Twenty-Five Sermons, Sermon 6

Twenty-Five Sermons · Sermon 6

p. 309A ABSERMON ON

S. LUKE xxi. 34.

Take …eed to your selves, lest at any time your hearts be over-charged with surfetting and drunkenness, and cares of this life, and so that day come upon you unawares.

THe Chapter contains,

First, A serious fore-warning that Christ gives to his Disciples of the approach, and drawing near of the day of Judgment. A Truth, never unseasonable to be taught, Dand believed in the Church of God; but yet most proper and suitable to the times of Christianity. The times of the Gospel, in which we live, are call'd, The last dayes, Heb. i. 2. Brethren, the time is short, saith S. Paul, 1 Cor. vii. The ends of the world are come upon us Christians, 1 Cor. x. 11. Not but that the times before Christ had this warning given them; and those Primitive Saints took notice of it. Enoch, that lived in the first age of the Church, preached this Truth to the old World. God, by the Spirit of Proph…sie, reveal'd it; and he, by the eye of Faith, clearly Ediscerned it, as if he had seen Christ coming in the Clouds. Hear what S. Iude saith, vers. xiv. Enoch, the seventh from Adam, prophesied of these times; Behold, the Lord cometh with ten thousands of his Saints, to execute Iudgment. And the Prophets spake so p. 310clearly of our Saviours coming to Judgment in Glory, that the AJews (as Tertullian observes) mistook his second coming for his first; they interpreted the predictions of his last appearance, for his first coming into the world in his Incarnation.

The teaching of this Truth, was not then unseasonable; but yet, of the two Ages of the Church, the doctrine of the day of Judgment is most proper and agreeable to us Christians. The Faith of the Patriarchs and Prophets, was chiefly employed about Christs first Coming, and Incarnation; the Faith of Christians must now expect and wait for his second Coming in Glory to Judgment. They listned to hear the first voyce, gentle Band meek, as the voyce of a Lamb; we must be attentive to hear his last voyce, that is dreadful, and terrible, as the roaring of a Lion.

Answerable to these two Epoches, and periods of the Churches Faith, the Scripture tells us of two dayes of Christ.

1. The day of his Incarnation; the Prophets and Patriarchs fixed most upon that; Abraham rejoyced to see that day, Iohn viii. 56. Then,

2. The Scripture tells us of a second day of Christ; that is, the day of his Coming to Judgment. That is called, The day of Cthe Lord, 2 Pet. iii. The day of Iesus Christ, Phil. i. 6. It is called, The dreadful day of the Lord, Malach. iv. 5. The great day of his wrath, Revel. vi. 17. For this day, must be the expectation and preparation of Christians. S. Peter tells us, 'Tis our duty to look for, and to hasten to the Coming of this day of God, 2 Pet. iii. 12. That is the first thing I note here, Christ forewarneth it.

Secondly, He doth not onelyonly forewarn it, that one day, sooner or later it will come upon us, but he tells them of many signs and prognosticks of the approaching of it: vers. 25. there shall be signs of it, and they certain, and infallible, and dreadful, and Ddismal, that will astonish the beholders. Indeed, the particular season, and set time of it, is reserved and concealed from us, and that for great and good purpose; but yet Christ hath furnished his Church with such signs and tokens of it, in the fulfilling of which, we may plainly conclude, The day is drawing on, and now approaching; that we may resolve with S. Iohn, 1 Ioh. ii. 18. We know that it is the last time. See, saith S. Iames, The Iudg standeth before the door. Who knows how soon he will enter in upon us? That's the second; he foretells the signs of it.

Thirdly, He doth not onelyonly forewarn it, and foretel the signs Eof it, but premonisheth, and giveth a Caveat to us, that we should carefully provide for it.

1. Be the truth of his Coming never so certain:

2. Be the signs and tokens of it never so manifest: yet,

p. 3113. If we look not well about us, we may be surprised by it. AIt may rush in upon us, when we little think of it. S. Paul tells us, It shall come suddenly, as the throes and travel of a woman with child, 1 Thes. v. 3. Let a woman with child keep her reckoning never so carefully, yet the just time and season of her travel she may not know; she may be taken with those pangs, when she little looks for them.

So then, we have here a strict Caveat given us; a warningpiece shot off, to arouse and awaken us against the day of Judgment. And it stands upon two Particulars;

1. Here is a special Caution against a dangerous indisposition Bthat will make us unfit for the entertainment of that day; that is Gravedo cordis; a spiritual surcharge and surfeit that our souls may fall into, that will so clog, and dull, and oppress the heart, that it can never heed, nor expect, or once think of the day of re…koning that must come upon us: That's vers. 34.

