Moses Choice, Treatise · Part 1 · Chapter 11
CHAP. XI. Afflicted godlineſs, is better then delightful wickedneſs.
NOtwithſtanding both theſe, though Gods Doct. 3.people are afflicted, and the wicked have pleaſure; yet, afflicted godlineſs, is better then delightful wickedneſs. It is better to joyn with Gods people in a way of godlineſs, in all afflictions, then to enjoy all the pleaſures that poſſibly any man in the world can have, in any way of ſin: the tears Dulciores lacrymae orautium quàm gaudia theatrorum. Aug. in Pſal. 128.of the godly, are better then all the jollities of the wicked: it is an expreſſion of an Ancient, The very tears of thoſe that are ſeeking of God, are more ſweet, then the joys that any have in the world; the worſt part of godlineſs, is better then the beſt part of any way of ſin: though Chriſt be a crucified Chriſt, and bring never ſuch afflictions, hard things to his people, yet he is more delightful to them, then all the pleaſures that are in the earth, and delightful in another way. It is a notable ſpeech Luther hath, I had rather fall with Chriſt, then ſtand with Caeſar; Malem ruere cum Chriſto quam ſtare cum Caeſarare. Luth.rather ſuffer any thing in the world with Chriſt, then ſtand and enjoy all the pleaſure of Caeſars Court.
Thus a godly man, a gracious heart conſidering and muſing of things, and laying one thing with another, had rather have affliction with the people of God, then enjoy all the pleaſures of the world for a ſeaſon. Now the main work in this point, is to ſhew unto you, how a godly heart doth reaſon with its ſelf, and caſt about its ſelf, as it were to bring himſelf, and his thoughts to this iſſue, to chooſe rather afflicted godlineſs, then all the pleaſure of ſin.
Firſt, it caſts about what the ways of godlineſs Why afflicted godlineſs is preferred before delightful wickednes.are.
Secondly, what thoſe afflictions are that do attend the ways of godlineſs.
Thirdly, it caſts about what the ways of ſin are, and what the afflictions and pleaſures are, that do attend upon them, and puts them into a ballance, and compares them both together, and ſo makes its choyce.
Firſt, a gracious heart conſiders the ways of godlineſs. 1.If I walk in them, then I walk with God, I live to the honor of the bleſſed God, who is infinitely worthy of all honor and praiſe from his Creature; thoſe ways are the ways of infinite wiſdom, they are the ways of holineſs, of righteouſneſs, in thoſe ways I attain to that end for which I was made.
Secondly, in thoſe ways I enjoy peace, peace of 2.conſcience to my ſoul; whatſoever trouble I meet withal abroad, I am ſure I ſhall have peace within: a little with outward peace, is better then a great deal where outward peace is wanting; Eccleſ. 4. 6. Better is a handful with quietneſs, then both the hands full with travel, and vexation of ſpirit: A little with outward quiet, is better then a great deal with vexation; if a man be in a quiet family, a little there, is better then to be where there is a great deal with frowardneſs and vexation; ſurely, a little is better with inward peace, with peace of conſcience, then a great deal without; wherefore theſe ways wherein I walk with Gods people, though the world may rage and perſecute, I ſhall have joy in my own ſpirit; A good conſcience will be a continual feaſt: while they rail, conſcience will encourage.
Thirdly, again, when I walk in theſe ways, my ſoul 3.ſhall enjoy the love of God, and that little I have, I ſhall have it in love, and from the love of God; Now thy love, O Lord, is better then wine, better then all the comforts of the world. The Lord ſatisfies his people with love, as with marrow and fatneſs; a little that the ſoul hath that comes from the love of God, by vertue of a promiſe, how ſweet is it? how ſweet is ſleep when it comes from that promiſe? Thou wilt give thy beloved ſleep, and all comes this way; I have all in the love of God, though I have but a little in the world, and though I be in affliction, & am ſhort of that which others have.
Fourthly, and in thoſe ways, my ſoul ſhall enjoy 4.communion with God; God will let out himſelf to me in a gracious maner, he will reveal the ſecrets of heavenly joys to my ſoul, and one beam of the light of his face, is more worth then all the world, and is able to carry through all the hardſhips of the world. My ſoul ſhal have communion with Jeſus Chriſt; and Curſed is that man, ſays that noble Marqueſs Galeacius, that counts all the world comparable to one days enjoyment of communion with Chriſt.
Fifthly, while I walk in theſe ways, I ſhall be ſafe 5.for eternity, I ſhall not be in danger there; and when the fear of eternity falls upon the heart, it ſees it is a moſt dreadful thing to miſcarry to eternity; the thoughts of eternity work mightily upon my ſpirit, let me be ſafe for eternity, whatſoever become of me in theſe ways. It is reported of one Myrogenes, when great gifts were ſent unto him, he ſent them back, I onelyonly deſire this one thing at your Maſters hand, to pray for me, that I may be ſaved for eternity. Now in theſe ways of godlineſs, I ſhall walk with God, I ſhall have peace of conſcience, I ſhall have that I have in love, I ſhall enjoy communion with the Father, with Chriſt, and with the holy Ghoſt; and I ſhall be ſafe for eternity: ſurely there can be no evil that can countervail this good, whatſoever I ſuffer, whatſoever I endure in this world, yet my ſoul ſhall ſay, It is good for me to draw near to God; ſure I ſhall chooſe, and like well of the ways of godlineſs, whatſoever I endure.
But you look onelyonly upon the beſt ſide of godlineſs, Obj.but turn the other ſide, you ſhall finde a great many afflictions that attend the ways of godlineſs, and when you ſee them, you will not be ſo in love with theſe ways. A gracious heart is willing to examine both ſides.
