Lectures Upon John 4, Part 5 · Lecture 20
Lecture the twentieth, Iuly 11. 1609.
IT remaineth now, that we come to the second branch of the Apostles Exhortation, of which we hauehave already heard: and that is this. We are bound (out of a holy feare, least we should at any time fall into this sinne, and out of that detestation we should beare vntounto it) to shunne all occasions, and prouocations that might draw vsus to it; and to vse all good meanes that may be to preserue vsus from it. True it is that it is God onelyonly that preserues any of vsus from this or any other sinne. Psalme 18. 35. Thy right hand hath stayed me; and 56. 13. Thou hast kept my feet from falling. But the meanes whereby he doth it, is by working in vsus a feare of falling, which makes vsus carefully to shunne tentations. See how this feare is commended to vsus in Gods Word, as a wise man feareth and departeth from euill, Pro. 14. 16. And blessed is the man that feareth alwaies, Pro. 28. 14. and worke out your owne saluation with feare and trembling, Phil. 2. 12. 2. An endeauour to vse all meanes that may preserue, and strengthen vsus from falling. I kept my selfe (saith Dauid, Psal. 18. 23.) from mine iniquity: and 1. Iohn 5. 18. Hee that is begotten of God keepeth himselfe, and that wicked one toucheth him not. There is none so strong or full of grace, but he may fall into the most fearefull sinnes that are, if he be not carefull to shunne temptation: and to vse the meanes God hath appointed to preserue him from sinne. Therefore Christ chargeth his Disciples both to watch and to pray against temptation: Matth. 26. 41. And Esay 33. 15. It is made the note of a man that hath a sound heart, and may hauehave boldnesse with God, that he stops his eare from hearing of bloud (that is, from hearing of that that might prouoke him to shed bloud) and shutteth his eyes from seeing of euill. The Apostle giues no hope to any Christian that he shall be able to resist in the euill day, and to stand fast to the end; vnlesse he take to him the whole armour of God, Ephes. 6. 13.
There is not the best man that you know, but he would proue as bad as the worst man you know, if he should keepe such company as he doth: and neglect the meanes of grace as he doth. I doe not say, that eueryevery one that hath tentations to sin, must needs be a wicked man.
There be some places and conditions of life that God hath called men vntounto, wherein they hauehave fewer meanes of grace, and stronger tentations to euill, then they should hauehave in other callings. Now the faithfull hauehave a promise from God to preserue them from such tentations as are incident to their lawfull calling, and which they cannot auoid, vnlesse they would forsake their calling, Psalm. 91. 11, 12. Hee shall giuegive his Angels charge ouer thee, to keepe thee in all thy waies (seeme they neuer so dangerous, and full of tentation) they shall beare thee in their hands, that thou hurt not thy foot against a stone. Pro. 10. 29. The way of the Lord is strength to the vpright man. The man whose heart is vpright shall finde strength enough against eueryevery tentation, while he is in the Lords way, 2. Chron. 15. 3. While wee are with him, hee will bee with vsus, we may be sure. This is the reason why Ioseph continued so religious and chaste, euen in Putiphars house, Gen. 39. 10. And Obadiah in Ahabs house, 1. King. 18. 3. And diuers of Neroes houshold seruants were the most zealous Christians that were in all Rome, Phil. 4. 22. Therefore the Apostle chargeth Christian women and seruants that they should not forsake their husbands and masters that were Infidells, 1. Cor. 7. 13. 21. All these (doubtlesse) had slender meanes of grace, and strong tentations to euill, and yet they were not corrupted. Why so? Because they did not wittingly neglect any meanes of grace, neither did they willingly runne into tentation, but shunned them, and auoided them as much as they were able without forsaking their callings: and because they were in Gods way, they were vnderunder his protection. But on the contrary, such as wittingly (presuming on their owne streugth) doe runne into tentation, and neglect the meanes God hath appointed to preserue them: such are out of Gods protection, and can hauehave no assurance to be preserued, but it is iust with God to leaue such to themselues, that they may fall into most fearefull sinnes. See two notable examples of this. Salomon presumed he was too wise and learned, to be corrupted in Religion by any of his wiues: he would be abled to conuert them rather, and make good women of them: but see how God forsooke him, and how strangely he fell: 1. King. 11. 4. His wiues turned his heart after other gods. Peter presumed he had that louelove to Christ, as though all men should be offended at him, yet would he neuer be offended, Matth. 26. 33. In so much as though Christ foretold him that he would deny him thrice, he could not beleeue it, verse 33. Though I should die with thee, yet would I not denie thee, In this presumption of his he ranne into tentation, verse 58. He went into the High Priests hall, and sate there with his seruants: but see how God left him to himselfe, and how fearefully he fell, vers. 72. 74. It is certaine then that they that (presuming on their owne strength) dare venture vponupon any tentation to vncleanenesse, vse not the meanes that God hath prescribed to preserue men from it: they doe not feare this sin, they do not hate it as they ought to doe.
