A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 2 · Subpart 8

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 2 · Subpart 8

p. 411VERSE 10. For Demas hath forsaken me having loved this present World, and is departed to Thessalonica, Crescens to Galatia, Titus to Dalmatia.

HEre we have the reason why he would have Timothy come so speedily to him.

1. Because some had forsaken him, as Demas. Others were dispersed and gone, or sent by Paul to other places to preach the Gospel, as Crescens to Galatia, a Region of the lesser Asia, where the Jewes were dispersed, 1 Peter 1.1. to these Paul writeth an Epistle, blameing them for their Apostacy. Thither Crescens one of Pauls Disciples and Companions goeth, not out of any love to this present world as Demas did, but to preach the Gospel. Titus went to Dalmatia. Paul had two Disciples which he loved as sons, viz. Timothy, and this Titus, the one he left at Ephesus, and this at Crete, Titus 1.4, 5. Pauls dear affection to him appeareth by that famous Epistle written to him. Dalmatia was a Region of Illyricum, where Paul is said to spread the Gospel, Romans 15.19.

A great Question here ariseth, Whether Demas did well or ill in forsakeing Paul, and whether he were a good man or an Hypocrite?

Answer, Interpreters here are much divided, some (and those of the Calvin in locum, Ames. D. Reynolds, De lib. Apochryphis Lect. 207. p. 1135.better sort) goe about to excuse Demas, and say, that his love to all the world was onelyonly an ordinate, moderate love and care of the world.

2. Others say, his Apostacy was not total, but partial, and that although he loved the World more then was meet,Some say Demas did repent (which I thinke to be the Truth) and then he did embrace this World but for a fit. Capel on Tent. Lib. 4. Cap. 1. S. 3. and thereupon left Paul in his troubles and went to Thessalonica (a famous City of Macedonia) Either that he might get out of danger, or that he might Marchandize there, for there was great traffick, yet say they he repented of his fall and returned to Paul, as they would gather from Colossians 4.14. Philem. 24. Though he did for fear forsake him yet at last (say they) he returned.

3. The Arminians to defend that uncomfortable Doctrine of the Saints Apostacy, would fain make Demas a Real Saint, and his Apostasie to be Total. But they must seek out for better grounds, for Demas (in all probability) was an Hypocrite, who had no rooted Faith, but went out from Gods people because he was never truely of them,Elumbe est Argumentum à Meteoris ad fixas Stellas, ab Umbra ad substantiam, ab Hypocritis ad electos. 1 Iohn 2.19. he was a Meteor that blazed for a time, and presently vanished; like Ionathan that marched well till he met with honey.

p. 4122. I answer, that the salutations mentioned in Colossians and Pilemon were written before this Epistle to Timothy which the Apostle writ in his second bonds at Rome, as the context and whole scope of this Chapter, (which is of more weight with me then a thousand Authours) sheweth, especially, Verse 6.7, 8.16.17. So that it is gratis dictum said, but not proved, that those Epistles were written after this.

3. It is said he forsooke Paul now he was in trouble and had most need of help; he knew he could not side with Faul but he must run many hazards in life and estate, and therefore he resolved to sleep in a whole skin and to save one, he leaveth him, chusing rather to follow his worldly occasions, and to provide for his own ease, profit, pleasure, then to suffer affliction with the people of God.Diligere hic (ut alibi in Scripturis) pro prosequi & amplecti usurpatur. Gerhard. Hence he is said to embrace this present world, every word hath its weight.

1. He did not lightly glance at the world, but he foreign, amplexus est hoc praesens seculum, (id est) praesentis vitae commoda.embraceth it with delight and contentment as his summum bonum and chiefest delight, and therefore Quem elgis praetulisti. Salvian.preferreth it before Christ; He set his affections on it (saith Grotius) like the thorny ground, where the cares of the world, and the deceitfulness of riches choak the Word so that it becometh unfruitful, Matth. 13.22.

2. The World (id est,) the things of this world (by a Metonymy of the Subject) such as riches, pleasures, ease, safetie and carnal delights.

3. This present world which is Transitory is opposed to Heaven and the world to come which shall have no end. Titus 2.12. We have seen before Verse 8. that the Saints loved the coming of Christ, but **Whether ever he recovered himselfe or not, and renounced the world which he overmuch loved is doubtful, seeing Paul endeth with forsaking of him, and the Scripture leaveth him in the embracing of this present world. A…tersol.Demas is all for present profit, he loved this present world, he desired to have good dayes here and to live a quiet life without persecution or trouble. Now such love of the world is enmity against God, Iames 4.4. and a signe of a carnall man, 2 Iohn 2, 15. Hence 'tis that the Scripture maketh the love of the world and the love of God diametrally opposite the one to the other.

Is departed to Thessalonica.] Where he became an Dorotheus in Synopsi, Adeò proclive est ex servo Mammonae transire in Sacerdotem Diaboli. Doctor Arrowsmith Demas relictâ veritatis viâ, fit Haereticus eadem sentiens cum Cerintho. Epiphan. Haeres. 51. Malit molliter quiescere & deliciari in s…culo, quam cum Paulo periclitari pro Christo. Rolloc. in Colos. 4.14.Col 4:14Idolatrous Priest (say some) others say that he turned Heretick denying the Dorotheus in Synopsi, Adeò proclive est ex servo Mammonae transire in Sacerdotem Diaboli. Doctor Arrowsmith Demas relictâ veritatis viâ, fit Haereticus eadem sentiens cum Cerintho. Epiphan. Haeres. 51. Malit molliter quiescere & deliciari in s…culo, quam cum Paulo periclitari pro Christo. Rolloc. in Colos. 4.14.Col 4:14Deity of Christ. See whither Apostates fall when God forsaketh them, and whither the inordinate love of the world leadeth men. However, away he goeth to Thessalonica where he might be far enough from danger, where he might more securely enjoy the world.