What are the afflictions you ſpeak of, that will diſcourage Anſw.any from delighting in Gods ways?
Firſt, they are but ſuch as are upon the body, thoſe 1.things that do afflict the godly are bodily things, they do therefore but bring pain and trouble to this carcaſe, to this body of clay, to this lump of earth, to this body of ſin, to that body that is to be beaten down in this world: to that body of vileneſs, for foreign.ſo it is called, Phil. 3. 21. Who ſhall change our vile body; in the Original it is, this body of vileneſs. It was the ſpeech of a Heathen, when as by the Tyrant he was commanded to be put into a morter, and be beaten to pieces with an Iron peſtel, he cryes out to his perſecutors, You do but beat the veſſel of Anaxarchus, you do not beat me, You do but beat the Caſe Clem. Alex ſtorm p. 496. …unde vaſculum Anaxar…hi. Or as others have it, …pſam Anaxarchi.and Veſſel, that contains another thing; yea, the word in the Greek, that Clemens Alex: hath, relating the Story, ſignifies a husk; his body was to him but as a husk: A Heathen counted his body but the Caſe, the husk; he counted his ſoul himſelf: If a man had a precious Jewel in a Caſe, and the Caſe was torn in pieces, and the Jewel be ſafe, it is no matter; and ſo by all theſe afflictions a gracious heart knows, it is but the Caſe that is torn in pieces, the Jewel is ſafe. Fear not, ſays Chriſt, thoſe that can kill the body, and do no more; Chriſt would have us know, afflictions that do but reach the body, are but ſlight things.
And for theſe troubles, let them be the moſt terrible that can be, they are ſuch as may ſtand with Gods love, the deareſt of Gods love, ſuch as the deareſt of Gods people have met withal: ſays God in Ieremiah, I gave the dearly beloved of my ſoul, into the hands of her enemies. Indeed if they were ſuch as could not fal, but from Gods hatred, it were another matter; but they may ſtand with Gods love, yea, with the very ſame love wherewithal God the Father did love Jeſus Chriſt, and would you have better love then that? you may be ſure that all your afflictions that you do endure for godlineſs, and the ways of godlineſs, they are not ſuch but you may have them in the ſame love that God loved Jeſus Chriſt, and one would think that were enough to ſatisfie any ſoul in the world. John 17. ult. there Chriſt prays, that his Diſciples might be loved, with the ſame love wherewith he was loved: now notwithſtanding the love of the Father to the Son, he was afflicted, and ſuffered as much trouble, as you are like to ſuffer; and if you in ſuffering may be in no worſe caſe then he was, and may have the ſame love that he had, notwithſtanding your ſufferings, ſure your ſufferings are no great matter; there is no more evil in your ſufferings, then may ſtand with the love of God to your ſouls, the ſame love wherewith God loved Chriſt: and if a ſoul knows this, it will not be diſcouraged from the ways of godlineſs, notwithſtanding afflictions: indeed if in affliction there were the venome of Gods wrath, and the curſe of the Law, it were ſomething, but the ſting and venome is taken out, and there is no great evil.
Again, theſe afflictions that the world ſo ſpeak of, they may not onelyonly ſtand with Gods deareſt love, but are ſuch as may proceed from Gods deareſt love; as thus, they may come as fruits of the love of God, and therefore ſure they are no great diſcouragements from the ways of godlineſs; you heard what abundance of good God brought out of the afflictions of his people, and therefore there may be abundance of love from whence they come, they may be onelyonly but to fit, and ſquare, and faſhion the ſoul, to be fit to be laid in the higheſt place of new Jeruſalem: The ſtones that are laid below in ſome mean place, are not hewed and hacked, as the ſtones that are in the higheſt part of the building, or the forefront of the building, to the view of all; thoſe that are moſt for the beauty of the building, are moſt hacked, and framed; and ſo thoſe that God does intend to be the moſt beautiful ſtones in that glorious Temple that is in Heaven, God ſuffers them here to be faſhioned and hacked, moſt afflicted, and therefore they may come from love.
Beſides, they are no great matter, take them at the worſt, they are but little things; theſe light afflictions: there is no ſuch grievous burthen in them, as the world thinks there is, for there is the hand of Chriſt, to hold them up in all their afflictions: they are but ſuch things, as rather ſeem grievous then are grievous indeed, as Heb. 12. 11. No chaſtening for the preſent ſeemeth to be joyous, but grievous; they are things that are grievous in appearance, and in ſhew onelyonly, rather then in truth; as the proſperity of the wicked is but in ſhew, ſo the affliction of Gods people are rather ſhews, they do rather ſeem grievous, then have any realty of grief in them, and therefore they are not ſo much to be feared.
Again, they are but for a little time, but for a moment: 5.As it was the ſpeech of Athanaſius, when he was baniſhed, and his friends came to bewail his miſery, ſays he, It is but a little cloud, and will quickly Nuhecula eſt, citò tranſibit.be gone: All the time of the rage and malice of wicked men, is but as an hour; ſays Chriſt, This is their hour, and the power of darkneſs; it is but an hour, and is quickly gone. Chriſts ſufferings both in himſelf and in his Church, is but drinking of the brook, not a ſpring of water for perpetuity.
Beſides, the afflictions of Gods people are in their 6.ſeaſon; it is now the very ſeaſon to be afflicted, and ſhall we be troubled to have affliction in its ſeaſon? this time of our life is appointed for this end, it is our winter time; will a man be troubled to ſee froſt and ſnow in winter time? It is better to ſee froſt and ſnow in winter time, then to ſee the corn blooming or earing in January and February: ſo while we are in the body, the winter of affliction is in ſeaſon, it is not the time to be delivered from affliction now, that is hereafter, and therefore why ſhould we be troubled that we meet with affliction?
