fit fera, fit volucris, fit toto corpore serpens; Becomes all things to seduce all m •• Some Danat will not be won to play the whore, unless her lover appear i • 〈◊〉 shower of gold: he hath that way for her. Another will not bow in the house • Rimmon, crouch at a Mass, but for his masters favor; he hath that way for him. A third will not rend the Church with Schism, but to get himself a name: he h ••• 〈◊〉 way for him too; he shall not be inglorious, though he be infamous. A Jesuit 〈◊〉 not strike at the anointed blood, unless the Pope will canonize him for a Sai •• ; there's a way for him. One will have this way, another that way; so they go to • e • any way; Satan cares not. One trembles at the main ocean, that ventures to be drowned in a shallow puddle: no matter how, says Satan, so he be drowned.
To conclude, he studies many ways to make you wretched, do you study 〈◊〉 way to make yourselves blessed. The Devil is the father of lies, he would have shown Christ the way down from the pinnacle, but it was a false way, by a precip • e • if thou standest in a quandary, and he should point thee a way; that is, if thine own lust, his town-clearke, say this way; be thou sure to take the other, for he means 〈◊〉 murder thee. If thou be in the path of obedience, and he say unto thee, as Elisha to 〈◊〉 Syrian army, 2 King. 6.19. This is not the way, but follow me, and I will bring you whi •• you desire: answer him with an Abi in malum, Depart thou lying spirit, this is the 〈◊〉 of righteousness which the Holy Ghost prescribeth. Now seeing that of m •• y ways, one special way is hard to hit, Lord guide us the right way, open our eyes 〈◊〉 see it, incline our hearts to walk it, and bring our souls to the end of it, through 〈◊〉 that is the way of truth, and the truth of way, and life of both, JESUS CHRIST▪
Their pernicious ways.] We have done with the number, let us come to 〈◊〉 nature of their ways; which are Pernicious or Damnable. The word is diver ••• read: by some 〈 in non-Latin alphabet 〉 , by some 〈 in non-Latin alphabet 〉 , in the later copies 〈 in non-Latin alphabet 〉 : for Luxu ••• Lasciviousnesses, or Destructions. If understood in the former acceptions, we 〈◊〉 this observation.
That the end of heresy is to make men proud and insolent, or riotous and •• cessive; contrary to the doctrine of mortification which the Gospel preacheth. 〈◊〉 that which promiseth that the flesh shall not kill us, chargeth us also to kill the 〈◊〉 The one is promised, Rom. 8.1. the other imposed, Col. 3.5. Ahab was assured by 〈◊〉 Prophet that Benhadad should not slay him, but withal he was commanded to 〈◊〉 Benhadad; that proud enemy of God and his Church: but because he did not, Thy life shall go for his life, and thy people for his people, saith the Lord, 1 King. 20.42. But now the doctrine which encourageth and flesheth the flesh, which admireth and admitteth the world; doth also make much for the Devil. His first policy was to catch the soul through the treason of her guard, the Senses. For Nisi prius deciperetur sensus, non sequeretur assensus; Unless the sense had first submitted, the consent of the soul would never have followed. And still he insinuates to the soul, as the men of Tyre to Herod, by Blastus the Chamberlain, Act. 12.20. The flesh is a perfumed fawning Blastus, that does all with the great one. Here is then the difference between true doctrine and false; the former only intends to make 〈 in non-Latin alphabet 〉 , to unbody the body of death: and the scope of the other, is to turn the grace of GOD into licentiousness, and to enlarge the jurisdiction of sin.
The Gospel intends our newness of life, and peracts this through four degrees; in allusion, yea, in conformity to the death and resurrection of Christ. First, his body was wounded and beaten, with thorns and buffets: answerable in us there must be contrition: Trajectum vulnere corpus; When the Publican did but knock his breast, he gave this wound to his flesh. Strike it soundly with remorse of heart, set it a bleeding. 2. Christ's body was pursued with incessant afflictions, so follow thy fin with continual blows, till thou make it so weak that it cannot creep, 1 Cor. 9.27. I beat down my body, and bring it in subjection. Though sin will not say, as the Prophet to his neighbor; Percute me; Smite me, I pray thee: yet God bids us smite it: and if we deny to do it, his wrath will smite us, as the Lion slew that refuser, 1 King. 20.36. Therefore let us deal with it, as the other man did with the Prophet, ver. 37. Smite it soundly, and smite it daily: a little sorrow is not sufficient. Gemitus, quasi geminatus: Let us water our bed every night with our tears, Psal. 6.6. Do not only blow upon it with intermissive blasts, for then like fire it will resurge and flame the more. Sin is like a stinking candle newly put out, it is soon lighted again. It may receive a wound, but like a dog it will easily lick it self whole: a little forbearance multiplies it like Hydra's heads. Therefore, Nullam labem aspergat dies, quam nocturnae lacryma non dilu • ant; Whatsoever aspersion the sin of the day hath brought upon us, let the tears of the night wash away. 3. They crucify Christ: so when sin is thus wounded and weakened, let us have it to the Cross, and nail it fast, Rom. 6.6. Let our old man be crucified with him, that the body of sin may be destroyed, that hence-forth we may not serve sin. It is fit we should crucify that enemy, which crucified our best friend, Christ. Yea, that we should kill that, Quod si non pereat, perdat; Which, if we destroy not, will destroy us. It is written of Ahaz, 2 Chron. 28.23. that he sacrificed to the gods of Damascus which plagued him: Let us never seek to please sin, which seeks to confound • s. He is a fool that loves his sin better than his soul. No, Moriatur iniquitas, ne moriatur iniquus; let the sin die, that the sinner may live. Neither dally this execution: save this malefactor from the galhouse, and he will be the first that shall hang thee: be sure it is dead. 4. Lastly, as CHRIST was taken down • rom the Cross, and laid in his grave: so is it dead? O bury it. The Gospel will • ot bate one degree of this proceeding, even to burial, Rom. 6.4. We are buried • ith him, &c. Mortification may begin at some few principals, as an arm is • riken dead with a palsy: but Burial covers all: therefore rest not until all be • aid in the grave. Yea, as CHRIST was buried in a grave of Rock, lest the softer • atter of the earth should seem easily possible: in one entire rock, lest the clifts and • ssures should breed cavil: Yea, to the mouth of the rock was a stone rolled, •• at stone sealed, and that seal watched. So make sure work with thy sinful • esh: bury it in a rock: if thou find none ready, in CHRIST'S grave: there • re no seames for Satan to steal it out, and bring it in judgment against thee. Roll 〈◊〉 stone to the mouth of the Sepulcher, that is, detestation of sin: hate it, as Amnon • ated Tamar, more than ever thou lovedst it. Seal the stone, bind it with a vow of • solution; I have sworn, and will perform it, Psa. 119.106. Set a guard about it, watch it: Cum omni custodia; With all diligence keep thy heart from it. There are three watchmen; Fasting, Circumspection, and Prayer: Fasting is a plot to cheat iniquity, for she is no pingler, but loves pampering. By fasting keep the body, by circumspection the soul, by prayer both. This is the doctrine of the Gospel, to kill the lu • ts of blood and flesh: that the soul may live without the tyranny of sin in this world, and without the company of sin in the world to come.
Now the aim and scope of false doctrine, is to hearten this Jezebel that bew • cheth us: that whosoever is led by it, may share the testimony, the infamy, the penalty with Ahab, 1 King. 21.25. He hath sold himself to work wickedness in the sight of God, whom Jezebel his wise provoked. The doctrine of Rome may here justly be i • dicted for Asoticall, the nurse of voluptuousness. O you wrong it; nothing is more corrective, restrictive, austere: Doth it not command fasting? No: what not Rome? No, not Rome: it commands abstaining from some kind of food, but not fasting. A merchant is following his business all day, at night comes home; he must have no flesh: but he hath his cullices, his jellies, his junkets, ten times more provoking than moderate flesh. The poor laborer, if at night he eats a piece of Bacon, O he is an heretic, but the other an excellent Catholic. But does it not forbid marriage, and commend vows of chastity and celibate? Yes, that it may allow Stews, and have large fees out of harlots hires. But there is a curse against them, Mich. 1.7. They gather it of the hire of an harlot, and they shall return to the wages of an harlot. Why do they not boast their Pauline order, founded by Ghastalia, a Countess of Mantus: where mortification was so thoroughly taught, that a certain old woman Julia, indeed little better than a Bawd; would lay a young man and a maid in one bed together, with a Crucifix between them, to keep them from scratching one another; that thus they might learn to mortify the flesh? Do they not commend 〈 in non-Latin alphabet 〉 , Prodigality; when they tempt a young landed man to part with all he hath, to u • do his parents that depend upon him; that he may take their order, and they •• vide his Inheritance? Do they not approve 〈 in non-Latin alphabet 〉 , lasciviousness; when they forbid marriage to a chaste wife, and tolerate turpitude with an unchaste curtesan? Whether then we take it for the first or second, the third will fit all, as our translation reads it; Damnable ways. In that Tertio they all meet: whether it be a Luxurious way, or a Lascivious way, it is still a Damnable way.
If it be taken for Riot and voluptuousness, that is a pestilent doctrine which shall teach a man to cast away God's blessings like troublesome rubbish, 1 Tim. 5.8. If any man provide not for his own, he hath denied the faith, and is worse than an Infid •• . It is Pernicious to both the estates, present, and future. First, for this world, it hastens beggary: it is the rioters phrase, when he calls for supplies to his lusts; It is but begging an year the sooner. Diogenes requested of a prodigal a talent: he as 〈◊〉 him what he meant, to desire so much of him, and so little of others: he answered, Quoniam tu habes, illi habebunt; Because thou hast, and they will have: I shall beg o • thee but once, of them often: give me now a talent, I may live to give thee a gro •• . Secondly, for the world to come, when the account must be given, the matter will be worse. If the servant that but hid his talent, was cast into utter darkness, for not •• proving it: what answer shall he make that hath riotously wasted it, Luke 16.1. Th •• shall be more fire, because there was less faithfulness.
If it be taken for Wantonness, then that is a Damnable doctrine, that shall teach 〈◊〉 man to go to heaven by uncleanness. Such a pestilence is derived from the Pa •• faction, that Fornication is but a venial sin, 1 Cor. 6.15. Paul saith, Shall I take 〈◊〉 members of Christ, and make them the members of an harlot? God forbid. That sa • ledge, to make the member of Christ a limb of the Devil by the congression • lust, is with them venial. Paul saith, God forbid it; but Rome allows it, and in so •• sort commends it. But he that so taught it, shall never so find it, 1 Tim. 5.11. 〈◊〉 wax wanton against Christ: What's their reward? It follows; Having da •••• because they have broken their first faith. Such a damnable opinion was hatched by 〈◊〉 Familists, that a man might lie with his neighbors wife dormiente marito, while her husband slept: as if the sleep of the innocent excused or acquitted the guilt of the waking. But let them all pretend what they will, as the woman that presumed so much of her husbands love, that if he should find her in the bed of incontinence, he would not harm her: but it proved far otherwise, to her shame and ruin. So there is another judgment must pass; and let them not think they are so sure of God's favor, that he will not find fault though they be lascivious: for Whoremongers and adulterers the Lord will judge, Hebr. 13.4.
To conclude, observe the horrors of false doctrine, and the inexitricable confusion it wrappes the followers in 〈 in non-Latin alphabet 〉 , Pernicious: ad verbum, Destructions, or Damnations. The wicked never rest till they meet with final ruin. Pharaoh, though by one plague he had lost the fruits of the earth, by another the fruit of his cattle, by a third the light of his eyes, by a fourth the fruit of his loins, even all the first borne of Egypt: yet as if all this could not content him, he would not give over till he met with utter destruction; till he was drowned and damned. Yea, they follow it as if a man should woo and court unhappiness: one would think it were enough to say to Destruction, as Ahab to Elias; Hast thou found me O thou mine enemy? But so to pursue it, as not to give it over till they overtake it, is a desperate madness. Like flies that still hover about the candle, and the burning of a wing serves not their turn; they must sacrifice their lives in the flame. So busy are the wicked about hell fire, playing on this side, and one that; dancing through it as boys through a bonfire; yea as in the sacrifices of children to Moloch, and that with pipes and melody in the valley of Hinnon. Never ceasing till God make an utter destruction, affliction not rising up the second time, Nah. 1.9. It is a fearful protestation of the Prophet against them. Psal. 109.18. As he clothed himself with cursing like a garment, so shall it come into his bowels like water, and like oil into his bones. As he loved it, so he shall have it, and be always girded with it. For us that love Salvation, let us never rest till we are assured of it; not suffering our eyes to sleep, nor our eye lids to take any slumber, till we be possessed of Jesus Christ.
