Commentary on Jude, Biblical commentary · Verse 19
Verſe 19.
Theſe be they who ſeparate themſelves, ſenſual, having not the Spirit.
HEre the Apoſtle cometh to inform them who theſe Mockers were of whom the Apoſtles of the Lord ſpake, he deſcribeth them by three notes.
1. They ſeparate themſelves, 2. Senſual. 3. Not having the Spirit.
1. [Theſe be they who ſeparate themſelves] foreign, the old Engliſh Tranſlation had it thus, theſe are the Makers of Sects, the word ſignifieth thoſe which diſterminate and pluck up the bounds which God hath ſet The Apoſtle meaneth thoſe that without any neceſſity and warrant from God, cut off themſelves from the communion of the Church.
2 Senſual, foreign, animal or Soul-men, men that have nothing but a reaſonable Soul which being corrupted, mindeth only the things of the fleſh, and ſo noteth fleſhly corrupt men Tertullian when leavened with Montaniſm, called the Orthodox pſychicos becauſe of they did not with Montanus, condemn ſecond marriages; the word is notable, it will be ſome advantage to us to conſider it a little more fully: 'Tis three times uſed in Scripture, as in 1 Cor. 2. 14. the natural man foreign, who is oppoſed to foreign the ſpiritual men. So in James 3. 15, the wiſdom that is from above is earthly, ſenſual, [foreign] diveliſh▪ and then in this place, the word (as I ſaid before) properly ſigniſieth thoſe that have a Soul, and foreign is elſewhere uſed for the ſenſitive Soul, as where the Apoſtle diſtinguiſheth of body, Soul, and Spirit, 1 Theſ. 5. 23 foreign, where by foreign ſpirit, he underſtandeth the intellectual or rational part, by foreign Soul, the meer animal or ſenſitive part, or that ſenſual appetite which we have in common with the beaſts, by foreign body, that which is commonly underſtood by it, the body as it is the Organ and Inſtrument of the Soul, and this is one reaſon why foreign cometh to ſignifie ſenſual▪ the other is becauſe man being left to himſelf to meer Soul-light or Soul-inclinations, can bring forth no other fruits then ſuch as are carnal; for whilſt men are deſtitute of ſanctifying grace, ſenſe and the fleſh do raign in their full liberty and power: Well then, theſe ſeducers▪ were ſenſual▪ given up to bruitiſh luſts and practiſes; they taxed others as carnal, and now none ſo libidinous, impure and carnal, at they.
3. Not having the ſpirit; this is added, not only to ſhew that they were deſtitute of true grace and regeneration: partly to rebuke their vain pretences; the Gnoſticks and other filthy ſeducers of that time, did arrogate to them▪ ſelves a ſingularity and peculiarity of the ſpirit, as if all others were carnal, they only had the ſpirit, whereas indeed the contrary was true, they giving up themſelves to ſuch filthy practiſes, ſhewed that they had nothing of the ſpirit in them; ſee Iraeneus, lib. 1. cap. 9. ſect. 6, 7. Partly to ſhew the incompatibleneſs of the ſpirit with a fleſhly and carnal life.
Notes from hence are theſe.
That ſeparation or dividing our ſelves from the fellowſhip of Gods Church is ſinful, or a work of the fleſh: The Apoſtle deſcribeth carnal perſons, and of them he ſaith, They ſeparate themſelves, and accordingly the Apoſtle reckoneth foreign, ſeditious hereſies. or ſectmakings in the Church among the works of the fleſh, Gal. 5. 20. and with good reaſon, to leave the Church is to leave God; Cain was the firſt ſeparatiſt we read of, Gen. 4. 19. He went out from the preſence of the Lord, God is every where, how, from his preſence? the meading is, from the Church, where is the preſence of his grace; why ſhould we run from the Shepherds Tents where Chriſt feedeth at noon? Cant. 1. 9. 10. And as 'tis contrary to our love to God, ſo to our love to the Saints, to which we are ſo ſolemnly ingaged; the queſtion of ſeparation lyeth much in the dark, but obligations to love are clear and open, ſee Eph. 4. 4. 5, 6. 'Tis ſad that many that pretend much to Religion make no conſcience of Schiſm, and offending the brethren, by withdrawing from them, as if Chriſts precepts of love were not to be ſtood upon, as certainly they are not by them who draw their liberty to the higheſt, and in indifferent matters rather take that courſe which will offend.
