Jude 12 (part 1 of 3)

THe Apostle having amplified the sin and misery of these Seducers, from sundry Examples, Hanc conclusionem, duobus comparationis gener ibus exornat, unum est in exemplis rerum ante gestarum positum: alterum in exemplis elegantissimis rerum naturalium Exempla 1. Historica. 2. Physica. Jun. in loc. now further illustrates the same by sundry apt and elegant comparisons, in this and the following verse. Three of these similitudes (whereby he describes their estate) are set down in this verse, and two in the next, in both five.

In this verse, they are compared, 1. To spots; These are spots, &c. 2 To clouds without water, carryed, &c. 3 To decayed trees; Trees whose fruit withereth.

1. To spots; in these words, These are spots in your feasts of Charity, when they feast with you, feeding themselves without fear.

EXPLICATION.

Four things are here to be explained.

1. What these Seducers are her called, or the name affixed to them, Spots.

2. Where they conversed, or to what company these spots cleaved. In your Feasts of Charity.

3 What they did there? 1. They Feast: 2 They feed themselves.

4. How they feasted and fed? viz. without fear.

1 For the first. They are called spots, in the Greek, σπιλάδες. The word hath a double signification, very congruous to the present scope and drift of the Apostle.

1. The word σπιλάδες, (here interpretend Spots) signifieth Rocks, Quemadmodum scopuli, navigantibus infesti sunt ac perniciosi, cum inopinato occurrunt sic isti, coepulan. tibus, insperatam perniciem inferunt. Oecum. 〈Greek〉, non solum est glarea, id est, terrae species quae maculas facile relinquit, sed etiam concavum saxum, in litore maris, seu lacuum ac fluminum in quam concavitatem, tanquam in commune receptaculum, sordes aquarum confluunt. Aret. Confragosa in mart saxa, & cavernosae rupes Gagn. 〈Greek〉 apud prophanos Authores, usurpatur primò pro macula in veste è vi no vel unguine ei inhaerens, quae eam decolorat: secundò pro naevo in facie. Gerh. in 2 Pet. 2.13. Derivatur à σπᾶν ὕλιν, à trahendo coeno; quasi denotentur spurcissimi haeretici, cognominati etiam ἀπὸ τοῦ βορβόρου, quòd coenum & lutum significat, Borborita, five Borboriani. Lorin. in loc. Est metaphora à panno: vel vestibus, in quibus ex gutta vini, olei, alteriùsue rei, contrahitur alius color quam sit nativus Aret. in Ephes. Μῶμος propriè significat vituperium, à verbo μωμάομαι vituperare. 2 Cor. 6.3 & 8 20. LXX. ustrpant pro 〈Greek〉, quod generaliter significat aliquid in corpore, vel actione vitae, quod incurrit reprehensionem. Gerh. in 2 Pet. such as in the sea (not being by Mariners discerned and shunned) may easily cause Shipwrack. And in this sense Oecumenius understands the word in this place; as if these Seducers in their meetings with the Christians, were as pernicious to their souls, as are Rocks in the sea to those Ships, which by the unwariness of the Mariner, unexpectedly dash against them. Others conceive, that they are compared to Rocks neer the shore, which being hollow, contract and gather the filth and mud which the sea casts up into their holes; as if the Apostle would note them to be a colluvies, sink, or common receptacle of all filth and wickedness. But 2. I conceive the word is here more fitly rendred spots, then rocks; for the word spots, σπῖλοι, 2 Pet. 2.13. is of the same derivation and signification, and used upon the very same occasion with this; and there it is joyned with the word μῶμοι, which imports blemishes, or any thing in the body or Actions which may render either liable to disgrace and reproach. They are (saith Peter) σπῖλοι καὶ μῶμοι (Labes & maculae, Bez. Coinquinationes, et maculae, Vulg.) spots and defilements, or blemishes. And the words σπῖλος, and σπῖλας, a spot, among profane Writers, betoken defilement and deformity, and are used either to signifie any speck, mole, or wrinkle on the face, or any stain on the garment, by the dropping of wine or oyle upon it (very often done in Feasting); (which notion (saith Lorinus) is most agreeable to the Apostles purpose of speaking concerning their being spots in Feasts); Tritum est; nominibus abstractis improbissimum quem que appellare, facem, pestem, perniciem, scelus. Lorin. In abstracto est magna Emphasis, ut enim hominem insigniter sceleratum vocamus scelus; sic Apostolus falsos doctores, utpote insigniter maculatos & inquinatos vocat maculas, & inquinamenta. Gerh. in 2 Pet. Non vitiosus homo es, Zoile, sed vitium. Martial. and by way of resemblance its used concerning the spots and stains of the soul; namely, sins which render him who was made after Gods Image, defiled and deformed: Hence the Apostle speaks of the Church (washt and cleansed by Christ) as not having (spot, σπῖλον) or wrinkle, but as being holy, and ἄμωμος, without blemish, Eph. 5.27. Nor is it without a singular Emphasis, that the Apostle expresseth them (who were themselves so defiled, and ready to spot and defile the Christians) by a word in the abstract, calling them not such as doe defile and bespot, but even very spots and defilements; and thus abstractly speaks the Spirit of God, in other Scriptures, when it would increase and intend the signification. We have found this man a pest, a very plague, Acts 24.5. Eph. 5.8. Once were yee darkness, but now are ye light. And most deservedly are these impure Seducers called spots, both in regard 1. Of their deformity, and 2. Defilement. 1. Of their deformity; 1. They (like spots) cast a deformity, disgrace, or blemish upon their Christian profession: What Heathen, who never heard of Christ, but would have thought Christ (seeing these beastly Epicures,) a Bacchus, and these Love-Feasts, (as prophaned by these) Bacchus’s feasts? Aestimari à cultoribus potest ille qui colitur, Salu. Ezek. 36.20. Eezk. 43.8. the worship and worshipped, being judged of according to the Worshippers. They have prophaned (saith God to the Jews in captivity) mine holy Name, (among the Heathen) when they said, These are the people of the Lord, and are gone forth out of his land.

2. They were spots of deformity to the meetings wherinto they came; they were blemishes to the faces of the Christian assemblies. As one or two brass-shillings in a sum of money, make all the rest suspected; so by the unholiness of some, the rest suffered. Wicked men look upon spots among, and upon Saints, with a multiplying glass, and as with old mens Spectacles, making a great letter in a small print: Heathens seeing these among Christians, might say, such are they all, never a barrel better Herring. Euseb. lib. 4. cap. 7. Qui & ipsi ad detrectationem divini nominis & Ecclesiae, à Satana praemissi sunt, uti secundum alium modum, quae sunt illorū audientes homines, & putantes omnes nos tales esse, avertant aures suas à praeconio verita. tis. Iren. l. 1. cap. 24. p. 30. 〈Greek〉. 2 Pet. 2. ult. Epiph. lib. 1. tom. 2. cap. 26. pag. mihi 86. 〈Greek〉. Refert Clemens Alexandrinus, illis verbis, Luc. 6.30. Omni petenti te tribue, ad impurissimae libidinis defensionem abusos. Ad epulas solemni die coeunt cum omnibus liberis, sororibus, matribus, sexus omnis homines & omnis atatis. Illic post multas epulas ubi convivium caluit, & incestae libidinis fervor exarsit, canis, qui candclabro nexus est, jactu offusae, extra spatium lineae quâ vinctus est, ad impetum & saltum provocatur, sic everso atque extincto conscio lumine, impudentibus tenebris nexus infandae cupiditatis involvunt. Minut. Fel. in Octavio. Hence it was that Irenaeus writes concerning the Carpoeratians, that they were men sent by Satan to defame the Name of God, and the Church: that men observing their wickedness, and thinking that we all were such, might turn away their ears from the preaching of the truth. To the same purpose likewise speaks Epiphanius, These men (saith he) were sent forth by Satan to be a disgrace to the Church, they putting upon themselves the name of Christians; that for their sakes, the Nations might abhor to get any good by the Church of God, reject truth preached, and think that all who are in the Church, are like to them, and for the wickedness of a few, reproach all the rest; and therefore where-ever any of them come, the Gentiles will have nothing to do with us.

3. They were spots of deformity to themselves, they disgraced not onely their professions, but their very persons, and blemisht even humane nature it self; they turned themselves into beasts, and caus’d in themselves an interregnum of reason, making reason (the Prince) to be a Lacquey, and sense (the servant) to ride, and be exalted; if ever any deserved to be called brute beasts, dogs turned to their vomit, or sows wallowing in mire, they were these impure Borborites.

2. They were spots of defilement: 1. Carnally, they defiled themselves, their own bodies, their flesh, (these defile the flesh, vers. 8.) by drunkenness, and especially by uncleanness. I tremble to English what Epiphanius reports, of these impurities, among the Gnosticks; and Clemens Alexandrinus, and Minutius Felix, among the Carpocratians at their meetings. That sins of unchastity are peculiarly defiling, hath been shewn before, Part. 1. pag. 614, 615.

2. They defil’d one another spiritually, they were pitch, and it was hard to touch them, and not to be defiled; they were leaven, plague-sores, gangrenes, lepers, diffusive of sin, infectious to others; the Divel conveyed his puddles through these pipes. The contagion of these, infected the sound, but the soundness of the healthful recovered not the infected. That Christian had need be of a very hail constitution indeed, who conversing with such Pestilential persons, contracts not their sickness. Every sin (as we say of some diseases) is catching. Any root of bitteruess springing up may defile many, Hebr. 12.15.

Thus we see the first thing opened, viz The Name which the Apostle affixeth to them; he calls them Spots.