Many shall follow their pernicious ways.] Thus for the Ringleaders, now view the rabble: and therein their multitude and their Aptitude, their number, Many: their forwardness, tractableness, easynesse to be tempted; Shall follow.
1 Their multitude, Many: wickedness walks with numbers, and is never scanted of followers. Matth. 24.5. Many shall come in my Name, and deceive many. Paul says, they shall draw a world after them. Goodness hath a few adherents, because the gate is narrow that leadeth to life; the wicked in a proud disdain blanch heaven gate, as too strait for their greatness. All that the master graciously invited, disdainefully refused. Luk. 14.18. All with one mind make excuse: well, his cheare shall not be lost. Goodness may complain with Paul; At my answering, no man assisted me, but all forsook me: yet still prays for them, that it may not be laid to their charge. Christendom is the least part of the world, they that profess Christ truly the least part of Christendom; and of this little part there be many that may be called Heretics, not so much in their lips, as in their lives, not in their doctrines, but in their doings: they color for CHRIST, but confederate underhand with the world. Therefore Many are called, but few are chosen. It is said. Revel. 20.12. that the books shall be opened, and another book which is the book of life. There is but one book of life, wherein the elect are registered: but the books of the reprobates are many, for one book will not hold them. But if I for bear the common customs, I shall be held singular and irregular, a by-word of the people, and as a tabre • before them, Job • 7.6. And what, must thou prefer fame before conscience? Remember the Philosopher when the people applauded him, Quid mali feci, he asked what evil he had done? So •• es ever suspected that, which past with the general most commendation Augustine reckons up 288 several opinions de summo bono. Civit. lib. 19. cap. 1. but amongst all these we never found any so mad, as to place his happiness upon common fame. Indeed so long as great men be good men, and the most the best, we may follow both: but because this is rare, let us not do as the most, but do as we must. It is better to have good company in heaven, than great company in hell. It was a satyricall, an atheistical answer of a Iester, when a great Lord asked him whether he would go to heaven or to hell: he said, To hell; for there I shall be sure to meet your Lordship, and the most part of my acquaintance. But he little loves CHRIST, that will not love him without company: and his zeal is cold to heaven, whom the example of numbers can turn another way. No, let us say as much as Peter said, and do more than Peter did: Though all men should forsake thee, yet I will not leave thee, O Savior. Neither magnitude of Princes, nor multitude of people, shall prevail with me: I am thy sheep, I will follow my shepherd. Lead me on with the bands of love, and hold me with the hand of mercy; knit me to thyself, now with saving grace, and hereafter with everlasting glory.
2 Their Tractablenesse; Shall follow. There is a pliable disposition in all 〈◊〉 naturally to evil, in these a desperate and unstayable precipitation.
They need not be compelled with scourges, nor tormented to it: their own willingness saves the labor of painful coaction. It is only a Job that the devil delights to vex with anguish: he knows, an Absalom will run laughing to hell. Luk. 22.31. Satan hath desired to winnow you. To winnow you, there are some all chaff, he will not meddle with them. Hos. 4.17. Ephraim is joined to Idols, let him alone. Let him alone, says Satan; he is as safe as I would wish him. No general wounds his own soldiers, that march under his colors; but his enemies. Luk. 11.18. If Satan be divided against himself, how shall his kingdom stand? He never makes reprobates feel his hate, till they feel his heat; even his fire in the burning lake.
They need not be drawn with cords, hailed with authority and command. Indeed if Doeg hear a Saul bid him murder the Priests, he will run upon them, and quickly dispatch them. 1 Sam. 22.18. If Nebuchadnezzar charge the people to adore his new erected Idol, they quickly fall down; As soon as the music gave warning, Dan. 3.7. John shall not want a deaths-man, if Herod send for his head. The centurions servants never ran faster on his errands, than these to do mischief. Such headlong followers of false teachers are the Papists, who have learned caecam obedientiam, to be so tractable as to follow their leaders blind-fold. They practice an i • discreet surrendering up of themselves to the command of their superior. Like those unclean beasts, Deut. 14. they swallow and never chew the cudde. It is an inconsiderate, undiscoursive applyment of themselves to another's will, without waighing the goodness or fitness of the action. An Abbot commands one to cast his crying child into the river, and drown it: he doth it, and saith my Author; God did reveal that he accomplished Abraham's work, Cassian. Another was desirous to be instructed in the point of predestination: his Superior turned him to a place in Augustine, and bad him read There: when he came to the end of the page, not of the sense or sentence, he durst not turn over the leaf, because his superior bad him real There. This following they so commend, that if a man were dignified to talk with Angels, if his superior called him, he must come away. When one of them was in discourse with our Lady, a Friar called him, and he very unmannerly quitted h •• , Climach. They stick not to affirm, that it is a greater pride to do a good work against a superiors command, than to do a bad one with it: because that is vice •• der pretence of virtue. This it is better to s • one against God, than against our spiritual Father: because he can reconcile us to God, but nobody can reconcile 〈…〉 him. Here is a ducible disposition indeed, a generation that will follow upon the 〈◊〉 hint. If Peter should have asked them that question. Act. 4.19. Whether it is be • ter to obey God or man, judge ye: they would have answered; Man, so he be a Superior. Yet saith Eli, 1 Sam. 2.25. If one man sin against another, the Judge shall judge it: but if a man sin against the Lord, who shall plead for him? Yea these men will follow, were they never called. They would be glad to hear it from the mouth of their Joab; Run; and like Cushi, they would bow themselves for it. 2 Sam. 18.21. Yea, like Gehasi, they run though they were never sent.
They need not be led on with flatteries, as Absalom stole the hearts of Israel. When a courtier, to work Sejanus out of favor with Tiberius, had luxuriously flattered and guilded him with his own virtues: and the Emperor found that the intention of all his design was to overthrow Sejanus: he replied, alas you might have spared all this pains and oratory, for I meant before to ruin Sejanus. So to persuade a covetous man to become an Usurer, and to flatter him with the safe and easy gain; it is but labor lost: he meant to do it, though he were never counseled to it.
They need not be hired with rewards: yet this same Dabo tibi goes far; it tempted Balaam to curse, where he should bless: Judas to betray, where he should adore. Saul thought that this only would stay the Benjamites from revolting to David, 1 Sam. 22.7. Will the son of Jesse give you fields and vineyards? will he make you captains over thousands, or captains over hundreds? This engine Satan planted against the walls of eternity, Matth. 4.9. All these will I give thee. As God said to Abraham; All the land that thou seest will I give unto thee, Gen. 13.15. But these men, though they had no reward, yet insant sine munere currunt. Though the tempter says not as Balak to their cussen, false prophet, Numb. 22.37. Am I not able indeed to promote thee to honor? Yea though he confess plainly, I have neither silver nor gold, lands nor vineyards to give you: yet they resolutely proceed in the satisfaction of their own malice; We will eat our own bread, and wear our own garments: only do thou own us, and let us be thy retainers. Though upon our own cost, we will follow: so greedy is the wicked man of his own ruin, that himself will bear the charges of it.
From this point of their Tractablenesse, ducible and easy diposition to be led onto evil, we may raise five observable deductions.
1 The greediness of the ungodly to sin, that they scarce tarry for temptation. Eph. 4.19. They are past feeling, (sick without sense) and have given themselves (without hire, or pay, or compulsion, but by a deed of gift) (not only to think, but) to work (not a light kind of immodestie, but) uncleanness (not some little, but) all uncleanness (not with indifferent appetite, or some forward disposition, capable of disuasion, but) with insatiable and desperate greediness. The Apostle sets down here two especial marks of their self violence. 1. They have given themselves: not ravished as Tamar, but they have prostituted their own souls, like that impudent strumpet, that sits at the door, and calls in passengers, Prov. 9.14. So Ahab sold himself to work wickedness; he had no hire. I remember David's lamentation over slain Abner, 2 Sam. 3.33. How died Abner? how? His hands were not bound, nor his feet tied with fetters of brass; yet he fell down at the feet of the conqueror: yesterday a man, today a corps. No body compelled these, nobody forced them; but their own will was their own overthrow, their own following their own undoing, and the battle is fought between them and themselves. 2. With greediness: they follow as the iron adamant, by a natural and hidden propensitie: or, as a Lacquay follows his Lord, and hath no course of his own, but which way his master pleaseth. To be sure of not being behind, they will be before: or, as a dog follows his master through foul or fair, thick or thin, whether North or South; which way soever he doubles his point; howling and questing if he be at a loss. O • , more properly according to the phrase here; as Scholers following their Master, novices their Superiors; subjected to their doctrine and discipline, without questioning what they learn, or, why they suffer. Marching like Jehu the son of Nimshi, driving as if they were mad, 2 King. 9.20. Hastning as a bird to the snare, or a fool to the stocks: as if they had fire at their heels, like Samson's foxes; where •• indeed the fire is before their faces: they run not from it, but unto it.
2 Sin is strong when it meets with a weak resister. How easy is it for error to domineer over ignorance! 2 Tim. 3.6. They lead captive simple women, led away with diverse lusts. Silly women are easily led captive by subtle men. The devil is called a strong man, yet the faith of the weakest Christian is able to beat him back Eph. 4.27. Give no place to the devil: for there is no place for him but where it is g • ven him. When Satan had CHRIST on the Pinnacle of the Temple, one would think that a child for strength might have turned him off: No, his commission extended not so far: he met now with a strong defendant, and he is as weak as water. It is man's infirmity that sets off the glory of his strength. Job 41.25. He is a king over all the children of pride. Satan is a tyrant, but over whom? none but the children of pride. He is called the Prince of the world, but indeed only of worldlings, yet let not this so disgrace his strength, that you become secure. Though the devil stands at God's courtesy, let us not be fearless or careless of such an ene •• e. Sin is strong, it could fetch Angels out of heaven, arrest God's courtiers before 〈◊〉 own face. A whole world could not withstand the fury of it, when it came marching against them with a flood. It was strong enough to lay all the sons and daughters of Adam in the dust. The devil is strong as a Lion, yea stronger than a thousand Lions; that counteth darts as straw, and laughs at their shaking of the spear, 〈◊〉 41.20. death is strong, a stalking Giant, that like Goliath dares all the world 〈◊〉 match him with an equal combatant. Hell is strong, it can hold Alexanders, Caesars, Tamberlanes, the sons of Anak, sure enough forever breaking forth. But now whence have all these their strength? Aliunde petunt, they fetch it from the life of sin, which only souls them all with their vigor: take away that, and they are as weak as a bulrush. What power hath death but by sin? it is the sting of it: all a serpents power is in his venomous sting. Yea death had never been, had not sin engendered it. I am. 1.15. Sin bringeth forth death. It is beholding to sin for the very being; for it is none of those positive things that God made. The devil had been damned alone, but for sin; and all the world had mocked his malice. Bu • intra te, quod contra te: he fetcheth the poison from within thee, whereby he fighteth against thee. He finds that weapon in our own lusts, wherewith he runs through our souls. Mark the Philistines policy. 1 Sam. 13.19. to leave the Hebrews not a Smith in all Israel; lest they should make them spears or swords. Let this be our stratagem, to disappoint the devil of his weapons: O that he had no Smith amongst us: howsoever let not us be his Smiths, to hammer, work and fashion his temptations in the forges of our own breasts. And for hell, though without sin it have the strength of retention, yet loseth the strength of attraction: it may be powerful to keep those it hath, but not to draw in those it hath not. That great Gulf may hold the prisoners from coming forth, but the gates of hell are too weak to scramble in a believing soul.
But alas, when sin invades a weak natural man, it boasteth the power in present conquest. Mans strength is wounded by an original blow: and as when sickness hath gotten the better of him, and cast him down, still as the patient grows weaker, the disease grows stronger; and the more that tyrant usurps, the less able is the sufferer to resist. At first Sampson was hard enough for all the Princes of the Philistines, at last they set a boy to lead him. Abimelech was a stout Prince, yet had his deaths wound by a woman. Totylas that mighty conqueror, who vanquished Rome, which vanquished the world, was slain by Narses an Eunuch, a Semi-vir. It is recorded of Suleiman a late Turk, that having a great German brought prisoner unto him: in spite and derision of the German nation, he caused his dwarf, a very pigmey to take him in hand after he was bound; to hacke him and hew him, to run at tilt at him with many courses, and at last to kill him. Let little David maze Goliath with his sting, and he will cut off his head. Thus may • he Lion and Leopard be tamed, and a little child lead them, Esa. 11.6. The Scythi • s had a pestilent enemy that infested their country: they levied a troupe, and with 〈◊〉 great conflict took him: when they had him, they were yet troubled to hold him: • hey then so scanted his diet and sleep that six men could master him: at last by de • rees they brought him so low, that they set a dog to lead him. Thus Satan • rst sets on man first with troupes of spirits; and if he be unruly, they starve him by • taining the food of the soul, the word of God: at last when he is brought low, • hey set a dog to lead him, his own lust. This Naaman feared and escaped; Ha • ael scorned, yet admitted: Am I a dog that I should do this? 2 King. 8.13. He • ecame that dog, or, at least was lead by that dog. Thus prone are we to sin, • nd therefore let us pray him that is the Strongest to fortify us. If we be left to our • elves, sin not sooner calls than we follow: all our help, all our hope is in the preven • ng grace of God.
