Christs Power of Bodily Diseases, Application 2
Ʋſe 2. Of Reprehenſion.
Secondly, This Doctrine reproves thoſe who in time of ſickneſs do either for themſelves, or friends, ſeek to Witches or Wizards for cure; Chriſt makes them ſick, and they will go to the Devil to make them well: but if Chriſt command all diſeaſes to go and come at his will, it muſt needs be a damnable ſin to forſake Chriſt, and the Ordinances appointed by him for our health, and to ſeek help from the Devil. This was King Sauls ſin, though in another caſe, who conſulted the Witch of Endor, when he was invaded by the Philiſtins, 1 Sam. 28.7. Then did Ahaziah in his ſickneſs ſend to enquire of Baalzebub the god of Ekron, 2 Kings 1.2. And this is the horrid wickedneſs of many ignorant Atheiſtical wretches, who when they have loſt their goods, or are viſited with ſickneſs, ſeek to Conjurers and Wizards, ſuch as they call wiſe men, or wiſe women, to help and relieve them: This ſin is often condemned in Scripture, Lev. 19.31. Regard not them that have familiar ſpirits. Obſerve, do not regard them, but look upon them as the baſeſt people in the Country, neither ſeek after Wizards. See Iſa. 8.19. Lev. 26.6.
Obſerve the evil and danger of this ſin, in theſe four particulars.
Firſt, This is a ſin which brings a man under the heavy wrath and curſe of God, Lev. 20.6. The ſoul that turneth after ſuch as have familiar ſpirits, and after wizards, to go a whoring after them, I will even ſet my face againſt that ſoul, and will cut him off from among his people. Obſerve, for this ſin God will ſet his face againſt thee, all his power and wrath is ſet and bent againſt thee: O how canſt thou hold up thy face, when the face of God is ſet againſt thee! and whereas thou thinkeſt thou art planted in thy Country, and planted in the Church of God, and planted in thy Family, God will cut thee off from among thy people. Thus, poor wretch, thy diſeaſe is perhaps abated, and thou rejoyceſt in thy eaſe and health; but remember, thou haſt got the Devils bleſſing, and Gods curſe.
Secondly, This is that filthy ſin of whoredom. See again, Lev. 20.6. The ſoul that turneth after ſuch as have familiar ſpirits — to go a whoring after them. Do not you account this a beaſtly ſin, for people to go up and down a whoring? Well, though thou thinkeſt thou keepeſt thy ſelf honeſt, and wilt ſay, I thank God no body can touch me in my honeſty; yet although all thy Neighbours judge thee to be honeſt, the Lord judgeth thee to be a filthy Whore, and Whoremonger: for though perhaps thou haſt not defiled thy body with a Whore, yet thou haſt defiled thy ſoul with the Devil, Lev. 19.31. Regard not them that have familiar ſpirits — to be defiled by them; and thou mayſt be aſſured, that the Devil will not heal thy body, except it be to kill thy ſoul; and thou doſt hereby joyn that perſon to the Devil, which ſhould be united to Chriſt; thou doſt yield thy ſelf to the power and will of the Devil: Hence thoſe are the moſt ignorant, ſottiſh, prophane, or covetous people, that ſeek to Witches. Beloved, we ſhould do nothing, but what we may comfortably go from the doing of it into the preſence of God in any duty, or to enjoy his preſence into Eternity: Now, as a wife can have no delight to go from a whoremonger, into the preſence or ſociety of her husband; ſo how canſt thou comfortably go from a Wizard to Prayer, to a Sacrament, or to a Sermon, or from a Wizard into Eternity?
Thirdly, This ſin is the moſt abominable ſin of Idolatry, Lev. 11.31. Regard not …hem that have familiar ſpirits — I am the Lord your God: Implying, that they that ſeek to ſuch, do deny God to be the Lord, and do diſown him from being their God, and make the Devil and his Inſtruments their God. Idolatry is that ſin whereby men forſake the true God, and ſet up any thing in the place of God; and this ſin is ſo much the worſe, by how much that is more vile, and more unlike God, and more againſt him, which thou makeſt an Idol of; and therefore this is the worſt kind of Idolatry: for what is more vile, and more unlike God, and more againſt him, then an ugly damned Devil? yet by ſeeking to Wizards in thy diſtreſs, thou doſt in effect deny the power, and goodneſs, and mercy of God, and accounteſt the Devil more able, and more merciful, and more willing to do thee good then God himſelf.
Laſtly, This ſin is an horrible violation of our Covenant with God, which we entred in by Baptiſm; for thereby we are bound to be for God, and Chriſt, and the Church, and Salvation, againſt the Devil and all his party: Now hereby thou goeſt againſt God, and owneſt the Devil to be thy friend to heal thee. The Prophet pleads this argument againſt this ſin, Iſa. 8.19. When they ſhall ſay unto you, Seek unto them that have familiar ſpirits, and unto Wizards, that peep and mutter (do not be tempted thereunto) ſhould not a people ſeek unto their God, the God in Covenant with them, but to the Devils and their Confederates, whom they have covenanted againſt? We have the ſame argument pleaded, 2 Kings 2.3, 4. where we finde that Elijah meets Ahaziah his meſſengers as they were going to enquire of Baalzebub the god of Ekron; and he tells them in effect, You may ſpare your labour, for Ahaziah ſhall die. But mark how he expoſtulates with them, verſ. 3. Is it not becauſe there is not a God in Iſrael, that ye go to enquire of Baalzebub the god of Ekron? So Sirs, Is there not a God in England? And are there not means of his appointment? and are there not Miniſters and Chriſtians to pray for you, who are in league with him, but muſt you ſeek to ſuch who are in league with the Devil? Beloved, do not you look upon your ſelves as parts and members of Jeſus Chriſt? and will you bring a member of Chriſt to be healed by the Devil? What, hath the Devil more care of Chriſts members, then Chriſt himſelf? or hath Chriſt need of the Devil to help or heal ever a member of his? I tell you, Chriſt would not himſelf, and he abhors that ever a member of his ſhould fall down, or worſhip, or ſtoop to the Devil.
Now to excuſe this horrid ſin, people ordinarily make ſuch Objections as theſe.
Object. 1. My loving neighbours and friends gave me counſel to ſend to the wiſe woman for the health of my childe, &c.
Anſw. 1. It is a device of Satan, when he tempts to ſin, to make as many as he can partakers of it▪ and therefore in this caſe he may tempt one to give this deviliſh counſel, and thereby he ſignifieth he is willing of it, and ſo becomes guilty both of the ſin it ſelf, and of being a Devil to his neighbour, by tempting him to the ſame ſin: another is tempted to take the counſel, and ſo both conſents unto, and alſo commits the ſin; another applauds it; another is hired to go to the Witch; the Witch her ſelf is hardned in her ſin: and thus the ſin goes through many hands, and ſpreads over many perſons; ſo that often in this caſe, many in the neighbourhood, and the whole family where the perſon is viſited, and many more are fearfully brought into the ſame condemnation.
2. Conſider what perſons they are who adviſe thee: Did ever any godly Miniſter or Chriſtian give thee ſuch counſel? Did ever theſe loving friends and neighbours (as thou calleſt them) ſeriouſly tell thee of thy danger by ſin, and exhort thee to become a new ereature, and to ſet up the worſhip of God▪ in thy family, and to labour for the ſalvation of thy precious ſoul? I tell thee, thou mayeſt go to hell with the love of ſuch as thou calleſt loving neighbours, but that will not eaſe thy torments when thou comeſt there.
