A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 4
VERSE 4. Traytours.
THE last dayes will be perilous in respect of the many Traytours which will then abound, who shall ascend to that height of wickednesse, that they will betray their dearest friends, like Iudas who betrayed his Master, and is therefore justly called, the Traytour, by way of eminency. Luke 6.16. So themselves may be safe,foreign, proditores, qui amicissimos produnt. Grotius. Proditio à conjunctis quibus ut amicis confidimus proficiscitur. Per. Matt. they care not who suffers. They'l spy and pry into the wayes of others, that they may betray and destroy them, and reveale their secrets. No bonds of friendship can hold them, but Brother will deliver up the Brother to death, the Father will rise against his children, and children against their Parents, and cause them to be put to death. Matth. 10.21. Christians will betray their fellow-Christians into the hands of persecutors. Luke 21.16. and people will betray their Pastors, and put them to death, as did their fore-fathers of old. Acts 7.52.
Now of these Traytours,Nihil prohibet per proditores hoc loco generaliter intelligi quoslibet homines perfidos, quales quidem constat esse multos & in bello, & in pace, ubicunque locorum. Soto. there are three Sorts.
1. Traytors Politicall,
2. Ecclesiasticall,
3. Domesticall.
1. Some are Politicall, State Traytors, such as betray the land of their Nativity, into the hands of its enemies. Subjects are bound by Oath (oft- times) to preserve their native country, to their power. But if they were not sworne, yet naturall and common right calls for it our hands. If the body be in danger, all the parts and members of it will act for its defence; and therefore great is the sin of those unnaturall children,V. Stobaeum contra Proditor. Serm. 37. which betray their native country (which like a Mother, bred and bare them) to ruine and to misery. Of this sort are those who betray their trust in delivering up Castles and Garisons into the enemies hands.
2. There are Ecclesiasticall Traytours, such as betray the truth of God, which he hath committed to his Ministers primarily, and then to all the faithfull, to be kept as a sacred depositum, and choyce treasure [1 Tim. 6.20.] esteeming every particle of it above the filings of the finest gold. Now when men through feare and cowardlinesse, dare not professe the truth of God in the midst of a perverse generation that oppose it; God esteems this a betraying of his truth into the hands of its enemies. Such are false Prophets, Formalists, and Time-servers, which for a time make a shew, but in time of tentation fall away.
3. Domestick Traytors, who betray the lives and estates of their dearest relations into the hands of their enemies. Psal. 55.12, 13, 14. Matth. 10, 21. So that the Poets complaint was never more true.
Non augenda fides, potiùs minuenda videtur,
Vix cum sint homines tot, quot in orbe fides.
Sortitur sibi quisque fidem, sibi quisque Magistrum,
Nunquam plus fidei, perfidiaeque fuit.
It behoves us then to stand upon our Guards, and to watch against false Brethren.Qui non fidit vix fallitur. If ever the counsell of the Prophets were in season, 'tis now. Trust not in a Neighbour, a Brother, a Friend, no not in thy dearest friend, the wife of thy bosom; (how many have been drawn aside to errors in our dayes, by their wives) for a mans enemies still be those of his own house. Ier. 9.4, 5. Micah 7.5, 6. In all ages, Gods servants have been infested by Traytors. David had not only open enem…es, that conspired his ruine. Psal. 35.20, 21. but, which was worst of all, his familiar friends did so. Psal. 41.9, Christ was betrayed by Iudas, and Paul by the Jewes his kinsmen in the flesh, Sampson by his wife Dalilah. Iudg. 14.18. and David by his son Absolom. 2 Sam. 1….14.
This may comfort us when we fall into the hands of Traytors, and Tyrants, 'tis no new thing. So did Christ, so did the Prophets, so did the Apostles, and so may we.
1. Consider, such cannot escape the revenging hand of God, his Justice wil find them out; Zimri had no peace who slew his Master. Nor Sheba that rebelled against his Soveraign, 2 Sam. 20.22. Nor Absolom who rose against his Father.See more Mr. Clerks Mirrour. Edit. 2. chap. 94. Proditores tantisper amo dum produnt, ast ubi prodiderint, odi. Dixit. Antigonus. 2 Sam. 18.9, 10. nor Corah, Dathan, and Abiram, who rose against Moses. Nor Iudas that betrayed Christ. Matth. 26.24. and 27.5. nor the Papists with their proditorious practises, and principles.