2. Here is a special direction to an holy preparation, and …itting our selves against that day; that is the duty of Vigilancy; that we should keep Sentinel continually, stand upon our Watch, expect daily, prepare hourly, fit our selves carefully for the entertainment of that fatal day, vers. 36.

The Text contains the first, the …aution. In it observe these particulars;

1. The Caveat it self; Take heed to your selves, lest at any time.

2. The distemper and indisposition to be avoided; that is, oppressing, and overcharging our hearts.

3. The Causes that will breed this surcharge of our hearts, surfetting, and drunkenness, and cares of this life.

4. The mischief that will follow, if this Caveat be neglected; That day may come upon us unawares; and then, wo be Dto us.

We come,

First, to the Caveat: In it three things:

1. Is the duty of heedfulness, and attention; foreign, Take heed.

2. The persons concerning whom this Caveat is given, Your selves.

3. The greatness, and measure, and strictness of this heed, in this vigilant, and watchful word of circumspection, foreign, Lest at any time.

I. The first thing you must consider, is the duty of heedfulness and attention, Take heed, saith Christ. 'Tis the solemn watchword and warning of Scripture, often urged, and pressed upon us. Take heed to thy self, saith Moses, that thine heart be not deceived, p. 312Deut. xi. Take good heed unto your selves. Iosh. xxiii. Take diligent Aheed, Iosh. xxii. Take heed, and beware, saith Christ, Matth. xvi. It is a warning always seasonable, we all stand in need of it; but especially in three Exigencies;

1. If the duty we undertake, the business about which we are employed, be weighty, and ponderous. Matters of less moment and consequence, may be slubbered and slighted, but matters of importance require heed and attention. Now, matters of Religion, that concern our spiritual state and condition, the eternal welfare of our souls, are of all others, of highest consequence, of greatest concernment. O… set your hearts unto it, Bsaith Moses, for it is not a vain thing for you, because it is your life, Deut. xxxii. 46. So again, Deut. iv. 9. OnelyOnly take heed to thy self, and keep thy soul diligently. And, amongst all the duties of Religion, the fitting of our souls for the day of Judgment, the survey, and examination of our consciences, making … our accounts against that day of reckoning, it is a most weighty business. That is the first enforcement of this duty of Heed; the matter is exceeding serious.

2 There is a second Exigent of this Care, and Heed, which makes this Caveat seasonable, that is, the approach of some great Cdanger, and miscarriage. Safety may breed security; but, when we go upon hazards, and dangers, then we look about, and arouze our selves to care, and heedfulness. Now, there is no undertaking so beset with dangers, as the duty of Religion, and the managing of our spiritual condition. The way of Piety is exceeding narrow, and down-falls on both sides. A Christian is Salutis funambulus. The way to heaven, it is no broad high way, but a narrow path, we may soon tread awry. Especially, the dangers of the last day, the hazards that our souls must run, at that great day of trial and account, are most perilous.

3. Above all, this Caveat is most seasonable, and necessary, if the miscarriages we may fall into be irrecoverable, and such as there is no getting out of them. In those miscarriages that may be recovered, and fetch'd about again, there is some hope; but if the danger we go upon, be deadly, and desperate, once miscarried, and lost for ever. Oh then take heed, the whole stock is at the stake, if thou miscarriest here, thou art undone for ever. Such is the hazard and miscarriage of the day of Judgment. Other days, and duties may have a revolution; if we fail at one time, we may mend it afterwards, an after-game may Erecover all again. But the state and condition which Death, and the day of Judgment will put us into, it is fixed, and unalterable. As the tree falls, so it lies. As death leaves us, so Judgment shall find us. It is appointed for all men once to die, and then after death p. 313comes judgment, Heb. ix. 27. Once to die, and but once. Had Awe a succession of lives, and deaths (as Origen, and some others fondly …ancied) then, had we miscarried in one, we might recover our selves in a second. No, we must die once for all, and then comes Judgment. The sentence that then shall be passed upon us, it is not to be re-called; it is not (as the Civilians speak in their Law) an Interlocutory Sentence; but final, and peremptory, never to be reversed. Deliberandum est diu, quod statuendum est semel. In all Contracts and Bargains, every man will take heed of that that must bind him for ever. How much more should we take heed to our selves in this final, and fatal business; in our Bpreparations to the day of Judgment?

Come we to the next Particular; which is,

II. The Persons who are concerned in this Caveat, to whom our Saviour directs this Caveat, Attendite vobis, Take heed to your selves. Christ brings this Caveat home to them, and lays it close to their hearts and consciences; they must look about them, it concerns them.

And then the strength, and force of this Application to these persons, will appear by these three expressions, which will more fully set out the nature and necessity of the Caveat.

