Part 1 › Chapter 4 › Part 7: Directions against the Master sin; SENSUALITY, FLESH-PLEASING or Voluptuousness., A Christian Directory by Richard Baxter (1673) | AskReformation

Skip to content

:2123p. 266

10. Every Pleasing of the flesh, which is capable of being referred to a higher end, and is not so referred, and used, is a sin: And there is scarce any thing, which is eligible, which a vacant waking man should deliberate on, but should be referred to a higher end; even to the glory of God, and our salvation; by cheering us up to Love and Thankfulness, and strengthening or fitting us some way for some duty: This is apparently a sin, 1. Because else Flesh-pleasing is made our ultimate end, and the Flesh an Idol, if ever we desire it only for it self, (when it may be referred to a higher end) For though the sensitive Appetite of it self hath no intended end, yet whatsoever the will desireth is either as an End, or as a Means: That which is not desired as a Means to some Higher end, is desired as our ultimate end it ••••, (in that act.) But God only is mans lawful ultimate end.¹ 2. Because it is against an express command, 1 Cor. 10. 31. [whether ye eat or drink, or whatever ye do, do all to the glory of God.] 3. Because else we shall take Gods creatures in vain, and cast them away in waste. 4. And we shall lose our own Benefit to which the Creature or Pleasure should be improved. 5. And we shall silence Reason, when it should direct; and we shall suspend the Government of the will, and give the government (so long) to the flesh or brutish appetite: For that faculty ruleth, who object is our end. These reasons clearly prove it a sin to terminate our desires in any act of flesh-pleasing as our end, and look no higher, when it is a matter of moral choice and deliberation.

10. Every Pleasing of the flesh, which is capable of being referred to a higher end, and is not so referred, and used, is a sin: And there is scarce any thing, which is eligible, which a vacant waking man should deliberate on, but should be referred to a higher end; even to the glory of God, and our salvation; by cheering us up to Love and Thankfulness, and strengthening or fitting us some way for some duty: This is apparently a sin, 1. Because else Flesh-pleasing is made our ultimate end, and the Flesh an Idol, if ever we desire it only for it self, (when it may be referred to a higher end) For though the sensitive Appetite of it self hath no intended end, yet whatsoever the will desireth is either as an End, or as a Means: That which is not desired as a Means to some Higher end, is desired as our ultimate end it ••••, (in that act.) But God only is mans lawful ultimate end.¹ 2. Because it is against an express command, 1 Cor. 10. 31. [whether ye eat or drink, or whatever ye do, do all to the glory of God.] 3. Because else we shall take Gods creatures in vain, and cast them away in waste. 4. And we shall lose our own Benefit to which the Creature or Pleasure should be improved. 5. And we shall silence Reason, when it should direct; and we shall suspend the Government of the will, and give the government (so long) to the flesh or bruitish appetite: For that faculty ruleth, who object is our end. These reasons clearly prove it a sin to terminate our desires in any act of flesh-pleasing as our end, and look no higher, when it is a matter of moral choice and deliberation.

1He is a good Christian that remote•• and ultimately referreth all the creatures unto God, and eateth and drinketh, &c. more to fit him for Gods service, than to please the flesh: But it is much more than this which the Creature was appointed for; even for a present communication of the sense of the goodness of God unto the heart. As the Musician that touchem but the Keys of his Harpsical or Organs, causeth that sweet harmonious sound, which we hear from the strings that are touched within; so God ordained the order, beauty, sweetness, &c. of the Creature, to touch the sense with such a pleasure, as should suddenly touch the inward sense with an answerable delight in God, who is the giver of the life of every Creature. But a as where is the Christian that doth thus eat and drink, and thus take pleasure in all his Mercies? When contrarily our hearts are commonly so diverted from God by the Creature, that so much delight as we find in it, so much we lose of our delight in God, yea of our regard and remembrance of him.

:2125p. 266

12. The intending of Gods Glory or our spiritual good, cannot be distinctly and sensibly re-acted in every particular pleasure we take, or bit we eat, or thing we use: But a sincere Habitual Intention well laid at first in the Heart, will serve to the right use of many particular Means. As a man purposeth at his first setting out to what place he meaneth to go, and afterward goeth on though at every step, he think not sensibly of his end: so he that devoteth himself to God, and in general designeth all to his Glory, and the furtherance of his duty and salvation, will carry on small particulars to that •nd, by a secret unobserved action of the soul, performed at the same time with other actions, which only are observed. He that intendeth but his health in eating and drinking, is not remembering his health at every bit and cup: and yet hath such a Habit of care and caution, as will unobservedly keep him in his way, and help him to fit the means unto the end. As the accustomed hand of a Musician can play a Lesson on his Lute, while he thinks of something else; so can a resolved Christian faithfully do such accustomed things as eating and drinking and clothing him and labouring in his calling, to the good ends which he (first actually, and still habitually) resolved on, without a distinct remembrance and observable intention of that end.