2. They are oft punisht by men, who though they love the Treason, yet hate the Traytour. Though they love the Artifice, yet hate the Artificer, and when he hath done his work he hath oft-times an halter for his paines, or at best, he hath the honour never to be trusted more; when Baanah and Rechab had treacherously slain Ishbosheth one of Sauls sons, David commands them both to be slain. 2 Sam. 4.9. to 13.
As for our selves, let us walk as becomes the Gospel in all simplicity and godly sincerity, abhoring all Treachery, falsenesse, and perfideousnesse▪ Let us be faithfull to the truth of God, faithfull to the land of our Nativity, and faithfull in all our Relations. Fidelity is the chiefest bond of Humane Society; take away this, and you take away all Peace and Commerce from amongst men. 'Tis only to the faithfull that the promises run. Psal. 31.32. the Lord will preserve the faithfull, and make them to abound with blessings. Prov. 28.10. Let us then resist the Tentations of Satan, 'tis he that observes the Covetousnesse, Hatred, and Malice, which lyeth hid in the heart of man, and accordingly stirres him up to Treachery, and betraying of his dearest friends,See more, Dr. Prideaux, Gowries Conspi…acy, on Sam, 20.1. and Mr. Ienki… on Iude 8. Dolus mal…s, & dolus bonus. See Mr. Clerks Mirrour. cap. 41. ct c, 127. and Relations. Thus he dealt by Iudas, he stirred up his covetous heart to sell and betray his dearest Lord and Master. Luke 22.3, 4. Iohn 13.7.27.
But here a Case and Question may arise, whether all Simulation, Craft, and Stratagems, be unlawfull?
Answ. Simulation is twofold.
1. Unlawfull, when men fain or frame any thing against the truth, and to the prejudice of others, as Peter did. Gal. 2.13.
2. There is a lawfull Simulation, when men do …ignify something that is only beside the truth, but not contrary to it. This was the simulation of Ioseph, who carried himself as a stranger to his Brethren in Egypt. Gen. 42. So Christ when he came to Emaus, See more Capel on Tentat. P. 3 c. …. Sect. 2. Foedera injustè frangere impium est, sed hostes fallere nonnun quam justum est Plutarch.made as though he would go further. Luke 24.28. and Paul amongst the Jewes, played the Jew. 1 Cor. 9.20. Iael is commended, who by a wile destroyed Sisera. Iudg. 4.18, 19, 20, 21. and Ionathan for discovering Sauls malicious intents against David. 1 Sam. 16.21. Rahab is commended for hiding the Spies. Iosh. 2.4. Heb. 11.31. The Gibeonites saved themselves by a politick and prudent managing of their designe. Iosh. 9.3, 4.
16. Heady.
In the last dayes men will be heady,foreign, praecipites, temerarii, qui cupiditatum impetus sine ratione & consil…o sequuntur, instabiles nihil fixum firmumque tenentes. Espencaeus. hasty, rash, inconsiderate, they will be carried by the Violence of their Lusts without wit or Reason. They will set upon things too high, and too hard for them, like young birds which flying before they are fledged,foreign, cado. fall to the ground, and so break their bones, so much the word implyes. They will make desperate adventures, they will be rash in their words and works, precipitate and inconsiderate in all their undertakings,Sine judicio quodlibet attrectant & mutant quadrata rotundis. Illa dicuntur fieri temetè quae ratione non reguntur. Aquinas. what they do will be Raw, Rude, Indigested, Unconcocted. Hence the word is rendred, Rash, and unadvised. Acts 19.36. do nothing foreign, rashly, The heady man is like to a man that rides on a head-strong horse, which carries him none knowes whither, yet will not suffer him to descend neither; so that if a man should ask such a man whither he is going, he must answer whither my lusts, my profit, pride, and pleasures, will lead me. Hence wicked men are said to break forth with impudence and violence into sin.Pharaz, disrupit, inundavit. Hos. 4.2. they break forth, 'tis a metaphor from Rivers, which in a flood do violently bear down all before them; or like an army which having made a breach in a wall, rush with violence into it. The wicked set themselves against Christ, and break all those Bonds and Lawes which he hath made to bind them from sin. Psal. 2.2, 3. and 12.4. Ier. 44.16.19. Hence they are compared to the horse which runs dangerously and desperately on the Pikes and Guns. Ier. 8.6. Iob 39.9. to 26. they make childrens play of Gods threatnings.Temeritas est florentis aetatis, prudentia senectutis. Cicero. 