Laſtly, Let thy Counſellors be who they will, the Word of God hath plainly prevented this objection, Iſa. 8.19. When they ſhall ſay unto you, (when they ſhall give you this damnable counſel) Seek unto them that have familiar ſpirits, do not be tempted by them; for ſhould not a people ſeek unto their God?
2 Object. Many in the like caſe ſeek to the wiſe-man, or wiſe-woman, as well as I; they come far and near to them for help.
Anſw. It is moſt certain, as long as ſuch ignorant, unbelieving, covetous Atheiſts as thou art, live in the world, the Devil ſhall never want Cuſtomers; and if thou wilt follow a multitude to ſin, thou wilt finde when thou comeſt to hell, and ſtandeſt at the left hand of Chriſt at the day of Judgment, that thou art never like to want ſuch company.
3 Object. I know not that ſuch to whom I ſeek for help, are in league with the Devil; I am ſure they ſpeak godly words of God and Chriſt, and they do no hurt; and therefore for ought I know, they are as godly people as any are in the Country.
I ſhall anſwer this Objection in theſe four particulars.
1. A Wizards uſing the Name of God, and Chriſt, or ſome Scriptures, excuſeth not his being in league with the Devil; they that know not this, are groſly ignorant both of the wiſdom and will of God, and alſo of the depths and devices of the Devil; for the Devil doth moſt deſpite and blaſpheme God, when he conceals his own name, and forgeth the name of God to the moſt horrid wickedneſs: and therefore let not the curſed wretches deceive you with the name of God, and ſo bring you into communion with, and into the condemnation of the Devil; but follow the directions of the Word of God, which is purpoſely given to undeceive thoſe that are apt to be a prey to theſe deluſions, Iſa. 8.19, 20. — To the law, and to the teſtimony; if they ſpeak not according to this word, it is becauſe there is no light in them.
2. Judge no better of them, becauſe thou thinkeſt them ſo harmleſs: thou thinkeſt it's pity but ſuch a Hag were burnt, who bewitcheth peoples bodies, children, cattel, &c. but thou ſayeſt theſe do no hurt, but much good, in telling to ſtoln goods, in healing the ſick, and curing diſeaſed cattel, or the like. But beloved, this is but a pretence for the Devil; for his greateſt wiles are to bring you to be tormented with him in hell: and therefore he is content you ſhould be healthful, and wealthy, and merry, (for as we ſay, the Devil is kinde to his own) ſo that he can tempt you to be ſinful: Hence it is, that he will entice you to ſeek to him for the healing your bodies, becauſe it ſerves his deſigne to kill your ſouls: Beſides, there is a confederacy among the Devils, ſo that one Witch by her league with the Devil, may bewitch you into ſickneſs; another, by as bad a league, will (as it is termed) bleſs you into health; but though theſe ſeem to counter-work one another, yet the Devils in both agree to devour your ſouls.
3. It is enough to deter thee from ever ſeeking to ſuch, when they are branded with the names of Witches, Wizards, Conjurers, &c. When they are ſo reputed, not onelyonly by ſome malicious ſlanderers (for Chriſt himſelf was ſlandered as one who had commerce with the Devil, Matth. 12.24.) but alſo by the voice of the country, and by the ſober, wiſe, charitable and godly Miniſters and people, who hear of their Clyents, and of their practice.
Laſtly, this is a ſufficient reaſon for all to abhor the thoughts of ſeeking to them, becauſe they uſe ſuch means, upon the uſe of which thou haſt no Scripture-ground to believe, or call upon God for a bleſſing; as when they uſe inchanting words, ſpells, circles, herbs, ſalt, ſtones, &c. which have no natural virtue to work ſuch effects: for theſe are but ſignes upon the uſe of which the Devil hath bound himſelf to his confederates, to do what they truſt him for: For as Peter Martyr well obſerves, the Devil is herein Gods Ape to imitate him; and therefore as God hath made a covenant of grace with his people, and hath ordained Sacramental ſignes and ſeals, upon the faithful uſe of which he is preſent to believers, to perform all that he hath promiſed in the Covenant. So the Devil makes a covenant with Witches, and appoints them to uſe certain ſignes and tokens, upon the uſe of which he is preſent to do (ſo far as he can, and God permits) all that they call upon him, and truſt to him for: And thus you may ſee the nature, evil and danger of this horrid wickedneſs of ſeeking in your ſickneſſes to Witches and Wizards for health; that ſuch as are guilty may repent and pray to God, …ct. 8.22.that the thoughts of their hearts may be forgiven them: and that others who may be tempted to this ſin, may hear, …eut. 13.…1.and fear, and do no more any ſuch wickedneſs.
Secondly, This Doctrine reproves thoſe who are full of murmuring and diſcontent, when Chriſt viſits them or their friends with ſickneſs: If Chriſt commands diſeaſes to go, there can be no reaſon to murmur; if Chriſt doth it, no body muſt finde fault: yet moſt people are very apt to this ſin in time of ſickneſs; for this is the property of a man, that what ever is moſt in his heart, when he is troubled, it preſently riſeth, and works up into his affections, thoughts, looks, words and actions. I ſhall illuſtrate this by a clear ſimilitude: Take two bottles of wine, the one with ſugar, the other with dregs at the bottom; now ſhake them, and the ſugar and dregs will riſe and work up, and the one fills the wine with a ſweet and pleaſant taſte, and the other will make it muddy and unpleaſant both to taſte and look upon: ſo if a godly man and ungodly man be viſited with ſickneſs, when the godly man is ſtirred and troubled, his graces will preſently work, and the man will be full of faith, love, patience and prayer, which makes his words and carriage exceeding ſweet and ſavoury; but when the wicked man is viſited, the dregs of ſin preſently riſe and work up▪ and his words and actions are then full of pride, anger and diſcontent, which make him ſinful and unſavory: ſo that I ſay a murmuring and diſcontented ſpirit uſually prevails with men in ſickneſs, or other afflictions. The Jews are often branded for this ſin, which was ſo notorious in them, that the Scripture warns all people to take heed of murmuring for their ſake, 1 Cor. 10.10. Neither murmur ye, as ſome of them alſo murmured, and were deſtroyed of the deſtroyer. Now to arm you againſt this ſin, I ſhall briefly 1. Shew you the Nature and Properties of it; 2. The Cauſes, 3. The ſad Conſequences of it.
For the firſt, obſerve the nature of it in this deſcription: The ſin of murmuring is an unruly, diſobedient, and unquiet frame of ſpirit, whereby the heart riſeth againſt God, ſo as to queſtion and quarrel with him, as if he were unholy, cruel, unjuſt, and unmerciful in his proceedings againſt us.
As by the grace of contentation the heart doth quietly and obediently yeild to the Will of God, ſo as to approve and praiſe all his dealings as holy, juſt and fatherly to him; ſo a diſcontented ſpirit doth reſiſt God, and judge of all his diſpenſations, as if they were unworthy and injurious to him. This ſin is further known by theſe four filthy properties.
