The Christians Garment, Sermon
The Chriſtians Garment.
ROM. 13.14.
But put yee on the Lord Ieſus Chriſt, and take no thought for the fleſh to fulfill the luſts of it.
THE Apoſtle hauing exhorted to the works of louelove, doth in the 11. Verſe inforce this exhortation from a double reaſon. 1. The one taken from the neereneſſe of their reward, which made their diligence now more ſeaſonable. 2. The other from their preſent condition, who liued not in the night of ignorance, and luſt of ignorance, but liued in the day-light of knowledge and grace, which the Sun of righteouſneſſe ariſing in their hearts had brought forth: Such, who are now neerer the fruit, and end of their faith and louelove, ſuch muſt be more diligent in the workes of them: for the end of eueryevery thing is of ſuch force, that the neerer wee come to it, we do with more courage and diligence ply the meanes which do bring vntounto it.
Againe, though men in the night take reſt, and ſleep vnapparelled, not paſſing for vncomelineſſe; yet in the day they go out to labour, and hauehave care of ciuill decency: from which the Apoſtle doth proportionably argue, that ſuch Chriſtians, whoſe night is paſt, who liue in the peep and break of the day, muſt ſettle themſelues, as is beſeeming for the day: this is mentioned in the 12. Verſe, and this that follows: And it is firſt more generally propounded in the 12. Verſe; 2. Repeated and further expounded in the 13. and 14. Verſes. The firſt hath two branches: 1. viz. Of caſting away that which was vnbeſeeming: Let vsus caſt away the workes of darkeneſſe. The ſecond, of putting on ſuch an habit, as ſuted with the day, to which part there is a iuſt correſpondency in the amplification: for Verſe the 13 particularly vnfoldeth the works of darkeneſſe which we muſt auoide, and the 14. openeth the habite, which will well agree with vsus, whoſe day is at hand: Put on Chriſt, and take, &c. In which verſe is contained a double duty: The one principall: The other ſecondary, following vponupon the former inſeparable: the firſt, Put on Chriſt: the ſecond, Take no care for the fleſh, as concerning luſts.
For the opening of which words wee muſt conſider, that the firſt member is laid downe by Phraſe of ſpeech borrowed from apparell, and putting on of it: ſo that not we, but Hee is eueryevery where ſeene to liue in vsus: this is reſembled by the action of putting on, which doth ſo couer the body, that not the body, but the rayment onelyonly is diſcernable. Secondly, Chriſt, who doth determine this action, is brought in, bearing the ſemblance of a garment, becauſe as that doth couer nakedneſſe, defend from the iniury of the aire, procure comelineſſe to the body before men: the like doth Chriſt to the whole man in the ſight of God. The latter duty may be conceiued. firſt, as ſet downe indefinitely, Take no care for the fleſh. Secondly, as conſtrued by limitation, viz. ſo farre forth, as the fleſh luſteth againſt the Spirit in you.
To open which words three things muſt be vnfolded: firſt, what is meant by Taking care: ſecondly, by Fleſh: thirdly, what Luſts are heere excluded.
The firſt is a word which doth ſignifie prouidence and fore-thought, how to bring about this, or that.
2. The fleſh doth heere note forth the outward man: 2. Cor. 7.1. For were it put for corruption of our nature oppoſite to the Spirit, the limitation following, viz. as concerning Luſts, would ſeeme impertinent: for corruption abſolutely, both roote and fruite is to be abhorred.
3. The third thing is thus cleered, there are luſts naturall, and ſinfull; theſe are heere debarred.
The ſumme is: grow vp ſo into Chriſt our Sauiour and Lord, that he may couer you ſo, that eueryevery where not you, but he may be ſeene to liue in you; and though you cannot in this body liue without ſinne, yet be not harbingers and purueyors, making prouiſion to fulfill ſinne: and though you cannot be without ſome care of this outward man, giuegive no reſpect to the inordinate and ſinfull deſires of it.
We ſee then firſt, what muſt be the daily indeuour of vsus, to attire our ſelues eueryevery where with Chriſt: I will not ſeek to proue this, which the Text holdeth forth ſo manifeſtly, but will leade you into a fuller vnderſtanding of this duety by vnfolding theſe two points: Firſt, how we may cōſider Chriſt, as he is to be put on by vsus. Secondly, how we come to put him on.
