The Scripture Directory for Church Officers and People, Exposition 1 · Verse 17
Verſe 17. If any man defile the Temple of God, him ſhall God deſtroy.
THe Apoſtle in this ſeventeenth verſe aggravates that Argument, which before he had propounded, viz. The temple of God, wherein the Spirit of God dwels, ought to be kept pure, and not defiled by any corruptions of Doctrine or lives. 1So that the Apoſtle makes all falſe Doctrines and corruptions in Gods worſhip to be a ſacriledge. And therefore in this verſe he doth further amplifie the hainouſneſſe of this ſinne; wherein you have,
1. The malum culpae ſuppoſed, If any man defile the temple of God.
2. The malum poenae propoſed, Him will God deſtroy.
For the ſinne ſuppoſed, If any man defile the temple. This is an alluſive expreſſion to the cuſtom among the Jews; If any man defiled their Temple, the crime was capital; what accuſations were brought againſt Paul, becauſe he brought in Greeks uncircumciſed into the Temple. The Greek words are foreign and foreign, an elegant alluſion. The ſinne and the puniſhment ſhall be both alike; ſome have rendered it corrupt, ſome vitiate, others deſtroy. This of our Tranſlators is very good: For ſeeing the truths of God and his Ordinances are pure, then it followeth all errours and falſe Doctrines are a pollution; as if you ſhould put droſſe to gold, or caſt mud into a pleaſant ſpring. Some Interpreters think the Apoſtle doth intend to an higher ſinne, then he named before: For (ſay they) verſ. 15. he ſpeaks of ſuch falſe Doctrines that did not overthrow the foundation, now ſuch a man may be ſaved, though difficultly, but verſ. 17. he nameth ſuch as ſtrike at the very root, and deſtroy the very Temple it ſelf. So that they make this the meaning, If any man bring ſuch corruptions of Doctrine, as deſtroy the Temple of God, overthrow Religion, and make it no Church, he ſhall not be ſaved at all. There is no fire to cleanſe him, but to conſume him. Thus ſome. But it's more conſonant to take the words more general, and ſo they do better cohere. And this deſtruction ſpoken of is to be underſtood, unleſſe he repent, or pro ſubjectâ materiâ, if it be onelyonly hay and ſtubble, then the foreign is no more than foreign before, a deſtruction partial, not total; but if they be damnable hereſies, than they meet with a total deſtruction. Obſerve,
Obſerv. Of defiling Gods Church with errours.That thoſe men who defile the Church of God with corrupt Doctrines, do highly provoke God to puniſh them.
The Text is an Argument à minori ad majus: If the defilers of the material Temple did not eſcape Gods puniſhments, as Athaliah for prophaning the Temple, and Belſhazzar the holy veſſels of the Temple; then much leſſe ſhall they eſcape, who pollute the Church of God by any ſuch falſhoods: And we reade that our Saviour did in this ſhew his anger, and wrought a miracle by way of indignation; and another particular, namely curſing the fig-tree. In theſe two caſes did Chriſts miracles tend to deſtruction or puniſhment; all the other were full of mercy and healing. For when they had defiled the Temple, and made it a den of thieves; twice our Saviour made a whip, and ſcourged them out, which Hierom doth admire, as a greater miracle than any other our Saviour did, that a man unarmed and contemptible, ſhould chaſe away ſuch a multitude of men, and in that matter of their profit, making no reſiſtance, but barely asking, By what power he did theſe things? No doubt the City of Jeruſalem was then guilty of many horrible and grievous crimes of injuſtice, adulteries; but Chriſt takes no notice of that, but goeth preſently to the Temple, to reforme there; and this is attributed to the godly zeal that was in him, which did even eat him up, John 2.17.
For the opening of the Doctrine, let us conſider,Why errors are ſaid to defile Gods Church. Why falſe Doctrines are a defiling, why they are called corruptions; For ſo in the Old Teſtament Idolatry is often called; men are ſaid to have corrupted their wayes by falſe worſhip; and this will be good, to take off that lovely painting and alluring dreſſe, which ſome would put upon their errors and ſuperſtitions. Now they are called defilings and corruptions,
Firſt, From the pure nature of Gods truth, and his worſhip, which falſhoods do ſtaine, and take away the glory of. You ſee the Apoſtle compareth them to gold and precious ſtone. Now to take theſe, and to throw them into the dirt, is a debaſing of them; Gods word is ſaid to be more pure than gold ſeven times refined; yea more to be deſired than fine gold, Pſal. 19.10. Chriſt commends his Doctrine under the notion of living water, John 4.10 the pure running ſtreams of the brook. Now all falſe Teachers they throw in mud and dirt to theſe; as the Philiſtims did earth into thoſe Wells that Iſaac digged for his cattel. Every pure thing is made impure, when mingled with any thing of a more ſordid and inferiour nature, as gold with leade, wine with water, water with mud So then, though men give glorious Titles and Names to their falſhoods, as excellent Truths, glorious Lights; yet indeed they are no more than defilements and pollutions. Oh then, how humble tender and carefull ought men to be? Are the Truths and Ordinances of God by inſtitution, and in their original ſo pure? Come not then with thy ſoul hands, to handle ſuch precious things.
Secondly, They are called defilements and pollutions, Becauſe the truths and Church of God are not only pure, but dedicated and appropriated to him, as the only object. So that they are holy as well as pure; and in this notion the Apoſtle conſiders them. So that it's a ſacrilegious defilement, to take the Truths and Ordinances, or worſhip of God, and by thy carnal and ſinfull imaginations to pervert them. And here we may ſay in another ſenſe, Thou that abhorreſt Idols, doeſt thou commit ſacriledge? Thou that art againſt Popery, againſt the Idolatry of the Maſſe, and other abominable things: Doeſt thou ſacrilegiouſly pervert the holy Truths and Ordinances of God by ſinfull and corrupt opinions? Certainly, if this were believed, men would not ſo prophanely diſpute and dally in the holy things of God.