Observations.

1. Tis lawful (in some Cases) to name men. The Apostle to make others fear Apostasie names this back-slider. So verse 14. He nameth Alexander who was a malicions inveterate enemy to the Truth: yet this must be done with a great deal of Caution, it must not be used but when the p. 413person is an open, incorrigible, impenitent and gross offender, in this case Paul nameth Hymenaus and Alexander, Scelerati qui publicorum suo exemplo scandalorum Authores sunt, illi demum jure & merito suo personaliter taxantur… suisque nominibus exprimuntur. Zepper De Arte Concion. l. 2. c. 12.and excommunicateth them for their blasphemy and heresie, 1 Timothie 1.19, 20. Such as sinne in private must be admonished in private, such as sinne of infirmity must be gently dealt withall, Galathians, 6.1. But when men will be so bold as to sinne before all, Ministers must be so bold as to reprove them before all that others may feare, 1 Timothy, 5.20. If it doe not better the party reproved, yet it may better others they may feare and say, either we Aut sumus, aut fuimus, aut possumus esse quod hic est.are, or we have been, or we may be what this man is.

Be the persons never so great we must not fear them, our Commission extendeth to all, we must say to Kings and Queenes, humble your selves, Ieremiah, 13.18. Hosea, 5.2. Elijah telleth Ahab to his face that it was he that troubled Israel by his wickednesse, 1 Kings 18.18. and Nathan telleth David a King, Thou art the man, Iohn Baptist telleth Herod to his face of his incest.

Ministers must so preach, as that the people they preach to may be made to know their abominations, Ezekiel 16.1. We must not beat the Aire and reprove the sinnes of the Court in the Countrey, but with Amos when we come to Bethel, we must preach against the sinnes of Bethel, and in our particular Congregations we must preach against the sinnes of our Congregations.

Our Application must be as a Garment fitted for the body it is made for: A Garment that is fit for every body, is fit for no body. What is spoken in general to all, few will apply to themselves. The onelyonly way to benefit our people is to apply the playster to their particular sores.Quod dicitur omni, dicitur nullo. This made Ahab to put on sackcloth, 1 Kings 21.20. And brought in so many thousand Converts, Acts 2.37. One Preacher that thus faithfully applieth the Word to his People, shall doe more good in one yeare then another that preacheth in a generall way and never cometh home to the Consciences of people, shall do in many.

Caution, OnelyOnly we must be careful that we doe it not out of spleen or malice,See excellent Rules for this in Master Bernards Faithfull Sheepheard. Lib. 4. Cap. 5. Page 334. &c. or by-respects, We may in no wise shoot Gods Arrowes at our own markes; but all must be done in a Spirit of Love and meeknesse, so as we may winne men to Christ, and then when people see that we doe it sincerely,See foure Reasons why people should not fret at such Preaching. Hildersham on Iohn 4. Lect. 80. p. 329.John 4 and out of love to their soules, though they may fret for a time, for sinnes are called Members, Colossians 3.5. and it is no pleasant worke to part with them.The sheep shou…d not hate the sheepheard when he killeth the Vermine that would destroy them.) Yet after they come to themselves, they will blesse God for us. I have some experience of what I write, though I have met with some stormes in the practice of it, (which thought to have blowed me out of all) yet God in his Wisedome hath so ordered it, that they settled me faster there; and I saw the Fruite of my Labours in the restraint of sinne, and which is strange.

p. 414I was unexpectedly a gainer in Temporals also; so good it is to venture for God. I know the World accounteth this to be Rayling and Indiscretion; then Christ was a Rayler, for he preached against the sinnes of the Pharisees to their Faces, and denounced eight woes against them, Matthew 23.

Then, all the Prophets and Apostles were indiscreet Preachers, for they practised it: Paul was a discreet Preacher, yet when Peter had sinned openly, he reproveth him openly, Galathians 2.14. But why did Paul dishonour Peter before them all?

Saint Ierome giveth the reason. The offence was Pulbicum scandalum non potuit privatè curari.publike, and the cure must be answerable. It is the complaint of a Learned man, that such discretion hath almost destroyed devotion, and this carnal Policy hath in a manner thrust out Pietie: 'Tis no indiscretion to doe what God commandeth us,See the necessity and excellency of such close Preaching in Master Hildersham, on Psalm 51. Lect. 8.9. Page 136. and 707. Hookers Souls Preparation, Page 94. and Atersol. on Numbers, Page 1080.Ps 51 Isay 58.1. Ezekiel 16.1. 1 Timothie 5.20.

2. Observation.

2. The Godly must looke sometimes to be forsaken by their bosome friend…. Demas was Pauls intimate acquaintance and coadjutor, yet Demas hath forsaken me.

That Davids enemies warred against him did not so much trouble him, but to see his Friends Who did eat of his bread and drinke of his Cup to rise against him, this went near him; neither were they carnal Friends which thus forsooke him, but even his Religious Friends, and such as went to Gods House with him, and with whom he delighted to confer about the things of God, Psalm 55.15.

Elijah complaineth he was left alone, Iob had his Wife and Friends against him, Christ was forsaken by all his Disciples, and had a Iudas, one of his own, that betraid him, Iohn 13.18.

