First Epistle of John Applied Part 1

must not turn aside into by creeks, but run into the main Ocean of God's glory.

2. Love not the world, nor the things of it, that is, When you have them, delight not inordinately in them. Delight in them we may but not, Sine Deo, without God; so as if we enjoy them it matters not for God's presence, Supra Deum, above God, so as to give the pith, the marrow, the cream of our affections to them, only propte • Deum, in and for God. Delight in them we may, but as the Cisterns, not the Fountains of our good, as they may be means, not as the chief end wherein our bliss consists: In one word, All the things of this world as they are benefits conferred by God on us; and as they may be helps leading us to God, may be loved by us, but not under any other notion, for then it is irregular and cometh within the compass of this prohibition.

5. Lastly, This of S ^t John, Love not the world, nor the things of the world, may very well be expounded by that of St Paul, The world is crucified to me, and I to the world; and if so, then there is more intended then expressed: this Negative will include an Affirmative, love not, that is, contemn, disdain, scorn, hate the world and the things of it, when they would alienate thy heart from God. Indeed then is the world crucified to a Christian when it is to his heart what a crucified dead carcass is to his eyes, to wit, odious and loathsome. Then is a Christian crucified to the world, when he is as unwilling to move according to the solicitations of the world, as a crucified man is unable to stir hand or foot; and he that is thus affected, is so far from being in love with the world, or addicted to, that he is altogether estranged from, yea, enraged against it: and thus I have given you a short, and yet a just account of the design and latitude of this prohibition. To wind it up in a brief Application.

You see the sin forbidden, now view your practice. I would to God that all, even the best of us had not just reason to charge the guilt of this sin upon our selves. Worldly love is an Epidemical disease, and such as good men sometimes fall sick of, even they who would not enjoy this world with the loss of a better, are yet unwilling to enjoy the other world with the loss of this: gladly they would have the honey and milk of Canaan, and yet loath they are to part with the Onions and Garlic of Egypt. Indeed some there are who rail upon this world, as a place of trouble and disquietment; but yet still they love; like the buyer who saith, It is naught; it is naught, but when he is gone he boasteth; to wit, how good a penyworth he hath got. If you ask any man whom he loveth best? his answer will be, God; and yet if many, nay most men would put the question seriously to themselves; the answer must be the world; yea, he that hath made the best progress in learning this lesson, will find upon due search, that he loveth the world too much.

The better to help you in this inquiry, be pleased to observe these ensuing particulars.

1. Would you know your delectation, take notice of your meditation. David affirmeth of the blessed man, His delight is in the Law of the Lord, and he confirmeth it by this Medium, and in his Law doth he meditate day and night, it is his assertion concerning himself, O how I love thy Law, and the proof followeth, It is my meditation all the day. The truth is, Ubi amor, ibi oculus, where there is fervency of love, there is frequency of thoughts. Oh then consider what is it your thoughts most run upon; what are your morning and evening Meditations? do not the things of this world lie down in the evening, and rise up with you in the morning? nay, walk with you all the day, whilst your minds are still busied either about getting, or keeping, or increasing them, and if so, can you acquit yourselves from this inordinate love?

2. Would you discern your affection, view your election; our love saith St Austin is never so fully tried, as when two Objects are proposed, whereof the one must be embraced, and the other refused, the one taken and the other left; whilst two men walk together, you cannot tell whom the Dog followeth, but when the time of parting cometh, then the Dog manifesteth who is his Master. Put the case oh Christian to thyself, what if the absence of God's love, and the enjoying of the worlds comforts come in competition, which wouldst thou cleave to? Certainly, eligere, and diligere go together, that which is thy choice is thy love; Oh how many with Demas forsake the faith, that they may embrace this present world?

3. Would you find out the Mistresses haunt, trace her Handmaids, fear and grief are the two attendants upon love. The Poet saith

Res est soliciti plena timoris amor, Doloris will stand in the Verse too, and is as true of the thing. Love is full both of fears and tears, afraid least it should loose, and troubled when it hath lost its beloved Object. How solicitous was David for Absolom's safety, and how perplexed at the news of his ruin, and whence this but from his endeared affection towards him. When Christ wept for Lazarus, the Jews presently cried out, See, how he loved him: and when we see men so fearful of death, which taketh them out of this world, and if all those evils which spoil them of these present contentments; yea, when we behold them so exceeding sorrowful and heavy under outward crosses and losses, may we not justly say concerning them, see how they loved this world and the things of it.

4. Would you know the frame of your hearts, observe the language of your lips, Ubi amor, ibi lingua, as well as oculus, not only the eye, but the tongue are guided by the heart, Out of the abundance of the heart (saith our blessed Savior) the mouth speaketh: and may it not be said to many as the maid did to Peter, Thy speech bewrayeth thee; whilst their communication is earthly and sensual, chiefly, nay, only about inferior Objects? Surely the things we are most frequent in talking of, we take most delight in. How great lovers must they be of the world, whose discourse tends to nothing else, yea, even upon holy days, when they rest from servile works, yet they will not cease from secular words? Indeed the worldlings breath • avoureth of earth; you may trace his tongue from the Market to the Exchange, thence to the Key or Wharfe, thence to the Custom-house, and thence to the Ware-house, but seldom to the Church. And doth it not plainly argue, the vessel of the heart is full of the liquor of worldly love when it runs so constantly over in worldly language?

5. The fervor of our contention clearly manifests the intension of our love: it is St James his Question and Answer, Whence come wars and fightings among you? come they not hence, even from the lusts that war in your members? and St Austin is positive, Qui de mundo contendit, perspicue ostendit, quod illum diligit, men do not use to contend about what they care not for, whilst your emulations, strifes, quarrels are so great and fierce one with another about worldly matters; it strongly argueth, they have possession of your hearts: she for whom the gallant adventures his life in the field, is very probably concluded to be his Mistress; surely the world commands thy heart when it engageth thee in litigious quarrels.

6. Lastly, You may very rationally judge of your affections by your actions, your love by your care, your delight by your service. When we read that Jacob served an hard Apprenticeship to Laban, and that no less then fourteen years for the gaining of Rachel, we may certainly infer, that he loved her greatly: men would never lay out their time and strength so incessantly in the worlds drudgery, were she not Mistress of their affections; yea, which doth the more fully proclaim their love, their labor is a pleasure; they are never in their element, but when like the fish they are swimming in these waters, or like the mole they are digging in the earth.

