First Epistle of John Applied Part 1, Lecture 18

First Epistle of John Applied Part 1 · Lecture 18

p. 335THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 15, 16.

Love not the world neither 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.

THe paſſions of the ſoul in their own nature are neither; in their exerciſe, are either morally good or bad. Look as a Painters Colours, according to the ſeverall Pictures which they draw, repreſent a chaſt Matron, and a wanton Strumpet, or as the winds according to the ſeverall corners whence they blow, ſerve to drieve the ſhip forward, and backward; ſo the affections according to p. 336the Object whereabout they are converſant become either helps or hinderances, virtues or vices; yea, what the Aſtrologers ſay of the Planet Mercury in the Horoſcope of mans nativity, if it be in conjunction with a fortunate Planet it is the better, if with an Ominous the worſe; is more truly affirmed of the paſſions, when they are joyned to good Objects they advance virtue, and when to bad, they increaſe vice.

No wonder then if the holy Scripture take ſo much care about regulating our affections. Indeed the Stoicks would baniſh and extirpate them, and therefore ſayGen. 26. 16.Gen 26:16 to them as Abimelech to Iſaack, Go from us for thou art much mightier then we, but the Chriſtian Religion would only confine or rather refine them by defining their proper Objects. There is no need of draining up theſe waters, only of diverting them into their right channell; of plucking them up, only planting them in a good ſoile. We muſt not uſe them as Joſhuah was to deale with the Amalekites, wholly cut them off; but as he did byExod. 17. 11. Joſh. 9. 23.Exod 17:11Josh 9:23 the Gibeonites, make them hewers of wood, and drawers of water for the Houſe of God. Indeed as one wittily, man fallen, is the Anagram of man created, his affections (like letters) misplaced, ſo that there is no need of blotting them out, only placing them in their right order.

Upon this account it was that we finde in ſacred writ both precepts, and prohibitions, commands, and caveats, exhortations, and dehortations, in reference to the ſame affections, ſometimes in the ſame Verſe; So Chriſt to the Diſciples, Feare not, but feare; to the Women at the Croſs, Weep not, but weep: ofttimes in the ſame Chapter, as in this concerning the affection of love; if you caſt your eyes in the foregoing Verſes, you ſhall finde thoſe two Objects which we are to love. God and our Brother, and here in this Verſe that ſingle Verſe 5. Verſe 9.though comrehenſive Object which we muſt not p. 337love, Love not the world nor the things that are in the world, &c.

Having diſpatched the generall propoſition in the begining of the fifteenth Verſe, we are now according to the propoſed method to deſcend to the particular expoſition, as it is ſet down in the former part of the ſixteenth; All that is in the world the luſt of the fleſh, the luſt of the eyes, and the pride of life.

This clauſe which I call the Expoſition you ſee is aConcupiſcentia pro re concupiſcibili. Zanch. in loc. diſtribution, intended no doubt for a further and fuller explication of that prohibition; but whether of the Object or the Act, is ſomewhat queſtionable; ſince on the one hand the word world refers to the Object, and on the other the word luſt refers to the Act. Interpreters conceive that luſt is taken metonymically for the Object luſted after, and ſo account it a diſtribution of the Object; but withall it is of the Object in reference to the Act. And when I obſerve that this all is poſitively denied to be of the Father, I thinke it more rationall to conſtrue this foreign by foreign, all to be every luſt that is in the world, and ſo take it as a diſtribution of the act: diſcovering the ſeverall channels in which worldly love runeth.

It is inquired by the Schoolmen whither this diſtribution Al. Alens cum alijs.do compleatly enumerate the cauſes of all ſin, and it is affirmatively reſolved. Calvin upon the Text conceiveth it not much materiall, whether it be exact or no: no doubt theſe are the principall, and all ſins may ſome way or other be reduced to one of theſe.

If you pleaſe, take a ſhort view of the ſeverall references of theſe luſts whereby they are differenced one from another.

Serrarius upon the Text hath thus ranked them: thatSerrar. in loc. good which is immoderately deſired, is either ſuch as is really received into us, about which is converſant the luſt of the fleſh; or which is only tranſmitted by p. 338species to the ſight, and ſo the Object of the luſt of the eyes; or which is neither received by it ſelf, or by species into us, but is altogether without us, and to this tends the pride of life.

Alexander Hales, out of S^t Auſtin goeth another,Al. Al. p^t. 2^a. 9. 159. and in ſome reſpect a contrary way; aſſerting exorbitant luſt to be either about bonum inferius, ſome inferiour ſenſuall good, which is the luſt of the fleſh; or exterius, ſome externall viſible good, which is the luſt of the eyes; or interius, ſome inward opinionated good, which is the pride of life.

Aquinas diſtinguiſheth the inordinate appetite ofAquin. t^a. 2ae. 9. 8. Art. 5. man to be after good, either as conſidered abſolutely, or as it is attended with difficulty: the former is the inordination of that which is called the concupiſcible appetite; and this is either in reſpect of thoſe things that pleaſe the body, which is concupiſcentia naturalis, the naturall deſire; but in the exceſs, the luſt of the fleſh, or of thoſe things, which by ſight delight the imagination, which is concupiſcentia animalis, an animall deſire; and in the exceſs, the luſt of the eyes; the latter is the irregularity of the iraſcible apetite, and is the pride of life.

Some not unfitly allude to that diſtinction of ſins into carnall, spirituall, and of a mixt nature; thoſe ſins which take ſenſible delight in ſenſible Objects, are purely carnall; and theſe belong to the luſt of the fleſh; thoſe which take mentall delight in mentall Objects, are purely ſpirituall ſins, and belong to the pride of life, thoſe which take an inward delight in outward Objects are of a mixed nature, and belong to the luſt of the eyes.

The moſt plain and uſuall reference of them, is of the luſt of the fleſh, to ſenſuall pleaſures; of the luſt of the eyes, to riches; and of the pride of life to honours: and ſo the voluptuous, covetous, and ambitious are the ſinners p. 339guilty of theſe luſts. This Grotius looketh upon as the genuine meaning, and ſo much the rather, becauſeVide Grot. in loc he conceiveth this ſentence to be borrowed from the ancient Hebrews, whence Pythagoras received it, and from him Clynias who mentioneth theſe three as the cauſe of that unjuſtice among men, foreign, correſpondent to which is that of Philo on the Decalogue, aſſerting it is the Fountain of all wars among men to be, foreign, the evill luſt either of wealth, or honour, or pleaſure. But what the large extent, and withall, the principall intent of theſe ſeverals are, will beſt appear in the diſtinct handling of them.