2. For the second, Erasmum qui charitates vertit, Gagneus reprehendit quiâ nunquam vel rarò pro dilectine, sumitur 〈Greek〉 in plurati. Lorin. Si dicuntur 〈Greek〉, impiis istis vindicaretur quod totius ecclesiae erat, ne que enim ἀγάπαι istorum hominum erant propriae, ac proinde αὐτῶν addi non potuit, cum communesessent Ecclesiae totius. Gerh. in 2. p. The places where these spots did cleave and stick, or the meetings and companies which these Seducers frequented, are exprest in these words, Your feasts of charity, ἐν ταῖς ἀγάπαις ὑμῶν; though the word ἀγάπη in the singular number, signifieth love, or charity, yet the word ἀγάπαι being in the plurall, is seldome or never taken in that sense, but for Feasts, or Banquets of love; whence it is that Erasmus is by some reprehended, for turning these words, ἐν ἀγάπαις, in charitatibus in your charities; and as deservedly do Beza and Gerard correct the Vulgar Translation, which reads this place in epulis suis, in their feasts, viz. of love, as if the Apostle intended that these Seducers were spots in their own feasts; whereas these love-feasts, were the brotherly meetings of the Church, into which these sensual Epicures intruded, and unto which, like spots they cleaved. And therefore our Apostle (in this word συνευωχούμενοι, to which some Copies adde, ὑμῖν,) tels the Christians, that these impure companions did feast with them, by that occasion they manifesting their lewdnesse; The Institution of these love-feasts, was founded on the custome of the Church, which immediately before the celebration of the Lords Supper, used to have a feast, Longè probabilius est, morem fuisse. ut prius haberetur convivium illud commune, postea fierèt participatio sacrae Eucharistiae. Estius in 1 Cor. 11.20. Videatur quo que Aug. Ep. 118. ad Januar. Tert. cap. 39. A polog. Coena nostra, de nomine, rationem suam ostendit; vocatur ἀγάπη, id quod dilectio penes Graecos est; quantiscunque sumptibus constet, lucrum est, pictatis nomine facere sumptum; siquidem inopes quosque refrigerio isto juvamus, &c. non prius discumbitur quam oratio ad Deum praegustetur; editur quantum esurientes capiunt, bibitur quantum pudicis est utile; ita saturantur, ut qui meminerint, etiam per noctem, adorandum Deum sibi esse; ita fabulantur, ut qui sciant Dominum audire. Post aquam manualem, & lumina, ut quisque de Scripturis sanctis, vel de proprio ingenio potest, provocatur in medium Deo canere, hinc probatur quomodo biberit, aeque oratio convivium dirimit; inde disceditur non in catervas caesionum, neque in classes discursationum, nec in eruptiones lasciviarum, sed ad eandem curam modestiae & pudicitiae, ut qui non tam coenam coenaverint quam disciplinam. to testifie, continue, & increase, brotherly love among themselves; as also to the poor, who hereby were releived; whence they had their name ἀγάπαι, charities, as if they were so intended for love, that there could not be so fit a name by which to call them, as Love it self. Of these Feasts speaks the Apostle, 1 Cor. 11.21. when he saith, That every one taketh before other, τὸ ἴδιον δεῖπνον, his own supper, as also 2 Pet. 2.13. where he speaks concerning the feasting of these Seducers with the Christians; and frequent mention is made of these Feasts among the Ancients. Of whom Tertullian speaks the most fully in his 39th Chapt. of his Apolog. where he tells us, That the name of those feasts manifested their nature, they being called by a Name which signifies love. In them (saith he) our spiritual gains, countervail for all our worldly costs; we remember the poor; we ever begin with prayer. In eating and drinking we relieve hunger, but shew no excess. In our feeding at Supper, we remember that we are to pray in the night: In our discourse, we consider that God hears us. As soon as water for our hands, and lights are brought in, any one sings either out of the Scriptures, or (as he is able) some meditation of his own, and by this, he shews how temperate he was at Supper-time. Prayer is the first and last dish of the Feast, with this it began, and with this it ends; and when we depart, our behaviour is so religious and modest, that one would have thought, we had rather been at a Sermon then a Supper. And Tertullian writing to the Martyrs in Prison, relates how they were relieved, Per curiam Ecclesiae, & agapen fratrum; by the care of the Church, and the Charity of the brethren at their Love Feasts. Of these also speaks Cyprian, Cypr. l. 3. ad Qurrinum. Agapen & dilectionem fraternam, Religiese & firmiter exercendam, &c. in his third book to Quirinus, where he saith, that these Feasts of Charity, and brotherly love, are Religiously and firmly to be exercised: so that the ground of those ancient Love-Feasts, was provision for the poor brethren, the preserving of mutual love among themselves, and the expressing by both, their thankfulness to God for bestowing his Son upon them; in which respect they thought it most sit to celebrate them immediately before their receiving of the Lords Supper; Justin. Mart. pro. Christian. Apol. 2. though in a short time (in the Church of Corinth) these Feasts of Charity grew to be corrupted and abused by divisions, the excluding of the poor Christians from them, as also by Riot and Luxury, 1 Cor. 11.21.

Some conceive that these Feasts of Charity were by the Christians (converted from Gentilisme) brought into the Church, to retain some thing like the customes of the Heathens, who were wont at the time of their sacrificing to their Gods, to have publick Feasts of Joy, which Feasts, Paul (1 Cor. 10.21.) calls, the Cup of Divels, and the Table of Divels. Others think, they were introduced in imitation of the Jewes, who by Gods appointment, were wont to joyn Feasting, to their offering of their Eucharistical Sacrifices, and their Peace-Offering; as Deut. 27.7. Thou shalt offer Peace-Offerings, and shalt eat there, and rejoyce before the Lord thy God. So Exod. 18.12. Jethro having taken Burnt Offerings and Sacrifices for God, Aaron came and all the Elders of Israel, to eat bread with him before God. See likewise Deut. 14.23. and 12.7. and 16.11. and Exod. 3.18. though God bids Moses ask Pharaoh that Israel might go and Sacrifice in the Wilderness, yet chap. 5.1. Moses desires Pharaoh, that they might hold a Feast unto God in the Wilderness. And Calvin thinks, that this both Jewish and Heathenish custom of joyning Sacrificing and Feasting together, Nec dubito quin Sacrificio rum ritus, tam Judaels quam Gentibus communes, causam praebuerint. Video enim Christianos sic vitia rituum ferè correxisse, ut similitudinem aliquam retinerent Calvin. in 1 Cor. 11. Ad exemplum & quandam repraesentationem illius coenae, quam Christus ultimam habuit cum suis discipulis, priusquam corporis & sanguinis sui Mysterium institueret. Estius in locum. was imitated by the Christians in these Feasts, they being almost ever wont (saith he) so to correct and reform the vitiousness of Superstitious Rites and Customes, as yet to retain a resemblance to them. Estius (with sundry others) think that these Love-Feasts (being before the Sacrament) were used in imitation of Christ, who instituted the holy Sacrament immediately after the ordinary Supper. An opinion which seems most probable, both in regard of the great likelihood, that the Christians would imitate their Master, rather then Heathens, as also because the Jewish and Heathenish Feastings were after their Sacrificing; whereas the Love-Feasts of the Christians were before the Sacrament, as the best Interpreters observe on 1 Cor. 12.23.

* Vid. Estium, Diodat. Cor. à La.

3. Συνευωχοῦμαι unà epulor, à σὺν & εὐωχοῦμαι, coepulantes, unà epulantes, convivantes. Dicitur de Nebuchadnezare, Judith 1.16. quod fuerit in Nineve ῥαθυμῶν, καὶ εὐωχούμενος. soluto animo convivatus, seu luxuriosa convivia agitans. The third thing to be explained, is, what these Seducers did in these meetings of the Christians? Set down in these two expressions. 1 They feast with you. 2 They feed themselves.

1. They feast with you. Greek συνευωχούμενοι. The word εὐωχοῦμαι, which signifies to Feast or Banquet, though Eustathius derives from ὀχὴ, which signifies food or nourishment, yet Athenaeus rather thinks it to come of εὖ & ἔχειν, because it is said to be well with them, or they fare well, or live merrily, who are feasted and entertained with Banquets. Hence Clemens Alexandrinus said that εὐωχία, the true Feast or Banquet is only in heaven, Ἐν οὐρανοῖς ἐστιν αὐτὴ ἡ ἐπουράνιος εὐωχία. 2 Paed. cap. 1. p. 142. Some think the word signifies to feast or banquet publickly. which may aptly agree to this place, the Love-Feasts being publick Meetings: And Peter speaks them riotous in the day time, openly and in the light, they not seeking to shelter their Luxury in darkness and corners. According to others, it notes a Feasting or Banquetting, riotously and Luxuriously. Thus its taken in Lucian, who tells us of one Gorgias, who being a hundred and eight years old, and being askt, by what means he had lived to so great an age, answered, That he had reached those years, because he never could be induced (συμπεριενεχθῆναι ταῖς ἄλλων εὐωχίαις) to go about to any Feasts or Banquets, to which by his friends he was invited. And this signification of Riotous Banquets, is most sutable to this place, where these voluptuous Epicures, are said to feed without fear, Ex suis Erroribus fructum planè nullum, praeter usum deticiarum carpunt. Id enim spectant unum ut genio, gulaeque indulgeant, seseque omnibus voluptatibus ingurgitent. Justinian. in 2 Pet. Quin etiam dum nobiscum epulantur non ob caritatem, id faciunt, & ut salis & mensae communicatio nem ineant, sed ut occasionem, ad decipiendas mulieres, nanciscantur. Occum. the bridle of excess; These served their belly, and made it their God. Peter saith, 2 Pet. 2.13. that they count it pleasure to ryot, being given up to, and swallowed up in Voluptuousness, Lovers of pleasure more then lovers of God. Pleasure was the fruit which they expected by sowing all their Heresies.