12. The intending of Gods Glory or our spiritual good, cannot be distinctly and sensibly re-acted in every particular pleasure we take, or bit we eat, or thing we use: But a sincere Habitual Intention well laid at first in the Heart, will serve to the right use of many particular Means. As a man purposeth at his first setting out to what place he meaneth to go, and afterward goeth on though at every step, he think not sensibly of his end: so he that devoteth himself to God, and in general designeth all to his Glory, and the furtherance of his duty and salvation, will carry on small particulars to that •nd, by a secret unobserved action of the soul, performed at the same time with other actions, which only are observed. He that intendeth but his health in eating and drinking, is not remembring his health at every bit and cup: and yet hath such a Habit of care and caution, as will unobservedly keep him in his way, and help him to fit the means unto the end. As the accustomed hand of a Musicion can play a Lesson on his Lute, while he thinks of something else; so can a resolved Christian faithfully do such accustomed things as eating and drinking and cloathing him and labouring in his calling, to the good ends which he (first actually, and still habitually) resolved on, without a distinct remembrance and observable intention of that end.

:2126p. 266–267

13. The body must be kept in that condition (as far as we can) that is fittest for the service of the soul; As you keep your Horse, neither so pampered as to be unruly, nor yet so low as to disable him for travel: But all that health and strength which makes it not unruly, maketh it the more serviceable. It is not the Life of the Body, but the Health and the Cheerfulness which maketh it fit for duty: And so much pleasing of the flesh as tendeth but to its Health and Cheerfulness, is a duty, where it can be done without greater hurt the other way. A heavy body is but a dull and heavy servant to the mind; yea, a great impediment to the soul in duty, and a great temptation to many sins▪ as sickly and melancholy persons, and many dull and phlegmatic people know by sad experience. ⟨p. 267⟩It is as great a duty to help the Body to its due alacrity and fitness for service, as it is to tame¹ it, and bring it under by fasting and sackcloth when it is proud or lustful. And they that think fasting on certain days, in a formal manner, is acceptable to God, when the state of the body is not helped, but rather hurt and hindered by it, as if it were a thing required for it self, do mistakingly offer a Sacrifice to God, which he requireth not; and take him to be an enemy to man, that desireth his pain and grief, when it tendeth not to his good. A Mower that hath a good Sith will do more in a day, than another that hath a bad one can do in two: every Workman knoweth the benefit of having his Tools in order: And every Traveller knows the difference between a cheerful and a tired Horse. And they that have tried health and sickness know what a help it is in every work of God, to have a healthful body, and cheerful spirits, and an alacrity and promptitude to obey the mind. When the sights of prospects, and beauteous buildings, and fields, and countries, or the use of walks, or gardens, do tend to raise the soul to holy contemplation, to admire the Creator, and to think of the glory of the life to come (as Bernard used his pleasant walks); this Delight is lawful, if not a duty where it may be had. So when Music doth cheer the mind, and fit it for thanks and praise to God:

