A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 3 · Section 5
Intemperate, or Incontinent.
The word in the Originall (as I have shewed before) is large and comprehensive. It denotes all kinds of lustfull persons, that have no command over their concupiscentiall affections, but are led by their Lusts; such are Adulterers, Fornicators, Incestuous persons, Polygamists, and the like. Now in the last dayes, men will be Incontinent every way. There will be incontinency amongst single persons,See Mr. Edwards Gangreen. 1. and 2. Patt, and Mr. Bayly's Disswasive. and this is called, Fornication; there will be incontinency amongst married persons, and this is called Adultery. There will be incontinency against nature, viz. when the course of nature, or the Sex, or the kind is altered: all these sins do and will raign in the last dayes. Now the more common these sins are, the greater our praise will be if we keep our selves pure, shining like lights in the midst of a loose generation. We should therefore be carefull not only to go or run,Non solùm cavere aut vitare, sed fugere jubet, ut ostendat studio, & industriâ, imò solicitudine non vulgari hîc opus esse. Gualter. Contra libidinis impetum apprehende fugam, si vis obtinere victoriam. Aug. but with all our power and speed to Fly fornication. 1 Cor. 6.18. as Ioseph fled from his Mistris. Other vices are conquered by resisting, but this by flying swiftly, from the objects and occasions of this sin.
To quicken you, consider.
1. That this great sin never goes alone; Idlenesse, Luxury, Lying, and Murder,See Mr. Hieron on Psal. 51.14. Lect. 23. usually accompany it, as we see in David, and the Sodomites. Ezek. 16.4.9. the harlot by her inticements, doth not only increase the number of Transgressors, but of their Transgressions also. Prov. 23.23. when a great beast hath made a gap,Libido insatiabilis est, turpitudinem nectit turpitudini, Scelus sceleri. Drexelius. the rest follow after. If Solomon delight in Idolatrous women, they will quickly draw his heart from God. If once you give way to this sin, you know not where you shall rest.
2. 'Tis a sin that is most opposite to the nature of God, who is the most Holy, and will dwell in none but chast and Holy ones. Fornication is directly opposite to Sanctification,Quicquid spurcitias olet carnis, aversatur spiritus, castis habitat pectoribus, Daemonum cibus fornicatio, ebrietas, & vitia universa. Hieron. yea 'tis made one part of our Sanctification, to fly fornication. 1 Thes. 4.3. It makes men like the Devill, who is stiled by way of Eminency, The unclean spirit, Matth. 10.1. and 12.43. and that 1. Affectu, because he delights in such uncleannesse.
2. Effectu, because he drawes men to it.
3. Habitatione, because he dwells in unclean soules, he finds them foul, and he makes them worse.
Major est Emphasis Praecepti Negativi, quam Affirmativi. V. Schooles Guard. p. 142.3. 'Tis a violation of Gods most sacred Law. Exod. 20.14. which is set down negatively, because it binds most strongly, allwayes, and to all times. The Pope may give dispensations, but God gives none to any, to violate his commands. Every man must keep his vessell pure. 1 Thes. 4.4, 5. even the King must not multiply wives, much less strumpets to himself. Deuteron. .17.17.
4. Adulterers are Covenant-breakers; the Marriage knot is called the Covenant of the Lord. Prov. 2.17. Mal. 2.14, 15. now Covenant-breakers are ranged amongst the vilest sinners. Rom. 1.31.
5. 'Tis worse then Theft. The thief steales out of want, the Adulterer out of wantonnesse. The one may make satisfaction, this can never Prov. 6.31.
6. 'Tis a sin that doth pollute and defile the body more then any other sin. Hence the Apostle useth many excellent Arguments against it. 1 Cor. 6.13.
2. That which is consecrated to God must not be polluted with whoredome,Num ego qui Christi servus sum, qui meipsum & omnia illi debeo, ipsi quod suum est eripiam, & faciam ut scorti membra sint, qua illius usibus debent servire? Gualter. but the body is consecrated to God, and made for his honour and service, and not for fornication. Ergo.