1. It is a rebellious riſing of the heart againſt God, eſpecially as he appears in that Providence which is the preſent occaſion of his murmuring. Hence murmurers are called rebels, Numb. 16.41. for now all the powers of a man are up in a tumult and inſurrection againſt God; the affections and thoughts riſe up in a quarrel with him. Oh what a fearful caſe is this, that when a mans body is ſo weak that he cannot riſe out of bed, yet his corruptions are ſo ſtrong, that they riſe in an uproar againſt the Will, and Authority, and Juſtice of God!
2. It is an unjuſt judging of God: for whatever the murmurer pretends, his quarrel is againſt God, as the cauſe of his viſitation: Perhaps in thy ſickneſs, thy diſcontented ſpirit flies out towards thy husband, wife, children, or ſervants which are about thee: but they may ſay with Moſes to the Iſraelites, Exod. 16.8. What are we? (did we make thee ſick? are we the cauſes of thy aches and pains?) thy murmurings are not againſt us, but againſt the Lord: Nay, ſometimes the ſpirit riſeth ſo high, that it expreſly complains of God, as if the parties grieved would ſet themſelves above him, and call him to their bar, and be the judges of God and his diſpenſations: ſo did the Iſraelites, Numb. 14.3. Wherefore hath the Lord brought us into this land?—Oh horrid pride and inſolencie! they challenge God as if he had wronged and deceived them in bringing them from Egypt: Such men practice what Jobs wife tempted him unto in his ſickneſs, Job 2.9. Curſe God and dye; they have curſed and blaſphemous thoughts of God and his Providence▪ it appears that men do thus judge God, Pſal. 51.4. That thou mighteſt be juſtified when thou ſpeakeſt, and be clear when tho… judgeſt; implying, that God is judged and condemned by wicked men; and therefore he is ſaid to juſtifie and clear himſelf: Oh thou proud worm, thou conceited clay, judge thy ſelf,Job 33.13 and not God; for he giveth not account of any of his matters; and to be ſure he will overcome when he is judged.Rom. 3.4.
3. A murmuring ſpirit makes his merciemercy… little, and his afflictions great. This curſed property is ſeen in the Iſraelites; for although their deliverance from Egypt was ſuch a Providence as God delights to be owned by: Hence he is ſo often called, The God that brought them out of the land of Egypt; and God chuſeth this as a fit preface to the Ten Commandments, as if it were a ſufficient reaſon to all to worſhip and obey him, Exod. 20.2. I am the Lord thy God, which brought thee out of the land of Egypt, &c. yet how often did the diſcontented Jews upbraid God with that merciemercy?Exod. 16.3. & 17.3. Would to God we had died in the land of Egypt! wherefore haſt thou brought us out of the land of Egypt? Thus many in ſickneſs and pain forget the merciemercy of God in all the days of their health and life: in a few hours ſickneſs, they forget a whole age of rich merciemercy.
Laſtly, diſcontent frets and diſquiets a mans ſelf, Pſal. 37.1. and therefore it hurts them more then the affliction; as if man have a cut, or wound in his fleſh, this will diſeaſe and trouble him: but if a fretting humour fall in the wound to vex and inflame it, this is far more hurtful and dangerous then the wound it ſelf: ſo thy ſickneſs muſt needs trouble thee; but if under thy viſitation thy heart abound with proud and peeviſh humours, which makes thee fret againſt God; this makes thy condition far more miſerable then the diſeaſe it ſelf would make it.
Secondly, obſerve four Cauſes of Diſcontent.
1. Ignorance of Gods dominion over his creatures: this is clear by the parable of the labourers in the Vineyard, Matth. 20. where our Saviour doth ſilence the labourers murmuring about their wages with this, Is it not lawful for me to do what I will with mine own? verſ. 15. implying, that if they had known and conſidered that it was his own, they would have found no cauſe to quarrel: So many murmure in their ſickneſs, to ſee worſe ſinners have their eaſe and health; but they do not conſider that their life, health, and bodies, are Gods own, and all diſeaſes are his own, and he ſends them to whom he will; and though others have more mercy, yet they have no wrong: do not you put your Oxen to labour, and after that to the ſlaughter? yet if any queſtion you for uſing the poor cattel ſo cruelly, you will not ſtick to tell them, Friends, we hurt nothing of yours, may we not do what we will with our own▪ Sirs, God hath a greater right over you, then you have over your cattel; if he diſeaſe you, and deſtroy you, he hurts nothing of yours; and therefore he may do what he will with his own.
2. Diſcontent ariſeth from mens expectation of ſettlement in the world; for certainly they that truſt to vanity, ſhall be filled with vexation of ſpirit; for diſappointment always breeds diſcontent: as the Husbandman that dungs, and ploughs, and ſows his ground, if his expectation of a crop be too great, and he doth not conſider how many thouſand dangers may come between the Plough and the Sickle, but reckon aforehand of ſo many meaſures for his family, and ſo many to pay rent, and ſo many for ſeed: now if the crop fail at harveſt, here is a ſad repining and diſcontent: ſo if a mans expectation of the world is too high, and having heaped up riches, he begins to bleſs himſelf, ſaying, I have ſo much for a purchaſe, and ſo much for portions for my children; now if when he is juſt catching at them to uſe them,Prov. 23.5. they take themſelves wings and flie away; no marvel if they leave the owner murmuring at the Providence. When the Iſraelites were ſo miraculouſly ſaved from Egypt, they thought that deliverance had put a period to all their troubles; and therefore every croſs being a diſappointment, ſets them on murmuring: ſo they that promiſe themſelves health, and eaſe, and plenty in the world, when ſickneſs and want comes, they preſently fret and complain; whereas they that look and prepare for changes, live in a more compoſed and quiet frame; if merciemercy comes, they are thankful; and if affliction comes, they are content.
The third Cauſe of diſcontent is Unbelief. Hence the Iſraeliles murmure, becauſe they believed not the good report which Joſhua and Caleb gave of the land of Canaan, Numb. 14.11. How long will it be ere they believe me for all the ſignes which I have ſhewed among them? Sirs, an unbelieving heart is always a diſcontented heart; for an unbeliever hath nothing to ſtill and quiet the heart with, in his afflictions: obſerve, every croſs takes away ſomething which did feed and pleaſe the heart, as health, riches, credit, pleaſures and friends, &c. now when theſe are loſt, a man doth, as it were, feel ſomething go out of his heart; but then faith fills, and ſtills the heart, by bringing into it God, and Chriſt, and heaven: Why art thou diſquieted, O my ſoul! truſt ſtill in God, Pſal. 43.5. but now God, and Chriſt, and the promiſes, and heaven, are nothing to an unbeliever, and ſo yeild him no peace and comfort; therefore he muſt needs be like the troubled ſea, Iſa. 57.20.when the ſtorms and winds of affliction blow upon him, and he hath nothing to calm and comfort his ſoul.
