The Description of Fleshly Lusts, Sermon
THE DESCRIPTION OF FLESHLY LVSTS.
1 PETER, CHAP. 2. ver. 11. and 12.
Dearely beloued, I beſeech you, as Strangers and Pilgrimes, to abſtaine from fleſhly luſts, which fight againſt the Soule: And hauehave your converſation honeſt, &c.
THe Church of God, hauing ſuffered a great Eclipſe of her glory, having beene exceedingly diminiſhed by the falling away of the whole Nation of the Iewes, a people which the LORD had choſen peculiar to himſelfe, was ſoone after ſupplyed, partly, through the preaching of Iohn the Baptiſt, and partly, through the teaching and myracles of Chriſt himſelfe, and partly, through the miniſtery of his Apoſtles and Diſciples, together with the happy ſucceſſe that God gaue thereunto; was, (I ſay) ſoone after ſupplied, and her breaches repaired and filled vp againe, by the converſion and calling of the Gentiles. And becauſe the Gentiles ſhould not fall away as the Iewes had done before, (for it is the Apoſtles reaſon, Rom. 11.21. If God ſpared not the naturall branches, much leſſe will he ſpare the wilde;) therefore the Apoſtles vſed all diligence to confirme them in that faith which they had ſubſcribed vntounto. For ſo it behooved the Lords husbandmen, not onelyonly to plant, and ſo giuegive over, but alſo to water that which they had planted; not onelyonly to ſow the ſeede of the Word in the hearts of men, and ſo leaue off, but alſo to carry a watchfull eye over it, ſtill cheriſhing it vp, and preſerving it from being over-runne with weedes, or peſtered with other annoyances.
Hence it was, that Paul having taken paines in preaching to many particular Churches, did not ſo leaue them, but in a godly iealouſie over them writes Epiſtle after Epiſtle, ſometimes to the Romanes, ſometimes to the Corinthians, ſometimes to the Theſſalonians, &c. earneſtly ſolliciting them to ſtand faſt in that faith which they had received. Hence it was that Iames having inſtructed the remnant of the twelue Tribes in the faith of Chriſt, did not ſo leaue them, but ſeconds his preaching with an Epiſtle written to them for their confirmation in the faith. And hence it was that our Apoſtle Peter, being the miniſter of the Circumciſion, as we reade, Galathians 2.7. having preached Chriſt to thoſe Gentiles that firſt had beene converted to the profeſſion of the Iewes, and afterward from the Iewes profeſſion to the faith of Chriſt, did not ſo leaue them; but writes this and his other Epiſtle generall to them all, as they were diſperſed in divers places of the world; exhorting them hereby to walke worthy of that vocation and holy profeſſion which they had taken vponupon them: and having firſt ſhewed, Chapter 1 verſe 2. the great mercy of God towards them in electing them to ſalvation through Ieſus Chriſt, hee doth thence inforce an exhortation, verſe 13.14.15. of that Chapter, that they muſt be holy, becauſe God who is their father and hath choſen them, is holy: And having ſhewed them ſecondty their Redemption, verſe 18.19. that it was not made with gold nor ſilver, but with the pretious blood of that immaculate Lambe Chriſt Ieſus; hee doth thence inferre another exhortation in the beginning of this 2. chap. that ſeeing they are ſo pretiouſly bought, therefore they muſt lay aſide all maliciouſnes, and diſſimulation, and envie, and evill ſpeaking, and as new borne babes &c. And thirdly having amplified the great bountifulnes of God towards them, partly by comparing them with others ver. 7.8.9. that whereas Chriſt was made to others a ſtone to ſtumble at, and a rocke of offence, yet vntounto theſe he was an elect and pretious ſtone, whereby they were knit together in the Lords building: and partly by comparing their preſent eſtate of grace with their former eſtate of nature, verſe 9.10. that whereas before, they had lien in darkeneſſe, now they were called to a marvellous light; whereas in times paſt they were no people, now they are the people of God; in times paſt they were not vnderunder mercy, but now they hauehave obtained mercy; hee doth thence inferre, as it were by force of conſequence this third exhortation which I hauehave now read vntounto you: The Summe whereof is briefly this, to perſwade thoſe Chriſtians to holineſſe of life: and as holineſſe of life hath two partes, ſo this exhortation conſiſts of two branches anſwerable thereunto. The firſt part of an holy life is The Mortifying and ſubduing of the luſts of the fleſh; and to this hee exhorts vsus in the firſt branch of this Scripture, verſe 11. I beſeech you Brethren abſtaine from &c. The ſecond part of an holy life is the honeſt converſation and carriage of our ſelues in the world, and to this hee exhorts vsus in the ſecond branch of of this Scripture, verſe 12. Having your converſation honeſt, &c. In the firſt branch, that is, verſe 11. wee may obſerue firſt the matter it ſelfe, Abſtinence from fleſhly luſts; and ſecondly the Apoſtles enforcing of this matter vponupon them, vſing two motiues or inducements to perſwade them to it: The firſt motiue is drawne à conditione fidelium, from the eſtate and condition of Gods Children in this life, they are Strangers and Pilgrimes; the ſecond motiue is drawne à naturâ concupiſcentiae, from the nature of theſe luſtes they fight againſt the Soule. But yet to faſten the whole body of this exhortation vponupon them the rather, hee vſeth here two covert Inſinuations: firſt, hee cloſes with them by a terme of louelove and kindnes, hee cals them his dearely beloved: ſecondly, that he may the better prevayle with them, hee deales by humble entreatie, hee beſeeches them; Dearely beloved, I beſeech you. But before I come to handle either the partes or the Inſinuations, I muſt obſerue out of the coherence or agreement of this with that which went before, one profitable note for our Inſtruction.