Laſtly, theſe afflictions that you ſay will diſcourage, 7.they will bring forth a gracious end, they are but as a dark entry into your Fathers houſe, a dirty lane to a Palace; do but ſhut your eyes, and there will be a change, and as a Martyr ſaid, Though we have an ill breakfaſt, we ſhall have a good dinner: Now put all theſe together, what great matter is there to diſcourage any from the ways of God?
But now come to the other part: A gracious heart Miſery of a ſinful way.diſcourſes of the ways of ſin, what if I ſhould chooſe the pleaſure of ſin, and ſhould go on that way? 1. If I go on in thoſe ways, I ſhall be ſure to go on in a way of direct oppoſition againſt the God of all the world, and ſo treaſure up to my ſelf the wrath of an infinite God. And is it nothing for a poor creature to go on in a way of oppoſition and enmity to an infinite Diety? how much better were it for me if I had never been born, then thus to do? 2. I ſhall be ſure to have no peace in thoſe ways, in my own ſpirit, in conſcience; I ſhall have within me a conſcience galling, girding, and laſhing of me, the worm gnawing of my heart, my conſcince continually damping of my ſoul, telling of me, Surely I am not in thoſe ways an immortal ſoul ſhould walk in; I ſhall never have any pleaſure, but when my conſcience ſhall be ſtopped; and what curſed pleaſure is this for a man that he can never have it, but onelyonly when he can ſtop his conſcience? if his conſcience had but the mouth open, he could not have pleaſure, and all the pleaſure that he hath, he muſt ſteal it at that time, when his conſcience is aſleep, he can never have it upon other terms; if a mans conſcience be enlightned, and awaked, it is impoſſible to have pleaſure in the ways of ſin: it is poor living, when a ſervant or childe can get no victuals, but as they ſteal it, when the maſter or miſtreſs is aſleep, or is on the to ſide; and ſo it is poor pleaſure that the world hath, when it muſt be ſtoln when conſcience is aſleep; What good is it for a man to have a broken leg, and a ſilken ſtocking? and what great content is it for a man to have outward pleaſure, and inward dampings of ſpirit?
3. Again, in theſe ways of ſin, as I ſhall have no peace, ſo do what I can, I ſhall have ſome trouble in ſpight of my heart; let me go on in the ways of ſin as I will, and ſeek for my contentment, I ſhall have ſome trouble in ſpight of me; and how grievous will that trouble be, that ſhal come with the curſe of God, and the wrath of God, and the hatred of God? what ſhall I have to ſupport me in trouble? A little water in a leaden veſſel is heavy, ſo a little trouble in an evil conſcience.
4. And in theſe ways of ſin, I ſhall be ſure to be a ſtranger from God, never to know what any communion with God means, go up and down in the world as a forlorn, forſaken creature of God; that when as others of Gods people have communion with God, and with Chriſt, and have the light of Heaven, and the joy of Angels, I ſhall be ſet to my ſwill.
5. And as for my eternal eſtate, I ſhall hazard to miſcarry therein; and oh my ſoul, doſt know what it is to miſcarry to eternity? Surely there need be ſome great matter, that ſhould procure the leaſt peace to a man in the way of ſin, much more to procure delight to a man.
But you will ſay, You take ſin at the worſt ſide at Obj.firſt, ſin hath a delightful ſide, and that will pleaſe you, and allure you, though the other would not; therefore let us ſee the faireſt ſide of ſin; a gracious heart will look on every ſide.
The pleaſures that you ſpeak of, what are they? Anſw.are they not fleſhly? onelyonly reach to the ſenſual part? 1.What, muſt God, Heaven, eternal life be neglected for theſe? What ſhall that body, that muſt within a while be gnawn on by worms, and lie rotting as a filthy carcaſe, now be ſo regarded, now have ſuch content given to it, as all that is to be had in God and Jeſus Chriſt, muſt be neglected for it? When thou ſhalt hereafter at the great Day meet with this wretched carcaſe of thine, and ſee how vile it is, what confuſion will be upon thee? when thou ſhalt think, Was this the vile carcaſe that muſt have ſuch content, for which God, and Heaven, and all the good in Chriſt is now loſt for ever?
Secondly, it hath been the care of all Gods deareſt ſervants to keep down their bodies, to deny contentment 2.to the fleſh, and wilt thou give it all the content thou canſt? Daniel was afraid of taking liberty to his fleſh, in eating the Kings meat; and the time when he had his, … heavenly viſions, he ate no pleaſant bread, neither came fleſh nor wine in his mouth, neither did he anoint himſelf at all. You know the mean proviſion that Iohn the Baptiſt, the Forerunner of Chriſt had, his fare was locuſts and wilde honey, and yet there was not a greater born of a woman before him. St. Paul was careful to beat down his body, to club it down, even till it was black and blew, ſo the word ſignifies. Timothy although he was foreignſickly, yet would not take liberty to drink a little wine, but onelyonly water, till Paul wrote to him; and in that liberty there was but a little granted, and that for his ſtomacks ſake, and his often infirmities, not for his luſts ſake, and to maintain riotouſneſs. If I ſhould tell you of the mean proviſion for the fleſh, that many of the Ancients, who were the moſt worthy inſtruments of God, the moſt eminent in all true excellency, were contented withal, and that before the ſuperſtition of Popery prevailed, it would be even incredible unto you.