God in his wisedome hath so ordained it to wean us from the creature, and to make us trust in him and not in man who is a liar▪ either Actively and by Imposture; or else Passively by reason of impotency, he cannot performe what we expect from him, Romans, 3.4. Take heed then whom ye trust, be not hasty in this kinde, wise and godly men have beene decived in their choyce of Friends, the heart of man is exceeding deceitful, we may eat many bushels of salt with them, and yet be deceived by them.

True friendship is like a well-built Arch which standeth at first at a greater distance,Vide Tract. Danaei De amicitia Christo. Page 208. Fol. Clerkes Mirrour, Chap. 56. Alsteeds Ethickes, Lib. 21. Chap. 25. Page. 13.12. Aristot. Rhet. Lib. 2. Chap. 4. Weemse, 1 Volume Page 2. Lib. 2. Chap. 2. Page 103. Herles Policy Lib. 2. Chap. 16. and thence leisurely groweth up into a greater closure at the top, and so it will stand the better for weight.

p. 415Observation 3.

3. Eminent Professors may become See this point fully cleared by Mr. Ant. Burgess on Iohn 17.12. Ser. 7…. and Attersol on Philem. 24. p. 484. Gataker Ser. 2 P. in folio. p. 323.John 17:12Phlm 1:24grand Apostates. Demas is a Preacher of the Gospel, Pauls coadjutor, and is joined with Luke the Evangelist (Colos. 4.14.) yet for all this Demas hath forsaken me. This doctrine needs no proof we have too many sad instances of it in our own dayes. Such as begin in Hypocrisy will end in Apostasy. So did Hymenaeus, Philetus, Alexander, who at first were great Professors, yet at last become gross Apostates, 1 Tim. 1.20. and 2.2, 17. So did Amaziah 2 Chron. 25.2. see his fall, V. 14. Hypocrites seldom die undiscovered, such as pervert their way first or last will be known, Prov. 10.9. Such may fall fearfully and foully, totally and finally. Pelagius a man so seemingly religious that they who wrot against him were fain to conceal their names for fear of the people, yet at last became a great enemy to the Free-grace of God. Now the Reason of all this is, the way to Heaven is a strait and self-denying way, beset with many troubles, hazards, losses, reproaches which make soft and delicate Hypocrites forsake it; they love with Ephraim to tread out the corn where they may have present pay, a bird in the hand with them is worth two in the bush, but they cannot endure plowing which yields no present profit, Hos. 10.11.

Let the fall then of this great Professor make us all to fear, let him that stands take heed least he fall. Rest not in a bare Profession of Religion, a man See Mr. Chishulls Serm▪ on Acts 26.28.Acts 26:28may go far this way (as Demas did here) and yet be nothing. A man may be a great Professor, yea a great Preacher as Demas doubtless was who was Pauls assistant, they may have the gift of working Miracles as Iudas and others had, which is the greatest gift next to grace, they may cast out Devils out of others, and yet the Devil may dwell in their hearts and they be workers of iniquity whom Christ will never own, Matth. 7.21, 22, 23. Nothing but sincerity can preserve us from Apostasy. Let us therefore especially at our first setting forth, Dig deep, lay a good foundation, consider what the truth may cost us, and ask our selves whether we can deny our selves universally for Christ if we cannot or will not we are not fit to be Christs disciples, we shall shrink in the wetting and start aside like a broken bow when a tentation comes, 2 Thes. 2.10, 11.

2. Be familiar with the Godly, one living coal sets his fellow on fire. Two lamps or torches joined together burn the better. The Godly by their example, prayers and counsel will better us; good exhortations are a special preservative against Apostasy, Heb. 3.12, 13. When men delight in evil company they will forsake the Law, Prov. 28.4. If Solomon delight in Idolatrous women they will soon entice him to Idolatry.

3. Take heed of spiritual Pride and Multi ad solidam eruditionem pervenissent nisi se pervenisse jam putâssent.self-conceitedness which is oft punisht with a fall, as we see in Peter, and in Q. Maries time.

4. Be not bare Hearers but be Doers of the Word, and then you have a promise that you shall never fall from grace here nor from glory hereafter, Psal. 15. ult.

5. Improve all the means of grace, be much in Prayers, Hearing, Meditation, &c. God will be found in the use of means, Ezek. 36.37.

6. Consider the Iudgments of God on Apostates. See 7 more Preservatives against Apostasy in D. Sibbs his Cordials. Serm. 10. pag. 185.There is a wo gone out against them, Hos. 7.13. Psal. 125. ult. God loaths them, Heb. 10.37. If any p. 416draw back his soul will take no pleasure in them. It is a Meiosis (.i.) he greatly abhors them. Iulian the Apostate died blaspeming. Lucian a Professor turns a scorner & is torn in pieces by dogs. Spira dies despairing. Henry the third King of France turning Papist thinking thereby to get the Monks on his side,See more Examples in Mr. Clerks Mirror. cap. 6. edit. 3. a Monk killed him, he became contemptible to his people, Paris and all his great Towns revolted from him. So true is that, Such as despise God shall …e despised.

7. Consider that Apostates are Idolaters, they forsake their Creator to follow the creature and so make it their God; they forsake the fountain of living waters, and go to broken cisterns that can hold no water. This is so great a sin that God calls on the inanimate creatures to stand astonisht that ever any people should be so mad,Amor tuus, Deus tuus. Ier. 2.12, 13. These bring an evil report on Gods wayes as if there were more comfort to be found in sinful wayes then in them. We see many fall; one falls into poverty, another into sickness, a third into disgrace, but none falls so fouly as the Apostate for he falls from God and goodness to the Devil and wickedness; yea, God complains of such as being worse then Id…laters who are constant to their Idols, Ier. 2.10, 11. Yea they are perjured persons who have broken their baptismal Vow and are fled into the tents of Gods professed enemies.