The number you ſee is threefold; and before I go further, I ſhall a while d…ſeant upon them joyntly.

If you caſt your eyes upon the fifteenth Verſe of the third Chapter of S^t James, you ſhall finde a tripartite James 3. 15. Gerard. de conſummat. ſaecul.Jas 3:15diviſion of worldly wiſdome into earthly, ſenſuall, and devilliſh; to which me thinketh very fitly correſponds this diviſion of worldly love, the luſt of the fleſh being ſenſuall, the luſt of the eyes earthly, and the pride of life devilliſh.

We read in the foregoing Verſes of three ages of men to whom our Apoſtle wrote, namely, Children, young Men, and Fathers; and each of theſe luſts is eſpecially incident to each of theſe ages. Men in the begining of their daies are moſt prone to the luſt of the fleſh, in the progreſs of their age to the pride of life, and in their old age, to the covetous luſt of the eyes.

In the cloſe of the fourteenth Verſe of this Chapter S^t John ſpeaketh of overcoming the wicked one, that is,Gen. 3. 6.Gen 3:6 the Devill; and if you would know what are the chief temptations, with which he doth aſſault, and which if we repell, we overcome him, they are here preſented to us. The fruit with which he tempted our firſt Parents p. 330in the Garden was good for food, that was a luſt of the fleſh; pleaſant to the ſight, and ſo came in the luſt of the eyes; and to be deſired to make one wiſe, and that was the pride of life. After foure thouſand years experience the Devill could not finde out better weapons, and therefore with theſe he ſets upon the ſecond Adam in the wilderneſs, tempting him to the luſt of the fleſh, when he would have him turn the ſtones into bread to ſatisfie his hunger; to the luſt of the eyes, ſaith S^t Auſtin, Aug. de ve…â re…ig. c. 35.when he bid him caſt himſelf down out of curioſity, ſay others: and more probably (with the leave of that reverend Father,) when he ſhewed him all the Kingdomes and glory of the world; and to the pride of life, when he perſwaded him to caſt himſelf down, which was no doubt for that end, to lift him up with arrogant preſumption.

With theſe temptations it is that he doth ſtill aſſault the Children of men, ſo that I may not unfitly compare them to Solomons threefold cord, by which he draws men to iniquity; to the fleſhooke with three teeth, by which the Prieſts ſervant robd the Lords Sacrifice; to Hippomenes three golden Apples, by which he indeavoured to hinder Attalantas race; to Jobs three darts, by which he wounded Abſalon to the heart; to the Caldeans three troops, (with St Bernard) by which theyBern. 8^a. paſch. Serm. 1. Rev. 16. 13.Rev 16:13 plundered Job of his goods; or to S^t Johns three unclean ſpirits crawling upon, and defiling us.

It is Chriſts call to his Spouſe, Come with me from Lebanon, Cant. 4. 8.Song 4:8looke from the top of Amana, from the top of Shenir and Hermon, from the Lions dens, from the Ghiſler. ibid.mountains of the Leopards. Ghiſlerius underſtandeth by theſe three mountains, theſe three luſts: the pride of life, by the mountain of Lebanon, which is exceeding▪ high, and upon which grow the tall Caedars; by the top of Amana from whence they might ſee a great way, the lust of the eyes; by the top of Hermon a fruitfull p. 331hill, the luſt of the fleſh; and theſe are the mountains on which wicked men range like Leopards, and the dens of thoſe Lions, the Devils.

Theſe are thoſe luſts which oppoſe the three grand deſigns of our life, our own ſalvation, others good, and Gods glory. Whileſt the luſt of the fleſh warreth againſt our ſoul, the luſt of the eyes maketh us uncharitable to others, and the pride of life robs God of his glory. Correſpondent to theſe three great ſins it ſeems not improbable that God hath appointed thoſe three ſore judgments. The Famine as a puniſhment of the luſt of the Al. Al. Pſ. … ^ta.fleſh; the Plague (which cauſeth botches and ſores) of the luſt of the eyes; and the Sword (which bringeth Nations low) of the pride of life.

As Armour againſt theſe three darts, the Papiſts ſuperſtitiouſly uſe a threefold annoynting in Baptiſm, to wit, of the loyns, the breaſt, and the head; but (which is far better) the grace of God teacheth to live ſoberly, in oppoſition to the luſt of the fleſh; juſtly in oppoſition to the luſt of the eyes; and godly (which is a walking humbly with God) in oppoſition to the pride of life: And which is beſt of all, our bleſſed Saviour preſcribes three duties (which by the Schools are made the three parts of ſatisfaction) Faſting as a remedy of the luſt of the fleſh; Almes as an eye ſalve for the luſt for the eyes; and Prayer as an antidote againſt the pride of life.

To draw yet nearer. Theſe three are all that is in the world, they are the worlds curſed trinity: according to that of the Poet,

Ambitioſus honos, opes, & foeda valuptas;

Haec tria pro trino numine mundus habet.

Which wicked men adore and worſhip as deities: in which regard Lapide oppoſeth them to the three perſons in the bleſſed Trinity. The luſt of the eyes to theLap. in. loc Father, who is liberall communicating his eſſence to p. 342the Son, and the Spirit; the luſt of the fleſh to the Son, whoſe generation is ſpirituall and eternall; the pride of life to the holy Ghoſt, who is the Spirit of humility. That golden Calfe, which being made, was ſet up and worſhiped by the Iſraelites in the Wilderneſs; is not unfitly made uſe of to repreſent theſe; the Calfe which is a wanton Creature, an emblem of the luſt of fleſh; the Gold of the Calf refering to the luſt of the eyes, and the exalting it, to the pride of life. Oh how do the moſt of men fall down before this golden Calf which the world erecteth.

If you pleaſe you may conceive the world as making a Feaſt to entertaine her Lovers; and here are the three courſes which ſhe provideth for them; the firſt for food, the luſt of the fleſh; the ſecond for ſight, the luſt of the eyes; the third for ſtate, the pride of life: or as entertaining them with a muſicall conſort, which is made up of three parts, the Baſe, the luſt of the fleſh; the Tenor, the luſt of the eyes, and the Treble the pride of life.