Chriſt, as he is to be put on by vsus, or of vsus, muſt be conceiued: firſt, as a iuſtifier of vsus from ſinne: ſecondly, as a ſanctifier, who doth free vsus from the power of ſinne, rinſing away, by the water of his Spirit, that ſtaine of corruption defiling our natures. Thirdly, as an example of life ſet forth for our imitation, Learne of mee: for I am lowly. And ſo be you followers of me, ſo far forth as I follow Chriſt: for ſo farre forth as Chriſt hath reference to this effect of not caring for ſinfull luſts, ſo farre this conſideration may be fitly extended: yea ſo far, as he doth make vsus and our waies beſeeme the Light, into which wee are tranſlated: but Chriſt both as an Authour and patterne concurreth to this ſecondary duty of not taking thought for fulfilling the luſts of the fleſh: 1. As an Authour in iuſtifying vsus, and ſanctifying vsus: For ſin entred before guit: but guilt muſt be taken away before ſinne can be aboliſhed, therefore hee iuſtifieth vsus from guilt, then purgeth out our corruption. 2. As an Example, in that hee hath left vsus a Preſident this way.
This putting on of Chriſt is properly ſo called, or by a borrowed ſpeech, the proper putting on of Chriſt is, when we do by an affianced knowledge, and by conſequent affections come more and more to be vnited with Chriſt. As men are eſtranged from Chriſt by ignorance, Epheſ. 4. ſo by knowledge (ſuch as is in truth and affectiue) they come to hauehave coniunction with him: by faith hee dwelleth in our hearts, and we in him. This affiance and truſt to him is ſuch, that knowledge by benefit heereof doth vnite vsus; otherwiſe he being in heauen, and ſeeing the glory of God euidently, would not make vsus one with him, no more then a ſore eye is accorded with light being brought into it: yea affections increaſe this vnion; by louelove our hearts cleaue to him, by hope, ioy, high eſtimation of him; whom though we hauehave not ſeene, yet we louelove, and beleeuing, reioyce in him with ioy vnſpeakable, and glorious: I count all things droſſe in compariſon of the knowledge of Chriſt: Chriſt is ſaid to be our hope, 1. Tim. 1.11.
Ob. But ſome will ſay haply, Doth any thing but faith put on, and vnite vsus with Chriſt?
Anſ. The firſt and radicall vnion, on which all following hauehave dependency, is made by faith onelyonly: this layeth hold on God in Chriſt, as now become our mercifull God, whoſe anger before threatned vsus for ſinne; nothing beginneth, nothing continueth this Vnion, but faith: There is a ſecondary Vnion, whereby the ſoule cleaueth more and more vntounto God, now reconciled vntounto it; and this is done by meanes of the affections abouenamed, and the like, &c.
Now this preſuppoſeth the former: for were it not for this precedent vnion of faith, we ſhould flye from God as a conſuming fire, yea though we knew him, and that he is a gracious God in himſelfe, yet with thoſe vnbeleeuing ſpirits we ſhould tremble.
Now we are ſaid to put on Chriſt improperly, by imitation, as a man is ſaid to put on the perſon of ſuch an one, whom in his geſture and otherwiſe hee repreſenteth. And thus when we do by knowledge, & faith, & holy affections, & godly imitation, ſo grow vp into Chriſt, that he couereth vsus; His Spirit from him worketh al our works in vsus, & for vsus: Not we liue, but he in vsus, Gal. 1. that our inward and outward man are in ſome good meaſure conformed to that perfect patterne, which he hath left vsus in himſelfe to follow. Then we practiſe this duty heere enioyned, when this I ſay is truely endeuoured, which doctrine thus opened rebuketh many.
There are not a few, which liue in groſſe ignorance of Chriſt his Perſon, Offices, and Conuerſation: How few are they, that labour for that confidence in his promiſes, which might ſettle their hearts quietly through his grace! But who almoſt of beleeuers doe tye Chriſt more neerely to them, by working their affections towards him, labouring to feele him their louelove, hope, ioy? the want whereof maketh Chriſtians faith ſo weake, that when the winde and ſtorme of temptation ouertake them, they thinke Chriſt is taken from them. For though theſe affections come from faith, yet they are daughters, which ſtrengthen their mother when ſhe is aſſailed.