1. Vobis sciscitantibus, & inquirentibus; You that are questioning, and enquiring about that day, Take you heed to your selves. In the seventh Verse, we find the Disciples (so S. Matthew terms them, Chap. 24.) asking of Christ,

1. Concerning the time of his Coming.

2. Enquiring of those signs that shall forego, and usher in, the day of his Appearing. And Christ in part satisfies their Query; acquaints them with his coming to judgment, and the signs of it; But withall, takes occasion from their curious question, to enforce upon them a profitable, and usefull, and necessary exhortion, DTake heed to your selves. He doth not say, Attendite signis; you do well to be inquisitive about the signs of my Coming, to be able to calculate the times, to foresee, and foretell the end of the world, and my coming to judgment; but this he urgeth; Attendite Vobis, look well to your selves, to your own state and condition, how that day shall find you; Ask your selves Isaiah's question, Chap. x. 3. What will ye do in the day of Visitation? A…k also Ezekiel's question, Chap. xxii. 14. Can thine heart end…re, or …an thine hand be strong in the day that I shall deal with thee? And yet again, Isai. xxxiii. 14. Who amongst us shall dwell Ewith … fire? Who shall dwell with everlasting burnings? Our Saviour calls them off from musing upon these wonderfull prognostications, (as the Angel speaks, Acts i. 11. Ye men of Galilee, why stand ye gazing into heaven?) The darkness of the p. 314Sun, the falling of the Stars, the roaring of the Sea, the trembling Aof the Heavens; he bids them call their thoughts homewards, and fore-cast with themselves, how they shall be able to abide that day, and undergo the trial of it.

It gives plain check and reproof to the curious Enquiries that naturally we are prone to make into Gods secrets. Our brains will be full of questions, and speculations, about many high Mysteries; but our hearts remain void of those sad, and serious thoughts, to make good use of them to our selves. A man may be very curious, and yet withall extreme careless; exceeding inquisitive in matters of knowledge, and yet notoriously Bcareless in the practick part. The consideration of the day of Judgment, 'tis not a matter of contemplation; as it were, to see a blazing Star, an Eclipse of the Sun, or some wonder in Nature: but it abodes some great thing to us-wards. Meditate upon it, as upon the day of thine account, and of thy making or marring for ever. Thus S. Paul brings this doctrine of the day of Judgment to practise. 2 Cor. v. 10. We must all appear before the Iudgment-seat of Christ. Knowing therefore the terrour of the Lord, we perswade men. So S. Peter, C2 Pet. iii. 10. The day of the Lord will come as a thief in the night, and the heavens shall pass away with a noise—Seeing then these things shall be dissolved, what manner of persons ought we to be in all holy conversation? Thus Noah, when he was warned of the Deluge, he was moved with fear, and prepared an Ark for the saving of himself: he asked no question, disputed not how it could be, that all the world should be drowned; but fell to building of an Ark for his preservation. How many are ready to dispute, How long it will be to the end of the world? and yet live so, as if it were but a meer dream and fable. No; Christ shews us the right use of these truths; calls us to Dthe moral, and practick part: As when one propounded a curious question to Christ, Luke xiii. 23. Lord, Are there few that shall be saved? A strange Querie, How many? Mark Christ's answer to him; Strive to enter in at the strait gate; Few, or many, what is that to thee? strive thou to be one of them. As S. Aug. piously silenced that intricate Question, How originall Sin is conveyed? Oh, saith he, Let us strive how to remove it. It were strange, when we see an house on fire, to stand questioning, how it kindled? No, let us bestir our selves and haste to quench it. It is strange, in this so serious a business of the day of Judgment, Ewhich so nearly concerns us, how mens wits will busie themselves in many nice Enquiries (ye may meet with many such Questions in the School-men); as,

1. How long to it?

p. 3152. In what place of the world, the judgment shall be held?

3. What kind of fire shall then be burning?

4. Whether Christ shall come with a Cross carried before him? As if Malefactors in the Jayl, should fall a reasoning, and debating what weather it would be at the day of Assizes? or of the Judges habit and retinue? and never bethink themselves how to answer their Indictment, that they may escape condemnation. Oh, what David saith of his own days, let us say of that day of Christ; Teach us, O Lord, so to reckon, and meditate of that day, that we may apply our hearts to Wisdom. That is the first, Vobis sciscitantibus.

