Exposition of Jude 2, Biblical exegesis · Verse 12 · Observations 1
OBSERVATIONS.
Theſe are ſpots.] Obſerv. 1.1. Sinners are deformed creatures: As a ſpot, ſo ſin is the deformity of a perſon, yea it makes him to be, and become, a very deformity; ſin is a blemiſh caſt upon Gods Image. The very angelical nature was by ſin made deformed; by it Angels became Divels. Though never ſo many other accompliſhments of ſpirituality, wiſedome, ſtrength, and immortality were left behind, yet upon their fall, they loſt their beauty. No endowments without holineſs, can make any perſon truly excellent. The greateſt Potentates in the world (while living in ſin) are but (like Naaman) noble Lepers. Every wicked man is a naked perſon, not onelyonly becauſe without a ſhelter, but an ornament alſo. Sinners are both ſhelterleſs and ſhameful. The people after their Idolatry were naked, for Aaron had made them naked to their ſhame, Exod. 32.25. Holineſs is both a ſouls and Churches ornament. Can a maid forget her ornaments, or a Bride her attire, yet my people have forgotten me, &c. Jer. 2.32. Holineſs (as the ark was to Iſrael) is the ſouls glory, and when the Philiſtines have taken it away, the true glory is departed, it is but an Ichabod. The moſt golden Iſraelite notwithſtanding all his priviledges, in Gods eſteem, had but an Aethiopian skin; a Jew, an Egyptian, an Edomite, an Ammonite, Jer. 9.26.and a Moabite in Gods account are all one, if without the Circumciſion of the heart. Wicked men are in their beſt dreſſe, but vile perſons, the very blots and blemiſhes of their ſocieties. Sin is that, not only of which, the people of God are (afterward) aſhamed; but that of which even ſinners themſelves are aſhamed, when moſt they love it; and therefore even the worſt of men, yea Divels, have loved the appearance of holineſs: the rotteneſt Sepulchers have loved painting; the filthieſt Harlot, a wip'd mouth; the prophaneſt heart, a dreſs of Religion; (the cloaths of ſin are better worth then its whole body.) Even Satan delights to appear like an Angel of light, and is aſhamed of his own colours. All the performances of wicked men are but deformities; their prayers an abomination; the calling of their aſſemblies is iniquity; when they ſpread forth their hands, God hides his eyes, Iſai. 1.13, 14, 15, How incompetent a judg is a blind man of colours, Caecus de coloribus n…n judicat.or a ſinner of beauty! The Blackmoor (they ſay) thinks the blackeſt face beautifulleſt, and wicked men voice wickedneſs to be the greateſt comlineſs. Jeſus Chriſt himſelf had no beauty, or comelineſs in the eyes of unbeleeving ſinners, Iſai. 53.2. Holineſs is an inward, a hidden beauty, Pſa. 45. a carnall eye cannot either ſee it, or eſteem it. If grace be (as with ſinners it is) a ſcar, 'tis a ſcar of honour, not uncomlineſs; riches and worldly dignities, like glowworms, onelyonly ſhine in the dark night of the world; but there's nothing will have a luſtre at the day of judgement, but holineſs. The pooreſt ſaint is a Prince, and the moſt glorious ſinner, a beggar (both) in a diſguiſe. Holineſs, though veiled with the moſt contemptible outſide, carries with it a ſilent Majeſty, and ſin even in higheſt dignity, bewrays a ſecret vileneſs. That which is to be deſired of a man is his goodneſs. The righteous is more excellent then his neighbour. Prov. 12.26. 2 Cor. 8.23.The poor Saints are called the glory of Chriſt; who preſents them without ſpot or wrinkle, or any ſuch thing. Sinners are ſpots, Saints are ſtars and Jewels; as Jewels, the ſtars of the earth; and as Stars, the Jewels of heaven. Though Saints have not an Herald to emblazon their arms, yet the Scripture ſufficiently ſets forth their dignity; the rotteneſt ſtuffs are oftneſt watred, and among men, ſinners moſt glorious, but yet in Scripture, they are but ſpots.
2. Sinners are filthy and defiling. They are ſpots for defilement, as well as deformity; ſin and uncleanneſs are put together. The filthieſt of beaſts, are ſcarce filthy enough to ſet forth the filthy nature of ſinners: Swine, the Dog, the Serpent, the Goat, the neighing Horſe: the filthieſt things are uſed in Scripture to ſet forth ſin, as dung, vomit, mire, menſtruoſities, leproſie, ſcum, pitch, Deut. 32.5.plague-ſores, iſſues, ulcers, dead carcaſſes, the blood and pollution of a new-born child; the noyſom exhalations breathing from a Sepulcher, Rom. 3.13. ſpots. Rev. 21.27. a ſinner is called that which defileth; Sinful gain is filthy lucre. Unholy ſpeech is filthy and rotten communication; whordome is called uncleanneſs; gluttony turns the Temple of the Holy Ghoſt into a Kitchin, an Hogſtie; it makes men dunghils; and drunkenneſs common ſhores and ſinks of filthineſſe, the drunkard is a walking quagmire. The covetous wretch that loads himſelf with thick clay, is but a moving muck-heap, a ſpeaking dunghil; his riches are but dung, good (as one well) when they are ſpread abroad by charity; but ſtinking and uſeleſs when heaped. Pride is but a ſwelling botch. Sinners are the children of the filthy and unclean ſpirit, they are of their father the Divel, like Joabs poſterity (therefore) all filthy and leprous; their natural Parents were (naturally) all unclean; and who did ever bring a clean thing out of filthineſs? Job 14.4. John 3.6.that which is born of the fleſh is fleſh. Their greateſt hatred and enmity is ſet upon purity and and holineſſe; clean and ſweet objects are death to them, as they ſay, that Roſes kill the Horſefly; the Goſpel is to them a ſavour of death. And this filthineſs and pollution of ſin hath two properties which may render it very hateful. Iſai. 1.13, 14, Tit. 1.15.1. Its a ſpreading pollution: 1. Over all of a man, fleſh and ſpirit, ſoul, body, underſtanding, thoughts, conſcience, memory, will, affections, eyes, hands, tongue. 2. All done by a man, even the beſt things, the prayers of polluted ſinners, are abominations; their incenſe ſtinks, their ſacrifices are unclean, their mercies cruel, their profeſſion of godlineſſe a form, their plauſibleſt performances, no better then embalmed carkaſes. 3. It ſpreads even unto others, and infects them, by incouraging, teaching, ſeducing, conſtraining them, to ſin It oft is diffuſed from the wicked, even to the godly themſelves; nothing more difficult then to be familiar with, and not to be infected by ſinners; the error of the wicked ſometimes cleavs to them, and the example of ſinners entiſeth them. Spirituale gelicidium. Ameſ. Caſ. Conſc.The ſons of God, ſaw the daughters of men, and were polluted. What an inſenſible deadneſs of ſpirit and decay of grace doth converſing with ſinners bring upon Saints! 4. Yea, this contagion of ſin ſpreads even to the good creatures of God about us, even into them it puts (as the Apoſtle ſpeaks) vanity, Num. 8.20, 21 2 Pet. 3.10, 11. Iſai. 1.18. Jer. 17.1.groaning, bondage, conſumption, mourning; and at length it will bring combuſtion and diſſolution upon the whole frame of nature. 2. Its a deep and indelible pollution, of a skarlet and crimſon dye, compared alſo to an Ethiopians blackneſs, a Leopards ſpots, not to be waſhed away with nitre and much ſope. Hell fire ſhall not be able (to eternity) to fetch away the ſtains of the ſmalleſt ſins from mans nature; yea the greateſt meaſure of grace received in this life, by the beſt of men, doth not totally aboliſh this defilement: the beſt have their ſores, and ſtand in need of a curing, and a daily cleanſing: Who can ſay, I have made my heart clean? All the Legal waſhings, purifyings, and cleanſings of the filthineſs of the fleſh, were but faint repreſentations of our need of, and purity by being waſht in the blood of Chriſt. And oh, that ſinners would be as unquiet, as they are unclean, till they waſh in that fountain, which is ſet open for ſin and for uncleanneſs. Jer. 4.14. Rev. 7.14. 2 Cor. 6.11. Pſal. 150.Its only the blood of God, which can waſh away the filthineſs of ſin; no other Laver can take away that ſpot. Not onelyonly look, but go into it, waſh thy ſelf all over. Cry out (O ſinner,) unclean, unclean; See thy ſpots in the glaſs of the Law. Be weary of thy defilement, as well as thy deformity. Being waſhed, keep thy ſelf pure, take heed of ſpotting places and perſons. Though upon a conſcience uncleanſed, like an old ſpotted garment, a ſinner cares not what filth he ſuffers to drop, yet (O Saint) keep thy new cloaths white, clean and pure; ſin like a mired dog, when it fawns upon thee, fouls thee. A ſpot will eaſily be ſeen upon thee; trifles in thee are accounted blaſphemies. Be not troubled at the ſpots upon thy name, ſo as thou keepeſt a pure conſcience; not that wicked men make them, ſo long as they do not finde them. Waſh thy ſelf in thine own tears, be troubled that thy Juſtification is ſo complete, and thy Sanctification ſo imperfect; that thou art at once both without ſpot or wrinckle, and yet ſo full of both. In ſhort, Labour to be ſpotleſs, in a ſpotting and ſpotted Generation; in foul ſtreets to walk with clean garments. Let not the Error of the wicked cleave to thee. If thou canſt not cleanſe them (which is moſt deſirable) let not them defile thee.