Once more, 'tis little for the honour of Chriſt, that his body is crumbled into ſmall bits and portionets; he prayed, Let them be one that the world may know that thou haſt ſent me, implying that our diviſions and breaking into ſects, would breed ſuſpicion of the Goſpel in the hearts of men, as if that great myſtery of redemption by him, were but a well deviſed fable: Yet again, this running into parties and ſects, is our great hindrance and diſadvantage: partly in ſpiritual things, for all duties of ſpiritual commerce and communion are fore-born; 'tis ſaid here, Theſe ſeparate themſelves, but beloved, do ye edifie one another in your holy faith, implying that though others withdraw and omit all duty in this kind, thoſe that continue in the body will contribute their mutual help and care to confirm and build up one another; a draught of wine is beſt preſerved in the hogſhead, and Chriſtians in their ſocieties; coals lying together, keep in the heat, Apoſtacy began in forſaking the aſſemblies, Heb. 10. 23, and 25. and 1 Iohn 2. 19. Partly as to our outward peace and welfare; ſeparation ſets others againſt us, and us againſt them, it exulcerateth mens minds againſt you, when you give out as if you were more pure and holy then others, Iſai. 65. 5. Stand by thy ſelf, come not near me, for I am holyer then thou: Gracious ſingularity is many times envyed and hated, but certainly peeviſh ſingularity draweth a juſt ſcorn upon its ſelf; and it ſetteth you againſt others, men ſeldom ſeparate, but their hearts are much eſtranged from thoſe from whom they ſeparate, for Religious ties being once broken are hardly made up again; civil ruptures are not carryed on with ſuch vehemency, and are ſooner cloſed again; but Religion being the higheſt bond and ligament, when 'tis once violated, the breach is the more irreconcileable.
Thus you ſee the evils of Schiſm or ſeparation; but becauſe this is many times perverſely charged, we muſt look a little more into the nature of it; the Spouſe had her Vail rent, and Gods own people have been burdened with the imputation of Schiſm and Faction; it will concern us to ſtate what ſepara…ion is ſinful: In general, ſuch as diſſolveth that union and love which ſhould be among Chriſtians, or an unneceſſary, unjuſt or raſh departure from fellowſhip, and communion with one another in the Ordinances of Christ.
This ſeparation 1. Suppoſeth that there was Once an union; we cannot be ſaid to ſeparate from the world of infidels, as Pagans, Turks, Jews, with whom we were never vnited, as water when the Ice is diſſolved cannot be ſaid to be ſeparated (in the ſenſe we now take it.) from bodies Heterogeneal, as ſtars, wood, &c. becauſe never united with them but by accident, agregation there is, but not properly a ſeparation; ſeparation is a diſſolution of union, as when one Church ſeparateth from another, who are united in the ſame body, as parts of the Church univerſal, or one or more perſons from the ſame particular Congregation of which they are members: I only add to this propoſition, That this union is to be underſtood not only of what it is de facto, but what ought to be, de jure; thus perſons that ought to join themſelves but out of ſchiſmatical principles do not, nor never did, join themſelves to the Churches of Chriſt, may be guilty of this ſinful ſeparation, becauſe there is an union required.
2 The fault and crime of the Schiſm is not always in thoſe that do actually ſeparate and withdraw, but in thoſe that cauſe it; a man threatneth death to his wife, hereupon ſhe ſeparateth, not ſhe, but he maketh the ſeparation; Rome obſtinately continuing her corruptions, and threatning death to thoſe that warn her, the cauſe of ſeparation is in Rome, not in us; ſtrings in tune muſt not be brought down to ſtrings out of tune, but the other ſet up to them; Go not thou to them (ſaith God to the Prophet) but let them return to thee.
3. Though th…ſe that ſeparate be the fewer yet that nothing varyeth the caſe; Noah and eight perſons went into the Ark, and left the world in infidelity; Lot got out of Sodom with one family; Elijah was left alone to conteſt with Baals Prieſts, not the greater, but the better part is to be regarded; Jacobs family was fewer then the Cananites, and Iſrael leſs then the reſt of the world; Gods witneſſes at the firſt may be but a very handful.