By all these considerations we may be able to discern whither our love be not inordinate towards this world, and the things thereof; and therefore such as we ought to be deeply sensible of, affected with, and humbled for.

And now what remaineth, but that to this word of Conniction, I annex a word of Dehortation, that we all endeavor to wean our hearts from the love of this world? Oh hearken, and again I say hearken to this spiritual and Heavenly voice, (as it is called by S ^t Cyprian) Love not the world, nor the things of the world. Indeed as Seneca saith of sorrow, I may say of love, I do not require that you should not love it at all; but I earnestly entreat, take heed that you love it not too much: the truth is, our affections in regard of worldly matters are very prone to excess: in Heavenly things it is impossible to exceed, in Earthly things it is difficult not to exceed▪ our grief quickly degenerateth into anguish, our fear into trembling, our desire into impatience, our delight into jollity, and our love into dotage. Oh therefore be wise to watch the out goings of your hearts after worldly Objects, and remember that as it is of the two best, when brotherly kindness erreth on the right hand, by loving too much, so when worldly love offends on the left hand by loving too little.

Oecumenius upon the Text conceiveth that 〈 in non-Latin alphabet 〉 , the Apostle writeth, these things as to Children, who are most apt to be taken up with ensuall Objects: but doubtless as one well gl • sseth, Optime omnibus congruit, there are none of any age but stand in need of it. Beware that you be not engaged and fettered with worldly love: we read concerning the living Creatures mentioned by the Prophet Ezekiel, that the Soles of their feet were like the soles of a Calves foot. The Chaldee paraphrase readeth it like round feet, the feet are an emblem of our affection, and it is observed of Sphaericall bodies, that if you set them upon the ground, they only touch it in one point; so should our affections touch this world not too much cleaving to, or leaning on it. Dioscorides maketh mehtion of an Herh which he calleth the Indian leaf, and observeth that it groweth in moorish fenny places, Aquae sine ullâ radice • nnatans, swimming in the water without taking any root in the bottom. Let this Herb be our emblem whilst we live in, let us not love the world; and though we make use of it to swim in for a time, let not our hearts take root by an inordinate love.

The main disswasives from this sin we shall meet with in the Text; only consider for the present, that this worldly love is unreasonable, injurious, ungrateful, and unchristian.

1. It is unreasonable, There are two eminent laws of love which are directly broken by this practice; the one is simili gaudere, the other is diligentem diligere, like loveth like, and love requireth love: but alas when we love the world, we love that which is unlike; there being no proportion between our noble souls and this worlds good. Indeed our souls were made after the divine image and similitude, and therefore not made for the love of this inferior world; Besides, when we love the world, we love that which as it doth not give, so neither can it repay love; at the best it is only capable of serving, not of loving us, and why should we so pervert the nature of love as to love the world: But further

2. It is injurious to ourselves, as well as incongruous to love, since by loving the world, it becometh our enemy; it seems strange, yet it is a truth, the world is only a • oe to them that love her, if we use her, she is an obsequious servant; but if we love her, she is a malicious enemy: it is observed of the shadow, Sequentem fugit, fugientem sequitur, if you follow it, it flieth from you, if you fly from it, it followeth after you. It is proportionaby true of the world, if you contemn it, it will fear you, if you love it, it will domineer over you; and that known Proverb of fire and water may justly be applied to the things of the world, they are good servants, but bad masters: Add to this

3. It is ungrateful to God, as well as injurious to our selves; all these things of the world are the largesses of God's bounty, the streams of his goodness; and is it not an odious ingratitude to dote upon the gift, and neglect the donor? Very apposite to this purprse is S ^t Austin's similitude, If an Husband being in a far Country should send a Ring to his Spouse out of his ardent affection to her, would he not, might he not justly take it ill at her hands if she should forget her Husband and fall in love with the token? Thus do we when we cast God behind our backs, and set our eyes upon this world.

Finally, It is unchristian there being nothing more unbeseeming a Christian profession, then a worldly conversation; being Christians we profess the Faith, and hope of a better world, and shall we fall in love with this, we entitle ourselves the Children of God, and shall we live and love as the Children of this world? It is our Savior's argument to his Disciples, After these things do the Gentiles seek; and because they do, we should not, at least wise not as they do it, with such immoderate affection: and therefore whilst Mammonists like Ravens feed on garbage; like the Lapwing, make their nest in order; or like Beetles, never sing but in a bed of dung; let us have higher thoughts, nobler desires, purer joys, learning of this holy Apostle, not to Love the world nor the things of the world.

THE FIRST EPISTLE OF S ^t JOHN.

T He 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 several Pictures which they draw, represent a chaste Matron, and a wanton Strumpet, or as the winds according to the several corners whence they blow, serve to drieve the ship forward, and backward; so the affections according to the Object whereabout they are conversant become either helps or hindrances, virtues or vices; yea, what the Astrologers say of the Planet Mercury in the Horoscope of man's 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 joined 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 Stoics would banish and extirpate them, and therefore say to them as Abimelech to Isaac, 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 channel; of plucking them up, only planting them in a good soil. We must not use them as Joshua was to deal with the Amalekites, wholly cut them off; but as he did by 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 find 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, Fear not, but fear; 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 find those two Objects which we are to love. God and our Brother, and here in this Verse that single though comrehensive Object which we must not love, Love not the world nor the things that are in the world, &c.

Having dispatched the general proposition in the beginning 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 a 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 withal 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 think it more rational to construe this 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , all to be every lust that is in the world, and so take it as a distribution of the act: discovering the several channels in which worldly love runeth.

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

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

Serrarius upon the Text hath thus ranked them: that 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 species to the sight, and so the Object of the lust of the eyes; or which is neither received by itself, 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, and in some respect a contrary way; asserting exorbitant lust to be either about bonum inferius, some inferior sensual good, which is the lust of the flesh; or exterius, some external 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 of 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 natural 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 animal 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 carnal, spiritual, and of a mixed nature; those sins which take sensible delight in sensible Objects, are purely carnal; and these belong to the lust of the flesh; those which take mental delight in mental Objects, are purely spiritual 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 usual reference of them, is of the lust of the flesh, to sensual pleasures; of the lust of the eyes, to riches; and of the pride of life to honors: and so the voluptuous, covetous, and ambitious are the sinners guilty of these lusts. This Grotius looketh upon as the genuine meaning, and so much the rather, because 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, 〈 in non-Latin alphabet 〉 , correspondent to which is that of Philo on the Decalogue, asserting it is the Fountain of all wars among men to be, 〈 in non-Latin alphabet 〉 , the evil lust either of wealth, or honor, or pleasure. But what the large extent, and withal, the principal 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 jointly.