Wo then to England for Apostasy. Never was the Nation so grosly guilty of this sin as at this day,A calore ad frigus transitus est periculosus. V. Dyke on Conscience. c. 9. p. 145. &c. how many have forsaken their first love and are growen old and cold? How many with Demas have preferred the love of this present world before the love of God; yea how many professors have turned blaspemers? And such as would formerly have pulled out their eyes to have done Ministers good (Gal. 4.15, 16.) now they are ready to pull out the eyes of those Ministers. Those that formerly could have gone ten miles to a Sermon, now will not go ten strides to hear one; formerly the Kingdom of Heaven suffered violence and the violent took it by force, now the Kingdom of Heaven offers violence to us and we run from it. Never such palpable Apostasy both in Doctrine and Manners (all things considered) since England was a Nation. It is easier now to write a book of Apostates then a Book of Martyrs. Oh foolish ungrateful England! dost thou thus requite the Lord for all his cost and care over thee? Is this the fruit thou givest him for above an hundred years Preaching? He comes now to look for grapes, and dost thou give him such wild grapes? Is this the Thanks thou givest him for answering all thy Prayers, for breaking the Plots and Powers of so many potent enemies, for giving thee so many glorious Victories and such undeserved success both by Sea and Land? He hath blest us with Peace plenty and the Gospel of Peace, for which of these mercies do we thus dishonour him? Ierusalems Apostasy was Ierusalems ruine, Isay 1.4, 7, 8. and if England go on thus to render evil to the Lord for all his kindness unto us a man that is no Prophet may see and say that Englands ingratitude and Apostasy will be Englands ruine, when Bethel becomes Bethaven God will mak… it a Beth-any a place of sorrow and affliction. God may bear with other sins but he cannot, he will not bear long with this, Ier. 5.7, 8, 9, 10. Ezek. 9.9.

p. 417[Against Apostasy see

Dr. Prideaux. on Rev. 2.4.

Mr. Baine on Rev. 2.4.

Mr. Venning. on Rev. 2.4.

Barlow on 2 Tim. 1.15. pag. 210, 211. Gatakers Ser. on Watching. p. 69. folio. Burroughs Hos. 2.7. Lect. 5.6. Church his Treasury pag. 73. Trapp's common place on Apostasy at the end of his Commentary on N. T. fol. pag. 1076. Pembles Ser. on Heb. 3.12, 13. pag. 563. folio.

Observation.

4. The inordinate love of this present world is the high way to Apostasy. It is not the world or the creatures, which are good in themselves, but the excessive and inordinate love of them, which ruines men. Other sins have slain their thousands, but this it's ten thousands; Hence the Scripture so oft condemns it, Matth. 6.24. to the end of the Chapter, and 13.22. Iames 4.4. 1 Iohn 2.15. How many wise, and seemingly holy men hath this Witch deluded? How do these damps of the world extinguish the light of grace in the Soul? The hatred of the world is not so dangerous to us as the inordinate love of it; Persecutions quicken us, when the delights of the world lull us asleep, and the Devil rocks the cradle till we snort again in security and then he cuts the throat of the Soul. Why are so many like Nebuchadnezzars Image, they have heads of gold but feet of clay? (Dan. 2.32, 33.) In V. Attersoll on Philem. 24. pag. 488.Phlm 1:24youth they were gilded Christians, and seemingly ful of spirit and life, but now they are old and liveless? The reason is the world and these present enjoiments have besotted them. This will keep men either from professing Religion, as the young man in the Gospel or from the power of it as Iudas, or else it will draw us from the profession and power of it, as Apostates. So that this may be the backsliders Epitaph, Here lyes one that forsook Christ to follow the world, that hath parted with Spirituals for Temporals, gold for dross, wheat for chaff, and Heaven for Hell. We should therefore moderate and mortify our affections towards these earthly enjoiments remembring that Our time is but short; we should therefore use the world as not abusing it by setting our hearts upon it, and so possess these worldly things, that we be not possest of them, 1 Cor. 7.29, 30, 31. As we tread these earthly things under our feet so they should be little and low in our affections.Say as Luther in another case, Contemptus est à me mundanus favor & furor. The Church is cloathed with the Sun, but she treads the Moon under her feet, (.i.) she hath a low esteem of all these mutable worldly things, Rev. 12.1.

The worldling knoweth no better things and therefore he resteth content p. 418with his swill; as the bruit beast knoweth not the excellency of a mans life, and therefore delighteth it self in Hay and Provinder seeking no better, because it knoweth no better: So the natural man knoweth not the excellency of a believers life, and therefore disdains it as folly and madnesse, resting content with the draffe and dung of the world for his portion, let him have Corn and Wine he careth for no more, Psalm 4.6. The curse of the Serpent is upon such, they creep on their bellies, and lick the dust.