Thirdly, Errours and hereſies may well be called defilements, Becauſe they are a diſeaſe, and ſo ſpread over the Church. The Scripture compareth them not to every kind of diſeaſe, but that which is moſt mortal and dangerous, even a Cancer. Thus Paul of Hymenaeus and Philetus, Whoſe word eateth like a canker, 3 Tim. 2.17. The Leproſie in the Old Teſtament, of which Levit. 13. there is ſo much ſpoken, is acknowledged by Divines to typifie hereſie and errours; and as that did infect and make the very garments unclean, that they were to be waſhed or burnt: ſo the Apoſtle alludes to this, Jude verſ. 23. Hating even the garment that is spotted by the fleſh. See what thoughts we are to have of all errours and hereſies; we are no to touch the garment of the fleſh, that is, we are not to come near ſuch, as it's ſaid, Come out of Babylon, becauſe of her Church-corruptions, and touch no unclean thing, 2 Cor. 6.17. Thus you ſee, that you are not only to take heed of def…ng your ſelves with errours, but becauſe they are a Leproſie, a ſpreading filthineſſe; you are not to come near the temptations; be as much afraid of ſuch an one, as of one with a plague ſore running upon him. That very phraſe, Whoſe word eats like a canker, ſhould much terrifie women, who by ſeeming pretences are apt to be miſ-led: What a dangerous thing is a canker in thy breſt? But as ſoon as thou haſt received any errour, thou haſt got a canker in thy heart. So that if it were onelyonly a pollution it was not ſo terrible; but here is a killing diſeaſe with this pollution: If therefore thou loveſt thy ſoul, flee from errours; and the more difficult it is to know, when it is an errour, the more art thou to be afraid: In Levit. 13. you ſee it was a very hard matter to diſcern between the Leproſie, and any other diſtemper; ſome had not the Leproſie, it was only a ſcab; ſo ſome do not runne into groſſe and damnable hereſies, but yet they have a ſcab, a loathſome diſtemper upon them. Theſe things being the truths of Scripture, and not the words of men pleading for their own intereſt and reputation, ſhould much prevail with you.
Fourthly, They are defilements, Becauſe they pollute the conſcience, minde, heart, and whole life of a man. Hence you have that phraſe, Men of corrupt minds, 1 Tim. 6.5. & 2 Tim. 3.8. Deſtitute of the truth. Thus mens conſciences alſo are ſaid to be defiled, Tit. 1.15. So that the corruption of a man by errours is a Metaphore from the body, which through ſickneſſe or death is corrupted, Thou wilt not ſuffer thy holy one to ſee corruption, Act 2.17. That as from the dead body worms and putrid vermine grow and live: So from minds corrupted and deſtitute of truth, do flow theſe erroneous Doctrines. Thus not only wickedneſſe may denominate men to be dead, Let the dead bury the dead, Mat. 8.22. And the wanton widow is dead while ſhe liveth, 1 Tim. 5.6 but even the erroneous and heretical minde is dead, while it ſeemeth to have much … And truly bodily corruptions in ſome ſenſe are not ſo great as the corruptions of minde and conſcience. The Apoſtle in the ſecond Epiſtle, makes luſtfull and libidinous waies to defile the body of a man, which is Gods Temple; but here, you ſee errours and corrupt opinions defile the ſoul, that is the more noble Temple of the Holy Ghoſt. So that theſe mind-defilements, make thy diſeaſe the more …c… rable. This putteth out the eye; this kils the ſpy and monitor of all thy actions.
Laſtly, Corrupt Doctrines are called defilements, to ſhew how loathſome and abhominable they ſhould be to us. To hear the Scripture ſay, That by falſe Doctrines the Church is polluted and defiled, ſhould make a man preſently abhorre ſuch waies. Thou canſt not abide dirt or vomit upon thy garments, and canſt thou endure theſe deformities upon thy ſoul? Thou canſt not endure to ſee a drunkard wallowing like a ſwine in the mire, but to ſee men ſtagger and reel, and even be drunk with giddy and vile opinions, this ſhould be a more loathſome ſight. Labour then for a Scripture judgment in theſe things, and do not thou have more indulging thoughts towards errours, then the Scripture alloweth. I do not forbid thy charity to ſome perſons erring, but to errours. If a godly man ſhould be overtaken with drunkenneſſe or uncleanneſſe, thou wouldſt ſay, the ſinnes were abhominable, though thou wouldſt pitty the man, and pray for him; ſo it is here.
Ʋſe of Inſtruction, Wherein lyeth the purity of Churches? Even in pure and ſound Doctrine, as well as in pure lives. Some, they cry out againſt purity in lives, they love not ſuch Puritans; they cannot endure ſuch ſtrictneſſe: Others, they love not this purity of Doctrine. The Remonſtrants deride the word Orthodox, as if it were a ſpell uſed by ſome Writers. Now in both waies we overthrow the purity of Churches. To have pure Doctrine, pure Ordinances, and yet men to be impure in lives, is a very dolefull ſight. Again, to have men appearing with pure lives, yet impure Doctrines, is alſo very grievous to him who is endowed with a ſound Faith.
If any man defile the Temple of God, him ſhall God deſtroy.
We have diſpatched the ſinne ſuppoſed, we come to the puniſhment propoſed; Him ſhall God deſtroy. A terrible ſentence, and that which may make all thoſe who grow wanton in the matters of Religion like Belſhazer, to quake and tremble. In the Greek, it is foreign, the ſame word with defiling the Temple: They defile Gods Temple, and God will defile them. This is the ſame with foreign, in other places, God will deſtroy: Now this is meant of eternal deſtruction without repentance. The Scripture cals eternal puniſhment, deſtruction; not in the ſenſe of the Socinians hereſie, as if both body and ſoul were totally annihilated, for that cannot be called a torment, but rather a freedom from torment; but becauſe both body and ſoul are deprived of all comfort and happineſs, and ſo are expoſed to all the curſes, and the tormenting wrath of God without ceaſing. So that this Text doth repreſent corruptions in the Doctrine and Worſhip of God,How God will puniſh Heretiques. under as terrible a conſideration as any great ſinnes committed. For look upon the threatnings againſt the vileſt monſters of ſinners, they can be no more then this, Thoſe will God deſtroy. And ſo it is here of ſuch as defile the Truths of God with errours; even as Nadab and Abihu were wonderfully and terribly deſtroyed for offering ſtrange fire upon Gods Altar, though men may ſuffer them. Though the parties themſelves may bleſſe their condition, yet God will deſtroy them, if they do not recover out of theſe ſnares of the Devil.