Baſil in an Epiſtle to Iulian mentions the mean fare he and others with him lived withal, he ate no fleſh, they had need of no Cook, the leaves of plants, and a little bread, was all their proviſion. And Ierome reports of Hilarion, that he never ate any thing before the Sun went down, and that which at any time he ate was very mean: From the fifteenth year of his Ut coctum iccepiſſe luxuria ſit. Ep. 22. …d Euſtochium. Hoc me docuiſti, ut tanquam medicamenta, ſic alimenta ſumpturus iccedam. Auguſt. l: to Conf.age to the twentieth, his onelyonly diet was fifteen dryed figs a day; for three years after that, onelyonly bread and water; for nine years together, ſix ounces of barley bread in a day; yet he lived till he was fourſcore years old. And Ierome himſelf lived exceedingly abſtemiouſly, with cold water, and a few dryed figs, ſo that by him, and others with whom he lived, to eat any thing boyled, was even accouted luxury. And Auguſtine hath ſuch an expreſſion concerning himſelf; Thou Lord haſt taught me this, that I ſhould go to my meat as to a medicine: He meant not to ſatisfie his appetite, but to repair nature.Sicut ad crucem, ſic acced as ad cibum nunquā voluptate ſed neceſsitate, Bern. form. hon. vit. c. 9 Cum quid ā interrogaſſet Platonem, Unde, tibi ſapientia tanta? reſpondit plus olei conſumpſi in lāpade, quam vini in calice. Miror ſi is quicquā in laudem & decus reipubliae praeſtare poſſet. Pinguis venter non gignet tenuem ſenſum. Bern. de ord. vit.
And amongſt the Heathen likewiſe, ſuch as have been moſt eminent with them, have been moſt above ſenſual pleaſures. When one asked Plato, how he got ſo much knowledge, his anſwer was, I have ſpent more oyl in the Lamp then wine in the cup. We read of Cato, ſeeing a Roman who pampered his belly, had this ſpeech of him, Wonder if this man ever do any thing for the honor or good of the Commonwealth. Theſe who provide ſo much for their bellies, have their brains ſunk down into the quagmire of their bellies. Their parts, thoſe common gifts of underſtanding they were wont to have, are now as the light of a ſnuff ſunk into the ſocket, even drowned with the filth of their luſts, and what are ſuch as theſe fit for? A fat belly, ſays Bernard, ſeldom produceth any witty invention.
Thirdly, what are theſe pleaſures, but ſuch as may ſtand with the infinite hatred of God, ſuch as reprobates have had as large a portion in, as thou canſt? And art thou ſo eager upon that, which is no other portion then a Reprobate may have? To have no other portion then a beaſt may have, is low enough; but to have no other then a reprobate may have, is lower: How many are now in Hell under the eternal hatred of the infinite God, who when they lived, had as much pleaſure as ever thou haſt had, or ever ſhalt have? as many merry meetings, ſate it out in drinkings, gamings, riot, chambering, wantonneſs, ſports, paſtimes; now what pleaſure is it to them to think what mirth and jollity once they had?
Fourthly, take them at the beſt, yet they are ſuch, as the excellency of true vertue conſiſts in the moderation Initium bonae mentis non gaudere vanis. Nulla major voluptas quàn voluptatis faſtidium. Tertul. deſpect. Vides conviviū peccatores: interrogaje us conſcientiā. Noune gravius omnibus foetet ſepulchris? Intuer is laetitiam ejus & ſalubritatem corporis, filiorum at que opum …bandantiam: introſpiceulcera, vibices anime cjus, cordiſque maeſtitudinem. Amb. offic. l. 1. c. 12.of them, yea, in the raiſing the heart above them, ſo as to diſdain and contemn them, if they would come in as our portion; certainly if they were the higheſt good, the glory of vertue would be in expatiating the heart towards them, in letting out the heart fully to them, in enlarging the heart in enjoyment of them, in ſatisfying the heart in the ſweetneſs received from them; but it is otherwiſe, much of the commendation of vertue, hath been in the ability to moderate affections towards them, to deny themſelves in them. It is the beginning of a good minde, ſays Seneca, not to rejoyce in vain things. Yea, there is no greater pleaſure, ſays Tertullian, then the contempt of pleaſures.
Fifthly, there is much evil in ſenſual pleaſures; as,
Firſt, there is much mixture of much inward ſadneſs, many damps of heart; in the midſt of laughter the heart is ſad. Ambroſe hath a notable expreſſion for this, Thou ſeeſt, ſays he, the wicked mans feaſting, but queſtion with his conſcience, does not that ſtink more filthily then any ſepulchre? thou ſeeſt his joy, his luſtineſs, thou wondreſt at the abundance of his riches, children; but look within, and ſee the wounds, the ſtrokes of his ſoul, the ſadneſs of his heart.
Secondly, they keep out better delights then themſelves: There is an oppoſition between them and 2.ſpiritual delights. Thoſe who long after the onyons Divina conſolatio delicata, & non datur admittentibus alienam. Bern.of Egypt, cannot taſte the ſpiritual Manna: Divine comfort is a delicate thing, ſays Bernard, and it is not given to him that admits any other.
Thirdly, there is a mixture of a curſe with them: What good is there in having a brave ſute with the 3.plague in it? Is not plain ruſſet or leather better that is free? What delight is there in feeding upon dainty diſhes ſweetly poiſoned? Is not mean wholſom fare rather to be deſired? We read of Agrippina, in poiſoning her husband Claudius, ſhe tempered it in the meat he moſt delighted in; poiſon in wine works more furiouſly then in water: Poor men who are wicked, have Gods curſe mingled with the water of their poverty; and rich men who are wicked, have Gods curſe mingled with the wine of their proſperity.4. Baſil de Ingluv. & cbrietate, concio. 16. Quod quidem eos feciſſe ad ſignificandum quòd voluptuoſa craut cauſa mortis & ſepulchri. foreign, Intemperautes. foreign, Valetudinarios. Cl. Alex paed l. 2. c. 1. foreign. Cl. Al. ib. Chryſ. Phil. 3. Ser. 14.
