A Treatise of Self-Denial, Treatise · Chapter 19
CHAP. XIX. Self-intereſt, And 1. Pleaſure, And 1. Of the Taſte to be denied.
2. I Have told you what the ſelfiſh Diſpoſition is that muſt be mortified and denied; and now I muſt tell you what is the ſelfiſh Intereſt that muſt be denied: Having deſcribed ſelf-denial from the Faculties, I muſt now deſcribe it by its Objects.
The ſelfiſh Intereſt conſiſteth in this Trinity of Objects, Pleaſure, Profit, and Honour, not ſpiritual, but carnal; not heavenly, but worldly Pleaſure, Profit, and Honour: ſometime all theſe are comprehended in the word [Pleaſure] alone; and then it is taken more comprehenſively, and not only for ſenſual Pleaſure, called voluptuouſneſs, as it is here in this diſtribution. And ſometime all is comprehended in the term [world] and ſelfiſhneſs in the word [fleſh] the world being that harlot with which the fleſh commits adultery. So 1 Joh. 2. 15, 16. [Love not the world, nor the things that are in the world. If any man Love the world, the Love of the Father is not in him. For all that is in the world, the Luſt of the fleſh, the Luſt of the eyes, and the Pride of Life, is not of the Father, but is of the world: and the world paſſeth away, and the Luſt thereof: but he that doth th will of God abideth for ever.] To theſe three heads therefore we ſhall reduce all that we have to ſay of this matter.
I. The ſelfiſh, fleſhy Pleaſure that muſt be denied, conſiſteth in theſe particulars following, which I ſhall but briefly touch, becauſe they are ſo many. 1. One Principal part of Senſuality or Self-intereſt, conſiſteth in meats and drinks to pleaſe the Appetite. So far as theſe are taken to fit us for Gods ſervice, and uſed to his Glory, ſo far they are ſanctified, as before was ſaid: but when they are meerly to pleaſe the appetite, they are offered to an enemy, and are the fuel of luſt. Do you ſee any thing that your Appetite deſireth, whether meats or drinks, whether for quality or quantity? Take it not, touch it not, meerly upon that account: but enquire whether it tend to the ſtrengthning and fitting your bodies or minds for the ſervice of God: and if ſo, take it; if not, let alone. If your appetite had rather have Wine than Beer, or ſtrong Beer than ſmall, take it not meerly upon that account: If your appetite would fain have one cup more, when nature hath as much as is profitable, deny that appetite. If your appetite would fain be taſting of any thing that is not for your health, deny that appetite. If it would fain have one bit more, when you have as much before as is wholeſom or uſeful to you, deny that appetite: Or elſe you are guilty of fleſh pleaſing, and plain Gluttony.
Queſt. But is it not lawful at a feaſt to taſte of another diſh, or eat another bit, when I think that nature needs no more? what perplexities then will you caſt men into, to know juſt how many morſels they may eat?
Anſw. It is gluttony and no beter to take the creatures of God in vain, and ſacrifice them to a devouring throat, which ſhould be uſed only for his ſervice. That which is a mans ultimate end is his God. What would you have plainer than expreſs words of Scripture, that tell you that whether you eat or drink it muſt be all to the glory of God, 1 Cor. 10. 31. and that the fleſhly do make their bellies their Gods? Phil. 3. 18. And therefore when you have taken as much as ſuiteth with your end, the ſervice and glory of God, you muſt not take more for another end, the pleaſing of your fleſhly deſires. But for the ſcruples that you mention, about the juſt proportion, we need not be diſquieted with them: For God hath given us ſufficient means to direct us, to know what is for our good, and what is ſuperfluous; and it is our duty in an even and conſtant way to uſe our Reaſon and keep as near the due proportion as we can; and when we know that this is our deſire and endeavour, it were a ſin againſt God to trouble our ſelves with continual or cauſleſs ſcruples or fears, leſt we do exceed or miſs the rule. For what can we do more, than go according to the beſt skill we have, and if for want of skill we ſhould a little miſtake, it is pardoned with the reſt of our daily infirmities; and to trouble and diſtract our ſelves with cauſeleſs fears would more unfit us for Gods ſervice, than ſome degree of miſtake in the proportion would do, and ſo would be as great a ſin as that which we feared. And therefore our way is quietly and comfortably, without diſtracting fears or ſcruples, to do our beſt, and uſe our prudence with ſelf-denial, and remember that we have to do with a Father that knows the fleſh is weak when the ſpirit is willing. But yet wilfully to caſt away one cup or one morſel, on the pleaſing of our appetites, when it no way fits us for the ſervice of God, and will do us no other good, this is not ſelf-denial but ſenſuality.
Queſt. But nature knows beſt what's good for it ſelf, and therefore that which it deſireth is to be judged beſt: A Beaſt liveth as healthfully as a man, that obeyeth his appetite only. Is it not lawful to take either meat or drink on this account, that the Appetite is pleaſed with it?