Laſtly, diſcontent ariſeth from mens being ſo very ſenſible of the evil of affliction, and ſenceleſs of the evil of ſin. Mens bodies are tender, and their ſenſes quick, and therefore even the biting of a flea, the ſcratching of a Pin is preſently felt: and men are ſo tender of their reputation, profits and delights, that the leaſt touch in theſe is a croſs to them: but their hearts are ſo hard, and conſciences feared, that they can lye ſecurely under all the curſes of Gods book, and have mountains of wrath abide on them, and feel nothing; and therefore afflictions lye ſo heavie, becauſe ſin lyes ſo eaſie: Whereas, if a man knew what ſin is, and ſaw at night what wrath he had treaſured up all the day, he would rather wonder, that he were out of hell, then murmure that he were in trouble: this did ſilence the Church, when ſhe remembred the wormwood and the gall;Lam 3.19, 22. becauſe ſhe knew that it was of the Lords mercies, that ſhe was not conſumed: therefore ſhe pleads, Lam. 3.39. Wherefore doth a living man complain! A man that deſerves death and hell, cannot reaſonably complain if he be alive; as it is unreaſonable for a Thief that deſerves to be hanged, to complain becauſe he is whipt: And then it is added, a man for the puniſhment of his ſin: Why ſhould a man complain of that which he hath brought upon himſelf? Solomon ſpeaks of this as very unequal, Prov. 19.3. The fooliſhneſs of a man perverteth his way; that is, mans ſin brings him into trouble, and his heart fretteth againſt the Lord. Man is in all the fault, and he would have God to bear all the blame.
In the next place, obſerve four ſad conſequences of this Sin.
Firſt, murmuring debaſeth a man, by turning him into the likeneſs of the baſeſt creature: we have a remarkable Scripture for this, in Pſal. 59. in the ſixth verſe; David ſaith of his enemies, They return at evening, they make a noiſe like a dog, and go round about the City; that is, they go about like the Devils beagles, hunting Gods people: Well, ſaith David, verſ. 14. ſeeing they love the ſport ſo well, At evening let them return, and make a noiſe like a dog, and go round about the City; that is, let thy judgements ſo afflict them, that they may like hungry and angry Curs go crying and yelling about the City: ſo that here the murmuring of a man in trouble, is compared to the yelling of a dog; ſo this ſin is compared to the roaring of Bears, Iſa. 59.11. We roar all like bears: and Zanchy obſerves, that the word foreign tranſlated murmurers, Phil. ….14. ſignifies a noiſe like the grunting of a ſwine: nay, this ſin makes a man like the very Devil, who is a moſt reſtleſs and diſcontented ſpirit, and therefore is ſaid, Matth. 12.43. To walk about ſeeking reſt, and finding none. And it is true of many on their ſick-beds, which we read, Hoſ. 7.14. They have not cryed unto me, when they have howled (viz. like beaſts) upon their beds. Now what a fearful caſe is this, that when in thy ſickneſs thou ſhouldſt have been full of the thoughts, and language, and ſavour of a Chriſtian, ſo as to be praying unto, and praiſing and pleaſing God, and ſaving, and edifying others, and quieting and ſolacing thy own ſoul, that thou ſhouldſt by murmuring and diſcontent, be yelling like a Dog, roaring like a Bear, howling like a Beaſt, grunting like a Swine, and be like a reſtleſs and deſperate Devil!
Secondly, diſcontent unfits the ſoul for every duty: you cannot indure to ſee your children go grumbling to meat, and grumbling to School, and grumbling to bed, and grumbling to ask you bleſſing: ſo it greatly provokes God to ſee people go murmuring to prayer, and murmuring to Sermons, and murmuring to Sacraments. Beloved, lay this up as a rule, and let it always reign in your hearts, viz. That a man can never go holily and comfortably to any duty, except his heart be reconciled to theſe three things; To God, to all men, and to all Gods Providences: Therefore when a man is quarrelling with God and men, and murmuring at all Gods dealings; always either complaining that his mercies are too little, or his afflictions too great: how miſerably unfit is ſuch a man to look God in the face in any duty!
Thirdly, murmurers are always miſerable, according to our Proverb, An angry perſon never wants woe; as if a man that hath his body full of ſores, come in a crowd where he is always jogged and thruſt, this muſt needs hurt and vex his ſores. Beloved, a diſcontented ſpirit is a ſore ſpirit, and the leaſt touch of affliction doth vex it: and therefore for ſuch a man to live always in a croud of miſeries, wherewith he is continually hurt and vext, this muſt needs be a miſerable man. It is obſervable, that God himſelf is ſet to croſs ſuch a man, Lev. 26.27, 28. If ye walk contrary to me, I will walk contrary to you: As thus, God would have you to believe, love, fear, and pleaſe him: Now you walk contrary to God, you deny, hate, deſpiſe and provoke him: Well, you would have God to bleſs, preſerve, pardon and ſave you: Oh but God wi…l walk contrary to you, he will curſe, deſtroy, and damn you: Now they cannot but be in an unquiet condition, who have God himſelf always croſſing and thwarting them. See Pſal. 18.26. With the froward thou wilt ſhew thy ſelf froward: If you will be croſs with God, he will be croſs with you: and therefore obſerve when you are diſcontented, ſomething falls out from Wife, Children, Servants or Neighbours, to exaſperate and fret you more: ſo that I ſay this ſin makes a man ſpend his days in bitterneſs and ſorrow.
Laſtly, murmurers ſhall be judged at the laſt day as ungodly men, Jude v. 14, 15, 16. where we ſee, that when the Lord cometh with ten thouſands of his Saints, one great work of that day will be, to execute judgement on ungodly murmurers and complainers: therefore as you fear the portion of murmurers then, do not live the life of murmurers now.
Thirdly, this Doctrine reproves thoſe who are ſo ſtupid and ſenceleſs in their ſickneſs, as not to own the hand of Chriſt in their viſitation: for ſeeing all diſeaſes come from him, we are to receive them as the good meſſengers of Chriſt, ſaying with Naomi, Ruth 1.13. The hand of the Lord is gone out againſt me. This ſtupidity of ſpirit is that ſin whereby men ſlight and deſpiſe the judgments of God, ſo as neither to be affected in the ſenſe of their ſins, nor of Gods diſpleaſure for them: We have a clear inſtance of this ſin, Jerem. 10.19. — I ſaid truly, This is my grief, and I muſt bear it. In the beginning of the verſe, the people ſadly bewail their preſent afflictions: Woe is me for my hurt, my wound is grievous: now it aggravates their preſent miſery, to be upbraided with their former ſtupidity: I ſaid (viz. in my trouble heretofore) truly this is my grief, and I muſt bear it off as well as I can; implying, that they formerly thought, that they could eaſily bear off the ſtrokes of God. We often hear the like confident language from many ſtupid ſinners on their ſick beds, ſaying, Indeed I am not well, I am ſomething out of order; but I will ſtrive with it, and hope to ſhake it off ſhortly, and ſo go on with my building, or trading, or purchaſing, &c. Thus uſually men flatter themſelves in their ſickneſs, talking as if they were but beginning to live, when perhaps they are ready to die: theſe ſtrive to put far from them the evil day, Amos 6.3. Like thoſe who boaſted, that they had made a covenant with death, and an agreement with hell, Iſa. 28.15. as if they had made ſome bargain with Death and Hell, and had them in Bond and Covenant not to hurt them: this ſenſleſs ſpirit poſſeſt thoſe, Hoſ. 7.9. Iſa. 42.25. This ſin is forbidden, Prov. 3.11. My ſon, deſpiſe not the chaſtening of the Lord. Beloved, it is a fearful thing to deſpiſe any affliction; perhaps yet it is but little, but it comes from a great God, and upon a great Errand: therefore remember, Pſalm 2.11. If his wrath be kindled but a little, bleſſed are all they that put their truſt in him. Conſider further the evil and danger of this ſin, in two particulars.