Fourthly, there is much bodily evil comes in by theſe, they make the bodies of men cinques of filth, and all maner of loathſom diſeaſes. Baſil hath an expreſſion of the evil of intemperance, that it turns men into mire and dirt, and makes men like veſſels, rotten and putrified, fit for no uſe. The Romans were wont to have their funerals at the gates of Venus Temple: This they did, ſays Plutarch, to ſignifie that luſt was the haſtner of death. And Clemens Alexandrinus obſerves, that the Graecians called the intemperate, and thoſe who wanted health, by the ſame name, onelyonly with difference of one letter, to ſhew the great affinity there is between intemperance and ſickneſs: And again in the ſame place, he ſays, The Graecians call Gluttony by the name of Bellyphrenſie; for what greater madneſs, then for a ſhort brutiſh pleaſure to loſe the comfort of continual health, and endure the long and tedious pains of ſickneſs, and miſerable torturing diſeaſes? what a folly is it to fill a Ship with water, and then to hire pumps to pump it out; ſo by intemperance, to fill our bodies with noiſom humors, and then to hire Damthiho minem ſanum qui pingueſcit et laboribus caret, non invenies: nam licèt ſexcentorum melicorum turba ad…eniat à morbis illum nequa quā liberare poterunt. Ch. in Act. 7. hom. 17. Nemo eſt dignus nomine hominis qui unum diem velit eſſe in voluptate. Cicero lib. 2 de Fin. Plut. in Lacon. Apoph l. 1 Ariſt. ethic l. 1. c. 5. Praeclare M. Tul. Si nemo eſt quin emori malit quàm converti in aliquam figuram beſtiae, quamvis hominis ſit mentem habiturus, quanto eſt miſcrius in hominis figura animo eſſe efferato? Lact. l. 5. c. 11.Phyſicians to purge them out? Chryſoſtom in his Sermon upon the third to the Philippians, demands, What do men gain by their riches, but drunkenneſs, gluttony, and abſurd pleaſures of all ſorts, which do more hurt and torment us, then moſt cruel Maſters their ſlaves and bondmen? Give me, ſays he, a voluptuous man that is idle, that hath his health, you cannot finde one; though he had many hundred Phyſicians, it would not be.
Fifthly, There is an evil of ſoul-abaſement, they make men become vile. Cicero a Heathen, thought not that man worthy of the name of a man, who ſpent a whole day together in ſenſual pleaſures. And Plutarch tells of Ageſilaus, that he caſt off voluptuous pleaſures to his ſlaves, as better beſeeming a baſe quality and ſervile nature, then himſelf. Thou mayeſt think to live in pleaſure is a brave life, but it is the baſeſt life that is; ſo God judgeth it: Hence the ſame word which the Scripture uſeth for the ſenſual glutton, Deut. 21. 20. is uſed for a vile perſon, Jer. 15. 19. the word is the ſame in the Hebrew. Luxurious ſporting people have high conceits of themſelves, as if they lived the onelyonly brave lives, but 2 Pet. 2. 13. they are called ſpots and blemiſhes, for they are indeed baſe, the moſt baſe ſpirited men that live. Theſe do moſt vilely lowre mans nature, they are infinitely beneath the happineſs of an immortal ſoul.
The Heathen accounted a life of pleaſure, a life of beaſts: What man would not rather dye, ſays Tully, cited by Lactantius, then to be turned into the form of a beaſt, though he ſhould retain the minde of a Tribulatio eſt aqua ſalſa quae ſcabiem purgat, abſtergit. Haecſcabies luxurla eſt; delectabar ſcalpi ſcabiem libidinum mearum. Facit animam humanam ulceroſam, ſanie abominabili, defluentem, propter hoc Deo Deo incred i biliter abominabilem.man? How much more miſerable is it for one to be in the form of a man, and to have the minde of a beaſt, yea, of a wilde beaſt? Guliel. Pariſienſis calls luxury a ſcab, and ſays, the ſalt-water of tribulation muſt purge it; and he brings in Auguſtine giving the ſame name unto it, confeſsing that he was wont to delight in the ſcab of his luſts. This ſcab, ſays Pariſienſis, makes the minde of man ulcerous, running with filthy putrified ſtuff, and abominable to God, above that, that any man would think, which no bodily filth does.