2. Vobis vivis, & praesentibus. Christ gives this Caveat to his Disciples then alive, and present with him, and now long since dead, before the day of Judgment. Christ, by his divine knowledge, understood well enough that these men should die long before the end of the world, and yet he judged not this Caveat unseasonable for those times and men, and bids them take heed to themselves, lest that day surprize them. Admit, this day overtook them not de facto; yet de possibili, and for ought they knew, it might have teached them, and laid hold on them. We are to judge of these events, not by enquiring Cinto Gods secret Decree, but according to the order and likelihood of causes. The general spreadth, and ripeness of sin, when the Regions look white, non tantum albae ad messem, sed aridae ad ignem, Bern. not like ripe corn, ready to be reaped, but like drie stubble, fit to be burned; when the Harvest looks ready for the Sickle, when all flesh hath corrupted their ways; 'tis time then, Lord, to lay to thine hand. We must meditate upon that day, Secundum exigentiam justitiae, not secundum exigentiam decreti. His Justice may now hasten it, though his patience delays it, and his secret purpose hath set to it a longer Ddate. Saint Paul speaks diversly of this day; sometimes he sets it forward, and sometimes backward; both to great purpose.

1. To those that would needs be calculating, and foretelling that day in a curious ungrounded speculation, to them he sets it backward, folds it up in obscurity, 2 Thes. ii. 1, 2. I beseech you, brethren, by the coming of our Lord Iesus Christ, that ye be not troubled, by spirit, or by word, or by letter, as from us, as if the day of Christ were at hand; as you love that day, so patiently Ewait for it; do not imagine it is now upon coming; There is his Caveat against a curious, ungrounded calculation. But then,

2. To quicken up our care, and preparation, he seems to hasten that day, and to set it forward. See how he speaks of p. 316himself, as if he look'd for that day, while he continued in the Abody, 1 Thes. iv. We that are alive, and remain to the coming of the Lord. St. Paul put himself into the thoughts of seeing Christ coming; as S. Hierom, thought he heard the sound of the last trumpet every day in his ears. Ey, this thought and expectation of it every day;

1. It is Sancta cogitatio; Oh, how will it damp our lusts, quicken our piety, keep our hearts in awe?

2. It is Tuta cogitatio; It is the safest way, to expect him too soon, then too late, and so to be surrprized ere we be aware. He that said, My Master, foreign, defers Bhis coming, you know how it went with him.

3. It is Officiosa cogitatio; He purposely conceals it, that we may always expect it. Christians must be, adversitores, Servants appointed to meet their Master, whensoever he cometh.

4. It is Vera cogitatio, in the equivalence. The day of thy death, it is the day of thy judgment, then thy doom is past upon thee. It is all one for thee, whether thy trial be at the Quarter-Sessions, or be put off to the Grand Assizes.

To conclude this point of the fixed time of Christs coming to Judgment. S. Aug. makes the best resolution; and he lays it down in three assertions;

1. Qui dicit citiùs venturum; He that saith, the Lord will come speedily, he speaks most comfortably; Even so come Lord Iesus, come quickly.

2. Qui dicit tardius venturum; He that saith, it will be long ere he cometh, he in some sense speaks more warily; but,

3. He who saith, he knows not the certain time of his coming, but believes it firmly, desires it earnestly, expects it most watchfully, he speaks most soberly.

That is the second; Vobis vivis, & praesentibus.

3. Vobis discipulis, & credentibus; You that are my Disciples, and Believers, holy, and sanctified men, though justified, and so passed from death to life, yet, for all that, take heed to your selves; this Caveat concerns you.

1. Dies; The day of Judgment concerns you. And that not onelyonly the hopes, and comforts of that day; but the dread and terrour of it must deeply afflict you. Nullus intrepidus vadit Ead judicium Domini, habens conscientiam peccatorum. Hier. Lib. 2. contra Pelagian. The Saints of God are to consider, and lay to heart, not onelyonly the Promises of God, but his Comminations, and Threatnings also; Not onelyonly the hope of Heaven, but p. 317the fear of Hell also, must have its work on them. S. Paul reminds Ahimself and other Christians of that dreadful Day; We must all appear before the Iudgment-seat of Christ, Rom. xiv. 10. And Heb. xii. Our God is a consuming fire. Thus holy Iob kept himself in awe; Destruction from God was a terrour to me, Iob xxxi. 23. The thought of that day made him afraid. Moses at the giving of the Law, said, I exceedingly fear and quake: How should we tremble at the day of reckoning for the breaches of this Law?

2. Morbus; The danger of the distemper concerns them; they may fall into this disease Christ forewarns them of, gravedo cordis, the surcharge of the heart. Snares and Temptations may Bsurprise them, if they look not to it. Consider thy self (saith Saint Paul, speaking to the spiritual man) lest thou also be tempted. Many a good Christian hath slumbred securely, and fallen into these sins that Christ gives warning of; if that day had then surprised them, it had been woe with them. Noah, Lot, David, how were they surcharged with the distemper of these sins? Warnings, and Caveats, and earnest Exhortations, they are not unuseful, or unseasonable to the most holy men. They are in tuto, as long as they are in cauto; no longer safe, then they are circumspect. The safety of a Christian from sin, it is like the Csafety of men in a Ship, not like the safety of men on the Shore. Let the Ship be never so strong, if the Mariners slumber and sleep, watch not carefully; they may dash upon a Rock.