[In your Feaſts of Charity.]
3. The Lords Supper is a Love-Feaſt. Obſerv. 3.The Reaſon why theſe Feaſts of Charity (whereof Jude here ſpeaks) were annexed to the Lords Supper (1 Cor. 11.21, 22.) and alſo why thoſe ancient Chriſtians did in theſe Feaſts expreſs ſo much love one to another, was becauſe they were about to celebrate that Sacrament, which expreſſed ſo great a token of Gods love towards them, as deſerved unfeigned and fervent affections in them toward one another. The Sacrament of the Lords Supper (then) promotes and teſtifies, confirmes and contributes to the mutual love which ought to be among Chriſtians. The Paſſover (but a ſhadow of the Lords Supper) tended to increaſe the love of the Receivers. 1. It was to be one whole Lamb. Exod. 12.2, 3, 6, 8, 15, 19, 46, 49.2. Not one bone of it was to be broken. 3. It was a joynt action, wherein every one was to communicate; and therefore to be performed with joynt affection. 4. It was to be eaten in one houſe; to ſhew that there was to be among thoſe who did eat, an unity and harmony of hearts and affections. One houſe will not hold thoſe who are at jars and diſſenſions, and divided in affection. 5. The eating of the Paſſeover, was to be done at one and the ſame time, month, day, hour, and that in the Evenning, when they were all in their cold blood, the injuries and offences of the day forgotten and forgiven, (the Sun being not to go down upon our wrath) when their affections were as calm and quiet, as the evening. 6. The partakers of the Paſſeover were all to be ordered in the receiving thereof by one Law. There was but one Law for the Stranger and the Home-born; both did unanimouſly ſubmit to the ſame rule, and conſent to the ſame direction. 7. It was to be eaten without leaven, whereby (as the Apoſtle expounds it) was noted the keeping the Feaſt without the leaven of Maliciouſneſs and Wickedneſs, 2 Chro. 30.12.1 Cor. 5.7, 8. And when Hezekiah reſtored the Paſſeover, its expreſly ſaid, that to all Judah was, by the good hand of God, given one heart, and that they met at one time, and in one place, and that they kept the Feaſt of the Paſsover with great joy. But if we look from the Shadow to the Subſtance, Am…r dignitatis neſciu…, dignationis dives.we ſhall ſee this Love and Unity of the Faithful more clearly manifeſted.
1. Our Saviour being to ordain this Sacrament, gave all his Diſciples an example of Chriſtian and loving condeſoenſion, Joh. 13.4, 34even to the waſhing one anothers feet. After this inſtitution, he preſſeth upon them the Commandment of Love, as the chief Commandment, and their principal Duty, both by the preſident and precept of Love, ſhewing that his Supper was a Communion of Love.
2. Conſider the appellations of this Sacrament. Its called the Communion; the Table of the Lord; the Lords Supper; Coena foreign.a word not noting the time of, but fellowſhip in eating. Eating together was ever held a token of friendſhip. Joſephs love to his brethren was teſtified by feaſting them. 2 Sam. 9.7.Davids love to Mephiboſheth, by cauſing him to eat bread at his Table continually: David calls his familiar friend, Stuck. Antiq. Conv. l. 1. c. 3.one that did eat of his bread, Pſal. 41.9, The eating at one Rack, hath bred peace between the very ſavage Beaſts. And that hatred which was between the Jewes and Egyptians, could no way be more fitly expreſt, then by their mutual abominating to eat bread one with another. Men by nature are directed to expreſs their loves and reconcilements, by Feaſts and Invitations: and this Communion which (by eating and drinking) the Faithful have one with another, the Apoſtle tells us, comes from their partaking of one Chriſt. 1 Cor. 10.16.The Cup of Bleſſing which we bleſs (ſaith he) is it not the Communion of the blood of Chriſt? and the Bread which we break, is it not the Communion of the Body of Chriſt? For we being many, are one Bread and one Body; for we are all partakers of that one Bread: that is, we partaking of the ſame Chriſt, and having Communion in his Merits, and Benefits, have thereby Communion alſo one with another in the Lords Supper. And we all partaking of that one Bread, broken and divided into divers parts, are made one Body and one Bread, though we be never ſo many. The Faithful then partaking all of one Chriſt, and every one of them having Communion in his Body and Blood, have alſo communion among themſelves; nor can this but be a Communion of much dearneſs and nearneſs, which ariſeth from the partaking of this one Chriſt, and all his Benefits and Merits; for hereby
1. They are all children of the ſame Father, Gal. 3.26. We are all the Sons of God, by faith in Chriſt; and to as many as received him, he gave power to be the Sons of God; and what nearer bond, then to be the children of the ſame Father? In the Lords Supper the Faithful ſit like Olive branches round about their Fathers Table: Love as brethren (ſaith the Apoſtle.) How good and pleaſant is it (ſaith the Pſalmiſt) for brethren to dwell together in unity!
2 By partaking of this one Chriſt, the Faithful are all Members of the ſame Body, Epheſ. 4.15.and they grow up into him who is the head, and from him receive life and grace, being as Members animated with the ſame Spirit, (and therefore the Apoſtle ſpeaks of drinking into one Spirit, in the Lords Supper) incorporate into his myſtical Body; now what can more aptly expreſs the near union, dear affection, tender ſympathy between Chriſtian and Chriſtian, then this, being fellow members of one body. One member accounting the woe and welfare of another ven as its own.
3. By partaking of one Chriſt in the Sacrament, they profeſs themſelves to be of the ſame Faith and Religion; Religio, à religando.to expect life and happineſs the ſame way, (for Chriſt is the way) and this ſameneſs of Religion hath bound thoſe who have been of falſe Religions very ſtrongly together. Now that by feeding together in the Lords Supper, there is profeſt a Communion in the ſame Religion, the Apoſtle ſtrongly proves (1 Cor. 10.18.) from the practice of Iſrael after the fleſh (that is, the Jewes who deſcended from Jacob or Iſrael by carnal propagation) theſe carnal Iſraelites who lived in his time, and denyed Chriſt, were (ſaith the Apoſtle) by eating of the Sacrifices partakers of the Altar; that is, profeſſed themſelves to be of the Jewiſh Religion and Worſhip, and to approve of the ſame.