If any desire to know what be the tentations and prouocations to this sinne, that we must shun, and what be the meanes we must vse to preserue vsus from it.
I answer, that I finde in the Word seuen speciall things prescribed to them that desire to keepe themselues from this sin.
1. He that would keepe himselfe from this sinne, must shunne all wantonnesse and dalliance: yea all chambering and secret familiarity with women. This is forbidden (as a worke of darknesse and dishonesty by Gods expresse commandement, Rom. 13. 13. Let vsus walke honestly as in the day, not in chambering and wantonnesse. Many are wont to say, may not a man doe so much, and yet be honest enough. I beseech you marke the words well, and consider they are not my words, but the Holy Ghosts. When Abimelech saw Isaac in a secret place sporting with Rebecca, he concluded from thence, certainely, She is thy wife, Gen. 26. 8, 9. He knew that such a one as Isaac durst not hauehave vsed such familiarity with another woman, no not with his sister. It is said of Ioseph that he shunn'd the company of Putiphars wife, he would not be with her alone, Gen. 39. 10. This is a strange precisenesse (will some say.) Well, let him that is sure he hath more strength then Ioseph had, giuegive himselfe more liberty in this case then Ioseph durst doe. But you know the Prouerbe, who is so bold as blind Bayard? who so venterous as he that hath least strength? and because most men and women are so confident that this may be done without hurt, I beseech you marke what the Holy Ghost (who knew what the force of this tentation is, and what our strength is better then any of vsus doth) speaketh of this matter, Pro. 6. 29. He that goeth in to his neighbours wife, shall not be innocent, whosoeuer toucheth her. Why what hurt is there in going into her chamber, sitting with her in secret, touching her? He shall not be innocent saith the Holy Ghost: yea, it is as impossible (saith he) for any to do this, and not to receiue hurt by it; as it is for one to carry fire in his bosome, or to goe barefoot on hot coales, and not be burnt, Pro. 6. 27, 28.
2. He that would keepe himselfe from this sin, must take heed to his eye, and not giuegive it too much liberty to looke on eueryevery thing that it desireth to behold that which he knowes will, or may set his heart on fire. When a City is besieged by an enemy, the chiefe care is to looke to the gates, and to fortifie the walls, because he is with much more ease and safety resisted while he is without, then he can be when he is entred into the City. The gate whereat vsually this enemy of ours, lust, seeketh to enter, is the eye. Nothing doth more kindle this fire, then the beholding of vncleane pictures, reading of idle books, setting the eye vponupon the beauty of wanton women. The Apostle describing vncleane persons, saith, They hauehave eyes full of adultery, and that could not cease to sinne, 2. Pet. 2. 14. He that hath an vncleane eye, that giues liberty to his wanton eye, cannot cease to sin. And Salomon makes it a chiefe cause of all the outragious lusts of youth, that they walke after the sight of their eyes, Eccl. 11. 9. And it is noted in the Gospell, that the beholding of Herodias daughter when she danced, did so strongly inchant, and bewitch the vncleane heart of incestuous Herod, that (like a mad-man) he had her aske what she would and he would giuegive it her: and not contenting himselfe so, he did sweare to her, that whatsoeuer shee should aske, he would giuegive it her, euen to the halfe of his kingdome, Mar. 6. 22. I will not take vponupon me to say, that all dancing is vnlawfull: but this I will boldly say, that that kind of dancing that is now in vse, is now, and euer hath beene a strong prouocation to this sin. If I should relate vntounto you, what many of the ancient Fathers hauehave spoken and written of it, you would not thinke (as many of you are apt to do) that none but foolish Precisians doe mislike it; but you would rather wonder (as I my selfe hauehave oft done) to see many Diuines, who seeme to be the greatest admirers of the Fathers (who were indeed holy and reuerend men: worthy for their piety and learning, of great esteeme in the Church of God) shew so little zeale and detestation against this heathenish custome. To conclude this point we reade of Iob, that by reason of the danger that he knew was in the eye to corrupt the heart, hee made a couenant with his eye, and bound it to the good behauiour, Iob 31. 1. Let him that is sure he hath more strength of grace in him then Iob had, giuegive liberty to his eye to reade what he lists, and behold what he lists: but if he hauehave no more strength then Iob had, let him take heed how he doth it.