3. The mischief, and miscarriage concerns them; if they look not to it, That day may come upon them unawares, and the sad sequels of it. The best Christians are liable to these surprisals, and so stand in need of these comminations, Rom. viii. Though S. Paul assures the true believers, that, There is no condemnation to them that are in Christ Iesus; yet he thought it necessary to add this Caveat, Vers. 13. If ye live after the flesh, ye Dshall die. The Promises of Heaven, and the Assurance of it, they hold onelyonly in studio, & praxi bonorum operum. Hold on in the track of piety, and then lay hold on the Promises. But if thou turnest aside into the ways of iniquity, the threatnings then will lay hold on thee; and the day of Judgment will prove dismal to thee.

Now follows,

III. The greatness, and strictness of this heed, and caution to be used; that is expressed in this busie, and watchful word of circumspection, foreign, nè quando, left at any time; or else, nè fortè, lest upon any occasion. It shews the great diligence and Ecircumspection that is needful for us. A Christian must keep a constant watch over himself at all times, upon all occasions, and occurrents, lest these sins overtake, and surprize him.

Observe; It is not sufficient for a Christian, that he give not p. 318himself over to the full source and swindg of these sins of voluptuousness Aand worldliness, or settles himself in a course of security; but it concerns him to beware lest occasionally he falls into these, and be overtaken by them. Indeed, to live and lie in them constantly, and purposely to make a practice and trade of them, it cannot stand with any piety. It is the character and badg of a wicked man, wilfully and habitually to give himself over to these sinful practices.

1. For security; Their hearts are always surcharged, benummed, brawnie. They study how to be secure, they put the Bevil day far from them, as the Prophet speaks. Either they perswade themselves there will be no day of judgment at all, The Lord will do neither good, nor evil, say they in Zeph. i. 12. They can frame arguments to disprove this truth of Christs coming to Judgment, 2 Pet. iii. 4. Where is the promise of his Coming? Prophane man! What talkest thou of Promises? 'Tis a threatning to thee. Well! but hear what they say. All things continue as they were from the beginning of the creation, and so are like to do. Or else, they will set back the expectation of it for many years hence; they look not to see it in their days; C—Maneat nostros ea cura nepotes, Let the ages to come fear that day. This was the prophaneness of the Jews in Ezekiel's time; when he prophesied of an evil day, Tush, they put it off with a jest, Ezek. xii. 22. It was grown a Proverb among them; The dayes, say they, are prolonged, and every vision failes; they say, The vision he sees is for many dayes to come, he prophesies of the times that are afarr off; and so they settle themselves in a course of security. And so,

2. For voluptuousness, they give over themselves to that too. It is a carnal mans constant practice, Eph. iv. 19. Being past Dfeeling, they give themselves over to lasciviousness, to work all uncleanness with greediness. Thus Isaiah describes them, Chap. xlvi. 12. Come, we will fetch wine, and fill our selves with strong drink, and to morrow shall be as this day, and much more abundant. Let us eat and drink, for to morrow (forsooth) we shall die, if ye will believe the Prophet; scorning the threatnings of that day. And then,

3. For the cares of this life (which is the third ingredient into this gravedo cordis, this cardiaca passio, this surcharge of the heart,) the men of this world, they are overwhelmed with them. EIt is their constant trade; Their heart goes after their covetousness, Ezek. xxxiii. 31. They all look to their own way, every one for his gain, Isai. lvi. 11. The world is set in the midst of their hearts, as Solomon speaks; 'tis all they mind. As S. Iames describes them, p. 319Go to, let us go to such a City, and continue there, and buy, and sell, Aand get gain.

Thus you see the Condition of wicked men;

1. Constantly secure.

2. Studiously voluptuous.

3. Wholly given over to the world, and covetous practices; No marvel if destruction come suddenly upon such.

But a Christian must not onelyonly abstain from such wilful and habitual courses of sin, but must take heed of being in any degree at any time over-taken and surprised with them. Blessed is Bthe man that feareth always, Prov. xxviii. 14. It is not sufficient for him, that he is able to say; God, I thank thee, I am not as common worldlings, I am no usual glutton, or drunkard, or all for the world, or prophanely secure; I believe the Day of Judgment, and when I say over my Creed, I think of it; I fast sometimes, and take off my self from my worldly affairs: that is not all, that is required of a Christian; he must be more exact and circumspect. He musts not onelyonly not willfully rush into these sins, but take heed, lest by any over-sight he slips, and stumbles, and falls into them. It is not sufficient that these sinful distempers Cbe not like an Hectick Fever, always upon him; but he must shun any one fit, be afraid of the least grudgings and inclinations to them.