Seeing the Apoſtle doth here inferre this exhortation vponupon the rehearſall of Gods bleſſings beſtowed vponupon his people, as if, becauſe God had ſo loved them, therfore they were bound to performe this dutie towards him, hence I note vntounto you, that every bleſſing and mercy that God vouchſafeth vntounto vsus, doth effectually call vponupon vsus to liue in the feare and obedience of God.
For as Iſaac dealt with his Sonne Iacob Gen. 28.1. hee bleſſed him, and he charged him, ſayth the Text, hee beſtowed a bleſſing vponupon him, and withall he charged him to performe a duty: even ſo doth the Lord with his Children; hee giues them bleſſings, hee beſtowes mercies vponupon them, but ſo, that every bleſſing and favour which the Lord beſtowes vponupon them, doth exact and call for a duty that they muſt performe towards him.
In the 5. chap. of Eſay, verſe 1.2. the Lord had done much for his Vineyard; it was planted on a very fruitfull hill, hee hedged it, hee gathered out the ſtones of it, hee planted it with the beſt plants, hee built a Towre in the midſt of it, and made a winepreſſe therein: and what then? did he all this for nothing? No; the Text ſayth Then hee looked that it ſhould bring forth grapes; as if the Prophet ſhould ſay, becauſe the Lord had done ſo much for his Vineyard; therefore hee expected, and great cauſe there was that it ſhould bring foorth good ſtore of good grapes. And this the Lord himſelfe would teach vsus by the words of his owne mouth: For in Exod. 20.2. The Lord being to deliver his Law to his people, telles them firſt, that he is the Lord their God, which brought them out of the Land of Aegypt, out of the houſe of bondage; vſing the rehearſall of his goodneſſe towards them, as a moſt effectuall bond and perſwaſion to tye them to the obedience of his Law. For thus it was even from the firſt bleſſing that ever God beſtowed vponupon man, there enſued a Commandement vponupon it, as we reade, Gen. 2.15.16. that the Lord placed Adam in the Garden of Eden, and withall gaue him Commandement, that he ſhould abſtaine from the forbidden fruit. Here then we ſee (beloved) the right and true vſe of the bleſſings of God vponupon vsus; ſo many mercies as he ſhews vntounto vsus, we muſt eſteeme to be ſo many ſpurres, to pricke vsus forward to well doing; and to be ſo many Meſſengers ſent vntounto vsus from God, to call vponupon vsus for the due performance of all ſuch Chriſtian Duties, as belong to our ſeverall callings. Satan himſelfe, though a malicious depraver and abuſer of all Gods bleſſings towards vsus, yet doth acknowledge to Gods owne face, that his bleſſings do exact a dutie at our hands, Doth Iob ſerue God for nought? ſaith he, Iob 1.9. As if Satan ſhould hauehave ſaid; It is true indeed, that Iob is an vpright and iuſt man, one that feares God, and eſchewes euill; but doth he ſo for nought? No, he hath great reaſon for it; For thou haſt made an hedge about him, and about all that he hath on eueryevery ſide. Now (Beloued) if Satan thought it reaſon that Iob ſhould ſerue God, becauſe God had bleſſed Iob; oh, how wicked is our ingratitude, if, when we hauehave receiued fauours and bleſſings at Gods hands, (as we doe receiue daily) we doe not in lieu and requitall thereof apply our ſelues to Gods ſeruice? The Apoſtle in the twelfth to the Romanes, ver. 1. hath giuen vsus an excellent Preſident in this caſe: I beſeech you, ſaith he, by the mercies of God, that you giuegive vp your bodies a liuing ſacrifice, holy, and acceptable vntounto God: He hath no better meanes to adiure vsus, as it were, and to bind vsus to offer vp our ſelues a liuing ſacrifice vntounto God, then the mercies and fauours which he hath beſtowed vponupon vsus.
To apply this preſent caſe more particularly to our ſelues, conſider aright, I beſeech you, the caſe of theſe faithfull, to whom the Apoſtle makes this Exhortation; and when you hauehave compared their caſe with your owne caſe, then tell me, if this ſame Exhortation may not as juſtly, nay, much more juſtly be enforced vponupon vsus. Theſe were Gentiles, and ſo are we; theſe had ſitten in darknes, and ſo did we; theſe were aliants from the covenant, and ſo were we; but God had choſen them a peculiar people to himſelfe, and ſo he hath choſen vsus; he brought them into a marveilous light, and ſo he hath done by vsus; he called them to the knowledge of his truth, and ſo he hath called vsus; he redeemed them with the precious bloud of Ieſus Chriſt, and ſo he hath redeemed vsus; he regenerated them by his ſpirit, and ſo he hath done vsus; therefore this Dutie lies as hard vponupon vsus as vponupon them, and this ſame Exhortation is to be preſt as forcibly vponupon vsus as vponupon them; wherefore, Dearely Beloved, I beſeech you as ſtrangers and Pilgrims, to abſtaine from fleſhly luſts, which fight againſt the ſoule. Nay, to goe a little further in this application, becauſe God hath gone a great deale further in bleſſing vsus: they were but young Novices in the Faith, as it ſeemes to be implied in the ſecond verſe of this Chapter, New borne babes; but we hauehave beene long trained vp in the knowledge, his bleſſed Goſpell hauing had free paſſage amongſt vsus aboue theſe fortie yeares: they were diſperſed abroad in the world, as appeares Chapter 1. verſ. 1. and ſcattered here and there, but we enioy the Communion of the Word & Sacraments in the vnitie of this one particular Church; they were ſtrangers where they liued, but we ſit at home vnderunder our Vine, and vnderunder our Fig-tree, as the Prophet ſpeakes, and Gods holy name be euerlaſtingly praiſed for it. We need not to gee begge the bread of life in forreine Nations, for we hauehave it brought home euen to our dores: much more iuſtly therefore doe theſe extraordinary bleſſings of God bind vsus to this Dutie, then theirs did them, and much more earneſtly muſt this Exhortation be enforced vponupon vsus then vponupon them; wherefore, Dearely beloued, I beſeech you; you that hauehave receiued this full meaſure of louelove and mercy at Gods hands, I beſeech you to abſtaine from fleſhly luſts which fight againſt the Soule. If we had giuen to him firſt, then theſe his bleſſings had beene but requitalls of our former kindneſſe; but now ſeeing he hath loued vsus when we did not louelove him, ſeeing he hath thus bleſſed vsus of his owne free good will, oh, how ſtreightly doe theſe vndeſerued fauours of God exact this Chriſtian dutie at our hands, euen our holines of life; wherefore I beſeech you, nay, you muſt know that the louelove of God doth beſeech you, or rather impoſe it vponupon you as a neceſſary Dutie, to abſtaine from fleſhly luſts, &c. And let this ſuffice to be obſerued concerning this point. Now I come to the Inſinuations; and firſt of the firſt.
