Spiritual Refining, Religious treatise · Section 3 · Sermon 32
SERMON XXXII.
That a mans leaving thoſe groſs ſins he hath lived in is no Sign of Grace.
2 PET. 2. 20.
For if after they have eſcaped the pollutions of the world through the knowledge of Jeſus Chriſt, &c.
THis Text may be called like that place in the Iſraelites travails, Meribah, a place of ſtrife and contention; The Arminian, Papiſt, and others conſidently aſſerting a total ánd final apoſtaſie from true grace, out of this Text. Nulla orationis ſuada, nulla argumentorum vis, is required for this, Textus per ſe lucet, ſay the Remonſtrants. But you have the Orthodox as valiantly beating them out of this ground: What is the true meaning of the Text will appear upon a brief diſcuſſion; onelyonly in the general take notice of the excellency of this Chapter wholly ſpent in deſcribing of falſe Teachers, manifeſting their ſeveral evils of ſinne, and their ſeveral evils of puniſhment, which is ſo great that the Apoſtle Jude hath almoſt tranſcribed his whole Epiſtle out of this, with very little addition: Pulchra ſunt bis dicenda, ſaid he. For the underſtanding of the words, the Apoſtle uſed in the precedent verſes two excellent ſimilitudes, whereunto he compared falſe teachers; firſt to fountains without water; theſe invite the wearied paſſenger to drink, but when he cometh near he findeth nothing but clayand mud; ſo falſe teachers promiſe ſuch excellent and wonderfull truths, that were never heard of before, but indeed give noiſome filth. 2. He compareth them to clouds without rain driven with the winde, which denoteth two things, Firſt, Their vain oſtentation, as the cloud ſeemeth to bring rain, but yet emptieth none; and ſecondly, their inſtability, They are clouds driven up and down foreign, that is properly an impetuous turbulent winde; and as ſuch clouds do both raiſe great tempeſts, and obnubilate the Sunne, ſo do falſe teachers make heavy ſtorms and troubles in the Church, and withall bemiſt the glorious light of the Scripture. A third deſcription is from their affectation of great and ſwelling words. All tumours argue a windy inflammation. In the next place he aggravates their condition by the pernicious and damnable effect of their falſe doctrines, they do not onelyonly damn themſelves, but draw a troop of others into hell with them. And this they do in a ſlie way, they do foreign, as the Fiſherman or the Fowler, ſhew the bait, but hide the hook or ſnare. Whereupon the Apoſtle enlargeth himſelf concerning the miſerable eſtate of the ſeduced perſons, as well as the ſeducers, the followers as well as the guides tumble into the pit of deſtruction. The miſery of ſeduced perſons is aggravated firſt in my Text, from the greater curſe and wrath that will now befall them ſince their apoſtaſie, then if they had continued in their priſtine unbelief and Paganiſm. So that you have the deceived wretches deſcribed by way of ſuppoſition;
Firſt, In their former eſtate.
Secondly, In their fall.
Their former eſtate is deciphered in what they have done, and the means whereby. The matter done by them, is to eſcape the pollutions of the world, that is, their idolatry and great vices, which formerly they lived in, betaking themſelves to the true profeſſion of Chriſt. The word foreign is but once, and that here uſed in the New Teſtament, Jer. 32. 34. it is uſed by the Septuagint of more grievous and groſſe crimes, but Ezek. 33. 9. of the pollution of the heart only by covetouſneſſe. Bude us ſaith foreign was piaculum, when a man had contaminated himſelf with ſome grievous crime, contracting ſuch guilt, that he made himſelf and others obnoxious to the wrath of God in a conſpicuous manner: with Phyſicians the word ſignifieth thoſe peſtilential ſeminals that are in the corrupted air, whereby a general infection is procured; ſo that the Apoſtle meaneth whatſoever Idolatry, or the great ſins committed by them in Paganiſm, they had eſcaped.