And when the Apostle tells these Christians, not only of the riotous Feasting of these Epicures; but of this their Feasting with them, they being not only εὐωχούμενοι, but συνευωχούμενοι, that they had crept into their companies, and sat among them, he discovers to them their danger of being seduced by their company to their Errors and Sensualities; he wisely insinuating that these Seducers did not come charitably, into their Feasts of Charity, but to gain occasion to delude and ensnare them by Error; and therefore Peter saith, that while they feasted with these Christians, they sported themselves with their own Deceivings.

2. The Apostle saith, they were feeding themselves, ἑαυτοὺς ποιμαίνοντες. The word ποιμαίνοντες, here translated feeding, is properly such a feeding as belongs to the office of a Shepherd, or one who feeds Cattel. Some translate it ruling or governing: the word indeed may bear that signification; it being not only applyed to Teachers, Act. 20.28. 1 Cor. 97. 1 Pet. 5.2. &c. but also to Kings, Mat. 2.6. A Governor, that (ποιμανεῖ) shall rule my people: and Rev. 19.15. ποιμανεῖ, He shall rule them with a rod of iron. Its used by the LXX. Psal. 2 9 where we transtate it, Rule. It comprehends besides feeding, other parts of a Shepherds office, as the leading, seeking, reducing, defending, healing of his Sheep; though according to the notation of the word, it importeth as much as ἐν τῇ πόᾳ μένειν, to remain or continue in the Pasture, viz where the Sheep are, which the Shepherd is to attend. Of old, a King or Ruler was called (as particularly, Agamemnon by Homer) ποιμὴν λαοῦ, the Shepherd or Ruler of the people, it being his Office to regard them as a Shepherd doth his flock: And hence it is, that the Arabick turnes this place; gubernant seipsos suâ virtute, as if they would be under no Government but their own; Pagnin, Erasmus, and Vatablus, suopte ductu arbitrioque viventes: Ordering and guiding themselves, according to their own will and pleasure. But (as our Learned Divines have noted concerning this word, against the Papists, who interpret it to rule, for the establishing of the Popes Rule) a word of a double signification is to be understood according to the Subject matter spoken of; This being spoken of a Spiritual Pastor, cannot be meant of Ruling as a King; and it being spoken (as in this place) of those who were employed about feeding their bodies, Beza pascenies. Vulg. pascenies. and feasting, and (as Peter hath it) who counted it pleasure to riot, and fare diliciously) I conceive its better translated, Feeding. And some think, the Apostle did make choice of this word, ποιμαίνοντες, which oft signifies a Shepherds feeding of his flock, to aggravate the fault of these Cormorants, and secretly to tax their hypocrisie, who bragging and pretending to be the only eminent Shepherds and feeders of the people, took no other care, but only to fill their own bellies; and in stead of feeding their Sheep, did ποιμαίνειν ἑαυτοὺς, feed themselves, but did indeed flea and feed upon them, they neither feeding their souls nor their bodies, but poysoning the former, and riotously wasting upon their own sensual appetites, that which was appointed at the charge of the Church, for the feeding of the latter. The Apostle (as some conceive) alluding to that threatning, uttered against the Shepherds, Ezek. 34.2. Wo be to the Shepherds of Israel, that do feed themselves; should not the Shepherds feed the flock? For my part, I conceive the Apostle here useth the word ποιμαίνοντες, which oft signifies the feeding of Sheep, or other cattle in Pastures to note the brutish and beastly Sensuality of these Epicures, who fed more like cattle in a fat Pasture, then Christians at a Feast of holy sobriety, and where they should (as Tertullian speaks) rather feast upon holy discourse, then full dishes. So that when the Apostle saith, these Seducers were εὐωχούμενοι, and ποιμαίνοντες ἑαυτοὺς; he notes;

1 They feasted and fed immeasurably, beyond the bounds of Christian moderation, more like Beasts then either Saints or men: Their hearts were oppressed with surfetting, their souls were lodg’d like bright candles, in the filthy greasie Lanthorns of their bodies, and by eating made so dull and sluggish, that they were unfit for holy Services; like the Sodomites, 2 Pet. 2.13. they offended in the fulness of bread, they were drowned in delights.

2 The Apostle notes by these expressions, that they feasted and fed upon delicates; they loved to fare very well, to feed high and deliciously; plain dishes would not serve the turn: Like the Israelites, Manna without Quails would not content them. The sin likewise of Elies sons, who not content with what portion God had allowed them; viz. the shoulder, the brest, the tongue, nor to eat the flesh sod, according to the Law; catched at what came to hand; 1 Sam. 2.13, 14 and they would have it raw, that they might cook it to please their licorous taste.

3 The Apostle notes, they fed greedily, and earnestly; so intent and eager they were upon their feeding, that they never thought of giving thanks, either before or after. Their eyes were upon the Table, like those of Swine upon the Acorns, so that they never look’d up to the hand that shaked down their Plenty: like the people, Exod. 32.6. They sat down to eat and drink: They rather did raven and devour, then eat or feed. They resolved all the powers of their mind upon their meat. This was Esau’s sin, who was so greedy after Meat, that he had no regard of his Birth-right. They went to their food with the violence and eagerness of Bruits, that cannot be kept off.

4 It may also be intended, that they feasted and fed injuriously, both with, and upon the Christians; not only forgetting the poor Christians, whom they suffered to fast, when they were feasting: but mis-spending and wasting the contribution belonging to the mainterance of the poor, and (as some conceive) of the Ministry; and if so, they feasted and fed Sacrilegiously also. The sursetting of these Gluttons was accompanied with the starving of Lazarus.

5 They feasted and fed impurely, and lustfully; making the plenty which God bestowed upon them, but fodder and fewel to nourish their Lusts of Uncleanness, Like fed horses, they neighed after their neighbours wives. Elies sons were Gluttons and Adulterers; Esau was sensual in feeding land also a Fornicator.

4 Our Apostle saith, that this feeding of themselves, was ἀφόβως, without fear. These words, without fear, may be referred either to the word συνευωχούμενοι, Feasting with you, or ποιμαίνοντες ἑαυτοὺς, feeding themselves. Oecumenius seems doubtful which of these to embrace; but (as Lorinus saith) Ad rem nostram nihil interest, Eodem res redit. è Lap. it matters not, which way we take, both aiming at the same scope, Absque ulla Dei hominum que reverentiâ Lorin. which is to shew the security and impudency of these Gluttons in their sensual pleasures. And without fear, they may be said to feed themselves, either in respect of God; or the Church, with whom they feasted; or of themselves; they neither fearing God metu, convivantes sine timore, sive quia intrepidè sese fidelibus convivantious miscent, sive quia liberius gulae ac genio indulgent, &c. Justin. in lcc nor timore, neither fearing his wrath to punish them, nor reverentially fearing to displease him by sin; they being likewise touched with no reverence of that holy Society, with which they sate; nor yet at all with any mistrust or jealousie of the Slipperiness and sensuality of their own hearts; and this their fearlesness they shewed two wayes.

1 In their entrance into the meetings and Assemblies of the Church; they never took any heed to their feet when they went into those places where the saints assembled. With the same unholy, unprepared, unreverent disposition of heart, Nec dicatis vos habere animos pudicos, & oculos impudicos, quia impudicus oculus impudici cordis est nuncius. Etiam intactis ab immundâ violatione corporibus, fugit castitas ipsa de moribus August. in reg Monach. 109. They shewed themselves spots and blemishes, ἐν ἀγάπαις, in the Love-feasts, by sporting themselves ἀπάταις, in their Deceivings. 2 Pet. 2.13. Verbis virus pectoris evomunt. Lap. did they undertake these Religious, with which they were employed about earthly businesses and Banquets: they feared not to go to these Feasts, and after (as Augustin thinks) to the Eucharistical Banquet, without their Wedding Garment of Holiness. They trembled not with unwashen hands, to touch those tremenda Mysteria; those Mysteries which might have struck terror into the hearts of any but such secure and impudent sinners.

2 They shewed their fearlesness in their carriage when they were entered into the Assembly. 1. They were not afraid of lascivious Gestures. Their eyes were then Adulterous; for so the Apostle 2 Pet. 2.13, 14. to these words, while they feast with you, presently adds, having eyes full of Adultery, or the Adulteress. They were not afraid of unclean looks and glances. 2 In their meetings (probably) they were not afraid to utter unseemly expressions and erroneous conceits; whereby (as Peter goes on) they defiled and beguiled unstable souls. They went into the Assemblies to fish for Proselites. There was no way so likely for these to prove themselves spots (σπιλάδες) in these Feasts, as by their words. The tongue (saith James) is σπιλοῦσα, bespotting and defiling, not only our own body by engaging it to, and involving it in sin: but others also by communicating, and suggesting evil to others, and a full belly at a feast, Cum venter reficitur, lingua desrenatur. is commonly (among those who are more modest then were these impure Libertines) accompanied with an unbridled tongue. 3. (And especially) in these Feasts of charity, Gurgites, & belluones, nati Veneri & Ventri. they were not afraid of feeding excessively, and riotously. Peter tells us, they counted it pleasure to riot; they engulf’d themselves into the waters of fulness and excess, and never feared a drowning either of their souls or bodies by their intemperance; Vide Clem. Alex. paed. l. 2 c. 1, 2. they would observe no stakes set up in those waters, nor set any limits to their lusts; they took no heed lest their hearts might be oppressed by surfetting, nor did they at all care how ill accommodated mansions their souls lived in, by pampering of their bodies; nor how unfit they made themselves for performing of holy duties. The impairing their health, the digging their graves with their teeth, the being Felons of themselves, never troubled them; much lesse did they fear lest they might (in stead of Kings) be Tyrants and torturers of the creatures; they fear’d not the wronging of the poor, whose goods they devoured; in short, they feared not that God would punish them with want for this their wantonness, or with eternal pains for these their short and sensual pleasures, but like beasts (to which they are compared, 2 Pet. 2.12. and Jude 19.) when they were in the fat pastures of riot and sensuality, they never feared the shambles or slaughter-house, though they were made to be taken and destroyed, and perished in their own corruption.