3 Observe the power of evil men over their associates; whether in perverting • e higher faculties of the soul, reason and understanding and conscience: or, in • orrupting the lower, will and affections. There is some respondence between a • hysicall and this ethicall or moral corruption. It is wrought:
Either by privation, withering the good qualities in us: like an evil North • ind, they blow upon the buds of our grace, and nippe them. Whether the ill • ompanion be a white-skin'd hypocrite, or, a black-hided Ruffian: the one like • ire water, the other like fowl: but any water, fair or fowl: may quench the fire • f God's Altar in thee? He doth work a tabe and consumption into his fellows • ertues: and wasteth them from an ounce to a dram; from a dram to a scruple, • o a grain, to nothing. He that hath money will beware of thieves: if thou have • ny grace, venture it not among these rifllers. Art thou inclined to pray? he tempts • ee to play. Wouldest thou go to a Sermon? by his persuasion the Theater stands • n the way. Wouldest thou relieve the poor? no says he, this will help to • ear charges at the Tavern. Luk. 10.30. A certain man went down from Jerusalem 〈◊〉 Jericho, and fell among thieves, that robbed him, &c. He that will go from Ierusa • em to Jericho, shall fall among thieves, that will rob him of his good conditions. The devil hath such agents, that practice the art of debauching men. As Amilcar • wore his young son Hannibal in vindictam Romanorum, to the revenge of the Romans: and as Rome now swears her proselytes in vindictam Anglorum, to the re • enge of the Protestants: so the devil swears all his Instruments in vindictam Chri • ianorum to the revenge of Christians. So that a man may say with Christ • n the crowd, Quis me tetigit? Who touched me, for I feel virtue gone out • f me.
Or, by position, infusing his own bad qualities into thee. Lot hath a little tang • rom Sodom, that sticks by him in the Mountain. Jacob sware by the Fear of his father Isaac: but Joseph learned in Egypt to swear by the life of Pharaoh: Pe • er durst draw his sword against a whole troupe in his Masters quarrel: but after all protestations of inseparablenesse was infected with the air of the high Priests hall: • nd then he fell to cursing; it is likely that was their fashion, to get credit to their • peeches. Herod was loath to give away John Baptists head, but for the company, Matth. 14.9. As a musician tunes his instrument, so he will stretch all thy cords, • ill he hath brought thee to his own key: thou shalt be forced to sing as he will have • he, Psal. 137.3. Let sin be but an embrion in thee, he will so midwife it that he will deliver thee of it by action: yea so nurse it, till he make it the darling of thy af • ection. Is thy soul thus ravished of her chaste love to CHRIST? thou may • st say to her as Absalom to his sister Tamar: Hath Amnon been with thee? hath the • ad associate met with thee? This poison is never more dangerous than when it • omes in a golden cup. All the spite of Joseph's brethren was not such a Cross to • im, as the inordinate affection of his mistress. Tentations on the right hand are • ore perilous, because they are more plausible and glorious. Joseph saw this pleasure would advance him: he knew what it was to be the minion of one of the greatest Ladies in Egypt. Yet he contemns it; How shall I do this great wickedness, and sin against God? He knew that all the floods of honor could not wash of 〈◊〉 guilt of one sin. He shuns her society: O that we were so wise to avoid the occasions of evil company. She impudently catcheth hold of his garment, he 〈◊〉 seconds her tongue. But Joseph will rather lose his cloak than this fa •• h, rather be s •• led of his livery, than of his chastity: refuse all, rather than blemish her honor, 〈◊〉 masters in her, his own in both; God's in all. Were we all such Joseph's, the ped ••• of hell durst not open his pack: his damned wares might lie like dead commodities stinking upon his own hands.
Let this teach us all to fly the societies of the wicked: lest we follow them ho ••• , through their transgression to their destruction. But if I consort with them, I do •• to convert them. Alas, there is a great deal more danger of poisoning the physician, than curing the patient. They are such as have taken the devils oath of allegiance; that what he cannot do immediately by himself, he may do mediately by his instruments. To err Humanum, is the part of man: but to seduce Di •••• cum, is the part of a devil. It is ill to play the wanton, worse to play the bea •• , worst of all to play the devil. There have been such cursed men, that delight in the murder of souls. Paul fought with such Beasts at Ephesus: the men of Nazareth were worse to CHRIST than the devil: he says, mitte te, cast down 〈◊〉 self: they would violently throw him down: and that on the Sabbath day, wh •• they took exception against him for curing on the Sabbath day, Luk. 4. The C ••• rens but besought him to depart: his own countrymen were worse, for they dro •• him out. Cain replied, Am I my brothers keeper? yet he could be his brothers b •• cher. These violences indeed are not always in sociable fellows, but subtle a •• supple fomentations. Persecutio facit martyrs, haeresis apostatas: plus nocuerunt hor •• togae, quàm illorum galea, Tertul. Persecution hath made Martyrs, schism apostates: the former corrosives are not so noxious as the others balsams. We call sour devils, familiars. Psal. 55.13. It was thou my guide, my companion, my familiar; that didst me the mischief: he that eats our salt betrays us. There is no such speeding engine of destruction, as the friendly seducer; that damns a man in kindness. As a man sinking into the deep water, catcheth hold of him that is next him: so men diving into the bottom of iniquity, pull down their adherents. The sheep make the ground fruitful wheresoever they lie: so the godly make all places blessed where they dwell. But the wicked, like the weed Gosses, make the land bars where they grow. When such a one provokes thee to sin, though with the smoothest face; it thou say not to him as CHRIST to Peter. Get thee behind me Satan: yet take thy leave of him, as the Angel did of the devil, Increpet te Dominus, The Lord rebuke thee, Iud. ver. 9.
Oh that we could see the mischief that evil company doth us: the sins unpurposed, unthought of come thus to be committed. Let a tempter but hold up his finger, the Sabbath shall be profaned, the word relinquished, and all religion suspended. This man is a Harpy that pecks up all the good seed: a great beast 〈◊〉 breaks through the sense of God's Law; makes a vast gap or breach; and as my Text says, the whole heard follows him. How does Dives in hell now curse 〈◊〉 flatterers! If thou knowest whose factor thy ill companion is, thou wouldest 〈◊〉 him. He is such a pleasing murderer that he tickles thee to death; and like Solomon's fool, thou diest laughing. A good man accompanying an evil, is like a l • ving body bound to a dead corps: noisome and irksome. When God shall cha • g • thy soul with sin, wilt thou answer; such a one brought me to it; Adam, 〈◊〉 woman gave me? Tu errando miser, quamvis ill in provocando miserior: thou shalt 〈◊〉 wretched in sinning, though he be more wretched in tempting. He hath helped 〈◊〉 to much of thy sin, he shall bear none of thy torment. Be circumspect ra ••• with whom thou eatest and drinkest than what thou eatest and drinkest, Sen. Le ••• them, Nunc te melioribus offer. Leave them? then must we go out of the world, 1 Cor. 5.10. But have no fellowship (nullo modo cum operibus; in quantum potes, nec cum operatoribus) with the unfruitful works; and if thou canst avoid it, neither with the workers of darkness. Si cum malis, non tamen in malis. If we must converse with evil men, yet let it not be in evil matters. Dilige malos homines, non quia malos, sed quia homines. Love evil men, not in that they are evil, but in that they are men. Love quod fiunt, non quod faciunt: love what they are, not what they do, as God made them, not as they make themselves. Affect virum, non vitium, the man not his fault. As in relieving an evil beggar; damus homini, non moribus; we give to the man, not to his manners. But if by admitting their persons, we cannot avoid their vices, let us deny both. How should we hope, feasting with Job's children, the house should not fall down on our heads! When we find ourselves following evil men, I wonder we do not tremble at their ends. Can we walk in the midst of the fire, and feel no scorching? man's nature is like the fire; if there be any infection in the room, it draws it strait to it self. Like jette, it omits all precious objects, and attracts staws and dust. Trust not thyself with these incendiaries: cull out the best and follow them: Oh sweet is the communion of Saints! Worldly mirth is more talked of then felt, spiritual joy is more felt, then talked of. I appeal to any man's conscience, that hath been softened with the unction of grace, and truly tasted the powers of the world to come: suppose thou hast tried both; been mad-merry with thy friends at a luxurious feast, sung Psalms with the Saints in the Church; whether of these have most refreshed thy heart? Alas, temporal mirth is like the widows joy, a blaze and goodnight: spiritual rejoicing leaves an impression in the soul behind it, the unspeakable comforts of the Holy Ghost, never to be raced out.
I conclude with three cautions given by three several Saints from one most holy Spirit. Exod. 23.2. Follow not a multitude to do evil. Foolish birds follow the kite in hope of a part of the expected prey, when she draws her own guts after her, Rom. 12.2. Fashion not yourselves to this world: it is a fashion that must be washed off with fire and brimstone. Prov. 28.14. Blessed is the man that feareth always. Salvianus gives the reason; Nemo magis diligit, quam qui maxim veretur offender. No man so truly loves, as he that fears to offend. I confess, there be many things lawful that the common people do, but I will suspect that which the common people do. The Jews might give offenders forty stripes by the Law, yet they gave Paul but nine and thirty. Perhaps they thought that if they had given the full number, their fingers might have itched to give one more. Qui a nullis abstinet licitis, vicinus est illicitis: he that abstains from nothing that is lawful, neighbors upon that which is unlawful. Nam mala sunt vicina bonis. The note which comes too near in the margent, will skippe into the Text at the next impression. Of all studies, let us never study to range in the borders and extremities of our liberty. As how much of this world we may swallow, and riches not choke us. How near we may come to the skirts and suburbs of hell, and hell not wholly devour us. How much we may drink, and be no drunkards: how far we may wade in usury, and yet scape hell? The devil is crafty and watchful; if he spy our venturous outrodes, and find us extravagant out of our own grounds; he will not lose one inch of his advantage.
4 We must not fall off from the faith and Church of CHRIST, because multitudes travel another way. He that proclaims pleasure and carnal content to all his followers, shall have many Scholars in Courts, Palaces, Colleges, Senates, Fields, Shops, Offices: for all they love darkness whose deeds are evil. There are few whose faith finds a passage through the straight gate. Of six hundred thousand Israelites but two entered into the land of promise. Non facile invenies multis e milibus unum, virtutem pretii qui putat esse sui. The Papists fable to us of Saint Bernard, that the fifteenth day after his death he appeared to a certain Monk: and when the Monk asked whether it were a difficult thing to be saved; he should thus answer him: The same day I died there died also four thousand three hundred; and of all them Ego solus cum quodam Heremite vitam caelestem intravimus, only myself and one Hermit were received into heaven: there was one cast into the fire of purgatory, and all the rest went to hell. For the story, I have not so spacious a faith as to credit it: but I fear of the many thousands which every day depart this life, the greater number take the wrong way. If this be so, strive we to make sure our own salvation: that when many follow these damnable ways, we may be found of that number that followed JESUS CHRIST. When Agelmond King of the Lumbards (be it reported upon Sigeberts credit) passed by a pond into which seven infants were cast, he thrust down his spear, and that Infant which took hold of it he brought up from the pool, brought home to his house, and brought up at his house like the Kings Son; and at last he succeeded him in the kingdom; he was called Lanussio, or Lamussius, from Lama a ditch out of which he was taken. So when the great King of heaven came into the world, and the world knew him not, he found us all drenchd in the whirlpool of sin, and ready to be everlastingly drowned: he thrust down his spear the saving Gospel: and John. 1.12. As many (not many, scarce one of seven) as received him, (took hold on his spear, as it followeth there exegetically) that believed in his Name: To them he gave (not only obtaining for them, nor proclaiming to them, but to them he gave) Power to be the Sons of GOD, to be repossessed of the kingdom, and to divide the Inheritance with the principal heir, himself.