Secondly, The means by which, is through the knowledge of Christ, ſo that their lives were clean, not by moral precepts, and prudent dictates of nature, but by faith hiſtorical or temporary in Chriſt; now here is the great Queſtion, Whether theſe were truly regenerated or no? Thoſe that hold the Saints Apoſtaſie, ſay the Affirmative, and they preſſe that word in the verſe before foreign, they did indeed eſcape; I confeſſe that is all the probability, but divers have read it foreign or foreign or foreign, for a little time, or almost they had eſcaped, as Agrippa was almoſt a Chriſtian, and thus reading it would be no advantage, and ſo we ſee it in the Margin of our Bibles: But I think it dangerous to depart from univerſally received copies. Others therefore that are Orthodox, ſay indeed, Theſe were regenerated, but their fall was only partial and temporary, for they did recover again as David and Peter: but the Text affordeth no help to ſuch an Aſſertion: I ſhall therefore conclude, That although by the Chriſtian Religion there was made a great and wonderfull change in the lives of theſe men, yet they were not inwardly regenerated, and my reaſon is, becauſe the Apoſtle compareth them to a waſhed Swine, which though never ſo white, yet is a Swine ſtill, her nature is not altered, therefore ſhe will return to her mire again; So theſe though purified in their lives by the profeſſion of the Goſpel, yet were indeed in their natural condition; and therefore when temptations came, they returned to their own natures, therefore verſ. 14. are called unſtable ſouls. But you will ſay, If they were not godly, how are they ſaid indeed to eſcape the pollutions of the world? Piſcator anſwereth, becauſe in the judgement of charity, and account of believers they were judged ſo. Beza better, indeed, that is comparatively with their falſe teachers, for they lived in all filthineſſe, yet counterfeited an holy life, but laſtly they did indeed leave the outward acts of wickedneſſe, as the Sow waſhed is indeed clean, but yet ſhe is not turned into a Sheep; ſo theſe truly and indeed had altered their manners, amended their outward lives, but were Swine, were Dogs ſtill. So that we affirm the Apoſtle to ſpeak of men not indeed regenerated, but yet changed in their lives from their former wickedneſſe, and having no inward change, therefore it is that they fall, and falling their later end is worſe then their beginning, partly becauſe they ſinne with more knowledge and underſtanding, and partly becauſe they ſinne with greater ingratitude and unthankfulneſſe for further mercies; and partly becauſe they ſtand not at a ſtay till they fall into ſome foul waies of doctrine or converſation: And thus much for the ſenſe of the words.
That a great change made in a mans life by forſaking thoſe groſſe actual ſins he Obſerv.once lived in, doth not preſently argue ſuch a mans converſion, or that he is indeed in a ſtate of grace.
A Chriſtian may be a Swine, and yet waſhed. Thou that wert once a drunkard, a whoremonger, a ſwearer, maieſt have forſaken theſe ſins, and yet this alteration be in externals only, not internals. Though thou haſt eſcaped the pollutions of the world, yet not thoſe of thy heart, and therefore thou art ſtill in the ſtate of gall and wormwood. This is cleared in the fooliſh Virgins, who are called Virgins, becauſe they kept themſelves from the Idolatry and pollutions of the world; yet fooliſh, becauſe they had not oyl. Thus you have the Iſraelites ſeveral times throwing away their Idols, by which they had provoked God againſt them, and yet returning again to them: We may ſay, the Iſraelites did clean eſcape thoſe Idolatrous pollutions, and they did it ſeriouſly, they were not groſſe diſſemblers; but becauſe their hearts were not changed, and they ſteadfaſt in this reformation, they were ſwine waſhed returning to the mire. Judas throweth away his unjuſt gain, with great terrour and ſorrow of heart, but he is a Goat, not a Sheep in Chriſts flock. I confeſſe this ſign ſeemeth to carry much probability with it; and commonly ſuch men, who have ſuperſeded their luſts, find a great deal of comfort: they rejoyce to ſee thoſe fetters and chains of their legs, which once luſt and the Divel had put on them, taken off. They were ſins priſoners, and went up and down in their ſhackles, but now they are out of this dungeon.Conſiderations concerning the point. 1.
To open the Doctrine, conſider theſe particulars.
Firſt It cannot be denied but that the Scripture doth frequently comprehend the duty of repentance, and converſion to God, under theſe words, of forſaking our ſinns, caſting away our tranſgreſſions, turning away from our evil waies, &c. Inſomuch that whereſoever there is ſuch a forſaking, ſuch a turning, there ſeemeth preſently to be the whole nature of converſion to God. Hence James calls it, Pure religion and undefiled, to keep our ſelves unspotted from the world. But all thoſe expreſſions do but contain part of the duty; for every forſaking, every turning from ſin, is not preſently, a gracious turning to God, as is to be ſhewed: Therefore think it not enough, That thou waſt indeed once ſuch a prophaner, ſuch a vain perſon, but now thou haſt left all ſuch courſes: Do not thou ſay, Behold a true Iſraelite in whom there is no guile: Behold a true child of God on whom are the ſure works of grace: For though thus outwardly waſhed, yet inwardly the filth may abound; though the outſide be fair, yet the Coar may be rotten within.