4. By partaking of one Chriſt at the Lords Supper, the Faithful profeſs themſelves to be the ſervants of one Lord and Maſter. Fellow ſervants muſt not fall out and beat one another. Luk. 12.45. The ſervants of this one Lord, ſhould be of one mind. If Chriſt be not divided, his ſervants ſhould ſhun diviſion.
5. Hereby they profeſs, that they are to be pardoned by the ſame blood, ſhed for many, for the remiſſion of ſins, Matth. 28.28. And what inducement ſtronger to move us to forgive a few pence, who have been forgiven ſo many pounds! What wil quench hatred, if the blood of Chriſt will not!
6 Hereby they profeſs, as that they all live in the ſame Family here, where they feed at the ſame Table, ſerve the ſame Maſter, own the ſame Father; ſo that they ſhall live together in the ſame habitation for ever, they pattaking of that meritorious blood, which is the parchaſe of the ſame Inheritance; they having all thereby the ſame Key to open Paradiſe withal. They who receive Chriſt (as Communicants profeſs to do) ſhal be received. One Saint may truly ſay to another, You and I muſt be better acquainted. And what an Engagement to love is this for us to conſider, we ſhal for ever live and love together in Heaven. Oh! how ſhould Chriſtians begin to do that here, which they ſhall never be weary of doing to all eternity! If one houſe, then one Heaven calls for one heart. Thus the appellations given to the Sacrament, the Table of the Lord, the Lords Supper, the Communion, &c. ſhew it to be a Love-Feaſt.
3. The outward Elements, Bread and Wine, us'd at the Supper, evince the ſame. Separated and ſeveral grains and grapes, make one and the ſame Bread and Wine. They who are ſevered and disjoyned from one another, Vid. Cvpr. Ep. 76. ad Magnumnot onelyonly by ſea, habitation, trades, but in heart alſo, and affection, are by the receiving of Chriſt in this Sacrament, re-united into one Spirituall Body, as the Elements (though originally ſeverall) are into one artificiall Maſſe. We being many (ſaith the Apoſtle) are one Bread. How neceſſary (then) is the Lords Supper in theſe times, when Love doth ſo much decay! If the Chriſtians in their Summer ſeaſon, when Love was burning hot, did ſo lay on this fewel; what need have we then to do ſo in this Winter Seaſon, when the Love of moſt grows ſo cold! Confident I am, that the withdrawing of this Sacrament that feeds and foments Love, hath much tended to the decay therof among us. And further, this diſcovers the great policy of Satan, not onelyonly in hindering from the Sacrament, which was appointed to ſtrengthen Love, but in breaking Love by this very Sacrament. Who would ever have expected to have heard of a Sacramentary war! How many valiant Champions loſt their livs in this Land, in their Smithfield fights, about the controverſie of Tranſubſtantiation! and how ſubtilly hath the Murderer of ſouls, mixt his poyſon, with the Sacramental bread, and ſtoln away the Cup in the Papacy! What fierce conteſtations have there been between Calviniſts and Lutherans, about conſubſtantiation! Who remembers not the Prelaticall fury, in impoſing ſuperſtitious for Sacramental geſtures! and oh that the flames of theſe unchriſtian quarrels about the Sacrament did not blaze and ſpread even at this very day! Oh the unbrotherly breaches between Brethren about the admiſſion and qualification of Communicants! Conſider, dear Chriſtians, whether Satan be not like to prevail, when he turns that Artillery whereby we ſhould batter his Forts, upon our ſelves, and makes his ſtrongeſt weapons o… War, even of Olive Branches, Enſigns and Emblemes of Peace! and is not Love in danger of death, when …ts Food is dayly poyſon'd! Who warms his hands at theſe flames of Contention, but only our Adverſary! Satan (as they ſay of the Lawyer) will be the only gainer, when you fall out (like unkind Brethren) about your Fathers will and Teſtament. The Lord humble us for all thoſe unworthy receivings which have made us ſo unkind and quarrelſome about the receiving this Feaſt of Love, the Lords Supper; and he make us for the future, in all our opinions about, and participations of it, to be men in underſtanding, and children in malice. Part 1.For the tryals of Love, ſee page 144.145.146. &c.
4.Obſ. 4. Spotted and ſpotting ſinners are unfit gueſts at holy feaſts. The Apoſtle, by ſaying theſe ſeducers were ſpots in the Feaſts of Charity, notes the unſutableneſs of ſuch blemiſhes to Aſſemblies, that ſhould be clean and Chriſtian; theſe ſpots caſting an uncomlineſs upon thoſe holy Meetings which made thoſe ſpots appear, and ſet off, with the more uglines and uncomlines. The mixture of ſcandalous perſons in Church-fellowſhip, is here by the Apoſtle blam'd: and if their meeting at theſe feaſts of Charity, be reprehended here by the Apoſtle; if at theſe Feaſts, theſe ſpots appeared ſo black and deformed, how much more reproveable was their meeting at the Lords Supper, which is an Ordinance of Chriſt wherein approaches to him are more near, and ought to be more holy then in thoſe Feaſts of Charity. Spots and blemiſhes (as Mr. Perkins well ſpake of his times) ought to be waſht off by Eccleſiaſticall Diſcipline, from the faces of holy Aſſemblies at the Lords Supper, becauſe they pollute it. True it is, that, firſt, there are two ſorts of pollution of the Lords Supper, the one that which makes the Sacrament no Sacrament, but a common or unhallowed thing, to thoſe that do receive it, as if it were given by thoſe who are no Miniſters, or to thoſe who are no Church, or without the bleſſing and breaking of the Bread; the other ſort of pollution of the Sacrament is, that which makes the adminiſtration thereof to be ſinful, and thoſe who adminiſter it to be guilty, they doing that which is contrary to the revealed wil of God. This latter kind of pollution, is by admitting ſpotted and ſcandalous ſinners. 2. Its granted, that the mixture of the ſcandalous, pollutes not the Sacrament, to thoſe who have uſed all the lawful means againſt it, who have (being Officers) diſcharged their duty by exerciſing Church Diſcipline, and being private Chriſtians, admoniſhed the offenders, and petitioned thoſe, who have the authority for the reſtraining of them from the Sacrament: in that caſe, though the ſcandalous partake of the Sacrament, Indiſciplinata patientia. Aug.yet officers and worthy Communicants partake not of their ſin. But otherwiſe, that the admiſſion of ſcandalous perſons to the Sacrament is a pollution of that Ordinance, its evident. Give not (ſaith Chriſt) that which is holy to dogs, neither caſt ye your pearls before ſwine. Mat. 7.6.By that which is holy, I underſtand, though primarily, yet not ſolely the Word; but conſequently the Sacraments, Prayer, Chriſtian admonition. Chriſt doth not ſpeak of one holy thing onelyonly, nor doth he ſay (the pearl) but he ſaith, that which is holy, &c. and pearls. And by dogs and ſwine, are not onelyonly to be underſtood Infidels, Heathens, and open Apoſtates, and perſecuters, which like dogs bite, bark, and contradict, but alſo ſuch who like ſwine, prophane, trample theſe Pearls under their feet, and by an impure ſwiniſh life, ſhew how much they deſpiſe holy things. And needs muſt the Sacrament be prophaned, when in the uſe thereof, not grace, but ſin is encreaſed, becauſe hereby the main end of the Sacrament, which is to be food to nouriſh grace, and poyſon to kill ſin, is perverted: but no grace is nouriſhed in any prophane impenitent ſinner, he being ſpiritually dead, and ſo without the life of grace. And further, his hand is ſtrengthened in ſin; for by his receiving the Sacrament, he is much more difficultly converted, than ſuch a ſinner who hath been kept back from the Sacrament altogether, & by joining in the higheſt act of Church Communion, an impenitent ſinner intertains a good opinion of his ſpiritual happineſs, and ſo truſts in lying vanities. Haec enim Dei voluntas non erit in aternum, ut Eccleſia chriſtiana, alicui gratiam Chriſti & remiſſionem peccatorum, annunciatione verbi divini