The wofull practice of Papiſts is hence diſcouered: for they faile in the thing to put on, and in putting it on: Chriſt alone they put not on: their faith is on my Lady, S. Peter, S. Paul, on their owne righteouſnes, workes, penall ſatiſfactions, Popes Pardons, &c.
Obiect. I, but they hold Chriſt.
Anſ. As one hauing his hand full of this, or that, cannot catch hold of a third thing, but hee loſeth that hold he had of the former: So heere ſeeking ſaluation in Saints, and themſelues, and the Churches Treaſury, they fall from Chriſt. Now, for their Faith, it is a bare knowledge, without confidence that hee loued them, and gaue himſelfe for them. Faith is preſumption, ſay they. Their faith maketh them like to ſuch, who carry garments vnderunder their armes, but leaue them to others to put on: ſo they content themſelues to know, that the Sonne of God tooke our nature, died to redeeme his Church, but that he is their Sauiour, and they his people, that hee loued them, and gaue himſelfe for them: this, which applyeth him, they diſclaime as preſumption.
In the ſecond place, let vsus prouoke our ſelues to ſeek this wel-beſeeming and ſweet-ſmelling garment, to be cloathed with this glorious Sunne of righteouſneſſe. It is the folly and madneſſe of men, that this rayment is no more in requeſt. Why are not Infants aſhamed of their naked parts? They hauehave not vſe of reaſon ſo farre. Why are not mad men? Their reaſon is ſo depraued and peruerted, they think there is no ſhame in it: So heere our ſpirituall childiſhneſſe, or madneſſe maketh vsus not reſpect our ſpirituall nakedneſſe, ſo farre as to renew our care of putting on Chriſt daily.
Many in adorning the body are exceſſiue, it is a yeere before they can hauehave done in dreſſing themſelues, and halfe the care of men is about the backe, but they hauehave not wiſedome once to thinke of getting their ſoules araied with Chriſt, and his image.
But let vsus not deceiue our ſelues; glory is but an vpper garment: if we be found naked of this cloathing, we ſhall neuer be ouer-ſhadowed with that glory: Nay, Chriſt ſhall ſay, Taeke that gueſt without a wedding garment, caſt him into vnquenchable fire. In putting on our apparell, we ſhould raiſe our ſelues to ſuch like meditation.
And take not care. From the ſequell and connexion of theſe, one with the other: wee ſee, that the entertaining of Chriſt, and retaining of our luſts to ſerue them, ſtand not together: the putting on of Chriſt, and putting off the willing ſeruice of theſe ſinfull luſts are inſeparable companions: you, that are Chriſts, hauehave crucified the fleſh, with the luſts of it: Gal. 5.24. Whoſoeuer is in Chriſt, is a new creature, 2. Cor. 5.20. If you hauehave learned Chriſt, as the truth is in him, you hauehave ſo learned him, as to put off the old man: Epheſ. 4. for the putting on of Chriſt doth tranſforme vsus into his image, 1. Cor. 2. As the Aire darke in it ſelfe, ouerſpred with the light of the Sunne, becommeth inlightned.
Againe, we ſee, that further then old apparell is put off, new cannot be put on. Beſides that, other things can no longer occupy the heart, whoſe affections are poſſeſſed, and filled with Chriſt: For looke as a woman, the more ſhe putteth on, and groweth vp into the louelove of her huſband, the more ſhe groweth out of luſting after any other: (the heart can truely louelove but one at once:) So we, our affections being once takē vp with the louelove of our heauenly Husband, do grow out of louelove with adulterous deſires and delights in the things of this world.
If we well marke our ſelues, we may trace all our ſinnes to this beginning: viz. our not being cloathed with Chriſt. Were our hearts ſo true to him, as they ſhould be, we ſhould go ſafe, vndefiled by all the allurements of this world; as a woman louing her huſband loyally, is ſafe, though ſhe meete with ſollicitors to vnchaſtity.