2 Pet. 3.3. This heady rashness is one of the sins of youth which we are commanded to fly. 2 Tim. 2.22. every age of man hath its peculiar sins, old age is prone to Covetousness, and youth (for want of consideration and experience) is prone to rashness and headiness. 'Twere giddy young men that gave rash and inconsiderate counsell to Rehoboam, to the loss of his Kingdome. 1 Kings 12.8. he would not hearken to the counsell of his grave and aged Senators, but followed the advice of his young gallants, to his destruction. Hence Paul would have young men to be wise, discreet, and sober-minded. Titus 2.6. they must be like those Impostors, Colos. 2.18. that were rashly puffed up with a high conceit of their own opinions and practice: but they must try all things, and be well advised what opinions they take up, and not rashly take or mistake any doctrine. 'Tis a part of the wicked mans Curse, that not onelyonly his devices, but his very counsells which are the results of reason, shall be precipitate, and carried headlong. Iob 5.13. there is nothing more opposit to counsell, then precipitation; long deliberation should go before determination, but these mens counsells shall yet be carried Head-long, they shall either be over-hasty in counsel, or their counsels shall be over-hastily acted to their ruine. Such Heady, willfull, men never want woe: as appeares by the Israelites. Deut. 1.42, 43, 44. yea, good Iehosaphat and Iosiah, paid dearly for their rashnesse. 2 Chron. 20. ult. and those Exorcists, Acts 19.13.16. want of consideration brings Kings and Kingdomes to desolation. Isay 1, 3.94. and 5.12. Ier. 12.11. this ruined Ephraim. Hos. 7.2. and as in all things,foreign. so especially in Warre and Marriage, Rashnesse is most dangerous, because if once you erre in them, there is hardly any place left for a second errour. This Headinesse and inconsideration is the cause of so much sin abounding. Lam. 1.9. they are none but fooles and sinners, which consider not what they do. Eccles. 5, 1.
Temeritas est inscitiae filia.Now if you would be free from Rashnesse, 1. Take heed of Ignorance, which is the Root of Rashnesse. Prov. 9, 18.
2. Beware of pride. Colos. 2.18. the best swimmers oft-times are drowned, because they are too bold and ventrous.
3. Ponder and consider your wayes. It's a sign of wisdom so to do. Prov. 13.10. and the way to establishment. Prov. 4.20. 'twas Davids commendation, that he was prudent in his affayres. 1 Sam. 16.18. and the good man orders his affaires with discretion. Psal. 112.5. but the fool …aith, Had I wist,Insipientis est dicere, non putâram. Cicero. or thought of this before, it should not have been done. This vvill be an Abigail to stop us from doing evill.
1. Consideration puts a barre to sin, by laying open to us all our losses and hurts by sin, as the losse of Gods favour, the loss of Peace of conscience, and the loss of Revvard; and so armes the soul against it. We cannot rush into sin as the wicked do, when we consider the danger that attends it. Ier. 8.6. This consideration is the path-way to saving knovvledge. 2 Tim. 2.7. this religious sequestring and abstracting our selves from vvorldly affaires, is a meanes to get true vvisdome.Intellectus cogitandus principium omnis boni. Prov. 18.2. This is a spurre to Repentance. Psal. 119.59. Ier. 8.6. Consider thy latter end how short and uncertain thy dayes are. If you are to Pray or Hear, consider what a glorious presence thou art going into. We should Redeem some time of every day for this Soul-enriching duty. The worldling considers a field and buyes it, he considers a good bargain, and compasseth it. The voluptuous man considers how he may satisfy his lust; and the persecutor, how he may catch the godly in his nets. But of all studies and considerations, that's the best; when we study our own hearts, and dwell at home. Hence God not onelyonly commands it,Kashash sig. non simpliciter inquirere, sed studiosè ac diligenter inquirere: sig. seriam & accuratam disquisitionem. Psal. 4.4. Zeph. 2. viz. Hag. 1.5.7. Isay 46.8. but he even beseecheth us to practice it. Psalm 50.22. oh consider his dreadfull Judgements to prevent them, and his pretious mercies to improve them. 1 Sam. 12.24. this awed Iob, 23.15.