deneget, & eidem exhibitiōne Sacramentorum ſpondeat? Urſin judicium de diſc…pl. Eccleſiaſt. Mat. 26.28. Luk. 22.19, 20And again, the giving of the Sacrament to thoſe who are known to live in groſs ſins without repentance, is a contradiction to, and a confutation of the Word, which denounceth condemnation againſt them that eat and drink unworthily, and in the faithful delivery thereof, we pronounce the wrath of God to ſuch as live impenitent in ſin; the word ſaith, Be not deceived, neither fornicators, nor idolaters, nor adulte…ers, &c. ſhal inherit the Kingdom of God. And do we not by giving the Sacrament to theſe, give the ly to the Word? do we not in the Sacrament, abſolve thoſe whom we condemn in the Word, and open the Kingdom of Heaven in the Sacrament, to thoſe againſt whom we ſhut in the Word? for is not the Sacrament a Seal of the Covenant, the righteouſneſs of Faith, and the promiſes of the Goſpel, as is evident by thoſe Sacramental Phraſes, This is my body, this is my bloud, which denote a ſpirituall obſignation and exhibition of the Benefits of Chriſts Body and Bloud? and doth not Chriſt ſay to thoſe to whom he delivered the Sacrament, This is my body which is given for you, and this is my bloud which is ſhed for you, and for many, for the Remiſſion of ſins? Do not they, then, who conſent to wicked and ſcandalous perſons, their taking of the Sacrament, acknowledge the children of the devil to be the children of God, and the enemies of God to be in Covenant with him, and ſo partake of the Benefits of the Covenant from him? Further, is it not a prophanation of the Sacrament of Baptiſm, to baptize a Jew or a Pagan profeſſing a reſolution to turn Chriſtian, who, yet, is an openly prophane and wicked liver, and continues under the power of viſible and abominable ſins, although he be able to make a ſound and Orthodox confeſſion of Faith? And ſhall a ſcandalous living in murder, adultery, ſwearing, lying, &c. keep a man from entering into the viſible Church, by the door of Baptiſm, and ſhall they not as wel hinder him, from being welcom'd at the Table, in the houſe, as a child and friend? Yet again, Is the Sacrament Prophan'd by admitting Infants and Ideots, who can make no good uſe of it; and is it not as much, if not more polluted, by admitting thoſe to it, who will make a very bad uſe of it? alſo may not one man by ignorance, drunkenneſs, defence of ſin, hereſie, &c. ly under a finfull contracted diſſability to examine himſelf, and ſo to be an unfit Communicant, as another man may lye under a naturall diſability? and is not a man more blameable for the former then the latter? Further, holy things under the Leviticall Law were polluted and prophaned by wicked and prophane perſons, Ezek. Chap. 23.38.39. They have defiled my ſanctuary, &c. For when they had ſlain their children to their idols, they came the ſame day into my ſanctuary to prophane it. And Pſal. 15.1. in that Queſtion, Who ſhall abide in thy Tabernacle? The Prophet ſhews by thoſe offences for which men were excluded from the Sanctuary, what it was which ſhould keep men from eternal Life; and why that morall unholineſſe (for of ſuch he ſpeaks) which made men unfit to go into the Sanctuary (which had a ſacramentall ſignification of Chriſt) ſhould not as well excludethem, from the Sacrament, I underſtand not. Were not the Sacrifices of old, polluted by the offering of them by prophane and morally unholy perſons, Haggai 2.14. ſo (that is unclean) is this people before me, ſo is every work of their hands, and that which they offer therein, unclean. Where its plain, that the morall unholineſs of the perſons, defiled holy Ordinances; the people and their works being evil, the Lord for that cauſe accounteth their Sacrifices to be unclean. If morally prophane perſons defil'd the Sacrifices of old, Pſal. 50.16.they may ſurely be charged with defiling our Sacraments now.
5.Obſ. 5. Luxuriantur de …acultatibus veſtris in ſuſtentationem Miniſterii, & uſum pauperum collatis. Gerh. in 2 Pet. 2.13. Sacrilegium dicatur q. ſacri Laedium; vel q. ſacrae legis laeſio. Committitur vel in perſonam, vel locum, vel …em. Altentſtaig. Lexic. Levit. 5.16, 17 Levit. 22.14 Such things as are given for the Publick benefit of the Church, are not to be conſumed in, or converted to any other uſes. Theſe Feaſts of Charity which were appointed for the relief of the poor Chriſtians and Miniſtery, were profanely waſted by theſe Seducers. This ſin is commonly called ſacriledg, which by ſom is thought to be ſo called, q. ſacrae legis, vel rei laeſio, the hurting, ſpoiling, or violation of an holy Law, or thing. Others better conſider it, q. ſacra legere, to gather holy things, and they define it to be a taking away of things conſecrated and devoted to the Lord. This is mentioned in Scripture to be done either ignorantly or knowingly; if ignorantly, it required according to the Law, reſtitution of the Principal, with an addition of the fifth part over and above, as a forfeiture for the offence, and a Caveat againſt the like in future time. 2. Reconciliation or Atonement, the Prieſt being to make an Attonement with the ram of the treſpaſs-offering; to note the greatneſs of the offence againſt God. If this ſin were committed of knowledg and wittingly, that which was taken, and all that the taker had, was for the Lord as a Sacrifice, for reſt…tution; and he with his whole family ſtoned and burnt for purgation. This judgment of God upon Achan for taking that to his own uſe which was devoted to God, is largely related, Joſh. 7. As alſo the puniſhment inflicted upon *The word foreign, which we barely tranſlate Kept back, properly ſignifies a nimming, or purloining, & ſo is the word rendred, Ti…. 2.10 ſignificat ſurripere, ſuffurari aut clam ſubdu…ta in Commodum noſtrum convertere. Sic uſurpatur à 70. in caſu ſacrilegii, Joſh. 7.1. 2 Mac. 4.32. Graecè foreign dicitur, qui furtim aliquid decerpit, cum totam rem tollere non auſit. Eſtius in loc. Dum ex eo quod promiſerat partem ſubtraxit, ſacrilegii condemnatur. Aug. de verb. Ap Ser. 25. pa. mihi 378. Deo diſplicuit detrabere de pecunia, quam voverat Deo. Id Ser. 10. de diverſis pag. mihi 1570. Ideo condemnati quia poſt votum, obtulerunt quaſi ſua, & non ejus cui ſemel ea voverant. Hieron. Ep. 8. pag. mi. hi 55. Prov. 12.10. 1 Cor. 6.6. 2 Sam. 16.9.Ananias, for changing that which was dedicated to an holy, to his private uſe. It is a ſnare or deſtruction to the man (ſaith Solomon, Prov. 20.25.) who devoureth that which is holy, and after vows to make enquiry: That is, to apply or take that to his own uſe, which was appointed to Gods, yea, to go about to do it, by enquiring how the vow might be made void. For that may be call'd holy, which is not ſuch onelyonly by Creation, as Angels and the firſt man, but alſo by dedication, and ſeparation; and that whether this ſeparation were by Gods command; or by mans free and voluntary beſtowing it. In the old Law, Tithes, firſt Fruits, &c. were holy, and now in the times of the Goſpel, thoſe things which are either appointed by Law, or beſtowed by the Liberality of men, for the maintaining of the worſhip and ſervice of God, and Divine uſes; and the taking away of theſe is the devouring of holy things. A ſin by ſo much the more hainous in theſe times, by how much the more bounty hath been exerciſed by thoſe who lived in times of blind Superſtition, for the maintaining of idolatry. How unſeemly is it, that men ſhould live, as if all their light ſeemed to ſhew them how to delude God; as if faith had baniſhed all fidelity, as if any worſhip, better deſerved maintainance from men, then His, who gives men their own, both maintainance and worſhip; yea, as if the more they ſaw into Religion, the more they ſaw in it, which deſerves ſtarving and overthrow! This ſin, which ſome Divines make to be a breach of the eighth Commandment (Thou ſhalt not ſteal) muſt needs be of thefts the worſt, becauſe it is a robbing of him who is the beſt, even GOD himſelf. Will a man rob GOD? yet ye have robbed me, Malach. 3.8.