OBSERVATIONS.

These are spots.] Observ. 1. 1. Sinners are deformed creatures: As a spot, so sin is the deformity of a person, yea it makes him to be, and become, a very deformity; sin is a blemish cast upon Gods Image. The very angelical nature was by sin made deformed; by it Angels became Divels. Though never so many other accomplishments of spirituality, wisedome, strength, and immortality were left behind, yet upon their fall, they lost their beauty. No endowments without holiness, can make any person truly excellent. The greatest Potentates in the world (while living in sin) are but (like Naaman) noble Lepers. Every wicked man is a naked person, not onely because without a shelter, but an ornament also. Sinners are both shelterless and shameful. The people after their Idolatry were naked, for Aaron had made them naked to their shame, Exod. 32.25. Holiness is both a souls and Churches ornament. Can a maid forget her ornaments, or a Bride her attire, yet my people have forgotten me, &c. Jer. 2.32. Holiness (as the ark was to Israel) is the souls glory, and when the Philistines have taken it away, the true glory is departed, it is but an Ichabod. The most golden Israelite notwithstanding all his priviledges, in Gods esteem, had but an Aethiopian skin; a Jew, an Egyptian, an Edomite, an Ammonite, Jer. 9.26. and a Moabite in Gods account are all one, if without the Circumcision of the heart. Wicked men are in their best dresse, but vile persons, the very blots and blemishes of their societies. Sin is that, not only of which, the people of God are (afterward) ashamed; but that of which even sinners themselves are ashamed, when most they love it; and therefore even the worst of men, yea Divels, have loved the appearance of holiness: the rottenest Sepulchers have loved painting; the filthiest Harlot, a wip’d mouth; the prophanest heart, a dress of Religion; (the cloaths of sin are better worth then its whole body.) Even Satan delights to appear like an Angel of light, and is ashamed of his own colours. All the performances of wicked men are but deformities; their prayers an abomination; the calling of their assemblies is iniquity; when they spread forth their hands, God hides his eyes, Isai. 1.13, 14, 15, How incompetent a judg is a blind man of colours, Caecus de coloribus non judicat. or a sinner of beauty! The Blackmoor (they say) thinks the blackest face beautifullest, and wicked men voice wickedness to be the greatest comliness. Jesus Christ himself had no beauty, or comeliness in the eyes of unbeleeving sinners, Isai. 53.2. Holiness is an inward, a hidden beauty, Psa. 45. a carnall eye cannot either see it, or esteem it. If grace be (as with sinners it is) a scar, ‘tis a scar of honour, not uncomliness; riches and worldly dignities, like glowworms, onely shine in the dark night of the world; but there’s nothing will have a lustre at the day of judgement, but holiness. The poorest saint is a Prince, and the most glorious sinner, a beggar (both) in a disguise. Holiness, though veiled with the most contemptible outside, carries with it a silent Majesty, and sin even in highest dignity, bewrays a secret vileness. That which is to be desired of a man is his goodness. The righteous is more excellent then his neighbour. Prov. 12.26. 2 Cor. 8.23. The poor Saints are called the glory of Christ; who presents them without spot or wrinkle, or any such thing. Sinners are spots, Saints are stars and Jewels; as Jewels, the stars of the earth; and as Stars, the Jewels of heaven. Though Saints have not an Herald to emblazon their arms, yet the Scripture sufficiently sets forth their dignity; the rottenest stuffs are oftnest watred, and among men, sinners most glorious, but yet in Scripture, they are but spots.

2. Sinners are filthy and defiling. They are spots for defilement, as well as deformity; sin and uncleanness are put together. The filthiest of beasts, are scarce filthy enough to set forth the filthy nature of sinners: Swine, the Dog, the Serpent, the Goat, the neighing Horse: the filthiest things are used in Scripture to set forth sin, as dung, vomit, mire, menstruosities, leprosie, scum, pitch, Deut. 32.5. plague-sores, issues, ulcers, dead carcasses, the blood and pollution of a new-born child; the noysom exhalations breathing from a Sepulcher, Rom. 3.13. spots. Rev. 21.27. a sinner is called that which defileth; Sinful gain is filthy lucre. Unholy speech is filthy and rotten communication; whordome is called uncleanness; gluttony turns the Temple of the Holy Ghost into a Kitchin, an Hogstie; it makes men dunghils; and drunkenness common shores and sinks of filthinesse, the drunkard is a walking quagmire. The covetous wretch that loads himself with thick clay, is but a moving muck-heap, a speaking dunghil; his riches are but dung, good (as one well) when they are spread abroad by charity; but stinking and useless when heaped. Pride is but a swelling botch. Sinners are the children of the filthy and unclean spirit, they are of their father the Divel, like Joabs posterity (therefore) all filthy and leprous; their natural Parents were (naturally) all unclean; and who did ever bring a clean thing out of filthiness? Job 14.4. John 3.6. that which is born of the flesh is flesh. Their greatest hatred and enmity is set upon purity and and holinesse; clean and sweet objects are death to them, as they say, that Roses kill the Horsefly; the Gospel is to them a savour of death. And this filthiness and pollution of sin hath two properties which may render it very hateful. Isai. 1.13, 14, Tit. 1.15. 1. Its a spreading pollution: 1. Over all of a man, flesh and spirit, soul, body, understanding, thoughts, conscience, memory, will, affections, eyes, hands, tongue. 2. All done by a man, even the best things, the prayers of polluted sinners, are abominations; their incense stinks, their sacrifices are unclean, their mercies cruel, their profession of godlinesse a form, their plausiblest performances, no better then embalmed carkases. 3. It spreads even unto others, and infects them, by incouraging, teaching, seducing, constraining them, to sin It oft is diffused from the wicked, even to the godly themselves; nothing more difficult then to be familiar with, and not to be infected by sinners; the error of the wicked sometimes cleavs to them, and the example of sinners entiseth them. Spirituale gelicidium. Ames. Cas. Consc. The sons of God, saw the daughters of men, and were polluted. What an insensible deadness of spirit and decay of grace doth conversing with sinners bring upon Saints! 4. Yea, this contagion of sin spreads even to the good creatures of God about us, even into them it puts (as the Apostle speaks) vanity, Num. 8.20, 21 2 Pet. 3.10, 11. Isai. 1.18. Jer. 17.1. groaning, bondage, consumption, mourning; and at length it will bring combustion and dissolution upon the whole frame of nature. 2. Its a deep and indelible pollution, of a skarlet and crimson dye, compared also to an Ethiopians blackness, a Leopards spots, not to be washed away with nitre and much sope. Hell fire shall not be able (to eternity) to fetch away the stains of the smallest sins from mans nature; yea the greatest measure of grace received in this life, by the best of men, doth not totally abolish this defilement: the best have their sores, and stand in need of a curing, and a daily cleansing: Who can say, I have made my heart clean? All the Legal washings, purifyings, and cleansings of the filthiness of the flesh, were but faint representations of our need of, and purity by being washt in the blood of Christ. And oh, that sinners would be as unquiet, as they are unclean, till they wash in that fountain, which is set open for sin and for uncleanness. Jer. 4.14. Rev. 7.14. 2 Cor. 6.11. Psal. 150. Its only the blood of God, which can wash away the filthiness of sin; no other Laver can take away that spot. Not onely look, but go into it, wash thy self all over. Cry out (O sinner,) unclean, unclean; See thy spots in the glass of the Law. Be weary of thy defilement, as well as thy deformity. Being washed, keep thy self pure, take heed of spotting places and persons. Though upon a conscience uncleansed, like an old spotted garment, a sinner cares not what filth he suffers to drop, yet (O Saint) keep thy new cloaths white, clean and pure; sin like a mired dog, when it fawns upon thee, fouls thee. A spot will easily be seen upon thee; trifles in thee are accounted blasphemies. Be not troubled at the spots upon thy name, so as thou keepest a pure conscience; not that wicked men make them, so long as they do not finde them. Wash thy self in thine own tears, be troubled that thy Justification is so complete, and thy Sanctification so imperfect; that thou art at once both without spot or wrinckle, and yet so full of both. In short, Labour to be spotless, in a spotting and spotted Generation; in foul streets to walk with clean garments. Let not the Error of the wicked cleave to thee. If thou canst not cleanse them (which is most desirable) let not them defile thee.

[In your Feasts of Charity.]

3. The Lords Supper is a Love-Feast. Observ. 3. The Reason why these Feasts of Charity (whereof Jude here speaks) were annexed to the Lords Supper (1 Cor. 11.21, 22.) and also why those ancient Christians did in these Feasts express so much love one to another, was because they were about to celebrate that Sacrament, which expressed so great a token of Gods love towards them, as deserved unfeigned and fervent affections in them toward one another. The Sacrament of the Lords Supper (then) promotes and testifies, confirmes and contributes to the mutual love which ought to be among Christians. The Passover (but a shadow of the Lords Supper) tended to increase the love of the Receivers. 1. It was to be one whole Lamb. Exod. 12.2, 3, 6, 8, 15, 19, 46, 49. 2. Not one bone of it was to be broken. 3. It was a joynt action, wherein every one was to communicate; and therefore to be performed with joynt affection. 4. It was to be eaten in one house; to shew that there was to be among those who did eat, an unity and harmony of hearts and affections. One house will not hold those who are at jars and dissensions, and divided in affection. 5. The eating of the Passeover, was to be done at one and the same time, month, day, hour, and that in the Evenning, when they were all in their cold blood, the injuries and offences of the day forgotten and forgiven, (the Sun being not to go down upon our wrath) when their affections were as calm and quiet, as the evening. 6. The partakers of the Passeover were all to be ordered in the receiving thereof by one Law. There was but one Law for the Stranger and the Home-born; both did unanimously submit to the same rule, and consent to the same direction. 7. It was to be eaten without leaven, whereby (as the Apostle expounds it) was noted the keeping the Feast without the leaven of Maliciousness and Wickedness, 2 Chro. 30.12. 1 Cor. 5.7, 8. And when Hezekiah restored the Passeover, its expresly said, that to all Judah was, by the good hand of God, given one heart, and that they met at one time, and in one place, and that they kept the Feast of the Passover with great joy. But if we look from the Shadow to the Substance, Am•r dignitatis nesciu•, dignationis dives. we shall see this Love and Unity of the Faithful more clearly manifested.