4. A ſeparation from corruptions, and a ſeparation from thoſe that are corrupt, are two diſtinct things; a ſeparation from corruptions is always injoyned, but not always from thoſe that are corrupted, thoſe Scriptures, Iſa. 52. 11. and 2 Cor. 6. 17. ſpeak of a fellowſhip with men in evil works; but now a ſeparation from men that are corrupt, is ſometimes lawful, Rev. 18. 4. Come out of her my people, &c. and Jer. 51. 9. She would not be healed, &c. we may ſeparate from ſuch as ſeparate from Chriſt, and continue obſtinate in their corruptions; and ſometimes 'tis not lawful, as when a Church is is reforming, and purging out theſe corruptions, or they are not of ſuch moment as that ſuch a deſparate remedy ſhould be uſed; a limb is not to be cut off as ſoon as it akerh, but when 'tis rotten and likely to endanger the whole body, when evils are incurable, deadly and contagious; and we can no longer maintain communion without ſin, at firſt 'tis good to try all things.
5. There are ſeveral ſorts of ſeparation, as theſe diſtinctions will manifeſt. Separation is either
1. Partial.
2 Total.
1. Negative.
2. Poſitive.
1. Ʋniverſal.
2. Particular.
For the firſt diſtinction, there is a partial ſeparation when we withdraw from the communion of the Church in ſome Ordinances and not in other, as in the Supper, but not in praving and hearing of the word.
The ſecond diſtinction beareth thus: There is a negative ſeparation, as when men do not hold communion with ſome Church, but yet do not joyn elſewhere, but continue waiting for the amendment of that Church: Poſitive ſeparation is when they embody in another Church way, ſetting up Altar againſt Altar, and threſhold againſt threſhold.
The third diſtinction is to be underſtood thus. 1. There is a particular ſeparation whereby men renounce communion with the Churches of ſuch a kind and conſtitution, catholick or univerſal ſeparation by which men diſclaim all Churches extant in the world, as ſeekers, and many looſe and vagrant perſons, that are as yet to chuſe Religion, or look for new meſſengers from Heaven, to reſolve the queſtions that are now on foot.
Now the more unjuſt the ground is, the more aggravated is the ſin by the degrees of it; if our ſeparation be total and poſitive, and to deny all Churches, of what conſtitution ſoever, argueth an high degree of pride and Schiſm.
6. Faulty ſeparation is that which is raſh, ſinful and unjuſt, raſh without any real…cauſe, meerly for our better accommodation, or when we require that of the Church which the Scripture doth not require; unjuſt without any ſufficient cauſe, occaſioning ſo many ſcandals and contentions for a trifle, and aggravating every diſcontent and diſſatisfaction to the higheſt; ſinful (I call it) when the grounds are as carnal as the practice, as revenge, perſonal diſcontent: as many in the primitive times went over to the Sect… in ſtomach and diſcontent; ſo Tertullian (is reported by ſome to do) to the Montaniſts: Or elſe corrupt aims to be in the head of a train or troop, Acts 20. 28. 'tis eaſie to abuſe the innocent credulity of the people, and therefore ſome wicked ſpirits make it their work to draw Diſciples after them: Or it may be carnal fear of the ſeverity of diſcipline or the cenſures of the Church, or out of love of gain, 2 Tim. 4. 10. or affectation of novelty, or an higher way than ordinary Chriſtians, or out of faction, in Corinth ſome of Paul. ſome of Apollos, ſome of Cephas, 1 Cor. 11. 21.
7. The only lawful grounds of Preparation are three.
1. Intolerable perſecution. 2. Damnable Hereſie. 3. Groſs Idolatry.
1. Intolerable perſecution, *Under this head is compriſed ſinſul excommunication. See Joh. 9. 34. and Joh. 16. 2.when we are thruſt out Chriſt biddeth us flee into another City. 2. Damnable Hereſie, we cannot bidd them God-ſpeed, l ſt we be partakers of their evil deeds, John 2. ep. verſe 11. 3. Groſs Idolatry, when we cannot communicate in their worſhip without ſin.