Now that God will deſtory eternally ſuch as defile this Temple without reformation, will moſt fully appear by 2 Pet. 2.3, 4. which Chapter ſhould be an Allarum to theſe times. For
Firſt, Her fore-tels, that as in the Old Teſtament there were falſe Prophets, ſo in the New Teſtament, notwithſtanding all the light of the Goſpel, and the Truths of God revealed in his Word, there ſhould be falſe Teachers; here you ſee, it's expreſſely fore-told, that it ſhould be no ſtumbling block to us: we ſhould not be offended at the truth, nor at reformation out of Popery and ſuperſtitions, becauſe of ſuch events.
Now theſe are deſcribed by their Actions, They ſhall bring in damnable hereſies: Connder that expreſſion. All hereſie is not innocent: It's not excuſable, as the Remonſtrants plead; for here are damnable hereſies.
2. The Manner how, they ſhall privily bring in. There is great craft and ſubtilty; there is underworking, as Moles do under-ground.
Then you have the conſequent evil of this, They bring upon themſelves ſwift deſtruction. Here is more then in my text, not only deſtruction, but ſwift deſtruction. That is two waies ſwift:
Firſt, Becauſe God will not delay: He is ſo provoked, that he cannot bear them long. And then
Secondly, Swift in regard of their thoughts: It comes before they thought of, or expected any ſuch thing. And whereas it may be ſaid, They proſper, they meet with no ſuch viſible wrath of God, ſee verſe 4. Whoſe judgment lingereth not, and whoſe damnation ſleepeth not. All the while they are ſecure, their judgment doth but watch the time, the fitteſt time to make their deſtruction more dreadfull.
Now that ſtill people may be afraid of errours and hereſies, he inſtanceth in three the moſt horride Examples of Gods vengeance; and argueth thus, that if God were ſo ſevere againſt them, let not ſuch as bring in damnable hereſies expect better.
The firſt from the Angels, God ſpared not them, but did caſt them down into Hell, and bound them in chaines of darkneſſe. The Angels ſinnes, were ſinnes of the mind, they were intellectual ſubſtances; and ſo hereſies and their ſinnes are much alike. Do not then ſay, Hereſie is no drunkenneſſe, no whoredome, no bodily prophaneneſſe, no more was the Angels ſinne; it was an intellectual ſinne, and yet for that they are perpetually condemned.
2. The ſecond inſtance of Gods Judgment, is, The Old World, which God drowned with water. All mankind had perverted its waies, and even defiled the world, and God waſheth it with the waters of his Judgments. So that the overflowing of hereſies, is like the corruption of the Old World.
Laſtly, He compareth them to the Cities of Sodome and Gomorrha, whoſe ſinnes were ſo great, that God did rain Hell out of Heaven, to be avenged on them. Who then can excuſe or plead for ſuch defilements, the ſinners wherein are compared to thoſe three, who received the greateſt expreſſions of Gods wrath moſt ſignally upon themſelves? Thus this Chapter is a Comment upon my Text.
To open this Truth, viz. God will deſtroy ſuch a defiler.
Firſt, This is to be underſtood Conditionally; unleſſe that man ſee and bewail his errours, and forſake them. No doubt but Luther and many of the firſt Reformers, who came out of Popery, were great defilers of the Temple of God; but when God did open their eyes, and diſcover the truth, then none were more zealous then they, to make the Church, that was a den of thieves, an Houſe of Prayer. How often did Luther bewail that blindneſſe, and that damnable errour which was upon him in the time of his Popery, and Melan…tho… alſo, yet recovered from it? So that this threatning is to be interpreted as all other places againſt any wicked man. Ezek. 18.21. If the unrighteous or wicked man leave his ſinnes, he ſhall live. God will not remember his former i…iquities: Yea, God many times taketh thoſe who were once plunged into damnable waies, and maketh them great Inſtruments to publiſh his truths. As Paul, once a blaſphemous perſecutor of Chriſtianity, afterwards a zealous proſecutor of it. Auſtin once a damnable Manich…e, afterwards eſcaping their ſnares, was greatly inſtrumental to the Converſion of others from thoſe damnable Opinions. So that all thoſe who lye in damnable hereſies, are not therefore deſperate and hopeleſſe, for the great Shepherd may reduce theſe wandering ſheep.
A godly ma…n may fall into a damnable hereſie.Secondly, It cannot be denied, but that even a godly man may fall into ae damnable hereſie, and ſome time continue in it. They may not believe ſome fundamentals in Religion for a while. Thus the Reſurrection of Chriſt is a main Pillar of Religion, take this away, and our reſurrection and all our comforts fall to the ground; yet many of the Apoſtles did not for a while believe it: and generally they erred in this fundamental, they took Chriſts Kingdom for a temporal one, and looked for a temporal Reſtauration: but yet the godly, though at any time thus plunged into a damnable way, have this difference from wicked men who are turned aſide.
How a godly man erring, differeth from a wicked man.Firſt. There is a ſeed of grace within them, which though for a while it lieth aſleep, yet at laſt will put forth it ſelf. He cannot ſinne, becauſe the ſeed abideth in him, 1 Joh. 3. As the ſpirits of Wine will at laſt work out all poiſon. So that as a man, who hath reaſon in him, may be taught what he knew not, when a bruit beaſt cannot, becauſe there is the ſeed of Reaſon upon which the teacher doth work. So it's here; in a godly man there is the principle of grace, and this ſpark will at laſt take fire, though for the preſent it be much overwhelmed.
