Thomas Adams
Thus take the world at his best, yet good men despise it. But for feare, lest wee should be fond of it, God presents it generally to his children in another shape; Ruth 2. a miserable, troublesome, inconstant world; whose joyes are but the crackling of thornes. Whiles Naomi’s husband and sonnes were alive, we finde no motion of her retiring home to Iudah: let her earthly stayes bee removed, shee thinkes presently of removing to her countrey. Wee cannot so heartily thinke of our home above, whiles wee are furnished with these earthly contentments below. But when God strips us of them, straightwayes our mind is homewards. Besides, what assurance can there be of those things, whereof our going home may strip us? What man can say of the yeares to come, Thus will I be? Most justly doe we contemne this uncertaintie, and looke up to those riches that cannot but endure, when Heaven and Earth are dissolved. Riches are a floud; ut fluunt, defluunt: this Citie cannot call the water of a floud, hers; nor those inhabitants, theirs: all may take enough to serve their owne turnes, the rest glide by, and wait upon no body. When we are bidden to a great mans Table, where the Meat is served up in Silver Dishes, and the Wine in Bowles of Gold; wee may eate the Viands, and drinke the precious Liquors. But if through simplicitie we should offer to carrie away the Vessels, the Porter would stay us at the Gate, and tell us plainely, they are none of ours. The Divine Bountie affords the use of riches, for the comfort and sustentation of our bodies. But when we rise up from his Table, and thinke to beare away the riches themselves, Death is a severe Porter at the Gate of Life; he will examine our going out: we shall carrie none of them with us. Quast. Evang. l. 2. c. 35. Saint Augustine seemes to borrow it from Democrates; Qui animam curat, seipsum curat: qui verò corpus, non se sed sua curat: qui pecuniam, non se nec sua, sed valde aliena curat: qui voluptates, nec se, nec sua, nec aliena; sed prorsus inimica curat. He that loves his soule, loves himselfe: he that loves his body, loves not himselfe, but something that is his owne: he that loves his money, neither loves himselfe, nor that which is his, but anothers: he that loves his pleasure, loves that which is neither himselfe, nor his owne, nor his friends, but his enemies.
Lastly, seeing therefore that both these be the last dayes in generall, and our last day may antedate them in particular: seeing either the House must be pulled downe, or the Tenant cast out; let us provide for our selves betimes, as the Luk. 16.4. wise Steward did, some trustie friend. He was loth to be harbourlesse: though he had not justice enough to keepe in at his Masters house, yet hee had providence enough to get another house in store. Ver. 9. Make your unrighteous Mammon a meanes to procure you everlasting habitations. When Christ fore-warned the Iewes of the destruction of their Ierusalem, did he not impliedly advise them to shift for themselves in another countrey? Merchants that would soone be rich, take the old course, to buy cheape and sell deare: therefore they buy their Commodities in the countrey that affords good penny-worths, and vent them in other countries, which must take them on any price. We doe not buy Wines in England, to sell them in France; nor buy Spices in France, to carrie them to the Indies. Non omnis fert omnia tellus: thither wee traffique a Commoditie, where it is precious in regard of scarcitie. I presume, we would all goe to Heaven: we are foolish Merchants, if of all Lands we would not trade in the Land of Canaan; if we had rather trucke with Savages for Gold and Iewels, than exchange with the Saints for glory and graces. But now what fraught shall wee carrie thither? What Wares and Merchandise will be vendible and welcome in that Kingdome?
Shall we carrie honour and dignitie thither? There is abundance of that alreadie: wee may more truly say of that Citie, than was of Tyre; All her Merchants are Princes: yea, all her inhabitants are no lesse than Kings. To traffique worldly glory to Heaven, is to hold a Candle to light the Sunne: that greater Light doth not so swallow up the lesse, as the glory of God doth all honour of the creatures. They can adde no glory to him, that have all their glory from him. What then? Shall we carrie rest, quiet, and peace with us? Will that have any better vent or acceptance? No: for there is all peace, all rest, and quiet. It is Regnum Pacis: Here we may have in some measure the peace of the King, there in a full measure we shall enjoy the King of Peace. It is called the Hebt. 3.18. Lords Rest: we have no true rest, but in him; no perfect rest, till we come unto him. He hath made this earth wherein we live, militant, troublesome, barren of rest: it would be bootlesse for us to gather up the base dregs of a supine securitie, and offer to sell them in Heaven. They have plentie of better peace, and wee have none but from their store. They that arrive at that Port with such a Merchandise of carelesnesse, must backe againe; the Citizens of Heaven will not trade with them. What then say you to pleasures and joyes? Will not they passe currant in that holy Land? Not; if they be brought from any forraine coast. Psal. 16.11. Lord, in thy presence is the fulnesse of joy, and at thy right hand are pleasures for evermore. There is fulnesse, perfection, and everlastingnesse of joy: ours are feeble, fickle, emptie pleasures. Why should wee powre water into the Sea? Why, proffer our addition to fulnesse, our vanitie to perfection, our shortnesse to eternitie? Such a Commoditie will not be tolerable in that Mart. Vae ridentibus: Luk. 6.25. Woe to them that laugh, for they shall weepe: that Ware is for the Shop of Hell: there it shall be exchanged for sorrow; and the clapping of hands in irrision, for wringing of hands in endlesse lamentation. Eccl. 11.9. Rejoyce, O young man: doe; but thou shalt smart for it. The seede of carnall joy will not be good Chaffer in Heaven: no fruit comes of it, but woe and torment. Well; yet I hope riches will passe for merchantable stuffe; money is currant all the world over: Some things are not precious in some countries; nor other in other: but no countrey refuseth money. Yet this countrey will: Alas, what should the beggarly drosse of this perishing world doe in that heavenly Havilah; where the Gold is more precious than the Gold of Ophir? Yea, what is the Gold of Ophir to that Rev. 21.18. City which is it selfe pure Gold? It is said of Salomon, that 1 King. 20.21. Ver. 27. Silver was not accounted of in his daies; he made it as common as stones: how more infinite bee the riches of the heavenly Salomon? Where there is no use of things, their valuation ceaseth. It was a drop of water that the Churle wished for in hell, not a bag of Gold; not a Lordship of many acres; hee had too large an inheritance there before. Away with this trash: it hath no estimation in the Ierusalem above. There is an eternall Easter: and in vaine did the Fisherman bring in his boat of Herrings when Lent was done; or the Merchant carry Sugars to [Valentia], and Silkewormes to Granata. What then shall wee load our selves withall, that may be acceptable? Yes, there bee things whereof there is great scarcity in heaven; carentia, I say: there is no indigentia there. Wee may see what they lacke, by his description that discover’d the Land; Rev. 21.4. There is no death, nor sorrow, nor crying, nor paine; no teares, nor feares. Let us carry with us thither,
1. Humility; a lowly contempt of our owne selves: there is none of that in heaven. There is abundance of honour, without pride; of glory, without envy or disestimation: for the Saints love themselves, because God loves them. 1 Pet. 5.5. God resisteth the proud, and giveth grace to the humble. They that bring a lofty conceit of themselves to that coast, shall be repelled. Humility is a commodity, for which God will exchange the Crowne of glory. Moses, David, Paul went thither with this traffique; Non sum dignus: and Christ gave them for it the kingdome of heaven.
2. Poorenesse in spirit: there is none of that in heaven, this merchandise will passe. Matth. 5.3. Blessed are the poore in spirit, for theirs is the Kingdome of heaven. Not onely shall be, but is already. This will passe, and we with it.