[See the Excellency of Consideration. Barlow on 2 Tim. 2.7. Baxter's Saints Rest. P. 4. p. 147.179. D. Sibbs's Beames of Light. on Ier. 8.6. p. 103. Fenner on Hag. 1.5.]
17. High-minded.
foreign, tumidi, inflati vanâ de se opinione quae diictur foreign, inflor, …umeo, superbio. Grotius.The 17. Character of the last times is this, men will be high-minded, being puft up with pride, and high conceits of themselves. Insolent persons that pretend to great depth of knowledge, yet preferre their lusts and pleasures before Christ;Qui sibi-ipsis magni pretii videntur homines. Heming. foreign, fu…iosè delirans. Aretius. such as make their own wills their Lawes, and preferre their own idle opinions before the judgement of all the Churches of Christ in the world. These are like empty bottles, full of nothing but wind. They are so highly conceited of themselves, that they are even fanatick, and mad again. So much the word signifies. Properly it signifies to puffe up, and metaphorically its taken for Pride. So 1 Cor. 4.6.18, 19. and 5.2. 1 Tim. 3.6. and 6.4. This is a branch of the fourth Character before mentioned, men shall be proud, and they shall shew their pride, by their High-mindednesse, and lofty carriage. Get Love, and then you will be Humble, and not swell with pride because of your Honours, Riches, Gifts, or Graces. Love is not puft up with such vain conceits. 1 Cor. 13.4. 'Tis knowledge without love, that puffes men up. 1 Cor. 8.1.
But I have spoken fully against Pride in the fourth Character, I shall referre you thither for fuller satisfaction.
18. Lovers of Pleasures, more then Lovers of God.
This is the 18. sin which renders the last times so perilous,There is an elegant Paranomasy in the words foreign. The Scripture is no enemy to Rhetorick. See my Schooles-Guard. p. 150, 151. men will be so volupt…ous, that they will prefer their carnall and Temporary delights, before Spirituall and eternall ones. As the Gnosticks in those times did, who were g…ven up to filthy lusts, and placed their felicity in living deliciously; and this is one speciall and signall note, whereby we may know the Hereticks, and Seducers of the last times; they are men given,
1. Not to spirituall delights in God, and his Ordinances, as the Saints are. Psal. 16.11. and 65, 4. and 84.
2. Nor onelyonly to honest and lawfull delights, which God allowes us in the liberall use of the creature. Genes. 49.20. Eccles. 2.1. but
3ly, They will be given up to ca…nall, sensuall, sinfull delights, such as are agreeable to corrupt nature (1 Tim. 6.5.) which consist in drunkennesse, fornication, riot, and excesse. They will be given up to loosenesse, and licentiousnesse, which is one Reason they have so many followers.V. Lactant. Institut. Divin. l. 3. c. 19. As Epicurus had more disciples then the rest of the Philosophers, not because of any truth he publisht, but because he invited men to pleasures, and carnall delights, to which our natures are very prone. Such were those Libertines. Iames 5.5. 2 Pet. 2.13. Iude 4.18, 19. peradventure they may give God some externall worship of Cap and K…e, but they keep their hearts, and best rooms, for their carnall Lusts and Pleasures. Naturally, all our hearts are full of this spirituall Adultery, from the wombe we run from God, after the vain delights, which cannot satisfy. Iames 4.4. Titus 3.3. How many love their Hawkes, Hownds, Horses, &c. more then Jesus Christ, and are at more cost and pains to maintain them, then they are in maintaining a Minister of the Gospel. Many are so bewitcht with their Lusts and Pleasures, that they do even sacrifice their Time, Wit, Wealth, Lives, Soules, and all unto them. They are even led by them. 2 Pet. 2.10. as an Oxe to the slaughter. Prov. 7.22, 23.Against those see Sibel. in Psal. 16.5. Tom. 1. p. 341, 342. &c. Harsnet on Repentance. p. 370. &c. Downams Warfar. l, 2. c. 5. They make them their chiefest good, and place their happinesse in them. How many spend their precious time in Playing, which they should spend in praying, and in serving God in some vocation. Those are dead whilest they live. 1 Tim. 5.6. (i. e.) they are of no use in their places, as Paul said of the w…dow that lives in pleasures; though her body be alive, yet her soul is dead. So the voluptuous prodigall,Mortuus per culpam prodigalitatis & luxuriae, revixit per gratiam poenitentiae. Dignus est Deorum conviva, qui rebus creatis moderatè utitur; qui verò licitas voluptates contemnit, non jam conviva Dei est, sed consors. Epictet. art. 20. that spent all on harlots, is said to be dead, Luke 15.24. It argues a noble and a rised spirit, when we can live above them. We are now Kings sons, and being born to more high and noble pleasures, we should contemn these base and low things. If we are Christs, we must crucify our lusts. Gal. 5.24. deny our selves, keep under our bodies. 1 Cor. 9.27. and enter in at the strait gate. Matth. 7.13. To this end consider.