Secondly, The godly, though plunged into ſome damnable errour, yet are under a Promiſe to recover them, which will certainly take effect. As Moſes expoſed to the water, had his Mothers eye upon him to ſee he ſhould not be drowned; ſo though a godly man be plunged deep in evil waies, yet there is Gods eye and Gods hand ready to deliver him. If it were poſſible, they ſhould deceive the very Elect, Mat. 24. If it were poſſible, now what makes it impoſſible, not the godly man himſelf: Alas, he hath ſo much ignorance, pride, and corrupt affections, that by what reaſon they are plunged into any foul errour, by the ſame they would alwaies continue therein, and be for ever ſuffocated. It's only Gods gracious Promiſe, He will leade them into the truth; he will give them the ſpiritual Ʋnction.
Thirdly, The godly mans heart is not commonly ſo obſtinate and ſeared, as the wicked mans is. Thoſe that brought in the doctrines of Devils into the Church, are ſaid to have a ſeared conſcience, 1 Tim 4.2. They felt nothing, they did not doubt or ſuſpect, [What if this be a damnable errour that thou maintaineſt? What if thou art a means, not only to damn thy ſelf, but many others?] No; they are commonly men of a reprobate mind. But the godly, though grievouſly ſeduced, yet ſometimes they have ſtruglings, they have an holy jealouſie over themſelves; they bewail their proneneſſe to erre. Even as it is in groſſe ſinnes, the godly man ſinneth not with that hearty and full conſent that others doe.
A third thing to open this point,Errour and erroneous perſons diſtinguiſhed. is to conſider a difference between the defilements of the Temple by falſe Doctrines. Some are only in acceſſory and leſſe prinpall things, and ſuch were thoſe who built bay and ſtubble; their errours were conſiſtent with ſalvation: He ſhall be ſaved, but ſo as by fire. But others are Fundamental, deſtroying the very ſoul and eſſence of true Faith and true Piety. Now the latter are ſuch whom God will certainly deſtroy. I know it is that Queſtion, which hath kept ſo many learned men, like Abrahams Ramme, in the thickets, what are Fundamentals, what points are neceſſary to Salvation, and what not: but though it be hard to parcell out the number, yet that there are ſuch, the Scripture is plain, in that it cals them firſt Principles, and tels us of a Foundation which muſt be laid: Of which formerly.
Fourthly, In defiling the Temple of God, here is great difference to be made between thoſe that are the Seducers and the Seduced. There was a vaſt difference between the rebellion of Abſolom the head of it, and ſuch as followed him in the ſimplicity of their hearts. Lyrinenſis ſaid, That the Authours of many Hereſies were damned, whoſe Diſciples or followers might be ſaved. The Apoſtle Jude doth evidently make a diſtinction of perſons that erre: Of ſome have compaſſion, making a difference, Jude verſ. 22.
Fifthly, Church defilements make men further off, or nearer to perdition, as they enjoy the meanes, and as they have opportunity to know better. The Phariſees ſins were ſo inexcuſable, becauſe they had light; inſomuch that our Saviour ſaith, If he had not come, they had not had ſinne, Joh. 15.24. Therefore an Heretique, after the firſt or ſecond Admonition, is to be rejected, Tit. 3.10. Thoſe then are neareſt to perdition, who after Admonition and Information, do ſtill continue refractory.
Laſtly, Of all thoſe who defile the Temple, and are marked out for perdition, Antichriſt it is, and his party that are the great defilers of Gods Temple: He is alled The man of Perdition, (2 Theſ. 2.3.) both actively and paſſively: Actively, becauſe he is a means to deſtroy ſo many thouſand ſouls; and paſſively, becauſe he is appointed by God to remarkable deſtruction. Take heed therefore thou art not found in the number of that Antichriſtian ſociety, which is marked out by God for deſtruction. Come out of Babylon, leaſt you be partakers of her plague, Rev. 18.4.
If you ask why God ſhould be thus provoked by corruptions in truth or worſhip, Why God is ſo provoked with corruptions in Doctrine and Worſhip.the Reaſon is plain; Becauſe his Glory is more immediately interreſted in theſe things. Practical godlineſſe and obedience are acceptable, but his truth and his worſhip, are that which immediately relate to him. Herein his jealouſie is ſaid to be drawn out.
Ʋſe of Admonition. Pray and take heed you fall not from your ſtedfaſtneſſe, and be led aſide with the errours of the wicked: You ſee here is no dallyance, no wantonneſſe allowed in this matter; God will deſtroy. Art thou not afraid of Gods wrath, of Gods vengeance? If it were but the anger of a man, or the perſecution of a man, it might be endured; but God, who is a conſuming fire, he will never bear this: He will not endure this. This Text would be like a flaming ſword to keep men from falſe and erroneous waies, if duly conſidered. This is that which undoeth us, people are either very ſottiſh and ſtupid, not regarding any thing of Religion at all; or if they do, they do not with that ſobriety, that humility, that fear and trembling, addreſſe themſelves to know Gods truths as they ought to do. There is a prophane, proud, unmortified frame of heart upon us, and then then no wonder we defile his Temple.
Him ſhall God deſtroy.
This is the puniſhment threatned to the Temple-defilers, and though but two words, God deſtroy, yet both have their weight. There are many evils and calamities that yet are not a deſtruction, that is the utmoſt of all paenall evils; and then, it's a deſtruction from God, whoſe wrath is like himſelf, Incomprehenſible: It's not man, but God ſhall deſtroy.
Now what this deſtruction is, we have told you; not an annihilation of ſoul and body, as Socinians would have it; not a Phyſical deſtruction, but moral, viz. depriving the wicked man of all happineſſe and comfort. We have handled this relatively already, as it is the Portion of the Temple-defilers, I ſhall now conſider it abſolutely: Eternal wrath and damnation is deſcribed here under the name of deſtruction, which is the reward of every wicked impenitent man, whether his ſinnes be intellectual or bodily. And the Doctrine I ſhall raiſe, is,
Obſerv. Of Eternal Damnation.That Eeternal Damnation is the Deſtruction of a man.