It is a ſin to wrong our beaſt, yea our enemies beaſt; a greater to wrong man; and if no injury may be offered to man, no not our enemy, much leſs to our Brother, and if not to our Brother, much leſs to our Superior, to a King; and if not to an earthly King, far leſs to the KING and LORD of Heaven, who is our SUPERIOR in the higheſt deg…ee, who is our Father and Benefactor, our Maker, and feeder and Father. When Joſeph had feaſted his Brethren, then to ſteal his Cup, what greater injury! God forbid (ſay they) we ſhould do this thing. Gen. 44.7.And aptly doth Solomon call the devouring of holy things a ſnare, in regard its a ſin, alluring us to overthrow; there's in it a bait to cover the hook, and ſomwhat ſcattered to draw us into the net. To a fooliſh ſinner, the gain appears very beautifull and beneficiall: The wedg of gold, and the Babyloniſh garment, Pſal. 35.26. Ioel. 3.4.ſeemed to Achan at firſt, great enticements, but the garment cloathed him with ſhame and diſhonour and the wedg of gold was a wedg to rive his ſoul and body aſunder. How ſeverely doth GOD threaten thoſe of Tyre and Sidon for their Sacriledge, in ranſacking the Temple, and in taking away the gold and ſilver appointed for His Service, and carrying it into their idol-temples! If it were not Lawfull for *None can alienate, but he that hath the propriety, and is owner; If therefore in that which is given to God he hath the propriety, then muſt they who go about to alienate it, diſpoſe of that which is none of theirs. Lev. 25.23. Ezek. 45.14.Ananias and Saphirah having conſecrated the whole price of their own land to God, to keep away part thereof; then it is much more unlawfull to keep away any part thereof from the Church, which we never gave, it being the Churches poſſeſſion before we were born, ſuch alienation, not being made in caſe of extream neceſſity, for the maintaining of the Commonwealth, and preſerving of life, or for the Churches greater benefit and conveniency. Satan knows that the outward Worſhip of GOD and Religion cannot be continued without a Miniſtry, Syned Ancyr. circa ann. 308. Synod Arelateus. 2. ann. 326. Synod Antioch. ann. 344 Concil. Carthag. 4. an. 401 Concil. Tolet 2. ann. 529. Concil. Syn. 9. ann. 658.nor a Miniſtry without Miniſters, nor Miniſters without ſuch goods as ſhould ſuſtain them; and hence he inſtigates prophane men to violate and ſteal Church-goods, that thereby the Miniſtery, GODS Worſhip, and the Salvation of Souls may be overthrown. The alienation of Church-goods hath been prohibited by the decrees of ſundry ancient Councels. If our fore-Fathers by the injury of their times, miſtaking the truth, gave ought ſuperſtitiouſly to Romiſh Prieſts, to Religious uſes, 'tis fit their general purpoſe ſhould be kept, with amendment of their particular Error.
6. The godly in this world, Obſerv. 6.are never totally freed from the company of the ungodly. It was the lot of theſe Chriſtians, to have theſe wicked men with them. The godly muſt never love, but yet they will alway have the company of the wicked; though they ſhould not feaſt together, yet they will alway live together. They who will be quite freed from the company of the wicked muſt (as Paul ſpeaketh, 1 Cor. 5.10.) needs go out of the world; our delight ſhould onelyonly be in the godly, but it will be our condition to be among the ungodly; and God thus diſpoſeth of the outward eſtate and condition of his people for ſundry cauſes. Hereby, they are made more watchful over their hearts, and ways; the greater their danger is, the leſs is their ſecurity; the more dirt and defilement they ſee, the more they labour to keep their garments pure, and to gird up their loyns; when enemies approach our Cities, we double our watch. In times of infection, we moſt mind our Preſervatives. Save your ſelves from this untoward generation (ſaid Peter, to the new Converts, Acts 2.40.) he means not ſo much by leaving the places, as by taking heed of the impurities wherein the wicked live. By this abiding likewiſe among the wicked, the godly are more put upon loving and cleaving to one another. Its noted Gen. 13.7. Upon the mention of the Canaanite and Perizzite their being in the land, when the ſtrife was between the herdmen of Abram and Lot, that Abram deſired there might be no ſtrife between them. Countrymen in a ſtrange country, ſhould beware of contention; the common foe ſhould make diſagreeing brethren unite; diſſention will be both their ruine and their reproach, and will both diſgrace and deſtroy them. If a Herod and a Pilate could be made friends, ſhould not Saints joyn together when Chriſt is ſtruck at; ſometime God makes his people by the preſence of the wicked, more zealous againſt wickedneſſe; the neerneſſe of contraries, ſtrengthens their oppoſition; the eye increaſeth grief, and hatred: nor have any Saints ſo much ſet themſelves againſt ſin, as they who have been moſt compelled to ſee ſin: the beſt men have oft lived in the worſt times; the hotteſt fire is in the coldeſt winter, the brighteſt Stars in the darkeſt night. Phil. 2.15. In the mids of a crooked and perverſe nation, the godly ſhine as lights. Lots righteous ſoul was vexed with the unclean converſation of the wicked, and Davids eyes ran down with rivers of tears, when he ſaw Gods Law broken. What a work of power is it, that a ſea of ungodlineſs ſhould in ſtead of damping, redouble the heat of a Saints love to holineſſe! Aut inveniet ſine crimine, aut tollet ſine patrocin…e. Aug.Further, God will hereby either better the wicked, or render them inexcuſable; either their living among his people ſhall change, or condemn them; either the holy converſation of Saints ſhall turn the hearts, or ſtop the mouths of ſinners; they ſhall not be able to plead ignorance of their duty, when they have been inſtructed by the language of lip and life. Though Noah by preparing the Ark, ſaved his own houſe, yet he condemned the world. Heb. 11.7.To conclude, by the company of wicked men, God makes his people more prize communion with himſelf, long for heaven, where there ſhall be neither ſin nor ſinner to moleſt them, where they ſhall no longer ſojourn in Meſhech, Pſal. 120 5, 6.nor dwell in the tents of Kedar; nor their ſouls with them which hate peace; Heaven would not be ſweet, if the world were not bitter; nor the company of Saints in glory, be ſo deſirable, were it not for the unkindneſs of, and vexation by ſinners on earth. Oh how ſweet will that condition be, where all the ſociety ſhall be of one mind! How melodious that chore, which ſhall ever ſing without any jarring, any diſcord. Till which condition, let us, what ever our times, where ever we abide, neither impatiently complain of God, nor ſinfully comply with the ungodly, but account it our duty to do the wicked what good we can, if we cannot do them what good we would; to be careful that they maynot, and comforted that they cannot, do us that harm they would; but contrarily, both by their company, yea, and unkindneſſes, that good they would not.