Anſw. 1. Some Beaſts would preſently kill themſelves in pleaſing their appetites, if man that is Rational did not rule; reſtrain and moderate them. A Swine will burſt himſelf with whey in half an hour. A Beaſt in new after-graſs will ſurfeit, if he be ſuffered. No Beaſt knows poyſon from food, but would ſoon periſh by it, in obeying his appetite. 2. And yet as a B…ſt hath no Reaſon, ſo he is better provided to live without Reaſon, than man is. His appetite is not ſo corrupted by ſin as ours is! Original ſin hath depraved and enraged our appetites. And if man had not more uſe for his reaſon than a Beaſt even in ordering his natural actions, God would not have given him reaſon to rule his appetite, and commanded him to uſe it herein. And who knows not that if a man did follow his appetite alone as Beaſts do, he were like to murder himſelf the next day or week, or at leaſt in a very little ſpace? The appetite would preſently carry us to that for quality, or quantity, or both, that would caſt us into mortal diſeaſes and ſoon make an end of us: And in thoſe diſeaſes, the pleaſing it uſually would be certain death. And indeed this is a beaſtly doctrine, that man that hath reaſon to rule his ſenſual inclinations, ſhould lay it by and pleaſe his appetite without it like a brute! what more do all Gluttons, Drunkards, and Whoremongers, but follow ther fleſhly deſires? And if the deſires of the fleſh might be followed, who would not be ſuch as they, in ſome meaſure? That which is no ſin in a Beaſt, is a hainous ſin in a man, becauſe man hath reaſon to rule his appetite, and a Beaſt hath none; and therefore is not capable of ſin. And for the body, it's certain that moſt of the diſeaſes in the world are bred and fed by the pleaſing of the appetite; and I think that there's few that are laid in their graves, but this was the cauſe of it, though the ignorant know it not, and the ſenſual are loth to believe it.
And for the queſtion, whether we may not take any meat or drink purpoſely to pleaſe the appetite? I anſwer, yes, as a means to fit us for duty: but not as your chief end. 1. Sometimes, eſpecially in weak bodies, the very Pleaſing of the Appetite doth recreate nature, and further ſtrength. 2. And ſometime the appetite ſhews what ſort of food nature will beſt cloſe with and concoct, ſo that as to the quality if Reaſon have nothing againſt it, it hath ſomething for it; becauſe it is a ſign that it's like to be beſt digeſted, which is moſt deſired. And ſo if you thus far follow the appetite, as a ſign directing your reaſon what is beſt, and take nothing ultimately to pleaſe it, but by pleaſing it to preſerve the health or vigour of your bodies for Gods ſervice; thus you may do and yet be ſelf-denying: for this is not a ſenſual ſerving of your fleſh. But if you will 1. Take that which reaſon tells you is unhealthful in quality; 2. Or that which reaſon tells you is either hurtful, or but needleſs and unprofitable in the quantity. 3. Or have maſtered your reaſon ſo far by your appetite, that you will not believe that is hurtful or needleſs which you love, but judge what is good for you, meerly by your appetite as a beaſt. 4. Or if you make the pleaſing of your appetite your chief End, in any meat or drink that you take; all this is beſtiality, ſenſuality, carnality, guloſity, and contrary to true moderation and ſelf-denial.
Live therefore like men and not like beaſts; like Chriſtians, and not like Atheiſts and Epicures: He hath as baſe a god as moſt of the vileſt heathen Idolaters, that makes his belly his god. He that cannot deny himſelf a delicious cup or morſel, would ill deny himſelf a Kingdom if it were made the bait of ſin. He that will not diſpleaſe his appetite in ſo ſmall a matter, would leardly leave his eſtate, or liberty, or life, if he were put to it, either to ſin, or leave them. As he is a faithful ſervant to God indeed, that will not diſpleaſe him in the ſmalleſt matter; ſo he is moſt fully obedient to the fleſh, that cannot deny it the leaſt thing that it deſireth. Though I know that the ſmalneſs of the matter doth often ſo relax the cautelouſneſs even of the godly, that they venture on a ſmall thing who would not on a greater: yet even with them it is ſome aggravation of the ſin, that they cannot bear ſo ſmall a matter as the diſpleaſing of their appetites in ſuch a trifle: and that they cannot deny themſelves, where they may do it at ſo cheap a rate; and that they have the hearts to diſpleaſe God, and wrong their ſouls for a cup or a morſel which their appetite hath a mind to. He ſets little by Heaven or the favor of God, that will venture it for ſo ſmall a thing. It hath oft times abated my compaſſion to dying men, when I have known that their death was cauſed by a wilful obeying their ppetite againſt the perſwaſion of their Phyſitian; and be the perſon never ſo dear to me, I feel that there is ſomewhat in nature that inclineth us to conſent to the ſufferings of the willful, or abateth our pity of them in their miſery. It was an aggravation of Adams ſin that a forbidden morſel could entice him to venture on the wrath of God, and the ruine of himſelf and his poſterity. And it will be a double aggravation of your ſin, if you will take the ſame courſe, and take no warning by him, or by the ſinning world, that hath followed him to this day [when the woman ſaw that the tree was good for food, and that it was pleaſant to the eye, and a tree to be deſired to make one wiſe, ſhe took of the fruit thereof and did eat] Gen. 26. Thus entred ſin, and death by ſin.