As for our selves, let us not descend, but ascend out of the Wildernesse of this World, Canticles 3.6. and 8.5.Nihil in Mundo gloriosum praeter animum gloriam mundi aspernantem, & ad eam quae Coelestis est remis velisque, votis & factis contendentem, Doctor Arrowsmith, Tactica, S. Lib. 1. Cap. 4. S. 6. In our Affections, Meditations, Prayers, Endeavours and Conversations; though our bodies be on Earth, yet let our soules be in Heaven, Philippians 3.20. Make God thy Riches, thy Rest, thy Portion, and then thou mayest say with David, Return to thy Inveni partum, spes & fortuna Valete, Nil mihi nobiscum, ludite nunc alios.rest O my soul, Psalm 116.7. He shall never be Nunquam erit magnus cui mundus est magnus. Cui Christus incipit dulcescere, huic necesse est amarescere mundum. Bern.great in whose eye the World is great, neither will Christ be sweet till the world is bitter to us. Hence it is that the Lord layeth Worme-wood on the breasts of the World to weane us from its profits and pleasures, and much adoe God hath even by them to mortifie our love to it: How then should we doate on it if we had no crosses?Ecce turbatur mundus & amatur, quid si tranquillus esset? Formoso quomodo haere…es qui sic amplecteris foedum? Flores ejus quom…do Colligeres qui à spinis non revocas animum? Aug. Serm. 245.

5. Observation.

5. This world shall have an end and all things in it, it is not an everlasting world, 'tis but this Vide Burroughs, Moses Choice, Chapter 25.26, 27.Present World, whose pomp and pleasures soon vanish away, 1 Corinthians 7:29, 30, 31. Solomon who had made trial of them all hath written Vanity on them all, Eccles. 1.2. which may serve to cool our Affections to them.

6. Observation.

6. Sinne blotteth a mans name, and blemisheth his Reputation. Demas for his worldlyness had a brand set on his name to the end of the World: **See Doctor Preston, Iudas Repentance,: p. 3. to 8.Iudas that sold his Master for money is branded for a Traytor, and a Devil to Posterity: Which blots and buts are upon the names of Rehoboham, Ieroboam and Ahab, who made Israel to sin with them. The worldling hath an eye of detestation put on him, Psal. 52.7. Lo, this is the man that trusted in his riches: Yea, Gods own people when for want of keeping the watch of the Lord they fell into sin, (though they repented) yet some scars remained, though the wound were healed, Piety is the best **Mandavit moriens Agesilaus, ne ullam sui corporis fingendi, aut aliâ imitatione pararent imaginem; si quid enim à me praeclarè factum id monumentum mihi erit: Sin minùs, ne omnes quidem statua opera Hominum illiberialium. Plutarch.Monument and the most lasting. The Righteous shall be had in everlasting remembrance, Psalm 112.6. Proverbs 11.7. The memorial of the just shall be blessed, 'tis their name onelyonly that shall be kept green and flourishing like the rod of Aaron laid up in the Tabernacle.

p. 4197. Observations.

7. 'Tis an aggravation of a mans sinne to sinne deliberately against light, and conviction. Demas doth not sinne here through passion or feare but deliberately and in cold blood (as we say) he deserteth Christs Cause, and embraceth the world.

Physitians say, that complicated diseases are very dangerous.Morbi complicati sunt perioulosissimi. In this sinne of Demas almost all the Aggravations of sin may be found.

1. He sinned against great Light, he being a Professour, yea, a Preacher of the Gospel could not offend (in this kinde especially) through ignorance.

To sinne for want of Light may excuse à tanto, though not à toto; it may extenuate, though it cannot excuse, 1 Timothy 1.13. Nothing aggravateth sinne like this sinning against Light. He that knew his Masters will and did it not, was beaten with many stripes. When a man sinneth for want of Light, God usually beareth and forbeareth; But when Light is come and men are convinced of their sinne, and yet will goe on, this is presumptuous sinning, this is Rebellion which is as the sin of Witch-craft, it maketh sin exceeding sinful.

1. To sinne against the Light of Nature aggravated the Heathens sinne, and they were punished for it, Romans 1. When they knew God in his Workes, and yet did not gloryfie him by walking up to that light, God gave them up to a Reprobate sense.

2. To sinne against the Light of the Law is worse, the Jewes that knew the Law, yet sinning against the Law were sorer punished then the Gentiles that were ignorant of it, Romans 2.9.

3. But we have the Light of the Gospel, and so sin against both the former Lights and this too, which maketh our sinne in some respects greater then the Devils sin, for he never sinned against the patience of God, as we do, nor against the Tenders of a Redeemer and the offers of grace in the Gospel, Heb. 10.26, 27, 28, 29.

2. Demas sinned against great Love. God had inlightned him, made him a Preacher of the Gospel, gave him a roome in the affections of his chosen Vessel Paul, who had made him his Coadjutor, and commended him in his Epistles to the Churches, yet see his Ingratefulnesse, Demas hath forsaken me.

To desert an ordinary Professor of the Gospel when he is in bonds for the Truth, is ill; but to forsake a Paul his approved friend, an Apostle of Christ, and that in bonds for the Gospel (when the sincerity of a Friend is tried who should love at all times, Proverbs 17.17.) when it was honourable to live and die with him; yet now to forsake him was both inhumane and unchristian. And this aggravates Englands sin. We cannot sin now at such cheap rates as formerly; Our sinnes (especially in this latter age of the World) are committed against greater Light, and greater love then ordinary; against greater Priviledges, Experiences, Victories and Deliverances, then ever our fore-fathers saw.