The reaſon why the Scripture deſcribeth converſion by external leaving of ſin, is, becauſe hereby our hatred and loathing of it is made more manifeſt, and none can ſay, They cleanſe their hearts, who do not alſo cleanſe their lives: It followeth neceſſarily, That if the heart be waſhed, the outward converſation wil alſo be waſhed; but not on the contrary, that if the converſation be unpolluted, the heart is.
Secondly, An outward reformation of life, and forſaking of ſin, may be from ſeveral 2. Outward reformation may proceed from ſeveral principles.principles.
1. From the grace of ſanctification, which doth wholly alter, and change the nature of a man, putting new and ſpiritual affections, and inclinations in him, whereby he is carried out againſt ſin from the pure love of God, and delight in grace; and forſaking ſin from this ground, is onelyonly comfortable.
2. Another leaving of ſin, is from the reſtraining power, and providence of God, II.whereby bits and bridles are put into mans jaws, that they ruſh not out ſo madly into ſin as their impetuous luſts would carry them; and ſuch a forſaking of ſin, though it be outwardly for the glory of God, his name is not ſo much blaſphemed, others are not ſo much ſcandalized; yet it affords no true ſolid joy to him, that upon theſe terms only parts with his ſins.
3. There is a repreſſing of ſin by the dictates of Nature, and the power of Moral III.precepts inſtilled into a man. Thus there is a famous ſtory of an Heathen, who was a debauched and prophane man, that went to hear Socrates read his lectures of Morality, with purpoſe to deride and ſcoff him; but he was ſo potently wrought upon by Socrates his precepts, that he went away changed, and never was ſuch a debauched man any more; and no queſtion it was from theſe natural dictates, with the common help, and aſſiſtance of God, that many heathens lived ſuch pure and unblameable lives. So then, if upon theſe three ſeveral ſtocks, the outward emendation of a mans life may grow, it behoveth every man, who hopes he is now turned a penitent and a convert, to enquire from which of all theſe his change is made upon him.
Thirdly, Mens luſts and ſins are for the moſt part ſo dear and ſweet to them, that it muſt be ſome great work either of grace Sanctifying, or grace reſtraining, that will make a man leave them. We ſee the Iſraelites would give all the wealth they had, yea, the very fruit of their womb to Oblations, rather then leave their accuſtomed ſins: This makes our Saviour compare them to a right eye, and a right hand, as thoſe things which are moſt intimate, and dear unto us: And what is the ground of all that malice, and hatred againſt the word of God, and ſoul-ſearching Truth, but onelyonly mens inordinate love and affection to their ſins? Inſomuch that when you ſee any wicked man leave his accuſtomed ſins, you may with wonder cry out, What aileth this Jordan to turn backward, and this Iron to ſwim? How cometh this Blackamore to a white skin? Though therefore it be no ſure ſign, yet it is a great duty: we may go out to ſee it as a great wonder in a pariſh, Behold! once a Swearer, once a Blaſphemer, but now he doth ſo no more!
Fourthly, Though this outward alteration argue no grace in the heart, yet it is to be acknowledged as a merciful work of God. When the word of God, though it 4. Yet outward reformation is a mercy.doth not work to converſion from ſin, yet it doth to repreſſion of ſin: ſo that men; though they ceaſe not to be wicked, from holy principles, yet they do from a ſtrong aw and fear which Gods word bringeth upon their conſciences: ſo in that Herod feared John, and was thereby reſtrained fom many ſins, though not from all, is was very laudable. Thus King Joſha, that kept from ſeveral wicked waies, as long as Jehoiadah the Prieſt was alive, it was a mercy.
1. For hereby ſeveral good iſſues flow, as God is hereby leſſe diſhonoured: a I.Chriſtian prophane in his life, blaſphemes the name of God; thy Oaths, Luſts are a kind of blaſphemy againſt God: where therefore there is a forbearance of theſe, God is leſſe diſhonoured, let the grounds be what they will be.
2. Again, hereby Gods wrath is not provoked ſo quickly againſt a people, to II.deſtroy them with temporal judgements: Be not evermuch wicked (ſaith Eccleſiaſtes) Why ſhouldeſt thou die before thy time? and thus for Oaths, Injuſtice, and Oppreſſion, the land mourneth: Hence groſſe ſins, are called crying ſins, becauſe they make a noiſe in Gods ear, importuning for vengeance: now it is a mercy to a place when no ſuch crying ſins are committed, when God is not importuned to conſume a place.