If you cast your eyes upon the fifteenth Verse of the third Chapter of S ^t James, you shall find a tripartite division of worldly wisdom into earthly, sensual, and devilish; to which me thinketh very fitly corresponds this division of worldly love, the lust of the flesh being sensual, the lust of the eyes earthly, and the pride of life devilish.

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 beginning of their days 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, the Devil; and if you would know what are the chief temptations, with which he doth assault, and which if we repel, we overcome him, they are here presented to us. The fruit with which he tempted our first Parents in 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 four thousand years experience the Devil could not find 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 satisfy his hunger; to the lust of the eyes, saith S ^t Austin, when he bid him cast himself down out of curiosity, say others: and more probably (with the leave of that reverend Father,) when he shown him all the Kingdoms and glory of the world; and to the pride of life, when he persuaded 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 Solomon's threefold cord, by which he draws men to iniquity; to the fleshooke with three teeth, by which the Priests servant robbed the Lord's Sacrifice; to Hippomenes three golden Apples, by which he endeavored to hinder Attalantas race; to Jobs three darts, by which he wounded Absalom to the heart; to the Chaldeans three troops, (with St Bernard ) by which they plundered Job of his goods; or to S ^t Johns three unclean spirits crawling upon, and defiling us.

It is Christ's call to his Spouse, Come with me from Lebanon, look from the top of Amana, from the top of Shenir and Hermon, from the Lions dens, from the 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 fruitful hill, 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 God's 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 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 Armor against these three darts, the Papists superstitiously use a threefold anointing in Baptism, to wit, of the loins, 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 Savior prescribes three duties (which by the Schools are made the three parts of satisfaction) Fasting as a remedy of the lust of the flesh; Alms 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,

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 the Father, who is liberal communicating his essence to the Son, and the Spirit; the lust of the flesh to the Son, whose generation is spiritual and eternal; the pride of life to the holy Ghost, who is the Spirit of humility. That golden Calf, which being made, was set up and worshiped by the Israelites in the Wilderness; is not unfitly made use of to represent these; the Calf 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 entertain 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 musical 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 sensual 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 air, or winds which pufs or swells men up.

Not to enlarge further, The world is here represented to us as an Hydea with three heads, or like Cerberus that three headed Dog, which the Poets fain to be the Porter of Hell. Worldly love is here set forth as a tree spreading itself 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; for the better understanding whereof I shall discourse of it first in General, then in Particular.

1. In General be pleased to take notice,

1. That this word flesh is used several ways in Scripture, as Cassian hath observed. I shall not mention 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 God's commands: in this notion 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 evil; and of this St Paul speaketh when he saith, in me, that is, in my flesh dwelleth no good.

In a middle sense for the inferior part of man, his body which chiefly consists of flesh and blood; and thus we read of Cleansing ourselves from all filthiness of flesh and 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 ways; sometimes very largely, as comprehending in it all vicious lusts whatsoever; in which notion flesh is to be understood of original corruption, and is as the Fountain of lust: and inasmuch as there is no evil, to which our natural pravity doth not incline us, the lust of the flesh in this sense is as it were the genus, whereof, the several evil desires which arise in our hearts, are the species: and in this notion is that of S ^t Paul to be construed, Walk in the spirit, and you shall not fulfill the 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 lust of the flesh being a contradistinct member to the other two, it is doubtless to be restrained, and (as Estius 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 Objective then Effective, not as the principle from whence this lust flows, but the Object whereabout it is conversant; and thus all sinful desires after bodily pleasures, especially those which the two senses 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, and those things which are grateful to it, namely; natural and sensual: there is an appetite which ariseth merely from natures indigence; and this though vehement (as in hunger and thirst ) is not sinful: nature teacheth every living Creature earnestly to desire the conservation of the individuum by nourishment, and of the species by propagation, and therefore this kind of desire had been in man, even in the state of innocence. But then there is an appetite which sensual indulgence exciteth, and this being always 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 to 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 savor of wantonness, are culpable and comprised under this head the lust of the flesh.

2. More particularly it will be needful for the further discussing of this useful truth, to set before you the several kinds of this fleshly lust; for though she be a Daughter, yet withal, she is a Mother of many Brats, and it is such an Arm 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 concupiscence, and 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 Plural number, he insinuates that there are several 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 chief excursion of this carnal lust is after wrong Objects, concerning all which I shall in general premise.

That not only that wicked disposition of mind, which by S ^t Paul is called 〈 in non-Latin alphabet 〉 , whereby men burn 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 fear or shame, they dare not out outwardly commit: but also all kind 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, 〈 in non-Latin alphabet 〉 , inordinate affection, and here by S ^t John 〈 in non-Latin alphabet 〉 , the lust of the flesh.

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

1. When the Object is such as doth privare ordine •• natura, transgress the order of nature, and this either.

Simply, and Absolutely, and is most properly called unnatural uncleanness, whether it be with our selves (the sin of Onan ) that secret pollution, which (though hid from man's ) is open to God's eye, or with the same Sex, Men or Women, Dishonouring their bodies between themselves (the sin of Sodom, and those Gentiles concerning whom St Paul writeth) both which are unnatural, because contrary to natures end, to wit, generation; or which is yet more unnatural, because it tends only to a monstrous generation, that which is between rational and merely sensitive Creatures, the bestial sin of buggery, things that are as horrenda factu, so pudenda dictu, abominable to be done, yea, shameful to be named.

Or as limited and restrained after the multiplication of human nature. Of this sort are all incestuous lusts after those near relations, whether by affinity or consanguinity, such as are between Brethren and Sisters, Unkles and N • e • es, Ants and Nephews, Parents and Children, or grand-Children, whether natural or civil, 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 veil of matrimony; to which purpose St Ambrose dissuading the marriage of a 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 man's 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 enforced to marry for the propagation of mankind; or the example of the Jews, in Brothers marrying their Brothers Wife, to raise up seed by virtue of a special Law; or those heroical examples (as Luther calleth them) of any of the Patriarchs in any of these kinds (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 matrimonial way, which is polygamy, it is unlawful as being against the Primitive institution by God, of one woman, for one man (which the Prophet Malachi saith, was because he sought a godly seed ) and therefore not 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 married, it is adultery in that party. A lust so much the more vile, because it is a willful shipwreck abroad, when there is an harbor 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 allege is, that in the decree of that Apostolical counsel; fornication is reckoned with things strangled and blood, which are in themselves of an indifferent nature. But how invalid this consequence is, will easily appear, if we consider that as Aquinas hath well observed, the reason of joining these together is not as if there were no more moral 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 carnal copulation is a fleshly lust: for contract is but Jus ad rem, it is Matrimony giveth Jus in re, contract binds 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 man's own without due course of Law, and therefore unwarrantable.