7. Feaſting is not ever unlawful. The Chriſtians here are not blamed for their chear, Obſerv. 7.but warned of their gueſts. The holieſt men (in Scripture we read) have made Feaſts, as Abraham, Lot, Iſaac, David, Solomon; Gen. 19.3. 21.8. 36.30.Nehemiah alſo and Ezra (Nehem. 8.10.) commanded the people to eat the fat, and drink the ſweet, and ſend portions unto them for whom nothing was prepared. 2 Sam. 3.20. Luke 5.29. John 2.1.8.And more then once I read of our Saviours honouring of a feaſt with his preſence. God hath provided not only for our neceſſity, but alſo lawful delight; and his bounty reacheth not only to our being, but honeſt ſolace; nor doth it only give us naked lives, but lives clothed with many comforts, that we may more then live, even live cheerfull. When Chriſts mother told him, they had no Wine, he turns Water into Wine, even to a very great proportion; he thought it not enough that they ſhould have water to quench their thirſt, he gives them alſo Wine to chear their ſpirits; and it being at a feaſt, that quantity which at another time had been ſuperfluous, was now but neceſſary. A man may be angry ſo he ſin not, and take lawful delights ſo he ſurfet not; why hath God given man ſuch choice of earthly delights, but for his uſe? Some obſerve that God hath made more creatures ſerving for the delights of man, then for his neceſſity; and certainly he hath made nothing in vain. The whole Earth (full of his goodneſs) is a well-furniſht table; if we altogether faſt, we ſhew our ſelves but ſullen gueſts; ſome, indeed have run from the world, and to avoid the danger of pleaſure, have changed places of plenty, for ſolitary and barren mountains and deſerts; but may not the world be in a deſart? a boyling deſire in a neglected body? Did not Hierom find Rome in his heart, when onelyonly rocks and buſhes were in his eye? but God hath appointed a better way then this; the wiſeman will be an Hermite at home; and its a much more Chriſtian practice, to turn the world out of our ſelves, then our ſelves out of the world; we may diſtinguiſh between the love of pleaſure, and the uſe of it; we may warm our ſelves in the Sun, without worſhipping it; we may be merry, without being mad; and get crucified affections to our lawful and delightful comforts, and without this inward mortification upon the heart, notwithſtanding our leaving of outward enjoyments, we ſhal be ſnared; as the Bird, which though getting looſe from the ſtone to which ſhe was tyed, yet flying with the ſtring about her leg, is in danger to be eutangled in every bough. But yet,
8.Obſerv. 8. Gluttony is a great ſin. It was here the ſin of theſe Seducers, they fed themſelves though among men, yet not like men, but beaſts; and all their food was but fewel for their luſts: Peter joyns their feaſting, and their eyes full of adultery together, 2 Pet. 2.13, 14. Several *Schoolmen reduce them all to five heads, Praeproperè, lautè, nimis, ardenter, ſtudioſè.ways is the ſin of Gluttony committed.
1. As firſt, when men offend in the quantity of what they eat; when they eat and drink in too great abundance; its lawful ſometimes to exceed in proviſion, but never to exceed the bounds of moderation. We are forbidden Prov. 23.20. to be among riotous eaters of fleſh, the feaſting of the Ancients, was called but eating of bread; and Chriſt Luke 21.14. bids us take heed leſt our hearts be overcharged with ſurfetting and drunkenneſs. That proportion of meat, I confeſſe, ſurchargeth the ſtomacks of ſome, which perhaps is not enough to ſatisfie the hunger of another; as that quantity of rain, will make a clay ground drunk, which will ſcarce quench the thirſt of a ſandy country; but this I fear not to aſſert, that we offend in the exceſſive quantity of our food, when at any time we eat ſo much, as to be diſabled to perform the ſervice which we owe to God, ether in our general or particular Callings. Fulneſſe of bread was one of Sodoms ſins. Moderate ſhowers refreſh the earth, immoderate drown it. Nor yet are men onelyonly gluttons by overcharging their ſtomacks, but alſo by overcharging their eſtates, ſpending that in ſuperfluity, which they ſhould uſe for neceſſity.
2 When we offend in the quality of our food. *Procul ſint à conviviis tuis, phaſides aves, craſſi turtures, attagen Ionicus, & omnes aves quibus ampliſſima patrimonia avolant. Hier. Ep. 9. ad Salvinam Sufficit ut condimenta fiant comeſtibilia, non concupiſcibilia. Bern. Palatum tuum fames excitet non ſapores. Sen Satius eſt demere de prophano & addere ad Sacrum, quam demere de Sacro & addere ad prophanum. Proverb. Judaic.And that, 1. When our meat is too coſtly. What we eat is put into a Veſſel that corrupts it. Neceſſaries are fitter for the body (the ſouls ſervant) then Delicacies. Manna had been better for the Iſraelites, then Quails, Numb 11. He was a Glutton who fared Sumptuouſly. And here alſo is caution to be uſed, as ſome mens ſtomacks and eſtates require more food; ſo others in both reſpects, may have that which is more coſtly. 3. In quality of our food we offend, when our meats are incentives to ſin. Our enemy the fleſh is too ſtrong for us, though we take away his Armour, and fight againſt him. We need not put Weapons into his hand, and ſend him Ammunition. We need not, ſhould not help the fleſh; the better part is much in danger of being overmatched, though we make not the ſenſual part two to one, by affording it Auxiliaries. Our own corruption wants the bridle, more then the ſpur. And ſome to theſe add 3. The unlawfulneſs of eating ſuch meat as is too young. And they ſay, the prohibition of eating that which wants age, is contained in that command, Exod. 23.19. Thou ſhalt not ſeeth a Kid in his Mothers milk. The Creatures are condemned to dye for us, and they expect, though not our pardon, yet our reprieve.