It's the undoing of a man for ever. This Doctrine or Truth, hath a ſting in it; and becauſe men are generally ſo bruitiſh and feared in their evil waies, I do the rather pitch upon it, becauſe truths that are of a more ſublime nature, do not ſo eaſily penetrate.
Let us then improve this, Eternal Damnation is the Deſtruction of a man. It's the eternal undoing of a man.
To clear this, conſider,
Firſt, That it is the Scriptures way to repreſent Hell and Damnation under all thoſe evils that are most terrible to ſenſe, as on the contrary, Heaven is deſcribed by ſuch nams as do uſually delight moſt men. Hence it's called a Kingdom, and a Crown of Glory, and a City paved with precious ſtones. Theſe are condeſcending expreſſions to us, who are apt to apprehend nothing great and admirable, but what is ſo to ſenſe; and were not our natural corruption ſo greatly prevailing over us, ſuch Scripture baites would ſoon take us. As it is thus for Heaven, ſo for the contrary, Hell and eternal damnation is deſcribed by all ſuch terrible Objects, that the very naming of them, ſhould fill us with great horrour; and do not think theſe are vain ſcare-crows, no; theſe expreſſions do no more repreſent to the full, the torment and pain of the damned indeed, then a painted fire doth a reall burning fire. Whatſoever the Scripture ſaith of this deſtruction of wicked men, doth not ariſe up in the leaſt manner, to the torment indeed. Therefore that the meditation and preaching of this ſubject may be profitable, ſet Faith on work; believe there is ſuch a ſtate of deſtruction coming upon impenitent men, that all the undoing we can have in this life, is nothing to that eternal undoing. Let Faith warm and heat thy heart with this, and it will work wonderfully to thy reformation. If to die be a thing of terrour, what is eternal death? What is eternal deſtruction? If skin for skin, and all that a man hath, he will give for his life, how much rather for this eternal life?
Secondly, This deſtruction conſiſts in two things,
The good it's privative of. And
The evil it's poſitive of.
Schoolmen call it the puniſhment of loſſe, and the puniſhment of ſenſe. The Scripture brings in God inflicting both, in that terrible ſentence at the Day of Judgment, Depart from me, into eternal fire, Mat. 25.41. Depart from me, there is the privation of all good; Into eternal fire, there is the poſition of all evil and miſery. Divines have diſputed which is the greateſt evil of theſe two; but Chryſoſtome anſwers, The privation of Gods face, is farre worſe then all the torments in Hell: That Depart from me, is more terrible then eternal fire. Certainly, ſeeing ſuch a deſtruction is coming, how much doth it concern all to watch and pray about it? Deſcendamus in infernum viventes, ne deſcendamus morientes, (ſaid Bernard) Let us deſcend into Hell while alive by meditation, leſt we really deſcend thither when we die. But ſingularia ſunt quae pungunt. Let us therefore conſider What loſſe it is. Firſt, that this deſtruction doth conſiſt in: And
Firſt, It's the loſſe of God, in whom only is all happineſſe. Depart from me. The puniſhment of loſſe.At his right hand are pleaſures for evermore, Pſal. 16.11. To be with God, and to enjoy him, is that happineſſe which eye hath not ſeen, nor can the heart of a man conceive: For ſuch as God himſelf is, ſuch is the enjoying of him. He is the bonum in quae omnia bona, bonum quo nihil melius cogitari poteſt: The Jehova. The beings of all created comforts that are ſcattered up and down, and parcelled in creatures, with their ſeveral imperfections, are united and conjoyned in him in tranſcendent perfection only. To repreſent what God is, and the enjoyment of him, would be to empty the Ocean with a ſhell. Then do we beſt eſteem of him, when we judge him ineſtimable. Now our deſtruction lyeth, in being deprived of all that good which God would have been to us. Oh, with what indignation and anger ſhould a wicked man look upon his ſins! You have deprived me of God, and do you ask what I aile? My luſts, my wickedneſſe, have taken God from me, how can I then but rore out? Would theſe be as good as a God to me? This ſhould make thee caſt off all ſinne, as Paul did the Viper, ſaying, Wilt thou be as good, as great, as all-ſufficient to me as God would be if I do ſerve him?
Secondly, This privative deſtruction, lyeth in the want of all comfort and peace, and joy that might be in the ſoul. Take away the Sunne, and there remaineth nothing but horrible darkneſſe; take God away, and the ſoul is full of all darkneſſe and horrour. Hence in Hell are ſaid to be gnawing wormes, and weeping and wailing, and gnaſhing of teeth. Dives deſired but a drop of water to coole his tongue, and but the top of his tongue, yet could not obtain it; not a drop, and for the top of the tongue. This was to ſhew that there could not be the leaſt comfort, the leaſt eaſe, the leaſt quietneſſe of conſcience; and indeed this is the great part of Hell. Some have thought Hell to be nothing but the torments and horrour of conſcience, but the Scripture cannot ſo be put off Yet certainly, this is the Hell of Hell, the greateſt part of deſtruction, that the guilt of a mans ſinnes ſhall perpetually gnaw and teare his conſcience, which will then be awakened, and will fall like ſo much ſcalding Lead into the eye of a man. And if a good conſcience be a continual Feaſt, that tormenting diſquieted conſcience in Hell, will be a continual unſpeakable evil. Oh, we ſee but what the very drops of this torment hath wrought upon men! Cain went up and down trembling, all the pleaſures, all the delights, and travils he took, could not drive out that trembling. Judas, with what horrour doth he cry out? He cannot beare his burden. And therefore the damned brought in, crying to the mountains to cover them, and the hils to hide them, Rev. 6.16. Oh, is this nothing to you, or a light matter, who ſit and hear theſe things! Thoſe groſſe and foul ſinnes, which now make no torment nor gripings in thy conſcience; thou canſt runne into all beaſtly exceſſe, and thou findeſt no gnawing worms upon thee: Oh, conſider, and believe it, the time is coming when conſcience will be awakened, and not the leaſt corner of thy ſoul will be freed from torments and howlings! Go on then, and eat and drink, and care for none of theſe things; but remember this, deſtruction will fall upon thee whether thou wilt or no. Oh, that men would pitty themſelves! Or rather; Oh, that God would pitty your ſouls, and make you to conſider the latter end of your ſinnes! At laſt they will bite like an Adder, and ſting like a Serpent.