3. Hunger and thirst: there is none of that in heaven. Psal. 36.8. They are abundantly satisfied with the fatnesse of thine house. They that are satiated with more than they can desire, be farre from want. We need not therefore carry provision with us, but a stomacke; an earnest desire to feed on those unspeakable comforts. Rom. 8.23. Wee grone within our selves, waiting for the redemption of our bodies; mourning for our absence from Sion. This hunger will passe; and in stead of it we shall have infinite satisfaction. Wee bring abstinence and devout fasting to heaven, wee shall finde affluence and royall feasting there,
4. Mourning, repentance, and teares: there is none of this in heaven. Never came sorrow over those joyfull thresholds; never came godly sorrow to those thresholds, but it was entertained with joy. Psal. 126.5. They that sow in teares, shall reape in joy. As the Barbarous traffique with some remoter Pagans; they lay downe salt, and take up Gold. So wee set downe the burdens of our sorrowes, and the vessels of our teares before the Lord: and hee likes this merchandise so well, that hee gives us for them everlasting joyes. Matth. 5.4. Blessed are they that mourne, for they shall be comforted: there’s a blessed exchange.
5. Labour and worke: there is none of that in heaven. It is an everlasting holy day with them: they rest, rejoyce, and sing; no travell, no paines there. Therefore good workes and Christian labours are good traffique. Rev. 14.13. Blessed are they that die in the Lord; for they rest from their labours, and their workes follow them. They dare not goe without their fraught: a Merchant without his commodity hath but a sory welcome. God will aske them that arive there, Vbi opera? Rev. 22.12. His reward shall be according to our workes: if no good workes on earth, looke for no riches in heaven. Indeed that wealth is too precious to bee bought with our workes: nor doth God exchange it propter opera, but dispose secundum opera. Worke out thy salvation with feare and trembling: there is neither feare nor trembling, nor working in heaven: but after our working, trembling, and feare, God will give us salvation. Thou hast riches here, and here be objects that need thy riches; the poore: in heaven there is riches enough, but no poore. Therefore make over thy monies to them in this world, that thou may’st receive it by bill of exchange in the world to come.
6. Patience in afflictions and troubles: there are none of these in heaven: neither trouble to try their patience, nor patience to overcome their trouble. The things to be batter’d, are Patience and Conquest: Patience is our commoditie, Conquest is Christs. If wee bring him our vertue of Patience, hee will give us in exchange his honour of conquest. Hee speakes of patience as of a Triumph; Heere is the patience of the Saints. Act. 14.22. Through many tribulations wee must enter into the Kingdome of heaven. Our voyage is Tribulation, our vessell is the Church, Pyrates and Tyrans are our enemies, rockes and sands our dangers: our tackling, failes, oares be patience; and glorious victory our reward.
7. Faith and hope: neither of them is in heaven: the beatificall vision and fruition hath quite annihilated them. This then is happy merchandize: Give me thy faith, saith God, and I will give thee my glory: let me not faile of thy hope, thou shalt be sure of my felicitie. No traffique will passe without this: divers say of morall men, If they goe not to heaven, Lord have mercy upon us: yet Christ saith, Matth. 5.20. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, you shall not come there: yea, Publicans and Harlots shall get into heaven sooner, because the other beleeved not. Civill justice is not in it selfe evill, but good: but it is not good enough to save a man: it may bee without faith, but faith cannot be without it. Goodly workes, building almes-houses, inriching monasteries, feeding beggars, are the Popish merchandize: this they carry to heaven in a presumptuous confidence, that God must needs require them. So they come upon equall termes with him; ware for ware: If hee give them heaven, they give him earth, and so hee hath a penny-worth for his penny. But they shall finde with the Pharisee, that for want of faith and humility, these wares will not passe with God; nor will he afford the kingdome of heaven upon such conditions. Moralities without true beleefe, are like the faire picture of a beautifull Woman; pleasing to the eye, but there is no warmth in it; nor is it fit for society: he that takes it as his Wife to lye withall, findes it a cold painted Boord. But faith is the obedience of the soule, the soule of obedience: he that beleeveth, shall be saved: to beleeve, that’s our part and commodity: to save us, that’s Gods reward and mercy. Thus I have shewed you a truly Royall Exchange, a blessed Mart. If wee bee as good husbands for our soules, as we are for our temporall estates; wee have learned here how to make our Markets. Let us never seeke to lode our vessels with honours, pleasures, or riches: there is no want of them in heaven; nor will God deale with them in a gracious commerce, that bring no better Merchandise. But with humility, poverty, labour, hunger, repentance, patience, faith and hope: these bee the riches of grace, for which God will exchange his riches of glory. Such Merchants make a blessed voyage; for they shall never depart from that joyfull country, where they are so happily arrived, and gloriously entertained.
There shall come scoffers, walking after their owne lusts.] Irridentes alios, arridentes sibi. The devill knowes that the world cannot last long, and therefore bestirres him. Rev. 12 12. He hath great wrath, because he knoweth that he hath but a short time. Hee is growne more wrathfull, we should therefore bee more watchfull. He is a malicious Tenant, that perceiving his terme almost expired, does what hee can to ruine the house: a bloudy Tyrant, that daily suspecting the losse of his usurped Soveraignty makes havocke among his subjects; and like a worse Herod, fals apace to cutting of throates. Indeed his maine spight is not at the body, but at the soule: for he knowes if he can get the soule, the body must come after. To effect this, he deviseth all the wayes he can, and puts in practise all that hee deviseth. And to this purpose, sometime hee is a roaring Devill, in Lion-like Tyrants: sometime a flattering Devill, in his Spaniell-like Parasites: sometime a dissembling Devill, in his Foxe-like Hypocrites: and here a flowting Devill, in his Ape-like Scoffers: that live as if they were neither beholding to God, nor afraid of him; both out of his debt and danger. It is their least ill, to doe evill; they speake for it, joy in it, boast of it, enforce to it, mocke them that dislike it: and so at once send a challenge to God, as if they meant to meete him in the plaine field, and let him chuse his weapon: they make love to destruction, as an Amorist courts his Mistresse.
Here first wee have to observe the contrarietie of the dispositions of divers men. Wee heard of some in the first Verse, that seeke the Lord with a pure heart, and follow his Word with their best endevour of sinceritie, and sinceritie of endevour. Now we are fallen upon those, that with a foule and rancorous minde deride all goodnesse, and loade Religion with disgraces. Then we camped in Elim, a place of water and Palme-trees; now wee are come to a Wildernesse of Bryers and Brambles. Then wee lay in a sweet Harbour of comfortable meditation; now wee are put into the Ocean of Rockes, and Pyrates, and boistrous waves. There wee found Sion, here wee have Babylon; even a Hell of malignant Devils, for that communion of Saints. Fire and water are not more contrarie, than the just and unrighteous: they wonder, each at other; the gracelesse, that the just can be so strict; the just, that the gracelesse can be so dissolute: Clay and Iron will not wield together. Where is a good man hunched at, but where the prophane findes indulgence? Why doth the world seeke more to rich men, than to wise men? The Philosopher could answere; Because it is possible for them to be rich, never to be wise. Why are holy men depressed, and the irreligious honoured? Because men have a liking to be licentious; but to be holy, is none of their purpose. No body hates an Israelite, but an Egyptian or a Canaanite. Put fire to fire, or water to water, there is no commotion: but put water to fire, and then you have a thundring coile. When riotous men meet, there is shaking of hands, and th’other Quart: but the temperate cannot passe by, without a scorne.