Consider, these Distempers are stealing, and slie evils, they will easily grow upon us.

1. Security is an encroaching sin. What though thou dost not give over thy self to security, not lie down to sleep, wrap thy self up, shut the windows, draw the curtains, repose thy self upon the bed and pillow of covetousness? But yet how soon mayst thou slumber and take a nap of security?

2. The Sins here that occasion this Security, they are slippery and gliding, and insinuating Sins. Voluptuousness and Sensual Pleasures will strangely grow upon thee, if thou be not vigilant. Noah, and Lot, and David, were strangely overtaken with these sins. And for the World, though the Scripture affords not a Saint tainted with that sin, yet 'tis full of insinuations, and allurements. Worldly Cares, are dangerous Snares. They are called, deceitful Riches.

3. Gravedo cordis; the dulness of the heart, it is a disease that the Saints are subject to, if they take not heed. As it is in Ebodily sleep; Peter, and Iames, and Iohn, they were oppressed with sleep at two most remarkable times;

1. In Splendore Transfigurationis; upon the Mount of Christs glorious Transfiguration, then they fell asleep.

p. 3202. In Horrore Passionis; In the Garden of Christs Agony, Athen again they fell asleep; So, if the best look not to it, this deadness and hardness of heart will grow upon them. Naturally, we are exceeding subject to this spiritual lethargy. How soon did the Disciples grow dull, and stupid, even to the forgetting of Miracles? They forgat the miracle of the loaves, for their hearts were hardned, Marc. vi. 59.

4. This duty of attention, and heedfulness, is exceeding hard. As it was to Elisha a matter of great diligence to have his eye still upon Elias, to see him taken away, and carried up into BHeaven; so it is for us, to be always looking upwards, foreign, still waiting to expect Christs Coming to us. And therefore this duty of attention, it is compared not onelyonly to the waking of the day, (he is a sluggard that will sleep then;) but to the watching of the night. 'Tis hard to hold open our eyes all night without much attention.

This, this Circumspection, it is needful; and that holy care and jealousie which this word foreign puts upon us, must shew it self in a threefold Caution.

1. It must make us watch over our own inclinations. CTake heed, lest thy heart betray thee. Though thou beest not under the dominion of these sins; yet thou mayst have a proneness and inclination to them. The seeds of those evils, are in our nature. Inbred Concupisence is as the materia prima to all sorts of sins, susceptive of any unlawful Impression. The Spirit that is in thee, may be willing, but the flesh is weak, nay willful too.

2. It must make us watch over Satans temptations. Take heed of them. Art thou not given to these sins of Voluptuousness, and Covetousness; yet if thou look not to thy self, Satan Dmay surprise thee by some temptation. Consider thy self, saith St. Paul, lest thou be tempted. Let our hearts seem never so empty of these sins, Satan can fill our hearts with these lusts, as he did to Ananias and Sapphira, Why hath Satan filled your hearts with covetousness? Acts v. 3. Though thy heart be not habitaculum for Satans temptations; yet it may prove hospitium.

3. We must watch over all occasions. Take heed of them; shun not onelyonly these sins, but the occasions that may bring thee unto them: As Solomon speaks of unlawful haunts, Avoid it, pass not by it, turn from it, come not near it. He that Efears a distemper will forbear all meats that may dispose him to it. A wise man will not onelyonly shun poyson, but all unwholsome meats: Even lawful liberty, lawful company, lawful employments must be warily used.

p. 321So much of the Caveat; Come we,

Secondly, to the Distemper to be avoided: And in it

1. The Causes that breed it: And then,

2. The Disease it self, Gravedo cordis.

The Causes that breed this surcharge, are three,

1. Surfetting.

2. Drunkenness.

3. The Cares of this life. And then the Enquiry must be,

1. Why doth Christ so forewarn them against these sins?

2. Why, especially, with reference to the day of Judgment?

The Scripture tells us, there are other great sins, that will raign and prevail in the world about that time. Infidelity, which is Atheism against the Gospel, that will then prevail; When the Son of Man comes, shall he find Faith on the earth? Luke xviii. 9. Want of Charity, that will then abound in the world; The Charity of many shall then wax cold, Matth. xxiv. Apostasie, giving over Religion, Antichristianism, and Idolatry, and corruption in Religion, that shall prevail in the world, at Christs coming, 2 Thes. ii. 'Tis true; these, and many outragious sins shall prevail then, Iniquity shall then abound, Matth. xxiv. but yet Cwe see Christ forewarns them especially of these evils in the Text.