We have beene exalted to Heaven in mercies, God hath made us his Darling Nation, and therefore we may justly looke to be thrown to the lowest Hell for our abuse of them.Ingentia beneficia, ingentia vitias, ingentia supplicia. If ever any Nation deserved a Bill of Divorce 'tis England. We have forsaken the Lord and therefore he might justly forsake us and say Loammi, ye are not my p. 420people, neither will I be your God, Hosea 1.9. God was angry with Solomon for sinning against him who had appeared twice unto him, 1 Kings 11.9. But how often hath the Lord appeared in the Tokens of his love to England, and yet we rebell against him. He taketh it ill to be thus wounded in the house of his friends, Zach. 13.6. As Absolom said to Hushai, Is this thy kindnesse to thy friend? So may we say to sinners, Is this your kindness to your Saviour for all his sorrow and sufferings? Do ye thus requite the Lord o foolish and unwise? Deut. 32.6. God keepeth a Catalogue of all his favours to us, and when we sinne against them he is much displeased at it; as we see in Davids case, where the love aggravates his sinnes by the mercies which he had shewed him, 2 Samuel 12.7, 8. Fire mingled with Oyle or Wine burneth more fiercely, so sinnes against great mercies are great provocations,

The injuries of a friend goe nearer to us then the injuries of a profest enemy when God shall nourish and bring up children, and they shall rebel against him, he calleth upon the very inanimate creatures to be astonished at this, Isay 1.2.

3. He sinned against the light of good Example. Paul went before him in doing and suffering and glories in all as comfortable and Honourable, yet Demas deserts him, and is not this our sinne? How many examples of Zeal, Piety, Chastity, Temperance, constancy hath God set before us in the Old and New Testament, and in our own dayes, and yet men will not follow? Such must know that they must one day answer not onelyonly for sinning against the light of the Word, but also for sinning against the Light and good Example of those who walked according to the Word, Hebrewes 11.7. Noahs Faith condemned the Old Worlds unbelief, &c.

4. To sinne upon a light Temptation aggravateth a sinne. Now Demas had no just ground for flinching. If he feared suffering for Christ, he knew the promise, That he who forsaketh Father or Mother, or Lands, or Life for Christ, shall have a hundred-fold in this present world, and could he have brought his Life and Estate to a better market?

2 If he loved the World and found sweetnesse in that, Is there not more sweetnesse in him that made the World? Is not that which maketh a thing so,Quod efficit tale illud est magis tale. much more so it self? And is not all the excellency that is in the Creature, in the Creator by way of Eminency, transcendency, and Causality?

And is not this our Case? upon with small and light Temptations doe we sinne. What a slight matter maketh many men to curse, lye, sweare, profane the Sabbath, &c. How many doe not stay for a Temptation, but doe even tempt the Tempter, and willingly chuse sinne rather then affliction; they are not Passively sold under sinne as Paul was against his will, Romans 7. But they Actively sell themselves as Ahab did to doe wickedly.

Quantò major facilitas non peccandi, tantò majus peccatumThey make provision for the flesh, they seek occasion and company to sin withall: This Elective, deliberate sinning is very dangerous, and cometh near the Devils sinne, he rebelled against God of his own accord, and sinned without a Tempter, and therefore perisheth without a Mediatour.

5. To draw others into sinne, aggravateth sin. Demas by his evil Example, brought an evil report on the Gospel, and did tacitely and interpretatively say there is much more sweetnesse in the world then in Christ and so drew others from the truth. This hightned Manasses sin that he made p. 421Iudah sin with him. 2 King. 21.16. So Ier. 2.33. We have too many sins of our own we need not make our selves guilty of the sins of others. When conscience shall be awakned and fly in thy face it will tell thee that thou hast not onelyonly undone thy self, but thy children, thy servants, thy neighbours have been the worse for thee, yea, and that many are now in Hell whom thy wickedness hath been a means to bring thither. This helpt to humble Paul and therefore he oft tells us how he persecuted others and compelled them to blaspheme, Acts 26.10, 11. Many by their loose walking put a stumbling block in the way of their brother to the breaking of his bones. If a man should be the cause of the breaking a leg an arm or bone of another it could not but afflict him if he had any humanity left; but to destroy the Soul of thy brother, the most noble and precious part and so ruine him for ever; this may humble thee to the dust and afflict thee all thy dayes and make thee go with sorrow to thy grave.

6. The greater the person that sins the greater is his sin. Vbi sublimior est praerogativa, ibi major est culpa. Salvian de Gub. Dei. l. 4. per totum.Theft in a Judge is worse then in an Inferiour person; for Demas a Teacher of others to teach Apostasy Magnates sunt magne…es.drawes many into sin. Such Cedars fall not alone but crush the shrubs that be under them.

7. To sin against the Motions of Gods Spirit and against checks of conscience, When they shall cry to thee, Oh do not this abominable thing which I hate! Ier. 44.4. Yet thou wilt strangle these motions, and drive and drink away these pangs of the New birth, this aggravates sin, Ier. 3.7.

8. To be Incorrigible and sin against corrections and under the rod, heightens sin, Ier. 2.30. and 5.3. Amos 4.6. to 12.

9. To continue long in sin increaseth sin, When a man shall have been a Trader of sin from his youth, Ier. 3.25. As it is a glory to be an old Mnason, an old disciple whom no storms could drive from Christ, so it is a great dishonour to be an old sinner whom no admonitions, no corrections could bring in to Christ.

10. Consider that Infinite and glorious Majesty against whom all thy sins are committed. The greater the person we offend the greater is the offence. It is a more dangerous thing to strike a Prince then to strike an Inferiour man. This makes all our sins Objectively infinite, there is no sin in it self small because there is no small God that we sin against. Sin is a despising and despighting of God and his Law, 2 Sam. 12.9. It doth what in it lyes to Omne peccatum est Deicidium. See Mr. Burroughs, Sin the Evil of Evils.Murder God, the sinner wisheth that there were no God to punish him, no Judge to sentence him. Atheism lyes at the bottom of every sin. To abuse some eminent good man that never did us wrong but every day should be shewing us favour and kindness, is great baseness: but for base sinful dust and ashes to Rebel and lift up himself against his Maker whom all the Angels adore, to abuse the God of Goodness who renews his mercies to us every morning, is the highth of villany.