2. V. 14. From the Resurrection of our bodies to Glory, thus he argues. If our bodies shall be raised to Glory, then may we not pollute them with fornication. But our Bodies shall be raised to Glory.
3. V. 15. Our bodies are the members of Christ, and therefore 'tis a great indignity and dishonour to him to have them given to an harlot. 'Tis in a manner to make Christ one with an harlot, then which what can be more reproachfull to him?
4. V. 16. He makes himselfe one with an Harlot, and what can be more dishonourable, then for a member of Christ to be joyned to such a creature?
5. V. 18. He sins more especially against his own body.Fur non fit unum corpus cum re furtivâ, nec latro cum eo quem caedit; solus scortator se carnaliter commiscendo fit membrum scorti, quo nihil foedius. The body is abused by other sins in part, not wholly, as the Tongue by lying, the Hand by Stealing, Murder; but here the whole body is abused, and abased.
Si scelus est Templa lapidea profanare, quo supplicio non dignus erit qui Dei Templum vivum profanat? ut ex S. Sancti Templo Veneris prostibulum faciat? Gualter.6. V. 19. If our bodies be the Temples of the Holy Ghost, then they may in no wise be polluted, or profaned. And if all Temples must be kept clean, then specially the Temples of the Holy Ghost, who is a Pure spirit, and will not inhabit a Swine-stye.
7. From the work of our Redemption. V. 19 20. We are not now our own to live as we please, but we must live unto him that bought us, and hath paid so great a price for us.
Zeum. Heb. Ingentem Dei iram & furorem denotat.None are given over to these sins, but such as God hates. It's a fearfull sign of his Anger to be given up to Harlots. Prov. 22.14. He that's hated of God, shall fall by her. Oh that young persons would consider this Text, that it might be to them a perservative against this Soul-destroying sin! when young persons grow proud, or walk not answerable to the Light and Means which they enjoy, but are barren and fruitlesse trees in Gods Vineyard, then in his fierce wrath he leaves them to this sin, as a punishment of their former sins. Rom. 1.21.26. Amos 7.17, Ephes. 4.18, 19. Let us therefore walk humbly with our God, that he may delight in us, and save us from this exceeding sinfull sin, to such the promise runs. Eccles. 7.26. Who so pleaseth God shall escape the Harlot, but the sinner shall be taken by her. God by his speciall grace will preserve such as are dear to him, from this sin; but the sinner that is left to himself, cannot but fall into this pit and snare.
8. Consider the sad Effects of this sin.
1. It destroyes Nations, for this the Lord had a quarrell and controversy with Israel, Rib, significat in judicio litigare, causam agere, contendere.Hos. 4.2. and cites them to answer it at his barre. This makes a land to spue out its Inhabitants. Levit. 18.24, 25.28, 29. as a man whose stomack is overcharged, can have no rest till he have eased himself; so the land is sick, till it have eased it self of such Inhabitants. Such sins and sinners put the Justice of God to a stand, so that he knowes not how to pardon them. Ier. 5.7.8, 9. This was one of those sins which made the day of Ierusalems calamity to draw near. Ezek. 22.4.11. This brought the flood on the old world. Gen. 6.2. fire on Sodom. Gen. 19.25. Iude 7. the plague on Israel to the losse of 24. thousand men.See Theater of Gods Judgements Part 2. c. 6. p. 76. and l. 2. c 20.22.27. Tollit opes, famam, sensus virésque libido. Numb. 25.1.9. and the sword on Benjamin, to the losse almost of the whole Tribe. Iudg. 18. and 19. By all this we may see that this is not so light a sin, and such a small trick of youth, as the profane world makes it.
2. It consumes the Estate. How many great men hath it brought even to a morsell of bread. Prov. 6.26. and 29.3. Luke 15.30. 'tis a fire that burns to the destruction of all that a man hath. Iob 31.12.
