VI. Many flesh-pleasers flatter themselves with better titles, being deceived by such means as these: 1. Because they are against the doctrine of libertinism, and hold as strict opinions as any. But flesh-pleasing may stand with the doctrine of mortification, and the strictest opinions, as long as they are not put in practice.
2. Because they live not in any gross, disgraced vice. They go not to stage-plays, or unseasonably to alehouses or taverns; they are not drunken, nor gamesters, nor spend their hours in unnecessary recreations or pastimes; they are no fornicators, nor wallow in wealth. But the flesh may be pleased and served in a way that hath no disgrace accompanying it in the world. May not a man make his ease, or his prosperity, or the pleasing of his appetite, without any infamous excesses, to be as much his felicity and highest end, and that which practically he taketh for his best, as well as if he did it in a shameful way? Is not many a man a gluttonous flesh-pleaser, that maketh his delight the highest end of all his eating and drinking; and pleaseth his appetite without any restraint, but what his health and reputation put upon him, though he eat not till he vomit or be sick? Even the flesh itself may forbid a sensualist to be drunk, or to eat till he be sick; for sickness and shame are displeasing to the flesh. Many a man covereth a life of sensuality, not only with a seeming temperance, unreproved of men, but also with a seeming strictness and austerity. But conscience might tell them, where they have their good things, Luke xvi. 25.
3. Some think they are no sensual flesh-pleasers, because they live in constant misery, in poverty and want, labouring hard for their daily bread; and therefore they hope that they are the Lazaruses that have their sufferings here. But is not all this against thy will? Wouldst thou not fare as well as the rich, and live as idly, and take thy pleasure, if thou hadst as much as they? What thou wouldst do, that thou dost in God's account. It is thy will that thou shalt be judged by. A thief doth not become a true man when the prison or stocks do hinder him from stealing, but when a changed heart doth hinder him.
4. Others think that they are no flesh-pleasers, because their wealth, and places, and degrees of honour allow them to live high in diet and delights. It is like the rich man, Luke xvi. who was "clothed with purple and fine linen, and fared sumptuously every day," did live upon his own, and as he thought agreeably to his rank and place; and the fool, Luke xii. 19, 20, that said, "Soul, take thine ease, eat, drink, and be merry," did intend to please himself but with his own, which God had given him as a blessing on his land and labour. But no man's riches allow him to be voluptuous. The commands of taming and mortifying the flesh, and not living after it, nor making provision for it, to satisfy its lusts, belong as much to the rich as to the poor. Though you are not to live in the same garb with the poor, you are as much bound to mortification and self-denial as the poorest. If you are richer than others, you have more to serve God with, but not more than others to serve the flesh with. If poverty deny them any thing which might better enable their bodies or minds to serve God, you may so far go beyond them, and use with thankfulness the mercies given you; but you must no more be flesh-pleasers than they.
5. And some deceive themselves by interposing sometimes a formal fast, as the fleshly Pharisee, that "fasted twice a week," Luke xviii. 12, and then they think that they are no sensualists. I speak not of the popish fasting with fish and delicates (this is not so much as a show of mortification). But what if you really fast as oft as the Pharisees did, and quarrel with Christ's disciples for not fasting? Matt. ix. 14, 15. Will not a sensualist do as much as this, if his physician require it for his health? If the scope of your lives be fleshly, it is not the interruption of a formal fast that will acquit you; which perhaps doth but quicken your appetite to the next meal.
False appearances of sensuality.
VII. Yet many are wrongfully taken by others (if not by themselves) to be sensual, by such mistakes as these: 1. Because they live not as meanly and scantily as the poor, who want things necessary or helpful to their duty. But by that rule I must not be well, because other men are sick; or I must not go apace, because the lame can go but slowly! If poor men have bad horses, I may ride on the best I can get, to despatch my business, and redeem my time, so I prefer not costly, useless ostentation, before true serviceableness. 2. Others are accused as sensual, because the weakness of their bodies requireth a more tender usage, and diet, than healthful men's: some bodies are unfitter for duty if they fast; and some are useless through sickness and infirmities, if they be not used with very great care. And it is as truly a duty to cherish a weak body to enable it for God's service, as to tame an unruly, lustful body, and keep it from offending him. 3. Some melancholy, conscientious persons are still accusing themselves, through mere scrupulosity; questioning almost all they eat, or drink, or wear, or do, whether it be not too much or too pleasing. But it is a cheerful sobriety that God requireth, which neither pampereth the body, nor yet disableth or hindereth it from its duty; and not an unprofitable, wrangling scrupulosity.
Direct. I. The first and grand direction against flesh-pleasing is, that you be sure, by a serious, living faith, to see the better things with God, and to be heartily taken up in minding, loving, seeking, and securing them. All the other directions are but subservient to this. For certainly man's soul will not be idle, being a living, active principle: and it is as certain, that it will not act but upon some end, or for some end. And there are no other ends to take us up, but either the things temporal or eternal. And therefore there is no true cure for a sensual love of temporal things, but to turn the heart to things eternal. Believingly think first of the certainty, greatness, and eternity of the joys above; and then think that these may more certainly be yours, than any worldly riches or delights, if you do not contemptuously reject them. And then think that this is the time in which you must make sure of them, and win them, if ever you will possess them; and that you are sent into the world of purpose on this business. And then think with yourselves, how fleshly pleasures are the only competitors with the everlasting pleasures; and that, if ever you lose them, it will be by over-loving these transitory things; and that one half of your work for your salvation lieth in killing your affections to all below, that they may be alive to God alone. And lastly, think how much higher and sweeter pleasures, even in this life, the godly do enjoy than you; and you are losing them while you prefer these sordid pleasures. Do you think that a true believer hath not a more excellent delight in his forethoughts of his immortal blessedness with Christ, and in the assurance of the love of God, and communion with him in his holy service, than you, or any sensualist, hath in fleshly pleasures? Sober and serious meditation on these things, will turn the mind to the true delights.
Direct. II. Be acquainted with the range of sensual desires, and follow them, and watch them in all their extravagances. Otherwise, while you are stopping one gap, they will be running out at many more. I have given you many instances in my "Treatise of Self-denial." I will here briefly set some before your eyes.
1. Watch your appetites as to meat and drink, both quantity and quality. Gluttony is a common, unobserved sin: the flesh no way enslaves men more than by the appetite; as we see in drunkards and gluttons, that can no more forbear than one that thirsteth in a burning fever.