1. Our Saviour being to ordain this Sacrament, gave all his Disciples an example of Christian and loving condesoension, Joh. 13.4, 34 even to the washing one anothers feet. After this institution, he presseth upon them the Commandment of Love, as the chief Commandment, and their principal Duty, both by the president and precept of Love, shewing that his Supper was a Communion of Love.

2. Consider the appellations of this Sacrament. Its called the Communion; the Table of the Lord; the Lords Supper; Coena 〈Greek〉. a word not noting the time of, but fellowship in eating. Eating together was ever held a token of friendship. Josephs love to his brethren was testified by feasting them. 2 Sam. 9.7. Davids love to Mephibosheth, by causing him to eat bread at his Table continually: David calls his familiar friend, Stuck. Antiq. Conv. l. 1. c. 3. one that did eat of his bread, Psal. 41.9, The eating at one Rack, hath bred peace between the very savage Beasts. And that hatred which was between the Jewes and Egyptians, could no way be more fitly exprest, then by their mutual abominating to eat bread one with another. Men by nature are directed to express their loves and reconcilements, by Feasts and Invitations: and this Communion which (by eating and drinking) the Faithful have one with another, the Apostle tells us, comes from their partaking of one Christ. 1 Cor. 10.16. The Cup of Blessing which we bless (saith he) is it not the Communion of the blood of Christ? and the Bread which we break, is it not the Communion of the Body of Christ? For we being many, are one Bread and one Body; for we are all partakers of that one Bread: that is, we partaking of the same Christ, and having Communion in his Merits, and Benefits, have thereby Communion also one with another in the Lords Supper. And we all partaking of that one Bread, broken and divided into divers parts, are made one Body and one Bread, though we be never so many. The Faithful then partaking all of one Christ, and every one of them having Communion in his Body and Blood, have also communion among themselves; nor can this but be a Communion of much dearness and nearness, which ariseth from the partaking of this one Christ, and all his Benefits and Merits; for hereby

1. They are all children of the same Father, Gal. 3.26. We are all the Sons of God, by faith in Christ; and to as many as received him, he gave power to be the Sons of God; and what nearer bond, then to be the children of the same Father? In the Lords Supper the Faithful sit like Olive branches round about their Fathers Table: Love as brethren (saith the Apostle.) How good and pleasant is it (saith the Psalmist) for brethren to dwell together in unity!

2 By partaking of this one Christ, the Faithful are all Members of the same Body, Ephes. 4.15. and they grow up into him who is the head, and from him receive life and grace, being as Members animated with the same Spirit, (and therefore the Apostle speaks of drinking into one Spirit, in the Lords Supper) incorporate into his mystical Body; now what can more aptly express the near union, dear affection, tender sympathy between Christian and Christian, then this, being fellow members of one body. One member accounting the woe and welfare of another ven as its own.

3. By partaking of one Christ in the Sacrament, they profess themselves to be of the same Faith and Religion; Religio, à religando. to expect life and happiness the same way, (for Christ is the way) and this sameness of Religion hath bound those who have been of false Religions very strongly together. Now that by feeding together in the Lords Supper, there is profest a Communion in the same Religion, the Apostle strongly proves (1 Cor. 10.18.) from the practice of Israel after the flesh (that is, the Jewes who descended from Jacob or Israel by carnal propagation) these carnal Israelites who lived in his time, and denyed Christ, were (saith the Apostle) by eating of the Sacrifices partakers of the Altar; that is, professed themselves to be of the Jewish Religion and Worship, and to approve of the same.

4. By partaking of one Christ at the Lords Supper, the Faithful profess themselves to be the servants of one Lord and Master. Fellow servants must not fall out and beat one another. Luk. 12.45. The servants of this one Lord, should be of one mind. If Christ be not divided, his servants should shun division.

5. Hereby they profess, that they are to be pardoned by the same blood, shed for many, for the remission of sins, Matth. 28.28. And what inducement stronger to move us to forgive a few pence, who have been forgiven so many pounds! What wil quench hatred, if the blood of Christ will not!

6 Hereby they profess, as that they all live in the same Family here, where they feed at the same Table, serve the same Master, own the same Father; so that they shall live together in the same habitation for ever, they pattaking of that meritorious blood, which is the parchase of the same Inheritance; they having all thereby the same Key to open Paradise withal. They who receive Christ (as Communicants profess to do) shal be received. One Saint may truly say to another, You and I must be better acquainted. And what an Engagement to love is this for us to consider, we shal for ever live and love together in Heaven. Oh! how should Christians begin to do that here, which they shall never be weary of doing to all eternity! If one house, then one Heaven calls for one heart. Thus the appellations given to the Sacrament, the Table of the Lord, the Lords Supper, the Communion, &c. shew it to be a Love-Feast.

3. The outward Elements, Bread and Wine, us’d at the Supper, evince the same. Separated and several grains and grapes, make one and the same Bread and Wine. They who are severed and disjoyned from one another, Vid. Cvpr. Ep. 76. ad Magnum not onely by sea, habitation, trades, but in heart also, and affection, are by the receiving of Christ in this Sacrament, re-united into one Spirituall Body, as the Elements (though originally severall) are into one artificiall Masse. We being many (saith the Apostle) are one Bread. How necessary (then) is the Lords Supper in these times, when Love doth so much decay! If the Christians in their Summer season, when Love was burning hot, did so lay on this fewel; what need have we then to do so in this Winter Season, when the Love of most grows so cold! Confident I am, that the withdrawing of this Sacrament that feeds and foments Love, hath much tended to the decay therof among us. And further, this discovers the great policy of Satan, not onely in hindering from the Sacrament, which was appointed to strengthen Love, but in breaking Love by this very Sacrament. Who would ever have expected to have heard of a Sacramentary war! How many valiant Champions lost their livs in this Land, in their Smithfield fights, about the controversie of Transubstantiation! and how subtilly hath the Murderer of souls, mixt his poyson, with the Sacramental bread, and stoln away the Cup in the Papacy! What fierce contestations have there been between Calvinists and Lutherans, about consubstantiation! Who remembers not the Prelaticall fury, in imposing superstitious for Sacramental gestures! and oh that the flames of these unchristian quarrels about the Sacrament did not blaze and spread even at this very day! Oh the unbrotherly breaches between Brethren about the admission and qualification of Communicants! Consider, dear Christians, whether Satan be not like to prevail, when he turns that Artillery whereby we should batter his Forts, upon our selves, and makes his strongest weapons of War, even of Olive Branches, Ensigns and Emblemes of Peace! and is not Love in danger of death, when its Food is dayly poyson’d! Who warms his hands at these flames of Contention, but only our Adversary! Satan (as they say of the Lawyer) will be the only gainer, when you fall out (like unkind Brethren) about your Fathers will and Testament. The Lord humble us for all those unworthy receivings which have made us so unkind and quarrelsome about the receiving this Feast of Love, the Lords Supper; and he make us for the future, in all our opinions about, and participations of it, to be men in understanding, and children in malice. Part 1. For the tryals of Love, see page 144.145.146. &c.