3. It is good, becauſe hereby godlineſſe hath a repute, and an eſteem, and wickedneſſe III.hath a diſcouragement and brand upon it. The Scriptures ſpeaks of an whores fore-head, and a face that could not be aſhamed: Now it is well when Gods Miniſtry hath brought ſin into ſuch an Odium, and matter of ſhame, that none of any ingenuity, any care, dareth commit any vile ſin: and Oh that in all our congregations, if there were not ſuch ſanctifying grace, yet ſuch ingenuous diſpoſitions wrought in men by the light of the Word, that men would ſay, I am taught better, I know better, I ſcorn and am aſhamed to ſerve any luſt, or commit any known ſin: thoſe that are drunk (ſaith the Apoſtle) are drunk in the night, and ſo thoſe that ſteal, ſteal in the night. Thus let Aſhkelon and Gath, let Sodom and Gomorrah, who are in the night and dark, have wickedneſſe committed amongſt them; but let not Jeruſalem, or Sion, who is in the light, thus ſtumble in the day and fall. How much is it to be deplored, that where the Goſpel is received, and the word of God read, and preached, every prophane perſon ſhould not be as much aſhamed to ſhew his head, as a theif when he is taken?
4. Here is this good comes by forſaking of ſin, though not upon right principles, IIII.that others are not encouraged to imitate and do the like. Sins in the Text are called pollutions contagions, they have a peſtilential infection with them; and becauſe ſo, how good is it when this arrow doth not walk abroad that would deſtroy at mid-day! Certainly if we praiſe God heartily for the abating of the plague, or ſword, which have ſuch open mouths to devour, may we not much rather bleſſe God for freedom from groſſe ſins in the place where thou liveſt? If thou loveſt thy ſelf, thy family, thy relations, thou canſt not but rejoyce to live, where they ſhall learn from others to do that, which is according to God and his Law.
5. It is a mercy, becauſe where ſuch great impieties are reſtrained, there is leſs V.grief, and trouble to the Godly. Eſai cryeth out, Wo be to me, becauſe I live among men of polluted lips: and David, Wo be to me, becauſe I live in the wilderneſſe of Meſhech: And the ſame good man bewailed his exile among thoſe that knew not God. Lot was tormented as in hell, with ſeeing, and hearing the ungodly practices of the Sodomites: So that where God doth not work to regeneration, if yet he doth to reſtraining and binding up of mens corruptions, that their wickedneſſe doth not make the place an hell to live in, the godly do much praiſe him for it.
Laſtly, Though leaving of ſin do not alway argue an intereſt in Chriſt, and an VI.evidence for heaven, yet ſuch men ſhall have leſs torments in hell; their judgement will be eaſier. Thus Auſtin ſaid, Camillus will be leſs puniſhed in hell then Catali…e; and ſo a wicked man forſaking his …ear luſts and ſins, though not upon Sanctified principles, ſhall have more Temporal bleſſings here and leſſe puniſhment hereafter, then thoſe that wilfully perſevere in them.
Let us in the next place conſider, Why a meer forſaking of ſin, or a reformation in externals, is not enough: and this will be manifeſt from ſeveral demonſtrations.
Firſt, Becauſe (as was intimated) ſin may be left from forced principles without, 1. Why an outward forſaking of ſin is no true ſign of Grace.not ſanctified grace within. Forced principles are terrors of conſcience, grievous judgements of God, whereby a man is taken off from his ſins, as a maſtive is pulled off from worrying a ſheep, and ſucking its ſweet blood, by putting red hot Iron in his mouth. Nothing but a flaming fiery ſword can keep him off from ſin, which he accounted paradiſe: But that which is comfortable reforming of a mans life, is when a ſupernatural principle is infuſed within, whereby we are made new creatures; and ſo from the love of God, and his holineſs, ariſeth all our hatred and loathing of ſin. Thus the Apoſtle abhors that which is evil, cleaves to that which is good, Rom. 12. When our hating of ſin like hell, ariſeth from a ſweet intimate cleaving to good as glue, (for ſo the word implies) this is matter of rejoycing. We ſee in nature, operations follow the nature and eſſence of a thing; therefore departing from evil is not kindly, till it come from a pure, and ſanctified nature.