5 Lastly, seeing there is such certain danger in following after common copies; give me leave to avert you from all these pestilent examples, and propose to you one worth your praise and imitation. It is the glory of all precedents the life and excellency of what is good in man; that man of God, and God of man JESUS CHRIST. Here is a pattern: the godly, like the Eagle, disdain all objects but the Sun. Summa religions est imitari quem colis: it is the marrow of religion to imitate him whom thou worshippest. The Italians got up all the excellent Pictures in the world, that out of them all they might make one Master-piece, or most excellent picture. The sweetness of all the best flowers makes most sweet honey. CHRIST in the whole course of his life was a pattern of goodness. In his birth a pattern of humility, in his life a pattern of Innocence, in his death a pattern of patience, in all a pattern of holiness. Si praecipienten sequi non vis, sequere praecedentem, Lactant. If thou wilt not follow him in his word commanding, yet follow him in his work directing. Now saith Paul, Put on Christ. He is put on two ways; by Imputation, and by Imitation: the first justifies, the other sanctifies. He is put on Sacramentally by Baptism. Gal. 3.17. All that are baptized into Christ, have put on Chr • st. He is put o • internally by faith, externally by imitation. Hebr. 12 2. Look unto Jesus the auth •• r and finisher of our faith: look upon him, and so eye him that you may follow him; and so follow him that you may live like him. That you may say; Sic oculos, sic ill manus, sic ora ferebat. When thine eyes be haughty with ambition, did he carry his eyes so? Like a Lamb before that bloody Wolf Pilate, his look was meek and lowly, though lovely. When thou cursest him that angers thee, did he carry his mouth so? No, Father forgive them. Thou art provoked with words, and returnest blows, did he carry his hands so? No, being stricken, he stroke not again. Heb. 12.3. Consider him that endured such contradictions of sinners. Against covetousness put on the contentedness of CHRIST: against anger put on the meekness of CHRIST: against wrongs put on the patience of CHRIST: against pride put on the humbleness of CHRIST. For as he told Peter. John. 13.8. If I wash thee not, thou shalt have no part with me: so he says to everyone, If I lead thee not, thou shalt never come to my kingdom. The Painter went to one Virgin for an eye, to another for a lip, to a third for a forehead, to a fourth for a chin; to make exquisite the face of his goddess. We need not go to one Saint for this virtue, to another for that: for perfection take CHRIST, and take all. In him dwells the fullness of God-head: there can be no want where all is infinite. Let the Many follow their own fancies, or the fancies of others, let us follow CHRIST. This is the praise of those Virgin-Saints; that they followed the Lamb whithersoever he goeth, Rev. 14.4. The inseparable effect of Justification is obedience: now we follow him in following his, relieving them whether in want or prison, sickness or persecution. And this he will acknowledge at the last day, with a Come ye blessed. Come to me, for you have followed me wheresoever I went. I was hungry, and you followed me with meat: thirsty, and you followed me with drink: a stranger, and you followed me with lodging: naked, cold, and sick, and you followed me with clothes, warmth, and comfort. Whithersoever I went, I had your company; now you shall have my company forever. Matth. 18.28. You followed me in the regeneration; you shall be with me in eternal glorification.
By whom the way of truth shall be evil spoken of.] I come to the Detraction, the cursed effect of their perversion; which is not only pernicious to their own souls, but also derogative to the glory of GOD. Herein I considered two generals; the Patient and the Injurie: in the Patient, the Singularity and the Sincerity.
1 The Singularity; 〈 in non-Latin alphabet 〉 , The way, that excellent way. There is only one way of Truth, and of salvation by it. There are many ways in the world, yet but one way of Truth. Eph. 4.4. There is one Lord, one faith, &c. The Turk hath his way, the Jew his way, the Gentile his way, Heretics their way, Schismatics their way, though there be almost as many ways as feet to walk in those ways, yet the way of truth is but one. Diversitie of ways is sought out; either for peevishness, they cannot abide the common rode: because most men pass through the gate, they will climb over the wall; and if others climb, they will creep through. They are so cross, that if authority should command them to wear clean linen, rather than not rebel they would go woollward. Or, for pride, when men scorn to go the Kings high way, because there they have the company of beggars and base fellows. There are some that disdain the poorer sort, and will rather forbear the common duties of religion. But alas, what brag of estate should there be in the Church? there is no spiritual difference; bond or free, all are one in CHRIST. The Emperor eats of the same bread that his Lacquay doth: the beggars child is baptized in the same font that the Kings. This they disdain, and therefore will have Sacraments by themselves, a Synagogue of their own. Or, else for glory, that their singularity may be pointed at. Diogenes was ducking himself in cold water in a frosty morning: the people beheld and pitied him: alas saith a Philosopher; Depart you to your houses, and leave gazing on him; I warrant you that he will come out quickly, and keep himself warm. There are many ways, as it is said of Poland, if a man chance to lose his religion, he shall find it there, or give it gone forever. But truth hath one way, not a second, not another. What so near one as two, yet a Christian must not go so far from one as two. Luk. 11.23. He that is not with me, is against me: Whatsoever is not with this way, is against it. Now it is near to impossibility, Vt res oppositas men's ferat una duas. To write with two pens together, to hunt two games together, to fight with two swords together, to travel two ways together; is a troublesome folly. Eccl. 2.13. Woe to the sinner that goeth two manner of ways. It is said of Solomon that he went two ways; the way of the Lord, and the way of Ashteroth, 1 King. 11.5, 6.
Let us all seek this one way, and all false ways utterly abhor. Matth. 23.9. You have but one father in heaven, and but one way to please him; which is to walk in this one way of truth. Gal. 6.16. As many as walk after this rule, peace be on them, and mercy: all other rules are warped and out of square. Luk. 10.42. One thing is necessary. Psal. 119.9. Wherewithall shall a young man cleanse his way? by ruling himself after thy word: all other ways defile, do not cleanse. There are innumerable ways to hell: you may go thither by pride, by avarice, by malice, by hypocrisy; any way will serve to meet at the bottom of the hill, that infernal center: b •• still to heaven there is but one way. There is a way to honor, by flattering ins ••• tions into the bosom of Princes: there is a way to pleasure, by making the flesh mistress, and denying her nothing: there is away to be rich, by usury and oppression: there is a way to get offices and livings; by swallowing a simoniacall oath, or pu • ting out the givers eye by bribery. But there is but one way to make a man blessed, and that is The way of truth. Withall it shall make thee great enough, and merry enough, and rich enough; but howsoever, happy enough. Refuse all to take th • way: they write of the stone Pyrrhenus, that so long as it is whole it swimmeth; b •• being broken, every part sinketh. So is man's heart, if divided, it sinks all to confusion; keep it whole to the way of truth, it shall be saved.
2 The Sincerity; the way Of Truth. Which is that way? as Pilate as 〈◊〉 Christ, What was the truth, when the Truth stood before him, John. 18.38. There is veritas legalis, a legal truth; God's Law is the truth. It was a custom among the Heathen, to derive the authority of their Laws from their gods, that they might be received for truth; Trismegist to the Egyptians from Mercury, Erontes to the Carthaginians from Saturn, Solon and Draco to the Athenians from Minerva, N ••• Pompilius to the Romans from Aegeria. But we have from the true God, the truth of God. Deut. 4.8. What nation is so great, &c. Now if they magnified their Laws so full of error, how shall we dare to blaspheme God's Law so full of truth? No, let us bless it, and obey it. David in his hundred and nineteenth Psalm beats in every verse upon that one string, The Law, the Statutes, the Ordinances, Commandment, Truth, &c. of God. There is also Veritas Evangelica, the Truth of the Gospel, G • l. 3.1. But if this be the truth, then is the other excluded? No, for the Gospel is not contrary to the Law; neither delighteth in others overthrow, but both espo • se friendship in a kiss of peace. But it is said, John. 1.17. The Law was given by Moses, but Grace and Truth came by Jesus Christ. But then the Law was n • t the Truth; for here seems to be a comparative opposition. No; Truth is not denied to the Law, but only the truth of Justification: the Law is true, but not the true means of salvation to us. Non negatur Legi veritas Ligandi, sed ascribitur Evangelio veritas • solvendi; The Law is a condemning truth, the Gospel an absolving truth. For if the Law could have justified us, God might well have spared his own Son: but the Grace of justification, and the Truth of salvation is only by Christ. If ye believed Moses, much more believe me, saith Jesus: if you embraced your thralldom, th •• much rather accept your freedom. Only, Vos liberabit veritas, John. 8.32. You shall • know the Truth, and the Truth shall make you free. Christ is called the End of the L •• ; not Finis terminans, sed perficiens, sed complens: Not a terminating, but a fulfilling and accomplishing end. Having then received the truth, so gracious a truth, such promises of everlasting life, from a God so true; they are wretched men that blaspheme it. Thus it is the Truth both for the Infallibility and excellency of it.
It is certain. Isaiah 8.20. It is called the Testimony; because it bears witness unto it self: so it is called The Truth, because it shall accomplish it self. God d ••• promise Abraham a Seed like the Stars for number: and Solomon says, I am in the midst of a people that cannot be numbered; here is an accomplished Truth, 2 Cor. 1.2 • . All the promises of God are Yea, and Amen in Christ. Abraham in affiance of this Truth, ventured to forsake his Country, offered to sacrifice his only son, N ••• upon this Truth lays out money to build an Ark. Moses upon this Truth forsook the Court, to suffer affliction with the children of God. We must all venture on this Truth, or perish. When the soul is to leave the body, woe to him that hath no • a firm dependence on this Truth.
It is excellent, as being the Letters patent of our salvation. The Law was a • ling truth, this is a saving truth. Incomparably fairer is Veritas Christia •• rum q ••• Helena Gracorum; The Truth of the Christians, than that Helen of the Grecians. Let my soul not be deficient in believing, and as sure as Christ is Truth, I shall be saved. O far be it from me to vilipend that Truth, without which I were eternally lost! If we had an Antidote warranted to us by some Naturalist, to preserve our life temporal, how would we esteem it? But for that Truth which preserves our life eternal, how precious is it, and beyond value? Let heaven thunder, earth reel, and hell roar, I will hold fast this Truth, and be blessed forever.
By whom the way of truth shall be evil spoken of.] We have considered the Patient that suffers, let us look upon the Injury that is offered to it. By whom: and herein two things. The Instruments or occasioners of this Scandal; those misled proselytes; and the Effect or aspersion cast upon the Gospel by their means, which is maledicentia, Blasphemy.
By whom.] The Seminaries of infection have poisoned them, and they divulge that pestilence, to the dishonor of Christ and the scandal of his Gospel. Nay, as if their teachers could not do mischief enough, these strive to go beyond them in wickedness. According to that, Matth. 23.15. They make them twofold more the children of hell than themselves. And indeed, albeit the other were originally the worse; yet these are instrumentally and operatively worse than they. For if false teachers had not store of followers, their heretical positions would fall to the ground, and themselves slinke away with reproach and shame. Here occur two notes to our observation.
First, that not only the Principals, but even the accessories in Schism are guilty of sin, and liable to punishment. The receiver is worse than the thief: and the abettors of sin do more mischief than the authors. So long as the infected person is shut up, his plague doth not spread: while the evil man doth intra orbem suum furere; only be mad at home, his evil lives and dies with himself: the diffusion or dispersion of it is the bane. Let it wander like a fatherless child up and down, no man taking it in, but all shutting their doors against it; the very air will stifle it, it will be the own death. But when it becometh Filius populi, and everyone challengeth a part in the generation of it, the multitude fostering it; now it stands up in defiance, and (although a bastard) dares challenge the true heir, and wrangle for the inheritance. How ridiculous appears a fantastical fashion, while it is singular in the Inventers wearing and habit? The first apparition of an Hic mulier, was like a monster. But when it had stolen an approbation into women's hearts, and gotten a custom on their backs; now it stood on the terms of justification, called it self a noble accoutrement, and scorned to be dashed out of countenance. It is the many's acceptation of evil, that brings a scandal on the truth. When Theudas had gotten four hundred followers, he thought himself a jolly fellow, Act. 5.36. The Pope did once send Usurers into this Land; they were at first howted at, like Owls in a desert: but necessity forced men to borrow; and when they had store of customers, they stood upon their points for very honest men (in their own opinions) and thus the way of truth was blasphemed. The Pope might be the father and founder of the sin, but these executioners gave occasion of the blasphemy.
Secondly, the authors of this seducement are not discharged, though their scholars have dissipated the evil. The breeder of a sin, is the father of a bastard; and he that kindles a mischievous fire, shall answer for all the harms it doth. Those whom thou hast taught to do ill, increase thy sin so fast, as they increase their own. Matth. 5.19. He that breaketh the Law, and teacheth others to do so, shall be called least in the Kingdom of God. It it easy to be guilty of another's wickedness: for if he doth evil by thy suggestion, thou shalt answer for it. The parent that either commands, connives, or exemplifies sin to his child by pattern, makes himself liable to all the iniquities which that infused habit shall produce, 1 Tim. 5.22. Be not partaker of other men's sins. Therefore a man may be partaker of others sins. This may be done nine ways:
1 Consulendo, by counseling. Thou advisest, he practiseth, both are guilty of the sin that but the one doth. Achitophel counseling Absalom against his Liege, was guilty of treason: so was Caiaphas counseled to put Christ to death. Some advise and instigate others to that mischief, wherein they will not be seen themselves; thinking thus to extricate and deliver their own souls; but as the Prophet says, They shall perish in their own counsels.