Sixthly, The evil of nouriſhing of all maner of wickedneſs: All ſin in Scripture is called fleſh, and the work of the fleſh, becauſe the pleaſure of the fleſh is the cauſe of ſo much ſin in us. When Chriſt ſpake of the ſervant who gave himſelf to riotouſneſs in his Maſters abſence, he calls him the evil ſervant. There are ſwarms of all maner of evils in ſenſual hearts; they are the fenniſh grounds, that breed filthy poyſonſom creatures; ſo all venemous-luſts are In locis dormit humentibus, hoc eſt in omnibus lelitiis madentibus; propter quod Luc. 11. dicitur quòd immundus ſpiritus ambulans per loca arid… & inaquoſa quaerens requiem & non invenit, G. Par. de morribus p. 129.bred and nouriſhed by theſe, Job 40. 21. it is ſaid, the Behemoth lieth in the fens, which Guliel. Pariſienſis applies to the Devil in ſenſual hearts; he lies in moiſt places, ſays he; that is, in thoſe whoſe ſpirits are moiſtened by their luſts: Wherefore it is ſaid of the unclean ſpirit, That he walks in dry places; ſeeking reſt, and found none; But, ſays he, men giving themſelves to pleaſures, they ſeek what they can to give the Devil reſt in their hearts, and to keep off all that may hinder his quiet. Flies and Waſps uſe to come to honey and ſugar, and ſuch ſweet things: The Devil who is called Beelzebub, that is, the God of flyes, loves to be in ſouls glutted with ſenſual pleaſures, Honeſtum ci vile cui corpus nimis carum eſt. Senecop. 14. Kegno. voluptatis virtus non poteſt conſiſtere. Cicero de ſenectute.yea ſwarms of Devils love to follow ſuch: Hence ſuch as theſe are moſt deſperate enemies unto godlineſs, contemners and ſcorners of all Religion; That which is honeſt, is vile and contemptible to him, who makes too much of his body, ſays a Heathen; Where pleaſures reign, vertue connot be, ſays another. When the Jews accuſe Chriſt of the worſt their malice could deviſe, they call him a Wine-bibber.
Seventhly, they likewiſe harden in all maner of evil; when men are heat in ſenſual delights, their 7.hearts are ſo glutted, that they never think of their pain. It is obſerved, that when the people of Iſrael had got Aaron to make the Calf, and they ſet down to drink, and roſe up to play, they offered burnt-offerings, but no ſin-offerings were thought of: Theſe beſet the heart, and make it even uncapable of any ſpiritual good. St. Paul ſays of the Widows that live in pleaſures, they are dead while they live, 1 Tim. 5. 6. Let us eat and drink, to morrow we ſhall dye: Why do you ſay, to morrow? ſays Chryſoſtom, ye are dead already. We read Ezek. 47. 11. that when the waters of the ſanctuary flowed, the miry places could not be healed: How ſeldom does the waters of the Sanctuary heal miry ſouls? Auguſtine ſays of ſuch, As the earth by too much rain becomes nothing but Aug. de. vitanda ebriet.mire and dirt, ſo as it is made unfit for tillage; ſo theſe, Whoredom, and wine, and new wine, take away the heart, Hoſ. 4. 11.
Who are the moſt deſperate enemies to the Croſs of Chriſt, but ſuch whoſe God is their belly, Phil. 3. 18, 19. Who are they that cannot ceaſe from ſin, but ſuch as ſport themſelves with their own deceivings, Vae, v. e tibt Clerice, mors in olla mors in ollis carniam, mors in hujuſmodi delitiis eſt. Bern. Declamat. Ecce, Reliquimus omnia.while they feaſt amongſt you, having eyes full of adultery? 2 Pet. 2. 13, 14. Who are thoſe that are wholly void of the Spirit, and even uncapable of it? ſuch as walk after their own ungodly luſts, and ſenſual, Jude 18, 19. Who are they that ſay to God, Depart from us, we deſire not the knowledge of thy ways, but ſuch as take the Timbrel and Harp, and rejoyce at the ſound of the Organ, and ſpend their days in wealth? Job 21. 11, 12, 13. Pleaſures do not ſo much delight the fleſh, as they endanger the ſoul; therefore better it is a great deal to be preſerved in brine, then to rot in honey, to be fed upon the ſalt marſhes, and ſhort commons, and to live, then to be glutted in rank paſtures, and ſo fatted up for deſtruction.Timenda ſunt Chriſtianis praeſentis ſeculi gaulia Chryſ de Martyr. Serm. 7.
And thus you ſee the evil of them, whereupon Chryſoſtom in one of his Sermons concerning the Martyrs, The joys of this preſent world are to be feared by Chriſtians; and certainly ſo they are, rather then to be deſired.
Sixthly, if there were not ſo much evil, yet they 6.are vain flaſhy things, there is no reality in them, they Crede mihi res ſevera eſt gaudiū verū. Sen. Quid nobis cū fabulis. cum riſu? non ſolum profuſos, ſel etiam omnes jocos arbitror declinandos Ber. de Ordin. vitae.are all res nihili, things of nought. The Heathen could ſay, Believe me, true joy is no light thing; but what windy frothy contents are theſe pleaſures to the fleſh? do they leave any ſweetneſs behinde them, after they are over? as it was wont to be ſaid of Plato's feaſt, his diſcourſe of Phyloſophy at the table, though the chear was mean, was ſweet divers days after: ſoul-delights leave a ſweet reliſh in the ſpirit, after their acts are paſt; but the day after fleſhly pleaſures, what is left but bitter humors in the body, and a ſting in conſcience? what wiſe man can pleaſe his thoughts after his pleaſures are over, in thinking what pleaſures he hath had? much leſs will any man of wiſdom, glory in what he hath eat or drunk, or that he hath filled his ſenſual appetite with all the delights he could: Who can at night, after a day of ſports, and fulneſs of delights to the fleſh, bleſs God from his ſoul, that he hath had a day ſo full of pleaſure in his fleſh?
Plutarch in his Morals hath an excellent diſcourſe upon this argument, to prove, that according to the Rules of Epicurus, No man can live a true pleaſurable life; not that by his Rules no man can live a vertuous life, that perhaps would be granted by many; but that no man can have a life of pleaſure by thoſe Rules, that is the thing that he undertakes to prove, and amongſt other arguments he hath theſe:
Firſt, That it is not probable for any modeſt and temperate men, to give way to let their thoughts abide upon any ſuch pleaſures, he accounts them ſo vain and ſlight; for the pleaſures of the minde, men that are wiſe and ſober, delight in the thoughts of ſuch.