Secondly, A meer leaving of ſin, is not perfectly a touchſtone of grace, becauſe it may be done unwillingly, with great grief that we cannot keep our luſts ſtill: And 2.this is a conſequent from the former particular; for when we leave ſin from forced principles, there is a great deal of reluctancy: Thus Pharaoh and the Iſraelites under Gods judgements, they go from ſin as Phaltiel was taken from his wife, They run crying after them to have them again. Oh, this is the wretched temper of too many; they have an heart to do thus, to live thus, and they are grieved their luſts cannot be accompliſhed, but other things keep them they dare not; as Paul ſaid, The evil he would not do, yet he did it, but ſtill he delighted in the Law of God in the inner man. So theſe, the good they would not do, yet they are compelled to do; and therefore ſtill they delight in the law of ſin, and with their mindes they ſerve it: do not many caſt away their ſins, as the Marriners did Jonah out of the ſhip in the ſea? they uſed firſt all the means they could to keep him in, and when that could not be, then with great trouble of ſpirit they threw him away. Thus many uſe all means ſecretly, publickly to keep their ſins, plead for the lawfulneſs of them, excuſe the committing of them, till a tempeſt of Gods wrath is ſo violent upon them, that they cannot hold them any longer: Oh, therefore if thou wer't once ſo and ſo, but now waſhed, now no ſuch ulcers and ſores are upon thee, conſider with what willingneſſe, delight, and joy in God this is done, if otherwiſe, ſay not, Grace is in thee.
Thirdly, Therefore may not leaving of actual ſin, be a good teſtimony, becauſe this 3.is not accompanied with mortifying ſin in the root, and in the body of it; For that only is the true forſaking of ſin, which goeth to the very bottom of all, which layeth the Ax to the root of the tree, which endeavors to kill the dam with the young ones, which would deſtroy ſin as they did Jericho, never to be built again. Thus David repenting of thoſe groſs actual ſins, goeth to the Fountain, his polluted nature and unclean, bitterly bewailing that: hence alſo the Apoſtle calleth for crucifying of the fleſh, as well as the luſts of ſin. The Scripture ſpeaks of the body of ſin, as well as members thereof, and exhorts to the mortifying of one, as well as another: And Paul, Rom. 7. In that great combat and conflict, he fights not with ſmall ſins or great, but the king, Original pollution. Sampſon did but cut his hair, and when that grew, all his ſtrength grew up again; if it had been pulled up by the root, then he had recovered his power no more, ſo it is here. If actual ſins be onelyonly circumciſed, pared off, and not a pulling them up by the roots, they all increaſe to their former prevalency again. Know then, it is not enough to dry up the ſtreams, unleſs the fountain alſo be: ſee how the root and ſeed-plot of all luſt, and ſin in thy heart is conſumed, and then there is hopes thou biddeſt thy ſins be gone upon right terms; otherwiſe this falling out of lovers, will be the renewing of love; or as water caſt upon the Iron, makes it burn the more vehemently, ſo will this forbearance a while from ſin afterward inflame thee ſeven times the hotter: and certainly here ought our ſorrow and hatred to be moſt vigorous, becauſe here ſin is in its ſtrength and power.
Fourthly, Therefore may we not take comfort from meer external reformation, becauſe it may be nothing but the change of groſſe ſins, into a channel of Spiritual, and 4.more refined ſins. Now this is onelyonly to change ſuch Tyrant-ſins, but not the Tyranny of ſin. The Phariſees they carefully avoided all groſs Publican ſins: they thank God, they are no drunkards, publicans, adulterers; but what then? they are proud, covetous, ſuperſtitious; they avoid groſs ſin corporally, but they greatly defile themſelves with other ſins ſpiritually. A man diſeaſed with diſtillation of humours, if the Phyſitian do not remove the humour, but divert it to ſome other part, that is more vital and dangerous, he doth not cure, but kill his patient; and thus it is here, that flux of blood, that noiſom ſore of ſin, which did run out in a bodily way, is turned now into a mental way of pride, ſelf-confidence, ſelf-righteouſneſs; and thus as many times the drying up of ſores and iſſues, ſtrikes preſently to the heart, and kils immediately, ſo doth the forſaking of groſs ſins fill thy heart with ſelf-love ſelfd-elight, & hereby thy eſtate is more dangerous then ever.