Once more you may very well call theſe three luſts the elements of the ſenſuall world; the luſt of the fleſh, being as the fire in regard of its burning violence; the luſt of the eyes, as the earth, becauſe about things which the earth affoards; and the pride of life, as the ayre, or winds which pufs or ſwels men up.

Not to inlarge further, The world is here repreſented to us as an Hydea with three heads, or like Cerberus that three headed Dog, which the Poets faine to be the Porter of Hell. Worldly love is here ſet forth as a tree ſpreading it ſelf into three main boughs, whence ſprout forth the bitter fruit of all ſ…ns; or as a Mother bringing forth three monſtrous Daughters, with which the moſt of the Sons of men fall in love with.

At this time I ſhall only give you a view of

1. The Eldeſt Daughter which is the luſt of the fleſh; p. 343for the better underſtanding whereof I ſhall diſcourſe of it firſt in Generall, then in Particular.

1. In Generall be pleaſed to take notice,

1. That this word fleſh is uſed ſeverall waies in Scripture, as Caſſian hath obſerved. I ſhall not mentionCaſſ. Collat. 4. c. 10. all its acceptions; only know that it is taken in ſenſu optimo, poſſimo, medio; in a good ſenſe for a tender frame, and ſoft diſpoſition of the ſoul; whereby it is capable of receiving the impreſſion of grace, and ready to yield obedience to Gods commands: in this notionEzek. 36. 26.Ezek 36:26 it is the matter of the promiſe, I will give you an heart of fleſh.

In a very bad ſenſe for the native and inbred corruption which overſpreads ſoul and body, whereby we become averſe to all good, and prone to whatſoever is evill; and of this St Paul ſpeaketh when he ſaith, in Rom. 7. 23.Rom 7:23me, that is, in my fleſh dwelleth no good.

In a middle ſenſe for the inferiour part of man, his body which chiefly conſiſts of fleſh and blood; and thus we read of Cleanſing our ſelves from all filthineſs of fleſh 2 Cor. 7. 1. Calv. in loc.2 Cor 7:1and spirit, that is, of body and ſoul; and in this ſenſe Calvin not unfitly here taketh it.

2. That the luſt of the fleſh is uſed in Scripture two Id. ibid.waies; ſometimes very largely, as comprehending in it all vitious luſts whatſoever; in which notion fleſh is to be underſtood of originall corruption, and is as the Fountain of luſt: and inaſmuch as there is no evill, to which our naturall pravity doth not incline us, the luſt of the fleſh in this ſenſe is as it were the genus, whereof, the ſeverall evill deſires which ariſe in our hearts, are the species: and in this notion is that of S^t Paul to be conſtrued, Walke in the ſpirit, and you ſhall not fulfill Gal. 5. 8.Gal 5:8the luſt of the fleſh. And indeed for the moſt part, where we read of the luſt of the fleſh, it is to be conſtrued in this large acception.

But in this place fleſh being put for the body, and the p. 344luſt of the fleſh being a contradiſtinct member to the other two, it is doubtleſs to be reſtrained, and (as Eſtius Eſt. in loc.well obſerveth) ſignifieth Deſiderium eorum quae pertinent ad carnem, a deſire of thoſe things which belong to the fleſh. So that fleſh here is rather to be conſtrued Objectivè then Effectivè, not as the principle from whence this luſt flows, but the Object whereabout it is converſant; and thus all ſinfull deſires after bodily pleaſures, eſpecially thoſe which the two ſences of taſting and touching are taken up with, are they which our Apoſtle deſigneth to comprize under this head the luſt of the fleſh.

3. That there is a double luſting after the fleſh, andCum natura poſcit ſupplementa quae deſunt non vocatur libido ſed fames aut ſitis, &c. Vide Aug. contr. Julian. l. 4. c. 14. thoſe things which are gratefull to it, namely; naturall and ſenſuall: there is an appetite which ariſeth meerly from natures indigence; and this though vehement (as in hunger and thirſt) is not ſinfull: nature teacheth every living Creature earneſtly to deſire the conſervation of the individuum by nouriſhment, and of the species by propagation, and therefore this kinde of deſire had been in man, even in the ſtate of innocency. But then there is an appetite which ſenſuall indulgence exciteth, and this being alwaies immoderate beyond its due bounds is prohibited. Indeed neither Religion nor reaſon do abridg us of all bodily pleaſure; but they forbid us to ſerve pleaſure, ſo as (according toS…n. l. de vitâ Bea…â. c. 15. Seneca's phraſe) to be perplexed in the abſence, or ſtrangled with the abundance of it: in one word, the deſires which proceed from the want, the delight which tends only to refreſh the fleſh, is allowable, but all deſires and delights which proceed from, and ſavour ofAmbroſ. de offic. l. 2. c. 21. wantonnes, are culpable and comprized under this head the luſt of the fleſh.

2. More particularly it will be needfull for the further diſcuſſing of this uſefull truth, to ſet before you the ſeverall kindes of this fleſhly luſt; for though ſhe be a p. 345Daughter, yet withall, ſhe is a Mother of many Brats, and it is ſuch an Arme of this tree of worldly love, as hath many branches ſprouting forth of it, ſuch as are incontinency, intemperancy, and idleneſs,

1. The firſt and worſt of theſe luſts is incontinency, that which is called by S^t Paul, the luſt of concupiſence, 1 Theſ. 4. 5. 2 Pet. 2. 10, 18.1 Thess 4:52 Pet 2:102 Pet 2:18and by St Peter, the luſt of uncleanneſs, yea, the ſame Apoſtle ſpeaking of falſe teaches, that they allure through the luſt of the fleſh, and preſently adding, through much wantonneſs, plainly intimates wantonneſs to be a luſt of the fleſh; and inaſmuch as he uſeth the Plurall number, he inſinuates that there are ſeverall wanton and unclean luſts of the fleſh.

For methods ſake be pleaſed to know, that this luſt of the fleſh, is converſant either about a wrong or a right Object.