Which ſerueth to deiect the vaine preſumptions of many, who thinke that Chriſt is quickly learned ſufficiently, if they can the Creed, the Lords Prayer, hauehave Chriſtendome, be orderly Church-men, receiue at Eaſter; they think this is Chriſtianity enough: as for putting off of luſts, to which naturally their hearts encline, they thinke it needleſſe, and that God, who hath made, and knoweth our natures, doth not expect we ſhould be freed from that, which is by nature in vsus: But this is to get our leſſon by rote. Hee that crucifieth not his naturall ſinfull inclinations, hath no vnion nor communion with Chriſt: Yea, ſeeing theſe go together, ſuch muſt feare, who fauour themſelues in their luſts, when the deuill ſhall winde this dart againſt them: Such as are Chriſts, they crucifie their luſts, but thou haſt ſpared, and loued to hauehave thine vntoucht. Well, it will make vsus ſhake the head, they will be more bitter in their afterſorrow, then euer they were pleaſant, while they were taſted.
But if any weake ſoule ſhould thinke, becauſe they feele ſinne raging in them, and themſelues captiue to it, that therefore ſin is not mortified in them, they muſt know, that it is one thing not hauehave their ſinnes mortified, and another thing not to feele any ſtirring and mouing of it in them. It is ſaid truely then to be killed, when that is done vponupon it, which will make it die in time, though it take on awhile: as a wound will ake and tingle after it is dreſſed with a healing plaiſter. Hee that feeleth it a burthen, wherewith he is vnwilling to be laden: He that deſireth to be ſet free from it: Hee that reneweth his faith toward Chriſt, who is made of God his ſanctifier, and reſteth on him to ſee theſe workes of the deuill vtterly diſſolued, hee hath mortified his ſinne, though the deuil and ſinne ſhould neuer ſo vſurpe, and tyrannize in him.
Paul was crucified to the world, and yet he felt ſinne vſurping ouer him, and leading him captiue, Gal. 6. compared with Rom. 7. The voluntary ſubiection to it, mortification preſently cauſeth to ceaſe: the inuoluntary ſuffering of it, is ſucceſſiuely diminiſhed, but neuer till death totally remoued: wherefore in the ſecond place let vsus reſiſt all luſts, as euer we will aſſure our ſelues, we are truely in Chriſt. What a ſhame is it for Chriſtians, not to hauehave power ouer their inordinate luſting in meates and drinkes, when a dog will be trained to ſtand vponupon a Table, and touch nothing, which is not giuen him? How ſhall we thinke they perſwade themſelues truely that Chriſt hath ſhed his bloud for them, who cannot forbeare a ſuperfluous cup for his ſake, when their ſtomakes are before charged with more then enough? If a companion come in, though it were at their mouth, they would thence pull it and yeeld to him.
Againe, Luſt is not ſatiſfied, when ſerued. What was Amnon the better when he had got his will of his ſiſter by violence? Nay, the very luſting for a thing maketh a good man, that he dare not touch it, when now it is preſent. When Dauid had a months minde to the water of Bethlehem, hee would not touch it, when now it was bronght vntounto him. What ioy could a good man take, who ſhould get Manna and Quailes with murmuring, and inordinate luſting? And thus in generall.
More particularly, we muſt note, what is the property of one in Chriſt: not to be a harbinger and purueyor, making prouiſion to fulfill his ſinfull luſts: ſin hath not willing obeyſance performed to it; You that are vnderunder grace, ſin raigneth not in you, Rom. 6. But to conceiue of this the more fruitfully, we muſt open the difference betwixt the ſinning of one in Chriſt, and one that hath no true fellowſhip with him; which we may conſider: firſt, in their diſpoſitions before ſinne: ſecondly, while they are in ſinning: thirdly, after ſin accompliſhed.
