A Treatise of Self-Denial, Treatise · Chapter 18
CHAP. XVIII. Inordinate Appetite to be denied.
7. THe laſt part of ſelf to be denied is your inordinate Appetites, excited by the ſenſes, commonly called the ſenſitive Appetite. Theſe are not to be themſelves deſtroyed; for the Appetite is natural and neceſſary to our welfare: but the inordinate deſire is to be denied, and the Appetite reſtrained, and no further ſatisfied than is allowed by the word of God; and by this means the inordinancy of it may come to be mortified. Though ſelfiſhneſs hath defiled the whole man, yet ſenſual pleaſure is the chief part of its intereſt, and therefore by the ſenſes it commonly works, and theſe are the doors and windows by which iniquity entreth into the ſoul. And therefore a principal part of ſelf-denial conſiſteth in denying the ſenſitive Appetite.
Queſt. But how far is this Appetite to be denied?
Anſw. 1. When ever it craveth any thing that is forbidden: This is paſt doubt. It muſt not be pleaſed to the diſobeying of God. 2. When it ticeth us towards that which is forbidden, and would be feeding on the baits and occaſions of ſin; unlefs the thing deſired be neceſſary, it is here to be denied. For ſin and Hell are dangers that no wiſe man will draw too near to. 3. When ever the pleaſing of the ſenſe conduceth not to Gods ſervice, and doth not fit or furniſh us for our duty, it is unlawful.
Queſt. But may not the Creatures be received for Delight as well as for Neceſſity?
Anſw. It's an ill expreſſed queſtion: As if Delight it ſelf were never neceſſary. Neceſſity is either Abſolute, as of thoſe things without which we cannot be ſaved; or it is only to our bettering and the greater ſecuring of our ſalvation: and ſo it's taken for that which is any way uſeful and profitable to it; directly and indirectly. We may and muſt make uſe of the creatures, 1. Not only for our own Neceſſity, but principally for the ſervice and glory of God, 1 Cor. 10. 31. And 2. not only for our Abſolute neceſſity, but alſo when they in any meaſure further us in or to the ſervice of God; ſo be it they be not on any other account unlawful. 3. We may uſe the Creatures for delight, when that Delight it ſelf is a means to fit us for the work of God, and is ſincerely ſought for that intent. But we may not uſe them for any other Delight, but that which it ſelf is neceſſary or uſeful to Gods ſervice. Reaſons are evident. 1. Becauſe we ſhould elſe make that Delight our ultimate end, which is as bad as brutiſh; for either it muſt be an End, or Means. If it be not uſed as a means to God as our ultimate end, it muſt be our ultimate end it ſelf, which is no better than to take his place. 2. That action is idle, and conſequently a ſinful miſimploying of our faculties which doth not conduce to the end that we were made for, and live for. 3. It is a miſimploying of Gods creatures, and a ſinful caſting them away to uſe them for any end which is not it ſelf a means to the great end of our lives. All is loſt that is no way uſeful to God and our ſalvation. It is contrary to the end of their Creation and of ours. 4. It is a ſinful robbing God of the uſe of his talents, if we uſe them for any end that is not ſubſervient to himſelf as the chief end. For certainly he made all things for himſelf, and that which is not imployed for him, is taken from him injuriouſly. All men muſt anſwer for the mercies which they have received; whether they have ſo uſed them for God, as that they can give him his own with the improvement.
5. The ſenſitive Appetite by reaſon of its inordinacy, is grown a Rebel againſt God and Reaſon; and an enemy to him and to our ſelves. And no man ſhould unneceſſarily pleaſe or feed ſo dangerous an enemy. Sin doth moſt make its entrance this way; and moſt men lie in ſin before our eyes, by pleaſing their ſenſes: And ſhall we run our ſelves on ſuch a great and viſible, danger, againſt the warning of ſo many experiences? Yea we know that we have been often this way overtaken our ſelves, and that abundance of ſin hath crept in at theſe paſſages; and yet ſhall we plead for liberty to undo our ſelves? The godly are ſo conſcious of their weakneſs and proneneſs to ſin, that they are jealous of themſelves; and therefore it beſeemeth not ſuch to do any thing needleſly that may tempt them to it, and is ſo likely to prove a ſnare. If Paul muſt beat and tame his body to bring it into ſubjection, leſt when he had preached to others, he ſhould be caſt away himſelf, (1 Cor. 9. 27.) much more have we need to be watchful that are more weak. We are commanded expreſly to make no proviſion for the fleſh, to ſatisfie the luſts (or deſires) thereof, Rom. 13. 14. And therefore they that eat, or drink, or do any thing elſe for the meer ſatisfaction of the deſires of the fleſh, and for its delight, do break this expreſs command of God. And how is it ſaid, that they that are Chriſts have crucified the fleſh with the affections and luſts or deſires thereof, if they may uſe the Creatures meerly to delight and pleaſe the fleſh? This is not Crucifying its affections and deſires, Gal. 5. 24.