Dearely Beloved, I call it an Inſinuation, becauſe the Apoſtle by this terme of Kindneſſe, doth artificially cloſe with them, and wind both himſelfe, and his Exhortation into their hearts. For commonly the nature of Man, when it is counſelled and adviſed by others, is wont ſtraight wayes to looke into the heart of his Counſellor, to ſearch out with what affection he ſpeakes it, and accordingly as he findes the affection of his Counſellor, ſo will he eſteeme of his Counſell. If a man willes vsus to amend our manners, thereby vpbraiding vsus with our faults, or bewraying any bitterneſſe againſt vsus, we will reiect his counſell, though never ſo good: If a man adviſe vsus to any good courſe, for his owne profit, or for ſome advantage that himſelfe may get by it, wee refuſe his adviſe, though never ſo profitable: but if once we be perſwaded, that he loues vsus, and that for louelove and good will he adviſes vsus to any courſes, preſently we hearken to him, and embrace his counſell, and are willing and readie to put it in practiſe. Wherefore our Apoſtle deales very skilfully here with theſe Chriſtians, firſt, proteſting his deare and tender louelove towards them, that he doth not counſell them to this for any ſhame he would bring vponupon them, or for any vantage that hee ſhould procure to himſelfe, but meerely for his heartie louelove and affection that he beares vntounto them, therefore they are in no caſe, either to contemne it, or ſuſpect it, but rather to embrace it with all willingneſſe. And here is an excellent Rule for vsus, to frame our counſels by; that whenſoever any of vsus reprooues his brother for any ſinne, as for drunkenneſſe, ſwearing, vncleanneſſe, or any ſuch prophane carriage, and counſels him to amend it, we muſt take heed, that it come not from any gall or bitterneſſe in our hearts, for then it marres our Exhortation, and hardens him more in his ſinne; but it muſt come from louelove within vsus, and that from a tender and deare louelove towards him, if ever we deſire that our counſell ſhould take effect with him in his heart, to the reformation of his life, and ſauing of his ſoule.
Againe, in that he calls them here his Dearely beloued, here is another obſervation offered vntounto vsus. He had ſhewed in the former Verſes, that they were the dearely beloued of God, and therefore here in this Verſe he is bolde to call them his Dearely beloued; for, ſeeing that Chriſt did louelove them dearely, his Apoſtle muſt needs louelove them dearly too. For the Lord neuer beſtowes his louelove vponupon any, but withall he beſtowes many amiable Graces vponupon them, ſuch as may procure them louelove and fauour amongſt men; I ſay not, amongſt carnall men, that cannot looke any farther then vponupon fleſh and bloud, nor yet amongſt worldly men, that onelyonly louelove thoſe that are like themſelues, but amongſt ſpirituall men, ſuch as can diſcerne the louely gifts and graces of God, ſhining in a mans ſoule. Wee reade, Geneſis 39.3, 4. of Ioſeph, that the Lord was with him; Putiphar ſeeing the louelove of God vponupon him, did ſet his louelove vponupon him too: and in the 21. verſe of that Chapter, the Maſter of the Priſon ſaw that the Lord loued Ioſeph, and then he loued Ioſeph too; and in the 41. Chapter, the 39. Verſe, euen Pharaoh himſelfe ſaw that the ſpirit of God was in Ioſeph, and therefore he fauoured him, and preferred him exceedingly. Thus was it alſo with Chriſt himſelfe, of whom we reade, Luk. 2.52. that he grew in louelove and fauour with God and with men; firſt, in fauour with God, and then with men; for men loued him becauſe God loued him firſt. Here is then a perfect Rule, whereby to frame our louelove towards men; if firſt we behold and deſcry in them certaine teſtimonies of the louelove of God, then may we be bold alſo to ſet our deareſt louelove and affection vponupon them. Wee muſt take heed that we be not too light of our louelove, in beſtowing it vponupon eueryevery one; for our Chriſtian louelove is, and ought to be a well ſetled affection, proceeding from a good ground, and therefore we muſt beſtow it eſpecially vponupon thoſe whom we ſee the Lord hath peculiarly endued with his ſanctifying and ſauing grace: neither yet on the other ſide muſt we be too ſparing of our louelove, in beſtowing it onelyonly vponupon ſome few, that fit our owne humor beſt, but as many as the Lord hath vouchſafed to admit into the boſome of his Church, and to call to the profeſſion of our Chriſtian Faith, (except we ſee in them ſome euident cauſe to the contrary, as that they are hypocrites, or yeeld any other manifeſt ſignes of impietie) thoſe we muſt louelove, as preſuming and well hoping, that God doth louelove them.