Firſt, before ſin, a true Chriſtian doth not plot and ſet downe with himſelfe aduiſedly in a ſinfull courſe; but he intendeth to walke vprightly before his God; ſin cloſeth with him beſides his purpoſe. The wicked ones in their beds deuiſe their miſchiefes. Micah 2.1. The godly are taken at vnawares, Gal. 6.1. Look as one trauailing in ſlippery waies, cannot but ſlide and fall ſometimes, yet he doth not purpoſely ſet himſelfe about it; ſo do the godly in their waies of ſinning. The wicked, who do it with full will, hauehave greater reſolution and delight, while they are a working it, then the godly can hauehave. The Scripture ſaith, that the wicked hardneth his face, he will not be abaſhed in his courſe, but will go thorow: A Phraſe taken from a trauailer, who ſets his face againſt the ſtorme, and will on his way what weather ſoeuer commeth. Thus Pharaoh: thus that Ichoram of Iſrael, who would, when two fifties were conſumed, ſend a third. Againe, ſinne is ſweet to them, as a looſing vnderunder their tongues; for it is their meate and drinke to hauehave their wils; as it is a godly mans to do the will of his Father in heauen. Now thoſe, who hauehave a contrary ſpirit, cannot be ſo reſolute, and entire in following it, nor taſting any ſuch delight in it. I ſpeake comparatiuely: For as they cannot ſo reſoluedly do the good they would, becauſe ſin luſteth againſt grace: ſo they are but halfe of them in ſin, becauſe the Spirit of grace luſteth againſt ſin in them. Dauid in his haſte would kill and ſlay; Abigails ſpeech charmeth him: when he had now committed ſinnes of infirmity, Nathans ſpeech doth reclaime him. And doubtleſſe, the experience of all Gods children will confirme, that ſinne is but a bitter ſweet, while the Law of grace vp-braides them in doing it.
Secondly, after that ſinne is attempted, if it be not executed, the wicked grieue, ſleep not, Pro. 4. For as a man faſting, for want of comfortable vapours, ſuch as nouriſhment ſendeth vp to the braine, cannot ſleep: ſo theſe wanting that, which is as bread and meate to them, are kept waking through the vexation of it. But the godly defeated do at length, when the fit is a little off, at leaſt bleſſe God with Dauid: Bleſſed bee God, thy ſelfe, and thy counſell, that hath kept me from ſhedding of bloud. If it be accompliſhed, the wicked, they make a ſport of it, are glad they hauehave their wils, paſſe from it impenitently. Eſau contemned his birthright, when he had prophanely ſold it. When Cain had done his murther, he ſaid, Am I my brothers keeper? Whereas the godly, their hearts ſmite them, they go forth and weep with Peter. For as meate vnwholeſome taken into a ſtomake, which hath ſtrength of nature, cauſeth either ſickneſſe or vomite: ſo where there is the life of grace, this poyſon of ſin once taken downe, cannot but make a ſicke ſoule.
The vſe of which is to let vsus ſee their fearefull eſtates, whoſe courſe is to plot reuenges, couetous reaches, to ſet meetings of good-fellowſhip, not letting men follow their Callings quietly; but prouoking them to ioyne in company: Such, who are wilfully bent: Such, as can brag, when they hauehave met with one in way of reuenge; can tell, with delight, oh, how merry they were! and repeat their vaine delights gladly; ſometimes their ſinfull villanies: That they hauehave laid vp ſuch a one. Such, as when they hauehave made a Conny of one in bargaining, can drink a pint vponupon it: Such, as when they hauehave diſhonoured thoſe they ſhould obey, can brag, how they ſtood to them, and held them vp. Theſe wretches hauehave not, as it ſeemeth, any ſparke of grace, who can ſo well concoct their ſinnes.
Secondly, this may comfort vsus, who finde theſe ſignes in vsus, that we hauehave fellowſhip with Chriſt: though ſinne dwell in vsus, yet we do not purpoſely hold a courſe in it, wilfully and delightfully conuerſe in it, and go away with it remorceleſſe.
Obiect. But one may heere obiect, that wicked ones do not continue, and fore-deſigne all the ſinnes they commit: Secondly, that they ſinne with reluctation, and as Iudas had, hauehave their after-griefe: Thirdly, againe: Godly ones ſometimes hauehave deepe fetches for bringing ſin about; as Dauid, in compaſſing, or couering his fault with Bathſheba. And the ſonnes of Iacob, What a ſtrange winde-laſe did they take to bring about their ſauage murther? It ſeemeth they may adde wilfulneſſe to their ſinning. Good Aſa, though God followed him with ſore ſickneſſe, yet would not ſeek to him, but to the Phyſicians. Yea, they may be vnrepentant after ſinne: For the ſonnes of Iacob did ſtoutly carry out their barbarous fact: Shall our ſiſter be made a whore? &c.
Anſ. Firſt: for wicked ones, though they purpoſe not this, or that particular ſin: yet to follow their owne vnrenewed minde and will, they alwaies purpoſe.