13. The body must be kept in that condition (as far as we can) that is fittest for the service of the soul; As you keep your Horse, neither so pampered as to be unruly, nor yet so low as to disable him for travel: But all that health and strength which makes it not unruly, maketh it the more serviceable. It is not the Life of the Body, but the Health and the Cheerfulness which maketh it fit for duty: And so much pleasing of the flesh as tendeth but to its Health and Cheerfulness, is a duty, where it can be done without greater hurt the other way. A heavy body is but a dull and heavy servant to the mind; yea, a great impediment to the soul in duty, and a great temptation to many sins▪ as sickly and melancholy persons, and many dull and phlegmatick people know by sad experience. ⟨p. 267⟩It is as great a duty to help the Body to its due alacrity and fitness for service, as it is to tame¹ it, and bring it under by fasting and sackcloth when it is proud or lustfull. And they that think fasting on certain days, in a formal manner, is acceptable to God, when the state of the body is not helpt, but rather hurt and hindered by it, as if it were a thing required for it self, do mistakingly offer a Sacrifice to God, which he requireth not; and take him to be an enemy to man, that desireth his pain and grief, when it tendeth not to his good. A Mower that hath a good Sythe will do more in a day, than another that hath a bad one can do in two: every Workman knoweth the benefit of having his Tools in order: And every Traveller knows the difference between a cheerful and a tired Horse. And they that have tryed health and sickness know what a help it is in every work of God, to have a healthful body, and cheerful spirits, and an alacrity and promptitude to obey the mind. When the sights of prospects, and beauteous buildings, and fields, and countrys, or the use of walks, or gardens, do tend to raise the soul to holy contemplation, to admire the Creator, and to think of the glory of the life to come (as Bernard used his pleasant walks); this Delight is lawful, if not a duty where it may be had. So when Musick doth cheer the mind, and fit it for thanks and praise to God:

1Yet it's true which Petrarch saith, li. 2. Dial. 3. Valetudo infirma, Comes injucunda est, sed fidelis, quae te crebro vellicet, iter signet, & conditionis admoneat: Optimum in periculis monitor fidus. Et i. 1. Dial 3. Multis periculosa & pestilens sanitus est, qui tutius aegrotassent. Nusquam pejus quam in sano corpore, aeger animus habitat. Et Dial. 4. Quamvis mala, quamvis pessima aegritudo videatur, optabile malum tamen, quod mali remedium sit majoris.

:2133p. 267–268

§. 6. III. I am next to show you the evil or malignity of predominant Flesh-pleasing: For if the¹ greatness of the sin were known, it would contribute much to the cure. And, 1. Understand that it is the sin of sins; the end of all sin, and therefore the very sum and Life of all. All the evil wicked men commit, is ultimately to please the flesh: The love of flesh-pleasing is the cause of all. Pride and Covetousness, and Whoredom, and wantonness, and gluttony and drunkenness, and all the rest are but either the immediate works of sensuality and Flesh-pleasing, or the distant service of it, by laying in provision for it: And all the malicious enmity and opposition to God and Godliness is from hence, because they cross the interest and desires of the flesh: The final cause is it for which men invent and use all the Means that tend to it. Therefore all other sin being nothing but the means ⟨p. 268⟩for the pleasing of our fleshly appetites and fancies, its evident that flesh-pleasing is the common cause of them all, and is to all other sin as the spring is to the watch, or the poise to the clock; the weight which giveth them all their motion. Cure this sin and you have taken off the poise, and cur•d all the positive sins of the soul: Though the privative sins would be still uncured, if there were no more done; Because that which makes the clock stand still, is not enough to make it go right: But indeed nothing but the Love of Pleasing God, can truly cure the Love of flesh-pleasing: and such a cure is the cure of every sin, both positive and privative, active and defective.

§. 6. III. I am next to shew you the evil or malignity of predominant Flesh-pleasing: For if the¹ greatness of the sin were known, it would contribute much to the cure. And, 1. Understand that it is the sin of sins; the end of all sin, and therefore the very sum and Life of all. All the evil wicked men commit, is ultimately to please the flesh: The love of flesh-pleasing is the cause of all. Pride and Covetousness, and Whoredom, and wantonness, and gluttony and drunkenness, and all the rest are but either the immediate works of sensuality and Flesh-pleasing, or the distant service of it, by laying in provision for it: And all the malicious enmity and opposition to God and Godliness is from hence, because they cross the interest and desires of the flesh: The final cause is it for which men invent and use all the Means that tend to it. Therefore all other sin being nothing but the means ⟨p. 268⟩for the pleasing of our fleshly appetites and fancies, its evident that flesh-pleasing is the common cause of them all, and is to all other sin as the spring is to the watch, or the poise to the clock; the weight which giveth them all their motion. Cure this sin and you have taken off the poise, and cur•d all the positite sins of the soul: Though the privative sins would be still uncured, if there were no more done; B•cause that which makes the clock stand still, is not enough to make it go right: But indeed nothing but the Love of Pleasing God, can truly cure the Love of flesh-pleasing: and such a cure is the cure of every sin, both positive and privative, active and defective.

1The Greatness of the sin.