3. He that would keepe himselfe from this sinne, must make conscience of, and restraine his thoughts: hee may not take pleasure in, nor seeke to nourish vncleane thoughts in his heart. When Iob had said he had made a couenant with his eyes, he adds: Why then should I thinke of a maide? Why should I giuegive liberty to such thoughts, Iob 31. 1. For, 1. All vncleanenesse begins there, Matth. 15. 18, 19. Those things that proceede out of the mouth of man come from the heart, and they defile a man. For out of the heart come euill thoughts, murders, adulteries, fornications, &c. Therefore when Salomon would giuegive a Preseruatiue against this sinne, he saith, Pro. 6. 25. Desire not her beauty in thy heart. 2. No man can be sure he shall stay himselfe there: but from his mentall, and contemplatiue fornication, he will be in great danger to fall vntounto that which is actuall, Iam. 1. 15. Lust when it hath conceiued bringeth forth sinne, Pro. 14. 22. Doe not they erre that imagine euill.
3. If a man could stay himselfe there (though among men he might bee esteemed honest yet) God counts him a filthy wretch. He seeth and abhorreth, and iudgeth these vncleane thoughts, and lusts of the heart, Pro. 15. 26. The thoughts of the wicked are abominable to the Lord. And Matth. 5. 28. I say vntounto you, that whosoeuer looketh on a woman, and lusteth after her, hath committed adultery with her already in his heart.
4. He that would keepe himselfe from vncleanenesse, must vse the comforts of this life (meate, and drinke I meane) soberly, and moderately: and not pamper the flesh too much. Among the causes of the Sodomites beastly lust, fulnesse of bread is named: Ezek. 16. 49. And when Salomon had said, Woe to them that tarrie long at the wine, to them that goe, and seeke mixtwine (no drinke is strong enough for them) Prou. 23. 30. Hee giues this for a reason, verse 33. thine eyes shall looke vponupon strange women (though thou hauehave a wife of thine owne) and thine heart shall speake lewd things. True it is that God hath giuen vsus liberty to vse his good creatures, not onelyonly for our necessity, but liberally, and for our delight also. The Lord allowed, and commanded his people three times of the yeare, in publike profession of their thankefullnesse, for certaine excellent and publike benefits he had bestowed on them, to meete together: and at such meetings to keepe a feast seuen daies together: Deut. 16. 15. And in this feast they might eate of the best, and drinke of the best, and please their appetite: Deut. 14. 26. Thou shalt bestow thy money for whatsoeuer thy heart desireth, whether it bee oxe, or sheepe, or wine, or strong drinke, or whatsoeuer thy heart desireth. And though Christs friends that were married in Cana were not very rich, yet had they a feast at their wedding, and wine and such like extraordinary fare: yea our Sauiour was not onelyonly present at the feast, but miraculously prouided them great plenty of wine: and though the feast was almost done; and they had drunke well before, Iohn 2. 6. 10. But though this be so, yet is it not lawfull for any man to vse these creatures of God so liberally eueryevery day: the Apostle saith, they are as bruit beasts led with sensuality, and made to be taken and destroyed, that count it a pleasure to liue deliciously eueryevery day (so it is to be translated) 2. Pet. 2. 12, 13. And our Sauiour notes it to the shame of Diues, (though he were a rich man) that he fared well and delicately eueryevery day: Luke 16. 19. And Eccl. 10. 17. Blessed art thou (O Lord) when thy Princes eate in time, for strength, and not for drunkennesse. And it is noted, Matth. 24. 28. as a sinne in the old world, that they were (foreign) giuen to eating. Now if this be vnlawfull for any, then much more for such, whose calling, and condition binds them to leade a single life. If such giuegive themselues to such excesse: and their ordinary diet will not content them (though it be good and plentifull) but they must goe eueryevery day to the tauerne, or to the ale-house: these men proclaime to the world, that they feare not this sin. To conclude this point, marke what the Apostle Iames saith of these men: Iames 5. 5. Yee hauehave liued in pleasure and in wantonnesse. But how proues he them wantons? Yee hauehave nourished your hearts as in a day of sacrifice or feasting. They that keepe feasts so oft, must needs be wantons.