Jobs Covenan` with the eyes that they gaze not on alluring objects, (Job 31. 1.) was an act of ſelf-denial that others need as well as Job. Such a Covenant with our taſt, and with our ears, and with every ſenſe, that they move not but by the conſent of God and Reaſon, and let not in any ſin into the ſoul, is a moſt eminent part of this neceſſary duty. Davids Adultery and Murder did firſt make its entrance at the eye. Had Noah more jealouſly watch'd his Appetite, he had not by Drunkenneſs been a warning to poſterity. It was Achan's eyes that betrayed his heart to the gold, & ſilver, and rich attire, though an accurſed thing, Joſh. 7. 20, 21. What ſin almoſt doth not enter at ſome of theſe ports?
Be ſure therefore that no ſenſe be without its guard: Accuſtom your ſelves to deny them, and the conqueſt will be eaſie. It is not to deny them any thing that is uſeful to you for Gods ſervice, and a true means to your holy Ends, that I adviſe you to; but only that which would betray you by delighting in them. It is not to deſtroy the body, but to tame it, keep it under, and bring it into ſubjection: and this muſt be done. To move to this, conſider yet further theſe three or four things more diſtinctly.
1. It is for want of this part of ſelf-denial that the world is ſo full of ſcandals, and the Conſciences of men ſo full of wounds, and Profeſſors walk ſo unevenly with God, and ſeem to be but as other men. Here one drops into tipling, if not ſtark drunkenneſs; and there another into wantonneſs, if not fornication: and many live in gluttony, and never ſee it nor repent of it; and many are drowned in covetous deſires and practices; and ſome give up themſelves to ſenſual paſtimes; and all becauſe they do not make this Covenant with their ſenſes, nor have everyet learn'd to deny themſelves; but becauſe it pleaſeth them, they think it is not diſpleaſing to God; and that it's no ſin, but a part of their Chriſtian liberty: yea many of them think that by this Doctrine of ſelf-denial, we would deny them the uſe of the mercies of God, and conſequently hinder them from thankfulneſs for them. And thus they make a Religion of pleaſing the fleſh, which is the deadly enemy to God and Religion. They imagine a Liberty purcaſed them to Pleaſe it, and fulfill its deſires; and they meaſure out mercies as they pleaſe it, and they would return God a fleſhly thanks for theſe mercies, and offer him a ſacrifice as the Heathens did to Ceres and Bacchus; when as the Goſpel knoweth no mercy, but either eternal mercy, or that which is a means to it: nor will it call that a mercy which hath not a tendency to God: nor did Chriſt purchaſe us an… liberty, but what is from ſin or puniſhment, and is for his Service: He did not ſuffer in the fleſh to procure us liberty unprofitably to indulge and pleaſe the fleſh, and to ſtrengthen our enemy, and by uſe to give it the maſtery, when this maſtery is the damnation of moſt of the world. If Chriſtians had learn'd more to deny their ſenſes, they would walk more blameleſly and inoffenſively in the world: if they would keep at a diſtance from the bait, and when they cannot do ſo, yet ſhut up theſe doors, that it may be at a diſtance from their minds, how ſafely would they walk that now are ſtumbling at every creature that is given for their relief! The objects of ſenſe are theſe lower things, ſo contrary to the objects of faith, that the more we love the one of them, the leſs we ſhall regard the other: and therefore theſe are always working againſt each other. And as the objects of faith are then moſt ſweet and powerful with us, when faith is ſet moſt fully upon them; ſo the objects of ſenſe are then moſt powerful to draw us from God, when the doors of ſenſe are ſet wide open, and the appetite let looſe upon them.
2. And you may further obſerve that almoſt all the groſſeſt ſins in the world, do begin with ſome little liberty of the ſenſes, which at firſt we take for a lawful or indifferent thing. The filthieſt whoredoms do uſually begin in luſtful looks, and thoughts and ſpeeches, and ſo proceed to laſcivious behaviour, and ſo to filthineſs it ſelf. And the glutton and the drunkard are firſt enſnared by the eye, and then by taſting, and ſo proceed by little and little to exceſs: ſee therefore that you keep as far from the baits of ſenſuality as you can: and lay a command upon your ſenſes to forbear: if you look upon it, you are next to touching it; and if you touch it, you are next to taſting it, and if you taſte it, you are like to let it down; and if you let it down, you are like to venture again and let down more: and all muſt up again or you are loſt. And therefore keep out the firſt beginnings, and think with your ſelves, If ſin be the poyſon of my ſoul, the digeſting of it will be my ruine: and if I cannot digeſt it, why ſhould I let it down? and if I may not let it down, what reaſon have I to be taſting it? and if I ſhould not taſte it, why ſhould I touch it or be medling with it? and if I may not meddle with it, why ſhould I look upon it or hearken to them that would entice me to it? ſo that the Denying of your ſenſes and your Appetite, is the ſure and eaſie way to prevent thoſe dreadful gripes that elſe may follow.