Thirdly, There is a loſſe of all outward help and comfort from others. Here in this world, though we many times are in grievous loſſes, yet ſome comfort from a friend, is like the pleaſant ſhowers to the parched ground; and though they cannot deliver out of trouble, yet a word of comfort doth much refreſh. But here the deſtroyed ſinner is excluded from comforts and friends, and all. When Abſolom was ſhut out of Davids preſence, then there was a Joab to mediate for favour again, but when this deſtruction is, then no Saint or Angel can either comfort or help us: Yea, which is ſaddeſt of all, then that Mediatory Office of Chriſt doth ceaſe. Then there is no Advocate to make Interceſſion; then the Blood of Chriſt will do no good. In the midſt of all that guilt and trouble for ſinne we have in this life, there is ſtill this hope, That Chriſt is a Mediatour to reconcile God and the ſinner; but when this eternal deſtruction ſhall come upon thee, then there is no more hope, or help by Chriſt, then Chriſt is of no more uſe, or advantage to thee: So that the loſſe of all help, and all hope through Chriſt, muſt needs make this deſtruction more terrible.
The pain of ſenſe.And as for the ſecond part of this Deſtruction, which is Poſitive, That lieth in the accumulation and heaping up of all miſery imaginable and poſſible, even for a God to inflict, or the ſoule and body of man to receive. It's (I ſay) in the heaping up of all miſery: For the ſtate of bleſſedneſſe lyeth not in any one, or many comforts, but in the aggregation of all deſirable mercies. So this ſtate of deſtruction lyeth not in the ſuſtaining of one, or many miſeries, but the aggregation and conflux of all. Therefore the Scripture expreſſeth it under many names of terrour: ſometimes darkneſſe, utter darkneſſe; ſometimes a priſon, and chaines of darkneſſe therein; ſometimes fire and brimſtone, eternal fire; ſometimes a place of weeping, wailing, and gnaſhing of teeth; ſometimes death, and everlaſting death; ſometimes judgement and condemnation. Now the Scripture uſeth not theſe words in vaine, but would hereby awaken and terrifie us, that we might at laſt caſt away our ſinnes, which are the onelyonly fuell for this fire.
The aggravations of this deſtruction. Eternal.In the next place, Let us conſider, the Aggravation of this Deſtruction. And
Firſt, It's an Eternal Deſtruction; A deſtruction that is alwayes deſtroying, and yet the party is not extinguiſhed. If the Socinian annihilation were this deſtruction; or Origen's opinion for the ſalvation of men and Devils at laſt, after thouſands of yeares torments could prove true, here was ſome hope; but it's a living death, and a dying life, it's everlaſting fire, it's the worme that never dieth. In all earthly calamities, on this ſide Hell, this is a mitigation, that they are not everlaſting, they are but evil for a moment, there will be an end. But here thou art kept alive to be tormented for ever. Oh what a thunder bolt is that word for ever! Torment for ever! Horrour for ever! Fire for ever! yet ſo it is.
Secondly, It's an Ʋniverſal Deſtruction in a moral ſenſe. Univerſal.There is not the leaſt mixture of any joy, of any hope. For as Heaven is a ſtate of unmixed happineſſe, there cannot a drop of gall fall into that ocean of happineſſe: So here, there cannot a drop of honey fall into that ocean of gall; we told you not a drop of water for the top of the tongue only could be obtained, much leſſe for the whole body.
Thirdly, It's an Inevitable Deſtruction. God will deſtroy,Inevitable. Who can ſtop Gods hand? Who can hinder his blow? If a little of Gods wrath be kindled, Who can abide? How much leſſe when he ſtirreth up all his wrath? It is the day of his wrath, when Kingdomes and Nations feele the day of his temporal wrath, How ſad hath it been? Jeruſalem had her day of Gods wrath, but theſe are onelyonly drops to that ocean of his wrath.
Now manifold Uſes may be made of this, but I ſhall inſtance onelyonly in one here,
Of Inſtruction. Here is a plain and evident diſcovery of the madneſſe and folly of wicked men, that will drink, ſwear, and walk in all their bruitiſh luſts. What haſt thou not heard of this deſtruction from God? What doſt thou not believe that after all theſe pleaſures of ſinne, God will deſtroy thee? We would wonder what a ſenſleſſe, bruitiſh and irrational a creature a wicked man is, that ſhould be no more afraid of this deſtruction. Tell him of a temporal undoing, he ſhall be undone in his eſtate, in his life, and you make his heart as cold as a ſtone within him; but tell him ſoul and body ſhall be undone in fire and brimſtone, and that for ever, he makes no matter of it; And why is all this? Either
Firſt, Becauſe of the Atheiſm and unbelief that is in men. Though Chriſt hath again and again threatned ſuch a place of torment, yet they will not believe it.O if we had but faith as a grain of muſtard-ſeed, it would remove theſe mountains of ſinne! Or
Secondly, If men do believe it, yet becauſe it's apprehended as a farre off, it's not preſent and imminent upon us, as many times temporal deſtruction is; and therefore like bruit beaſts they regard only the preſent: Give me to day (ſay they) though to morrow I be damned for ever.
Thirdly, Men are either plunged in beſotting luſts, or in the ſeducing temptations of the world. Many men are become like beaſts through ſinne. A beaſt will as ſoon underſtand things of reaſon, as they of faith and ſalvation; or elſe ſwallowed up in earthly cares and deſires. Now when thus luſts are within, they forbid any outward good counſel to enter the heart.