This is the reason why the good and vertuous bee alwayes opposed and exposed to the fury and malice of cruell men. It is indeed res mira, but not res nova: it was so from the beginning. Gal. 4.29. As then, hee that was borne after the flesh, persecuted him that was borne after the spirit; even so is it now. No sooner was God worshiped and served, but hatred and spight fell to the portion and lot of Religion. The first man that offered the better sacrifice, was slaine: Liver sacrificii, Seminarium fratricidii: the acceptable sacrifice was the seminary of death. Who would thinke that brethren, and but two brethren, should not love each other? Dispersed love growes weake, and paucity of objects useth to unite affections. If but two brothers bee left alive of many, they thinke that the love of all the rest should survive in them: that the beames of their affection should bee so much the hoter, because they reflect mutually in a right line each upon other. Yet behold, there were but two brothers in a world, and one is a Butcher of the other. Who can wonder at disention among thousands of brethren, that sees so deadly opposition betwixt two, the first roots of brotherhood? Who can hope to live peaceably and securely among so many Caines, when hee sees one Cain the death of one Abel? It can bee no otherwise: dissimilitude and distance of maners breeds alienation of affections. There is nothing doth so condemne the lives of the wicked exemplarily, as the conversation of the godly: the fat kine make the leane seeme more ill-favoured. A swarthy and hard-featur’d visage doth not love the company of cleare beauties. From hence growes their rage and savage behaviour. Besides, it is the pleasure of God, thus to try and honour his servants, and to produce their patience. What pictures could Apelles draw, if he wanted a table to worke upon? What building could the Architect reare, without timber, stones, and materials? Their scorne doth both prove and improve our patience. So that wee have both a testimony of Gods favour; If the world hate you, it is because ye are mine, saith Christ: and of our owne integrity, for that must needs bee good which evill persecutes. Their lewdnesse cals for our sorrow and more zealous obedience; that our God may have as faithfull servants, as hee hath unfaithfull enemies. As wee see naturall qualities encreased with the resistance of their contraries; so must our grace, with others sinnes. We shall redeeme something of Gods dishonour by sinne, if wee shall thence grow holy. It hath beene an old and happy danger to bee godly: indifferent actions must bee carefull to avoid offence: but let us not care what man or devill be angry that we doe good, or receive good. It is contrariety, that makes Babilon wonder at Ierusalem, and Ierusalem at Babilon. Wee refuse the faire proffers of the world, that come upon sinfull conditions; they laugh at us for fooles: it will not prove so in the end. Matth. 4.9. All these will I give thee, if thou wilt fall downe and worship me. O if a covetous worldling had beene there; How ready had been his knes? How would he have catch’d the promise out of the devils mouth, for feare lest he should have gone backe from his word? Alexander after the battell of Granicum, had very great offers made him by Darius: consulting with his Captaines about them, Parmenio said, Sure I would accept of these offers were I as Alexander: Alexander answered, So would I were I as Parmenio. The Christian may grow rich (not seldome) by remitting the rigor of his conscience; the worldling saith, Sure I would take it upon these termes, were I as that Christian: and the Christian saith, So would I were I as that worldling. Such contrary natures are appointed to contrary places, that differ as farre as Heaven and Hell.
Scoffers!] The depth of sinne is the Psalm. 1.2. chaire of the Scorners: they are set downe in the resolute contempt of all goodnesse. Of these there bee two sorts and degrees; first, 2 Tim. 3.3. the Despisers of them that be good: then the Despisers of goodnesse it selfe.
For the former; the Saints of God have complained, of them in all ages: David of his busie Mockers: the abjects jeered him. Iob 30.1. Iob was disdained of those children, whose fathers he would have scorned to set with the Dogges of his flocke. Ioseph was nick-named a Dreamer, Paul a Babler, Christ himselfe a Samaritan; and with intent of disgace, a Carpenter. Libanius asked a Christian what his Master the Carpenter was a doing; whom he answered, Hee is making a coffin for thy Master Iulian. Lucian jested in contempt, that he had gotten nothing by his Christendome but a syllable to his name; of Lucius, Lucianus: but hee was torne in peeces of Dogges. 2 King. 2.24. Even the very boyes of Bethel had learned to scoffe at a Prophet: who would have thought the rude termes of waggish children worthy of any thing but neglect? Elisha lookes at them with severe browes; and like the heire of him that called downe fire upon the two Captaines and their fifties; curseth them in the name of the Lord. Two shee-Beares are his Executioners, two and forty of them are torne in peeces. O fearefull example of the divine Iustice! This was the revenge of an angry Prophet; it was the punishment of a righteous Iudge. The spite of their idolatrous parents was seene in this vile behaviour of the children; they doe but according to their instruction. Infancy is led altogether by imitation: it hath neither words nor actions, but what are infused by others: the good or bad language it hath, is but borrowed; and the shame, or thanke of either, is due to them that lent it. God and his Seer looked through these children at their parents: if they misnurture their children to the contemptuous usage of a Prophet; they shall be punished with the death of those children, whom they taught no better manners. If wee love our children, let not our indulgence give way to their despising of goodnesse: for then, either destruction shall snatch them away yong, or there is hell provided for them when they die old. And if God would not endure those contumelies unrevenged in the mouths of boyes, what vengeance is due to aged persecuters? Ismael did but flowt Isaac; yet Paul faith, he Gal. 4.29. persecuted him. God cals the scorne of his servants by no better name than Persecution. David thought it no disgrace, to daunce in the Ephod: Mical does: she lookes through her window, and seeing the attire and gestures of her devout husband, 2 Sam. 6.20. despiseth him in her heart. Nor can she conceale her contempt, but like Sauls daughter, casts it proudly in his face; How glorious was the King of Israel to day? Even like one of the vaine fellowes. Davids heart did never swell so much at any reproch, as this of his wife: his love was for the time lost in his anger: and as a man impatient of no affront so much as in the way of his devotion, he returnes her a bitter checke. It was before the Lord, who chose me before thy father, and before all his house. Had shee not twitted her husband with the shame of his religious fervour, he had not upbraided her with the shamefull rejection of her father. But seeing shee will forget whose wife she was, shee shall be put in minde whose daughter she was. Mical was barren, yet shee hath too many children, that scorne the holy habit and exercises. There cannot bee a greater argument of a foule soule, than the deriding of religious services. Worldly hearts can see nothing in those actions, but folly and madnesse: Pietie hath no rellish, but distastfull to their palats. But what was Micals reward? Her scornes shall make her 2 Sam. 6.33. childlesse to the day of her death. Barrennesse was held in those dayes none of the least judgements: shee thought to lay a suddaine disgrace upon David, a perpetuall disgrace shall be her recompence. So doth the Lord revenge Davids quarrell; that she shall not be held worthy to beare him a sonne, whom she unjustly contemned, for shewing himselfe an humble sonne of God. How just is God, to provide whippes for the backe of scorners? It is no marvell, if those that mocke at goodnesse, be plagued with continuall fruitlesnesse.
And this is that other, and higher degree of wickednesse, to scoffe at Religion it selfe. I have heard of some desperate Patients, that have fleered at their Physicians: but death is too milde a punishment for them, that scoffe at all Medicines. The wretched Gergesites repelled Christ for feare; they are worse, that drive him away with scorne. If Christ will be ashamed of them when he comes to judge, that were ashamed of him when he came to suffer; how will he reject those with indignation, that rejected him with derision? Prov. 1.26. You have set my counsaile at nought; therefore I will laugh at your calamitie, and mocke when your feare commeth. Themistocles in his lower fortune, much desired the love of a young gentleman; but hee scorned him. Soone after, when hee grew to his greatnesse, the gentleman sought to him: but Themistocles answered; Wee are both growne wise, but too late. Now Christ offers them his Gospel, and they scoffe at it: at the last day they will sue for the benefit of that Gospel, but they must not have it. If the Prince grant a gracious Pardon, and malefactors despise it, it were pitie they should have the benefit of it. Never shall that mouth kisse the Hand, that hath mocked the Majestie of the King of Heaven.