4. Obs. 4. Spotted and spotting sinners are unfit guests at holy feasts. The Apostle, by saying these seducers were spots in the Feasts of Charity, notes the unsutableness of such blemishes to Assemblies, that should be clean and Christian; these spots casting an uncomliness upon those holy Meetings which made those spots appear, and set off, with the more uglines and uncomlines. The mixture of scandalous persons in Church-fellowship, is here by the Apostle blam’d: and if their meeting at these feasts of Charity, be reprehended here by the Apostle; if at these Feasts, these spots appeared so black and deformed, how much more reproveable was their meeting at the Lords Supper, which is an Ordinance of Christ wherein approaches to him are more near, and ought to be more holy then in those Feasts of Charity. Spots and blemishes (as Mr. Perkins well spake of his times) ought to be washt off by Ecclesiasticall Discipline, from the faces of holy Assemblies at the Lords Supper, because they pollute it. True it is, that, first, there are two sorts of pollution of the Lords Supper, the one that which makes the Sacrament no Sacrament, but a common or unhallowed thing, to those that do receive it, as if it were given by those who are no Ministers, or to those who are no Church, or without the blessing and breaking of the Bread; the other sort of pollution of the Sacrament is, that which makes the administration thereof to be sinful, and those who administer it to be guilty, they doing that which is contrary to the revealed wil of God. This latter kind of pollution, is by admitting spotted and scandalous sinners. 2. Its granted, that the mixture of the scandalous, pollutes not the Sacrament, to those who have used all the lawful means against it, who have (being Officers) discharged their duty by exercising Church Discipline, and being private Christians, admonished the offenders, and petitioned those, who have the authority for the restraining of them from the Sacrament: in that case, though the scandalous partake of the Sacrament, Indisciplinata patientia. Aug. yet officers and worthy Communicants partake not of their sin. But otherwise, that the admission of scandalous persons to the Sacrament is a pollution of that Ordinance, its evident. Give not (saith Christ) that which is holy to dogs, neither cast ye your pearls before swine. Mat. 7.6. By that which is holy, I understand, though primarily, yet not solely the Word; but consequently the Sacraments, Prayer, Christian admonition. Christ doth not speak of one holy thing onely, nor doth he say (the pearl) but he saith, that which is holy, &c. and pearls. And by dogs and swine, are not onely to be understood Infidels, Heathens, and open Apostates, and persecuters, which like dogs bite, bark, and contradict, but also such who like swine, prophane, trample these Pearls under their feet, and by an impure swinish life, shew how much they despise holy things. And needs must the Sacrament be prophaned, when in the use thereof, not grace, but sin is encreased, because hereby the main end of the Sacrament, which is to be food to nourish grace, and poyson to kill sin, is perverted: but no grace is nourished in any prophane impenitent sinner, he being spiritually dead, and so without the life of grace. And further, his hand is strengthened in sin; for by his receiving the Sacrament, he is much more difficultly converted, than such a sinner who hath been kept back from the Sacrament altogether, & by joining in the highest act of Church Communion, an impenitent sinner intertains a good opinion of his spiritual happiness, and so trusts in lying vanities. Haec enim Dei voluntas non erit in aternum, ut Ecclesia christiana, alicui gratiam Christi & remissionem peccatorum, annunciatione verbi divini deneget, & eidem exhibitiōne Sacramentorum spondeat? Ursin judicium de discipl. Ecclesiast. Mat. 26.28. Luk. 22.19, 20 And again, the giving of the Sacrament to those who are known to live in gross sins without repentance, is a contradiction to, and a confutation of the Word, which denounceth condemnation against them that eat and drink unworthily, and in the faithful delivery thereof, we pronounce the wrath of God to such as live impenitent in sin; the word saith, Be not deceived, neither fornicators, nor idolaters, nor adulte•ers, &c. shal inherit the Kingdom of God. And do we not by giving the Sacrament to these, give the ly to the Word? do we not in the Sacrament, absolve those whom we condemn in the Word, and open the Kingdom of Heaven in the Sacrament, to those against whom we shut in the Word? for is not the Sacrament a Seal of the Covenant, the righteousness of Faith, and the promises of the Gospel, as is evident by those Sacramental Phrases, This is my body, this is my bloud, which denote a spirituall obsignation and exhibition of the Benefits of Christs Body and Bloud? and doth not Christ say to those to whom he delivered the Sacrament, This is my body which is given for you, and this is my bloud which is shed for you, and for many, for the Remission of sins? Do not they, then, who consent to wicked and scandalous persons, their taking of the Sacrament, acknowledge the children of the devil to be the children of God, and the enemies of God to be in Covenant with him, and so partake of the Benefits of the Covenant from him? Further, is it not a prophanation of the Sacrament of Baptism, to baptize a Jew or a Pagan professing a resolution to turn Christian, who, yet, is an openly prophane and wicked liver, and continues under the power of visible and abominable sins, although he be able to make a sound and Orthodox confession of Faith? And shall a scandalous living in murder, adultery, swearing, lying, &c. keep a man from entering into the visible Church, by the door of Baptism, and shall they not as wel hinder him, from being welcom’d at the Table, in the house, as a child and friend? Yet again, Is the Sacrament Prophan’d by admitting Infants and Ideots, who can make no good use of it; and is it not as much, if not more polluted, by admitting those to it, who will make a very bad use of it? also may not one man by ignorance, drunkenness, defence of sin, heresie, &c. ly under a finfull contracted dissability to examine himself, and so to be an unfit Communicant, as another man may lye under a naturall disability? and is not a man more blameable for the former then the latter? Further, holy things under the Leviticall Law were polluted and prophaned by wicked and prophane persons, Ezek. Chap. 23.38.39. They have defiled my sanctuary, &c. For when they had slain their children to their idols, they came the same day into my sanctuary to prophane it. And Psal. 15.1. in that Question, Who shall abide in thy Tabernacle? The Prophet shews by those offences for which men were excluded from the Sanctuary, what it was which should keep men from eternal Life; and why that morall unholinesse (for of such he speaks) which made men unfit to go into the Sanctuary (which had a sacramentall signification of Christ) should not as well excludethem, from the Sacrament, I understand not. Were not the Sacrifices of old, polluted by the offering of them by prophane and morally unholy persons, Haggai 2.14. so (that is unclean) is this people before me, so is every work of their hands, and that which they offer therein, unclean. Where its plain, that the morall unholiness of the persons, defiled holy Ordinances; the people and their works being evil, the Lord for that cause accounteth their Sacrifices to be unclean. If morally prophane persons defil’d the Sacrifices of old, Psal. 50.16. they may surely be charged with defiling our Sacraments now.

5. Obs. 5. Luxuriantur de •acultatibus vestris in sustentationem Ministerii, & usum pauperum collatis. Gerh. in 2 Pet. 2.13. Sacrilegium dicatur q. sacri Laedium; vel q. sacrae legis laesio. Committitur vel in personam, vel locum, vel rem. Altentstaig. Lexic. Levit. 5.16, 17 Levit. 22.14 Such things as are given for the Publick benefit of the Church, are not to be consumed in, or converted to any other uses. These Feasts of Charity which were appointed for the relief of the poor Christians and Ministery, were profanely wasted by these Seducers. This sin is commonly called sacriledg, which by som is thought to be so called, q. sacrae legis, vel rei laesio, the hurting, spoiling, or violation of an holy Law, or thing. Others better consider it, q. sacra legere, to gather holy things, and they define it to be a taking away of things consecrated and devoted to the Lord. This is mentioned in Scripture to be done either ignorantly or knowingly; if ignorantly, it required according to the Law, restitution of the Principal, with an addition of the fifth part over and above, as a forfeiture for the offence, and a Caveat against the like in future time. 2. Reconciliation or Atonement, the Priest being to make an Attonement with the ram of the trespass-offering; to note the greatness of the offence against God. If this sin were committed of knowledg and wittingly, that which was taken, and all that the taker had, was for the Lord as a Sacrifice, for restitution; and he with his whole family stoned and burnt for purgation. This judgment of God upon Achan for taking that to his own use which was devoted to God, is largely related, Josh. 7. As also the punishment inflicted upon The word 〈Greek〉, which we barely translate Kept back, properly signifies a nimming, or purloining, & so is the word rendred, Tit. 2.10 significat surripere, suffurari aut clam subducta in Commodum nostrum convertere. Sic usurpatur à 70. in casu sacrilegii, Josh. 7.1. 2 Mac. 4.32. Graecè 〈Greek〉 dicitur, qui furtim aliquid decerpit, cum totam rem tollere non ausit. Estius in loc. Dum ex eo quod promiserat partem subtraxit, sacrilegii condemnatur. Aug. de verb. Ap Ser. 25. pa. mihi 378. Deo displicuit detrabere de pecunia, quam voverat Deo. Id Ser. 10. de diversis pag. mihi 1570. Ideo condemnati quia post votum, obtulerunt quasi sua, & non ejus cui semel ea voverant. Hieron. Ep. 8. pag. mi. hi 55. Prov. 12.10. 1 Cor. 6.6. 2 Sam. 16.9. Ananias, for changing that which was dedicated to an holy, to his private use. It is a snare or destruction to the man (saith Solomon, Prov. 20.25.) who devoureth that which is holy, and after vows to make enquiry: That is, to apply or take that to his own use, which was appointed to Gods, yea, to go about to do it, by enquiring how the vow might be made void. For that may be call’d holy, which is not such onely by Creation, as Angels and the first man, but also by dedication, and separation; and that whether this separation were by Gods command; or by mans free and voluntary bestowing it. In the old Law, Tithes, first Fruits, &c. were holy, and now in the times of the Gospel, those things which are either appointed by Law, or bestowed by the Liberality of men, for the maintaining of the worship and service of God, and Divine uses; and the taking away of these is the devouring of holy things. A sin by so much the more hainous in these times, by how much the more bounty hath been exercised by those who lived in times of blind Superstition, for the maintaining of idolatry. How unseemly is it, that men should live, as if all their light seemed to shew them how to delude God; as if faith had banished all fidelity, as if any worship, better deserved maintainance from men, then His, who gives men their own, both maintainance and worship; yea, as if the more they saw into Religion, the more they saw in it, which deserves starving and overthrow! This sin, which some Divines make to be a breach of the eighth Commandment (Thou shalt not steal) must needs be of thefts the worst, because it is a robbing of him who is the best, even GOD himself. Will a man rob GOD? yet ye have robbed me, Malach. 3.8.

It is a sin to wrong our beast, yea our enemies beast; a greater to wrong man; and if no injury may be offered to man, no not our enemy, much less to our Brother, and if not to our Brother, much less to our Superior, to a King; and if not to an earthly King, far less to the KING and LORD of Heaven, who is our SUPERIOR in the highest degree, who is our Father and Benefactor, our Maker, and feeder and Father. When Joseph had feasted his Brethren, then to steal his Cup, what greater injury! God forbid (say they) we should do this thing. Gen. 44.7. And aptly doth Solomon call the devouring of holy things a snare, in regard its a sin, alluring us to overthrow; there’s in it a bait to cover the hook, and somwhat scattered to draw us into the net. To a foolish sinner, the gain appears very beautifull and beneficiall: The wedg of gold, and the Babylonish garment, Psal. 35.26. Ioel. 3.4. seemed to Achan at first, great enticements, but the garment cloathed him with shame and dishonour and the wedg of gold was a wedg to rive his soul and body asunder. How severely doth GOD threaten those of Tyre and Sidon for their Sacriledge, in ransacking the Temple, and in taking away the gold and silver appointed for His Service, and carrying it into their idol-temples! If it were not Lawfull for None can alienate, but he that hath the propriety, and is owner; If therefore in that which is given to God he hath the propriety, then must they who go about to alienate it, dispose of that which is none of theirs. Lev. 25.23. Ezek. 45.14. Ananias and Saphirah having consecrated the whole price of their own land to God, to keep away part thereof; then it is much more unlawfull to keep away any part thereof from the Church, which we never gave, it being the Churches possession before we were born, such alienation, not being made in case of extream necessity, for the maintaining of the Commonwealth, and preserving of life, or for the Churches greater benefit and conveniency. Satan knows that the outward Worship of GOD and Religion cannot be continued without a Ministry, Syned Ancyr. circa ann. 308. Synod Arelateus. 2. ann. 326. Synod Antioch. ann. 344 Concil. Carthag. 4. an. 401 Concil. Tolet 2. ann. 529. Concil. Syn. 9. ann. 658. nor a Ministry without Ministers, nor Ministers without such goods as should sustain them; and hence he instigates prophane men to violate and steal Church-goods, that thereby the Ministery, GODS Worship, and the Salvation of Souls may be overthrown. The alienation of Church-goods hath been prohibited by the decrees of sundry ancient Councels. If our fore-Fathers by the injury of their times, mistaking the truth, gave ought superstitiously to Romish Priests, to Religious uses, ‘tis fit their general purpose should be kept, with amendment of their particular Error.