Secondly, They ſinne with reluctation in groſſer crimes, ſuch as the world do note; but the righteous man in leſſer, ſuch as no man can challenge him for. The naturall man hath a reluctation betwixt the remnants of naturall light, and morall inclination of the will on the one ſide, and the enormous aberration of his ſenſuall wilfulneſſe on the other: But the godlies reſiſtance is betweene a new diuine quality in iudgement, will, and affections wrought by the Spirit of Chriſt, on the one ſide; and the remainders of our natiue corruption on the other: He hath after-griefe, but it is in ſuch crimes, as nature her ſelfe, leſſe corrupted, iudgeth reproachfull: Whereas the godly mans greefe is euen in good duties, that ſin will not let him do them, as he would. Againe, the naturall mans griefe is, becauſe of miſeries in Name, Bodie, or otherwiſe, which his offence hath bred to him: The godly man grieueth at the euill it ſelfe of ſinne, and at the offence of his God diſpleaſed with it.
Thirdly, to the exceptions of Gods children, I anſwer: Firſt, we ſpeake not of what Gods children do, when now they ſlide through infirmity, or are fallen into a ſpirituall ſickneſſe; but how it is with them, when they are themſelues through grace, according as they are regenerated and new creatures. Secondly, I ſay there is a great difference: The godly man doth thus, but not totally as the wicked. As it is with a ſick man, ſo it is with him, who is out of his naturall Conſtitution, ſo farre as the diſeaſe, or ſick cauſe hindreth and peruerteth the order of nature: So the godly man hauing receiued the Diuine nature, doth not do thus according to his new being in Chriſt, but according as his ſtate is troubled by the ſicke relickes of ſin, which ſtill dwell in him. Againe, we muſt diſtinguiſh betwixt the generall courſe, and particular action, out of which ground the aboue-named particulars may be ſatiſfied: For they were done of them, now ſliding through weakeneſſe, or declining into ſickneſſe, as in Aſa: ſecondly, they were done not of their whole man, but of that ſick matter which did trouble their Conſtitution, and Diuine Nature they had receiued. Thirdly, theſe were particular acts, in compariſon of their generall courſe. Dauid now fallen into adultery, and downe vnderunder the fit of ſinne, did deſigne that murther; but he was taken by a wandring eye, without any premeditate intention to offend; ſo the other in anger, though while the ſharpe fit ſtill continued, they could not but deuiſe a way of reuenge.
Aſa's and Salomons were long ſickneſſes, into which they fell, preuented by frailty, beſides their purpoſe (I meane) their courſe in ſin they held in, which ſo farre forth as the fit, or working of lurking corruption did actually get the better of Grace, they added wilfulneſſe to their courſe: but this was, when now they were by infirmity ouertaken, and fallen into ſickneſſe, and ſo far forth, as the mouing of ſicke matter, that is, of remaining corruption, got the vpper hand. The ſons of Iacob were impenitent, when they made that anſwer: for their choler was not yet cooled; wrath was ſtill vp, and godly wiſedome downe: But they were not ſo in ordinary courſe, nor when they were themſelues not tranſported with ſo violent paſſion: neither is it to be thought, but when their bloud was now cold, before the renewing of the Couenant, which preſently followeth, they did repent. As for Dauids fact, beſides that all aboue may bee applyed to it, he was abuſed by flattery; the right was doubtfull, one affirming, another denying: Hee did, no doubt, though not directly in reuoking wholly that former grant, make Mephiboſheth amends, ſo far forth as he grew ſecured of his innocencie.
The laſt thing to be marked is, that hee, who putteth on Chriſt, is not forbidden ſimply to care for the fleſh, but ſo farre forth as it luſteth inordinately.
Concerning luſts; obſerue, that not care of the outward man, but onelyonly then, when it ſinfully luſteth, is forbidden a Chriſtian man. No man hateth his own fleſh; That God, who commandeth vsus not to kill, doth bid vsus not to be wanting to our liues, in procuring ſuch things as ſerue for the iuſt comfort of them: Yea, a Chriſtian Charter is large this way; All things are pure vntounto the pure: God hath created wine, as well as water; things of delight, as well as neceſſity; and the man of God, who ſhould be exemplary for ſobriety, is allowed a cup of wine for the benefit of his ſtomack, 1. Tim. 5.23. But when deſires grow beyond the bounds of Nature and Grace, they are not to be ſerued.