But howſoeuer the Apoſtle had many reſpects to draw his deareſt louelove to theſe faithfull ones, partly, becauſe they were his brethren in the fleſh, but much rather, becauſe they were his brethren in the Lord, embracing the ſame faith, worſhipping the ſame God, regenerate by the ſame ſpirit, and liuing in the communion of one and the ſame myſticall bodie; yet there was one reaſon further then all theſe, that inflamed his heart with moſt feruent louelove towardes them aboue all other; and this was the charge which was giuen to him ouer them, that he ſhould be their Inſtructor, to Preach the Doctrine of ſaluation vntounto them. For the Miniſteriall charge, which was aſſigned vntounto Peter ouer the Circumciſion, Gal. 2.7. did knit his heart vntounto them, faſter then euer the heart of Ionathan was knit vntounto the heart of Dauid; ſo that in this reſpect he might well call them his dearely beloued. Wherein he giues an example to the Miniſters of God, teaching them how they ought to eſteeme the flocke of Chriſt, whereof the holy Ghoſt hath made them ouer-ſeers; that they muſt carry a louelove and affection towards them, and that not any common louelove, but ſuch as proceeds from the deareſt and the deepeſt ſeate of their hearts. Deare is that louelove which muſt preuaile with vsus ſo farre as to make vsus to lay downe our liues for thoſe whom we doe louelove; It is ſo deare, and ſuch a great louelove, as that our Sauiour, Ioh. 15.13. telles vsus, there can be no greater. Greater louelove can no man ſhew then this, when a man beſtowes his life for his friends; and yet ſuch muſt be the louelove of a Paſtor toward his flocke, euen to lay downe his life for them, as Ioh. 10.11. A good Shepheard, &c. Thus it was with Moſes; that would rather be blotted out of the Booke of life himſelfe, then that the wrath of the Lord ſhould be powred out vponupon the Children of Iſrael, Exod. 32.32. And thus it was with Paul; that would wiſh himſelfe to be ſeperated from Chriſt for his brethren and kinſmen according to the fleſh, Rom. 9.3. And thus it was with the great Shepherd of our ſoules, Chriſt himſelfe, who did lay downe his life for his Sheepe, and expoſe himſelfe to all thoſe dangers, which by our ſinnes we had incurred: and thus it ought to be with all the Miniſters of God; they muſt louelove their ſeuerall Charges, euen vntounto death, embracing them with their deareſt affection.
The ſecond Inſinuation is in theſe words, I beſeech you. For although by that Apoſtolike authoritie which he had receiued, he might command them, yet he had rather to deale with them by entreatie, to beſeech them. For this was a courſe fitter for him, and fitter for them alſo. Fitter for him, as being a Miniſter of the Word; it is for a Magiſtrate to command, it is for a Miniſter to beſeech: and fitter for them: the young tenderlings of a Vine are to be handled gently and charily; and ſo theſe being but young Chriſtians, as hath beene alreadie ſhewed out of the ſecond Verſe, were to be mildly dealt withall.
In matters of Religion, though ſometimes men may be compelled by ſtrong hand, and by force, to obedience, yet the readieſt way, either to winne thoſe that are without, or to conteine thoſe that are alreadie wonne, in the bond of obedience, is (for the moſt part) by fayre meanes, and by kind perſwaſions: Suadenda potius eſt pietas quàm cogenda, ſayth a learned Father, Sooner is godlineſſe faſtened vponupon vsus by perſwaſion then by compulſion. And the very Heathen man Seneca could tell vsus, that in good cauſes, Faciliùs ducimur quam trahimur, It is eaſier to lead vsus on by kind entreatie, then to draw vsus on by conſtraining meanes. Here then is controuled that imperious Spirit which raignes in the Chayre of the Romiſh Sea, that takes vponupon him to commaund all the world. He challengeth himſelfe to be Chriſts Vicar, and Peters ſucceſſor; but whither he be either of them, let his commaunding courſes teſtifie. Chriſt ſayd, Learne of me, for I am meeke and lowly: What meekneſſe is there in him, that ſends forth his Mandamus, nothing but commands and threatnings to the people of God? And Peter, as you ſee here, beſeeches theſe Chriſtians to be adviſed by him: but he that challenges himſelfe to be Peters ſucceſſor, lookes for it as a dutie, to be beſought and crouched vntounto by others, but himſelfe will beſeech none. It may be, he ſucceedes him in place, though that may be queſtioned too; but in meekneſſe of Spirit, and the performance of his Miniſteriall function, he doth as farre degenerate from Peter, as euer that Idolatrous King Manaſſah did degenerate from the ſteppes of his good Father Hezekiah. And thus much of the Inſinuations.