2 Mandando, by commanding. Thus David sinned in the murder of Vri • ; Saul in charging Doeg to kill the Priests; Jezebel in commanding the Nobles of I •• reel to stone Naboth. This is a sin that sticks to many tradesmen: they command their servants to lie; and their falsehoods shall lie on their masters soul. Oh stay this running sore; and when thou repentest, think not only on thine own personal sins, but upon others committed at thy bidding.
3 Consentiendo, by consenting. Thus Saul sinned in keeping their garments that stoned Stephen, Act. 22.20. When the blood of thy martyr Stephen was shed, I was consenting to his death, and kept the rayments of them that slew him: It was the confession of Saint Paul himself. It is God's charge, Prov. 1.10. If sinners entice thee, conse •• thou not. It is the reprobates brand, Rom. 1.32. That they not only do evil things, but consent with them that do them. Sentient eandem poenā, qui consentiunt in eandem culp •• , They that consent to the same sin, shall feel the same punishment. Every man's ha • d is not an able instrument of mischief: but whosoever the instrument be, the conse • ter is as deep both in the sin and penalty. For Quod deest operi, inest voluntati: And God values (both in good actions and evil) the will for the deed. Ioah for consenting to David, in the murder of Uriah, and numbering of the people, bore a part in those sins.
4 Provocando, by provoking. All they sin, that provoke others to sin. Eph. 6.4. Fathers, provoke not your children to wrath. Potiphar's wife was a strumpet, because the provoked Joseph to have made her one. Prov. 7.13. She caught him, and kissed him, and with an impudent face said unto him; Come, let us take our fill of love. Thus libidinous women feed their paramours high, to provoke them to lust. Drink is given to provoke shameful drunkenness: offenses, to provoke indignation and blows; that the stricken might be revenged on the striker. But they that thus provoke others to wickedness, provoke God to vengeance, 1 Cor. 10.22. Do we provoke the Lord to jealousy? Are we stronger than he?
5 Adulando, by flattering. When we sooth up others in their sins; this is to make them our own. Isaiah 9.16. Beatificant populum istum; They bless the people in their errors; and cause their delinquishments by flattery, Psal. 10.3. The wicked blesseth the covetous, whom the Lord abhorreth. The flatterer thinks to make all his, his patrons favor his, his wealth his: but withal he makes his sin his, his damnation his. He gets all; he gets entertainment, he gets riches, he gets respect, he gets wickedness, he gets hell, he gets the Devil and all. Isaiah 5.20. Woe to them that call evil good, and good evil, &c.
6 Participando, by partaking. Ephes. 5.7. Be not partakers with the children of disobedience. If you partake of their sins, you must partake of their plagues. •• v. 18.4. Aequum est, ut qui participes fuerunt in peccato, participes fiant in supplicio. It is just that they who have made themselves partners in sinning, should not be separated in suffering. The same law condemns the receiver, that judges the thief. They may say one to another, as that malefactor on the cross to his fellow; Thou art i • the same condemnation, Luke 23.40. In the matter of bribery, the taking hand, and the giving hand, shall be equally punished. As they shook hands in the iniquity, so they shall shake hands in the penalty. For this sin Jehu reproved Jehoshaphat, 2 Chron. 19.2. Shouldest thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee. In this predicament they stand, that prefer bad men to good offices: the faults of that man's insufficiency: lie upon the head of his promoter. Psal. 50.18. Thou hast been partaker with the adulterers. To give entertainment to them we know dissolute, is to communicate with their sins. 2 John. verse. 11. He that biddeth him God-speed, is partaker of his evil deeds. There are cases, wherein to give a good speed to the wicked, is said, Communicare operibus ipsius malignis: Psal. 101.7. He that worketh deceit shall not dwell within my house. If thou bestow on them the offices of thy friendship, thou receivest the blemishes of their fellowship.
7 Conticendo vel connivendo: by silence or connivence. When our tongues ought to reprove, and our hands to correct, the forbearance of those duties draws us into guiltiness of other sins, Eph. 5.11. Have no fellowship with the unfruitful works of darkness; but reprove them rather. Cum peecata non reprehendimus aliena, facimus nostra. While we rebuke not their sins who belong to us, we make them our own. Eli concerning the sins of his sons, did not connive, nor altogether hold his peace: but because he touched them so lightly, and reproved them so slightly; this brought a temporal destruction upon himself and his family. If this fault befall a Minister, it is grievous, Levite. 5.1. If a man offend in blaspheming, another hearing it, and being witness of it; if he do not utter it, he shall bear his iniquity. Si non indicaverit, portabit: nothing more plain: that sin he hath concealed, it as much as if by himself committed. Ezek. 3.18. When God says to the wicked, Thou shalt surely die, and the watch man gives him not warning; His blood will I require at thy hand. Pardon us then in our reprehensions: if we reprove not, your transgressions become our afflictions: and we have reason to love our own souls better than your sins. Not to reprove, were the way to harden your hearts, to make you think well of evil, and to justify that, God condemneth. Duobus modis te non maculabit malus; si non consentis, & si redarguis. Two ways thou mayest escape the guiltiness of another's evil; if thou consent not to him, and if thou reprove him. Levite. 19.17. Thou shalt not hate thy brother in thine heart, but shalt rebuke him, and not suffer sin upon him. Not to rebuke him, is to hate him in thy heart: the original carries it thus, That thou bear not sin for him.
8 Defendendo, by defending. When others iniquities are not considered of us in their true value, but find an estimation far lighter than the gravity of them requires; this is a sin that God abominates. He that justifieth the wicked (as he that condemneth the just) is an abomination unto the Lord. Justice would punish a malefactor, but the protection of some great one delivers him; and now the law may put up his dagger. Thus a lewd person need not fear to offend, that hath a great man to his friend, or hath not a great man to his enemy. Tegunt eum umbrosa nemora umbraculis suis. The shady trees cover him with their shadows. The robber rifles a passenger, is apprehended and indicted: the bootie he gives to some mighty one to procure his pardon and escapes. Thus the poor traveler is robbed doubly; both of his money, and all relief of the Law: and the protector of the lewd person is become the greater thief. This is a common appropriation of others sins: when men's wits are set on work to make that good, which their malice hath made necessary. Covetousness begot Usury, unjustice doth practice it, and some are fee'd to defend it. Pride and profaneness makes tithes arbitrary; and is there no man will take pains to justify it? This is to bring the sins of all men that transgress in that nature, to become that man's, whose pen did patronize such sacrilege.
9 In praecedendo, in giving bad example. He that leads men to sin, is guilty of their sin. An unruly beast breaks the hedge, and feeds in a forbidden pasture, the whole herd follows: the owner must answer for all these harms. The reproach of Jeroboam was, that he made Israel to sin: not only imperando, by commanding: but also exemplum dando, by leading them in precedent: and the wickedness of Israel will not be taken off from his soul forever. In a rebellion, the captains intend nothing but some reformation; but the multitude is not so qualified: they break into houses, pillage, spoil, and commit outrages, shall not the exemplary leaders be guilty of all this? If the Master love quaffing, there will scarce be a sober family, he shall answer for that sin in his servants. One peevish teacher broacheth a schism • or pernicious doctrine, presently many catch hold of it: thus the truth hath a wound, and suffers blasphemy. He that gave the occasion shall bear the burden, unless timely and hearty repentance recant it, retract it, and his soul find mercy.
Thus easy is it to be guilty of others sins. Indeed Credimus nulla peccata no • i • nocere, nisi nostra: we believe that no sins shall hurt us but our own: but by all these ways, we make other men's sins our own. Prov. 5.22. His own iniquities shall take the wicked himself. His own? why not another's also? Yes, if he make them his own by any of the former conveyances. We have all sins enough of our own, we need not attract others. We deserve punishment enough for what we have done in our own persons; it were heavy for us to add to our vengeance by participation of others wickedness. In all this let us confess our own guiltiness, and for all this implore GOD'S mercifulness in JESUS CHRIST.
The way of truth shall be evil spoken of.] Lastly, we come to the effect, or aspersion laid upon the Gospel by their means: which is Blasphemy, pessimum ge •• maledicentiae. Be the way of truth taken for CHRIST, who is both the way and the truth; then woe to him that dares blaspheme CHRIST. Or, be it taken for the true means of bringing man to everlasting blessedness; will any man blaspheme the means of his own salvation? Is the sacred word of truth, which the Saints have valued above all gold and Jewels, treasures and pleasures; of so poor an esteem with them, that they should blaspheme it?
Blasphemy] is now the subject of our discourse; and therefore first begin w •• with the definition, next with the distinction of it. Dicitur Blasphemia 〈 in non-Latin alphabet 〉 , quia laedit alterius famam; it blemisheth the credit of another. It differs not from 〈 in non-Latin alphabet 〉 , vel 〈 in non-Latin alphabet 〉 , maledicentia. They that would derive it from 〈 in non-Latin alphabet 〉 a fish so vile that the very dogs will not touch it, come short: for it is more tha • a stoliditie or stupidity; even a cursed malice of the heart desiring to hurt. The contrary virtue is 〈 in non-Latin alphabet 〉 , a study to speak well of others. It is a vice that offends in Defectu; depressing and disgracing that is good, and in Excessu, extolling and magnifying that is evil. For distinction, it is maledicentia derogans, vel contra veritatem Dei, vel contra Deum veriratis, vel contra amicos et Dei et veritatis. Blasphemy is a speech of derogation, either against the truth of God, or against the God of truth, or against the friends of both God and truth. That blasphemy which is against God's friends and true worshippers, I will lightly pass, because it is not here within the center of the text, though not out of the circumference.
The Son of Rapha defied Israel, and Jonathan slew him, 1. Chro. 20.7. This sin is interdicted, Exod. 22.28. Principi populi tui non maledices. Thou shalt no • revile the gods, nor curse the ruler of thy people. This is the vulgar sin of this world, for the greater sort are apt to blaspheme the better sort. The Apostles could not scape it. 1. Cor. 4.13. Blasphemati precamur: being defamed, we entreat. Such were the aspersions of the infidels against the Christians in Iustines and Tertullian's times; that their feasts were Thyestean banquets, that they had promiscuous mixtures &c. 1. Pet. 3.16. They speak evil of us, as of evil doers, accusing our good conversation in Christ. This blasphemy what Saint hath escaped? Because God wrought miracles by Moses, they called him a conjurer. Because John the Baptist lived an austere life, they said he had a Devil. Because Paul spake of Christ's death and our redemption by him, Festus called him a mad man. They abused holy Cyprian, with the nickname of Caprion, when Christ himself cast out Devils, they blasphemed that he did it by Belzebub. Now all these maledictions offer injury and ignominy to God himself: because his Saints are the organs whereby he will propagate the glory of his Name: they do what they can to obscure his majesty. 1. Sam. 17.10. when that pr ••• Philistine defied the armies of Israel, David says directly that he had blaspheme •• God himself, ver. 45. I come to thee in the name of the Lord of Hosts, whom thou 〈◊〉 defied. Rabshakeh defied the Jews; yet saith Hezekiah, he hath reproved the living God, Esa. 37.4. The weight of this sin is felt in the punishment. If it be agains • the magistrate, a bird of the air shall carry the voice, and that which hath wings shall tell the matter, Exod. 10.20. If it be against parents; the Ravens of the valley shall peck • ut that eye, and the young Eagles shall eat it, Pro. 30.17. He that despiseth you, despiseth me, saith Christ to his Apostles. And in that you have done it to these little ones, you have done it to me saith the Lord Jesus.