2. You have seen the principal outgoings of this lust, but withal you must know that the Object may be right, and our desire in this kind 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 Jerome saith, quoting the speech of 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 of 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 can no more be an adulterer with his own wife, then a thief with his own goods; and adultery according to the notion of the Latin word is, Ad alterius thorum accessus, the coming to another's not his own bed. But yet it is thus far true, that its a breach of the seventh Commandment, which is expressed by that phrase, Thou shalt not commit adultery: for though conjugium purum, marriage be an undefiled estate; yet conjuges impuri, the married persons may be unclean, 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 and drink, and is called by St Paul, Gluttony and drunkenness. Very fitly is this annexed to the former, since, the satiating of intemperate is the exciting of incontinent lusts; according to that of the Israelites, They did eat and drink, and rose up to play; Irrigata corporis nostri terra spumis libidinum germinabit; the soil of our body being too much • atred sends forth the weeds of luxury, Venter been pastus cito despumat in libidinem, the full fed belly boileth over with the s • umme of uncleanness. Isidore Pelusiota being asked by Thalass • us the Monk, why S. Paul seemeth to call Esau fornicator, when no such thing is mentioned in the old Testament, 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 sign of the Ivye bush, Gula vestibulum luxuriae, intemperance is her gallery, through which she walketh to her bed of sensual 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 two sins of gluttony and drunkenness together.

Among all these secular things none are more necessary, for man's preservation then meat and drink, since without them we are not able to subsist a few days; hence it is that nothing is more natural, then a desire of those comforts, nature inclining everything to desire its own preservation.

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

St Gregory enumerating several ways whereby the lust of intemperance puts itself forth, enlargeth them to five; Isidore Hispalensis reduceth them to four; I conceive we may very rationally contract them into three heads; namely, the quality and quantity of that which is eaten and drunk, 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 Quails, which God gave them, but in wrath. Indeed it sometimes so falleth out, that the choice of meat and drink 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 Child; 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 which are allowable; but when it is merely the wantonness of our appetite, which calleth for delicacies, spreading its net (as Clemens Alexandrinus his phrase 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 blood is boiling, 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 drink, devour then eat. Indeed there is an extreme desire after meat, which is called by Physicians, the Doglike appetite, and after drink which is called the dropsy; and these arise a malis humoribus, from bad humors 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 mind, engageth men to an immoderate use of these Creatures, it is a fleshly lust.

For the understanding whereof it will be needful to inquire, Wherein the inordinate use of meats and drinks doth consist. In answer whereunto, you must know in general, 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 men's bodies, that which is too much for one, may be too little for another. But more particularly, eating and drinking is excessive in any: Whenas

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

2. It disturbeth reason, To eat or rather to drink (for this more especially concerneth drunkenness ) so much as wholly devesteth us of the use of reason (as in men that are dead drunk ) 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 drunk ) is unquestianably excessive: the worst degree of drunkness is to intoxicate, and the next to that to inflame: since whereas the principal end of eating and drinking is to render us the more fit for God's service, by this means we are more unfit both for the duties of the general and particular calling.

Nor must I here forget to add, that they who are mighty to drink wine, and men of strength to mingle strong drink; Though they do not manifestly either overcharge their stomachs, or overturn their brains, are in God's 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 natural, it is made use of customarily, to the devouring of great quantities, and which is worst of all to the triumphing over weak brains.

In sum, sicut aeger ad medicinam sic ad sumendas dapes debet unus quisque accedere, non in illis voluptatem appetens sed necessitati succurrens, is the rule of the Father; Everyone must look upon his food as his Physic, seeking in meat and drink not what may please the appetite, but supply necessity. After the example of that temperate person mentioned by Socrates, let us use our meat and drink, 〈 in non-Latin alphabet 〉 , not as a set business, but only a trivial 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 eat plentifully; and it is more then probable, that they had well drunk 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 unlawful for the guests to drink it, when as yet necessity of nature did not, could not require it. To eat and to drink therefore at some, particularly, festival times, not only for the support, but refreshing of nature, for necessity, but hilarity, is allowable; yet with a great deal of circumspection, especially in drinking, least hilarity exceed the bounds of sobriety, and become a slippery step to ebriety: and when our desire after these Creatures carrieth further then moderate refreshment, so as either for the meats and drinks, or companies sake to indulge the over free use of them, it is a sensual sinful lust of the flesh.

3. In respect of the time, and it is a lust of the flesh, when our desire after meats and drinks is such, as that. 1. We will at no time forbear the total use of them (though yet the strength of nature will bear it,) no not for Religious ends. 2. We indulge to ourselves a liberal use of them at such time when the Churches distress calls for fasting, weeping, and mourning. 3. Finally, We expend too great a part of our time on them (with the rich glutton,) Faring deliciously every day, feasting too often, with those Princes, Eating in the morning, beginning too soon, and with those Israelites rising up early that we may follow strong drink and continuing till midnight, staying too long. It is very observable, that not only 〈 in non-Latin alphabet 〉 , excess of wine, but 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , banquetings and drinkings are reckoned among the lusts in which the Gentiles walked, though we do not eat till we are so pursy that we cannot go, or drink 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 the wine, when men dine all day, and sup all night, eat and drink away a third part, nay, the better half of the time. These men according to the vulgar translation of the wisemans forementioned expression, Student calicibus epotandis, make their cups their books and drink their business, meditate nothing but their Trenchers, and lock up their Souls in the Kitchen, and the Cellars: according to St Gregory Nyssens phrase, they have 〈 in non-Latin alphabet 〉 , their reason in their throat, or to use Tertullian's phrase, Agape in Cacabis fervet, fides in Culinis calet, spes in ferculis jacet; Their love boileth in their Caldrons, their faith is warm in their Kitchins, and their hope lieth in their Dishes. Like the Serpent (to allude with S ^t Ambrose ) 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 drink, or like the Megarenses, they did not eat to live, but live to eat.