The children of God must be content to receive taunts from their Fathers enemies: we would hardly endure wounds, if we cannot brooke words, for the cause of our Saviour. 1 Pet. 2.23. When hee was reviled, hee reviled not againe: this was his patience for us. Matth. 5.44. Love your enemies, blesse them that curse you, &c. this should be our patience for him. It is enough to quiet us, that all the disgraces done to us, redound to him. Hee that despiseth you, despiseth me. Saul, thou persecutest me. Hee that takes the cause from us to himselfe, will not resigne the revenge from himselfe to us. I denie not, but there is sometimes a faire way of repairing unjust contumelies: and to be meale-mouthed in the scornes of Religion, is not so much the praise of patience, as the want of zeale. If all the aspersions of Antichristian slaunders could flowt us out of the integritie of our devotion, we were fearefull cowards. Let them bellow with their mouthes, and goare with their hornes; yet neither the roaring of their Bulls, nor the licking of their Calves, must daunt or coole the fervour of our sinceritie. The blinde world in those former times, made it a capitall Crime, and loaded it with reproaches, for any man to call himselfe a Christian: yet the faithfull did not give over the name. Pantùm mali, quia Christiani: which Tertullian shewed to be most unreasonable; for nudi nominis nullus est reatus. Act. 28.22. This Sect is every where spoken against; like Markes in the Butt, at which every foole shot his Bolt. Yet as David said; I will be more vile than thus, and base in mine owne sight: This very abasement is heroicall; and the onely way to true glory, is not to be ashamed of our lowest humiliation unto God. Yea, the honour of such shall breake forth in the midst of their contempt; and find a secret reverence, even where they have outward indignities. The hearts of men are not their owne: hee that made them, will over-rule them, to honour those that honour their Maker: and if they doe not, yet God will honour them, to their shame: as Davids lowlinesse blessed his house, while Micals scorne brought a curse upon her selfe. Psal. 109.28. When they arise, let them be ashamed; but let thy servant rejoice. God crowned that head with honour, which the Boyes of Bethel would needes cover with shame, and supply the want of haires with reproaches.
Of the two, the derided ever speedes the better: for derision dasheth in a puddle, and the dirt flies about his owne cares; whiles it lights shore of innocence. The mocker would cast aspersions on his brother; out when hee goes to bed, hee findes them all on his owne clothes. Every slander makes a deeper wound in the scandalizers conscience, than on the others credite: it is like a Bullet riding on a string, wherewith while hee seekes to strike another, it recoiles and windes about his owne loines. It is fit that the lavish tongue should alwayes come by the worse; as the errant Scold is overcome by silence. 2 Sam. 16.12. It may be the Lord will looke upon mine affliction, and requite not good for his cursing this day. Innocencie needes not stand upon her owne justifying; for God hath undertaken to vindicate it. Ill tongues will be walking; neither need wee repine at their insolence: wee may well suffer their words, while God doth deliver as out of their hands. Livia wrote to Augustus Caesar, concerning some ill words that had passed of them both; whereof shee was over-sensible: but Caesar comforted her; Let it never trouble you, that men speake evill of us; for wee have enough, that they cannot doe evill to us: Indeed, above Hell there is not a greater punishment, than to become a Sannio, a subject of scorne. Samson bare with more patience the boring out of his eyes, than the ludibrious scoffes of the Philistines. They made a feast to their gods; no Musician would serve, but Samson: he must now be their sport, that was once their terror. That he might want no sorrow, scorne is added to his miserie. Every wit, every hand playes upon him: who is not readie to cast his bone, and his jest at such a captive? So as doubtlesse, hee wished himselfe no lesse deafe than blinde; and that his soule might have gone out, with his eyes. Oppression is able to make a wise man made and the greater the courage is, the more painefull the insultation. Alcibiados did professe, that neither the proscription of his goods, nor his banishment, nor the wounds received in his body, were so grievous to him; as one scornefull word of his enemie Ctesiphon. Good Queene Esther, in her prayers to God for her people, doth humbly deprecate this height of infelicity; O let them not laugh at our ruines. And David held it for a singular token of Gods favour; that his Psal. 41.11. enemie did not triumph over him. Yet what if they doe traduce, is there none to justifie? Philip of Macedon was wished to banish one that spake ill of him; but hee answered; It is better that he speake where wee are both knowne, than where wee are both unknowne. Lewd men may beleeve their mis-reports, the wise know their tongues to be no slanders.
They Scoffe at us, God laughes at them. Psal. 2.4. Hee that sitteth in the Heavens shall laugh; the Lord shall have them in derision: Laugh? this seemes a hard word at the first view: are the injuries of his Saints, the cruelties of their enemies, the derision, the persecution of all that are round about us, no more but matter of laughter? Severe Cato thought, that laughter did not become the gravitie of Romane Consuls; that it is a diminution of States, as another told Princes: and is it attributed to the Majestie of Heaven? According to our capacities, the Prophet describes God, as our selves would be in a merrie disposition, deriding vaine attempts. He laughes, but it is in scorne: he scornes, but it is with vengeance. Pharaoh imagined, that by drowning the Israelite males, he had found a way to roote their name from the earth: but when at the same time, his owne daughter, in his owne Court, gave Princely education to Moses, their Deliverer; did not God laugh? Iulian rearing up the Iewish ceremonies, projected to supplant the new Religion by the old; and therefore would be at the cost to build up the Temple againe: but when from under the foundation, as from the Hill Vesuvius, flaming fire brake forth, and dissolved all his workes; did not the Lord smile? The Philistines surprize the Arke of God, and carrie it away; thus farre they are suffered to laugh and triumph. But when their Idoll Dagon fell downe, to doe it reverence; when themselves were so tormented with sicknesse, that they were faine to restore their pilfer with shame: did not God smile? When Superstition and Idolatrie were re-advanced in England, by Queene Mary; how did the Papists mocke and scoffe at true beleevers? Yea, would they had onely stowted us out of our credites, and not out of our lives. But when five yeares shall determine all that bloudie Persecution, did not God laugh at all their Boners and Butchers?
Short is the joy of the wicked: Is Dagon perked up to his place againe? Gods smile shall take off his head, and his hands; and leave him neither wit to guide, nor power to subsist. How did our enemies swallow an invincible hope, to swallow us up with their Invincible Navie? But when the windes and seas, fire and water fought against them; did not the Lord laugh them to scorne? Vide, & ridet. How did the Enginers of Antichrist applaud themselves in their sure Designe, and laugh in their hellish Vault at our prepared ruine? But God did also laugh; and blessed be God, wee may laugh too. As Caesar said of Phraartes he was prius victus, quàm visus: so that Treason was knetched, before it was fully hatched; undertaken, but overtaken: He that dwels in Heaven, laughed it to scorne. We may not judge of Gods workes, untill the fifth act: the case deplorable and desperate in outward appearance, may with one smile from Heaven find a blessed issue. Hee permitted his Temple to be sacked and rifled, the holy Vessels to be prophaned and carowsed in: But did not Gods smile make Belsbazzar to tremble at the hand-writing on the wall? Oh, what are his frownes, if his smiles be so terrible? Let us never be too busie in washing off false aspersions: too earnest diligence puts a suspition of guiltinesse into the cause: it is enough to say with David; Lord, thou knowest mine innocencie. When the Boy, in the Fable, got up into a Dung-cart, to throw dirt at the Moone; another (more charitable than wise) Boy came running with a Bason of water to wash the Moone. It is more than needes: Religion will looke like her selfe, faire and beautifull, maugne all her imputations: and the righteousnesse of the Saints shall breake forth, as the light at noone-day.