Blasphemy] immediate against God is, vel non tribuendo sua vel tribuendo non • ua, vel abutendo in malitiam, quae referenda sunt in gloriam. Either by denying God • is own, or by ascribing to him that is not his own, or by abusing that maliciously, which is to be referred to his glory. 1. Such as deny his wisdom, Justice, mercy, providence; as if he had neither care nor power to redeem his people, Esa. 52.5. The rulers make the people to howl, as if God had forgotten them; and thus is my Name blasphemed. 2. Such as make him the author of evil, lode him with affections, charge him with injustice. Ezek. 18.25. ye say, the way of the Lord is not equal: as • f the Lord had dealt unjustly with them. 3. Such as execrate and curse the Lord, and (this is the proper acception of blasphemy, Rev. 16.11. They blasphemed the God of • even,) because of their pains. Thus too many make that sacred blood which saves the world, and washeth all our souls white; the subject of a furious oath: and for • ifie the credit of a trifle with those wounds, that cost the Son of God his life. What is this but lacerare Christum, to rend in pieces the Lord Jesus; and to object him to new sufferings, so far as their malice can extend? For they sin no less, Qui blasphemant Christum regnantem in coelis, quàm qui crucifixerunt ambulantem in ter • is: that revile CHRIST reigning in heaven, than they that crucified him living on earth. Oh that we should be more insensible of this injury, than the very • enselesse creatures. Matth. 27.51. The veil of the Temple was rent, the earth did •• ache, and the rocks clove asunder. When the Jews heard blasphemy, it was their custom to rend their garments. So Act. 14.15. When the Apostles heard the super • titious Lystrians intention, they rent their clothes. Loe now when the Son of God was blasphemed upon the Cross, because men's hearts were so hard, the very Tem • le it self rent her veil, her garment, the earth rent her bosom, yea her very • ibbes, the stony rocks. So execrable is the sin of blasphemy: some have observed that the greatest sins against God are words: obliquities in speech offend • ore than those in action. Their blows cannot reach God, but their blasphemies • hall fly upon him. Therefore the sin that is never to be forgiven, is blasphemy a • ainst the Holy Ghost. He that doth a sin, breaks God's Law: he that blasphemes, • trikes the person. Such offenders were to be stoned by the Mosaical Law, Levite. • 4. By the civil Law, to have their tongues cut out: as most unworthy to have a • ongue, that abused it to their makers dishonor. In a word, to derogate anything • rom God, is blasphemy, Matth. 9.3. when CHRIST pronounced remission of • ins to the paraliticke; the Jews said, This man blasphemeth. Why, wherein? because he forgiveth sins; and who can forgive sins; but God only, Mark. 2.7. For • an to arrogate that which is God's peculiar, they call blasphemy. For other • ise, to heal both body and soul; to cure his sickness, and to forgive his sin, had • ot been to blaspheme, if they had known CHRIST to be God. Matth. 26.65. The high Priest rent his clothes, saying, He hath spoken blasphemy: ye have heard • is blasphemy. Why, what was it? Visuros filium, &c. Ye shall see the Son of man • itting on the right hand of power. This is God's right, therefore when he challenged 〈◊〉 , they say, he blasphemed. John. 10.36. Say you to me, Thou blasphemest, because I •• id I am the Son of God? Now which way the Romists, in giving that honor • o the creatures, which is only due to the creator, can quit themselves from blasphe • ie, viderius ipsi, let themselves look to it.
Blasphemy.] Against Scriptural doctrine, this way of truth. Paul confesseth that in • is persecution of the Church he enforced men to this blasphemy. Act. 26.11. I pu • ished them oft in every synagogue, and compelled them to blaspheme. I am. 2.7. Do not • hey blaspheme that worthy Name, by which ye are called? He meaneth, they reproach the doctrine of Christianity. Revel. 2.9. I know the blasphemy of them which say they are Jews and are not. This is done two ways according to the difference and quality of the persons blaspheming: and they are either enemies or friends. If they be enemies, they disgrace it by their language: if friends, by their lives and conversations.
Enemies by their tongues, casting fowl aspersions on the fair chee • e of truth. They accuse the very sun of darkness, and peace it self of contradictions. To omit the Turkish calumnies, and Jewish contumelies; even they that call themselves Christians, have not stuck to vilipend the Truth of CHRIST. The Romi •• have called it a Shipmans house, a waxen nose: it is little beholden to them; 〈◊〉 it hath heard as ill of them, as David did of Shimei, or, the living God of R •• s • ceh, God says, it makes wise to salvation; but they seal it up under an unknow • tongue, that the people might be fools still. Harding called it a spiritual d ••• nesse: such a mouth should be made dumb forever. How do they magnify the writings of their own, how vilify the writings of God! Those, they say, will make men good Catholics: these will make them Heretics. O blasphemy i • the height; that a Jesuits pen should make Saints, and the HOLY GHOST • pen should make sinnners! What devil durst roar out such a blasphemy above ground? These are they that speak evil of the truth of God, the God of truth be their Judge.
Friends by their bad lives. Rom. 2.24. The Name of God is blasphemed 〈◊〉 the Gentiles, through you. That men should be in profession Christians, and in conversation Pagans, vident & rident daemones; the devils look on it, and laugh at 〈◊〉 The profession of faith, and operation of good works, are the integral parts of Christianity: and in the children of God admit of no divorce. 1 Thes. 4.7. God 〈◊〉 not called us to uncleanness, but to holiness. But this is to be called one way, and to 〈◊〉 another: as Jonah being sent to Nineveh, went to Tharshish. Rom. 8.13. If ye live after the flesh, ye shall die: God shall render to every man according to his works. 〈◊〉 our baptism we give a defyance to sin and Satan: shall we re-entertain what 〈◊〉 have sworn to renounce? In the Lord's Supper we profess to be made one with Christ: now can we partake of the Lord's table, and the table of devils, 1 Cor. 10.21. These are incompatible. Nature it self loves nothing simulated or counterfeit; but would have us know the verity of things from their effects. We know the Night •• gale by her sweet notes, and can discern the Eagles from the Vulture by the c • y: Leonem rugitus discernit a lupo: Christianum mores ab ethnico: our manners distingu ••• us from unbelievers. Suppose a Christian and a Pagan were together, and both should swear and forswear; how could a stranger tell, which was the Pag •• , which the Christian? Anacharsis approved Operum copiam, verborum persi •• am: Socrates among Philosophers, and Hippocrates among the Physicians, des ••• practical orations, and would have their scholars in verbis breves, in operibus pro •• as; speak little and do much. And if any did not philosophize in his life, they •• jected him as a blasphemer of their profession. This is a weighty point, where •• the Scripture liberally spends it self: and out of that armory I will produce f •• e weapons, to convince this kind of blasphemy.
Ezek. 36.22. Ye have profaned my holy name among the heathen, whither ye n •• . They should have converted the heathen to the true God, and they suffered themselves to be perverted by the heathen to false gods. Psalm. 106. They learned th •• r works, served their Idols, and sacrificed their children unto devils. Thus they bec ••• twice their slaves; their bodies conquered by their weapons, and their hearts by their vices. Thus the Jews brought them out of love with God, and to mis ••• his religion, which they might judge to produce such cursed effects. So the c •• ch •• of the Spaniards to the Indians made them cry; Quis (malum) deus iste; wi •• mischief what god is this, that hath such blood-hounds and Tigers to his servants.
1 Tim. 6.1. Let the servants that are under the yoke, count their own Masters • orthy of all honor; that the Name of God, and his doctrine be not blasphemed. Let Christian servants honor their unchristned Masters; lest their rebellion be laid as • n imputation upon God, and as a blasphemy upon religion. And the same Apo • tle says that even servants may adorn the doctrine of God our Savior in all things, • it. 2.10. The lowest condition, blessed with an honest conversation, may grace the Gospel. Often it is true, that mundo infimus may be Deo intimus: the lowest in the worlds eye, the highest in God's estimation. While superstition dwelt in this land, • ow was it adorned! the garments of an Idol cost hundreds; and the appurtenan • es to some, thousands: men gave their estates, as the Israelites their ear-rings and • ost precious Jewels, to make a golden calf. Now the Truth is advanced among • s, we are so far from adorning it, that we shame it.
1 Pet. 2.12. Have your conversation honest, that they who speak against you 〈◊〉 evil doers, may by your good works which they shall behold, glorify God in the • cy of visitation. There be many elected, that are not yet called: they are yet out • f the fold, but they belong to the covenant by God's everlasting decree. Now the • ew whereby God will unwind them out of the Labyrinth of error, may be the • anuduction of your exemplary life, John. 17.20. There be some that shall believe on CHRIST, through our word. Now if we live as they live, how can we hope they will believe as we believe? The pagan concludes, if I saw their works better than • ine, I should think their faith better than mine. Suppose the robbed and woun • ed passenger ( Luk. 10.30.) had been an heathen; finding no mercy of the Jew, • uch of the Samaritan; would he not have embraced the Samaritans religion so • er than the Jews? yet the Jews religion was true, and not the Samaritans. As • ur Savior said; Salvation is of the Jews, John. 4.22. Thus as at the Barre, truth is • ften wronged by an ill pleader, so religion is scandald by an ill professor. The • ewes called them the sons of Abraham: yet they wanted faith, which was the • ost glorious grace of Abraham. So many style themselves the children of God, yet have not so much holiness as should make them in any respect like their • ather.
Matth. 5.6. Let your light so shine before men, that they may see your good works, • nd glorify your Father in heaven. Shall that which should lighten others to he • en, be it self darkened? As Naaman said, 2 King. 5.11. I thought that he would • ome and do something; strike his hand on the sore, &c. So Expectavimus opera, nil • anifestum nisi verba: we look for deeds, but behold nothing but words. Sanctum • dio, profanum video: to mine ears he is a Saint, to mine eyes a devil. The King • nds an Ambassador to magnify his state in a foreign country, and he to contract • omething to himself, by penurious and dishonorable courses, brings his Sove •• ignes Majesticke worth into question. When God put the Sun into heaven, he • ad him shine there: when he placeth a Christian in his lower or be, he imposeth • pon him an actual remonstrance of that which he meant him. Every Christian 〈◊〉 a Lamp that should shine to God's glory: all sins damp the light, continue • d wickedness puts it out: and then darkness internal must unto darkness • ternall.
Solomon says, A wicked son is a grief to his father, and a shame to his mother. • f a man nourish the son of a stranger, and he prove rebellious, the sorrow sits as • rre from his heart, as the offender is from his blood. When his own son dege • erates, the shame redounds to himself. If we belong to God's family, let us show • hat house we come of, not only by our livery, but by our living. How do the • ivell and his limbs triumph at the falls of professors? the Saints are reproached, • e truth disgraced, and religion it self scandalised: this is to shame our father. The • lame shall be laid on the religion, whereas it is because men are not enough religi • us. Yea, our mother suffers for us, the Church is dishonored: and if any one • rotestant could be found a traitor, Rome would justify her many thousand treasons by that singular exprobration. His life is bad, therefore his doctrine is false, I confess, is a harsh non sequitur: yet will the world so conclude it: and it is a thousand times better that our good lives should prevent it, than afterwards be driven by our arguments to disprove it. We are but sory friends to God, that give advantage against him to his enemies. We beseech him to honor us in heaven, and he forbids us to dishonor him upon earth: how should men look to be advanced, by that truth they have disgraced! Preserve we it from malediction of men, and it shall preserve us from the malediction of God: let us vindicate the truth from present blasphemy, and the truth shall deliver us from everlasting misery, through him that is Truth and life, Jesus Christ.
To conclude; the Truth is not the less glorious indeed, but in the worlds estimation. It lies not in the power of men, or malice of devils, to disgrace the truth: for it shall shine glorious, when heaven and earth perish, and all her maligners subjected under her conquering feet, it is of the nature that God himself is; whose glory is not capable of any augmentation, nor passive of any diminution. He is said to be dishonored by our sins; to be magnified and glorified by our good works But let our works be good or evil, still thou continuest holy. O thou worship of Israel, whether the Turks despise Jesus, or the Christians adore him; still he abides, The same yesterday, and today, and forever. Such is the immutability of truth: the pa • ro •• of it make it not greater, the opposers make it not less. As the splendor of the Sun is not enlarged by them that bless it, nor eclipsed by them that hate it. That thing which may be extended, may also be contracted: if it admit addition, it may 〈◊〉 suffer diminution: God and his Truth are liable to neither. Indeed the blessed vi • gin sung, Luk. 1.46. my soul doth magnify the Lord. This word may naturally seem to signify, magnum facere, to make great: but cannot there so be understood. God is so immense, that nothing can be added to him, nor taken from him. The 〈◊〉 may be multiplied, the earth swollen bigger, the heavens stretched out, hell enl •• ged: but God is ever the same. There is nothing greater or more than Infinite. It himself he is neither magnified, nor vilefied, but in respect of others. When we blaspheme his name, we do what we can vilem reddere, to lessen his greatness: when we praise his name, we do what we can magnum facere, to augment his greatness. Because the former teacheth others to contemn him, the latter to admire him. So magnificare is only magnum significare: to magnify him, is to express him great let men be won by your good works, to glorify God, 1. Pet. 12. qui mal • d ••• Domino, ipse minuitur: qui benedicit, augetur. Aug. Thy contempt of the truth may • s not it worse; but thyself: thy advancing it makes not it greater, but thyself better. Thererefore for Mary's giving her soul to magnify God, God doth magnify her s ••• e, Luk. 1.49. He that is mighty, hath magnified me. It is not we that make free the Truth, but the truth that makes us free, John 8.32. The truth shall make you free. When we profess it with our lips, and confess it in our lives, the truth is not beholding to us, but we are beholding to it, that our testimony may be accepted. O • r grace is the Lord's glory: the more we are amended, the more he is commended. Thus we may cause the truth to appear greater in us, though it cannot be ma • e greater by us.