Now to the parts of the Exhortation; and firſt, of the former part, contained in the 11. Verſe, the mortifying and ſubduing of the luſts of the Fleſh. Firſt, of the matter it ſelfe, and ſecondly, of the motiues, whereby the Apoſtle enforces this Exhortation vponupon them. Firſt, of the matter, To abſtaine from fleſhly luſts. By luſts we are here to vnderſtand, the diſpoſitions, or inclinations that are within vsus: by the fleſh, wee are to vnderſtand, our whole nature, and whatſoeuer in vsus is not regenerate by the ſpirit of God; all which muſt be abſtained from, they muſt be mortified and ſubdued within vsus; according to that, Galatians the fift Chapter, verſ. 24. They that are Chriſts, hauehave crucified the fleſh, with the affections and luſts thereof; that is, they hauehave crucified their nature, and the diſpoſitions of their nature. EueryEvery one of theſe words require a ſeuerall Diſcourſe; and therefore I will treate of them ſeuerally, and firſt, of the luſts, ſecondly, of the fleſh, thirdly, of abſtaining. Firſt, of luſts.
God in the beginning created Man vpright in nature, and without any blemiſh: but becauſe Man was but a creature, and therefore could not hauehave all perfections in himſelfe, the Lord God furniſhed him with an holy appetite and deſire, whereby he might be carried to ſeeke after God, in whom onelyonly he might find and enioy all perfections. This the Serpent perceiuing, tooke occaſion hereby to ſollicite Eue, not to deſire to enioy God, but to deſire to become God; abuſing this affection that was giuen to Man to make him happie, and turning it to his vtter bane and deſtruction. The end which the Serpent propoſed to her, to be as God, was a thing much to be deſired; and the Inſtrument which he vſed, the Apple of the forbidden tree, was very pleaſant, and much alſo to be deſired, as is ſayd, Gen. 3.6. and ſo the Serpent robbed the Woman, and robbed her Husband, and robbed all their Poſteritie, of that godly affection, that holy appetite and deſire, which the Lord had furniſhed Mans nature withall. Euer ſince which firſt peruerting of our will and deſire, partly, by the propagation of this infection from our Parents into vsus, and partly, by the Iuſtice of God, which hath inflicted it vponupon vsus as a curſe of that firſt ſinne, all the whole many of vsus are peruerted in our wills, and ſo corrupted in all our deſires, that now the inclinations of our nature are no longer deſires, as they were in the beginning, but they are luſts and concupiſcences, nothing els but lewd and inordinate affections. For as a little Leauen leaueneth the whole lumpe, euen ſo this Luſt hath infected our whole nature, that now wee are but a maſſe, and a heape of Luſts. Looke into all our affections, they are nothing but Luſts: looke into all our actions, they are nothing but Luſts: looke into all our ſinnes, our originall ſinne is nothing but Luſt, as S. Iames teaches, Chapter 1. Verſ. 14. EueryEvery man is tempted, he is drawne away by his owne Luſt: and Chap. 4. verſ. 1. Whence are warres and contentions? Are they not hence, euen of your Luſts? Our actuall ſinnes are nothing but luſts, as the Apoſtle ſhews, Galat. 5.19, 20. Where he calls the workes of the fleſh, the luſts of the fleſh; and the 1. Ioh. Chapter 2. verſ. 16. Whatſoeuer is in the world, as the luſt of the eyes, the luſt of the fleſh, and pride of life, and this is a kind of luſt too. Looke into all the parts of our bodies, and powers of our ſoules; and you ſhall finde nothing but Luſts in them: our eyes Luſt after delightfull ſights, our eares Luſt after pleaſant ſounds, our ſtomackes after ſweete meates, our hearts Luſt after fooliſh vanities, and the very ſpirit that is within vsus, ſayth the Apoſtle, Luſteth after enuie, Iam. 4.5. So then the Apoſtle here exhorting theſe Chriſtians to abſtaine from Luſts, hath choſen a moſt ſignificant and compendious word, to expreſſe his meaning, he bids them to abſtaine from Luſts.
Wherein we may obſerue, firſt, that this is a generall dehortation from all kindes of ſinne, for Luſt is the generall name for them all; not onelyonly againſt Adultery and Wantonneſſe, which is the moſt naturall meaning of Luſt, but againſt Pride, and Enuie, and Othes, and Blaſphemies, and eueryevery other ſinne. For he would not hauehave the children of God be free from one ſinne, and defile themſelues with another, free from Adultery, but defiled with Drunkenneſſe, or free from Drunkenneſſe, but defiled with Envie, but he would hauehave them to be entirely holy: and as in the firſt verſe of this chapter, he willed them to lay aſide all diſſimulation, all maliciouſneſſe, all euill ſpeaking; ſo here he willes them to abſtaine from all ſinne. What is it vntounto thy health, if thou be free from one diſeaſe, and thy body infected with another? thou art ſtill but a diſeaſed man: and what is it to the comelines of thy body, to hauehave a faire face, but to want the proportion of thy other limmes? Thou art ſtill but a deformed man: and what is it to the gracing of thy Soule in the ſight of God, to be cleare from one ſinne, ſo long as another ſinne raignes within thee? but if thou canſt ſweepe away theſe luſts which the Apoſtle here ſpeakes of, then thou art cleanſed of all thy diſeaſes to bee a ſound Chriſtian, and ridd of all thy deformities, to be gratious and acceptable in the ſight of the Lord.