1. The chiefe excurſion of this carnall luſt is after wrong Objects, concerning all which I ſhall in generall premiſe.

That not only that wicked dispoſition of minde, which by S^t Paul is called foreign, whereby men burne with impetuous deſires after libidinous acts, reſolving to lay hold of every opportunity of ſatisfying their luſts; Nor yet only all thoſe contemplative delights, whereby men pleaſe themſelves with inward fancies and imaginations of that wickedneſs which either for feare or ſhame, they dare not out outwardly commit: but alſo all kinde of deſire, though not plenarily conſented to by the will, nor fully reſolved upon for the performance, yea, all thoſe firſt motions which ariſe from the vitiated appetite, though not at all conſented to, are within the compaſs of that which is called by St Paul, foreign, inordinate affection, and here by S^t John foreign, the luſt of the fleſh.

In Particular, The Object of this deſire is irregular two waies.

p. 3461. When the Object is ſuch as doth privare ordine… natura, tranſgreſs the order of nature, and this either.Al. Al. p^t. 2^•. 9. 14. membr. 4.

Simply, and Abſolutely, and is moſt properly called unnaturall uncleanneſs, whether it be with our ſelves (the ſin of Onan) that ſecret pollution, which (though hid from mans) is open to Gods eye, or with the ſame Sex, Men or Women, Diſhonouring their bodies between themſelves (the ſin of Sodom, and thoſe Gentiles concerningGen. 18. 9.Gen 18:9 whom St Paul writeth) both which are unnaturall, becauſe contrary to natures end, to wit, generation; or which is yet more unnaturall, becauſe it tends only to a monſtrous generation, that which is between rationall and meerly ſenſitive Creatures, the beſtiall ſin of buggery, things that are as horrenda factu, ſo pudenda dictu, abominable to be done, yea, ſhamefull to be named.

Or as limited and reſtrained after the multiplication of humane nature. Of this ſort are all inceſtuous luſts after thoſe neare relations, whether by affinity or conſanguinity, ſuch as are between Brethren and Siſters, Ʋnkles and N…e…es, Ants and Nephews, Parents and Children, or grand-Children, whether naturall or civill, all which are manifeſtly forbidden by the divine Law, and repugnant to natures Dictates. Nor are they the leſs filthy, but rather the more odious when they are covered with the vaile of matrimony; to which purpoſe St Ambroſe diſſwading the marriage of aAmbroſ. l. 8. Ep. 66. Brother with his ſiſter's Daughter, though by another Mother thus reaſoneth; Interdictum eſt naturae jure, interdictum eſt lege quae eſt in cordilus ſingulorum, interdictum eſt immutabili praeſcriptione pietatis & neceſſitudinis; It is forbidden by natures Law, by the Law within every mans heart, by the inviolable praeſcription of Piety, and that regard which is due to propinquity. Nor will either the neceſſary examples of the firſt men, when Brothers and Siſters were inforced to marry for the propagation p. 347of mankinde; or the example of the Jews, in Brothers marrying their Brothers Wife, to raiſe up ſeed by vertue of a ſpeciall Law; or thoſe heroicall examples (as Luther calleth them) of any of the Patriarchs in any ofLuth. in Gen. c. 29.Gen 29 theſe kindes (which being diſſonant from the Law, are not to be imitated by others) be found ſufficient warrants or excuſes for them who ſhall give way to any inceſtuous conjunctions.

2. When the Object is ſuch as doth privare ordinem virtutis, tranſgreſs the order of the virtue of chaſtity, ſuch are all luſts after any perſon, whom we may not juſtly call our own: And thus,

1. If it be after any more then one, though in a matrimoniall way, which is polygamy, it is unlawfull as being againſt the Primitive inſtitution by God, of one woman, for one man (which the Prophet Malachy ſaith, was becauſe he ſought a godly ſeed) and therefore notMal. 2. 15.Mal 2:15 juſtifiable in the Patriarchs, much leſs excuſable in us by their pattern.

2. If it be without Matrimony, any luſt after any perſons whether one or more, married or unmarryed is a luſt of the fleſh. And in the purſuit of any one of theſe,

1. When the one party is altogether diſſenting it is a rape wherein only the Agent is the guilty ſinner, and the patient is an innocent ſufferer.

2. When either both or one of the parties is marryed, it is adultery in that party. A luſt ſo much the more vile, becauſe it is a willfull ſhipwrack abroad, when there is an harbour and ſafe remedy provided at home.

3. When one of the perſons is ſ…ngle, it is in that perſon fornication, and when both, it is that which is called ſimple fornication.

Indeed it is queſtioned by ſome whether this latter be a luſt of the fleſh or no? and the moſt plauſible argument which they alledge is, thatActs 15. 20.Acts 15:20 in the decree of that Apoſtolicall counſell; fornication p. 348is reckoned with things ſtrangled and bloud, which are in themſelves of an indifferent nature. But how invalid this conſequence is, will eaſily appear, if weAquin. 2^a. 2ae. 9. 154. Art 3. conſider that as Aquinas hath well obſerved, the reaſon of joyning theſe together is not as if there were no more morall guilt in fornication then the reſt, but becauſe the reſt would be offenſive to the Jews as well as fornication; and ſo equally cauſe a Rent in the Chriſtian Church, which conſiſted of converted Jews and Gentiles. The truth is, though both perſons are ſingle, it is a breach of chaſtity, and conſequently a luſt of the fleſh; nay, yet more, though the perſons are not only reſolved upon marriage, but contracted each to other; yet the deſire of carnall copulation is a fleſhly luſt: for contract is but Jus ad rem, it is Matrimony giveth Jus in re, contract bindes to marriage, but alloweth not to touch before; contract is like Articles agreed upon, but marriage puts to the ſeal, ſo that it is as the taking of poſſeſſion of a mans own without due courſe of Law, and therefore unwarrantable.

