[5.] In a sense, worldly lusts do hinder us of the comfort of this world. Want increaseth with enjoyment as the fire increaseth by laying on more fuel The more we enjoy the more we desire, so we do not enjoy what we do possess. The more we have the more we want, so that a covetous man neither enjoys this world nor the world to come,
[6.] If it be worldly lust, then take heed of it, for thou art as thy love is. If thou lovest this world, thou art a worldly man ; if thou lovest God, thou art a godly man : if thou lovest heaven, thou art a heavenly man. A man is not as his opinion is, but as his affections are. A bad man maybe of a good opinion, but a bad man can never have good affections. The soul, as wax, receives the impression from the object. Tliou art a person of the world if thou lovest the world. Take a looking-glass and put it towards heaven, there you shall see the figure of heaven, the clouds and things above ; put it downward towards the earth, you shall see the figure of the earth, trees, meadows, fruits. So doth the soul receive a figure from the things to which it is set ; if the heart be set towards heaven, that puts thee into a heavenly frame , if thou appliest it to earthly objects, thou art a man of the earth.
[7.] The more we mortify these worldly lusts the more we prevent affiiction. We might prevent the bitterness of the cross if we would subdue our own lusts ; but because we are neghgent of that work. God is forced to lay on heavy crosses.
Secondly, Let me now deal with these lusts in particular — pride, sen- suality, and covetousness ; these are immediate issues of corrupt nature ; the apostle calls them lusts of the flesh, lusts of the eye, and pride of life.
1. Sensuality, or the lusts of the flesh. Let me begin there, because we live first by sense before we live by reason. These lusts are deeply rooted in the heart of man. Other sins defile a part ; covetousness and pride defile the soul, but sensual lusts defile soul and body too ; they leave guilt upon the soul, and dishonour upon the body. By glut- tony and drunkenness, the body, which is God's temple, is only made a strainer for meats and drinks to pass through, and by adultery it is made the sink and channel of lust. In short, that you may know what these lusts of the flesh are, sensuality is an inordinate desire of soft and
VeK, 12.] SERMONS UPON TITUS II. 11-14. Ill
delicate livins^, an intemperate use of pleasures, of what kind or sort soever, an undue liberty of diet, sports, and other appurtenances of life. There is allowed a due care of the body, to keep it serviceable, and there is allowed a delight in the creature ; for he that created water for our necessity created wine for our comfort. The body must not be used too hardly, that it may be serviceable to the purposes of grace.
But then, what is this inordinate desire, this intemperate use, this undue liberty ? How shall we trace and find out the sin ? Different natures and tempers make rules uncertain ; but the two general bounds which Grod hath set to our liberty in this kind are the health of our body and the welfare of the soul ; but when bodily health is overturned, and the soul clogged and perverted, then your lusts have carried you too far.
[1.] When bodily health is overturned. Too much care for the body destroys it , as the Komans were wont to have their funerals at the gates of Venus's temple, to show that lusts shorten life. When health is destroyed, or the vigour of nature is abated (as too much oil puts out the lamp)^ then you sin. Hosea iv. 11, it is said,' Whoredom, and wine, and new wine, take away the heart.' The heart, that is the generousness and sprightliness of man. When gallant and active spirits are efteminated, and brave hopes are drowned and quenched in excess of pleasures, and we lose our masculine agility and vivacity, all is melted away : then we sin against the bounds and limits Grod hath set us. Thus there is a restraint that ariseth from the body.
[2.] When the soul is clogged or unfitted for duty or disposed for sin. (1.) Then we are unfitted for duty when there is less aptitude for God's service. The matter of carnal pleasure is burdensome and gross ; it oppresseth the soul, that it cannot lift up itself to God and divine things, because it is bowed down and humbled to pleasures, and the heart is overcharged : Luke xxi. 34, ' Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunken- ness and cares of this life.' Men drive on heavily, and duty grows burthensome and irksome. By turning out our affections to present contentments and delights we cannot pray with that readiness. The strength of our delight should be reserved for communion with God, and for those chaste pleasures that flow in his house and are to be had in his presence. (2.) When there is more aptitude for sin : Titus iii. 3, ' We ourselves were sometimes foolish, disobedient, deceived, serv- ing divers lusts and pleasures.' Lusts and pleasures are fitly coupled and put together. The soul waxeth wanton when natural desires are too far indulged. If we do not watch over our senses, but the heart grows wanton and libidinous, and restraints of grace grow weaker, and carnal motions are more urgent, then pleasure becomes a snare, grace is disturbed, and nature is distempered, and the heart is more free for sin.