Obiect. Heere it will be asked, how we know lawfull deſires from ſinfull luſtings?
Anſ. By conſidering, 1. the obiect, 2. quality, and 3. quantity of them: If they be carried after things vnlawfull, ſimply; as priuate reuenge forbidden, vncleanneſſe, iniuſtice, &c. Theſe are wicked, naught for ſubſtance, as we may ſay after a ſort. Thus when a womans minde ſtandeth to aſhes, lye, pitch, raw fleſh (as ſuch who do long, are ſubiect to theſe) we know them to be vnnaturall, becauſe they are after that, which is vnwholeſome, and agreeth not with nature, when ſhe is in her right frame and temper. Secondly, the quality of them, when they are vehement, though about a thing that is good: Vehement, I ſay, ſo that they worke a perturbation in vsus, and put vsus ſo off the hookes, that we are not our ſelues for the inſtant, theſe are ſinfull: Rachel might lawfully hauehave deſired children: but when it comes to GiueGive me children, or I die: To this, that ſhe will die of the ſullens, if ſhe hauehave them not, this lawfull deſire is depraued and become ſinfull. Thus wee know, naturall heate from vnnaturall: the naturall heate is ſo temperately diſperſed, that it diſturbeth not the ſweete content of natures Conſtitution; But theſe vnnaturall heats, they make the part glow to which they ſhoote, and breed a tedious diſtemper. So an ordinate deſire doth not interrupt the ſweete harmony of natures Conſtitution: but while it is kept in due order, a man walketh, not feeling diſturbance by it. Thirdly, the quantity: For if they be exceſſiue, and vnſatiable, they are ſinfull: To hauehave care of buſineſſe is lawfull; but when there is no end of it, one draweth on another; this is ſinfull: So, to take delight, is lawfull: but when men dwell vponupon it, and vnſatiably after one, muſt hauehave a ſecond, after a ſecond, a third; this is groſſe ſenſuality: So to take a cup of wine is lawfull; but when one draught calleth on another, one meeting another; this is inordinate.
Queſt. How doe wee know naturall thirſt from vnnaturall?
Anſ. The one is ſatiſfied with a draught or two: The other is ſo kindled by drinking, that it ſtill deſireth drinke: as it fareth in Thirſts cauſed by Agues, Heates, and in Dropſy-like appetite by ſalt rhewmes prouoked.
This then ſerueth firſt, to take away the ſlander of a Chriſtians eſtate, which heareth, as if it were barred of all liberty; when indeed licentiouſneſſe onelyonly, and ſinfull luſts are prohibited: ſtolne waters, ſinfull and intemperate abuſe, not the vſe of any creatures is reſtrained. True it is, wicked men thinke, there is no pleaſure, if they may not hauehave things after their owne minde: And as Daniel loued Pulſe better then the Kings diet, while he had it in holy order; ſo they contrarily thinke, that onelyonly pleaſant, which is had in ſinfull faſhion: Neuertheleſſe it is not pleaſant, but onelyonly ſeemeth ſo to their palates, diſtaſted with ſenſuality. Fennes are not the delightfulleſt places, becauſe Frogges like them; nor Thiſtles the beſt meate, becauſe an Aſſes lippes deſire no better Lettice.
Secondly, let vsus bee aſhamed to runne into our luſts, becauſe God doth vſe vsus ſo liberally, as to withhold nothing from vsus, that is good. If we allow out ſeruants plentifully that which is fit for them, wee take it the more heynouſly, if they paſſe their bounds, and take by ſtealth in hugger mugger: ſo may the Lord be highly offended with vsus, ſeeing his hand is not ſtraight ouer vsus. Let vsus therefore ſhake off the ſeruice of ſinfull luſts, as euer we will hauehave aſſurance that we are Chriſts. A Luſt is an vnmercifull Tyrant, which will neuer be ſatiſfied, but taske thee more and more, the more thou obeyeſt it: And though men may thinke they ſhall loſe by this meanes, and part with pleaſure; the truth is, no man ever had loſſe by loſing a Courtezan: It ſhall bee thy gaine to breake off with theſe ſpirituall harlots. Amen.
FINIS.
End of the text · Paul Baynes, The Christians Garment (1618)