:2134p. 268

§. 7. 2. Flesh-pleasing is the Grand Idolatry of the world: and the Flesh the greatest Idol that ever w•s set up against God. Therefore Paul saith of sensual worldlings, that their Belly is their God, and thence it is that they mind earthly things, and glory in their shame, and are enemies to the cross of Christ, that is to sufferings for Christ, and the doctrine and duties which would cause their sufferings. That is a mans God which he taketh for his chief Good, and Loveth best, and trusteth in most, and is most desirous to please: And this is the flesh to every sensualist: He loveth pleasure more than God▪ 2 Tim. 3. 2, 4. He savoureth or mindeth the things of the flesh, and liveth to it and walketh after it: Rom. 8. 1, 5, 6. 7. 8. 13. He maketh provision for it to satisfy its appetite or lusts, Rom. 13. 14. H soweth to the flesh; Gal. 6. 8. and fulfilleth his lust, when it lusteth against the spirit, Gal. 5. 16▪ 17. And thus while concupiscence or sensuality hath dominion, sin is said to have dominion over them, and they are servants to it, Rom. 6. 14, 20. For to whom men yield themselves servants to obey, his servants they are whom they serve or obey: Rom. 6. 16. It is not bowing the knee and praying to another; that is the chief Idolatry: As Loving, and Pleasing, and Obeying, and Trusting, and Seeking, and Delighting in him, are the chiefest parts of the service of God, which he preferreth before a thousand sacrifices or complements: So Loving the flesh, and Pleasing it, and Obeying it, and Trusting in it, and Seeking, and Delighting in its pleasures, are the chief service of the Flesh; and more than if you offered sacrifice to it, and therefore is the Grand Idolatry: And so the flesh is the great enemy of God, which hath the chiefest Love and Service which is due to him, and robs him of the Hearts of all mankind that are carnal and unsanctified. All the Baals, and Jupiters, and Apollos and other Idols of the world, set together have not so much of the Love and Service due to God, as the Flesh alone hath. If other things be Idolized by the sensualist, it is but as they subserve his flesh, and therefore they are made but inferior Idols: He may Idolize his wealth, and Idolize men in power and worldly greatness; but it is but as they can help or hurt his Flesh: This hath his Heart: By the interest of the flesh, he judgeth of his condition;

§. 7. 2. Flesh-pleasing is the Grand Idolatry of the world: and the Flesh the greatest Idol that ever w•s set up against God. Therefore Paul saith of sensual worldlings, that their Belly is their God, and thence it is that they mind earthly things, and glory in their shame, and are enemies to the cross of Christ, that is to sufferings for Christ, and the doctrine and duties which would cause their sufferings. That is a mans God which he taketh for his chief Good, and Loveth best, and trusteth in most, and is most desirous to please: And this is the flesh to every sensualist: He loveth pleasure more than God▪ 2 Tim. 3. 2, 4. He savoureth or mindeth the things of the flesh, and liveth to it and walketh after it: Rom. 8. 1, 5, 6. 7. 8. 13. He maketh provision for it to satisfie its appetite or lusts, Rom. 13. 14. H soweth to the flesh; Gal. 6. 8. and fullfilleth his lust, when it lusteth against the spirit, Gal. 5. 16▪ 17. And thus while concupiscence or sensuality hath dominion, sin is said to have dominion over them, and they are servants to it, Rom. 6. 14, 20. For to whom men yield themselves servants to obey, his servants they are whom they serve or obey: Rom. 6. 16. It is not bowing the knee and praying to another; that is the chief Idolatry: As Loving, and Pleasing, and Obeying, and Trusting, and Seeking, and Delighting in him, are the chiefest parts of the service of God, which he preferreth before a thousand sacrifices or complements: So Loving the flesh, and Pleasing it, and Obeying it, and Trusting in it, and Seeking, and Delighting in its pleasures, are the chief service of the Flesh; and more than if you offered sacrifice to it, and therefore is the Grand Idolatry: And so the flesh is the great enemy of God, which hath the chiefest Love and Service which is due to him, and robs him of the Hearts of all mankind that are carnal and unsanctified. All the Baals, and Iupiters, and Apolloes and other Idols of the world, set together have not so much of the Love and Service due to God, as the Flesh alone hath. If other things be Idolized by the sensualist, it is but as they subserve his flesh, and therefore they are made but inferior Idls: He may Idolize his wealth, and Idolize men in power and worldly greatness; but it is but as they can help or hurt his Flesh: This hath his Heart: By the interest of the flesh, he judgeth of his condition;