3. Besides these which are the principal branches of this arm Ebullitions of this lust of the flesh; there is yet a third which must not be passed over in silence, and that is idleness, a lust which renders men liable to temptations of the former kind, incontinence and intemperance are no strangers to an idle bosom. The Poet gives this as the reason, why Aegistus was an adulterer?

because he was slothful; standing water putrifieth, so doth the lazy person, he that loves to do nothing will soon do worse then nothing.

Now this lust of idleness▪ expresseth it self two ways, by an inordinate desire of sleep, of play: of each a word.

1. It is a true saying of S ^t Austin, God hath given to man sleep, Quo reparentur membra corporis ut p • ssint vigilantem animam sustinere, by which the strength both of body and mind may be repaired. Indeed sleep loveth man's nature, cheering, 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 Syriac readeth, Ponit manum super pectus, he puts his hand upon his breast, showing 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 to Peter, Could you not watch with me one hour.

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 quickening 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 enforced then willing to sleep. Indeed vigilancy teacheth not to sleep sooner nor longer then • eed requireth, and it is Chrysologus his advice, Indulgendum somno ut corpus reparet non resolvat ut vires revocet non enervet, Sleep must be indulged to so far as may repair 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, 〈 in non-Latin alphabet 〉 , saith Aristotle truly, It is impossible that the bow should be always bent, and therefore Pindar fitly calls play, 〈 in non-Latin alphabet 〉 , the best • ure • of our labors, but yet excessively to love it is a lust of the flesh; in which respect saith the Greek Father excellently, 〈 in non-Latin alphabet 〉 , I do not forbid relaxation, 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 unlawful, which are impious, or cruel, 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 〈 in non-Latin alphabet 〉 , the end of their desire. It is a good advice of S ^t Ambrose, Caveamus ne dum relaxare animum volumus solvamus omnem harmonians, we had need take care least by letting the strings down too loose we spoil 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 days and nights, months and years 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 to our sports, Priusquam gravibus seriisque rebus satisfecerimus, till we have discharged more serious and weighty affairs: in which respect Aristotle adviseth, 〈 in non-Latin alphabet 〉 to make choice of fit opportunities for recreation.

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

To wind up this discourse in few words.

How great a predominancy this lust of the flesh hath in the world, the gluttonies, drunkenness, and unclean practices of the most do sadly proclaim. Seneca complained that the men of his time were Inter vinum & oleum occupati, altogether taken up with wine and oil. I would to God such were only to be found among Pagans, but alas these swarm 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 unclean, adulterous, gluttonous epicures, quaffing drunkards, riotous gamesters, so that whilst they profess the purest faith they lead the most debauched lives. For these Bastard Sons doth their Mother the Church mourn, and suffer at this day: and yet, as if all her sufferings were not worth their pity, they still renew and multiply these sins to the dishonor 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 deaf to divine instructions: and as St Jerome truly speaking of these sins, Eo deponere est difficilus quo eis uti est dulcius, they are therefore very difficult 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 therefore rarely reclaimed, but yet I will not wholly despair 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 Savior 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 natural then a desir • after these Objects, but yet nothing is more unnatural 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 Throat, 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 opposite to the dictates of • eason, so that we may truly affirm, men by the fulfilling of this lust, become like the beast that perisheth, whilst gluttony transformeth them into Tygars, drunknness into Swine, uncleanness into Goats, sloth into Dormouses, and laziness into Asses; nay, shall I add, they are worse then the Beasts, for whereas these Creatures cannot be made to eat, or drink more then their natural appetite requireth, and observe their usual 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 several 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 the Glutton and Drunkard, A wound and dishonor shall be get, and his reproach shall not be wiped away; sensual lusts whilst they please the flesh, blot the name, and though the execution of them content the sinners taste and touch, they make him to stink 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 means of an whorish woman a man is brought to a piece of bread, and elsewhere in one Verse he tells us, That the Drunkard and the Glutton shall come to poverty, and Drousiness shall clothe 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 Mistress, 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 seldom seen that men by satisfying these carnal lusts, endanger their lives, ruin their healths, and hasten their ends. Finally, The Wiseman saith of the unclean sinner, that he destroyeth his own soul, and 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 temporal ease, hazardeth his souls eternal 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 beginning 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 four directions.

1. Extinguish it whilst but a spark, least when a flame, it become too powerful; resist the very beginning, since if you give the least way to, you will be entangled by it; Verecunda peccati initia, sensual 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 watchful betimes to espy and prevent it.

2. Substract the fuel which feeds and increaseth it. S • Peters counsel is, Abstain from fleshly lusts, which is best done by taking away that which foments them: what S ^t Paul saith of the legal Ceremonies, touch not, taste not, handle not; that I may fitly apply to sensual 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 kind, beware especially of evil company. It is Solomon's advice, Be not amongst wine bibbers, amongst riotous eat • s of flesh; The way not to be of them, is not to be one among them; men seldom imagine till they find it by woeful experience, what an infectious breath there is in evil society, to corrupt their minds and manners.

3. Pour 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 capital 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, floods of water must quench the raging furnace: So according to the greatness of thy sins proportion the multitude of thy tears, and if thou hast been a notorious offender in this kind, 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 evil spirit maketh this fire the hotter, but a blast of the good spirit will put it out, at least much slack it, and therefore laying hold on the gracious promise of giving his spirit to them that ask, give not over Praying till thou hast obtained the spirit of grace, whereby thou mayest mortify this lust of the flesh.

THE FIRST EPISTLE OF S ^t JOHN.

T Hat God of this world, Prince of darkness, and arch enemy of mankind, the Devil, as he wants not virulency, so he is full of subtlety. Indeed it is his most usual practice to take sinners in the snares of temptations, nets of circumvention, and ambushes of destruction; No wonder if St Paul minds the Corinthians of his 〈 in non-Latin alphabet 〉 , as well as 〈 in non-Latin alphabet 〉 , devices as well as strong holds.

Among all his cunning stratagems, none more politique and prevalent then those by which he taketh advantage from ourselves against ourselves. To this purpose it is that he observeth the age of our lives, quality of our outward condition, the complexion and constitution of our bodies, the abilities and endowments of our minds, dispositions and inclinations of our hearts, and accordingly fits his temptations, whereby too often he overcometh us. The last of these and not the least St Basel taketh notice of where he saith, 〈 in non-Latin alphabet 〉 , he useth our own lusts and desires as weapons to fight against us. And no wonder if the wind of his temptations blow us on amain when it joineth with the tide of our own desires. Good reason had S ^t John, having encouraged young men, and in them all Christians to battle with, and a victory over the wicked one, to warn them of those lusts, which if not mortified, would be prejudicial unto them, and serviceable unto him, The lust of the flesh, the lust of the eyes, and the pride of life.