Firſt, It doth greatly provoke and call forth the wrath of God, Iſa. 26.11. When thy hand is lifted up, they will not ſee, they will take no notice of thy diſpleaſure; but they ſhall ſee: Oh then is the judgment of God fearful on the ungodly, when Gods wrath puts them paſt ſecurity, when the ſeared conſcience is turned into a gnawing conſcience: I tell thee, ſinner, if ſickneſs will not awaken thee, hell will. You know if a Father whip his Childe to humble and melt him, it cuts the very heart of his Father to ſee his Childe laugh in his face: So when God viſits a ſinner with ſickneſs, or other afflictions, if he ſcorn his Rod, it muſt needs be an unſpeakable provocation: for as it ſavours much of the ſpirit and grace of a Childe of God, to be ſuitably affected to the various manifeſtations of God, ſo that it is his moſt inward pleaſure to have God pleaſed, this puts gladneſs into his heart, Pſal. 4.6, 7. and if God in diſpleaſure hide his face, he is troubled, Pſal. 30.7. ſo on the contrary, it is a ſign of a baſe ſpirit, when, as it is ſaid of Miriams diſeaſe,Numbers 12.14. God ſpits in his face, then to be ſo ſhameleſs and impudent, as if he could out-face the frowns of his Majeſty.
Secondly, This ſpeaks a mans condition to be incurable, Iſa. 1.5. Why ſhould ye be ſtricken any more? ye will revolt more and more: as if they were grown ſo deſperate, that corrections made them worſe. Beloved, this ſtupidity doth fruſtrate the end and uſe of Gods Viſitation; for they cannot hear the rod, if they do not feel the rod, becauſe the rod ſpeaks by its ſtrokes; therefore they loſe its teachings, when they do not feel it ſmart: the condition then of ſuch wretches muſt needs be hopeleſs, when they make Gods laſt remedy uſeleſs: as when a man is ſick, firſt you ſeek to reſtore him by keeping him warm, and by wholeſome diet; if this fail, you ſend to the Phyſitian; but if the Phyſick do not ſtir the body, if he will not vomit, nor purge, nor bleed, then you look for nothing but death: So when mercies will not melt, nor Sermons change a ſinner; and after all, God ſends ſickneſs, or other judgments, and yet theſe do not work, what remains but a fearful looking for of eternal judgment? And now to conclude this, we may ſee the dreadful condition of ſenſeleſs and ſecure ſinners on their death-beds; they ſay they have made their peace with God, when it is but a peace with ſin, and an agreement with hell; and that they hope for ſalvation, when perhaps the Pulſe hath not many ſtrokes to beat, before they are ſure of damnation: yet they will go confidently with the fooliſh Virgins, as it were, to the door of heaven, till Chriſt tell them there to their faces,Job 21.23 he knows them not; and thus they die, being wholly at eaſe and quiet: and carnal friends think they have made a comfortable end, when for my part I do not doubt to ſay, it is as comfortable to ſee men die drunk, as die ſecure.
Fourthly, This doctrine reproves thoſe who in their diſeaſes truſt to Phyſitians for health: Diſeaſes (you ſee) are not at the command of Phyſitians, but of Chriſt. This was Aſa his ſin, 2 Chron. 16.12. in his diſeaſe he ſought not to the Lord, but to the Phyſitians. His ſin was not in ſeeking to the Phyſitians, but in not ſeeking to the Lord. I know it is a great ſin, upon pretence of Gods power, to be diſobedient to his will in deſpiſing Phyſick, which God hath ordained to be his means to reſtore us to health: this ſin is a tempting God, wherein we will try what God can do, and yet neglect what he commands; but we muſt uſe the Phyſitian, yet ſo, as to live by faith, and not by Phyſick: and therefore the rule is, to honour and uſe them as Gods Inſtruments, but not to put them in Gods place.
Fifthly, It reproves thoſe who uſurp Authority, and uſe their own power to hurt or diſeaſe the bodies of men; I mean not thoſe who have authority from God and man to execute bodily puniſhments, as Magiſtrates, Parents, Maſters, &c. nor would I abrogate the Law of ſelf-preſervation in the caſe of a violent and unavoidable aſſault: but my aim is, to convince thoſe of their ſin, who delight in quarrelling and fighting; who are ſaid to enter into contention, Prov. 18.6. who neglect their callings to go to Cock-pits, Bear-baits, &c. on purpoſe to quarrel and fight; and ſuch, who upon every little provocation, will be at daggers drawing; no more with them, but a word and a blow, a lye and a ſtab; and ſuch mankeen beaſts, who delight to feed on the wounds and blood of men, accounting it a piece of gallantry and bravery to beat, hurt, wound and maim others. Now if all diſeaſes are at the command of Chriſt, ſo that he bids them go, &c. then thou ſhouldſt not uſurp Chriſts Authority, to hurt or diſeaſe others. Now that you may for ever abhor and be afraid of this ſin, lay to heart theſe five Conſiderations.
Firſt, This is a damnable ſin; without ſpeedy repentance, it will bring thee to hell: I ſay unto thee as Paul ſaid to Ananias, Acts 23.3. God ſhall ſmite thee, thou whited wall, for ſmiting thy brother: Oh look upon thoſe ſtrong arms and limbs burning with thy body and ſoul in hell! Oh conſider, what a poor credit it is to go valiantly to hell! for this will be thy caſe: for if he that gives his brother but a foul word, be in danger of hell-fire, Mat. 5.22. how much greater danger art thou in, who woundeſt and hurteſt that body which God hath bound thee upon pain of damnation, in the ſixth Commandment, to preſerve!
Secondly, Conſider what ſpirit worketh in thee, when thou art fighting and quarrelling with others: I ſay to thee, as Job in another caſe to his friend, Job 26.4. Whoſe ſpirit came from thee? Is this the holy, loving, humble, patient, meek, and peaceable ſpirit, which is ſo precious and ſavoury to God and men? Is this the way to pleaſe and honour the God of thy life, and limbs, and ſtrength, who ſtands by, and looks thee in the face, and ſees thee like a fool in thy rage? The Apoſtle clearly determines, that theſe fightings are fruits of your luſts, James 4.1. And is this thy valour and gallantry, to fight ſo ſtoutly to fulfil a baſe luſt?
Thirdly, Conſider how thou doſt hereby abuſe thy own body: Is thy body a member of Chriſt, and thy hands and arms parts of Jeſus Chriſt? and wilt thou make a member of Chriſt a murderer?
Fourthly, Conſider the perſon whom thou ſmiteſt; Is he not one towards whom thou ſhouldſt put on bowels of compaſſion, and whoſe ſalvation thou art bound to ſeek; and doſt thou think to bring him to heaven by Club-law? Is he not fearfully and wonderfully made by God, in whoſe book all his members are written? and wilt thou by thy inhumane and mercileſs blows mar ſuch a choice piece of Gods workmanſhip? Is not, or may not his body be the Temple of the Holy Ghoſt, and an inſtrument to ſerve God and his generation? and wilt thou by maiming and wounding him, make him leſs ſerviceable? Nay further, he is made after the Image of the Inviſible God; and I tell thee, in ſtriking him, thou doſt, as it were, ſtrike God in the face.