5. He that would keepe himselfe from vncleanenesse, must take heed of idlenesse, and sluggishnesse. Among the causes of the Sodomites sinne, this is reckoned by the Prophet for one, Ezek. 16. 49. Yea the Holy Ghost speaketh of these as of the causes of Dauids fall: he grew idle and neglected his calling. At the time of the yeare when Princes goe forth to battell, he sent Ioab and tarried at home himselfe, 2. Sam. 11. 2. And he gaue himselfe too much to sleepe, 2. Sam. 11. 2. When it was toward euening, he rose from his bed, and walked on the roofe of his house. Idlenesse is dangerous for any man, and will breed much corruption in the heart: as the land vntilled will grow full of weedes, and the standing poole full of filthy and noysome things. That made Salomon speake thus of the idle person, Pro. 6. 14. Lewd things are in his heart, he imagineth euill at all times.
But especially it is dangerous for such, as whose condition and estate forceth them to leade a single life. The Apostle hauing spoken. 1. Tim. 5. 11. of wanton young widdowes, verse 13. He notes this a cause of their wantonnesse that they were idle, and went about from house to house as they that had nothing to doe.
To conclude this point; if any single person can fare plentifully, and liue idly, neuer doing any worke, neuer taking any booke in hand, seldome rising before tenne a clocke: and yet keepe himselfe chaste in body and mind. I dare be bold to say he hath more strength in him then euer Dauid had.
6. He that would keepe himselfe from vncleanenesse, must exercise himselfe in the duties of piety with an vpright heart. When the Apostle had said, 1 Tim. 4. 7. Exercise thy selfe vntounto godlinesse. He adds a reason, verse 8. Godlinesse is profitable vntounto all things. And if for all things then will it preserue a man from this tentation also. This we shall finde prescribed by the wisedome of God, Pro. 23. 26, 27. My sonne giuegive me thy heart, and let thine eyes obserue my waies. For a whore is a deepe ditch, and a strange woman is a narrow pit. The Word of God if a man exercise himselfe in it; and heare, and reade, and meditate in it with an honest heart, hath this vertue in it to preserue a man from this sinne, Pro. 6. 23. 24. The commandement is a lanthorne, and instruction a light, corrections for instruction are the way of life. But how prooues he that, verse 24. To keepe thee from the wicked woman. And Pro. 2. 10. 11. When wisedome entreth into thy heart, and knowledge delighteth thy soule, then shall counsaile preserue thee, and vnderstanding shall keepe thee. And vers. 16. It shall deliuer thee from the strange woman. If any man shall obiect, that there are many that hauehave professed Religion, that yet are knowne to hauehave liued in this sin. I answer. That such were hypocrites, and professed Religion with an irreligious heart, Eccl. 7. 28. He that is good before God, shall be deliuered from her: but the sinner shall be taken by her. And on the other side, he that despiseth Religion, let him vse neuer so many meanes to keepe himselfe chast, yet can he hauehave no assurance to be preserued from this sinne. Because God hath threatned to punish the contempt of Religion in men, by giuing them vp to this sin: Rom. 1. 28. As they liked not to retaine God in their knowledge, hee gaue them ouer to a reprobate minde to doe those things that are not conuenient: being filled with all vnrighteousnesse, fornications, &c.