Here is the character of prophane persons; Profani, quasi procul à fano. [Fari] à fando; it was the Speaking-place: where God spake to man, by his Precepts; and man spake to God, by his Petitions. They are called Prophane: first, that are not entred into the Church; whose unhappinesse, is to be without: secondly, that are entred, but conforme not themselves to the Doctrine of godlinesse. It is good indeed, Luk. 15.17. to be within; for in our Fathers house is Bread enough: without, is nothing but Hogges-meat. Out of the circle of the Church, raines nothing but fire and Brimstone. But here, quaerendum est de modo, wee must examine the manner of being within. Men may be within, as Cham was in the Arke, as Iudas in the Colledge, or as Chaffe in the floore: in respect of their abode and residence, many are within, that in respect of their faith and obedience, are without. It is all one, to be without, and not to be holy within. Thirdly, that destroy holy things, spoile the Church, and rob their owne Mother: as Pope Leo said; He could have no place in Heaven, because he had sold it. We have too many of these sacrilegious Scoffers, Act. 5. that either detaine part, as Ananias; or take away all, as Bolshazzar. Observe the offence and successe of that wretched Paire: First, they did not collere, take away but detimere, heepe backe: Secondly, not that which was the Churches before, but their owne; to be disposed at their pleasure: Thirdly, this was not all, but a part of the price: Fourthly, yet the Scripture speakes of them, as it doth of Iudas; Satan had filled their heart: Fifthly, and they are smitten with suddaine death. How many smile in their hearts at the close conveyances of their sacrilegious frauds? God laughes at them as fast; for hee sets that their day is comming.
Againe, fourthly, they are prophane, that disgrace holy things; by giving great places in the Church to loose persons. This was Ieroboams sinne. Gods Clergie was select and honourable, branches of the holy stemme of Aaron; but 1 King. 12.31. Ieroboam rakes Priests out of the Kennell. Religion cannot want her sacred Masters of Divine Ceremonies; and so must needes receive either much honour or blemish, by the qualitie of those that serve at her Altars. They doe but mocke God, that thrust the blinde and lame into his service. Men that have deformed bodies, are accounted fitter for Spittles and Hospitals, than great imployments. It is but a Scoffe, to fill Christs Grammar with such Heteroclytes. No man is too good for the Priesthood; the Priesthood is too good for many men. Fifthly, they are prophane that contemne Gods Ministers; for they put a Scoffe upon God himselfe: as David could not but feele himselfe dishonoured, in the abuse of his Ambassadors. Woe be to those Ammonites; God hath Messengers of wrath, for them that despise the Messengers of his love. The scorne and insolencie done to us, is not buried with us; God will remember it in the day of vengeance. There be 2 Sam. 12.31. Sawes, and Axes, and Harrowes of Iron, yea, a Brick-Kilne of fire, for such Scoffers. God hath ranked Priests next unto Kings; Rev. 1.6. Hee hath made us Kings and Priests. The King must have a Priest to direct him, and the Priest must have a King to protect him. Christ was both King and Priest: nor was this a Politicall Vnion, of both Persons in one State; but an Hypostaticall Vnion, of both Offices in one Person. So the Priesthood hath ever beene held a Flower of the Crowne. What shall become of them, that can finde no more pleasing subjects for all their scorne, than Priests? Woe, woe to England for this sinne; which hath so universally conspired in the contempt of the Ministers of the Gospel. Lastly, they are prophane Scoffers, that scandalize holy things; reproaching vertues, while they blanch vices: that Esa. 5.20. call evill good, and put light for darknesse. Thus they call the humble man, an hypocrite; the proud, a man of a brave spirit: the drunkard is a good fellow, while the sober man is no fellow of theirs at all. What is this, but to stampe Gods Image on the Devils drosse; and to stampe the Devils Image on Gods Silver? These be the Scoffers, the prophane sensualists of our times.
I conclude: We see the state of the world, in these contrary conditions of mankind: some seeke the Lord, others flout them for their labour: some are fearefull to sinne, others scoffe at all goodnesse: some are the friends of Christ, and they must looke for all the rest to be their enemies. This world is a Sea; and they that serve the Lord, are in a Ship of Peace: but if we looke up, we shall presently ken a Man of Warre; and then we must be for Warre too. There be two Ships under saile, a Pyrate and a Merchant; we must prepare for a Skirmish. The Gally that hath our Pinnace in chase, is the Pyracie of Hell; the Synagogue of Satan: her name is Persecution; a hote Ship, and full of wilde fire. In which, the Devill is Master, Malice the Masters-Mate, Hypocrisie the Boat-swaine, Covetousnesse the Purser, Lust the Swabber, Furie the Gunner, and Sedition the Trumpetter. Vices are the Sayles, the Wisdome of the Flesh the Card, the Mysterie of Iniquitie the Compas; Atheists, Scoffers, prophane, all the rabble of Hell, the Mariners. She hath two Tyre of Ordnance planted in her, Heresie and Irreligion: (shee is either for a false God, or none) and these spit fire, smoake, shot, and sulphur, against all that worship the Lambe, or fight under the Ensigne of Faith. The Flagge in her top, is Infidelitie; the Motto, Lucrum est pietas, There is no God but gaine. We may see her paralel in the Ezek. 2•.5. &c. Prophet: she hath her choise materials out of all Kingdomes; especially, her Ballace from Turkey, and her Tackling from Rome. Antichrist is her Steeres-man or Pilot, and steeres her course. Thus she goes swiftly, proudly, securely; scorning and scoffing at all oppositions. But her worst is, she hath no Anchor: so when the stormes of Gods wrath arise, downe she sinkes to desperation, and perisheth.
The other vessell is that wherein wee saile; the name of it is the Church: In which Christ is the Master, and he hath no Mate; his Crosse is the Mast, his Sacraments the Sailes, the Tackle Patience, Divine wisedome the Card, Gods Word the Compasse: the Souldiers are Prophets, Apostles, Preachers: the Marriners, Angels: the Fraight, the soules of Men, Women, Children: the Foredecke, Humility; the Armour, Innocency; the Sterne, Charity; the Anchor, Hope; the Flagge in the top of her, Faith; with this word written; Premimur, non opprimimur; being cast downe, we perish not. These two meete, and fight: the one invading, the other defending: the one striking, the other warding the blowes: the one proudly insulting, the other patiently suffering. One would thinke that the patient Ship should have the worst of it; and that after so many assaults, it must needs bee at last sunke and overwhelmed. But Christ is in it; he hath the charge of it, and that charge he will make good. Though the Elements were all on fire, the Earth a dissolving, and Heaven a falling, this vessell should not mis-carry. It is a Body, whereof he is the Head; a building, whereof hee is the foundation; the Spouse of his Love, the purchase of his Blood. When the Pyracie of Hell shall sinke to Hell, and all the workers of wickednesse shall perish: He will bring this Arke to the mountaines of Armenia, the harbour of peace, the kingdome of glory, through the greatnesse of his Merits, and the goodnesse of his Mercies, which shall never faile us.