2. You have ſeen the principall outgoings of this luſt, but withall you muſt know that the Object may be right, and our deſire in this kinde a luſt of the fleſh, when it is (though between perſons lawfully married) either intempeſtive, or intemperate, in a ſeaſon prohibited, in a meaſure not moderated, or a manner not ordained, or for an end not warranted: upon this account it is that St Hierome ſaith, quoting the ſpeech ofHier. l. 1. contra Jovinian. a Pythagoraean Phyſopher, Adulter eſt in ſuam uxorem amator ardentior, an exceſſive lover of, is an adulterer with his Wife, and St Auſtin quoteth it as a ſaying ofAug. l. 2. contra Julian. St Ambroſe, Uxoris adulterum eſſe qui in uſu conjug ali verecundiae, temperantiae & honeſtatis nullam rationem habeat; that he is an adulterer, who uſeth the marriage delights without regard to modeſty, decency, and temperance. I confeſs theſe are harſh expreſſions, ſince a man p. 349can no more be an adulterer with his own wife, then a thief with his own goods; and adultery according to the notion of the Latine word is, Ad alterius thorum acceſſus, the coming to anothers not his own bed. But yet it is thus far true, that its a breach of the ſeaventh Commandment, which is expreſt by that phraſe, Thou ſhalt not commit adultery: for though conjugium purum, marriage be an undefiled eſtate; yet conjuges impuri, the marryed perſons may be uncleane, and ſo guilty of the luſt of the fleſh.

2. The ſecond ſort of fleſhly luſt, is intemperance, which is the exceſs of the appetite in reference to meat Rom. 13. 13.Rom 13:13and drinke, and is called by St Paul, Gluttony and drunkenneſs. Very fitly is this annext to the former, ſince, the ſatiating of intemperate is the exciting of incontinent luſts; according to that of the Iſraelites, Aug. Serm. 56. de Temp.They did eate and drink, and roſe up to play; Irrigata corporis noſtri terra spumis libidinum germinabit; the ſoyle of our body being too much …atred ſends forth theHier. in Ezek. 16.Ezek 16 weeds of luxury, Venter benè paſtus cito despumat in libidinem, the full fed belly boyleth over with the ſ…umme of uncleanneſs. Iſidore Peluſiota being asked by Thalaſſ…us the Monke, why S. Paul ſeemeth to call Eſau fornicator, when no ſuch thing is mentioned in the old Heb. 12. 15.Heb 12:15Teſtament, anſwereth, that he is branded for a glutton, and thence we may eaſily infer he was a fornicator. Indeed faſting spittle is the beſt cure of this itch, according to that known ſaying, Sine Cerere & Baccho friget Venus, if you will know where Lady Venus liveth, it is at the ſigne of the Ivye buſh, Gula veſtibulum luxuriae, intemperance is her gallery, through which ſhe walketh to her bed of ſenſuall pleaſure.

And now as the former reſpecteth the pleaſure of the touch, ſo this of the taſte, and becauſe the inordination of this luſt is in moſt things of the ſame nature, both in regard of eating and drinking, I ſhall handle theſe p. 350two ſins of gluttony and drunkenneſs together.

Among all theſe ſecular things none are more neceſſary, for mans preſervation then meat and drinke, ſince without them we are not able to ſubſiſt a few daies; hence it is that nothing is more naturall, then a deſire Iſid. peluſ. l. 1. Ep. 320.of thoſe comforts, nature inclining every thing to deſire its own preſervation.

But the truth is, we are very prone to unlawfull deſires about lawfull Objects; nor do we more frequently or heinouſly offend then in theſe things which are ſo needfull for the body; not that the food, but our appetite is in fault, not the naturall appetite; for a little ſatisfieth that, but our ſenſuall deſire which is very prone to exceed.

St Gregory enumerating ſeverall waies whereby theGr. M. ſup. Gen. 25. Iſid. Hiſpal. de conflictu. virt. & vit.Gen 25 luſt of intemperance puts it ſelf forth, enlargeth them to five; Iſidore Hispalenſis reduceth them to foure; I conceive we may very rationally contract them into three heads; namely, the quality and quantity of that which is eaten and drunke, and the time of eating and drinking.

Our deſire after meats and drinks is then a fleſhly luſt,

1. In reſpect of quality, when not contented with common wholeſome food, we long for ſtrange delicacies, and muſt be fed with dainties; thus the Iſraelites are fed with Heavenly bread by a miraculous providence, and yet they fall a luſting after Quailes, which God gave them, but in wrath. Indeed it ſometimes ſo falleth out, that the choice of meat and drinke ariſeth from the weakneſs of the ſtomach, as in ſickly perſons, that the earneſt deſire of ſtrange food is that which nature prompts to, as in women with Childe; that the uſe of various and coſtly both meats and drinks is convenient for that ſtate and place wherein God hath ſet men, as at the Table of Kings, Nobles, and great Ones, all p. 351which are allowable; but when it is meerly the wantonneſs of our appetite, which calleth for delicacies, ſpreading its net (as Clemens Alexandrinus his phraſeCl. Al. paedag. l. 2. c. 1. is) over the whole world, cauſing Sea and Land to be ranſakt for its proviſion, yea, engaging Art continually to invent new drinks, new diſhes for its delight, this is juſtly to be condemned as a luſt of the fleſh. And which is yet a further degree of this luſt, when it is after a frequent uſe of ſuch meats and drinks as ſerve to be incentives of ſin, provocations of uncleanneſs; eſpecially in young men whoſe bloud is boyling, and moſt eſpecially when it is for that very end, that thereby they may be the more fit for wanton ſports, it is very odious and abominable.

2. In regard of the quantity, When our luſt is not ſatisfied with a competent meaſure of meats and drinks, but puts us upon feeding to fullneſs, and drinking to exceſs, ſo as we may be ſaid rather to ſwallow then drinke, devour then eate. Indeed there is an extream deſire after meat, which is called by Phyſitians, the Doglike appetite, and after drinke which is called the dropſie; and theſe ariſe a malis humoribus, from bad humours in the body, and are diſeaſes not ſins, unleſs when (as too often) they proceed originally à malis moribus, from intemperate manners. And when not the diſtemper of the body, but the diſorder of the minde, engageth men to an immoderate uſe of theſe Creatures, it is a fleſhly luſt.

For the underſtanding whereof it will be needfull to enquire, Wherein the inordinate uſe of meats and drinks doth conſiſt. In anſwer whereunto, you muſt know in generall, that the proportion which temperance requireth is not Rei but Perſonae, in reſpect of the things, but the perſons; ſince according to the conſtitution of mens bodies, that which is too much for one, may be too little for another. But more particularly, eating and p. 352drinking is exceſſive in any: Whenas

1. It oppreſſeth nature: To eate and drinke more then the ſtomach can well digeſt, and that not through any accidentall diſtemper of the ſtomach, or venemous quality, or antipathy in the food, but only the great quantity; ſo as either it is thrown up again, or with a great deale of trouble concocted, is undoubtedly exceſſive, ſince whereas the proper end of eating and drinking is to repaire; this tends to the impairing of nature.