8. The ſcandals of Profeſſors are ground of mourning, but not ground of ſeparation. 1 Cor. 5. 2. Church Guides muſt do their Office, diſcern between the precious and the vile, that the hearts of the righteous be not made ſad, yet if not, you have no ground to ſeparate, becauſe God may own them for a Church though they have many ſcandals among them, as in Corinth there was inc…ſt, hereſie, profaneneſs, many that never had repented, 2 Cor. 12. 21. yet to the Saints at Corinth: we may communicate with a Church without ſin, when we have done our duty, that is, informed, warned, mourned, if the▪ word and Ordinances be kept pure for ſubſtance though the perſons be corrupt, you may communicate without ſin, the Phariſees held the degree of Doctors and Expoſitors of the Law, and ſo far were to be owned though guilty of much perſonal wickedneſs, Matth. 23. 2, 3. The Prophets lived in corrupt times yet did they not ſeparate from the Aſſemblies of the Church; uſually lazineſs is the ground of ſeparation, they are loth to diſcharge their duty, to take pains, to convince, exhort, and warn their fellow members, or to call upon their Paſtors to take heed to their Miniſtry, and ſome Paſtors are loth to be at the labour to gain a rugged people to the obedience of the Goſpel, to uſe that frequent admonition, and thoſe ſerious addreſſes which are neceſſary for ſuch a purpoſe, and to expoſe themſelves to encounter thoſe exaſperations which the diſcharge of their duty will neceſſarily draw upon them, and therefore rnn into ſeparate aſſemblies where all things may be carried on more eaſily.
9. Lawful ſeparation muſt not be ſuddain, till all due courſes be tryed, 1. Cor. 13. 7. Love beareth all things, endureth all things, hopeth all things. Certainly we ſhould do much, endure much, ere we go off from the communion of any Church; it muſt be with grief when Phyſicians cut off an arm or leg, they do not de…ight in it, but are driven to it of neceſſity: So when a Judg condemneth a Malefactor, he delighteth not in the puniſhment, in a civil warre though the cauſe be juſt, yet to delight in the executions that are done upon the enemy is not without ſin, 1 Cor. 13. 5. Charity rejoyceth not in evil but rejoyceth in the truth. *Ab Eccleſiâ Romanâ non alio …iſ…ſſimu… animo quam ut ſi correcta ad priorem Eccleſiae jormam redeat, nos qu… que a…ill…n revertamur, &c. See my Comment on James pag. 405.Again it muſt be with a mind to return when the evil is taken away.
10. For the degrees of ſeparation take theſe rules: If a afew ſeparated for a weighty cauſe they ſhould only withdraw, tarrying for the Reformation of the Church, but numerous bodies may go on to poſitive Seperation; for they ought not to be without Ordinances, but boldly to profe… the right way. Again as long as a lower degree of ſeparation will ſerve the turn, we ſhould not go to a higher; 'tis a great weakening to the Intereſt of Chriſt when we preſently draw things to an extremity: In ſmaller differences we muſt obſerve the Apoſtles rule, Phil. 3. 16. but enough of this matter,
The next Point is taken from the ſeond ſin mentionedObſervat. 2. in this verſe [ſenſual] he chargeth it upon thoſe that ſeparate themſelves. Thoſe that ſeparate from the aſſemblies of the faithful, are uſually ſenſual, Diſcipline is too ſtraight for them that would live according to their own luſts; the Raven that was ſ…nt out of the Ark, finding carrion floating abroad, had no mind to be cooped up there, and therefore returned not, ſo theſe finding more liberty abroad, than in the Congregations of the faithful▪ ſeparate and inhaunt with ſuch among whom they may have room for their luſts: Moreover they loſe the benefit of thoſe that ſhould watch over them, Church communion is a good preſervative againſt luſts: Wo to him, that is alone Eccleſ 4. 11. Straglers are more eaſily ſurprized; they were ſ…a…tered and became meat to the beaſts of the field, Ezek 34. 6. they that ſeparate are the more eaſily perverted both in Judgment and practice, they tu…n Famuliſts, now Famuliſm is but painted Atheiſm, or Antimoniſts and Antimoniſm is but ſin licenſed and priviledged. Again, 'tis juſt with God to puniſh that pride wherewith ſeperation is accompanied with bruitiſh lusts, uſually unſanctiſ…ed knowledg runneth into pride, and then the affections are not governed; well then, obſerve the providence of God in ſetting a mark upon thoſe that ſeparate, they are men of unbridled affections, and without yoke, and are uſually given up to carnal pleaſures; and wonder not if ſenſual perſons caſt off communion with the Church, when they caſt off communion with God himſelf, thoſe that spent their dayes in mirth ſaid unto God dep…rt from us, Job 21. 14. Many now that are come to the height of pride and ſin, pretend to live to the height of the creature.