For the Temple of God is holy, which Temple ye are.
We now come to the Reaſon, Why God is ſo exceedingly provoked againſt Temple defilers. The ground is, Becauſe Gods temple is holy. Holy things are not to be violated, they are to be handled in an holy manner, Sancta ſanctè ſanctis. Holy things belong to holy men, and are to be uſed in an holy manner by ſuch.
2. There is the Explication and application of this Temple.
If they object, We have no ſuch Temple as was at Jeruſalem; there is now no ſuch thing under the Goſpel as Gods temple. He interprets his meaning, This Temple is not wood or ſtone, but ye believers, who worſhip and ſerve God after his appointment, Ye are his Temple.
In the Greek, when he had ſaid, The Temple of God is holy, then he addeth, foreign, in the plural number, becauſe it relates to the ſubſequent matter, not Antecedent, which is uſuall among Relatives. Obſerve,
Obſerv. Of the Temple of God.The holy Temple of God under the Goſpel, is not any place, though never ſo adorned or glorious; but perſons believing and worſhipping of him according to his will.
This Doctrine hath its great uſe. For once in Gods Church, while Popery and her principles reigned, all the holineſſe ſpoken of, preached for, pleaded for principally, was holineſſe of things, not perſons; holy Temples, holy Altars, holy Images; but reall, perſonal holineſſe, which God commands, was deſpiſed and oppoſed. The Kingdome of God doth not come by obſervation, that is, we are not to look for external ſenſible pomp and glory, but it is within you, ſaith our Saviour, Luke 17.10. The Temple, the Church of God, are Perſons believing. The Image of God is righteouſneſſe and holineſſe in our lives.
To open this, conſider,
Of the Jewiſh Tabernacle and Temple.Firſt, That God, while the people of Iſrael were unſettled, and their enemies were not fully conquered, appointed an ambulatory Tabernacle for his worſhip. This was the place to worſhip him in, and the Ark in it, was carried up and down likewiſe, and none might carry it, but men, even the Levites. So that when it was put on a Cart, and ſo carried, God was greatly diſpleaſed. The reaſon (ſay ſome) why men onelyonly were enjoyned to carry it, was, that it might not at any time fall. For being a token of Gods preſence and power, if that had fallen, it would have been a reproach to the God of Iſrael. But when God came to ſettle the people of Iſrael, and they had fully ſubdued their enemies, and the Government of the Land was eſtabliſhed; then God would have a Temple ſetled. And though David had a deſire to build it, yet becauſe he had ſhed much bloud, not innocent bloud (though he did Ʋriahs) but becauſe he had fought many battels, God would not have him do it, but Salomon, whoſe name ſignifieth Peace. No hammer, nor any noiſe might be heard in making the Temple: Thus Chriſt was born in Auguſtus his time, when Janus his Temple was ſhut, and the world at peace; though indeed in the ſecond Temple, there they did build with their tools in one hand, and their ſwords in the other, becauſe of the oppoſition they had.
Secondly, This Temple that was built, it was very magnificent and glorious, and was accounted equal to the ſeven great wonderous buildings of the world. It was a great building, and yet Solomon at the dedication of it removeth all carnal and low conceits from God, as if he were circumſcribed within that place: For, ſaith he, The Heaven of Heavens do not contain thee, much leſſe this place, 1 King. 8 20. It was not therefore that God needed ſuch an houſe, or becauſe he was contained in it, but becauſe he was a great God full of Majeſty, as Solomon ſai…h; and therefore according to the Jewiſh Pedagogie, which conſiſted in external and ſenſible Rites and Adminiſtrations, it was made ſo glorious.
Thirdly, This Temple had a proper and peculiar holineſſe, a relative holineſſe, being dedicated by Gods command unto his worſhip, and a typical holineſſe. It was typically holy, becauſe a type of Chriſts body▪ Deſtroy this Temple, ſaid our Saviour, and I will raiſe it up in thr…e dayes, John 2 19. Now when Chriſt the fulneſſe came, this Temple was to be deſtroyed, as the Altars and Sacrifices with the Levitical Prieſthood; even as the flower fals to the ground, when the fruit comes in ſtead thereof. It was relatively holy from two grounds:
1. Gods Inſtitution: He commanded the building of it for his worſhip; and every thing, though never ſo little, yet had it Gods command for it, as alſo the Tabernacle had: They were to do nothing of their own heads, but according to the patern in the Mount. And then
2. It was relatively holy, Becauſe of Gods ſpecial promiſe to be preſent there. Hence becauſe it was a prayer in that very place, there was more acceptance of it with God; therefore they did uſe to pray, even their private prayers in this place; as the Propheteſſe Anna, that departed not from the Temple, but ſerved God with faſtings and prayers, day and night, Luke 2.37. Yea, when they could not be bodily preſent, they did direct themſelves towards the Temple; as we reade Daniel did, and though it was in danger of his life, yet he would open his window, when he prayed, and look that way, Dan. 6.10. though in the Text it be ſaid onelyonly towards Jeruſalem, and therefore it we called an houſe of prayer. In Solomons prayer, 1 Kings 8.48. the captives of Iſrael carried into another Land, are ſuppoſed in their captivity to pray unto God with their face towards the Land of Iſrael, and alſo towards the Temple.