11. Consider the Multitude of thy sins how they are for number numberless and our backslidings have been increased, Ier. 5.6. It was an aggravation of Israels sin that they oft provoked him in the wilderness, Psal. 74.40. The Angels sinned but once and they were cast out of Heaven, Adam sinned but once and he was cast out of Paradise, but to multiply transgressions and relapse again and again and again into sin, argues an habit and custom of sin which is very dangerous.

p. 42212. It aggravates sin, when it is committed against Vowes and Resolutions of better obedience.The School-men make 15. Aggravations of sin. Aggravat ordo, locus, mora, causa, scientia, tempus, Lucta pusilla, modus culpae, genus & status altus; Conditio, numerus, aetas & scandala, sexus. The more bonds are broken in sin the greater is the sin. To sin after a Vow against sin increaseth sin, though the Act may be the same for Matter yet this Circumstance heightens it, and puts an accent upon it, it makes it cry louder and gives Satan a stronger Plea against the Soul, Lord here is a man whom nothing can restrain no bonds nor Vowes Sacramental, Personal, National can keep him from sin, Lord let him be mine by Justice since he will not be thine by grace.

13. When sins are Spiritual sins, it aggravates sin. Spiritual sins in their own nature (Et caeteris paribus) are greater and more displeasing unto God (who is a Spirit and pondereth our Spirits) then carnal aud bodily sins. Fleshly sins make men like beasts, Drunkenness, Fornication, Gluttony, Murder, make a greater noise and bring more reproach on men from the world, but spiritual sins (all things considered) are most dangerous, for these make men like Devils. The Devils sins are not fleshly sins for he hath no body, but they are spiritual sins, hence they are called spiritual wickedness in high places, Ephes. 6.12. They are full of Pride, Envy, Blasphemy, Heresy, Hypocrisy. Many bless themselves that they are no Theeves, Whores, Drunkards; when they are drunk with Pride, and full of Atheism, Unbelief, Hypocrisy and Heart-Idolatry. These are invisible sins, the world takes no notice of them, so much the more dangerous, inward diseases are most dangerous, and hardest to be cured. Publicanes and Harlots that are given to carnal sins, are sooner converted, then spiritually proud self-conceited Pharisees, Matth. 21.31. 2. They are Radical, fundamental sins, they are the root and cause of all carnal sins. They are the Quintissence of wickedness, the wickedness of wickedness, Hos. 10.15. the very spirits (as I may say) of sin, the evil of evils, and the foolishness of madness, Eccles. 7.25. As Sampsons strength lay in his locks, so the strength of outward sins lyes in the heart; cleanse that and cleanse all. It is these inward lusts which war not onelyonly against the Peace, but against the Salvation of the Soul, 1 Pet. 2.11. Remove the cause and the effect well cease, lay the Ax to this root and the fruit will wither. This makes the Saints so much to lament that sin and corruption within them, Iob 25.4. Psal. 51.5. Isay 6.5. Rom. 7. And God calls on his people to wash not onelyonly their hands, but their hearts from wickedness, and though vain thoughts will be creeping in yet they must not suffer them to lodge there, Ier. 4.14. Rooks (saies Luther) may fly over my house, but I will not suffer them to roost there. The great work of Regeneration lyes within, it is not sufficient that a wicked man forsake his wicked wayes & words, but he must also forsake his Thoughts, Isay 55.7. Let the wicked forsake his way, and the unrighteous man his Thoughts. A moral man may shun evil acts, but a gracious man hates even vain thoughts, Psal 119.113. A man may be Sunt minoris scandali, sed majoris culpae.far more wicked in his thought then he can in his Acts; men may act that wickedness in their thoughts which either through want of opportunity, or want of strength, or for shame they dare not do. They are the buds and blossoms, the seeds and principles of all sin, and what they want in weight they make up in number, Gen. 6.5. Acts 8.22.

Let us now according to these thirteen considerations aggravate our sins, sin separately and singly considered is odious, but sin circumstantiated will appear exceeding sinful. A sore may be loathsome in it self, p. 423but when it comes to be searched then the filth and rotteness appears. That which keeps men from Repentance is their lightning and lessening of sin, they say of it as Lot did of Zoar, Is it not a little one? Or else they lay it upon the weakness of youth, or the bad counsel of Dyke Deceit of the Heart. chap. 13.others, Adam layes his sin on Eve, Saul on the people, others lay it on the Devil, some way or another they hide their sins which hinders the prosperity of the sinner, Prov. 28.13. And therefore when the Spirit of God would effectually convince men of sin, and set an edge upon it that it might wound and humble us to purpose, he sets it before our eyes in its proper colours with all its aggravating circumstances. So all the servants of God in their Humiliations for sin to shew their hatred and Holy indignation against it, they have heightened their sins by all its hainous Circumstances and Heart-humbling Aggravations. Their bitterest enemies could not speak so much against them as they have against themselves. Iob (40.4.) cryes out I am Vile, Isay (6.5.) I am undone. David cryes out of his folly and beastliness, 2 Sam. 24.10. Psal. 73.2. Agur in his own apprehension was more brutish then any man, Prov. 30.2, 3. See what Heart-breaking expressions Ezra 9. Neh. 9. Dan. 9.5, 6. have used.