I. Why so?

1. These sins of Voluptuousness and Worldly-mindedness, they are more natural to us. Heresie, and Idolatry, and Bloud, and Oppression, men are not so prone to these; but to be overtaken with excess in pleasures and profits, our nature is exceeding subject to these evils.

2. As they are more natural, so these sins are most general, and universal. Outragious villanies, many will abstain from Dthem; but all the world, almost, is taken either with Voluptuousness, or Covetousness. He is counted a strange Monster among men, that is not addicted and given to pleasures. foreign, saith S. Peter, 1 Pet. iv. 4. They think it strange, a man runs not with them into excess and riot. Iohn came neither eating, nor drinking, and they counted him a devil; Otherwise he would have done as other men did, and plaid the good-fellow. Survey the whole world, and all, almost, are taken with one of these two. Young men, they are for Pleasures; old men, they are for Profits. They will haunt the same man in a succession; as when a EQuartane leaves him, he falls into a Dropsie (Hydropi…am habent conscientiam;) so, when Pleasure forsakes him, Covetousness layes hold upon him.

3. These are such sins as Professors of Religion will venture p. 322upon. They will be no Hereticks, no Idolaters, nor yet unnatural Amonsters; but security, and tasting too much of pleasures, and profits, men, that would be counted for good Christians, will be overtaken with them. Thus in the old world, the Sons of God, the true Worshippers, fell by Voluptuousness. S. Paul tells us of loose-living Christians, Whose God is their belly, and that mind earthly things.

4. These sins Christ forewarns them of, as being unworthy, and unsutable with the Faith, and Hope, and Religion of Christians. The prevailing of these sins, wrung tears from S. Paul. I tell you weeping, they are enemies to the Cross of Christ. Enemies Bto his Cross. Christ's Religion, it is a Religion of Sobriety and Moderation. When the world offers us these delights and profits, we should answer as Christ did, when they offerd him meat, I have other meat, which you know not of: So should a Christian say, We have other pleasures, and treasures, which the world knows not of, which our Religion affords us. Ey, but Christs Cross, that's of the greatest force to mortifie these sins. Christians profess they serve a crucified God (Sub spinato capite, membra delicata!) That Cross should crucifie us to the world, Gal. vi. and make us dye to it. Lovers of pleasures, more then lovers of CGod; What a great indignity is that to our Religion? And for worldly-mindedness, our Saviour tells us plainly, 'tis inconsistent with piety, Matth. vi. 24. Ye cannot serve God and Mammon. O, yes! We can mind the world, and Gods service too: Such quick and large-parted men there are, that can deal in divers businesses. Well, Christ tells us, We cannot serve two Masters.

1. It will breed a distraction. God requires this service of thee, the world will forbid it: God saith, Relieve the poor; No, Spare thy purse, saith the world: God saith, Set daily some time apart to pray to thy God, Dand to mind thy soul; No, the world saith, Thou canst not spare so much time, thou hast other business. It will breed distraction.

2. Christ adds, Thou must love the one, and hate the other; that is more then a distraction; it implyes a contrariety: We cannot serve two at all, much less two that are in contrariety and enmity: So is God and the world. The love of the world, is enmity to God, Iam. iv. 4. Denias hath forsaken me, and loved this present world, 2 Tim. iv. If you love the world, you must hate God. EWill a man abide such a servant that shall live in his house, and yet hold a close correspondency with his utter enemy? mind his affairs, and leave his Master's undone? O, but we may bear good-will to both; No, therefore saith Christ,

p. 3233. You must cleave to the one, and despise the other. If you Aserve the world, you must cleave to it, addict your selves wholly to it, neglect, despise God. Serving, loving, cleaving to the world, all these will not suffer us to apply our selves to God, and the world too.

II. Christ principally forewarns them of these sins, with a special reference, and eye to the day of Judgment; and that for three causes:

1. These sins of voluptuousness, and worldliness, they are Peccata praecurrentia: The prevailing of these sins are a certain prognostick of that day; these sins will then over-spread Bthe world. There are in Scripture two great Judgments, which Christ, and S. Peter, make types and resemblances of the day of Judgment. And Christ notes these sins, as the symptoms and fore-runners of this Judgment:

1. He instances in the Deluge, and Flood, that drowned the old World. See what Christ saith of that, Matth. xxiv. 37. As the dayes of Noah were, so shall the coming of the Son of Man be. For as in the dayes that were before the Flood, they were eating, and drinking, marrying, and giving in marriage, and Cknew not till the Flood came, and took them all away, so shall also the coming of the Son Man be.