But wee may take this exhortation to be more particular; as if the Apoſtle ſhould counſell theſe Chriſtians to abſtaine eſpecially from ſuch luſts, as the Gentiles amongſt whom they liued, were addicted vntounto, that if they were giuen to riot, theſe ſhould eſpecially endeuour themſelues to ſobrietie; if they were giuen to wantonnes, theſe ſhould eſpecially labour to chaſtity; if they were giuen to malice, theſe ſhould eſpecially labour to be moſt kind and gentle; that, as it is in the 12. verſe, when they ſhould ſee the good examples of theſe Chriſtians, they might learne by them to be drawne from their ſins, and ſo glorifie God in the day of their viſitation. Or els wee may take the exhortation to bee yet more particular; as if the Apoſtle ſhould here counſell them to enter into their owne hearts, and there to make iuſt tryall what ſpeciall ſinne they did feele to rage moſt within them, and thereof they ſhould eſpecially labour to purge themſelues; for commonly eueryevery man, even the beſt of vsus all, hath his proper ſinne, ſome one ſinne, and ſome another, raging within vsus aboue the reſt; and I know not, whether this be that Malus Genius that evill Spirit, which, the Heathen ſay, takes poſſeſſion of eueryevery man; but ſure I am, that it is the proper luſt of our owne Nature, whether cauſed by the infection of our Parents, or by the temperature of our complexions, or by ſome celeſtiall influence in our conception or birth, or rather indeed wrought in vsus by the power of Sathan, after wee are come into the world; it is, I ſay, the proper luſt of eueryevery mans owne nature, whereby he is inclined to one vice more then to another. One hath a touch of Envie, another hath a touch of Lying, another hath a touch of evill ſpeaking; in one is a ſpice of pride, in another a ſpice of wantonnes, in another a ſpice of covetouſneſſe, (I ſpeake euen of the beſt; for in others it is more then a touch or ſpice, it raignes in thē:) in eueryevery one a ſpeciall inclination to ſome one ſpeciall ſin; and this is that luſt which fights againſt eueryevery ones Soule, after a ſpeciall maner, as here is implyed; and therefore hee would hauehave vsus, as to abſtaine from all ſinnes, ſo to make ſpeciall proviſion againſt that ſpeciall Luſt which is moſt rife and buſie within vsus. Aske thy owne Soule, and examine thy ſelfe well, whether thou art not more inclinable to one vice then to another; ſearch it out throughly in the bowels of thy Nature; and when thou haſt found what principall ſinne thou feeleſt the power of Sathan and the deſire of thy owne fleſh moſt often moving thee vntounto, thou muſt conſider that this is that fleſhly luſt, which of all others fights moſt fiercely againſt thy Soule, and thou muſt know, that thou art bound to labour eſpecially againſt that luſt, refraining from all occaſions and meanes, which may any way tend to the cheriſhing of that ſinfull and wicked humour and luſt in thee.
2. Seeing he diſwades vsus here from luſts, we may obſerue that he would hauehave Chriſtians not onelyonly to abſtaine from all ſinnes, but alſo from the luſts of ſinnes, that is, the very firſt motions and inclinations to ſinne, for if we doe not ſtop and drie vp the fountaine of Sinne, we ſhall hardly ſtay it in the Channels; If we would kill a Serpent, wee muſt cruſh him in the head: and if wee would deſtroy Sinne, wee muſt ſmother it in the very firſt conception. As David, when hee fought againſt Goliah, did ſmite that vncircumciſed Philiſtine in the forehead, and ſo ſlue him: euen ſo muſt wee deale with ſinne, wee muſt ſmite it in the forehead, and deſtroy it in the firſt motion, and the firſt luſt that wee feele within vsus. For ſo doe they that are Chriſts; as the Apoſtles ſhewes, Galat. 5.24. they crucifie the fleſh with the affections and luſtes thereof: they crucifie the fleſh; there the Tree of ſinne is taken downe: they crucifie the fleſh with the affections: there both the ſapp and the heart of ſinne are periſhed: they crucifie the fleſh with the affections and luſts thereof; there the roote and all is withered and quite dried vp. In the firſt chapt. of Exodus verſe 16. Pharaoh tooke this courſe to deſtroy the Male Children of the Iſraelites; hee commaunded, that when their mothers had brought them forth, death ſhould bee their midwife, they ſhould preſently bee killed and made away as ſoone as ever they began to liue. Let vsus learne Pharaoh his pollicy for a better practiſe; ſeeing wee are to ſubdue ſinne, let the midwife of ſinne bee the death of ſinne, as ſoone as ever wee feele it quicken within vsus, and begin to liue, wee muſt preſently ſtop the firſt breath that ever it takes, and deſtroy it in the firſt motion. Learne we this ſame leſſon of our Saviour, In the 4. chap. of Luke, verſe 5. the Devill came to him, and ſhewed him all the Kingdomes of the world in a twinckling of an eye: it was onelyonly a ſhew; but our Saviour could not abide a ſhewe of ſinne; it was but in the twinckling of an eye; but our Saviour could not abide one glimpſe of ſinne; it was (I ſay) but a moment of time; but our Saviour could not abide that temptatation ſhould liue ſo much as one moment of time, but ſo ſoone as ever it began to ſtirre and to moue, preſently hee deſtroyed it.
Now as here is matter of exhortation, teaching vsus to beware of the firſt motions of ſinne, ſo here is matter of reproofe of an errour in Popery, that denies theſe firſt motions of ſinne to bee any ſinnes at all: they acknowledge Luſt or Concupiſcene to bee the cauſe of ſinne, but that it ſhould be a ſinne of it ſelfe, this they will in no wiſe acknowledge.