The next Note is, That ſenſual perſons are evil perſons, Obſervat. 3.there are three ranks of ſinners, thoſe that are given to to fleſhly luſts, and they are the ſenſual, thoſe that are given to the luſt of the eyes, and they are the worldly; thoſe that are given to pride of life, and thoſe are the proud, the great ſpirits of the world, ſee 1 Iohn 2. 16. and Jam; 3. 15. with my comment there: our work now lyeth with the …enſual, who ſeem to be the worſt ſort of ſinners, and altogether unfit for any worthy action and exploit: To find them out let us conſider what ſenſuality is; 'tis an inordinate deſire and delight in ſoft and delicate living, there is a due care of the body to keep it ſerviceable, and an allowed delight in the creature; he that created water, created wine, creatures for our delight as well as our neceſſity; and falſe Teachers have often ſet off themſelves with the ſhew of a ſeverer abſtinence; Col. 2. 19. 'tic poſſible that by an undue rigor the body may be uſed a little too hardly and diſabled for better ſervices; but yet we are more uſually guilty of the exceſs, then of the defect, pleaſure is born and bred with us, and therefore hath a mighty force and inchantment upon the ſoul; the firſt years of humane life are meerly governed by ſenſe, and for a great while all our buſineſs is to live and grow, and therefore moſt men miſcarry by appetite, and an undue liberty in meats, drinks, and ſports; now to ſtate the due bounds, and limits which reaſon and Religion hath ſet, is very hard, different tempers and conſtitutions of body make rules uncertain: in the general, 'tis good to watch, leaſt pleaſure become a maſter, and reaſon a ſlave: The two general limits are, 1. The health of the body, 2. The welfare of the ſoul.
1. The health of the body muſt be regarded; too much care for the body deſtroyeth it, as too much oyl…pu…s ou… the Lamp, wine and women take away the heart, Hoſ. 4. 11. that is, the generouſneſs and ſprighrlineſs of a man, the vigor of nature is abated, gallant and active ſpirits effeminated, and brave hopes drowned and quenched in the puddle of ex…eſs, and maſculine agilioy and vivacity melted away in eaſe and pleaſure: The Romans were wont to have their ſunerals at the gates of Venus Temple.
2. The ſouls welfare is of chief conſideration; we muſt take …eed that the ſoul be not either diſfited▪ for duty or diſpoſed for ſin.
1. Diſ fitted for duty, when the ſoul cannot lift up it ſelf to God and divine things, and findeth leſs aptitude for his ſervice, you are inordinate: Luk. 21. 36. Let not your hearts be over charged with ſurfeitting and drunkenneſs, &c. the heart may be over-charged when the ſtomach is not; when we are warned of ſurfeitting and drunkenneſs, we think of vomiting, ſtaggering, reeling, fauliring in ſpeech, or gate; Oh Chriſtians! you are guilty of it when the heart is over-charged, and driveth on heavily in holy things: when we are warned of adultery we think only of defiling other mens wives, or ſcattering our luſts promiſ…uo…ſly as the beaſts do; but alaſs we are guilty of it when the inordinate uſe of a lawful wife doth quench our vigor and alacrity in our heavenly calling; ſi vinum …x … potheca tua, &c. a man may drink too freely of his hogſhead.
2. We muſt take care that the ſoul be not more diſpoſed to ſin; diver; luſts and pleaſures are fitly joined by the Apoſtle, Tit. 3. 3. if we do not watch over pleaſures, the heart groweth more wanton and libidinous, the reſtraints of grace are weaker, and carnal motions more urgent and violent, the heart is nouriſhed▪ &c, Jam. 5. 5. the enemy put in ſtrength and heart, 1 Pet. 2. 11.