1. That sensuall pleasures are the very poyson and bane of all grace in the soul,Vbi voluptas regnat, ibi virtus exu…lat. V. Papillon on the Passions. Chapt. 4. and chapt. 17. they war against the peace and purity of it. 1 Pet. 2.11. they blind the eye that it cannot attain to saving knowledge. 2 Tim. 3.6, 7. the love of pleasures eates out the love of God and goodnesse out of the soule. There may be a form of godlinesse,See more Burroughs's Moses Choyce. cap. 11. p. 115. &c. but there can be no power, where pleasures are preferred before God. Rom. 13.13, 14. Ephes. 2.2, 3. such make the r…bellies their God, whose end is destruction and woe. Luke 6.25. Rom. 16.18. Philip. 3.19. Many would fain joyn God and their lusts together, but they are contraries, which do mutually expell each other. Iames 4.4. 1 Iohn 2.15. Sad it is to consider, that those base impure delights should expell those pure and heavenly pleasures; that those poor, fading, low things, should be preferred before God, who is an everlasting fountain, of pure, divine, and spirituall joy. That men should chuse rather to serve this worldly Laban, who so oft changeth their wages, rather then God, who is better then his promise, to his people.
2. 'Tis these sensuall pleasures which stop the eares against Gods call, so that no Reason nor Religion, can work on men. These choak the good seed of the Word, that it cannot grow. Luke 8.14. let a Minister preach never so powerfully, perswade never so convincingly, yet if the heart be stopt, and stuff'd with sensuall delights, we do but preach to deaf men, who have stopt their eares against Christs calls and invitations; so that they cannot, yea, which is worse, they will not come to him, though he tender them life and salvation. Luke 14.19, 20. Iohn 5.40. those whose hearts were set on their Oxen, Farmes, Wives, had no desire after Christ. Some make excuses, but he that had married a wife, was most peremptory; He could not come. Concupiscentiall lusts draw very strongly, the wife draws more then five yoke of Oxen, so strong are women, that Solomon, the wisest of men, and Sampson the strongest, were yet overcome by them. The Italians have a Proverb, that one haire of a woman, will draw more then a hund…ed yoke of Oxen.Indurandus est animus, & blandimentis voluptatum procul abstrahendus. Vina Hannibalem solverunt; armis vicit, vitiis victus est. Seneca, Epist. 3. p. 104.110. We had need then to watch over our hearts in these lawfull delights, least they should be stollen from Christ. Licitis perimus omnes. We must be moderate in the use of them, they that have wives should be as if they had none, and they that rejoyce (in lawfull liberties) be as if they rejoyced not. 1 Cor. 1.29, 30. we must do by them as Ionanathan did by his honey,See Rules for moderating our pleasures. D. Hall's Treatise of Christian Moderat. cap. 2. to 11. only taste of it for his necessary refreshment. 1 Sam. 14.27. or as the dog doth at N…lus, only lap, and away. Else, if you give your self up to inordinate pleasures, they'l ruine you as they did those Epicures. Amos 6.1. to 8. and the old world. Luke 17.26, 27. and the whore of Babylon, which lives in pleasures, Revel. …8.…. and those young Jovialists, who gave themselves up to carnall delight…. Eccles. 