3. It robs a man of his good name, which is a pretious jewell, and by all good meanes to be preserved. Prov. 6.33. a wound and dishonour shall he get, and his reproach shall not be wiped away. Though the wound may be cured, yet the scarre will abide? as we see in David, Sampson, Solomon. Neh. 13.26. Lot. So Prov. 5.9. Gen. 49.4. Levit. 21.9. Hos. 1.2. Est peccatum maximè probrosum. 'Tis a most infamous sin. 1 Sam. 2.22, 23, 24. Neither doth the unclean person only blemish himself, but his posterity also. What dishonour is it for a man to have many lovely children, and to have a Bastard stand in the midst of them, claiming kindred of them, and so become a living shame to them. This makes men odious not onelyonly to God, but to all good men. Ier. 9.2. oh that I had a lodging in the wildernesse? and might leave my people. Why so? for they be all Adulterers. This makes a man to be esteemed as a fool in Israel. 2 Sam. 13.12, 13,
4. It destroyes the body. It consumes the radicall moysture, and so shortens the life. It impaires the strength, Prov. 31.3. and wastes the flesh. Prov. 5.11. and makes men lyable to the sword of the Magistrate, who ought to punish adulterers with death▪ Apud Romanos, & Graecos adulterium capitale fuit. Arabes adulterum capite mulctabant. Polyd. Virg.Levit. 20.10. Gen. 38.24. Deut. 22.22, yea the Pharises, though they dispenc't with other sins, yet judged Adulterers worthy of death. Iohn 8.5. The Anabaptists alledge this Text for liberty of conscience, and to destroy the coercive power of the Magistrate, I shall therefore take a little paines to vindicate it.
1. Our Saviour doth not plead for the woman in favour of adultery, for he condemnes even adulterous aspects. Matth. 5.28. and chargeth her to go,Non est generalis regula, sed personale responsum praesenti causae, ejusque actoribus accommodatum. Gualter. and sin no more in this, or any other kind, viz. willingly and deliberately.
2. Our Saviour doth not say absolutely, that the sin deserved not condemnation,Christus non erat Politicus Magistratus, sed minister Ecclesiae, ejus erat Evangelium praedicare, non homines occidere. Pet. Martyr in 2 Sam. 12.7. p. 246. ubi plura. & Spanheim. Dub. 108. or no man ought to punish it; but he only tells her; Neither do I condemne thee. q. d. Though the sin deserve punishment, yet that is the Magistrates duty, I have no commission to take his sword into my hand. The end of my comming into the world is not to destroy, but to save; not to punish as a Magistrate, but to forgive; not to take away Temporall life, but to purchase eternall.
3. The Pharises came to ensnare Christ, but he snares them; q. d. The fact is evident, but who are ye that demand Justice against her? Look into the book of your consciences, O ye Hypocrites, and see if you be not guilty of the like crime your selves.
4. Christ teacheth us to be compassionate to poor, penitent sinners, who are confounded with shame, and cannot speak a word in their own defence. We should send such away with some comfort and godly admonition, as Christ did this woman. The Magistrate is to do his duty, and pro re nata, as occasion requires, to cut off the workers of iniquity.Nusquam sanctiùs & puriùs coli & servari conjugia quàm Genevae, vbi capite plectuntur adulteria. Cons…mmata est improbitas ubi turpia non solùm delectant, sed & placent: & desinit esse remedio locus, ubi quae fuerant vitia, mores fiunt. Sen. This kept Geneva so pure, even their sharp punishing of Adulterers.
5. It destroyes the soule, it besots a man, it robs him of his Gifts, yea of his heart. Hos. 4.11. It blinds the judgement, drawes away the will from goodnesse, and makes the Affections so bruitish, that they mind nothing, and delight in nothing but beastly sensuality: Hence such impure persons are compared to unclean dogges. Deut. 23.18. 2 Sam. 3.8. and to unruly Stallions. Ier. 5.8. How sottish did this sin make wise Solomon? and those great Philosophers. Rom. 1.21.26. It hardens the heart, so that such seldom Repent. Hence the guests of the Harlot are said to be in the depth of hell. Prov. 9. ult. and 7.26, 27. The Whore is a pit, that he which falls into, hardly ever comes out again. Prov. 2.18, 19. her house inclines to death, and her paths unto the dead, none that go unto her return again, neither take they hold of the paths of life. My heart trembles when I read this Text. None return again. (i. e.) none return ordinarily, they are very few in comparison of the multitude, that are delivered from this pit. Prov. 23.27. like a winter Plague; some do escape, but very few, and that hardly. 'Tis peccatum maximae adherentiae, a sin that sticks close to the soules of such, as it hath once possest.