Now as all men that desire to keepe themselues free from this sinne, had need to pray much, to heare, and reade the word much: so specially such young men as by their condition, and estate of life, are enforced to leade a single life: Psalme 119. 9. Wherewith shall a young man cleanse his way? By taking heed thereto according to thy word. So that if such single persons as doe fare plentifully, liue idly, seldome, or neuer pray; seldome or neuer heare, or read the Word, yea despise, and hate piety; should keepe themselues chast, it were one of the greatest wonders, that euer God wrought.
7. He that would keepe himselfe from vncleanenesse, must not despise or willfully neglect the benefit of lawfull marriage. True it is: all are not bound to marry. For, 1. Such as God hath giuen the gift of continency vntounto, may vse that gift, and liue single, all men cannot receiue this saying (saith our Sauiour, Matth. 19. 11.) saue they to whom it is giuen, and verse 12. Hee that is able to receiue it, let him receiue it. 2. All such are bound to seeke of God, and vse all meanes to obtaine that gift: as (by reason of their outward estate) cannot see how they shall be able to liue in wedlocke, without much trouble, and distraction, I would that all men were euen as I my selfe saith the Apostle, 1. Cor. 7. 7. and verse 26. I suppose that this is good for the present distresse, I say that it is good for a man so to bee, that is, to be single and vnmarried. 3. There is no faithfull man, whom the Lord hath by necessity restrained, and with-held from the benefit of marriage (as the childe that cannot obtaine consent of parents; the married persons who by sicknesse, or necessary absence are separated for a time) but if by all good meanes with an honest heart he seeke it of God, hee may bee assured to obtaine this gift. For that grace without which they cannot chuse but liue in sinne, the faithfull may be assured (by vertue of that promise, Luk. 11. 13. If you being euill know how to giuegive gifts vntounto your children, how much more shall your heauenly father giuegive his holy spirit to them that aske him.) to obtaine if they seeke it.
But the person whom the Lord hath not thus restrained from marriage, if he cannot by the vse of all good meanes, obtaine the gift of continency, is bound to marry, to auoid f…rnication let eueryevery man hauehave his owne wife, and let eueryevery woman hauehave her own husband; saith the Apostle, 1. Cor. 7. 2. Yea, and say he could containe himselfe from any filthy act, if he cannot containe from inward burning, he is bound to marry, if they cannot containe let them marry, it is better to marry then to burne, saith he, 1. Cor. 7. 9. For this is the chiefe meanes ordained of God to preserue men from this sin. Yea, this is now the chiefe end, and vse of this ordinance of God (though at the first institution before the floud, propagation of the Church, and mutuall helpe, and comfort was the chiefe end: Wherefore did God at the first ordaine marriage, and made for Adam but one Woman? because he sought a godly seed saith the Prophet, Mal. 2. 15. And the Lord said (in the first institution of wedlocke, Gen. 2. 18.) it is not good for man to bee alone, I will make him an helpe meet for him. To preserue vsus from vncleanenesse, to auoid fornication, let eueryevery man hauehave his owne wife, &c. saith the Apostle, 1. Cor. 7. 2. Neither is it possible for any that wants the gift of continencie, to keepe himselfe chast, if he doe wilfully neglect marriage, either for that he iudgeth that estate lesse holy then the single life, or more chargeable, and more subiect to trouble: Nay, though he doe marry if he be not therein carefull to marry with such a one as he can find in his heart to louelove, and delight in aboue any other, he shall neuer be able to keepe himselfe cha…t, reioyce with the wife of thy youth; let her be as the louing Hinde and pleasant Roe: let her brests satisfie thee at all times, and be thou rauished alway with her louelove. And why wilt thou my sonne be rauished with a strange woman, and embrace the b…some of a stranger, saith the wisedome of God: you see it is not so much the hauing of a wife, as the hauing of her and delighting in her, that is the meanes that God hath sanctified to preserue a man from whoredome, Pro. 5. 18, 19, 20. And that is the chiefe cause, why the Popish Clergy (through the iust iudgement of God) doth so abound in all vnnaturall vncleanenesse because they doe not onelyonly forbeare marriage, but binde themselues by vow against it, and condemne it in their doctrine, and both thinke and speake dishonourably of it.