2. It diſturbeth reaſon, To eate or rather to drinke (for this more eſpecially concerneth drunkenneſs) ſo much as wholly deveſteth us of the uſe of reaſon (as in men that are dead drunke) or ſubjecteth reaſon to any paſſion either of anger and rage, or mirth and jollity, or luſt and venery, (as in men that are mad drunke) is unqueſtianably exceſſive: the worſt degree of drunkneſs is to intoxicate, and the next to that to inflame: ſince whereas the principall end of eating and drinking is to render us the more fit for Gods ſervice, by this means we are more unfit both for the duties of the generall and particular calling.

Nor muſt I here forget to adde, that they who are mighty to drinke wine, and men of ſtrength to mingle ſtrong drinke; Though they do not manifeſtly either overcharge their ſtomachs, or overturn their brains, are in Gods account drunkards, and have therefore a woe denounced againſt them; but yet this is only true where either it is an acquired ſtrength by frequent compotations, or being naturall, it is made uſe of cuſtomarily, to the devouring of great quantities, and which is worſt of all to the triumphing over weake braines.

In ſumme, ſicut aeger ad medicinam ſic ad ſumendas Auguſt.dapes debet unus quiſque accedere, non in illis voluptatem appetens ſed neceſſitati ſuccurrens, is the rule of the Father; Every one muſt look upon his food as his p. 353Phyſick, ſeeking in meat and drinke not what may pleaſe the appetite, but ſupply neceſſity. After the example of that temperate perſon mentioned by Socrates, letSocrat. Hiſt. l. 4. c. 18. us uſe our meat and drinke, foreign, not as a ſet buſines, but only a triviall matter not worth the expending much time upon. Nor yet would I hereby forbid all uſe of theſe comforts beyond what nature requireth for its neceſſary ſuſtenance, as being a rigidity which neither Religion nor reaſon exact. It is very probable at that marriage Feaſt where Chriſt was preſent, as variety was provided, ſo they did eate plentifully; and it is more then probable, that they had well drunke before Chriſt miraculated wine in the veſſels: nor is it to be imagined that Chriſt would have wrought that miracle (though it were for the glory of his power,) had it been unlawfull for the gueſts to drinke it, when as yet neceſſity of nature did not, could not require it. To eate and to drinke therefore at ſome, particularly, feſtivall times, not only for the ſupport, but refreſhing of nature, for neceſſity, but hilarity, is allowable; yet with a great deale of circumspection, eſpecially in drinking, leaſt hilarity exceed the bounds John 2. 1.John 2:1of ſobriety, and become a ſlippery ſtep to ebriety: and when our deſire after theſe Creatures carryeth further then moderate refreſhment, ſo as either for the meats and drinkes, or companies ſake to indulge the over free uſe of them, it is a ſenſuall ſinfull luſt of the fleſh.

3. In reſpect of the time, and it is a luſt of the fleſh, when our deſire after meats and drinkes is ſuch, as that. 1. We will at no time forbear the totall uſe of them (though yet the ſtrength of nature will bear it,) no not for Religious ends. 2. We indulge to our ſelves a liberall uſe of them at ſuch time when the Churches diſtreſs calls for faſting, weeping, and mourning. 3. Finally, p. 354We expend too great a part of our time on them (with the rich glutton,) Faring deliciouſly every day, Luk. 16. 19. Eccl. 10. 6.Luke 16:19Eccl 10:6feaſting too often, with thoſe Princes, Eating in the morning, beginning too ſoone, and with thoſe Iſraelites riſing up early that we may follow ſtrong drink Iſai. 5. 18.Isa 5:18and continuing till midnight, ſtaying too long. It is1 Pet. 4. 3.1 Pet 4:3 very obſervable, that not only foreign, exceſs of wine, but foreign, and foreign, banquetings and drinkings are reckoned among the luſts in which the Gentiles walked, though we do not eate till we are ſo purſie that we cannot go, or drinke till we are ſo giddy that we cannot ſtand, yet if we delight ſo much in, and have ſuch a deſire after, that it cauſeth us to spend too much time in comeſſations, and compotations, it is a luſt of the fleſh. Solomon blameth them who tarry long at Prov. 23. 30. Ʋulg.Prov 23:30the wine, when men dine all day, and ſup all night, eate and drinke away a third part, nay, the better halfe of the time. Theſe men according to the vulgar tranſlation of the wiſemans forementioned expreſſion, Student calicibus epotandis, make their cups their books and drinke their buſineſs, meditate nothing but their Trenchers, and lock up their Souls in the Kitchin, and the Cellars: according to St Gregory Nyſſens phraſe, they have foreign, their reaſon Greg. Nyſſen. in Eccl. Hom. 5. Tertull. adv. Pſych…. c. ult.in their throat, or to uſe Tertullians phraſe, Agape in Cacabis fervet, fides in Culinis calet, spes in ferculis jacet; Their love boyleth in their Caldrons, their faith is warme in their Kitchins, and their hope lyeth in their Diſhes. Like the Serpent (to allude with S^t Ambroſe)Ambroſ. l. de parad. c. 15. they creep upon their bellies, yea, with that Fiſh whereof Clemens Alexandrinus ſpeaketh, they have their heart in their belly, as if like Bonoſus, they were borne not to live, but to drinke, or like the Megarenſes, they did not eate to live, but live to eate.

3. Beſides theſe which are the principall branches of this arme Ebullitions of this luſt of the fleſh; there is yet a p. 355third which muſt not be paſſed over in ſilence, and that is idleneſs, a luſt which renders men lyable to temptations of the former kinde, incontinence and intemperance are no ſtrangers to an idle boſome. The Poet gives this as the reaſon, why Aegiſtus was an adulterer? —In promptu cauſa eſt deſidioſus erat. becauſe he was ſloathfull; ſtanding water putrifieth, ſo doth the lazie perſon, he that loves to doe nothing will ſoone doe worſe then nothing.

Now this luſt of idleneſſe▪ expreſſeth it ſelfe two waies, by an inordinate deſire of ſleep, of play: of each a word.