Fourthly, But from this Temple, to argue for ſuch holineſſe in our Churches: Yea, and with Bellarmine, and others to plead for private praying in the Church, more than in other places, as if there were more holineſſe therein, and for the places ſake, to have more acceptance, is unjuſtifiable by Scripture, John 4.21, 24. The time is coming, when they ſhall not worſhip in this mountaine, or in Jeruſalem, but they ſhall worſhip him in Spirit and truth. There is no Jeruſalem now, nor any place like Jeruſalem; and now God would have us in every place lift up holy hands in prayer, 1 Tim. 2.8. It's therefore unwarrantable by Scripture to pray in a Church for the places ſake, to have the prayer the more acceptable, as Bellarmine pleadeth. And indeed becauſe there is no ſuch peculiar inſtitution, nor no ſuch peculiar promiſe, therefore there cannot be ſuch a relative holineſſe. Private prayers in the Church, though pretended not to be done for the places ſake, while we are at the publick Ordinances, are alſo incongruous and unwarrantable, partly, becauſe they are againſt the nature of private prayer preſcribed by our Saviour, When thou prayeſt ſhut thy door after thee, Mat. 6.6. Private prayer muſt be done in a private manner: and partly, becauſe the Church is for publick Ordinances. We meet together in ſpiritual communion, and while the ſociety is ſinging, for thee to be privately praying, is unſuitable to the duty in hand, where there ought to be one heart, one mouth and conſent.
Fifthly, Becauſe the Temple was ſo glorious, and Gods promiſe was in a ſpecial manner made to it, therefore the Jews put all their truſt and confidence in this, though their lives were full of wickedneſſe and groſſe impieties, yet becauſe they had the Temple, that made them think themſelves happy. Hence the Prophet ſeverely reproveth them for it, ſaying, Truſt no more in lying words, ſaying, The Temple of the Lord, the Temple of the Lord are theſe, Jer. 7.4. Hence at laſt God was ſo provoked, that he gave it up to idolatrous Heathens to be deſtroyed, that a ſtone ſhould not be left upon a ſtone. For Hadrian the Emperor quite demoliſhed it; and in ſtead thereof built a place with a new name, calling it Aelia, and upon the gate ſet the Image of a Swine by way of ſcorn and deriſion to the Jews, to whom that beaſt was unclean. And thus truly God hath done with many glorious ſpiritual Temples under the Goſpel: Where are the ſeven Churches of Aſia? And where is the pure Church of Rome now? The preſent Governours of that Church glory of their ſucceſſion to their former Worthies, Whoſe faith was ſpread over the whole world, but they ſucceed them as veſpae apibus, Waſps many times do Bees, or as night doth the day.
Laſtly, Our Churches therefore do not reſemble the Temple, an holy place dedicated to God, but their publick Synagogues where they met together to pray and reade the Word, and have it expounded. Some find fault, that we call this material building a Church; but uſe of ſpeech doth fully juſtifie this. It's an ordinary figure to put the place containing for the thing contained. Thus it's ſaid, All Jeruſalem went out: And, Oh Jeruſalem that killeſt the Prophets, Mat. 23.77. which is meant of the Inhabitants thereof. Thus we call a City, or a Town, the people of the Town. But of this we have ſpoken formerly. But though there is no ſuch relative holineſſe in theſe places, as was in the Temple; neither are the duties regarded for the places ſake, but the place for the duties; yet there is a moral and civil decency, or reſpect to be had to them, as we do unto places appointed for ſolemn meeting; and therefore are unfitly compared to barns or ſtables, or to be polluted like them, not becauſe of any holineſſe in them, more than in other places, but from a civil reſpect. But theſe things only occaſionally by the way.
Believers joyned in a Church way according to Scripture, are Gods temple.The next main thing is, That believers joyned in a Church way according to Scripture, are Gods temple, and that requireth theſe things:
Firſt, Purity and an undefiled life from the wicked wayes of the world. Though they be in the world, yet not of the world. This is called pure Religion, to keep a man defiled from the world, Jam. 1.27. And we muſt not be conformed to the faſhion of this world, Rom. 12.2. We are to be as Lot in Sodome, ſo farre from having fellowſhip with it, that we are to grieve in ſeeing and hearing the evil deeds of others. We are to be like the three Worthies in the midſt of the fire, and yet our hair not ſinged thereby. Do not thou then judge of thy ſelf, as the Temple of God, when thou art like a dung-hill; thy heart is not a ſacred Temple, but an open Inne or Market-place; all ſtrange luſts may lodge in thee; thou art to take Chriſt for an example, not the world.
Secondly, Dedication, and giving up our ſelves wholly unto God. Thy ſoul and body are to be one Temple, onelyonly thy ſoul is the Saxctum ſanctorum; there ſhould only be admitted choice and ſanctified thoughts and intentions, Shall I take (ſaith the Apoſtle) the member of Chriſt, and make it the member of an harlot? 1 Cor. 6.15. Shall I take the Temple of God, and make it a publick ſtew for all luſts? As they ſaid of their Temples, Procul ô procul eſte prophani: So do thou of all noiſome and filthy ſinnes. As there were conſtant Porters to watch the Temple: ſo do thou continually ſet a watch before thy heart and ſoul, that no unclean thing enter in.
Thirdly, Here is implied. Ʋnion of the members of the Church together. The Temple was not one ſtone, or a few ſtones ſcattered up and down, but exactly and curiouſly joyned together. The Churches are compared to a body, where there are ſeveral organized members, and all uſefull one to another.
Laſtly, Communion; Not onelyonly internal by faith and love, which we have with Chriſt the Head, and ſo with all the members. For this communion is inviſible, but external in a viſible ſociety and fellowſhip one with another in the publique worſhip. Hence they are greatly reproved, That forſook the aſſembling of themſelves together, Heb. 10.15. Viſible communion in Church-Ordinances brings much glory to God, and great edification to our ſelves.
Ʋſe of Inſtruction, What kind of ſocieties we ſhould be, who are Gods temple Gods houſe, Gods Church; What enjoyment of God? What effectual participation of his preſence? The body by its ſenſleſneſſe doth quickly diſcover, whether a ſoul be in it; and the ſoul will quickly manifeſt, whether God and Chriſt be in it: if the Temple of God, What holineſſe and purity ought to be in our lives? Oh this is the glory of the Church! Let us not do at upon a meer feigned and invented holineſſe of things and places, but let us magnifie perſonal moral holineſſe; to this the promiſe is made. This is the true and bleſſed glory. This makes us like Angels, and our Churches like Heaven.