We are now in order to proceed to a second Daughter of worldly love, namely, the lust of the eyes; but what S ^t John meaneth by this expression admits among Expositors of several constructions.

Illyricus conceiveth that our Apostle intendeth, Potissimum libidinosos aspectus, chiefly lust full looks, unclean aspects, wanton glances. This was that with which S ^t Peter charged the false teachers, that they had eyes full of adultery; and of which our Savior affirmeth that to look on a woman (so as to lust after her) is a committing adultery with her in the heart. But since this more properly is referd to the forementioned lust of the flesh, and withal is too narrow a restriction of the Apostles meaning, I shall pass it by.

There are two interpretations, the one whereof is S ^t Austin's and venerable Bedes, the other most generally received by ancient and modern Authors, both of which being probable I shall reject neither.

Indeed I think we shall do best with Aquinas to look upon them as two members of one exposition, and so if you would know what this lust of the eyes is? the Answer is, curiositas, and cupiditas, a desire of knowing, and of having curiosity and covetousness, the latter of which I shall insist upon, because it is that which I incline to as most genuine.

1. By this lust of the eyes, We may very well understand curiosity, or an inordinate desire of knowledge; and whereas there is a double knowledge, to wit, intellectual and sensitive, both which may be inordinately desired, this lust of the eyes may very well include both; inasmuch as the mind hath its eyes as well as the body, and so this lust is both of the mental eyes after intellectual, and of the corporeal after sensitive knowledge.

1. There is a lust of the eyes after intellectual knowledge, not but that knowledge is suitable to, and consequently des • rabble by the mind of man; nor yet is every earnest desire after knowledge, to be charged with curiosity. Indeed it is such as cannot be had without, and therefore must be • ought for with diligence; but if you would know when it is a lust of the eyes? I answer, the inordination of this desire is discovered several ways.

1. When it is a desire after knowledge for a bad end. S ^t Bernard observed in his time, and it is still true, Sunt qui scire volunt tantum ut sciant, Some desire to know that they may know, and such a desire is irregular because it maketh knowledge and end, whenas it is designed to be a means of a furrher, and better end. Aquinas observeth that there are two accidental effects of knowledge which are very evil, namely, to puff us up with pride, and make us expert in wicked-ness; and when those accidental effects of knowledge are the intentional ends of our desire, it is a lust of the eyes; the truth is, knowledge is desirable chiefly in order to practice, and that of good, and therefore to desire it only as fuel for our self conceit, or which is far worse, as an help to wicked devices, that we may be wise to do evil, it is deservedly censured as exorbitant.

2. When it is a desire after knowledge by magical Arts and diabolical Helps. It is far better to be ignorant, then to go to School to the Devil. That knowledge we gain by him is far fetched, because from Hell, and dear bought, because with the hazard of our souls.

3. When by desires and endeavors after the knowledge of the things that are less needful, we are hindered from the knowledge of what is more needful; thus when men prefer human before divine, and in divine, speculative before practical knowledge, it is justly blameable. They who are diligent searchers into natures secrets, undervaluing the mysteries of Religion: They who content themselves with the knowledge of Creatures, but are not by that led to know the Creator: They who are desirous rather to break their teeth against the bones of difficulty, then feed their souls with necessary truths; who are inquisitive after the manner of the • reatures groaning, but little desirous of experiencing those groans of the spirit in their own hearts which cannot be uttered; who are more solicitous where the soul of Lazarus was, whilst his body lay in the Grave, then where their own souls shall be when their bodies must dwell in the dust; when and where the last judgment shall be, then how they shall appear in that day with boldness, are most deservedly charged with curiosity. Indeed as Eagles when they rest, and Lions when they walk, pull in the one his tallons, the other his claws, to keep them sharp against such time as they meet with a prey; so it would be our wisdom to reserve our wits and studies for things of most weight, and not busy them in matters of less concernment.

4. Lastly, When we desire to know what is without our sphere, and above our reach. For illiterate Mechanics to busy themselves in expounding the dark places of Scripture, in fathoming the depth of Theological Controversies: For the most learned Doctors to be wise above what is written, to endeavor to make windows in God's Closet, and unclaspe his secret Books, and so seek after the knowledge of what God hath concealed, it is no other then a lust of curiosity. And therefore St Austin's counsel is very prudent, Compescenda est humana Temeritas, id quod non est non quaerat, ne quod est non inveniat; we must bridle our temerity, and check our curiosity, least whilst we pursue what is not revealed, we find not that which is. Take we heed of soaring too high, least we be scorched, and wading too deep least we be drowned; there are some things we may Nescire sine crimine, not know without blame, which we cannot Scire sine discrimine, know without danger: and in respect of these, a learned ignorance is to be preferred before an ignorant learning.

2. There is a lust of the eyes after sensitive knowledge: and thus we may extend it to all the senses; curiosity studying to please them all in their several ways; and so the eyes being the most noble sense, the lust of the eyes may ( Synecdochically ) comprehend the rest. We read concerning the sinners in Zion, that they did lie upon beds (or Bedsteads) of Ivory, by which their eyes were delighted; stretch themselves upon their Couches, for the pleasing of their touch, eat the Lambes out of the flocks, and the Calves out of the midst of the stall, and drink wine in bowles, to the satiating of their taste; chant to the sound of the Vial, and invent to themselves instruments of Music for the ravishing of their Ears; and anoint themselves with the chief Ointment, that their smell might have its sweet savor; so curious are sensual men in giving content to all their senses. But seeing according to this notion, the lust of the eyes will in some sort comprehend the lust of the flesh; I conceive it will be better confined to that particular sense, and so denoteth a curiosity of seeing. In reference to this notion it is that this lust of the eyes is phrased, Nugacitas spectaculorum, the vanity of seeing shows, the affection of delectable sights. This seemeth to have been the curiosity of Eve in looking on the forbidden fruit, of Lots wife in looking back on flaming Sodom, and of Dinah in going forth to see the Daughters in the Land. Not that all desire of seeing rare and pleasant Objects, whither of nature or art is unlawful, but when our desire and consequently our delight is too passionate even to admiration, and that joined with forgetfulness of the great Artificer, when it is not carried ad aliquid utile, imo ad aliquid noxium, (as the Schools determine it) to such sights as may occasion good, yea, rather in • ite to evil in any kind, it is no other then a lust of the eyes: upon which account Seneca said truly, Nothing prove • h more prejudiall to good manners, then vain and foolish sights, by which vices steal into the mind.