1. It is a true ſaying of S^t Auſtin, God hath givenAug. in Pſ. 62.Ps 62 to man ſleep, Quo reparentur membra corporis ut p…ſſint vigilantem animam ſuſtinere, by which the ſtrength both of body and minde may be repaired. Indeed ſleep loveth Prov. 20. 13.Prov 20:13mans nature, chearing, refreſhing, coroborating it, but yet man muſt not love ſleep too affectionately: it is the cry of the ſluggard in the Proverbs, Yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep, which the Syriack readeth, Ponit manum ſuper pectus, he puts his hand upon his breaſt, ſhewing how dear and pleaſing his ſleep is to him.

If more particularly you would know what love of ſleep is immoderate? I anſwer,

…. When we are ſo greedy of, that we will not ſometimes interrupt it for acts of devotion, after the example of David, Who roſe at midnight to give thanks to God, and of Chriſt, who ſometimes prayed all night; nay, we ſuffer ſleep to interrupt us whilſt exerciſed about Religious duties, like Eutyches upon whom an heavy ſleep fell whilſt Paul was preaching, and an heavy▪ hand of God whilſt he was ſleeping, a ſad warning for all Churchſleepers, to all whom me thinketh Chriſt ſaith as he did p. 356to Peter, Could you not watch with me one houre.

2. When we give ſuch way to ſleep on our Couch by day, or our bed by night, that it is rather ſepultura ſuffocati, then requies laſſi, a ſuffocating then a refreſhing of the spirit, a dulling, then a quickning of the body. It is S^t Ambroſe his aſſertion of the bleſſed Virgin Mary, Non prius dormire cupidit as quam neceſſit as fuit, ſhe was rather inforced then willing to ſleep. Indeed vigilancy teacheth not to ſleep ſooner nor longer then …eed requireth, and it is Chryſologus his advice, Indulgendum Chryſoſt. Serm. 24.ſomno ut corpus reparet non reſolvat ut vires revocet non enervet, Sleep muſt be indulged to ſo far as may repaire nature, and recall not weaken ſtrength, or elſe it is a luſt of the fleſh.

2. As to ſports and pleaſures it is not to be gain ſaid, but that there is a convenient uſe of them, foreign,Ariſtot. Eth. l. 10. c. 6. Pind. ſaith Ariſtotle truly, It is impoſſible that the bow ſhould be alwaies bent, and therefore Pindar fitly calls play, foreign, the beſt …ure… of our labours, but yet exceſſively to love it is a luſt of the fleſh; in which reſpect ſaith the Greek Father excellently, foreign, I do not forbid relaxation, Gr. Nazant. orat. 6.but I condemn want of moderation Now our luſt after sport is inordinate.

1. For the matter or Object of it, whenas we love to ſport with things unlawfull, which are impious, or cruell, or diſhoneſt, or of bad report among judicious and ſober Chriſtians, Ludus noxius in culpâ, they are fools (ſaith the wiſeman and juſtly) who make ſport of ſin, and they are unwiſe who prefer their sport before their credit.

2. For the manner, when as men purſue their play with too much earneſtneſs, and unreſtrained enlargement, as if it were to be foreign, the end of their deſire. It is a good advice of S^t Ambroſe, Caveamus ne dum relaxare Ambroſ. Offic.animum volumus ſolvamus omnem harmonians, we had p. 357need take care leaſt by letting the ſtrings down too looſe we ſpoile the harmony; we may take recreation as ſauce, but not be as greedy of it as if it were our meat; it is excellent to make our buſ…neſs a play; but infamous to make play our buſineſs.

3. For the Time when men are ſo eager; that according to Seneca's phraſe, Agitur vita per ludum, they play away their lives, ſquand…ing dayes and nights, moneths and yeares in play; and take ſo much time, that they rob God of his due, neglect their calling, play when they ſhould pray, and ſport when they ſhould work. Cicero ſaith divinely, we muſt not indulge toCic. Offic. our ſports, Priuſquam gravibus ſeriiſque rebus ſatisfecerimus, till we have diſcharged more ſerious and weighty affaires: in which reſpect Ariſtotle adviſeth, foreign to make choice of fit opportunities for recreation.

And thus with what perſpicuous brevity, theſe various & ſerious ſubjects would affoard, I have unfolded the latitude of this evil, which is here called the luſt of the fleſh.

To winde up this diſcourſe in few words.

How great a predominancy this luſt of the fleſh hath in the world, the gluttonies, drunkenneſs, and uncleane practices of the moſt do ſadly proclaime. Seneca complained that the men of his time were Inter vinum & oleum occupati, altogether taken up with wine and oyle. I would to God ſuch were only to be found among Pagans, but alas theſe ſwarme in the Chriſtian world, nay, which is yet more ſad in the Reformed Proteſtant Church of England: Oh that Papiſts and Sectaries had not too juſt cauſe to ſay, A great part of the Engliſh Proteſtants are uncleane, adulterous, gluttonous epicures, quaffing drunkards, riotous gameſters, ſo that whileſt they profeſs the pureſt faith they leade the moſt debauched lives. For theſe Baſtard Sons doth their Mother the Church mourne, and ſuffer at this day: and yet, as if all her ſufferings were not worth their p. 358pitty, they ſtill renew and multiply theſe ſins to the diſhonour of her profeſſion, and the prolongation of her miſeries.

Indeed according to that known Proverb, Venter non habet aures, The belly hath not ears; voluptuous perſons are deafe to divine inſtructions: and as St Hierome truly ſpeaking of theſe ſins, Eò deponere eſt difficilus quò eis uti eſt dulcius, they are therefore very difficult Hieron.to leave, becauſe ſo ſweet to enjoy: ſo that as Solomon obſerveth of the Adulterer in particular, it is too true of all thoſe ſorts of ſinners, they are hardly, and thereforeProv. 2. 19.Prov 2:19 rarely reclaimed, but yet I will not wholly deſpaire even of their converſion; however for others prevention I ſhall propoſe theſe following conſiderations; The luſt of the fleſh is defiling, debaſing, deſtroying, and conſequently not only to be abandoned, but abborred.