A ſecond argument that he uſeth, is, That never, as he ſays, to this day, were known any that would offer ſacrifice to their God, in thankfulneſs for the enjoyment of their pleaſures with their Minions; but wiſe men have offered ſacrifices, in thankfulneſs for the pleaſures of their minde; as he inſtances in Pythagoras.
A third argument that he uſes, That we never heard of any ſo given to their appetite, that would boaſt of their pleaſure, that they had devoured ſo much, or given to their luſts, that would boaſt of their luſt, how they had ſatisfied it: (although if he lived in theſe days, he might hear of ſuch men; it ſeems men are grown more ſenſual, then they were in thoſe times) but for the pleaſures of the minde, many would break forth in rejoycing and glorying expreſſions, that they had had them: as he inſtances in Archimedes, when he had found out a Phyloſophical experiment, that he was ſo filled with joy, that he ran up and down, crying, I have found it, I have found it.
A fourth argument, That no man would ſo prize their pleaſures in belly-chear, as to be willing preſently to dye, that they might be filled therewith; for the pleaſures of the minde, many have ſo delighted in them, ſo prized them, as they have been willing preſently to dye for the enjoyment of them: as he inſtances in Eudoxus, who would be willing to be burnt up by the Sun preſently, upon condition he might be admitted to come ſo near it, as to learn the nature of it. Thus Heathens could argue againſt the ſlightneſs and vanity of ſenſual pleaſures, and the ſolidneſs and excellency of the pleaſures of the minde.
Seventhly, as they are ſlight for the preſent, ſo 7.they are ſoon gone, they are not onelyonly vain, but vaniſhing The vani…y of ſenſu…l deligh…s..
Firſt, they vaniſh in us, even in the enjoying.
Secondly, they vaniſh from us, ſo that we cannot enjoy them long.
For the firſt, The faſhion of this world paſſeth 1.away, and the luſt of it; it does not onelyonly paſs away at the laſt, but the luſt of it paſſeth away, before the thing it ſelf be gone. Although at firſt ſenſual things delight, yet within a while they come to be uſed as neceſſaries, not as delights, the delightfulneſs is over, and yet they cannot be without them: in this, ſuch are more miſerable then other men, for thoſe things that are ſuperfluous to others, are neceſſary to them. The more things a man wants that he cannot be without, the more miſerable he is. It is Gods infinite happineſs, that he hath need of nothing out of himſelf: and the leſs need a creature hath of any thing out of its ſelf, the nearer it comes to happineſs: all their pleaſurable things do but ſerve to make up that imperfection in them, which is not in others; their pleaſures now are but to help againſt the diſeaſes of Nature, now theſe cannot be ſo delightful as the true natural delights, that are ſurable to the principles of Nature, which others enjoy.
But ſecondly, they vaniſh from us preſently: Solomon compares all the proſperity of the wicked to 2.a candle; How ſoon is the candle of the wicked blown out? All are like a mountain, yea, like a little hill of ſnow, that melts away preſently. Pleaſure gives us a deadly wound, and is gone, it makes us miſerable, and then it leaves us.
Eighthly, if they ſhould not be ſoon gone from me, 8.yet I muſt be ſoon gone from them. It were ſomething if thou mighteſt abide by them, and they abide with thee, but within a while, thou and all thy pleaſures together muſt vaniſh away, you muſt be dragged from them, if death draw the curtains and look in upon thee, then thou muſt bid a farewel to all; never laugh more, never have merry meetings more, never be in jollity more; All, All, now is gone, as the Pope Adrian ſaid, when he was to dye, O my ſoul, whither goeſt thou? thou ſhalt never jeſt it, ſport it out more; when thou ſhalt be called to eternity, then all thy delights will leave thee, and bid thee farewel for ever: if you ſhould call to them, O now go with me, now I have moſt need of you; alas, they cannot, all now is but a ſhadow, but a dream that is paſſed away; Alas, I was made for eternity, and what good is it for me to have ſuch pleaſures for a ſeaſon? What is it to be jocund, to trifle up and down a year or two, and there an end? O how doleful will this ſound be to you, Your ſeaſon is done, you have had your time, it is gone, it is paſt, and cannot be recalled!
And yet this is not the ſeaſon neither, that ſhould 9.be for pleaſure. Son, remember in thy life time, thou hadſt thy pleaſure; it ſhould not have been then: St. James, cap. 5. lays it as a great charge upon thoſe in his time, that they lived in pleaſure upon the earth; this is a charge of folly. This is a time for vertuous actions, to do the great buſineſs for which we were born. It is a notable expreſſion we finde in that Tractate, in Plutarch's Morals, before quoted; he puts this caſe there: Suppoſe (ſays he) any man were to dye, and either God, or the King, who had power of his life, ſhould lengthen it out one hour, that he might make uſe of that hour, either to do ſome famous action, or to ſpend it in pleaſure, and when that hour is at an end, then to dye again; What is it like that this man would do? What, would he rather have his luſt with Lais? (that was in thoſe times a famous Whore) or would he rather drink ſtrong and delightful Wine? or not rather do ſome famous exploit for his Countrey; as to ſlay Archias, and to deliver Athens? and he determines the caſe; I am perſwaded, ſays he, no man in ſuch a caſe, but would rather chuſe the latter: Surely our lives are in Gods hands, we know not whither ſo much as an hour be granted us or not, we may be gone to our long home the next hour; but what do we chooſe to do?