3. When we offend in the manner of eating. As 1. Say ſome; when we eat too ſoon, too haſtily; namely, before the time of eating (without any neceſſary cauſe) Wo to them that riſe early in the morning, that they may follow ſtrong drink. Iſai. 5.11. Eccleſ. 10.17.Woe to the Land whoſe Princes eat in the morning; a time wherein the belly is not to be filled, Firſt ſeek the Kingdome of God.but the heart ordered; and the mind fed with holy Meditations. The Tavern is a place never very ſeemly for a Chriſtian; but in the morning very unſeemly. If Princes ſhould eat in due ſeaſon, much more ordinary people. If a Maſter (as Chriſt ſpeaks) gives not his ſervant leave to ſit down at meat, till he have firſt waited upon him, we ſhould not ſuffer the ſouls Page and ſervant (the body) to feed, till it have firſt attended upon the ſoul in its Spiritual Repaſts of Prayer and Meditation. 2. When we eat *Animalia ruminantia, ruminant poſt ſumptionem cibi, ſed guloſm, ante. Perald. de Gulâ. Tantâ accuratione, & arte coquorum, cuncta apparantur, quatenus quatuor, aut quinque ferculis devoratis, prima non impediant noviſſima, nec ſatietas minuat appetitum Spretis naturalibus quos Deus indidit rebus, quibuſdam adulterinis gula provocatur ſapo…ibus. Quis dicere ſufficit, quot modis ſola ova verſantur, & vexantur, quanto ſtudio evertuntur, nunc quidem frixa, nunc aſſa, nunc farſa, nunc mixta, nunc ſigillatim apponuntur. Ber. Apol. ad Gul. Non cibus ſed appetitus eſt in vitio. Amos 4.6.ſtudiouſly, making it our work to provide and prepare for the belly, to invent and ſtudy pleaſing diſhes, ſtrange meats, Forraign Sauces, when men live to eat, meditating upon nothing but the Treacher. As ſome men by intemperance overthrow the Nature of man; ſo others by this ſinful ſtudiouſneſs, and exactneſs in Feaſting, overthrow the nature of their meat; when things are prepared with ſo much Art, that the nature of the Creature is loſt; and the Eater knowes not what he eats. Oh, how unworthy is it for a Chriſtian to be alway plodding about, and contriving of his meats! to lock up his ſoul in the Kitchin, which ſhould be walking in Heaven. 3. When we eat with a vehement appetite, and greedily: Thus men may be gluttonous, in feeding upon the courſeſt fare. David, though he earneſtly deſired the water of Bethlehem, yet in ſtead of drinking it greedily, poured it upon the ground. Gluttons rather devour, then eat their meat, and rather indeed are eaten up with it. They drink of the ſtream, and forget the fountain; their greedineſs ſwallowes up their thankfulneſs; and as ſoon as ever they have filled their bucket, they turn their backs upon the well. 4. When we feaſt without any difference of times. How unſeaſonable was it for Joſephs brethren to eat bread, when their brother was in the pit! or for the Iſraelites to eat the Lambs of the flock, and the Calves out of the midſt of the ſtall, to drink Wine in bowles, &c. and not to be grieved for the affliction of Joſeph! To ſlay Oxen, kill ſheep! &c. when God called to weeping and mourning, &c. when the Church drinks blood and tears, we ſhould not drink Wine in bowles; we ſhould rejoice with trembling; and feaſt, as if we feaſted not. Its Gods goodneſſe that he calls us to feaſt any day; our own Licentiouſneſs, if we will feaſt every day. He who fared ſumptuouſly every day, ſhall be in eternal want of ſo much as one drop. 5 When we feaſt uncharitably, feaſting the Rich, never thinking upon the poor, Luke 14.12, 13. When thou makeſt a dinner or a ſupper, call not thy, &c. rich neighbours, but call the poor, &c. Lazarus muſt not ſtarve at the gate, we muſt not be like Oaks, who with their Acornes only feed Swine. 6. When we feaſt with too much expence of time in Feaſting; when we dine all day, and ſup all night; when our ſupper ſhall tread upon the heels of our dinner. Wo to them that continue untill night, till wine enflame them. Iſa. 5 11.This expence of time is worſe then our expence of meat and money. The former may be regained, not the latter; and yet how frequently do men complain that they have ſpent too much mony; how rarely, that they have ſpent too much time at Feaſting! Prodigality of time is the worſt.
If the opening of the nature of this ſin, and ſhewing what it is, do not ſufficiently diſcover the odiouſneſs thereof, let us a little further look upon it by other diſſwaſive conſiderations.
1. Gluttony is an enemy to all holineſs of life. Venter pinguis non gignit tenuem ſenſum. Hieron. Mente recta uti non poſſunt, multo cibo & potu replet…. Cicer. Tota chriorum vita inſomnium quoddam, rationis naufragium.It hinders a man from doing himſelf any Spiritual good. It blunts the underſtanding with blockiſhneſs and ſtupidity. Whoſoever is deceived by wine (ſaith Solomon, Prov. 20.1) is not wiſe. Wiſdom is not found in the Land of the Living, Job 28.13. The Vulgar reads it, in terrâ ſuaviter viventium, in the Land of thoſe who live in delights and pleaſures. Whoredome, Wine, and new wine (ſaith the Prophet, Hoſ. 4.11) take away the heart. The four children, Dan. 1.16, 17. who lived upon a frugal Dyet, were moſt eminent for Learning and wiſdom, Wine in Feaſts, and the not conſidering of the operations of Gods hands, are put together, Tabulas legis quas accepit abſtinentia, conteri fecit ebrietas Ambr. cap. 6. de Helia. & jejun. Sciebat Dei ſermonem non poſſe audire temulent…s. Hier. … 2. contr. Jov. Viſcus Spiritualium pennarum. Non currimus onerati. Animae adipidibus quaſi luto involutae, nihil tenue, nihil coe leſte, ſed ſemper de carnibus, & ructu, & ventris ingluvie cogitant. Hier. l. 2. adv. Jov. Quantò corpus impletur, tantò anima minoratur. Greg.Iſai. 5.6. Hierom and Ambroſe obſerve, that as Moſes received the Tables of the Law when he was much in faſting, ſo he broke the Tables when he ſaw that the people had been eating and drinking; as thinking that after Feaſting the people were unfit to hear the Law. How can an impure Glutton lift up in Prayer, pure hands? Surfetting oppreſſeth the heart, and ſuffers it not to lift up it ſelf toward heaven: Its the Birdlime of the ſouls wings. Its a weight which preſſeth us down in our Race; yea rather the ungirding of the loynes of our minds, our affections, which like long and looſe Garments, being let down into the mire of ſenſual pleaſures, hinder and ſtop us in our Spiritual progreſs. Oh how unfit a manſion, is a beaſtly Epicure for the holy Spirit to dwel in! The being drunk with wine, is oppoſed to the being filled with the Spirit, Epheſ. 6.18. The Voluptuous Senſualiſt is only a Hog-Stie for Satan to lodg in. The unclean ſpirit finds no reſt in dry places, in thoſe who are ſober and temperate in worldly enjoyments; but like the Swine, not delighting in ſuch duſt, *Loca arida ſunt homines temperatè viventes, in quibus Diabolus non invenit requiem Pariſienſ.he loves to wallow in a ſenſual and impure Glutton, as in a ſlough or quagmire. Gluttony is the Sepulcher of the living, and a kind of Spiritual drowning of a man.
2 This ſin profanely denyes God his Service, and oppoſeth him, not only notwithſtanding, but even by his bounty turneth the Temple of the Holy Ghoſt into a Kitchin; and makes (as the Apoſtle ſpeaks) a God even of the baſe, filthy belly. How unſeemly is it for a ſervant (as Solomon ſpeaks, Prov. 14.10) to have rule over Princes. The reigning of a ſervant, is reckoned to be the firſt of the four things, which the earth cannot bear Prov. 31.22. Gluttony makes the Prince (the ſoul) to ſerve the belly (of all the ſouls ſervants, viz. the parts of the body) the baſeſt and filthieſt. The Apoſtle ſpeaks of ſome who ſerve their own belly. Rom. 16.18. Multis ſervit, qui corpori ſervit. Sen. Phil. 3.19.Oh miſerable ſervitude! beſides the baſeneſs of the ſerving of ſuch a God of dung; it is alſo very cruel, it makes a man a ſervant to all thoſe meats and drinks which ſerve the belly; its a ſlavery to a Maſter who is never pleaſed, who will have the beſt proviſions brought him, and having taken them, he throwes them all into the draught, and yet is preſently calling for more; his work is never done, he puts his ſervants upon their drudging for him as long as they live; ſeveral times every day, making men to labour in the filling and emptying of a Sink, ſometimes three or four ſcore yeers together, requiring and exacting his ſupplies ſo imperiouſly and rigorouſly, that his ſervants oft take thought to the cutting of their hearts, Matth. 6.25.and take pains to the cracking of their ſinewes, for the getting of his proviſions; and yet when all is done, no ſervice is ſo vain and unprofitable as this belly-ſervice; what is it but the dawbing and propping of a rotten cottage, which will notwithſtanding, in a ſhort time crumble away, and tumble down: the delicate feeding of a condemned Malefactor, who muſt dye, and whoſe ſtrength by all his proviſions ſerves him but to go to Execution? yea, Carnem impinguare, eſt vermibus eſcam praeparare.what is it but the preparing a Banquet for the wormes, for whom the leaneſt carcaſs is even fat enough?
3. This ſin of Gluttony moſt uſeth and abuſeth that part in its ſervice, which of all the reſt is ſo noble, and ſhould be moſt ſet on work for God, and filled with his praiſes, the mouth.