2. ANother part of ſelf-intereſt to be denied is, the pleaſing of luſtful venereous inclinations. Not only in avoiding the groſs act of adultery and fornication it ſelf; but alſo in avoiding the pleaſing of any of the ſenſes by laſcivious actions that lead to this: eſpecially ſome men that are naturally prone to luſt, have need to ſet a work both faith and reaſon, and ſometime call for help from others to quench theſe dangerous helliſh flames; For it is a ſin that God hath ſpoken terribly againſt, and that ſo often that intimateth mans proneneſs to it, and expreſſeth Gods deteſtation of it. And ſeldom doth Paul rebuke it, but he reckoneth up the ſeveral kinds, that he may make it odious, and no…e may eſcape. Gal. 5. 19. Now the works of the fleſh are manifeſt, which are, adultery, fornication, uncleanneſs, laſciviouſneſs, &c. of the which I tell you before, as I have alſo told you in time paſt, that they which do ſuch things ſhall not inherit the Kingdom of God. The ſins which he would not have the Epheſians name, are, [fornication and all uncleanneſs, neither filthineſs, nor fooliſh talking, nor jeſting, which are not convenient: becauſe no whoremonger, nor unclean perſon, nor covetous man, who is an Idolater, hath any inheritance in the Kingdom of Chriſt and of God] ſo Col. 3. 5, 6. [Mortifie therefore your members which are upon earth; fornication, uncleanneſs, inordinate affection, evil concupiſcence, and covetouſneſs which is Idolatry; for which things ſake the wrath of God cometh on the children of diſobedience] 1 Cor. 6 9, 10. [Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind, &c. ſhall inherit the Kingdom of God] 1 Tim. 1. 10. The Law is made for whoremongers, for them that defile themſelves with mankind, &c.] Heb. 13. 4. Whoremongers and adulterers God will judge] Read alſo 1 Cor. 5. 11. Matth. 15. 19. Heb. 12. 16. 1 Theſ. 4. 3. Rom. 1. 28, 29, &c. 1 Cor. 6. 13, 18. & 10. 8. Jud. 7, 8. Theſe filthy dreamers defile the fleſh, &c. 2 Pet. 2. 10, 14. [But chiefly them that walk after the fleſh in the luſt of uncleanneſs—Having eyes full of Adultery, and that cannot ceaſe from ſin.] Abhor therefore this filthy damnable ſin, which God abhorreth. And to that end pleaſe not the fleſh by any beginnings of it, or any thing that ſavoureth of it, or makes way to it. Chambering and wantonneſs are mentioned by the Apoſtle among the fullfilling of the fleſhly luſts, Rom. 13. 13, 14. the allurements of the luſts of the fleſh and wantonneſs was the courſe of the wretched Apoſtates, 2 Pet. 2. 18. 1 Pet. 4. 3. Eph. 4. 19. 2 Cor. 12. 21. Mar. 7. 22. And Chriſt himſelf hath told you, that [he that looketh on a woman to luſt after her, hath committed adultery already in his heart] Mat. 5. 28. Suffer not therefore your eye to entice your hearts, by gazing on beauty or any alluring objects; touch them not, come not near them without neceſſity. The fire of luſt doth need no blowing up: but in ſome it needeth all that ever they can do to quench it. Fly therefore from the temptations and occaſions if you would eſcape; caſt not your ſelves upon opportunities of ſinning; Let temptations have as little advantage as you can. A weak Chriſtian may walk more evenly that flyeth from temptations, and keeps at a diſtance from that which would enſnare him, than a ſtrong Chriſtian that ſuffers the bait to be near him. Davids woful experience could tell you, what it is to give way to a wandring luſtful eye. When Joſephs reſolution may tell you what an advantage it is, to fly away and not to ſtand a parley with temptations. As ever you would ſcape this ſin, this horrible ſoul-deſtroying ſin, keep off from all opportunities of committing it, and live not with temptations near you: eſpecially take heed that you ſuffer not an unclean ſpirit to poſſeſs your thoughts; but caſt out the firſt impure cogitations with abhorrency. O the daily filthineſs that lodgeth in the thoughts and imaginations of ſome men! They can ſcarce look on a woman of any comelineſs, but they have preſently ſome filthy thought. If they attempted actual uncleanneſs, a chaſt perſon may eaſily reject them with deteſtation; but in this ſecret way of heart-filthineſs, they will commit fornication with whom they pleaſe, and as many as they pleaſe, and as often as they pleaſe; but the ruine and ſin are only their own. As you love the favour of God, the credit of the Goſpel, and the peace and ſalvation of your own ſouls, deny your ſelves not only the luſts of uncleanneſs, but of unchaſte behaviour, and wanton dalliance, and the filthineſs of your thoughts. For how unfit is that mind to converſe with God, and to be employed in holy ordinances, that cometh but newly from thinking of filthineſs, and feeding on luſt!