So contrarily, by the wickedness of their conversation, whose profession promiseth most holiness; the truth appears more inglorious to others, is no whit less glorious in it self. The truth is great and will prevail; and how big soever they look that blaspheme it, yet still wisdom is justified of her children. The Lord will always keep some Defenders on foot, that shall glorify the truth: it shall be strong enough in those weak and single adherences, to lay all the enemies on the ground. What hope was there of this event in Martin Luther, when he disliked only one point of Popery: the base prostitutions of indulgences in Germany? yet will that God (who glorifies his own power in the disability of his Instruments) by t ••• one man vindicate the truth from the universal blasphemies of those apostate ti ••• As Beza wrote of him, not without admiration.
Rome overcame the world by her power, the Pope overcame Rome by his cunning; and Luther overcame them both by his pen. If we now shall wound that truth by our sins, which God hath sent to save our souls, no wonder if we perish by her forsaking us, that have lost ourselves by forsaking her, no, let us keep her, and keep her from unjust aspersions: let us bear her in our hearts: wear her in our lips, and rear her up in our lives that others may see, and our own consciences feel, we are the friends of truth. She hath made that proffer to the Romanists, that Paul did once to the Jews, Act. 13.46. The Truth hath been first spoken to you: but seeing you put it from you, and judge yourselves unworthy of everlasting life; loe, I turn unto others. Hither she is come, and by the mercy of God hath long dwelt; let us now leave off to offend her, lest she fly to others that will give her more honor and better entertainment. Woe were it to us, if the kingdom of GOD should be taken from us, and given to a nation that would bring forth the fruits thereof. Matth. 21.42. No, Lord give us hearts to love thy truth, that thy truth may love us: let her dwell with us while we live here, and let us dwell with her in heaven forever.
VERSE 3. For through covetousness shall they with feigned words make merchandise of you, whose judgment now of a long time lingereth not, and their damnation doth not slumber.
THe Apostle in this verse makes a continuation of their sins, and a declaration of their plagues. They extend the thread of their mischief very long, till hell fire burn it off: and then they shall find that they have spun a fair thread. They broach Heresies, corrupt multitudes, sell souls, as Merchants do their wares; cozen men's consciences, color foul natures with fair words, blas • heme the Gospel, deny JESUS CHRIST; oh how constant and long-winded are they in their wickedness! But there is a judgment, an unsleeping judgment; a damnation that wakes while they slumber, and shall at last take them napping. The root of their noxious intentions is covetousness; that make them Merchants, they traffic in the bargain of souls; to buy them, not for CHRIST, but from Christ. Being once cunning merchants, they get smooth tongues, milking language: and like practitioners in that legal theeverie; embrace men in their arms, • nd laugh in their faces, while they pick their purses.
Their heart, tongue, and hand are employed in this project; all have their di • tinct offices, and they accomplish their duties. The heart dictates to the tongue, the tongue prepares the way for the hand. Their hearts covet, their tongues flatter, their hands traffic. They covet your goods, they flatter your sins, they sell your souls. The root is covetousness, the branches feigned words, the fruit merchandise of men: and there follows the axe of Judgment to hew them down, and the fire of damnation to burn them.
In this description of false teachers consider generally:
Their
- Prodition; Through covetousness, &c.
- Perdition; Their judgment, &c.
In their prodition or treachery against the Church, observe that the metaphor of merchandizing is used; wherein examine four concurrences.
The
- Traders, False prophets.
- Wares; You.
- Ground of Trafficke, Covetousness.
- Means of utterance, Fained words.
In theiir perdition or ruin, consider:
The
- Severity of it: Judgment and damnation.
- Vicinitie of it; Lingers not, slumbers not.
First, let me spend a little time upon the general similitude (Merchandizing) here used by the Holy Ghost. The calling of a Merchant is of great antiquity, and necessary use: the state of the world cannot well stand without it. Non omnis fert •• nia tellus: our northerne parts have no wine for the Sacrament; Meshek King of Moab was a Lord of sheep, Hiram had store of timber, Ophir was famous for gold, Chittim for Ivorie, Basan for Okes, Lebanon for Cedars: therefore there must be a path from Egypt to Ashur. Merchants are the feet of the world, whereby remote and distant countries meet together. Yet it is a dangerous profession, not only for wrack of life and goods, but also for wrack of conscience: which is not always made in their ships abroad, but too commonly in their shops at home. There be the quicksands of nimble fraud, and the rocks of perjury. Gaine is a busy temptation, and they can neither use measures nor balances, but the devil is at one end to do some office. The quest of wealth is dangerous: Per bella quaerere, flagitium: per maria, periculum: per falsitatem, opprobrium: per agriculturam, vero licitum: to seed it by war is injury, by falsehood ignominy, by sea danger, by husbandry honest and safe. I will not say with Chrysostom; Tu qui Christianus es, fuge forum; ut nec f • cias, nec patiaris fraudem: Come not near the market, for fear of deceiving, or being deceived.
It is a lawful calling, if it be lawfully used. No man is bound to stay at home: he may visit foreign countries, if either authority or necessity send him forth. A calling is a good warrant, and it cannot want danger to go unsent. But two things are to be weighed; who must go, and whither. Who; not a feeble and ungrounded Christian. Religion hath in it all statures, all strengths; children and men. Let a child or a fool be turned loose into the Apothecaries shop, that gallipot which looks fairest, shall soonest have their fingers, though there be poison in it. He that is unsettled, endangers his own infection, he had need be a resolute Caleb, that goes to view the land of the Canaanites. Whither; not a place of enforced blindness, and compulsion to idolatry: but where holy profession is free. Is there no tra • e allowed with Heretics? Yes, but not with heresies. We may converse with men not with idolatries: civilly, not in religion: deal with them in the business of commerce, not communicate with them in their superstitious services. How hateful is a Bimmonite, pretending an upright heart in a prostrate body! Trade with their persons, not with their vices: traffic is allowed, not amity; not friendship, b •• peace.
All company with unbelievers or misbelievers is not condemned. We find a Lot in Sodom, Israel with the Egyptians, Abraham and Isaac with their Ab ••• lechs; roses among thorns, and pearls in mud; and Jesus Christ among Publicans and sinners. So neither we be infected, nor the name of the LORD wronged; to converse with them, that we may convert them, is a holy course. But still we must be among them as strangers: to pass through an infected place is one thing, to dwell in it another. The earth is the LORD'S, and men are his: wheresoever GOD shall find the merchant, let him be sure to find GOD in every place.
Howsoever, it is a profession not without great danger of iniquity, it is a hard thing to keep sin out of trading. A Merchant shall hardly keep himself from doing wrong? and the very name of it doth in the common dialect Male audire, sound unhappily: when to be a deceiver is said in a phrase to play the Merchant. Nor is the suspicion of it without all probable ground; for the world hath had trades-men in a continual jealousy. I do not derive merchants from so wicked a patron as Mercury; Expertos furandi homines, hac imbuit art Mercurius; says the verse. But certainly our Savior would have found another name for buyers and sellers in the Temple, than Thieves; if to buy and sell had been of so clear and innocent a consequence. But our customers (say they) are either acquaintance or strangers. If acquaintance, they come in love, and our affections keeps us from deceiving them. It strangers, we lose our trade in losing our credit, if we deceive them. But alas, what do men talk of acquaintance and love, where covetousness admits of no friend but gain? And for strangers, they are soon forgotten; you think never to meet again, till you meet in heaven, or meet in hell, desire of profit in over-prizing, pride of wit in over-reaching; these are the principles of brokery, that foul the fairest merchandise.
Such a conceit in a Pasquil I have read, where bringing in the states of the world, he appropriates cussenage to the merchant. He placeth together Charles the fifth and the Pope reconciled. To them comes kneeling a Husbandman, saying, I feed you two. To them a Merchant; I cozen you three. To them a Lawyer; I rob you four. To them a Physician, I kill you five. To them a Divine; I absolute you six. But of all sorts of merchants, two especially would be whipt out of the State; Merchants of time and Temple. Such as fell time, which is God's fee-simple: and such as sell Tythes, which is Christ inheritance. For us, let us only be mercants of Christ: the kingdom of heaven belongs to such a Merchant, as will sell all he hath to purchase it. Of all purchases, let us buy Jesus. Vilem se vult aestimari Christus, ut ab omnibus ematur. Be thou never so poor, Christ will sell himself unto thy soul.
1 The Trades-men or Merchants are False Teachers. Christ came into the world to buy souls, and he paid a dear price for them: not silver and gold, and such corruptible things: but the dear blood of his immaculate heart. All his Ministers level their courses at the same end, to buy souls for Christ. The price they pay for them, is their labor, vigilancy, prayers. They break their sleeps, spend their spirits, consume their bodies; suffer infamy, poverty, misery; and yet think all nothing so they may purchase one soul. No Usurer was so gripple and pinching for moneys, as Paul was for souls. He had a bank in every place; in Macedonia, Antioch, Ephesus. 1 Cor. 16.8. I will tarry at Ephesus until Pentecost. Why? Because a a great door and effectual is opened unto me: there is a market of souls. I must to Jerusalem: Why? to purchase souls. After these, he takes God to witness, he did greatly long in the bowels of Jesus Christ. We have a Depositum with God, God a Depositum with us. Our Depositum with him is our own soul. I know he will keep that I have committed to him. There is laid up for me a crown of righteousness. His Depositum with us is the souls entrusted to our charge. If the depositary do not return what he may, he is the son of death. Take heed to the flock whereof the HOLY GHOST hath made you overseers, to feed the Church of God which he hath bought with his own blood. The whole verse is a purchase, you shall see the good Ministers part in it. The seller is God, the buyer CHRIST, the thing sold and bought, the Church; the price paid, Blood; the great Steward of this purchase is the Holy Ghost: the overseers, and lookers to it, are Ministers and Pastors. Some are two lazy, not Tendentes sed tondentes: others too busy, contr • tendentes: good Pastors are superintendentes, and good hearers attendants.
God doth not impose on us a purchasing price, that is for Christ: nor a converting power, that is for the holy Ghost: no more than one man can make another; creation is for himself. Paul says not Plus profui omnibus, I have profited more than all: but Plus laboravi omnibus, I have labored more than they all. God judgeth us not by the souls we have converted, but by the pains we have taken. He will not call us to account for his own work, which is to convert souls. A great Patron who is now gone some whether, was wont to say when a Minister petitioned for a living. Can he make the drunkard sober, the covetous man liberal, the malicious charitable, then he shall have it freely; else not. But if God should give us no reward, unless we converted you, woe were to us. We would have cured Babel, but she would not be cured. We can so far testify; we would have saved you, but you will not. Ask your souls; Who hath believed our saying? Still we preach, and still you continue the same. Nature is bountiful though men slight it. Flowers grow though nobody gather them, rivers run, springs fill welles though none drink of them, we do good, though we be neglected. Indeed our preaching something shortens the horns of sin: though we cannot dissuade men from swearing, yet we get them to forbear it at the Church, in holy services.
Thus we desire to buy you for Christ, these seek to sell you from Christ. The Gospel speaks still of Christ's buying; ye are bought with a price. To sell that he bought, is to cross the proceedings of Christ. Venditor hominis occidendus; it was God's law. If any steal an Israelite, and sell or make merchandise of him, that thief shall die: though he sold but his body: what shall become of them that sell his soul and that not to man, but to Satan? God complains by the Prophet verdunt populum meum; as the brethren sold Joseph to the Ishmaelites: little did those m • rchants know what a treasure they had bought. As Judas sold Christ to the Jews for; o pieces; poorly did he value the peni-worth. Thus they sell men to sin, little esteeming the price that a soul cost. The prodigal selling out his inheritance by parcels; now a part and then a part: a friend told him that he never knew the price of it; his progenitors paid dearly for it. His lands being gone, he sold his goods; being asked what he would do at the last; answered; I will sell myself. When they have sold you, they will sell themselves after you: as Judas having betrayed his master, betrayed himself. They shall pay dearly, for that they sold basely. When he had not to pay, his Lord commanded him to be sold, his wife and children, and all that he had, and payment to be made. His principal Jewels must be sold for satisfaction. Haply the wicked would part with his wife and children without pity, if he might so scape himself: nay, himself also must be sold, that the Justice of God may be satisfied.