6. The godly in this world, Observ. 6. are never totally freed from the company of the ungodly. It was the lot of these Christians, to have these wicked men with them. The godly must never love, but yet they will alway have the company of the wicked; though they should not feast together, yet they will alway live together. They who will be quite freed from the company of the wicked must (as Paul speaketh, 1 Cor. 5.10.) needs go out of the world; our delight should onely be in the godly, but it will be our condition to be among the ungodly; and God thus disposeth of the outward estate and condition of his people for sundry causes. Hereby, they are made more watchful over their hearts, and ways; the greater their danger is, the less is their security; the more dirt and defilement they see, the more they labour to keep their garments pure, and to gird up their loyns; when enemies approach our Cities, we double our watch. In times of infection, we most mind our Preservatives. Save your selves from this untoward generation (said Peter, to the new Converts, Acts 2.40.) he means not so much by leaving the places, as by taking heed of the impurities wherein the wicked live. By this abiding likewise among the wicked, the godly are more put upon loving and cleaving to one another. Its noted Gen. 13.7. Upon the mention of the Canaanite and Perizzite their being in the land, when the strife was between the herdmen of Abram and Lot, that Abram desired there might be no strife between them. Countrymen in a strange country, should beware of contention; the common foe should make disagreeing brethren unite; dissention will be both their ruine and their reproach, and will both disgrace and destroy them. If a Herod and a Pilate could be made friends, should not Saints joyn together when Christ is struck at; sometime God makes his people by the presence of the wicked, more zealous against wickednesse; the neernesse of contraries, strengthens their opposition; the eye increaseth grief, and hatred: nor have any Saints so much set themselves against sin, as they who have been most compelled to see sin: the best men have oft lived in the worst times; the hottest fire is in the coldest winter, the brightest Stars in the darkest night. Phil. 2.15. In the mids of a crooked and perverse nation, the godly shine as lights. Lots righteous soul was vexed with the unclean conversation of the wicked, and Davids eyes ran down with rivers of tears, when he saw Gods Law broken. What a work of power is it, that a sea of ungodliness should in stead of damping, redouble the heat of a Saints love to holinesse! Aut inveniet sine crimine, aut tollet sine patrocinio. Aug. Further, God will hereby either better the wicked, or render them inexcusable; either their living among his people shall change, or condemn them; either the holy conversation of Saints shall turn the hearts, or stop the mouths of sinners; they shall not be able to plead ignorance of their duty, when they have been instructed by the language of lip and life. Though Noah by preparing the Ark, saved his own house, yet he condemned the world. Heb. 11.7. To conclude, by the company of wicked men, God makes his people more prize communion with himself, long for heaven, where there shall be neither sin nor sinner to molest them, where they shall no longer sojourn in Meshech, Psal. 120 5, 6. nor dwell in the tents of Kedar; nor their souls with them which hate peace; Heaven would not be sweet, if the world were not bitter; nor the company of Saints in glory, be so desirable, were it not for the unkindness of, and vexation by sinners on earth. Oh how sweet will that condition be, where all the society shall be of one mind! How melodious that chore, which shall ever sing without any jarring, any discord. Till which condition, let us, what ever our times, where ever we abide, neither impatiently complain of God, nor sinfully comply with the ungodly, but account it our duty to do the wicked what good we can, if we cannot do them what good we would; to be careful that they maynot, and comforted that they cannot, do us that harm they would; but contrarily, both by their company, yea, and unkindnesses, that good they would not.

7. Feasting is not ever unlawful. The Christians here are not blamed for their chear, Observ. 7. but warned of their guests. The holiest men (in Scripture we read) have made Feasts, as Abraham, Lot, Isaac, David, Solomon; Gen. 19.3. 21.8. 36.30. Nehemiah also and Ezra (Nehem. 8.10.) commanded the people to eat the fat, and drink the sweet, and send portions unto them for whom nothing was prepared. 2 Sam. 3.20. Luke 5.29. John 2.1.8. And more then once I read of our Saviours honouring of a feast with his presence. God hath provided not only for our necessity, but also lawful delight; and his bounty reacheth not only to our being, but honest solace; nor doth it only give us naked lives, but lives clothed with many comforts, that we may more then live, even live cheerfull. When Christs mother told him, they had no Wine, he turns Water into Wine, even to a very great proportion; he thought it not enough that they should have water to quench their thirst, he gives them also Wine to chear their spirits; and it being at a feast, that quantity which at another time had been superfluous, was now but necessary. A man may be angry so he sin not, and take lawful delights so he surfet not; why hath God given man such choice of earthly delights, but for his use? Some observe that God hath made more creatures serving for the delights of man, then for his necessity; and certainly he hath made nothing in vain. The whole Earth (full of his goodness) is a well-furnisht table; if we altogether fast, we shew our selves but sullen guests; some, indeed have run from the world, and to avoid the danger of pleasure, have changed places of plenty, for solitary and barren mountains and deserts; but may not the world be in a desart? a boyling desire in a neglected body? Did not Hierom find Rome in his heart, when onely rocks and bushes were in his eye? but God hath appointed a better way then this; the wiseman will be an Hermite at home; and its a much more Christian practice, to turn the world out of our selves, then our selves out of the world; we may distinguish between the love of pleasure, and the use of it; we may warm our selves in the Sun, without worshipping it; we may be merry, without being mad; and get crucified affections to our lawful and delightful comforts, and without this inward mortification upon the heart, notwithstanding our leaving of outward enjoyments, we shal be snared; as the Bird, which though getting loose from the stone to which she was tyed, yet flying with the string about her leg, is in danger to be eutangled in every bough. But yet,

8. Observ. 8. Gluttony is a great sin. It was here the sin of these Seducers, they fed themselves though among men, yet not like men, but beasts; and all their food was but fewel for their lusts: Peter joyns their feasting, and their eyes full of adultery together, 2 Pet. 2.13, 14. Several Schoolmen reduce them all to five heads, Praeproperè, lautè, nimis, ardenter, studiosè. ways is the sin of Gluttony committed.

1. As first, when men offend in the quantity of what they eat; when they eat and drink in too great abundance; its lawful sometimes to exceed in provision, but never to exceed the bounds of moderation. We are forbidden Prov. 23.20. to be among riotous eaters of flesh, the feasting of the Ancients, was called but eating of bread; and Christ Luke 21.14. bids us take heed lest our hearts be overcharged with surfetting and drunkenness. That proportion of meat, I confesse, surchargeth the stomacks of some, which perhaps is not enough to satisfie the hunger of another; as that quantity of rain, will make a clay ground drunk, which will scarce quench the thirst of a sandy country; but this I fear not to assert, that we offend in the excessive quantity of our food, when at any time we eat so much, as to be disabled to perform the service which we owe to God, ether in our general or particular Callings. Fulnesse of bread was one of Sodoms sins. Moderate showers refresh the earth, immoderate drown it. Nor yet are men onely gluttons by overcharging their stomacks, but also by overcharging their estates, spending that in superfluity, which they should use for necessity.

2 When we offend in the quality of our food. Procul sint à conviviis tuis, phasides aves, crassi turtures, attagen Ionicus, & omnes aves quibus amplissima patrimonia avolant. Hier. Ep. 9. ad Salvinam Sufficit ut condimenta fiant comestibilia, non concupiscibilia. Bern. Palatum tuum fames excitet non sapores. Sen Satius est demere de prophano & addere ad Sacrum, quam demere de Sacro & addere ad prophanum. Proverb. Judaic. And that, 1. When our meat is too costly. What we eat is put into a Vessel that corrupts it. Necessaries are fitter for the body (the souls servant) then Delicacies. Manna had been better for the Israelites, then Quails, Numb 11. He was a Glutton who fared Sumptuously. And here also is caution to be used, as some mens stomacks and estates require more food; so others in both respects, may have that which is more costly. 3. In quality of our food we offend, when our meats are incentives to sin. Our enemy the flesh is too strong for us, though we take away his Armour, and fight against him. We need not put Weapons into his hand, and send him Ammunition. We need not, should not help the flesh; the better part is much in danger of being overmatched, though we make not the sensual part two to one, by affording it Auxiliaries. Our own corruption wants the bridle, more then the spur. And some to these add 3. The unlawfulness of eating such meat as is too young. And they say, the prohibition of eating that which wants age, is contained in that command, Exod. 23.19. Thou shalt not seeth a Kid in his Mothers milk. The Creatures are condemned to dye for us, and they expect, though not our pardon, yet our reprieve.