Such must be cast out of Church-communion here, the people of God must have no fellowship with such here. 2 Cor. 5.9. Ephes. 5.11. and God barres them out of heaven hereafter. 1 Cor. 6.9, 10. Ephes. 5.5, 6. Revel. 21.8. and 23.15. Never any gave themselves to such sensuall lusts, but they paid full dearly for them, their end is bitter as wormwood. Prov. 5.4. as such sins are committed with more sensuall delight and wilfulnesse, so they bring more guilt and horror with them, insomuch as many have despaired under the burden, & have murdered themselves. We should therefore carefully fly these fleshly lusts,V. Capell on Tentat. p. 2. c. 10. because they warre against the soule. 1 Pet. 2.11. the other lusts warre against us, yet none warre against the Peace, and purity of the soule, like this. Let no man then think this sin small, as did the Heathen, who numbred fornication amongst things indifferent. Acts 15.20. when scarce any sin is more expressely forbidden, or more severely punisht in the Scripture. Exod. 20.14. Deut. 23.17. let no man deceive you with vain words,Non de rebus secundum opininem impiorum, sicut nec de saporibus, secundum aestimationem aeg…torum. Aquinas. Ephes. 5.5, 6. or make you think this a sleight sin, but get your judgements rightly informed by the word of God, and see how contrary it speaks to the corrupt opinions of the world. God calls it a great wickednesse. Gen. 39.9. and an heinous crime. Iob 37.11, 12. and that which hath been the bane of thousands. Gen. 34.25. Iudg. 20.35. 1 Cor. 20.8.11. it's called an abomination. Ezek. 22.11. and a sin that ought to be severely punisht by the Magistrate. Iob 31.11. Numb. 25.11, 12. and though such sinners may escape the hands of men, yet they cannot escape the hands of a just God. Heb. 13.4. who will punish his servants (who repent) for this sin, with Temporal Judgements, as we see in David and Solomon. Prov. 11. ult. 1 Cor. 11.32. or if they be impenitent, profane violators, and contemners of that Order which God hath planted amongst men, he'l punish them eternally. Rev. 22.15.
Object. Sir, What shall I do, I am the man that have fallen once, yea, and again into this foul sin, my conscience accuseth me, and God who is greater then my conscience, and knoweth more by me then I do by my self, hath seen my beastly abominations in this kind; so that I am become a Terror to my self, and am even swallowed up with totall desperation, &c.
Answ. Since you have sinned in dayes of so great Light and Love, and against such wooings and warnings to the contrary, your sin is so much the greater, and therefore your sorrow and humiliation for it must be proportionable, and this let me tell thee, if thou canst unfeignedly humble thy self, sincerely confessing and forsaking thy former lewd wayes, God hath promised thee mercy. Prov. 28.13. There is yet hope in Israel, even for this thing. There is a fountain (not a cistern) opened for repentant sinners, to wash away their Vncleannesse, Zech. 23.1. and that vvhether it hath been acted before Conversion, as Rahab was an Harlot before her Conversion, Iames 2.25. yet upon her repentance she was saved. Heb. 11.31. Poor self-condemned Harlots that have no Apology for themselves, yet go to heaven before proud and self-conceited Pharisees. Yea, though you have been as vile sinners, as the Sodomites, yet upon unfeigned humiliation, God hath promised pardon even to such. Isay 1.10. compared with verse 18. God will wash and sanctify such. 1 Cor. 6.11.
2. If you have fallen after conversion, so did David, yet upon his Repentance he was pardoned, and that God which pardoned such sins as we committed before conversion, when we sinned with full consent; will much more pardon our sins, which with reluctancy and unwillingnesse, by the strength and violence of Temptation, we have fallen into, especially since we are humbled, and judge our selves for them.