Fifthly, Take not comfort preſently from thy leaving of ſin, for it may be only a partial 5.and limited leaving, not an abſolute and univerſal. There is many a man hath made a wonderful change in his life, and hath caſt away all thoſe viſible ſins, that others obſerve in him; but yet ſome ſecret, pleaſant, profitable luſt he keeps, by which means he is ſtill under the dominion of ſin, and in Satans ſnares. Thus Herod, he did many things, but one thing he would not do: Now I know thou loveſt me (ſaith God) when thou haſt parted with thy onelyonly ſon Iſaak, and then God knoweth thou truly loveſt him, when thou leaveſt thy own perſonal …iniquities; when thou canſt ſay, Lord, I have willingly parted with that which I was moſt addicted to, which I have been long accuſtomed to which I would have deſired of all to have spared: Thou mayeſt with Saul, kill many a petty ſin, but wilt thou kill Agag? Wilt thou part with the fat cattle, as well as the lean? be impartial in this point.
Sixthly, Eſcaping of worldly pollutions, is not alwaies an argument of a renewed 6.nature, becauſe ſin may drive out ſin, even as Divines ſay about popiſh exorciſmes, when the prieſt calls out divels from men poſſeſſed, it is by colluſion: the divel recedes not, becauſe thoſe exorciſmes are of divine efficacy, but becauſe hereby he would confirm people more in believing a lye. Thus a man that hath propounded to himſelf any great worldly end, of profit, pleaſure, or advancement, he muſt for a while be a ſaint, that he may be a divel. Thus divers Hereticks have been men of unblamable, and excellent lives, that their ſeeming Sanctity may ſtamp the greater reputation upon their Hereſies. It is Machiave's counſel to his great ones, That by all means they ſhould get the name and repute of virtue … though the thing it ſelf be a burthen; ſee then whether thy reformation of life, be not ſubordinate to carnal deſigns; if ſo, thou art but a ſerpent with a gliſtering colour, but a body full of poyſon.
Laſtly, This amendment of life is not ſatisfactory, becauſe the means by which it is wrought, is not durable, rooted, and firm: It is ſaid in the Text, by the knowledge of Chriſt: howſoever ſome would lay much upon the word foreign, yet that is many times no more then a bare foreign, an hiſtorical knowledge of Divine things, with ſome light impreſſion upon the heart. Our Saviour differenceth the fooliſh and the wiſe builder, by the depth of the foundation they lay, and its the knowing of the Truths as they are in Jeſus, that makes a man put off the old man with all its luſts: Therefore examine, by what means art thou perſwaded thus to reform? how cometh it about that thou dareſt not do as thou haſt dore? If it be onelyonly general, hiſtorical faith of matters contained in the Scripture, this is too weak and languiſhing; it is one thing to leave ſin from meer illumination in the head, and another from a powerful inflammation, and renovation of the heart; thou muſt with thy heart, and ſoul, and ſtrength love God, and leave ſin, as well as with the mind.
Uſe of Inſtruction, How manifeſtly and evidently they have no hopes of heaven, Uſe. 1.or grace, who live in the conſtant, common practice of groſs ſins; yet even ſuch men would judge it hard to be told, That they are of their Father the Divel, that they are in a ſtate of darkneſs, and bitterneſs; yet what is more clear? You need not have one from heaven come and tell you, your ſtate is damnable, neither one from hell, with hell flames upon him, crying out, for ſuch ſins as you dayly commit, Behold, I lye roaring and yelling to all eternity: If therefore any that is called a Chriſtian, a believer, be thus a prophane, an ungodly perſon, let him ſee the wrath of God written againſt him ſo evidently, that though he runneth he may read it. What is a Swine, though waſhed, under the ſad doom of Gods wrath? What then is the Swine wallowing in its mire, and tumbling in its dirt? And ſuch an one art thou, who committeſt groſs ſins with greedineſs.
Uſe of Exhortation, Not onelyonly to leave your ſins, but upon ſuch right grounds as will be of everlaſting comfort: Caſt away your iniquities, ſaith the Prophet; Uſe. 2.That implieth willingneſs, readineſs, vehement deteſtation, never to receive them any more; but thy ſins are pulled from thee, thy heart is the ſame, thy love is the ſame, unleſs God hedgeth thy way with thorns, that thou canſt not follow thy luſts. Haſt thou therefore left off all thoſe evil waies thou once livedſt in upon Scripture ends, with ſuch a love of Godlineſs, that though ſin come like Joſephs Miſtreſs, in all her lovelineſs, pleaſure, and importunate temptation, ſaying, Come, and lye with me: yet thou leaveſt garment and all, ſaying, How can I do this, and ſin against God? Take heed thou art not like that man out of whom divels were caſt, but he cometh with ſeven worſe afterwards, and findes it garniſhed and ſwept, prepared for him; a ſheep waſhed, loves not to go into the mire again, though a Sow doth.