As an Appendix to this, is that curiosity of trying (to see being as much sometimes as to make trial, ) whereby men will needlessly put themselves or others upon such experiments, as may probably prove prejudicial in any kind, which is no less then a tempting of God; to this the Devil tempted our Savior, when he bad him cast himself down from the pinnacle, which is referred by S ^t Austin, as hath been already observed to this head, the lust of the eyes.

2. But the other branch of the Interpretation seemeth to me most probable, and therefore upon that I shall insist, which by the lust of the eyes, understandeth covetousness, that is, The inordinate desire of gold, silver, goods, lands, houses, and all possessions, which denominate men rich in this world.

And now for the better discovery of this it will be needful to resolve two Queries.

Why this lust is called the lust of the eyes?

When our desires of these things becometh the lust of the eyes?

1. It may not be unfitly inquired, why our Apostle calleth covetousness the lust of the eyes? To which a double answer may be returned, because the eyes are both the inlets and the outlets of this lust; by the eyes as a door, this lust gets into, and by the eyes as a window it looketh out of the soul. That expression of Solomon, ( Whatsoever mine eyes desired, I kept not from them, ) may at first sight seem strange, the heart being the seat of desire, and yet it will appear very rational, if we consider that the eye is the instrument of desire, by which it is first excited and then cherished.

1. This lust enters in at the eyes. It is that indeed which is true of other desires as well as this. The •• e is the souls burning glass, in which the beams of visible Objects, being as it were contracted, the fire of lust in several kinds is kindled in the soul: in which respect the eyes are well called by Seneca, Irritamenta malorum duces{que} scelerum, The ringleaders of evil and incentives to wickedness. When the Wiseman forbids To look upon the wine when it is red, when it giveth its color in the cup; He thereby intimateth, saith Cassiodorus, that not only dulcedo, but pulchritudo, its sweetness to the taste, but pleasantness to the eye is apt to allure to excess. This Job was aware of in regard of the lust of uncleanness, and therefore he saith, I made a Covenant with my eyes, that I might not look upon a maid. And yet more particularly the eyes are usual and prevalent means of stirring up covetous lusts. When Solomon speaking of riches puts the question, not Why wilt thou set thine heart but thine eyes? when yet he meaneth the heart, what doth he but imply that by our eyes our hearts become enamored with them? You know the story of Achan, who seeing the wedges of gold, and the Babylonish garment was bewitched with, and laid hold upon them. Indeed there is a strange attractive force both in gold and silver, being looked upon to gain desire, for which reason perhaps it is that the Hebrews derive the Noun, 〈 in non-Latin alphabet 〉 which signifieth silver, from the Verbe 〈 in non-Latin alphabet 〉 which signifieth to desire.

2. This lust goet • out at the eyes. Covetous men very much please themselves in beholding their riches: and indeed this is in a sort peculiar to this lust. For though the Objects of the lust of the flesh, be visible and delightful to the eye, yet the other senses of taste, and touch are chiefly pleased, and the lust after them rests not till those senses be pleased, as well as the eye; whereas riches are so the Objects of the eye, that the other senses have no carnal pleasure by them; yea, the greatest satisfaction a covetous man giveth his lust, is looking upon them: hence it is that he so often when alone, openeth his Chest that he may look upon his white and yellow earth; like that Roman Emperor who had his several hours in the day of telling over his money, and carrying it from one Chest to another; or like the covetous old Man in Plautus, who could never endure to have his pot of Gold out of sight, for this cause it is that he loves to walk in his Garden, ride through his Lands, that he may take a view of his possessions; so good reason had our Apostle to phrase it the lust of the eyes.

Indeed there is an Objection here started by a Schoolman, to wit, how the covetousness of a blind man, can be said to be the lust of the eyes.

To which the answer is easily given, by reassuming that forementioned distinction of the corporeal and intellectual eyes, since as he well observeth, Licet color non possit pervenire ad visum, tamen cognitio hujus visi potest pervenire ad oculum mentis interioris, Though the color of the gold and silver cannot come to his outward eye, yet the knowledge of th • se visible Objects may come to his inward eye, and so he feeds his lust by the contemplation of his wealth.

Having cleared the passage by giving an account of the first, we may now more easily proceed to a discussion of the second and principal Question, which will give further light to the reason of the appellation, and so to the resolution of the former; and if you would know when our lust after wealth is a lust of the eyes, and so irregular, be pleased to know

That this lust must be considered in a double reference, to wit, respectu acquirendi and retinendi, in regard of getting and keeping wealth, craving and saving it. Indeed as the Grave is said to have both a mouth, and an hand in Scripture, so hath this lust of the eyes a mouth to receive, and an hand to retain, and accordingly it is made up of two ingredients, Rapacity, and Tenacity.

1. Rapacity, Which is the lust of getting riches offends either respectu Objecti, or mensurae, in regard of the matter or the measure.

1. The desire of getting is the lust of rhe eyes, when it is conversant about either aliena, or superflua, those things which duly belong to another, or those things which are superfluous and needless for ourselves.

1. To lust after other men's estates is undoubtedly sinful, and not improperly called, a lust of the eyes, since (as Zanchi observeth,) such persons, Quicquid bonorum mundi vident cupiunt & sibi usurpare student, like longing women, they lust after whatsoever they see, and though it belongs to another, strive to make it their own. Thus Ahab seeth Naboth's vineyard, and presently is sick for it, nor can anything cure his distemper but Naboth's dispossession: this is that which is expressly forbidden in the last Commandment, and that in a most extensive phrase, Thou shalt not covet anything that is thy Neighbors.

Indeed there are some things of this world that are as common as the air, and water, wherein all men partake without prejudice one to another; but there are some things proper, as Lands, Monies, Goods, in which every legal possessor hath a peculiar interest, and to which he hath a just right; and when we look upon others enjoyments, not only with an evil, that is, an envious eye, repining that they are theirs; but with an evil, that is, a covetous eye, wishing they were ours, that is a lust of the eyes. The Rabbins have an excellent saying to this purpose; He that saith, mine is thine, and thine is mine, is an idiot; He that saith, mine is mine, and thine is thine, is moderate; He that saith, mine is thine, and thine, is thine is charitable; but He that saith, thine is mine, and mine is mine, is wicked: I though it be only saying it in his heart to wish it were so. Not Beloved that all desire of what is at present another's, is a covetous lust; but when as I desire that from another which is as expedient for him, as it can be for me, or which he taketh delight in, and so is unwilling to part with, or which if it were my own case I should be loath to forgo to him or any other that should desire it of me in the like kind, it becometh a sinful desire of the eyes.