Well then, let us beware of ſenſuality, other things defile a part, as ceveto…ſneſs the ſoul, but ſensual luſts defile the ſoul and body to▪ they leave guilt upon the ſoul, and diſhonour upon the body, while 'tis made a ſtreiner for meats and drinks, and a channel for luſts to run in; other luſts ſeem to gratifie the ambition of man, and to exalt him, but theſe debaſe him, and turn him out among the beaſts: to renounce pleaſures is the firſt thing you muſt do if you mean to do any thing in Religion, otherwiſe you lye open to every temptation, Pro 25. 18. The water of the Sanctuary could not heal the mirery places, Ezek. 47. 11 which is uſually appled to ſenſual hearts; preaſures bring a brawn, and a deadneſs upon the conſcience, and a cloud upon the underſtanding: Daniel that had the high viſions of God, lived by pulſe: John Baptiſt that had the moſt eminent Goſpel diſpenſation, Mat. 11. fed upon locuſts and wilde honey; among the Heathens he was counted the moſt accompliſhed man *Ebrietas longe eſt a me Domine crapula autem nonunquam ſurrepit ſervo tuo. Aug Confeſ.that ſpent more oyl in the Lampforeign then wine in the bottle: certainly, the baſer a man is, the more he affects carnal delights, Eccleſ. 7. 4. The heart of a ſo…l is in the houſe of mirth, that which wiſe men prefer, is better then that which fools make choice of; pleaſures are the choice of fools, wiſe men know them to be baits and ſnares; that if they be not watched they ſoon put us out of frame, and unfit us for communion with God, Eccleſ. 2. 2. Once more, this ſort of ſins enſlaveth, and by cuſtome, gaineth upon the heart more then others do, and bringeth us under a power which we cannot eaſily break, 1 Cor. 6. 12 Therefore uſe pleaſures with care and caution, that when we take them, they may not take us: Gods people (I ſuppoſe) are not ſo eaſily tempted to adultery and drunkenneſs, but beware of gluttony, the throat is a ſl…pery place, and inſtead of ſupplying nature, we feed luſt; be not too much in the uſe of carnal delights, leaſt you ſuffer this diſtemper of ſpirit to take root; Dives fared deliciouſly every day, there are times of abſtinence, as well as liberal rejoycing in the creature; when our lives are but a diverſion from one pleaſure to another, nature groweth wanton and unſatisfied, and men live as if they were born to eat, drink, play, ſport and ſleep, Luk. 17. 27. Laſtly, take heed of ſolliciting luſts when you ſhould quench them, Rom. 13. 14.Obſervat. 4.
The next thing that we may obſerve, is, That ſenſual perſons have not the ſpirit; theſe two are contrary fleſh and ſpirit, Gal. 5. 17. and they that cheriſh the one, do neceſſarily baniſh the other, and as they enlarge the one, they ſtreighten the other; the ſpirit is a free ſpirit, and ſenſual perſons are very ſlaves; the ſpirit is a pure ſpirit, and they are unclean; the ſpirit is active, and they are groſs and muddy, of a dull and ſtupid nature; the ſpirit worketh intellectual and chaſt delights, and they are altogether for baſe and dreggy pleaſures, ſuch a perfect contrariety is there between them: more diſtinctly take it thus.
1. Senſual men have little of the inlightning of the ſpirit, their palate is better then their underſtanding, Eph. 5. 16. Be not drunken with wine, wherein is exceſs, but be filled with the ſpirit; where the fumes of wine, and the motions of the ſpirit are compoſed as things incompatible, in mariſh countreys we do not expect a clear air; ſo ſenſual perſons have ſeldom any clear and raiſed thoughts of God; men given to pleaſures can taſte meats and drinks, but not Doctrines.
2. Senſual men have little of the quickenings and efficacy of the ſpirit; the more they diſſolve and melt away their precious hours and ſpirits in pleaſures, the more do they grow ſapleſs, dead▪ and careleſs▪ and looſe all tenderneſs of conſcience, and livelyneſs of affection; they quench the vigor of nature, much more do they quench the ſpirit; Voluptuaries are ſaid to be paſt feeling, Eph. 9. 19.
3. They have little of the comforts of the Spirit; the comforts of the ſpirit ariſe from meditating on the works of God, Pſal. 104▪ 34. or taſting his love, 1 Pet. 2. 3. or contemplating our great hopes, 2 Cor. 4. 18. Now carnal men can reliſh none of this, they cannot exerciſe love or faith, or hope, that they may delight themſelves in God, and have ſome lively taſts of eternal life; when the ſoul lyeth under the dominion of carnal and dreggy pleaſures, 'tis uncapable of thinking upon God, and his works, or reliſhing inward conſolation, love is pre-occupied.
Well then, we ſhould the more take heed that we be not ſenſual; never had any ſenſual perſon any great meaſure and portion of the holy Ghoſt in gifts or graces; the Devil eaſily entereth into ſwine, but the holy ſpirit of God will not dwell there; a man is put to his choice which he wil have pleaſures or the ſpirit; 'twil be ſad for you, if you love pleaſures more then God, 2 Tim. 3. 4. and prefer theſe dreggy delights before thoſe maſculine joys▪ which will ac…rue to you by communion with God; if we were altogether to renounce delight, 'twould be more … ſome; no, you are only called to excharge it; which will you cauſe then, to live at large, and wallow in carnal contentments or be imployed in the ſerious and grave exerciſes of Religion? ſurely, one moment▪ communion with God is better then all the mirth we can get by the paſtime of an age.