A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

§. 139. Of pleasures occasioning sin.

THE reddition or other part of the comparison is in these words, than to enjoy, &c.

This word a 1.1 than, is the note of the second part of a comparison: and it shews, that that which followeth, is meaner and less to be regarded than that which was before mentioned.

The thing disrespected, yea, even contemned by Moses, is thus expressed, to enjoy the pleasurs of sin for a season. The first words, to enjoy the pleasures, are in Greek only thus, b 1.2 to have fruition. The word translated, to enjoy, is a substantive; but it is translated by a verb, to enjoy, 1 Tim. 6. 17. The noun is derived from a verb that signifieth c 1.3 to enjoy. It is taken for using or enjoying a thing with delight or pleasure: and another noun from the same root signi∣fieth d 1.4 delight, and e 1.5 two adjectives likewise from the same root signifie ap∣pertaining to pleasure, or given to pleasure. The Apostle therefore hath used a word fit to his purpose, and it is in our English fitly translated, to enjoy the pleasures.

This word f 1.6 sin, is here added by the Apostle, to shew what kind of plea∣sure he intended, even such as occasioned, and produced sin; and also to intimate, that the delight•…•… and pleasures whereunto worldly men give themselves, are tain∣ted with sin; they who follow worldly pleasures, can as hardly be freed from sin, as they who handle pitch or tarr, be freed from besmearing their hands. In a like respect riches are called Mammon of unrighteousnes, (Luk 16. 9.) because ordinarily they occasion much unrighteousnes.

Sin may be well attributed to the pleasures here intended, because they were about such things, as are used and practised in the Court of an Heathen King, a∣mong Heathen people, such as feared not God. It was like the Court where A∣braham was, Gen. 20. 11.

The Apostle doth hereby give us to understand that worldly pleasures are occa∣sions of sin. They brought Esau to sell his birthright, Gen. 25. 27, &c. It is made one cause of Babels sins, that she was given to pleasure, Isa. 47. 8. And a cause of Dives neglecting his soul, Luk 16. 25. and of the unrighteousness of them that followed Antichrist, they had pleasure in unrighteousness, 2 Tim. 2▪ 12.

Pleasures are so delight some to the corrupt heart of man, as they draw him from such means, as might restrain him from sin. They draw him from diligence in his lawfull calling, whereupon the wise man saith, That he that loveth pleasure shall* 1.7 be a poor man, Prov. 21. 17. Implying, that he neglecteth the means of thriving;

〈◊〉〈◊〉, pleasures use to withdraw mens hearts from God: they are lovers of pleasure, 〈◊〉〈◊〉 than lovers of God. 2 Tim. 3. 4.* 1.8

This title, pleasures of sin, plainly demonstrateth the folly and absurdity of the 〈◊〉〈◊〉 opinion, That pleasure is a mans chiefest good. Many of the Heathen 〈◊〉〈◊〉 have discovered the senselesnes of that opinion; and manifested it the a conceit more beseeming sensual beasts, than reasonable men.

Let us take heed of giving our selves to pleasures. They are Sathans baits to al∣•…•… us; his snares to hold us fast; his hooks to pull us down to destruction.

Quest. Are all pleasures and delights unlawfull?* 1.9

Answ. No, not all; for many are warranted unto us by Sacred Scriptures, as

• 1. Shooting in the bow, 2 Sam. 1. 18.
• 2. Flinging, and slinging stones, Iudg. 20. 16. 1 Chro. 12. 2.
• 3. Hunting. Gen. 27. 3.
• 4. Musick, and that Vocal, Eccl. 2. 8. and Instrumental, 1 Sam. 16. 23. 2 King. 3. 15.
• 5. Feasting, Neh. 8. 10.
• 6. Anointing one self, 2 Sam. 12. 20.
• 7. Putting out riddles, Iudg. 14. 12.
• 8. Dancing, 2 Sam. 6. 16.* 1.10

Both body and mind, while we live in this frail flesh, are prone to dulness and 〈◊〉〈◊〉: but lawfull and delightfull pleasures are a means to quicken them. This 〈◊〉〈◊〉 was one end why Elisha called for a minstrell, 2 King. 3. 15.

They may be also occasions of taking notice of the divine bounty, in affording 〈◊〉〈◊〉 us, not only for necessity, but also delight.

But because sin useth so much to cleave unto pleasures, as it doth, it will not be 〈◊〉〈◊〉 to set down some cautions about using pleasures. These shall have respect to the Matter, Mind, Maner, Time, Conscience of others, Gods presence, 〈◊〉〈◊〉 better things.* 1.11

• 1. The pleasures which we use, in the matter of them must lawfull: else do we what we can, it will be pleasure of sin. An unlawfull thing cannot be used without sin. The lawfulness hath a double relation,
  • 1. To Gods Law.
  • 2. To such human Lawes as we live under. We must not take pleasure in the things that are against either of those.
• 2. He that useth pleasures, must in his own mind and conscience be perswa∣ded of the lawfulness thereof, Rom. 14. 11, 22.
• 3. In regard of the manner, pleasures must be moderatly, and sparingly used: no•…•… too much time must be spent, nor too much paines taken about them. They must be as sawce, not as meat; a little to sharpen, not much to glut the appetite. To sit down to eat and drink, and to rise up to play, is a fault, Exod. 32. 6. We have too little time for necessary duties; were it not for necessity, in regard of our heavy bodies, and dull spirits, all pleasures might be spared. To take overmuch paines in pleasures crosseth the main end thereof: which is, not to weary and weaken, but to refresh, and strengthen body and spirit.
• 4. In regard of the time, pleasures must be seasonably used, when we are not tied to a bounden duty. Therefore they are not to be used on the Lords∣days, nor too early in the morning, or too late in the evening, lest they hin∣der our morning and evening sacrifice: Nor yet on dayes of humiliation; nor when the main duties of our calling are to be performed; especially when those duties tend to others good, as the duty of Magistrates, Mini∣nisters, Lawyers, Physicians and others.
• 5. In using pleasures, respect must be had to the Conscience of others, that we offend not them, especially if they be our superiours, and have authority over us, and wise men, and pious. The Apostle, in matters indifferent, would have us tender of other mens Consciences, Rom▪ 14. 15. 1 Cor. 10. 29.
• 6. Especially respect must be had to God, in whose presence we are at all times; and who seeth us in all our actions, Prov. 15. 3. Pleasures therefore

• ought so to be used, as therein we may approve our selves unto God. We must so use them, as we may in faith call upon God for a sanctified use; and give him thanks for indulging such a liberty unto us: we must use them in an holy fear, not breaking out into passion; nor using any indirect cours•…•… but with an humble submission to that end, which, by the divine provi∣dence, shall fall out: especially in trying masteries.
• 7. They must not be preferred before better things. Hereof we have a great instance in Moses: he discerned afflictions with Gods people, to be better than pleasures in Pharaohs Court; therefore he chose affliction before plea∣sures.

Notes

• a 1.1

  〈◊〉〈◊〉 quam.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f•…•…uor.
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pleasures oc∣casion sin.
• * 1.7

  How pleasures causo sin.
• * 1.8

  Happiness cannot consist in pleasures.
• * 1.9

  All pleasures not unlawfull
• * 1.10

  Why pleasures are usefull.
• * 1.11

  Cautions a∣bout pleasures.