1. We have sinned and committed iniquity.

2. We have done wickedly.

3. We have rebelled against thee.

4. We have departed from thy Precepts.

5. We have not harkned to thy Servants.

6. We have not onelyonly sinned our selves, but even our Princes and Superiours have rebelled against thee.

But especially Paul puts up many Bills of Inditement against himself, and cryes out I am the Chief of sinners (and in his own apprehension he esteemed himself so) the least of Saints, not worthy to be called an Apostle, and as if this were not sufficient, he goes on, I was a Persecutor, a Blasphemer, and injurious to Christ and the Saints, 1 Cor. 15.9. Ephes. 3.8. 1 Tim. 3.13, 15. But especially Acts 26.10, 11. the better to humble himself, and to magnify free-grace he sets down eight Aggravations of his sin. Many of the Saints did I shut up in Prison, &c.

1. They were not lewd men that he imprisoned, but they were Saints.

2. It was not for any wickedness that they had done that he thus used them, but for professing the Name of Christ.

3. He did not cast a few, but many Saints in Prison.

4. He kept them close Prisoners, he shut them up and gave them no liberty.

5. He staies not here, but he helped to put them to death.

6. As if this had not been enough he doth not onelyonly kill their bodies but he hurts their Souls also. He compelled them to Blaspeme. With Torments and Threatnings he compelled them to deny Christ, yea, even to curse him, as was the manner of the Heathen in persecuting the Christians. Dutch Annot.Not much unlike an Italian which I have read off, who set upon a man to kill him, the poor man begged for his life, the Italian told him if he would renounce his God he should have his life, which when he had done he killed him, saying, now he was fully revenged on him, for he had killed both body and Soul.

7. Yet he staies not here but he was mad, exceeding mad with rage and fury against the poor Saints of Christ.Insanissimus fui Papista▪ Luth. So Luther confesseth that in the dayes of his ignorance he was a mad Papist.

8. Such as he could not catch and kill them he persecutes to strange p. 424cities, he made them out-run their houses, wives, children, &c. and shift for themselves.

Thus Paul like an hungry Wolf worries the poor Lambs of Christ, till Christ meets him in his Ruff, unhorses him, humbles him, and makes him of a Persecutor to become a Preacher of the Gospel. St. Austin after his conversion how doth he lament the robbing of an Orchard in his youth,August. Confess. l. 2. c. 4.6, 7. V. Boltons little Treatise of Humil. pag. 28. and aggravates it by five Circumstances. Let us imitate these Saints, and beseech the Lord to convince us of the Vileness of sin and then of the excellency of Christ, Iohn 16.9. First that he would give us the See Mr. Fords Treatise of the Spirit of Bondage.Spirit of bondage to fear and tremble under the sight and sense of our sins,See more Aggravations of sin, in D. Bolton on 2 Sam. 24.10. folio. Ser. 1. p. 27. to 31. Mr. Ant. Burgess Sp…. Refining 2 Part. on Psal. 19.13. Ser. 7.25.30. D. Goodwins Aggravations of sin. Mr. Strong 31. Serm. p. 434. &c.2 Sam 24:10Ps 19:13 and then the Spirit of Adoption whereby we may cry Abba, Father. A pardon is not prized till the Prisoner is cast and condemned. Never will Christ be wonderful Christ nor Pardoning-grace be prized till sin be wonderful sin and experimentally felt out of measure sinful, till sin be seen and sorrowed for as the greatest evil, Christ can never be rejoiced in as the greatest good.

Crescens is gone to Galatia, Titus to Dalmatia. Observation 8.

8. Good men will be doing good where ever they are. Paul was now a Prisoner, yet he preached constantly in Prison, and there converted Onesimus. Philemon 9. Though he were bound yet the Word of the Lord should not be bound, though he cannot go abroad himself, yet he will send others; Crescens he sends to Galatia, Titus to Dalmatia, and Tychicus to Ephesus. Thus like a Spirtual Hannibal, Aut viam inveniet, aut faciet; He will either find a way or make one to promote the Gospel. Good men have publick spirits, and though they be confined to Prisons yet are they not idle there. Though the Apostle was now neer his end and ready to be Martyred,Quantum terrae sol percurrit proprios emittens radios, tantum & hic beatus solicitudinem & curam habebat. Chrysost. yet doth he not neglect his duty, but labours still (what in him lay) to spread the Gospel, and had a care not of one or two but of all the Churches. As in nature the neerer things come to the center the swifter is their motion, so Paul the neerer his end the more active is he.M…us naturalis velocior est in fine quàm in principio. Aristot. l. 2. de coelo. We Ministers especially should write after this Coppy, and quicken our selves thereby in the work of the Lord.

Observation 9.

Though some may forsake us and the truth, yet God hath others that are faithful. What if Demas be gone, yet Crescens, Titus, Timothy, Mark and Luke abide constant, no storms nor tempest can beat them off; if Saul oppose David, yet Ionathan will stick to him. Though Israel play the Harlot yet Iudah is faithful with her God, Hos. 4.15. and 11, 12. Defections in the Church are not so Universal but some remain faithful,See Attersol. on Philemon 24. p. 467.Phlm 1:24 Rev. 17.14. God hath a Ioseph in Pharaohs Court. An Obadiah in the Court of wicked Ahab. A Nehemiah in the Court of Heathenish Artaxerxes. Some Saints there were in that bloody Tyrant Nero's house, Philip. 4.22. And some in Babylon, else God would not call them to Come out of her, Revelat. 18.4. Where the Devil hath his throne and raigns in all manner of wickedness, yet even there hath God some names, Rev. 2.13.