1. It is defiling, True it is as our Saviour ſaith, That which goeth in at the mouth (the Object of theſe luſts) doth not defile a man, but it is as true, that which cometh from the heart (the luſt after theſe Objects) doth defile. Indeed all ſin is of a polluting nature, but eſpecially theſe; and therefore one of theſe luſts in a pecular manner is called impuri…y and uncleanneſs. The groſs acts of theſe ſins defile the body, and the very luſt after them defileth the ſoul.

2. It is debaſing, Indeed nothing is more naturall then a deſir… after theſe Objects, but yet nothing is more unnaturall then the inordinate luſt after them; and what a ſhame is it that the grace of God ſhould not teach us to deny theſe luſts, which the light of nature teacheth Heathens. It is obſerved that of all living Creatures, Man hath the narroweſt Wombe, and the ſtraiteſt Throate, as if nature would thereby teach us to be the moſt abſtemious. The truth is, the luſt of the fleſh is not only unchriſtian becauſe contrary to the precept and practice of our Lord and Maſter, but inhumane becauſe p. 359oppoſite to the dictates of …eaſon, ſo that we may truly affirme, men by the fulfilling of this luſt, become like the beaſt that periſheth, whileſt gluttony transformeth them into Tygars, drunknneſs into Swine, uncleanneſs into Goats, ſloth into Dormouſes, and lazineſs into Aſſes; nay, ſhall I adde, they are worſe then the Beaſts, for whereas theſe Creatures cannot be made to eate, or drinke more then their naturall appetite requireth, and obſerve their uſuall times of conjunction; voluptuous men regard neither ſeaſon nor meaſure in the ſatiating of their luſts. Add to all this,

3. It is deſtroying, And here I might enlarge in ſeverall reſpects, this luſt of the fleſh, being that which deſtroyeth the credit, the ſtate, the body; yea, (without ſincere repentance) the ſoul of him that indulgeth to it: Solomon ſaith of the Adulterer, and it is as true of theProv. 6. 33.Prov 6:33 Glutton and Drunkard, A wound and diſhonour ſhall be get, and his reproach ſhall not be wiped away; ſenſuall25. 26. luſts whileſt they pleaſe the fleſh, blot the name, and23. 21. though the execution of them content the ſinners taſte and touch, they make him to ſtinke in the noſtrils of God and Man. Again the Wiſeman warning the young man not to luſt after the whoriſh woman in his heart, ſaith, That by meanes of an whoriſh woman a man is brought to a piece of bread, and elſewhere in one Verſe he tels us, That the Drunkard and the Glutton ſhall come to poverty, and Drouſineſſ ſhall cloath a man with rags. The full cup makes an empty purſe, and the fat diſh, a lean bag, a ſoft bed, a thin ſhop, and the coſtly Miſtris, a thredbare ſervant; yet again Solomon ſaith of the Adultereſs, ſhe hunts for the precious life, it is no leſs true of banqu…tings, drinkings, revellings and ſuch like. It is not ſeldome ſeen that men by ſatisfying theſe carnall luſts, endanger their lives, ruine their healths, and haſten their ends. Finally, The Wiſeman ſaith of the unclean ſinner, that he deſtroyeth his own ſoul, p. 360and it is verified of the reſt. The Gluttons table is a ſnare as well to his ſoul as his body; the Drunkards cup ſpoileth him of grace as well as wit; the Gameſter ſtaketh his ſoul as well as his ſtate; and the Sluggard by conſulting his bodies temporall eaſe, hazardeth his ſouls eternall reſt.

And now my Brethren, if upon all theſe accounts you are at laſt willing to bid farewell to this luſt of the fleſh, remember what is hinted in the begining of this diſcourſe, namely, that it is a fire, and therefore you will do well to take the ſame courſe in ſubduing this luſt, which men do in putting out a fire.

More particularly take notice of theſe foure directions.

1. Extinguiſh it whileſt but a sparke, leaſt when a flame, it become too powerfull; reſiſt the very beginning, ſince if you give the leaſt way to, you will be entangled by it; Verecunda peccati initia, ſenſuall deſires at firſt are modeſt, but if conſented to, and delighted in, are more and more craving, yea, at laſt commanding. Indeed Senſim ſine ſenſu, by little and little inſenſibly this luſt gets ground of us, therefore let us be watchfull betimes to eſpye and prevent it.

2. Subſtract the fewell which feeds and increaſeth it. S… Peters counſell is, Abſtaine from fleſhly luſts, which1 Pet. 2. 10.1 Pet 2:10 is beſt done by taking away that which foments them: what S^t Paul ſaith of the legall Ceremonies, touch not, taſte not, handle not; that I may fitly apply to ſenſuall luſts, take heed of the occaſions inducing to them; Eradenda ſunt pravae cupidinis alimenta, if you would not have luſt to fatten, do not feed it. Not to launch out into thoſe many particulars which might be reckoned up in this kinde, beware eſpecially of evill company. It is Solomons advice, Be not amongst wine bibbers, amongst Prov. 23. 20.Prov 23:20riotous eate…s of fleſh; The way not to be of them, is not to be one among them; men ſeldome imagine till they p. 361finde it by woefull experience, what an infectious breath there is in evill ſociety, to corrupt their mindes and manners.

3. Poure out water, even the water of the penitent tears for thy former impurities. The heads of Dragons are broken in the waters, Draconum capita vitia capitalia, the heads of Dragons are capitall ſins, among which incontinency and intemperance are the chief; and look as the greater the flam…, the more water muſt be poured on; it is not drops but buckets, nay, flouds of water muſt quench the raging fornace: So according to the greatneſs of thy ſins proportion the multitude of thy tears, and if thou haſt been a notorious offender in this kinde, thou muſt be a dolorous mourner?

4. Laſtly, Strive to blow out this fire of luſt by the breath of thy Prayers, ſolicit the throne of grace for chaſtity, ſobriety, vigilancy, temperance, thoſe virtues which are directly oppoſite to this luſt, yea, beſeech the Spirit of God that he would breath into thy ſoul, and thereby extinguiſh the flame of thy luſt. Indeed the breath of the evill spirit maketh this fire the hotter, but a blaſt of the good spirit will put it out, at leaſt much ſlacke it, and therefore laying hold on the gracious promiſe of giving his spirit to them that aske, give not over Praying till thou haſt obtained the ſpirit of grace, whereby thou maiſt mortifie this luſt of the fleſh.

Amen.