Certainly, did we know that our eternity depended upon this little uncertain time of our lives, we would not think ſenſual pleaſures to be in ſeaſon now; this time ſhould be ſpent, in ſeeking to make our peace with God, to humble our ſouls, to get off the guilt of ſin: this is a time of ſuing out our pardon, of mourning, of ſorrow, and trouble of ſpirit, and not the time for jollity and fleſhly delights. If a condemned man had two or three days granted him, that he might ſue out his pardon, were that a time for pleaſure? and ſports? thus it is with thee, the ſentence of death is upon thee, onelyonly a little uncertain time is granted thee to get a pardon; know then what is thy work thou haſt to do, and apply thy ſelf to it.
And were it that thou hadſt thy pleaſure freely, it were another matter; but they muſt all be called for 10.again and thou muſt give a ſtrict account for them all; Eccleſ. 11. 19. Rejoyce O yong man in thy youth, walk in the way of thy heart, and in the ſight of thine eyes, live after thy luſts, and do what thou wilt; a thing that yong men love as their lives: it is an Ironical confeſſion: but remember withal, there muſt be an account for theſe things; know then this is certain, it is no fancy, a conceit; know it, be throughly convinced of it, as a thing moſt certain: for all theſe things, there is not one merry meeting, not one hour ſpent in pleaſure, yea, not one pleaſurable act or thought, but an account muſt be given for it; God will bring thee, though thou be unwilling to come, yet thou canſt not avoid it, God will bring thee to judgement. You think ſuch delights as you have, are no ſuch things as God takes notice of, they are but matters of ſport; thou thinkeſt thou haſt liberty in them, to do what thou liſteſt, thou ſhalt never hear of them again; but aſſure your ſelf, God will bring you to judgement, to be examined, condemned and puniſhed. Of all men, voluptuous men leaſt think of judgement, they put far from them the evil day, Amos 6. 2. but above all men, God hath an eye upon them, to bring them to judgement, and therefore 2 Pet. 2. 9, 10. The Lord reſerves the unjuſt unto the day of judgement to be puniſhed, but chiefly them that walk after the fleſh, in the luſt of uncleanneſs; mark, chiefly them; if it were poſſible for any to eſcape, it is impoſſible for you, for God looks at you chiefly. Thou now art riotous, and calleſt for all the delights thou haſt a minde to, but there comes a reckoning behinde that will damp all.
There are three heads, upon which the enquiry at the day of judgement will be concerning thy pleaſures.
Firſt, What kinde of pleaſures they were, whether wicked in their own natures, or not.
Secondly, What time was ſpent in them.
Thirdly, How far thy heart was let out upon them.
Laſtly, let the fearful end of theſe delightful things be conſidered. Thoſe morſels which were ſo ſweet in going down, they muſt come up again as bitter as gall: Job 20. 12, 13. Though wickedneſs be ſweet in his mouth, though he hide it under his tongue, though he ſpare it, and forſake it not, but keep it ſtill within his mouth, yet his meat in his bowels is turned, it is the gall of Aſps within him. And Prov. 23. 31, 32. it is ſaid of the wine that moveth its ſelf, ſparkling in the cup, at the laſt, it biteh like a Serpent, and ſtingeth like an Adder. The yong man that follows the enticings of the Whore, Prov. 7. 22, 23. He goes as an Ox to ſlaughter, and as a fool to the ſtocks, till a dart ſtrike through his liver, he knows not that it is for his life. And cap. 5. ver. 11. he is ſaid to mourn at the laſt, when his fleſh and his body is conſumed; and he cryes out, How have I hated inſtruction, and my heart deſpiſed reproof? and have not obeyed the voyce of my teachers, nor enclined mine ear to them that inſtructed me? Senſual pleaſure leads to, and fits for deſtruction. Eſay 5. 14. Hell hath enlarged her ſelf, and opened her mouth without meaſure, he that rejoyceth ſhall deſcend into it: Job 21. 12, 13. They take the Timbrel and Harp, and rejoyce at the ſound of the Organ, they ſpend their days in wealth, and in a moment go down to hell.
The fiſh ſwim down pleaſantly in Jordan, but fall at laſt into the dead ſea: the black ſea of eternal horror, is the concluſion of all theſe ſweet delights. As Abner to Ioab, 2 Sam. 2. 26. Knoweſt thou not that it will be bitterneſs in the latter end? Theſe are they who come to a fearful end, yea many times in this life; as Eſay 50. 11. Behold, all ye that kindle a fire, that compaſs about your ſelves with ſparks, walk in the light of your fire, and in the ſparks that you have kindled, this ſhall ye have of my hand, ye ſhall lie down in ſorrow. You now frame a delightful life to your ſelf; well, walk in the light of your fire, enjoy your delight, ſatisfie your ſelves in your own ways, but this ſhall you have of the Lord, You ſhall lie down in ſorrow, yea, and that in proportion to your pleaſure; Rev. 18. 7. How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment give her.
And how grievous will eternal pain be to thee, who art now altogether for delight and pleaſure? Thou canſt not now endure any ſad thoughts, thou cryeſt out, they make thee melancholy; how wilt thou endure the diſmal thoughts of an accuſing tormenting conſcience everlaſtingly? thoſe fearful gnawings of that never-dying worm that was bred in thy ſweet delights? Now thy fleſh is dainty, delicate and tender, it muſt lie ſoft, and fare deliciouſly, it muſt have all to ſatisfie it that can be deviſed; how will it endure thoſe everlaſting burnings? If after every intemperate draught, there ſhould be a draught of ſcalding lead poured down, how grievous would it be? the end of thy intemperate pleaſures will be worſe; for, as Iob 21. 20. Thou ſhalt drink of the wrath of the Almighty, and this ſhall be the portion of thy cup, now thou delighteſt in thy long ſittings at it, thou ſhalt drink of this eternally, thoſe curſed delights in burning luſts, ſhall end in eternal burnings.