But if it be a ſinne to transgreſſe the Law of God, then luſt muſt needs be ſinne: Now Saint Iohn telles vsus, 1 Epiſtle, Chap. 3. verſ. 4. that ſinne is nothing elſe but the tranſgreſſion of the Law; and it appeares plainely out of Rom. 7.7. that Luſt is the tranſgreſſion of the Law, for the Law ſayth, Thou ſhalt not luſt; ſo that Luſt muſt needs be ſinne. The Law requires that thou ſhouldeſt louelove the Lord thy God with all thy thought, Luke 10.27. therefore if euer thy thought be enclined to ſinne, (as Luſt takes her firſt hold in our thought) thou haſt tranſgreſſed the Law, and ſinned againſt God. It was but a flying thought which the Devill ſuggeſted into the hearts of the Scribes, that Chriſt blaſphemed when he ſayd to the ſicke of the Palſie, Thy ſinnes are forgiuen thee: for ſo wee reade Mark. 2.6. they onelyonly reaſoned ſo in their hearts, as if they did not throughly conſent vntounto it, but it was onelyonly a conceit that runne in their heads; and yet our Sauiour checkes them for it, and calles it by the name of euill, as appeares Mat. 9.4. Why thinke you euill in your hearts? And if it be euill, conſequently it muſt needs be ſinne. How light ſoeuer theſe men make of Concupiſcence, or Luſt, I am ſure that Paul felt by his owne experience, and to his great griefe acknowledged it to be ſinne, as Rom. 7.20. Not I, ſayth he, but ſinne that dwelleth in me. Their anſwere which here they alledge, that Luſt is indeed ſinne, yet not properly, but onelyonly after a kinde of improper ſenſe; if Salomon ſhould heare it, he would condemne them of fooliſhneſſe; The foole, ſayth he, Prou. 14.9. makes a toy of ſinne: and ſurely, it is great fooliſhneſſe, to make ſo ſmall account of Luſt, and to eſteeme ſo light of ſinne, and to vſe ſuch a toyiſh and frivolous diſtinction in ſuch an earneſt and ſerious matter.
2. Now concerning the fleſh, which is the ſecond thing here to be ſpoken of. By the name of fleſh, we are here to vnderſtand our whole nature: for as Luſt is moſt proper to one ſinne aboue the reſt, as namely, to Adultery, yet is it rightly applied to all ſinnes, becauſe eueryevery ſinne is a Luſt; ſo the fleſh doth moſt properly ſignifie our matter, our carnall and bodily part, as it is oppoſed againſt our ſoule, or ſpirituall part, yet is it rightly extended to our whole nature, both of ſoule and bodie, except we be regenerate and borne anew; ſo that whatſoeuer is in vsus vnregenerate, it is here called by the name of fleſh. For ſo it is taken, Mat. 16.17. where Chriſt ſayth vntounto Peter, fleſh and bloud hath not revealed this vntounto thee; that is, nothing that is in the nature of man, hath taught thee this, but it is the ſpeciall worke of the ſpirit of God. And in the 1. to the Corinthians, Chap. 2. verſ. 4. foreign, The naturall man; he ſayth not, the carnall man, but euen the whole nature of man, ſoule and all, is ſo darkened, that it cannot perceiue the things that are of God: and therefore the Apoſtle calls our whole man, Corpus peccati, The bodie of ſinne, Rom. 6.6. becauſe ſinne hath infected our whole man; nay, he calles it Corpus mortis, Rom. 7.24. The body of death, becauſe it is in it ſelfe wholly cut off from the life of God, wherewith we were quickened before our fall. The Reaſons why the vnregenerate man, and in the beſt of vsus the vnregenerate part is called by the name of fleſh, as here in this place, are two.
Firſt, becauſe either they proceed meerely of the fleſh, or at leaſt are wrought by the fleſh. Some luſts proceed meerely of the fleſh: our originall ſinne, it is not to be thought to ariſe in our ſoule, for that is created holy, and infuſed holy from aboue into eueryevery one of vsus at our firſt quickening in our Mother; but it is the materiall part, the fleſh which we draw from our Parents, that is infected with ſinne in it ſelfe, and as ſoone as ever the ſoule is vnited and ioyned vntounto it, it infects the ſoule alſo. As Coſbi the Midianitiſh Woman defiled Zimri the Iſraelite, by lying with him, as we reade Numbers 25. And as Salomons wiues, ſtrange women, turned his heart after other Gods, 1 King. 11.4. And ſo the fleſh which we receiue of our Parents, as ſoone as it is married, as it were, vntounto the ſoule, as ſoone as they are knit into one nature, the fleſh by clipping and embracing the ſoule, doth defile the ſoule, and turne it after carnall luſts: and when once this luſt, this originall infection hath ſeized vponupon vsus in body and ſoule too, then our nature is become like a fiery Furnace, that continually ſends forth many flames of Concupiſcence: it ſtill egges vsus on and provokes vsus vntounto ſinne, as the wife of Putiphar did ſollicite Ioſeph, day by day to commit wickedneſſe, and to ſinne againſt God. Other luſts, though they doe not ariſe out of the fleſh, yet they are wrought in vsus by the fleſh: It is the olde pollicie of Satan, to ſeeke firſt to overcome the weakeſt, that afterward he may overcome the ſtrongeſt; he ſet firſt vponupon Eue, that ſo he might overcome Adam; and ſo ſtill he ſets firſt vponupon our fleſh, which is the weakeſt and moſt inclinable to ſinne, that afterward he may overcome the ſpirit; which, if it were not for the perſwaſions and allurements of the fleſh, would withſtand ſinne. For the Devill could never doe any thing againſt vsus, but that he findes fit matter in our fleſh to worke vponupon. As our Sauiour ſpake of himſelfe, Ioh. 14.30. The Prince of this world commeth, and hee finds nothing in me; ſo if we had not any corruption in our owne fleſh, Satan could even hardly faſten any temptation vponupon vsus. No, Beloved, here that is verified which our Saviour ſpake in another caſe, Inimici hominis domeſtici eius; The enemies of a man are they that are of his owne houſhold: and that alſo which our Saviour proved by his owne experience; He that dippes his finger with me in the diſh, it is he that lifts vp his heele againſt me; euen the ſame fleſh which we nouriſh in our owne boſome, lifts vp it ſelfe againſt vsus to deſtroy vsus. Here then let the children of God learne hereby to beware of their owne fleſh; and whenſoever Satan tempts thee, take heed, that thy owne fleſh doe not play the traytor with thee, and deliver thee over into the will and power of thine enemies. And let this kindle in every one of vsus, a ſerious deſire to be diſſolved out of this earthly Tabernacle which we beare about vsus; and to be ridde from this treacherous enemy of our owne fleſh.