4 Its a ſin which doth moſt unſuſpectedly ſurprize us, (as lying in ambuſh behind our lawful Enjoyments) and which is moſt like to catch us, Dum ad quiet…mſatre…atis ab indigentiâ tran ſitur, in ipſo tranſitu, laqucus concupiſcentiae inſidiatur.as laying a ſnare in thoſe wayes wherein we moſt walk, and ſuch an one whereby even Adam in Innocency, was catcht.
5 This one is an inlet to all ſin. He who is overcome with this, is not able to overcom any ſin. It having poſſeſſion of the gate of man, his mouth, lets eaſily into him, the whole troop of Vices. It is the Divels bridle, which he putting into the mouth of a ſinner, turns him any way, at his pleaſure. When the iron is hot, the Smith can faſhion it how he will. A gluttonous perſon is Soyl ſo till'd, manured, and moiſtned by Satan, that its fit to receive any ſeed, that he ſhall caſt into it; Cruelty, Uncleanneſs, Security, Profaneneſs, &c. all grow in that Soyl.
6 Gluttony is the Source and Nurſe of all Diſeaſes: It muſt needs be unhealthful to carry a fen within one. Luke 12.45. Ille optimus medicus ſibi, qui modicus cibi. Immodicis brevis eſt atas, & rara ſenectus-Ʋbicunque quae rit caro refectionem, invenit defectionem. Aug. Ab foreignTemperance is the nobleſt Phyſick. The inordinate life, is not patient enough to ſtay for ſickneſs. Our food becomes, by Gluttony, in ſtead of a Plaiſter; a wound. The Glutton digs his grave with his teeth, and is a ſelf deſtroyer. They who moſt follow, moſt flye from pleaſure: Having taken their leave of an hours pleaſure, they oft meet with a yeeres paine. The temperate perſon only enjoyes the ſweetneſſe of the Creature.
7 This ſin, is the ruine and hazard of mens Eſtates. The very word foreign, Luxury, properly ſignifieth the not preſerving, or keeping of the good which we enjoy. How many have ſwallowed their eſtates down their throats! Prov. 23.21.The Drunkard and the Glutton (ſaith Solomon) ſhall come to poverty. The Philoſopher askt of the fruga… Citizen but a penny, but begged of the Prodigal a Talent. Becauſe he thought of the one he might beg oft, of the other, who ſpent ſo faſt, he was like to receive but once.
8.Subtrabunt abore Dei, in ſuis membris, quod ponunt in ore Diaboli. Pariſienſ. Its a ſin moſt injurious to the poor. The Gluttons ſuperfluity cauſeth, and increaſeth the poors ſcarci…y. As the ſpleen grows, ſo the other parts decay; and as the Riotous abound, ſo the poor wants; and none …re ſo willing to let Lazarus ſtarve at their gate, as they who fare ſumptuouſly every day.
9 It makes way for eternal emptineſs and ſcarcity. He who hath here been, unprofitably a gulph to devour Gods Bleſſings, ſhall hereafter be thrown into a gulph of miſery, wherein there is not a drop of Mercy. How poor is that plenty, which makes way for eternal penuty. Oh woful receipts, which are only in this life, and not followed with being received! Sinful pleaſures are by ſome compared to thoſe Locuſts, Rev. 9.7. the Crowns upon whoſe heads, are ſaid to be only as it were ſuch, or ſuch in appearance, and like G…d; but ver. 10. it is ſaid, there were (not as it were, but) ſtings in their tayles. The pleaſures of ſin are ſeeming and appearing; the pains true and real.
9. In feaſting we are too prone to caſt away holy fear. Obſerv. 9.Theſe Seducers fed themſelvs without fear. In doing thoſe things which are lawful, we are too ready to be fearleſs both of God and our ſelves. Job feared that his ſons had ſinned, by this want of Gods fear in their Feaſting, Job 1.5. Its an eaſie matter to ſin, when the thing we are about is not ſinful. Our lawful comforts, as Trading, Sleeping, Marrying, Feaſting, are oft occaſions of what is unlawful. Luk 17.27, 28The old world was very fearleſs of ſinning when they eat, drank, bought, ſold; ſo fearleſs, that nothing would awaken them but feeling. Moſt people are drowned in the ſhallowes of lawful enjoyments. The meat and drink which in themſelves are wholſome, have killed a thouſand times more than ever did poyſon, becauſe the forme are not feared, … is the latter. Men ſtartle at evident and known ſins, whereas in lawful and allowed delights, they are oft overtaken without ſuſpicion. Beſides, as Feaſting is a lawful, ſo it is a full condition. And when we have moſt fulneſs, we commonly have leaſt fear. Men who moſt abound in enjoyments, are moſt bold in wickedneſs. Jeſurum waxed fat and kicked, Deut. 32.15. When thou ſhalt have eaten and be full, then beware leſt thou forget the Lord. Deu…. 6.12. Agnrs prayer was againſt Riches, Prov. 30.9.upon this ground, leſt being full he ſhould forget God. In ſlippery pathes we are moſt ready to fall; and in a condition of greateſt abundance, we ſooneſt are overturned. A full condition is commonly but fewel to luſt; nor can our ſenſual hearts eaſily feed upon pleaſing objects, without ſurfetting. Iſai. 28.1.The Drunkards of Ephraim, were on the head of the fat vallies. Its a rare thing to ſee Religion flouriſh in a rich Soil. Where the Soil is Richeſt, there the Inhabitants commonly are moſt Riotous. And if it be thus, then as worldly abundance is a weak Argument to prove Gods love, and as we ſhould be content to want, yea, pray againſt, and ſhun thoſe delights which will occaſion us, being full, to deny God; ſo ſhould we (particularly) feaſt with holy fear, which will keep us from ſin in our Feaſting, from falling in ſuch a ſlippery path. This fear of God and our ſelves, we ſhall ſhew,
1 By propounding holy ends in our Feaſting. As 1 The refreſhing of our bodies, we not living to eat, but eating to live, and to keep our frail cottages in meet reparations. 2 We ſhould aim at the glorifying of God, at the delighting in the giver, by and above his gifts: the being more firmly tyed to him with every cord of love. A godly man hath a heavenly end, in doing of every earthly ployment; and though he doth the ſame thing which he was wont to do, yet now he doth it for an higher end, and would account a Feaſt, to be but a dry morſel, if thereby he might not ſee it come in love, and be enabled to return it again to love.
2. By acknowledging Gods Attributes. In our feaſts meditating, 1 On Gods fulneſs and ſufficiency, who with the opening of his hand fills every Creature, and is the great houſe-holder of the whole world. 2 On his goodneſs, in cauſing ſo many Creatures to dye for us, who deſerved death moſt of all, and are leſs then the leaſt of all Gods mercies.
3 By obſerving Divine Rules. 1 That Rule of Piety. 1. In praying for a bleſſing, and particularly for a heart to be thankful for the receiving, holy in the uſing, and fruitfull in the improving every gift. 2. In uſing holy diſcourſe: this Box of Ointment, we then ſhould bring and break, like that good woman, Luke 7.36. Bread and ſalt are neceſſary at every feaſt; our diſcourſe muſt both feed and ſeaſon others. 2. The rule of Charity in remembring the poor, whoſe wants our compaſſions ſhould make us feel, though our conditions do not, and to ſhew that our bowels are not ſhut up, our hands ſhould be open. 3. The rule of Temperance, ſometimes we ſhould faſt, never be gluttonous. If thou beeſt (ſaith Solomon) a man of appetite, Prov 23.2.put a knife to thy throat. Nature ſeems to dictate thus much, by giving to man a ſmaller mouth, and a narrower throat, then any other creature of his bigneſs, hath: we ſhould riſe from the greateſt feaſt, fit to pray.
This for the firſt Reſemblance whereby the Apoſtle deſcribes the eſtate of theſe Seducers. The ſecond follows, wherein he compares them to clouds without water, carried about of the winds.