Laſtly, Conſider the many ſad and fearful conſequences of this ſin; it breeds malice and revenge, and cauſeth further quarrels and contentions among perſons and families; it begets many chargeable ſuits at Law, to the expence of thy precious time and Eſtate: beſides, men are hereby ſo fleſht with cruelty, and given to fight, that oftentimes the end of ſuch, is either to be killed or hang'd.
Now for the defence of this curſed ſin, men uſually pretend theſe and ſuch-like Objections; which I ſhall briefly anſwer, and ſo proceed to other Uſes.
Object. 1. Muſt I then be branded for a baſe Coward, in ſuffering every one to abuſe me?
Anſw. He is a baſe Coward, that is ſo poor ſpirited as to ſerve a baſe luſt, and to be a ſlave to a conquered Devil; but he hath a Divine Spirit that will do the will of God, and rule his own ſpirit, and conquer himſelf: therefore ſhew thy courage, by ſetting all thy might againſt thy ſins. Tertullian uſeth this ingenious art to divert the Chriſtians from beholding the ſpectacles of cruelty in the Heatheniſh Games, by directing them to behold how grace doth conflict with, and conquer over ſin: Behold (ſaith he) wantonneſs deſtroyed by chaſtity; falſhood ſlain by faith; cruelty beaten by mercy; malapertneſs overcome by modeſty, & tales ſunt apud nos agones, in quibus ipſi coronamur; and ſuch are the conflicts with us, in which we are crowned. De ſpectaculis, cap. 29. So I ſay, if thou loveſt fighting, fight with thy ſins, ſo ſhalt thou be crowned for a Champion, when a company of ſtrong and ſtout fellows ſhall be damned for Cowards: beſides, thou mayſt have opportunity to ſhew thy ſelf no Coward, when thou art called to ſuffer reproach, poverty, baniſhment, impriſonment, or death, for the ſake of Chriſt; by thy chearful and obedient ſuffering of which, thou wilt be more then a Conquerour over ſin, the world, death, devils; when a company of proud Swaggerers, who venture their limbs and lives in quarrelling and fighting for the Devil, will baſely turn Papiſts or Infidels, before they will venture any thing for Jeſus Chriſt.
Object. 2. But I ſhall do them good by beating them, and make them rule their tongues, and carry themſelves more civilly hereafter.
Anſw. Thou mayſt do them good by thy graces, but never expect to do them good by thy ſins. The Scripture directs thee to a better way to do thy enemy good, Mat. 5.44. Love your enemies, bleſs them that curſe you, do good to them that hate you, and pray for them that deſpitefully uſe you, and perſecute you. Rom. 12.21. Overcome evil with good: And Solomon tells us,Prov. 25.15. that a ſoft tongue, and not a hard cudgel, breaketh the bone.
Object. 3. How then muſt I live? I can never be in quiet, I am abuſed by ſuch that would provoke any man alive to ſtrike them.
Anſw. I confeſs the world is full of many daring contentious ſpirits, whoſe mouths call for ſtrokes, Prov. 18.6. and who, as Auſtin ſpeaks, carry the Devil in their tongues: But this will not excuſe thee; if thou canſt not rule their tongues, rule thy own hands. Remember David; how was that Royal perſon rated by Shimei! 2 Sam. 16.7. Come out, come out thou bloody man, and thou man of Belial. — But ſee how David takes it, verſ. 10, 12. Let him curſe, becauſe the Lord hath ſaid unto him, Curſe David: It may be the Lord will look upon my affliction, and that the Lord will requite me good for his curſing this day. I would therefore ſeriouſly adviſe thee, when thou art thus provoked, to ſee heaven and hell looking thee in the face, and hear the Scripture crying in thy conſcience, Render good for evil, and go to heaven; but, Render evil for evil, and go to hell. This may work thy heart into Davids frame, which appeared in his carriage towards Saul, 1 Sam. 24.13. Wickedneſs proceeds from the wicked, but my hand ſhall not be upon him: So when thou art provoked by the inſolent behaviour of unreaſonable men, ſay, Wickedneſs proceeds from the wicked; I can expect no better from ſuch, but I will leave my cauſe with God, for I am reſolved, that my hand ſhall not be upon him.
Sixthly, This Doctrine reproves thoſe who threaten to do hurt and miſchief unto others: This was Jezabels ſin, who threatned to ſlay Elijah, as he had cauſed Baals Prophets to be ſlain, 1 Kings 19.2. So let the gods do to me, and more alſo, if I make not thy life as the life of one of them, by to morrow about this time. Thus Saul is ſaid to breath out threatnings and ſlaughter againſt the Diſciples of the Lord, Acts 9.1. and ſo thoſe bloody Jews bound themſelves under a curſe, that they would neither eat nor drink till they had killed Paul. Act. 23.12And ſo many threaten others, that they will be even with them, that they will do them a miſhief, or that they will be the death of them: Now thou ſeeſt, that power to hurt, or diſeaſe, or any other way to trouble a man, belongs to Jeſus Chriſt; and what ground haſt thou to expect that Chriſt will exerciſe his power to fulfil thy luſts? beſides, this is a fearful curſe of God upon many, that they are ſo far left to themſelves, as to will, and intend, and threaten miſchief, and thereby bring guilt upon their own ſouls; and yet are never able to finiſh their ſin, ſo as to do the hurt they intend to others: and this is a very torment to many a malicious wretch, that he lives travelling with iniquity, and yet is never able to bring it forth. Furthermore, how dareſt thou threaten to do a man hurt, when thou art bound to pray to God to do him good, yea, and to preſerve him from that very evil which thou threatneſt againſt him? Again, it often appears, that God intends the very ſame miſchief to thee, which thou intendeſt to others, Pſal. 35.8. Let his net that he hath hid catch himſelf, into that very deſtruction let him fall. But to conclude this, conſider, that when many a man is threatning and deviſing miſchief to others, a diſeaſe from Chriſt doth ſuddenly take him and turn him to hell, before he can bring it to paſs.
Seventhly, It reproves the great wickedneſs of ſuch who curſe others, by wiſhing diſeaſes or other judgments upon them: We often hear ſuch horrible ſpeeches as theſe, A plague on him, a pox on him, &c. as if they, and not Chriſt, had power to command diſeaſes to go, and they will go; or as if the power of Jeſus Chriſt muſt be the ſervant and inſtrument of a proud, froward, and malicious heart: This ſin is forbidden to be uſed towards our worſt enemies, Rom. 12.14. Bleſs them that perſecute you; bleſs, and curſe not: and it is made the ſigne of a graceleſs man, to have his mouth full of curſing, Rom. 3.14. for his heart is full of pride, malice, and anger, and theſe fill his mouth with curſing. Conſider, if thou curſe others, God will curſe thee, Pſal. 109.17, 18, 19. As he loved curſing, ſo let it come unto him. — Conſider further, ſome will curſe their friends, their husbands, wives, or children; and ſometimes God hath puniſhed ſuch curſed ſpeeches in bringing their curſes to paſs. We read of a Mother that in a paſſion curſed her Son thus: Get thee gone, I would thou mighteſt never come again alive: and the ſame day her Son went into the water, and was drowned: Another woman ſaid in her anger to her Childe, The Devil take thee; and preſently the poor childe was poſſeſſed with the Devil. Theſe, and many more ſuch dreadful examples ſhould make all afraid of ſuch, or any other words of curſing. Conſider once more, that every man ſhould have his heart filled with love unto, and earneſt deſires of the good of all men, and ſhould be always in a frame to offer up theſe deſires in prayer to God: Now how contrary to this is that devilliſh ſpirit which inclines thee to hate and to curſe others! The Apoſtle James ſets out the great hypocriſie and wickedneſs of a man, who with the ſame tongue will bleſs God, and curſe men, James 3.9, 10. Therewith bleſs we God, even the Father; and therewith curſe we men which are made after the ſimilitude of God. Out of the ſame mouth proceedeth bleſſing and curſing: My brethren, theſe things ought not ſo to be.