2 The wares, you; your estates, your liberties, your lives, your souls. They set up a mark of holy things, and with their impostures fiill their purses. As S ••• Magus so wrought upon the mad Samaritans, that by selling them to the Devil he stuffed his coffers with the treasures of blood. And mark his scholar so bewitched the noble women, that they sold their husbands to buy their sorrows; as Ire •• writes. Of this branne are the Romish merchants, whom we may see in this Text as pointed out by the Apostles finger. Their main doctrines are points of merchandise: wherein the Devil is beholding to them; for they are content to enrich hi • with souls, to enrich themselves with moneys. They enlarge his dominion in hell, to extend their own possession on earth. What is their auricular confession but a trick of merchandise? A man must confess all his sins, or, have none of them pardoned: well, he hath disgorged all the crudities of his stomach, what then? Then must he make satisfaction according to their prescription. You are content to buy out a pardon: yes, what must I pay for it? you shall give such a sum of money to such a Church; so much land to such a College: such a pension to that Fryerie. Here is a cunning traffic, a market made to purpose: thus they increase their revenues through all Europe. Their distinction between the fact and punishment, is a merchants doctrine: the fact may be remitted, the punishment retained, what then? O here creeps in Purgatory, a milder fire than that of hell, to eat out the penalty hereafter; what profit's this? Yes the Pope is Lord of Purgatory, he keeps the keys, which he will never turn without a round fee. Indulgent he is to them that will pay, either for merits of others, or masses of their own. This painted fire in his parlor, maintains the material fire in his kitchen. Thus are the people sold, for who would not empty his purse to escape that burning? Yea, if he be rich, and have any charity, he will pay the fees for all his friends, and release them out of prison. Still the Priests laugh, how for maintaining a jest, they get money in good earnest.
Their forbidding of marriage to many degrees of men, is a pretty trade of merchandise. When they on purpose forbid them, that they may dispense with them. So still the more prohibitions, the more dispensations; and the more dispensations, the more accumulations of treasure. The truth is; Policy hath quite eaten up their religion; and to make themselves great, they care not for making themselves or any other man, good. Roma dat omnibus omnia dantibus. The foundation of the Popedom was laid in pride, the building set up with rapacitie, and now it is kept in reparation with tyranny. The Pope is Pontifex Maximus; si non doctrinâ, tamen pecuniâ maximus. Paul says, I have coveted no man's silver or gold: but with them, no Penny, no Paternoster: they covet your gold more than yourselves. Paul says, we seek 〈◊〉 yours, but you: they seek not you, but yours. They sell men's estates to beggary, their freedom to slavery, their lives to treachery, their souls to danger of perdition.
They sell you.] An evil Pastor may sell his flock three ways; by flattery, by heresy, by silence.
1 By flattery; he that encourageth a man in his errors, sells him for his own gain. Magnus laudator, magnus adulator. These are they that sew pillows, where they should quilt thorns: that proclaim peace instead of war; that skin ulcers with lenitives; and say omniabene, when God sees and says, All is stark naught. There is a faithful zeal required in ministers, but it hath many hindrances. Such are affection; when Parents (not unlike Zaledicus ) put out one of their own eyes, that they may not see their children's faults. Corruption, when they are guilty of the same sins. The people argue thus; such a Preacher taxeth many sins bitterly, but you never heard him find fault with usury; therefore certainly it is lawful. Fear of great men; who like mules kick when they should suck. Bashfulness; which is in a woman a great virtue, in a Preacher a great vice. Now this boldness must not be without meekness. If a man be fallen, restore him with the spirit of meekness. The original implies; put him gently into joint again. Some are over-bold; that send much talk out of their mouths, before discretion come • nto their heads. Nihil ignorantiâ verbosius. A fools voice is known by multitude of words. Impudent speakers are like the gaping oisters; when you open them: either they stink, or there is nothing in them. Qui dicit se nescire quod scit, ingratus est: qui • icit se scire quod nescit, temerarius est. He that professeth ignorance, and hath know • edge, is culpable of ingratitude: he that professeth knowledge, and is ignorant, is guilty of a proud rashness. There is a difference between a dumb dog, and a • arking cur.
Many have too cowardly spirits, a John the Baptist were now a great miracle. To do well, and hear ill, is the fate of greatness: but to do ill, and hear well, is the fault of greatness. Envy follows upon Justice; therefore often doing well is made to hear ill. But flattery waits upon unrighteousness; therefore doing ill is made to hear well. Tell my people their sins: there is no greater contradiction to that charge, then to conceal men from themselves; or in a false glass to show them their own faces. He that forbears to tell the people their sins, doth not forbear to sell their souls. I could say something to them that control the 〈◊〉 freedom of Ministers. Prophesy no more at Bethel. And indeed greatness carries too strict a hand over some; that they are fain to run at their stirrups, and come in at the least rebuke. They are mussled for barking, and dare not quest; but like silent setters, hear, and see, and keep counsel. This is miserable, when the Preacher must stoop at the Pulpit door, to take measure of the people's feet.
2 By Heresy; broaching schisms and factions, and erroneous opinions: as it were feeding the people with bones, or rather with poisons, instead of wholesome meat. The Apostle speaks of such, not with malice and contempt, but with sorrow and tears: I tell you of them weeping. They so fill their hearers heads with crotch ••• and scruples, that they run about like frantickes, and cry down all plain-so •• with their divisions. He that dissolves your union, and breaks your peace, do •• what he can to sell your souls.
3 By silence. The advocate that ought to plead, betrays the cause by his voluntary silence. The watchman that doth not ring the alarm bell at the appro • ch of danger, betrays the City to the enemy. If the Minister hold his peace, when 〈◊〉 sees Satan in the • arket bargaining for souls; he doth as it were make merchandise of them, and take money for them. I grant that as Demosthenes had a great see for his silence in a cause, so many have gotten preferments by rarity or rather nullity of Sermons. I envy not their purchase, nor desire a partnership in their merchandise. The Lord keep me from selling that by holding my peace, which he bought by dying on the Cross. I will sell any riches to buy a soul, I will never sel a soul to buy riches.
1 They sell you.] Perhaps they bought you first, may they not then sell you? If they bought you dear, would you have them sell you cheap? vendere j ••• potest, emerat ill prius. One might buy a benefice haply of some unsanctified Patron, (for no hallowed man will sell hallowed things) and will that merchant live by the loss? But to buy is Simony, to sell is Sacrilege. Christians are the Lord's proprieties, sanctified and set a part from the world, for himself. He that sells them, is guilty in some proportion of Judas his merchandise, when he sold CHRIST himself. He went to the chief Priests, and said, what will you give me &c. First, against the custom of the market, he did not tarry in his shop or stall, til customers came to cheapen and buy: but he went to them, like a pedlar that had no standing; he sought chapmen, exposing his wares; quite contrary to the reason of modesty, which observes that proffered ware stinks. Thus do these merchants, keep no markets nor ware-houses in public, but run up and down to get trading for souls. Quaerunt emptores: as their master, that Seekes whom he may devour. Many a cursed Patron and pattern of Atheism, holds a Benefice vacant in his hands, till he hath sounded many chapmen with a Who gives more? And then if Bala •• Ass can but dung him silver enough, he will sell him all the souls of the Parish, yea, they are worse than Judas: he came to the Priests with a quantum dabitis, he set no price on his commodity, but left it to the buyer: not, thus much you shall give for him, or not have him; but give what what you think good, make your own match. But these Patrons set a precise rate on their livings. Thus much you, shall give: it is worth a hundred pound a year, and I will have three years purchase for it; and yet say that I use you kindly: for such and such have taken 〈◊〉 , seven, nine years purchase for their mere donations. Yea they are craftier merchants than Judas: for it is probable that he had neither ready money, nor good assurance: but these will be sure of their moneys before hand, or, else a good pa •• e. And let the best Preacher in the Land come at such a season; Si nihil attuleris, God be with you, Homer.
2 Thus are the poor souls that CHRIST died for, sold into the hands of ignorance or impiety: for neither learned nor honest men will be the buyer of sacred things. But when Judas is the patron, Simon Magus must be the priest. Yea Judas is overdone by these Merchants: he sold CHRIST but once, and thought that once too much: these sell him often, over and over again. As one of them thanked God, that he had turned over three Incumbents in one benefice for his time; but he was a Popish one, as it is said. Now the chapman that buys this, purposeth to sell it again and to make a commodity of the sheep's wool, whatsoever become of themselves. Like the Wolf, who sucks the ewe, while she is a little one, and devours her when he is grown a great one. Nutritus per me, sed tandem saeviet in me. But let this be spoken to the horror of their consciences, that make merchandise of the Churches endowments. Such a patron shall find it hard enough to answer for his own soul: but to have the blood of so many souls required at his hands, it is a question when he comes to hell, whether Judas himself will change torments with him. It is horrible and would make any heart shudder and tremble to think, that poor people bought and sold on earth, should lie blended in torments with their Patrons and Priests; cursing the one for selling, the other for buying their souls.
They sell you.] You are private persons perhaps, and this Text concerns not you. Yes, strongly in another sense. Beloved, we sell not you, but you sell us: the Pastor doth not make merchandise of the flock, but the flock of the Pastor. Our hand is against every man, and every man's hand is against us: our hand is against your sins, and your hand is against our livings. There is no fraud or cussenage that less troubleth your consciences, than that whereby you rob the Church: yea this Sacrilege is held an action of Justice. While you had leaden Priests, you paid golden tithes and were than persuaded, that blasphemy and drunkenness were tolerable sins in respect of sacrilege. But now those that in your own consciences teach you the true way to blessedness, you will be sure to make exemplary subjects of poverty and miserableness. You were then glad to lick up the dust that fell from their feet (no whit beautiful:) we are glad to pick up the crumes that fall from your superfluous tables. It is the pride of this sacrilegious city, that the Minister be always the poorest man in the parish.
I do not think it a curse upon us, (as it was upon Eli's house: to beg a Priests office for necessity sake; that they might eat a piece of bread ) for we have learned to want: and it is a • small matter to fast a day, that we may feast the whole year, in heaven forever. But it is a curse upon yourselves, of your own begetting: that you may perish in your incorrigible sins; while the poor Minister must not dare to reprove his rich benefactor: if he do, he is sure the next quarter to lose his benevolence. Luther's observation is too true; so soon as the Gospel revived, money grew dead. Ministers shall not be both wealthy and faithful: rich and not true, or true and not rich; both together were a miracle.
It is Satan's policy, that they who maintain the truth; should not have to maintain themselves. I know that some Divines, transported with God knows what, have refused the positive and unquestionable rites of the Church, to feed upon arbitrary contributions wherein they are more foolish than those Friars, that have made themselves voluntary beggars. I know that they would retract it now, and shut the door when the steed is stolen. Repenting too late that they have betrayed the LORD'S Inheritance into the hands of impious tyrants: who laugh at the poor Minister, when he comes to beg a straw of his own sheaf. this fanatical opinion is not quite dead, we have had such transportive furies amongst us; who would persuade all Preachers to live upon benevolences; in confidence of their own merits, and popular approbation: for so they hope the biggest share would fall to themselves. But if we appeal, as Bishop Grostead did from Pope Adrian private, to Pope Adrian public: or as another, from his passion as Clement, to his Holiness as Peter: so from them then out of their wits, to them now come again to themselves: we shall find it concluded, that it is better for Christ to keep his inheritance in his own hands, than to stand at their curtesies: who had rather there were no Gospel nor Preacher in the world, than that their Heir should want a Parsonage.
That the Altar should have maintenance for her servants; none but those w •• would give sin a pasport to offend, can deny. Let him that is taught in the w • rs • communicate unto him that teacheth in all his goods. To go close home to that place or, to bring that place close home to your consciences; would appear harsh to the • e times. If any man does not communicate, God is not mocked: you see how it fall • and I fear it falls heavy on many amongst us. Make him, not them: you hear •• ny, one is your Pastor; make Him partaker. Some will give little to their o •• e Minister, but somewhat to another of their own humor. He can tickle their he •• with crotchets, bring into suspicion the integrity of Church Goverment, discre •• their poor Pastor. I will tell you one mark of a Fox though a Puritan, yet a P • ritan-fox: such a one as disgraceth your own minister, that he might get you 〈◊〉 heed him, and feed him. If he were a Paul, he would never suffer the to do Pe •• r any wrong. If he were a good Teacher, he would never teach thee to injure thy own Minister. Let him communicate. Pastors have tithes, that they may have a fellow-feeling of the people's loss, and fellow-comfort in their increase. Th • the Priest so well as the merchant might pray to God in a storm, and praise him i • a calm: both alike depending on God's providence. I know they should do so howsoever, but we are men not Angels: the wisdom of God thought it fit by a portion to encourage us.
I know that nothing is more enviously grudged, than the livings of our Clergy. The Gentry hath gotten near upon three parts of the spiritual maintenance, and left the Church but one quarter: and yet they could eat her with salt for having so much. The Levites under the Law, besides their Tythes, Offerings, First-fruit • s, Sacrifices, Vowes; had 48. walled Cities, with large Sub-urbes for their Catt • l, large glebes to plant and sow in; when as their whole Land was not so big a • England. Now men think it arbitrary; at their choice whether they will give the Minister anything or not. You shall have a civil libertine give a Commissary more for a license to eat flesh in lent; than to his Pastor for feeding his soul all the year. But thou sayest, I give him so much as the Law allows: but the Law must needs leave something to the liberty of thy conscience, to be answered in a higher Court. Wilt thou perform no more duties to God or man, than human Law can ex