11.9. and the rich glutton. Luke 16. Turn then all your carnall delights into spirituall ones,Affectanti caelestia, terrena non sapiunt, aeternis inhitanti, fastidio sunt transitoria. Bern. Omnis creatura vilescat, ut creator dulcescat. Sperne siliquas terrae, & dabit tibi Deus Manna coeli. Mutantur gaudia, non tolluntur. Voluptates mentis cateris praestant. 1. Ob facultatem in quae existunt, 2. Propter nobilitatem rerum è quibus hauriuntur. 3. Quia firmiores sunt, nec fastidium pariunt. Alsteed. your vain delights, into divine delights, instead of delighting in corne, wine, and earthly possessions, delight thy self in the Lord, and he shall give thee thy hearts desire. Psal. 37.4. That's the best pleasure which springs from the knowledge and love of God. We call not upon you to forsake, but to change your pleasures. Change your sordid, sinfull, sensuall delights, into sublime, spirituall, and noble delights. The pleasures of the soul are more vigorous and masculine; those of the body more soft and effeminate. Sensitive pleasures have more of the dregs, Intellectuall ones more of Quintescence, and so excell all other pleasures in eleven particulars, [as you may see in that learned discourse of the Light of Nature,Voluptatem vicisse voluptas est maxima. Cyprian. Bis vincit, qui se vicit. Prov. 16.32. by Mr. Culverwell. ch. 17.] 'Tis indeed the Hardest, but yet 'tis the best conquest to conquer sinful pleasures. No victory like this, for he that conquers an enemy, conquers another, and that an external enemy; but he that conquers his lust, conquers himself, and so conquers a domestick enemy, which is the most dangerous; one enemy within, doth us more mischief then an hundred without.
3. The better to wean your hearts from carnal pleasures, consider the vanity and shortnesse of them. They are like a fire of straw, a blast, and gone. Solomon, that had made triall of them all, concludes, Vanity of Vanities, all is vanity. See Mr. Cotton's Comment on that Text. Momentaneum est quod delectat, aeternum quod cruciat. Effoeminat animos amoenitas. Seneca.Eccles. 1.2. they are not onelyonly vain, but Vanity; not onelyonly Vanity, but Vanity of Vanities (i. e.) exceeding vain. They are Hu…ks that rather choak, then satisfy the soule. Luke 15.16. The pleasure passeth, and is but for a season, but the sorrow that attends it is perpetuall. Heb. 21.…5. Do not then for a mite of pleasure, purchase a mountain of misery; for momentany joyes, endure eternall sorrows.
4. They do emasculate and weaken the mind. Who ever was made more learned, Wise, Couragious, or Religious by them? They rob man of his Reason, and besot him. Hos. 4.11. they take away the man, and leave a swine or beast in his room.
Vestis pulchra, jocus, potus, cibus, otia, somnus,
Enervant mentem, luxuriámque fovent.
5. This world is a place of weeping, conflicting, labouring, to all the godly, and not of carnall mirth, and rejoycing; carnal mirth must be turned into mourning.Si aliqua amisistis vitae gaudia, negotiatio est aliquid amittere ut majora lucreris. Tertul. Delicatus es frater si & hîc vis gaudere cum seculo, & posteà regnare cum Christo. Hieron. Nostrae coenae, nostrae nuptiae nondum sunt. Tertul. Iames 4.9, 10. the way to Heaven lyes through many afflictions. Acts 14.22. we must sow in teares here, if we look to reap in joy hereafter. 2 Cor. 4.17. Rev. 7.17. we must not expect to enjoy the pleasures of earth and Heaven too. They that have their portion of pleasure here, must look for none hereafter. Iob 21.12, 13. Luk. 16.25. Rev▪ 18.7.