2. A ſecond Reaſon, why the luſts of the vnregenerate are called after the name of fleſh, is, becauſe they tend to the cheriſhing of the fleſh, the carnall or naturall part. For, why doth the Epicure wallow vp and downe in all licentiouſneſſe, and the Voluptuous man ſell himſelfe over to the pleaſures of this life, and the Covetous man obey his vnſatiable luſt and deſire of gaine, but that all thinges ſeeme to tend to the cheriſhing of their owne fleſh? I ſay, ſeeme to tend, becauſe it is but in appearance onelyonly: for indeede, theſe things are ſo farre from cheririſhing the fleſh, that contrariwiſe they are the very ſpoyle of our fleſh and decay of our Nature. Voluptuouſneſſe, is called by the Holy Ghoſt, 1. Cor. 6.18. a ſinne againſt a mans owne body: Gluttony and Drunkenneſſe ſhorten mens liues and deforme their bodies, and marre their conſtitutions: and Covetouſneſſe waſts away a mans ſpirits, and ſokes vp the moiſture of Nature. Let this therefore teach vsus to bee carefull and circumſpect that wee be not deceived by the outward appearance of ſinne, though it make never ſuch a goodly ſhew of cheriſhing our nature; ſeeing indeede it is the very bane of our nature, hurtfull to our bodies in this world, and the vtter deſtruction both of Soule and Body in the world to come.
3. Laſtly, wee are to ſpeake in one word concerning Abſtinence, which is the third point here to bee ſpoken of; Abſtaine from fleſhly luſts. As a carefull Phiſitian that is deſirous to recover the health of his patient, doth giuegive him ſpeciall charge to abſtaine from ſuch meates and drinkes as are enemies to his health; ſo the Apoſtle here wils this choſen people of God to abſtaine from fleſhly Luſtes, and to forbeare them as they louelove their Soules health. In the firſt Epiſtle to the Corint. chap. 9. ver. 25. The Apoſtles enforces this exhortation vponupon vsus by way of Compariſon: Every one that proveth Maſteries, (ſayth hee) abſtaines from all things that might bring his body out of temper; and this he doth for a corruptible Crowne; how much more ought wee to abſtaine from all fleſhly luſtes which will bring our Soules out of temper; eſpecially conſidering that the Crowne which wee ſtriue for, is incorruptible and everlaſting in Heaven. And this is the true Abſtinence which the Lord requireth at our hands, to abſteine from ſinne, to abſtaine from luſtes, to abſtaine from the workes of the fleſh. Though we ſhould abſtaine eyther from certaine meates never ſo preciſely, or from all meates ſo farre as it is poſſible, yet if we doe not withall abſtaine from ſinne and from the luſts of the fleſh, it is no abſtinence at all, but rather fond ſuperſtition.
Wherefore beloved, let vsus hearken to this couſell of the Apoſtle, and obſerue it in our dayly practiſe, to abſtaine from fleſhly luſtes. Doth our corrupt nature at any time aske any thing at our hands? Let vsus deny it, and ſay it nay, and forbeare ſuch deſires. Doth our fleſh ſollicite vsus to do or thinke any thing that is againſt our obedience to God? Let vsus deny our fleſh, and forbeare all ſuch luſts: Indeede if we were our owne, then might wee iuſtly take our libertie to our ſelues, and doe what wee liſt; but the Apoſtle 1 Cor. 6.19. Tels vsus plainely, that wee are not our owne, but are bought with a price, even with the moſt precious blood of Ieſus Chriſt, and therefore wee muſt bee ruled by him that bought vsus becauſe wee are his, and abſtaine from our owne luſts, and deny our owne Fleſh and Nature, becauſe wee are not our owne. Our Saviour tels vsus, wee muſt denie and forſake our ſelues, or els wee are not to follow him, Luke 9.23.
Oh let vsus follow him in the regeneration, by abſtaining from our fleſhly luſts which fight againſt our Soules, and ſo wee ſhall receiue at length the end of our Faith, the ſalvation of our Soules, even that vncorruptible Crowne, that Crowne of righteouſneſſe, ſpoken of by the Apoſtle Saint Paul in the firſt Epiſtle to the Corinthians chap 9. ver. 25. and the ſecond Epiſtle to Timothie chap 4. ver. 8. which the Lord the righteous Iudge, ſhall giuegive at that day, to all them that louelove that his appearing, and is attaineable by, and promiſed onelyonly to thoſe that thus abſtayne from and overcome their fleſhly luſts;1 Cor. 9.25. Rom 8.13. Revel. 2.26. Revel. 3.5. which that wee may ſo doe as wee are here exhorted, let vsus conclude with prayer, calling vponupon God for the ſpirit of power to enable vsus thereunto, and that through Ieſus Chriſt, to whom with God the Father, and the bleſſed Spirit, three diſtinct Perſons, and yet but one God, bee all Honor and Glory, both now and for ever Amen, Amen.
End of the text · John Randall, The Description of Fleshly Lusts (1622)