Walking after their owne lusts.] All this their scorne of religion is but to maintaine their lusts: did not the Gospell crosse their sinnes, they would not crosse the Gospell. Rom. 8.6. To be carnally minded is death: this troubles them. Death is the end of sinne, though not the end of a sinner. A wicked man sinnes not purposely that he might bee damned, but damnation followes his wickednesse. Not seldome wee seeke for one thing, and finde another; as Saul sought Asses, and found a kingdome; as Absalom sought a kingdome, and found a Galhouse. The adulterer in his sinne, seekes pleasure; the covetous, riches; but they finde another thing, that is, Death. The Word of God sets downe the wages of sinne, and ties punishment to it as an inseparable effect to the cause. Because they cannot dissolve this knot, they flie upon the Word it selfe; and through the sides of the Law, wound the name of the Law-maker with reproach. As theeves, that would put out all the light, that in the darke they might more securely ransack the house. The conscience that is guilty of flagitious crimes, could wish the Heavens blinde; as knowing that they looke upon unlawfull things with sore eyes. Why have the Pontificians, in stead of claspes, hung padlockes upon the Bible; but that they might uncensured Walke after their owne lusts? Why, but that their lusts might be lawes, and those lawes guide the lusts of the people? So the very sinnes of Teachers become rules to their Schollers. If Paul preacheth, Demetrius roares: of all professions, the Ministery is in this the unhappiest; because wee fight against those sinnes, which men love better than their owne soules. The Luk. 16.14. Covetous Pharises derided Christs Sermon against covetousnesse: Christianum dogma vertitur in scomma. As a tyrant demolisheth all the Forts in his dominions, that the right heire of the crowne may finde no refuge of defence; so his owne will may have the full swindge without meanes of resistance. Profane Libertines could wish that all Preachers had caught an everlasting cold, that they might carry away those sinnes without reproofe, which they have perpetrated without shame.
Every evill man hath lusts of his owne: which he is as resolute to maintaine, as a father to keepe his owne children. It is easie for men to dislike Copidita•• 〈◊〉 suas; to condemne [Peccatum alienum]: but our owne lusts be deare into us. What wonder is it, if a dumbe man be no swearer, an Eunuch no adulterer, a beggar no Broker? Where is no assault, there can be no victorie. Luk. 18.11. I am not as other men are, saith the Pharise; extortioners, unjust, adulterers, nor as the Publican. No extortioner; it may be so: What if hee were so rich, that hee neede not; or so poore, that hee could not oppresse; or so base, that no man would trust him? What needes a rich man be a theefe? Not unjust; it may be so too: his privatenesse might exempt him. How should hee faile in doing justice, that never had an act of justice to doe? No adulterer; it may be so: either his unchast offers have beene repelled, or his concupiscence hath wrought out it selfe another way. Not a Publican; very true: for worse, hee was a Pharise. Hee durst not say, his conscience would not let him, That he was no sinner. There is varietie of lusts; and that old experienced fisher of soules hath more baites than one. For an hypocrite to decline open randing, rambling, noctivagating, swaggering garments, and revels; it is no wonder: hee hath another kinde of lust: To make the end of all his Religion, the advancement of his owne ends; and to coozen them as a Saint, that would defie him as a Devill: this is the desire of his lust. Hee deales with his conscience, as the untoward Husband did with his Wife: he speakes her faire, and makes much of her abroad; but he cudgels her in private, at home. The dissolute person thinkes to justifie himselfe: I am none of those that raile at Church-government; that will not suffer a spoonefull of Aqua-vitae to be sold on the Sabbath, though it should save a sicke mans life; that will runne two miles to a Sermon: As if there was no other way to Hell, but hypocrisie. He that never kept the Sabbath himselfe, what cares he to keepe others from breaking it? Or, to goe two miles to a Sermon, that had rather goe twentie to a Strumpet?
So the riotous cleares himselfe from avarice; that hee doth not keepe emptie his bowels, to fill his bushels. I had as lieve he had said nothing: he may have lusts no lesse foule. Yet of all extremes, covetousnesse and profusenesse are lusts most compatible. Though it be true naturally, that Simile generat simile; yet is it often otherwise politically. Warre is the Parent of Peace; and Peace, through some degrees, begets Warre: yet what more opposed, than Peace and Warre? So Prodigalitie begets Avarice, and Avarice begets Prodigalitie: yet what so contrarie as these two? As the Sea drinkes up all Rivers, that it may feede all Springs; or the Liver suckes juice from the stomach, which it sends in bloud into all the veines: so the great oppressor derives all from poore labourers, that hee may indulgently lavish it among his flatterers: and hee is carefull to supply his owne inordinate lusts, as the Devill studies errands for his Spirits. Whither doth the lust of Ambition, arising from the conceit of a little Inheritance, transport the Gallants of our time? 2 King. 14.9. The Thistle courts the Cedar, riches lust for honour: But there is a wilde beast, or a tame beast, or worse than both, that treades downe the Thistle; the Vsurer. The sluggard quits himselfe from pragmaticall medling, the busie-body from lazie slugging: one drives up the Hill of Presumption, another downe the Hill of Securitie; both these Wayes meete at Hell-Gates. One is an Atheist, and beleeves no God: another is an Idolater, and worships many gods: one will be of a new Religion, another of no Religion: No matter, thinkes Satan, what way they follow, so long as they doe him homage, and travaile to his Kingdome. Herod could yeeld to reforme many things; but not Herodias, that was his lust. Saul smote many Amalekites, and much Cattell: but hee spared the king, and the fat beasts: that was his Lust. Wee are all ready like Abraham, to plead for our Ismael: Take my country, I leave it; my wealth, I forsake it; But O that Ismael, my darling lust, might live in thy sight: Gold and Silver, homage and fealtie, will Ahab afford Benhadad: but still there is something 1 King. 20.6. Pleasant in his eyes: hee is loth to part with that. The Mariners will cast over-boord their goods, their wares, their victuals, and fraight; but they sticke hard at Ionas: and yet nothing but Ionas can serve the turne. Other mens lusts wee impartially censure; and pry, like Laban, into Iacobs Staffe, for an Idoll. wee carrie in our owne bosomes. Wee have a projected knowledge, not a reflective: wee see others, not our selves: that is the reason, wee thinke best of our selves, worst of others. But the good man lookes to himselfe, not into another; and therefore thinkes best of another, worst of himselfe. Let me kill my lust, doe thou kill thine, every one mortifie his owne, and the Spirit of grace mortifie them all.
Though there be severall lusts in severall men; and these quarrell, [mutinie], and fight one against another; yet they all conspire against goodnesse. Psalm. 83.5. Edom and Ishmael, Moab and the Hagarens, Gebal and Ammon, Amalek and the Philistims, the men of Tyre and Ashur; all had severall gods: yet all conspire against the true God. 1 Pet. 2.11. Fleshly lusts fight against the soule. One lust fights against another, both against the soule. They make one soule fight against another, and many soules fight against God. 2 Esdr. 4.13. There was a conspiracy betweene the woods and the floods: the ambitious lusts of honour are the woods, and they seeke to enlarge their tyrannies and territories, and to bring all in subjection unto themselves. The covetous lusts of riches are the floods; and they project the amplifying of their dominions; as if they would reduce all to a popular equality, and endure no overlookers. On a suddaine, fire consumes those lofty Cedars; or the axe of destruction hewes them up at the roots; and then where is their glory? The sands stop out the waves; plague, famine, and the sword make havocke among them: then where is their pride? Covetousnesse would have nature produce faster than she can; riot devoures those fruits as fast as she yeelds them: the one would have all to keepe, the other would keepe nothing at all: the former gets, and spends not: the latter spends, and gets not: both these lusts proceed from corruption, both end in confusion. Wicked men, though they lust for divers things, can packe together: seldome doth a good motion finde perfect accordance; but it is not infrequent for a multitude to conspire in evill. In the tradition of Christ, the lust of the Rulers was envy, Herods was curiosity, Pilates popularity, Iudas his money: yet were they all confederate against Iesus. Matth. 8.34. The Heardmen run with newes, the whole country comes in with clamour. The multitude is a beast of many heads; every head hath a severall mouth, and every mouth hath a severall tongue, and every tongue a severall accent: every head hath a severall braine, and every braine thoughts of their owne: every breast hath a severall heart, and every heart hath it owne lusts: so that it is hard to finde a multitude without some division. But as many severall ingredients in the fat, make but one die, tincture, or colour upon the cloth: so all kindes of lust have but one kinde of effect; to defile the soule, to dishonour God, to grieve the Spirit, and to crosse the Death of IESVS CHRIST.