6. Consider, those sensuall pleasures end in sorrow. The end of such mirth (what ever the beginning is) is sorrow. Men call them by the name of Pleasures, Pastimes, Delights; but in Gods Dictionary their name is, Madnesse. Eccles. 1.17. and 2.2. Sorrow. Prov. 14.13. and is attended with Poverty and misery. Prov. 21, 17. This is Adams apple, which cast him out of Paradise; Esaus broth which cost him his Birth-right, Ionathans honey, which being but tasted, had like to have cost him his life. The whore of Babylons golden cup, which filled her full of all abominations. Iudas sop which made way for the Devill to enter into him. Who say to God depart from us, but those that Dance? Iob 21.10, 11. who are voyd of the spirit, but sensuall ones? Iude 18.19. Hence some compare Pleasures to Pills, which are fairly guilt without, and rolled in sugar, but within are full of bitternesse; or like a painted sepulcher, fair without, but within full of stench and horrour. Admit but of one pleasure, and there will follow a thousand Pangs. Too much of this honey breeds loathing. Prov. 25.15. and its love is turned into hatred. 2 Sam. 13.15. they are like the book which Iohn did eat. Rev. 10.9. sweet in the mouth, but bitter in the belly. We should therefore look on pleasures,Dum blandiuntur, necant. Vbi voluptas incipit vivere, ibi sanitas & vita desinit. not as coming to us, but as going from us: Though they come with a fair shew, yet at parting they leave shame and sorrow behind them. They destroy the health and strength of the body, and the Peace of the soul, what got David by his carnal delights with Bethsheba, but a tormenting conscience, which was to him as the breaking of his bones? Psal. 51.8. 'Tis a good observation of Chrysostome, that we are hurt more by the pleasures of the flesh, then by the most grievous torments of tormentors; for torments beget Martyrs,Quo quis remotior à vanis, hoc vicinior veris gaudiis, Quàm suave est istis suavitatibus carere. Aug. but Lusts doe beget Epicures. The very foundation and beginning of true joy, is to deny our selves in false joy.
7. Even the wiser sort of Heathens have condemned these sensuall Pleasures.Cicero. de Amicit & de senect. Tully calls them the bait of all evill, w…th which men are caught as fishes with an hook; so saith another, Carnal pleasures are full of Anxiety, Satiety, and Sorrow. They pervert the judgemen…,Vespasian was tired with a triumph, and if our recreations are toylsom, what are our Toyles? I four ease be painfull, what is our pain? On this side the enjoyment of God there is no rest; all the rest is vanity. Venning. are an enemy to reason, and opposite to Vertue; for Vertue is a Lofty, Kingly, Laborious, Unconquerable thing; But pleasure is a servile, sordid, idle, weak thing; delighting in Stewes, and Ale-houses, in Baths, and banquets. As, therefore, you love the Peace and Prosperity of your soules, get them mortified to fleshly lusts and pleasures; for if ye live after the flesh, ye must dye. Rom. 6.13. Now that ye may mortify them.
Get an eye of Faith, get a spiritualized soul, that you may taste and see the exellencies that are in Christ, yea in his very crosse, this will make you with Moses to contemn the pleasures which endure but for a season,See Moses Choyce. cap. 11. and 26.27. and Mr. Clerks Mirrour. cap. 25. Edit. 3. and cap. 113. and to prefer sufferings for Christ, before the Crowns and Kingdomes of the world. Heb. 11.25, 26. faith raiseth the Heart above these worldly delights. Cant. 1.3. Psal. 4.6, 7. by it we are crucifyed to the world. Gal. 6.14. and long to be out of it, that we may be with God, our Portion and delight. Rom. 8.23. 2 Cor. 5.2. By this we may know whether we love pleasures more then God, by observing what our hearts are most set upon (Matth. 6.21.) and what we make our chiefest delight;Vbi major sollicitudo, abundantioris amoris est indicium. Non dubium est quin illud magis amemus, quod anteponimus: Salvian, when our greatest care, study, and contentment, is in earthly pleasures, and we can sit down satisfied with them, though we want Gods favour; when we are not content with God alone for our Portion, but we must have earthly pleasures to peece out our happinesse withall; its an infallible sign of such as love pleasures more then God.
2. Be diligent in your callings, then you will be out of the reach of many Tentations, and be freed from many noysome lusts, which pursue and pester idle persons.
3. Shun the company of such as are given to pleasures; for as a man can hardly escape free from Blacking, and Meale, that is familiar with Colliers, and Milners; so he can hardly escape the lusts and pleasures of the world, that is familiar with voluptuous ones. There is a secret poyson and infection in wicked society, when men are mingled with them, they learn their works. Psal. 106.35. Many that have been good whilest they have been in good company (as Iehoash which was good all the time that good Iehojada lived.Sit aliorum perditio, tua cautio. 2 Kings 12.2.) yet when they have changed their company, have changed their manners also. Let the daily falls of others in this kind, make you to feare.