Laſtly, This Doctrine reproves thoſe who haſten diſeaſes and death to themſelves by their own ſins: I may reaſon with ſuch ſinners in Solomons words, Eccleſ. 7.17. Be not over-much wicked, neither be thou fooliſh; why ſhouldſt thou die before thy time? It is not meant the time abſolutely appointed by God, for that cannot be prevented; but it's meant that time, which in the courſe of nature they might have probably lived unto; as a Lamp will burn till the Oyl be ſpent, but it may be quencht, or blown out ſooner: So in the courſe of nature, many a man might have probably lived many a year, but oftentimes, either by a ſudden blaſt of God, or by ſome diſeaſes which are bred by his own ſins, the lamp of his life is quickly blown out; and ſome of ſuch ſins I ſhall here particularly reprove: I might inſtance in that horrible ſin of ſelf-murder, which ordinarily proceeds from pride, unbelief, revenge, covetouſneſs, diſcontent, or deſpair: when men cannot deſpite God and man enough by their lives, they will attempt to do it by their deaths, and will venture with their own hands to cut the thred of their own lives, and to looſe themſelves out of the troubles of earth into the torments of hell.
I might alſo mention the horrid ſins of Treaſon, Murder, Witchcraft, Theft, &c. which ſins binde their bodies to the wrath and juſtice of men, and their ſouls and bodies to the wrath and vengeance of God; Theſe ſins bring men to be hanged like dogs, becauſe they could not be contented to live like men. I ſhall inſtance in theſe five ſins which do provoke God to viſit men with diſeaſes, ſome of which do of their own nature bring men to untimely ſickneſs and death.
1. Perſecution of Gods people: This is a ſin which doth not only bring everlaſting damnation hereafter, but uſually it alſo brings ſome fearful judgments on the bodies and families of Perſecutors here. Hence we read, Pſalm 55.23. Bloody and deceitful men ſhall not live out half their daies. It would take up far more room then I can here ſpare, to inſtance in the fearful examples of Gods vengeance upon the very bodies of the cruel enemies of Gods Church and people: whereby we might ſee, that all the cruelty which the moſt barbarous perſecutors have invented to torment the Chriſtians with, hath not been comparable to thoſe torments wherewith God hath tortured their Enemies with fearful and ſtrange diſeaſes. We read of that bloody Herod, who murdered the Infants, Matth. 2.16. that he was ſmitten by the hand of God with a moſt ſhameful and painful diſeaſe, ſo that his body boiled and burnt with heat, and his bowels were gnawn: he was tormented with a ravenous and inſatiable appetite after meat: his privy parts were rotten, and full of filthy vermine: and after he had endured a while the horririble pangs of a lingring death, he died in deſperate madneſs and miſery: See Euſebius Eccleſiaſtic. Hiſtor. Lib. 1. Cap. 8.
Tertullian, amongſt other examples of the like kinde, reports, that one Claudius Herminianus in Cappadocia, being enraged that his Wife was turned Chriſtian, to revenge himſelf, did exerciſe much cruelty upon the precious Chriſtians; for which God did ſmite him with a fearful plague, wherewith after a while he was tormented, he dyed, ad Scapulam, cap. 3.
Steven Gardiner, a bloudy butcher in Queen Maries days, hearing that Biſhop Ridley and Maſter Latimer were burned at Oxford, rejoyced greatly, and being at dinner ate his meat merrily; but whilſt the meat was in his mouth, the wrath of God came upon him, ſo that he was taken from his board to bed, where continuing fifteen days in intolerable anguiſh, by reaſon he could not expel his urine, his body being miſerably inflamed within, he was brought to a wretched end, with his tongue all black and ſwoln, hanging out of his blaſphemous mouth.
I ſhall conclude this, by warning all that either love their ſouls, lives, or poſterity, or country, to take heed of wronging the precious people of God, the truth is, the Nation, which perſecutors are a curſe unto, and the ſouls of perſecutors themſelves are dearer to godly Chriſtians, then all their own private intereſt which perſecution can take from them: and therefore I ſay to all malicious enemies, as Tertullian ſaid to Scapula, a Ruler in Carthage, and a cruel enemy to Chriſtians. Parce tibi, ſi non nobis: parce Carthagini, ſi non tibi — Spare thy ſelf if thou wilt not ſpare us; ſpare Carthage, if thou wilt not ſpare thy ſelf. So I ſay, if ye will not ſpare the holy people of God, ſpare your ſelves; if ye will not ſpare your ſelves, ſpare your families, ſpare your poor children; if you will not ſpare your families, ſpare the precious nation, ſpare London, ſpare England; for you ſwallow up all, by ſwallowing up Gods people.
The ſecond ſin which I ſhall here reprove, is unworthy receiving the Lords Supper. God often puniſheth this ſin with bodily diſeaſes. Hence we read, 1 Cor. 11.30. For this cauſe many are weak and ſickly among you, and many ſleep: Now that you may know the evil and danger of this ſin, I ſhall ſhew you what it is to eat and drink the Lords Supper unworthily: A man eats and drinks the Lords Supper unworthily, when he is without the gracious qualifications which make the heart fit, and meet, and agreeable to this bleſſed Ordinance. The beſt way to underſtand this, is to conſider what is in the Ordinance, and what is in the heart; and then by comparing them together, to ſee whether they do meet and agree: as for example, in the Lords Supper Jeſus Chriſt crucified, with all the bleſſings of the Goſpel are ſhewed forth, 1 Cor. 11.26. well, and there is a Believer who by faith ſees and diſcerns the Lords Body, as it is ſet forth therein: now ſuch a heart and the ordinance do meet; the heart agrees, and is ſuitable to the ordinance, and ſo is fit, and worthy to receive it; but on the other hand, here is a dead unbelieving ſinner that hath no principle or faculty to diſcern Jeſus Chriſt, or to receive him as hereby offered; therefore he comes unworthily, he is not fit; for his heart and the ordinance do not agree, but he is like a blinde man before the moſt glorious ſhew. Again, here is ſpiritual food, meat indeed, and drink indeed, to feed and ſatisfie a ſoul, with grace, and pardon, and ſalvation: Well, and here is a poor ſoul hungring and thirſting after this very food. Now ſuch a man is fit, and comes like a hungry man to a good and wholeſome feaſt; but here is another dead ſinner that ſees and feels his want of nothing, and ſo is no more fit and meet for ſuch an ordinance, then a man that lyes dead in a Coffin is to eat the bread and wine which is dealt at his funeral: nay, further, you may ſee the unworthineſs of a wicked man, in that his heart is againſt the Lords Supper; as a man is very unfit for a feaſt, when he loaths, and his ſtomack doth riſe againſt every diſh on the table, and againſt all the company: So, my Brethren, a man is very unfit for the Lords Supper, when his heart hates and riſeth againſt Chriſt, and againſt holineſs, againſt all godly Chriſtians. Sirs, here is ſet before us that which condemns all ſins, and which requires the greateſt ſtrictneſs and holineſs: ſo that to be ſure the man that hates Chriſt in a Miniſter, or in a Chriſtian, cannot but hate him in the Lords Supper. Well, you ſee who are unworthy, and who by this ſin bring diſeaſes and other judgements of God upon themſelves in this life, and alſo damnation on their bodies and ſouls in the life to come. I might here alſo tell you, that the godly themſelves, for want of the preſent exerciſe of grace ſuitable to this Ordinance, may bring diſeaſes and death upon themſelves; for as Chriſt with all his benefits is herein actually ſet forth, ſo grace ſhould actually come forth to meet him, to take, receive, and enjoy him; as when a feaſt is ready dreſt and diſht up, thoſe that are fit gueſts muſt not onelyonly have life and ſtomachs, &c. but they muſt alſo actually eat and drink. The application is eaſie: I ſhall therefore conclude this reproof in ſeriouſly warning all to take heed of unworthy, receiving the Lords Supper: would any man eat that which he knows would breed the Peſtilence, or the Fever, or the Dropſie? Why, Chriſt tells you, if you come unworthily, you eat and drink judgement to your ſelves: And certainly, though the food be precious and wholeſome, and it is your duty to receive it worthily; yet by unworthy receiving, you do that which may bring the Plague, Pox, Fever, &c. upon you, and without ſound repentance will bring damnation upon your bodies and ſouls for ever.