All men have lusts, but all doe not walke after them. Wee may as well finde life in a mans body without a soule, as a soule in that body without lust. Nor doe I meane onely naturall lust, that was given by creation; but even sinfull lust, that comes by corruption. For as we were conceived in sinne, so we can of our selves conceive nothing but sinne. And this lust stickes a defilement upon our best workes; not that in the regenerate it makes them wholly peccata, but it makes them defectiva. Esay 64.6. All our righteousnesses are as filthy ragges. Not quadam, but omnis: not of reprobates, but nostra: not iniquity, but justitia: not as whole cloth, but ragges: and those not cleane, but filthy: and that the most sordid filthinesse that is, menstruosa. And this lust, if it went no further, is enough to condemne us. But in Christ it shall not condemne us, because they that are in Christ condemne it in themselves. Rom. 8.2. The Law of the Spirit of life in Christ, hath made us free from the law of sinne and death. As sinne could not condemne him, so nor shall it condemne those that are in him: for the same life is in us, that was in Christ: as the water is the same both in the fountaine and rivers; and life the same both in the head and members. The least branch of this Vine is too high for Satans reach. So happy is it to bee engraffed to Christ; where God is the Planter, Christ the stocke, beleevers the impes and syens, grace the sap, the word the knife or saw, the Sacraments the ligatures.
Indeed still this Serpent will hisse, often touch us, and fright us: but blessed bee God, our feare is more than our hurt, for it cannot condemne us; the sting is out. Christ hath Rom. 8.3. condemned sinne in the flesh: all sinne; whatsoever had any consideration of sinne: originall, with the fruit of it, which is actuall; and both these with the effect, which is condemnation. Hee did cast lust out of his office, not without reproch: as a faulty Magistrate is stripp’d of his place and honours with disgrace. Which is our speciall comfort; that our greatest enemy, that is, sinne, is deprived of his power; as the execution of Haman was the consolation of Israel. Saul was afraid of Goliah; but when hee saw him dead at the feet of David, his joy was now greater than before his feare. But still wee fight, often are foiled, and alwayes complaine of our lusts: it must be so, for God will have it so. It is in us, but as a condemned person, repreeved for a time; and it onely dies when the body dies with it. A man that hath received his deaths wound, may spraule and move for a while. When a fire is quenched, and the danger past; yet there will remaine a smoke that troubles our eyes. Our lusts are like fire under fewell unkindled; temptations are the bellowes or blasts of winde, that set them a flaming. In the gracelesse they presently take fire: in the faithfull, though they burne not out-right, yet they often make such a smother that wee are not able to abide the roome. To expect an utter riddance of this, is to antedate heaven: no mortall earth hath that priviledge. We can lust, and pollute our selves: wee cannot eradicate lust, or clense the soules thus polluted. 2 King. 5.8. Am I a God, that I should recover a man of his Leprosie? To bid a man cleare his heart from all sinne, is to impose upon him opus Dei, the peculiar worke of omnipotent grace. You might as well bid him drinke up the sea: as it is fabled of a Prince, with whom a mighty neighbour-king used to picke quarrels, by making impossible demands; otherwise threatning warre and ruine to him. Among the rest one was, that hee charged him to drinke up the sea: which a Counseller hearing, advised him to undertake it. The Prince replyed, How is it possible to be accomplished? The Sage answered; let him first stop up all the rivers that run into the sea, (which are no part of the bargaine) and then you shall performe it. Much more impossible is it for our selves to consume and dry up all the Ocean of sinne in us; so long as lusts remaine like rivers to feed it. For still sinne breeds lusts, and lusts encrease sinne: as the sea sends forth springs that runne into rivers, and those rivers returne to the sea. It is comfort enough that they cannot condemne us: as the Canaanites were not quite destroyed: they lived for Israels exercise, but they could never take away their Canaan. They often make us fight, and weepe, and struggle; yea and sometimes get us downe; but still wee rise againe. For there is an holy sparke in us, which all the deluge of lusts shall never bee able to extinguish: as the finger of God is stronger than all the armes and armies of the world.
Lusts are like fire and water, good servants, cruell Masters; tyrannous and deadly where they command. They are not without trouble that have them: but they are miserable that walke after them. Rom. 8.1. There is no condemnation to them that walke not after the flesh: not that have no flesh in them, but which walke not after it. Let us thinke seriously: God hath in the flesh of his owne Sonne condemned all our lusts; of pride, avarice, uncleanesse: and shall wee justifie that which hee hath condemned? Hath Christ killed them, and shall wee give them life? Did he come to demolish and abolish our Iericho, and shall we re-build it, with a curse upon our selves? Was hee sent to dissolve the workes of the divell, and shall wee take Satans part against him in the re-establishment of those workes? Hath he defaced our dangerous way, ploughed it up, and sowne it with Thornes and Brambles, that we might take no pleasure in it: and shall we make it a new way, and walke in it as in a garden? Some grosse actuall sinnes appeare ugly; but how few bee there that minde their lusts? Ier. 4.14. Clense thine heart from iniquity, O Ierusalem, that thou may’st bee saved: How long shall thy vaine thoughts lodge within thee? Wee that watch when wee know our house beset with Robbers, yet can sleepe with this treacherous Whore in our bosomes. Doe we slight a foule contemplation of uncleannesse? The holy Ghost cannot abide it: how must hee lothe that bed wherein hee findes a Strumpet? Shall the thought of envy, the desire of revenge, the purpose of fraud, tarry with us a whole night? What manner of men doe we rise in the morning? How shall we pray God to blesse our labours, when such pregnant lusts are in labour within us? Hath Satan sowne his seed in our hearts, and doe wee call upon Christ to blesse our harvest? O let us root out these lusts, or they will root us out of the Land of the living. Alas, that our deadly enemies should be so deare to us, that to save them, we will lose our selves! But wee thinke them our friends, because they are our continuall companions. Yet finding their perfidiousnesse, one would thinke we should no longer trust them. I remember what a Duke of Florence, Cosmus was wont to say of trecherous friends; Wee read that we ought to forgive our enemies, but we doe not read that we ought to forgive our friends. It is neither good nor safe to forgive those friends, that with their flattery would undoe our soules? Psalm. 41.9. It is our familiar friend, the man of our peace, that does us the mischiefe. Concupiscence is to a man, as the Wench was to Peter; that made him deny his Master.
The multitude of these lusts makes them more pernicious. One haire doth not hang a man, many haires twisted together will. Even lusts are able to serve him like Absalom, and halter him at the next bough. Many threds make a cord, cords make a cable, and cables hold huge vessels. If actuall sinne bee a sword, every little lust is a sharpe Thorne: and what matters it, whether a man receive his death from a Pistoll, or great Ordnance. Yea, oftentimes a winde that comes in at a cranny or crevise, or some narrow passage, doth a man more hurt than an open storme. There can be no safety to the soule, without a resolute defyance of every lust: yeeld to one, and you invite many: releeve one, and all the rest will crowd in for almes. They that have once thralled themselves to a knowne lust, will make no other difference of sinnes, but their owne losse or advantage. A lyar will steale, a theefe can kill, a cruell man dares bee a traitor, a drunkard can falsifie: wickednesse once entertained, can put on any shape. Trust him in nothing, that makes not a conscience of every thing. The Centinell that will passe a spie, dares betray the host. Samson might easily have considered so much in his harlot, if lust had not bewitched him. Shee that will sell her body to me, will sell me easily to others: shee will bee false, if she will be a strumpet. As the Philistims knew where Samsons weakenesse lay, though not his strength: and therefore would entice his harlot by gifts, to entice him by her daliance, to betray himselfe: knowing that shee which would bee filthy, would also be perfidious. So Satan, by casting our water, and feeling our pulse, observing our disposition, knowes where our infirmity lies: and therefore corrupts our lust, to corrupt us. The fennes of Lerna were never so dangerous, nor that monster Hydra to the inhabitants, as this Queene mother Concupiscence is to the government within us. Out of the boughes of a tree are taken wedges to cleave it in peeces: Intra nos est, quod contra nos est: out of our owne lusts Satan workes engines to destroy us.