3. When we offend in the manner of eating. As 1. Say some; when we eat too soon, too hastily; namely, before the time of eating (without any necessary cause) Wo to them that rise early in the morning, that they may follow strong drink. Isai. 5.11. Eccles. 10.17. Woe to the Land whose Princes eat in the morning; a time wherein the belly is not to be filled, First seek the Kingdome of God. but the heart ordered; and the mind fed with holy Meditations. The Tavern is a place never very seemly for a Christian; but in the morning very unseemly. If Princes should eat in due season, much more ordinary people. If a Master (as Christ speaks) gives not his servant leave to sit down at meat, till he have first waited upon him, we should not suffer the souls Page and servant (the body) to feed, till it have first attended upon the soul in its Spiritual Repasts of Prayer and Meditation. 2. When we eat Animalia ruminantia, ruminant post sumptionem cibi, sed gulosm, ante. Perald. de Gulâ. Tantâ accuratione, & arte coquorum, cuncta apparantur, quatenus quatuor, aut quinque ferculis devoratis, prima non impediant novissima, nec satietas minuat appetitum Spretis naturalibus quos Deus indidit rebus, quibusdam adulterinis gula provocatur saporibus. Quis dicere sufficit, quot modis sola ova versantur, & vexantur, quanto studio evertuntur, nunc quidem frixa, nunc assa, nunc farsa, nunc mixta, nunc sigillatim apponuntur. Ber. Apol. ad Gul. Non cibus sed appetitus est in vitio. Amos 4.6. studiously, making it our work to provide and prepare for the belly, to invent and study pleasing dishes, strange meats, Forraign Sauces, when men live to eat, meditating upon nothing but the Treacher. As some men by intemperance overthrow the Nature of man; so others by this sinful studiousness, and exactness in Feasting, overthrow the nature of their meat; when things are prepared with so much Art, that the nature of the Creature is lost; and the Eater knowes not what he eats. Oh, how unworthy is it for a Christian to be alway plodding about, and contriving of his meats! to lock up his soul in the Kitchin, which should be walking in Heaven. 3. When we eat with a vehement appetite, and greedily: Thus men may be gluttonous, in feeding upon the coursest fare. David, though he earnestly desired the water of Bethlehem, yet in stead of drinking it greedily, poured it upon the ground. Gluttons rather devour, then eat their meat, and rather indeed are eaten up with it. They drink of the stream, and forget the fountain; their greediness swallowes up their thankfulness; and as soon as ever they have filled their bucket, they turn their backs upon the well. 4. When we feast without any difference of times. How unseasonable was it for Josephs brethren to eat bread, when their brother was in the pit! or for the Israelites to eat the Lambs of the flock, and the Calves out of the midst of the stall, to drink Wine in bowles, &c. and not to be grieved for the affliction of Joseph! To slay Oxen, kill sheep! &c. when God called to weeping and mourning, &c. when the Church drinks blood and tears, we should not drink Wine in bowles; we should rejoice with trembling; and feast, as if we feasted not. Its Gods goodnesse that he calls us to feast any day; our own Licentiousness, if we will feast every day. He who fared sumptuously every day, shall be in eternal want of so much as one drop. 5 When we feast uncharitably, feasting the Rich, never thinking upon the poor, Luke 14.12, 13. When thou makest a dinner or a supper, call not thy, &c. rich neighbours, but call the poor, &c. Lazarus must not starve at the gate, we must not be like Oaks, who with their Acornes only feed Swine. 6. When we feast with too much expence of time in Feasting; when we dine all day, and sup all night; when our supper shall tread upon the heels of our dinner. Wo to them that continue untill night, till wine enflame them. Isa. 5 11. This expence of time is worse then our expence of meat and money. The former may be regained, not the latter; and yet how frequently do men complain that they have spent too much mony; how rarely, that they have spent too much time at Feasting! Prodigality of time is the worst.

If the opening of the nature of this sin, and shewing what it is, do not sufficiently discover the odiousness thereof, let us a little further look upon it by other disswasive considerations.

1. Gluttony is an enemy to all holiness of life. Venter pinguis non gignit tenuem sensum. Hieron. Mente recta uti non possunt, multo cibo & potu repleti. Cicer. Tota chriorum vita insomnium quoddam, rationis naufragium. It hinders a man from doing himself any Spiritual good. It blunts the understanding with blockishness and stupidity. Whosoever is deceived by wine (saith Solomon, Prov. 20.1) is not wise. Wisdom is not found in the Land of the Living, Job 28.13. The Vulgar reads it, in terrâ suaviter viventium, in the Land of those who live in delights and pleasures. Whoredome, Wine, and new wine (saith the Prophet, Hos. 4.11) take away the heart. The four children, Dan. 1.16, 17. who lived upon a frugal Dyet, were most eminent for Learning and wisdom, Wine in Feasts, and the not considering of the operations of Gods hands, are put together, Tabulas legis quas accepit abstinentia, conteri fecit ebrietas Ambr. cap. 6. de Helia. & jejun. Sciebat Dei sermonem non posse audire temulentos. Hier. l. 2. contr. Jov. Viscus Spiritualium pennarum. Non currimus onerati. Animae adipidibus quasi luto involutae, nihil tenue, nihil coe leste, sed semper de carnibus, & ructu, & ventris ingluvie cogitant. Hier. l. 2. adv. Jov. Quantò corpus impletur, tantò anima minoratur. Greg. Isai. 5.6. Hierom and Ambrose observe, that as Moses received the Tables of the Law when he was much in fasting, so he broke the Tables when he saw that the people had been eating and drinking; as thinking that after Feasting the people were unfit to hear the Law. How can an impure Glutton lift up in Prayer, pure hands? Surfetting oppresseth the heart, and suffers it not to lift up it self toward heaven: Its the Birdlime of the souls wings. Its a weight which presseth us down in our Race; yea rather the ungirding of the loynes of our minds, our affections, which like long and loose Garments, being let down into the mire of sensual pleasures, hinder and stop us in our Spiritual progress. Oh how unfit a mansion, is a beastly Epicure for the holy Spirit to dwel in! The being drunk with wine, is opposed to the being filled with the Spirit, Ephes. 6.18. The Voluptuous Sensualist is only a Hog-Stie for Satan to lodg in. The unclean spirit finds no rest in dry places, in those who are sober and temperate in worldly enjoyments; but like the Swine, not delighting in such dust, Loca arida sunt homines temperatè viventes, in quibus Diabolus non invenit requiem Parisiens. he loves to wallow in a sensual and impure Glutton, as in a slough or quagmire. Gluttony is the Sepulcher of the living, and a kind of Spiritual drowning of a man.

2 This sin profanely denyes God his Service, and opposeth him, not only notwithstanding, but even by his bounty turneth the Temple of the Holy Ghost into a Kitchin; and makes (as the Apostle speaks) a God even of the base, filthy belly. How unseemly is it for a servant (as Solomon speaks, Prov. 14.10) to have rule over Princes. The reigning of a servant, is reckoned to be the first of the four things, which the earth cannot bear Prov. 31.22. Gluttony makes the Prince (the soul) to serve the belly (of all the souls servants, viz. the parts of the body) the basest and filthiest. The Apostle speaks of some who serve their own belly. Rom. 16.18. Multis servit, qui corpori servit. Sen. Phil. 3.19. Oh miserable servitude! besides the baseness of the serving of such a God of dung; it is also very cruel, it makes a man a servant to all those meats and drinks which serve the belly; its a slavery to a Master who is never pleased, who will have the best provisions brought him, and having taken them, he throwes them all into the draught, and yet is presently calling for more; his work is never done, he puts his servants upon their drudging for him as long as they live; several times every day, making men to labour in the filling and emptying of a Sink, sometimes three or four score yeers together, requiring and exacting his supplies so imperiously and rigorously, that his servants oft take thought to the cutting of their hearts, Matth. 6.25. and take pains to the cracking of their sinewes, for the getting of his provisions; and yet when all is done, no service is so vain and unprofitable as this belly-service; what is it but the dawbing and propping of a rotten cottage, which will notwithstanding, in a short time crumble away, and tumble down: the delicate feeding of a condemned Malefactor, who must dye, and whose strength by all his provisions serves him but to go to Execution? yea, Carnem impinguare, est vermibus escam praeparare. what is it but the preparing a Banquet for the wormes, for whom the leanest carcass is even fat enough?

3. This sin of Gluttony most useth and abuseth that part in its service, which of all the rest is so noble, and should be most set on work for God, and filled with his praises, the mouth.

4 Its a sin which doth most unsuspectedly surprize us, (as lying in ambush behind our lawful Enjoyments) and which is most like to catch us, Dum ad quiet•msatre•atis ab indigentiâ tran situr, in ipso transitu, laqucus concupiscentiae insidiatur. as laying a snare in those wayes wherein we most walk, and such an one whereby even Adam in Innocency, was catcht.

5 This one is an inlet to all sin. He who is overcome with this, is not able to overcom any sin. It having possession of the gate of man, his mouth, lets easily into him, the whole troop of Vices. It is the Divels bridle, which he putting into the mouth of a sinner, turns him any way, at his pleasure. When the iron is hot, the Smith can fashion it how he will. A gluttonous person is Soyl so till’d, manured, and moistned by Satan, that its fit to receive any seed, that he shall cast into it; Cruelty, Uncleanness, Security, Profaneness, &c. all grow in that Soyl.

6 Gluttony is the Source and Nurse of all Diseases: It must needs be unhealthful to carry a fen within one. Luke 12.45. Ille optimus medicus sibi, qui modicus cibi. Immodicis brevis est atas, & rara senectus-Ubicunque quae rit caro refectionem, invenit defectionem. Aug. Ab 〈Greek〉 Temperance is the noblest Physick. The inordinate life, is not patient enough to stay for sickness. Our food becomes, by Gluttony, in stead of a Plaister; a wound. The Glutton digs his grave with his teeth, and is a self destroyer. They who most follow, most flye from pleasure: Having taken their leave of an hours pleasure, they oft meet with a yeeres paine. The temperate person only enjoyes the sweetnesse of the Creature.