The third ſin to be here reproved, is niggardlineſs: this is a ſin whereby men reſtrain from themſelves the lawful uſe of the creature; they have not hearts to take and uſe the creatures to thoſe ends which God hath made them good for, but baſely defraud their own backs and bellies, by grudging themſelves the meat, drink, clothes, recreations, phyſick, which nature requires, and God allows: The word ſpeaks expreſly againſt this ſin, Eccleſ. 6.12. ſuch men play the thieves, in robbing God of the honour, and themſelves of the uſe of theſe mercies: and they love their … ſtates better then themſelves; and by pr… ſerving their riches, they diſeaſe and deſtro… their own bodies.
4. Drunkenneſs, to which may be add… the ſin of gluttony. The former bring themſelves to untimely ſickneſſes an… death by taking too little of Gods cre… tures, and theſe by taking too much conſider the evil and danger of thi… ſin of drunkenneſs in theſe five particulars.
1. Drunkenneſs doth unman the drunkard, and turns him into a very beaſt. Henc… ſaith the Prophet, Hoſ. 4.11. Whoredom and wine, and new wine take away the heart. This is given as one reaſon of the peoples wickedneſs mentioned in this Chapter, becauſe they were ſo beſotted with drunkenneſs and whoredom, which ſins took away all knowledge and wiſdom from them. Auguſtine ſaith, Ebrietas eſt blandus daemon, quam qui habet, ſeipſum non habet; Drunkenneſs is a flattering Devil, which he that hath, hath not himſelf. Drunkenneſs is voluntaria inſania, wilful madneſs, as Seneca ſpeaks: A Drunkard, though at other times he may be learned, yet now he can neither underſtand, diſcourſe, ſee, go, ride, nor do any buſineſs as becomes a reaſonable man: look on a drunkard, and conſider, yonder goes one with the immortal ſoul and precious body of a man; yonder ſtaring eyes, ſtammering tongue, ſtaggering limbs, would, if they were filled with the Spirit, be precious inſtruments to honour God, and become bleſſings to man; but what a beaſtly creature is he made by this filthy ſin!
2. A drunkard is unfit for any employment, he is good for nothing: Who will venture his buſineſs with a drunken Servant? or his life with a drunken Phyſician? or his ſoul with a drunken Miniſter? how many thouſand of mens lives have been loſt by drunken ſouldiers? Whatever a mans eſtate be, he may be cheated of all when he is drunk.
3. A drunkard is unfit for all ſocieties, and that for divers reaſons: I ſhall mention but this one, viz. a man cannot commit a ſecret to a drunkard; who will chuſe ſuch a friend to whom a man can ſpeak nothing, but what he will have proclaimed in every Alehouſe or Tavern in the Country? Now what ever a man ſays to a drunkard, no body knows but that the next time he is drunk, he will tell all.
4. Drunkenneſs betrays a man to all ſin: for a man at the beſt is full of the principles of Sin: Now drunkenneſs is apt to ſet all a work, and leaves a man incapable of many reſtraints which might be uſed to a ſober perſon; who knows what a man full of ſin may do in his drunken mood, when he hath neither grace, nor reaſon, nor counſel of others, nor fear, nor ſhame to reſtrain him? and therefore what horrid ſins are committed in drunkenneſs! ſwearing, curſing, whoring, fighting; yea, and murdering alſo. Clitus was a dear and faithful friend to Alexander, yet Alexander murders him when he was drunk, though he was ready to kill himſelf for it when he was ſober.
Auguſtine reports, that a ſon of one in Hippo, who was too much cockered by his Father, came home drunk, in which ſin he would have raviſhed one of his Siſters, ſlew his Father, and wounded to death two of his other Siſters.
Laſtly, drunkenneſs ſhuts a man out of heaven, and by untimely ſickneſſes and death haſtens him to hell. The Apoſtle aſſures us, 1 Cor. 6.10. that no drunkards ſhall inherit the kingdom of God. Oh what a fearful ſin is this! it hurries a man into eternity, and ſinks him into hell when he comes there: drunkenneſs is a ſin which of its own nature breeds Dropſies, Conſumptions, and other diſeaſes, as we read, Hoſ. 4.7. The Princes makes themſelves ſick with bottles of wine; and daily examples witneſs the ſudden and untimely death of many drunkards: It is reported of one, that when he was drunk, as he was getting up on his Mare, he ſaid in a drunken frolick, that his Mare would carry him to the Devil; and his Mare threw him down and broke his neck. Sirs, do not venture to be drunk, leſt you fall into hell before you be ſober.
The laſt ſin which I ſhall here reprove, is the beaſtly ſin of whoredom: This is a ſin againſt a mans own body, 2 Cor. 6.18. hence we read, Prov. 6.26. The Adultereſs will hunt for the precious life. See further Prov. 7.22. 26.27. He goeth after her as an ox goeth to the ſlaughter. For ſhe hath caſt down many wounded, yea, many ſtrong men have been ſlain by her. Her houſe is the way to hell, going down to the chambers of death. And thus you ſee, that by this filthy ſin, men and women ſacrifice their health, eſtates, names, bodies, and ſouls to their ſtinking luſts, carrying a filthy and guilty ſoul in a rotten body whilſt they live, and ſhutting themſelves out of heaven into hell when they dye. Now that this uſe of reproof may leave ſome deep convection in your conſciences, conſider what thy health and life is giv…n thee for, viz. that thou mayſt have opportunity of ſerving and honouring the great God, and of providing for eternity: Now therefore what a bloudy wretch art thou to thy ſelf, that thou ſhouldeſt by thy own ſins ſhorten thy ſpace of repentance, and put a ſad period to all thy bleſſed opp…rtunities, and days of Salvation, and diſpatch thy ſelf beyond all ordinances, and means, and hop…s, and poſſibilities o… Salvation, and ſo make thy ſelf unable to live before thou art ready to dye!