2. Not only to lust after what is another's, but after what is superfluous is the lust of the eyes, and fitly so called, inasmuch as what is more then for our just use, is only for our eyes: covetousness is not simply a desire of having more, and therefore more must be added to its definition; it is plus velle quam sat est, a desire of having more then is enough, not for our desire, but conveniency: observable to this purpose is that Prayer of Agur, Give me neither poverty nor riches, but feed me with food convenient for me; where the right Object of a lawful desire is food convenient, and consequently a desire of riches, that is, a greater measure of wealth then is convenient, is sinful: if God's providence cast super abundant riches upon us in the exercise of our callings, we are gratefully to accept them: but we may not desire and seek after them. Suitable to which is that gloss of Estius upon these words of St Paul, They that will be rich, it is not they who are rich, but they who will be; Cupiditates accusat non facultates, saith S ^t Austin, Riches are gifts in wisdoms left hand, not the having, but the craving them is blame worthy. Congruous hereunto is that of Reyn • rus, there are some who have them, but love them not; and others who neither have nor love them: both these especially the former are to be commended. Again, There are some who have and love them, and others who want and love them, and both these are to be condemned, not the one, for the having, or the other for the wanting, but both for the loving them.

The only Question which is here necessary to be resolved is, what are those superfluous riches which we ought not to desire?

The answer to which will be best returned by the resolving of another Question, namely, what is to be accounted necessary and convenient? the measure of which is taken from a double reference, to wit, to our selves and others?

In regard of ourselves, there is a threefold necessity.

1. Naturae, What is requisite to procure Food, Rayment, and Habitation, without which we cannot subsist?

2. Personae, What is needful to provision, for those who belong to us, Wife, Children, and Servants; who are to be accounted as it were a part of ourselves?

3. Statûs & conditionis, What is competent to, and convenient for the place to which God hath called us, and station wherein he hath set us.

In regard of others, there is a double necessity, to wit,

1. Publica, What is needful to render us subservient to the maintenance of the Magistracy and Ministry of Church and Common-wealth?

2. Privata, What may enable us in some measure to relieve the indigence of those poor persons amongst whom we live?

And now to desire more then what may fit us for a convenient discharge of these several obligations, is an unlawful lust, inasmuch as it carrieth us after a wrong Object.

2. The lust of getting is a sinful lust of the eyes, when as it is excessive in measure, which we may well call the greedy eye, according to the derivation of Atarus from ave, and aurum: and this excess appeareth especially in three things: When as it is

1. Resolute, or rather Absolute; That we will have these things (as it were) whither God will or no; this seemeth to be the Emphasis of that forementioned phrase, They that will be rich, that will be so by any means, all is f • sh that cometh to their net, though it be a Snake instead of a Lampr • y; they will attempt any exploits, be they never so unlawful, rather then not obtain their desire.

2. Hasty, Impatient of delay, that we will not wait God's pleasure, or stay his leisure. The Poets fain, that when Plutus which is riches, was sent from Jupiter he limpeth away, goeth slowly; but when from Pluto (which we may moralize to be the Devil ) he runneth: no wonder if Solomon saith, He that maketh haste to be rich, shall not be innocent; He that hasteth to be rich, hath an evil eye. Indeed evil men usually for haste leave the Kings high way, and leap over hedge, and ditch, take indirect courses, and ofttimes the more haste, the worst speed.

3. Discentented, So that if our desires succeed not we are froward and peevish like Jonah; or heavy and melancholy like Ahab; grieved, nay, mad, that we cannot have our will especially, when being crossed in our designs, we shoot the Arrows of our rage against Heaven and repine at God himself. And thus I have given you an account of the first branch of this lust of the eyes.

2. This sinful lust discovereth itself no less by Tenacity, then Rapacity. To understand which aright know,

1. That all desire of keeping is not culpable; we may, nay, ought to be careful of provision, not only for our present but future uses; it is the Ants wisdom which Solomon would have us imitate, in Summer to lay up for Winter: more especially if God bless us with posterity, we are bound to endeavor the keeping in stone, a proportionable competency, that they may have wherewith to subsist when we are gone. For to this no doubt that of the Apostle extends, He that provideth not for his family (to wit, as he is able) is worse then an Infidel. If therefore you would know what desire of keeping is Tenacity? I answer

1. When we are impatient at the loss o • riches: Alexander desiring to know whither Apelles was in love with Campespee, caused a • oy to come in whilst they were discoursing, and cry out, Apelles, your shop is on fire, at the hearing of which he presently cried out, If the Picture of Campespee be burnt, I am undone, by which he knew he was in love with her: So are we with riches, if upon the loss of them, we think ourselves undone, and are so far from learning with Job to bless God, as that according to his Wifes counsel, we curse him in our hearts, because he taketh these things away from us.

2. When we think our treasure is never full enough, laying up abundance, that we may leave our Children a vast estate, which too often proves a lure for Birds of prey, betraying them to the fawning of flatterers, embracing of harlots, society of the riotous, so that what was niggardly kept by the one, is as prodigally spent by the other: and much more when having no posterity, a man layeth up wealth only that it may be said he died rich. This is he of whom the Wiseman speaketh, There is one alone, and there is not a second, yea, • e hath neither Child, nor Brother, yet is there no end of all his labor, neither is his eye satisfied with riches, neither saith he for whom do I labor and bereave my soul of good?

3. Chiefly when we are loath to part with our estates upon fitting occasions. It is the Psalmists caution, If riches increase, set not your hearts upon them; and this we do when we are not willing to expend them for good uses, and are so solicitous for the future, that we lay out nothing for the present, caring for wealth, as (our own) earnestly, using it (as another's) sparingly. Indeed whereas the wise Grecians call riches, 〈 in non-Latin alphabet 〉 ▪ from 〈 in non-Latin alphabet 〉 , to use, covetous men, look upon them as 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 ▪ to possess.

1. Some there are who out of great estates will not part with any thing for necessary uses, such are they who will not afford themselves conveniences, Parv • vivunt sordissime vestiuntur, they fare hard and go meanly, and so are in debt to back and belly; the covetous man Corpus extenuat ut lucrum extendat, keeps his body empty, that his purse may be full: and so to use the Greek Poets comparison, He leads a Mules life, or if you will, an Asses life, who being laden with gold, feeds on Hay.