2. He instances in the Overthrow of Sodom. Christ makes that a type of the day of Judgment. What saith he of that? Luke xvii. 28. As it was in the dayes of Lot, they did eat, they drank, they bought, they sold, they planted, they builded, and then it rained fire and brimstone from heaven, and destroyed them all; so shall it be in the day of Christ.

See here the practises that Christ instances in: In the old DWorld, eating and drinking, marrying, and giving in marriage: So in Sodom, they ate and drank, they bought and sold, builded and planted. Why, the Scripture charges both those times and places, with farr greater sins.

1. The old World is charged with bloud, and violence, and heavy oppressions. Men lived like Giants, oppressing and devouring others; That is a crying sin: So,

2. Sodom is charged with other kind of sins of unnatural abominations. Yet observe, Christ instanceth not in the oppressions and violence of the old World, nor in the abominations Eof Sodom, but in their eating, and drinking, and buying, and selling, and driving after the world; to teach us, That when the world comes to this state and condition, to be voluptuous, and covetous; let their voluptuousness p. 324be natural, eating, and drinking, and the enjoyment of Amarriage; let their covetousness be without oppression, they bought and they sold, traded fairly, paid for what they took; yet a secure giving over our selves to these courses, is a fore-runner of judgment. As some sicknesses, (Morbi symptomatici) are more fearful, not in themselves, but because they are fore-runners of plague and pestilence; so are these sins dreadful. When the World lyes in them, in a careless security; when men say, Peace and Safety; every man chears up his neighbour, Be not afraid, all shall be well, then shall come upon them sudden destruction, 1 Thes. v. 3. BThe Meteor, called Malacia, it is a certain sign of a storm and tempest.

2. These sins, they are Peccata accelerantia; when these sins are overspreading, come to a ripeness, and predóminancy, they do not onelyonly foretel, and prognosticate, but they hasten the day of Judgment, and bring it upon the world. And so they are more considerable. Bare signs are not to be neglected. But these sins are not onelyonly ominous signs, but effectual provocations, and speeders of judgment. S. Paul tells Timothy, that these sins will make the last times perilous times, 2 Tim. iii. 1, 2. This Cknow also, that in the last dayes, perilous times shall come; for men shall be lovers of their own selves, covetous—lovers of pleasures more then lovers of God: These, and the like sins, will be dangerous sins; make perilous times; expose the world to vengeance; provoke judgment. Should we see the Sun darkned, the heavens to tremble, the Stars to fall, the Sea to roar, it would make us to look about us: Why, to see the world drown'd in voluptuousness, and security, and greediness of gain, loving pleasures, and profits, more then God; to a spiritual man, are indeed more fearful. Those onelyonly foretel; these hasten, and ripen, and pull down Dvengeance and judgment.

3. Christ bids us beware of these sins, respectively to the day of Judgment, because these sins, they are Derisoria Iudicii; they will beget a profane spirit of deriding, and scoffing at the day of Judgment. Voluptuousness, that is a mocker: Solomon tells us so, Prov. xx. And Covetousness, that is a mocker too: Luke xvi. 14. All these things heard the Pharises, which were covetous, and they derided him. And Security, that is a mocker too: They mocked Gods Messengers, saying securely, These things shall happen to themselves.

No doubt, Noah had many a flout put upon him for talking of the Deluge, and building his Ark. So Lots sons-in-law made but a jest of the tidings of destruction. Lot seemed as one that mock'd. And the threatnings of Captivity were but derided by the secure p. 325ones in Isaiah's time; Let him make speed, and hasten his Awork, that we may see it. And, answerably, S. Peter tells us there will be mockers at the last day; There will come at the last, scoffers, walking after their own lusts, and say, Where is the promise of his Coming? 2 Pet. iii. 3. And mocking, that is a most dismal provoker of judgment. Trembling at threatnings, even in Ahab, did set back Gods judgments; but mocking and deriding Gods threatnings, that hastens judgments. Take but two places for it:

1. One place is, 2 Chron. xxxvi. 16. They mock'd the Messengers of God, and despised his threatnings, until the wrath of Bthe Lord rose against his people, till there was no remedy. Salvation it self could not save such.

2. Another place is, Isai. xxii. 12. In that day the Lord did call to weeping, and mourning,—and behold, joy, and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine; Let us eat and drink, for tomorrow we shall dye: yes, I warrant you, that was their Song. And it was revealed in mine ears by the Lord of Hosts, Surely this iniquity shall not be purged till they dye. He would not be merciful to such Voluptuous, Sensual, Secure Mockers.