3. Moreover, if you deny not your ſenſitive appetites, you will never be acquainted with heavenly delights. The ſoul cannot move two contrary ways at once, towards earth and towards heaven. When you gaze upon this world and feed your appetites with fleſhly delights, you have no heart nor mind to the delights above. It is the ſoul that retires from creatures, and ſenſual objects, that is free for God, and ready to entertain the motions of Grace. Not that I would have you turn Hermits and Monks, and forſake the company of men & all worldly buſineſs; No, it is an higher and nobler courſe that I propound to you: even in the midſt of the world to live as without the world, & as if there were nothing before you for ſenſuality to ſeed upon: To live ſo fully to God in the world, that you may ſee God in all the creatures, and converſe with him in thoſe ſame objects, by which the ſenſual are turned from him: and to live in the greateſt fulneſs of all things, as if there were nothing but penury to your fleſh, and ſeeing God in all, and uſing all for God, and denying ſelf, where you have opportunity to pleaſe it; this is the moſt noble life on earth. But if you find that you cannot attain to this, and that you cannot deny your ſelves the delights of earth, unleſs you withdraw from the ſight of the objects; do ſo and ſpare not, ſo far as may conſiſt with your ſerviceableneſs to God and humane Society: But ſtill you ſhall find that whether earthly delights are preſent or abſent, your minds muſt retire from that which doth allure and gratifie the fleſh, if ever you would enjoy Communion with God, and taſte of the delights of an heavenly converſation.
4. And by pleaſing your ſenſes, you will increaſe their vitious inordinate deſires. The more you gratifie them, the more they'l crave: you feed your diſeaſe by yielding to ſuch deſires; but never think to quiet it by contenting it. The more the fleſh hath, the more it would have. The only way to abate the rage of ſenſual deſires, is to deny them, and uſe them conſtantly to that denial. The ſafeſt food and raiment is that which beſt ſtrengthneth and furniſheth us for Gods ſervice, with the leaſt content and pleaſure to our ſenſual appetites and deſires. And the ſame I muſt ſay of houſe, and lands, and labours, and friends, and all the Creatures; that's the beſt ſtate of life in which God is ſerved and pleaſed beſt, with the leaſt content and pleaſure to the fleſh. Carnal delights and ſpiritual are ſo contrary; the one ſo droſſie and ſordid, and the other ſo ſublime and pure, that they will not well conſiſt together; but the delights of the fleſh do corrupt or weaken the ſpiritual delights.
5. Laſtly Conſider, what a baſe unmanly thing it is, for a man to be a ſlave to his ſenſitive appetite. As truly as the horſe was made to be ruled by the rider, and all the bruits to be under man; ſo was the appetite & all the ſenſes made to be ruled by reaſon; & no ſenſe ſhould be pleaſed till Reaſon do conſent: a beaſt hath no rule for his eating & drinking but his appetite; and therefore mans reaſon is to moderate him: But a man hath a better guide than appetite or ſenſe to follow: you ſhould not eat a bit or drink a drop meerly becauſe the appetite would have it, but Reaſon muſt be adviſed with, and God muſt give advice to Reaſon. A Swine that will drink whey till he burſt his belly, is blameleſs, becauſe he knew not the danger, and had not Reaſon to reſtrain him: But a man that hath Reaſon, and yet will eat, and drink, and ſleep, and uſe the Creatures meerly to pleaſe the appetite of his fleſh, is utterly unexcuſable: What muſt the light of Reaſon be put out, or put under the cover of ſenſual concupiſcence? muſt a nature that is kin to Angels, be enſlaved to that which is kin to beaſts? Unworthy is he of the honour or glory of a Saint, that caſteth away the honour of his manhood, and makes himſelf a very beaſt. What elſe doth that wretch, that when he ſeeth a diſh before him that he loves, doth never ask whether it be wholeſom or unwholeſom, bute eats it as an Horſe doth his provender, meerly becauſe his appetite would have it: Yea perhaps though he know, or be told that it is unwholeſom, yet as long as it pleaſes his taſte, he cares not? And what elſe doth that wretch, that when he ſees the cup, muſt needs be taſting: he loves it, and that's reaſon enough with him. What a baſe unmanly thing is it, (much more unchriſtian) to be a Slave to a fle…ly appetite! Would one of theſe Gentlemen-gluttons, Drunkards, or Whoremongers, or any of our voluptuous Epicures, that muſt needs have that they love, be contented to become a ſervant to a Beaſt? would you take a Dog or a Swine for your Maſter, and ſerve them, and obey them, and do what your brutiſh Maſter would have you? why what's the matter that many of our worſhipful and honourable Beaſts do not ſee that they do as bad? What is your own fleſhly ſenſual Appetite any better than that of a Beaſt? A Dog hath as good a ſcent as you; and a Swine hath as good a taſte or ſight as you, and alſo as ſtrong a luſt as you. What great difference is there betwixt the ſerving your own fleſh and anothers? your own brutiſh part, or any other brute that lives about you? Wonderful! if the favour of God be nothing with you, and if damnation be nothing with you, that yet you are inſenſible of your honour in the world, and that you that cannot put up a diſgraceful word or blow, can yet put up at your own hands ſuch a beſtial indignity, as the ſubjecting of a Rational immortal ſoul, to that bruitiſh fleſh, which was made to be its ſervant!