Yet wee part from our lusts with sorrow; as a father mournes for the losse of his children. Ezek. 8.14. In Ezekiels dayes there were women weeping for Tammuz: and that by the Temple-gate: women had learned to mourne for vanities. Tremellius thinkes that this Tammuz was Osyris, the husband of Isis, the Egyptian goddesse: and that these women were no other than the basest kinde of Bawdes; Quae lupanaria incolebant in Domo Dei, cum pueru meritoriis: as in Iosiahs time there were 2 King. 23.7. the houses of the Sodomites by the house of the Lord, where the women we [wove] hangings for the greve. Hierome takes it to be Adonis; and that the Hebrewes named the Adonis of the Heathen, Tammuz. A damnable and desperate Idolatry, and so much the more divelish as it came neere the Temple of God. But have wee none that mourne for Adonis, their Tanomuz. The exhausted adulterer, whose sinne outlives his body, whose lust is full when his veines bee empty, mournes; not for having offended God, but for not being able to offend him longer: hee is one of Ezekiels chiefe mourners for Adonis. The sicke intemperate surfeter, that sees wine in the glasse, but in his Fever is forbid to drinke it, plaugit Adonidem, mournes for Tammuz. The Theefe that is hindred by the Palsie from pursuing his booty; the state-spent Barretor, that cannot follow the Law for want of money; plangunt Adonidem, they weepe for Tammuz. One would thinke that in those daies of light, such exorbitant lusts should keepe within doores, and be ashamed to ramble abroad. But concupiscence is a dampe that puts out the eye of knowledge: and wee need no other testimony of her predominance, than the workes shee still produceth. After the soule miscarriage of that she-Pope, the Romists to prevent so shamefull an inconvenience, devised their chaire of Porphyr-stone, whereon the Successors were sensibly examined, whether they were men, or no. But that custome was soone left, and there was no farther use of their Chaire; for the Popes had made before-hand a demonstrative proofe of their virility and manhood, by the brood of their bastards, whom they called their nephewes. So sinners have too evident a testimony of the raging lusts within them, by the bastardly fruits it brings forth, Gal. 5.19. The workes of the flesh are manifest: too too manifest: but if wee see Frogges above water, what store may wee thinke there is in the mud, under water? If the face have so many apparent blemishes and sores, which all desire to hide, what abundance is there hidden under the garments? If so much bee seene now, much more will appeare at the last day, when the secrets of all hearts shall be opened.
A sensuall life is so much below Christians, that it is below reasonable men: yea comparatis comparandis, below the brute beasts, and next to the very devils. One compares the Sense to the Sunne: Phi. Iudaeus. for the Sunne seales up the Globe of heaven, and opens the Globe of earth: so the Sense reveales earthly things, but obscures heavenly things. Or to the Moone, which is then lightest to earth, when shee is darkest toward heaven. Of all Philosophers, the Epicures were most constant to their profession: never did Epicurean turne to any other Sect; but divers of other Sects did turne Epicureans. But there was an unhappy reason given for it; that Cockes might bee made Capons, but Capons could never be made Cockes. This was pleasantly answered: but the true reason indeed may bee gathered from Saint Augustine, and by reason it selfe. It was the sensuality and licentiousnesse of that profession, which drew so many adherents: this tempted others to joyne with them; this kept them from joyning with others: for so the flesh, to which they were so indulgent, should have lost by the bargaine. It is easie for men to be led by their lust; as a guide they are used unto , and brought up under: beside familiarity, they finde indulgence: so ready is every man to follow his owne way. But the Spirit seemes darus Magister, and leads us a new walke: not through pleasant medowes, but through sharpe tribulations: where wee no sooner follow, but lust is casheer’d, as Ioab was put out of the Generall-ship. This way may seeme troublesome at the first setting out: but the farther wee goe, the easier wee finde it; and the journies end is peace. While Samson followed this manuduction, his way was not more prosperous, than victorious: heapes lay upon heapes, before his conquering sword. But when he forsooke that Guide, to walke after his owne lusts; shame and misery were his successe. Wee cannot more wonder at his strength, than at his weakenesse: for he did not so much overcome the men, as the women overcame him: his lusts blinded him first, ere the Philistims could doe it. Would hee else, after the effusion of so much of their blood, suffer his affections to carry him within their wals; as one that cared more for his pleasure, than for his life? The Philistims are up in armes to kill him; hee offers himselfe to their city, to their stewes, and dares expose his life to one of their harlots, whom he had slaughtered. How happy had it beene for him to betake himselfe to his stronger rocke than that of Etam; and by his austere devotion to seeke protection of him, of whom hee had received strength? But in vaine doth hee nourish his haires, whiles hee feeds these passions. Hee that might not drinke wine, is drunke with the cup of fornications. His lust carries him from Azzah to the plaine of [Sorek]; and there hee findes a Dalilah that shall pay him for all his former uncleanesse.
So steepe and slippery is the walke of lust; that if after one fall we have found where to stand, it is the praise, not of our footing, but of the hand of God. Man is a ship: if God be the Pilot, sitting at the helme, and steering the vessell, the voyage is safe and happy: but if concupiscence hold the sterne, all runnes to ruine. There are not more unruly Mariners in a ship, than members in the body: let the soule looke to all, that must answer for all. Saint Paul prayes for his Thessalonians, 1 Thess. 5.23. That their whole spirit, and soule, and body may bee sanctified. By spirit, conceive the understanding: by soule, the will and affections: by the body, it selfe with all the members. Turne man into a Barke; and then the Steersman is Reason, or rather Religion and grace, the sailes are the affections, the helme is the will. The sailes are apt to take every winde, and to carry the ship as that drives them. If the Pilot let all alone, sleepe, revell, and never minde it; there will bee suddaine destruction. But let him sit at the sterne, fixe his eye on the Compasse, and guide his hand by his eye, and the vessell by his hand; thus hee shall even coozen the winde, and as it were compell it to blow for him. Such is the power of grace, that it makes the object of temptation become the matter of humiliation: and wee prove the better even by that which would have made us worse. Or man is a coach, whereof understanding is the Coachman, the will and affections are the Horses, and conscience is the carriage. If the Coachman want will or skill to drive heedily; or if he drive like Iehu, furiously; if hee put the reines into the hand of lust: or if hee doe not know and use his stops and sidings, to turne in a narrow roome: the Horses will prove resty Iades, the coach will fall, and sorely bruise the conscience. But though they be unruly, a good driver can helpe much; he can bring them to coram: if they be too lusty, hee will bate their feeding: if too high, take them downe with assiduous labour; and make them ducible enough ere hee have done with them: thus all the welfare, or illsare lyes in the Coachman. We our selves in a journey, will not trust upon a drunken Waterman or Coachman: why then dare we entertaine lust for our Driver? Why should the taile lead the head? Why should conscience stoope to concupiscence? What can be the end of lusts walke , but irrecoverable ruine? Lord, doe thou lead us, and give us grace to follow thee: thy waies be truth and righteousnesse, thy guidance is peace and faithfulnesse, and thy reward is mercy and blessednesse.
