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Chapter 10: Object-Oriented
Programming: Polymorphism
Section 10.1 Introduction
10.1 Q1: Polymorphism enables you to:
a. program in the general.
b. program in the specific.
c. absorb attributes and behavior from previous classes.
d. hide information from the user.
Ans: a. program in the general.

10.1 Q2: Which of the following statements about interfaces is false?

a. An interface describes a set of methods that can be called on an object, providing a
default implementation for the methods.
b. An interface describes a set of methods that can be called on an object, not
providing concrete implementation for the methods.
c. Interfaces are useful when attempting to assign common functionality to possibly
unrelated classes.
d. Once a class implements an interface, all objects of that class have an is-a
relationship with the interface type.
Ans: a. An interface describes a set of methods that can be called on an object,
providing a default implementation for the methods.

Section 10.2 Polymorphism Examples

10.2 Q1: For which of the following would polymorphism not provide a clean
solution?
a. A billing program where there is a variety of client types that are billed with
different fee structures.
b. A maintenance log program where data for a variety of types of machines is
collected and maintenance schedules are produced for each machine based on the
data collected.
c. A program to compute a 5% savings account interest for a variety of clients.
d. An IRS program that maintains information on a variety of taxpayers and
determines who to audit based on criteria for classes of taxpayers.
Ans: c. A program to compute a 5% savings account interest for a variety of clients.
Because there is only one kind of calculation, there is no need for polymorphism.

10.2 Q2: Polymorphism allows for specifics to be dealt with during:

© Copyright 1992-2012 by Deitel & Associates, Inc. and Pearson Education, Inc.
a. execution.
b. compilation.
c. programming.
d. debugging.
Ans: a. execution

Section 10.3 Demonstrating Polymorphic

Behavior
10.3 Q1: Which statement best describes the relationship between superclass and
subclass types?
a. A subclass reference cannot be assigned to a superclass variable and a superclass
reference cannot be assigned to a subclass variable.
b. A subclass reference can be assigned to a superclass variable and a superclass
reference can be assigned to a subclass variable.
c. A superclass reference can be assigned to a subclass variable, but a subclass
reference cannot be assigned to a superclass variable.
d. A subclass reference can be assigned to a superclass variable, but a superclass
reference cannot be assigned to a subclass variable.
Ans: d. A subclass reference can be assigned to a superclass variable, but a
superclass reference cannot be assigned to a subclass variable.

Section 10.4 Abstract Classes and Methods

10.4 Q1: A(n) class cannot be instantiated.
a. final.
b. concrete.
c. abstract.
d. polymorphic.
Ans: c. abstract.

10.4 Q2: Non-abstract classes are called:

a. real classes.
b. instance classes.
c. implementable classes.
d. concrete classes.
Ans: d. concrete classes.

Section 10.5 Case Study: Payroll System

© Copyright 1992-2012 by Deitel & Associates, Inc. and Pearson Education, Inc.
Using Polymorphism
10.5 Q1: It is a UML convention to denote the name of an abstract class in:
a. bold.
b. italics.
c. a diamond.
d. there is no convention of the UML to denote abstract classes—they are listed just
as any other class.
Ans: b. italics.

10.5 Q2: If the superclass contains only abstract method declarations, the
superclass is used for:
a. implementation inheritance.
b. interface inheritance.
c. Both.
d. Neither.
Ans: b. interface inheritance.

Section 10.5.1 Abstract Superclass Employee

10.5.1 Q1: Which of the following could be used to declare abstract method
method1 in abstract class Class1 (method1 returns an int and takes no
arguments)?
a. public int method1();
b. public int abstract method1();
c. public abstract int method1();
d. public int nonfinal method1();
Ans: c. public abstract int method1();

10.5.1 Q2: Which of the following statements about abstract superclasses is true?
a. abstract superclasses may contain data.
b. abstract superclasses may not contain implementations of methods.
c. abstract superclasses must declare all methods as abstract.
d. abstract superclasses must declare all data members not given values as
abstract.
Ans: a. abstract superclasses may contain data.

Section 10.5.2 Concrete Subclass SalariedEmployee

10.5.2 Q1: Consider the abstract superclass below:

© Copyright 1992-2012 by Deitel & Associates, Inc. and Pearson Education, Inc.
 public abstract class Foo
{
private int a;
public int b;

public Foo( int aVal, int bVal )

{
a = aVal;
b = bVal;
} // end Foo constructor

public abstract int calculate();

} // end class Foo

Any concrete subclass that extends class Foo:

a. Must implement a method called calculate.
b. Will not be able to access the instance variable a.
c. Neither (a) nor (b).
d. Both (a) and (b).
Ans: d. Both (a) and (b).

Section 10.5.5 Indirect Concrete Subclass

BasePlusCommissionEmployee
10.5.5 Q1: Consider classes A, B and C, where A is an abstract superclass, B is a
concrete class that inherits from A and C is a concrete class that inherits from B. Class
A declares abstract method originalMethod, implemented in class B. Which of the
following statements is true of class C?
a. Method originalMethod cannot be overridden in class C—once it has been
implemented in concrete class B, it is implicitly final.
b. Method originalMethod must be overridden in class C, or a syntax error will occur.
c. If method originalMethod is not overridden in class C but is called by an object of
class C, an error occurs.
d. None of the above.
Ans: d. None of the above.

Section 10.5.6 Polymorphic Processing, Operator

instanceof and Downcasting
10.5.6 Q1: When a superclass variable refers to a subclass object and a method is
called on that object, the proper implementation is determined at execution time.
What is the process of determining the correct method to call?
a. early binding.
b. non-binding.
© Copyright 1992-2012 by Deitel & Associates, Inc. and Pearson Education, Inc.
c. on-time binding.
d. late binding.
Ans: d. late binding (also called dynamic binding).

10.5.6 Q2: Every object in Java knows its own class and can access this information
through method .
a. getClass.
b. getInformation.
c. objectClass.
d. objectInformation.
Ans: a. getClass.

Section 10.5.7 Summary of the Allowed Assignments

Between Superclass and Subclass Variables
10.5.7 Q1: Assigning a subclass reference to a superclass variable is safe:
a. because the subclass object has an object of its superclass.
b. because the subclass object is an object of its superclass.
c. only when the superclass is abstract.
d. only when the superclass is concrete.
Ans: b. because the subclass object is an object of its superclass.

Section 10.6 final Methods and Classes

10.6 Q1: Classes and methods are declared final for all but the following reasons:
a. final methods allow inlining the code.
b. final methods and classes prevent further inheritance.
c. final methods are static.
d. final methods can improve performance.
Ans: c. final methods are static.

10.6 Q2: All of the following methods are implicitly final except:
a. a method in an abstract class.
b. a private method.
c. a method declared in a final class.
d. static method.
Ans: a. a method in an abstract class.

10.6 Q3: Declaring a method final means:

© Copyright 1992-2012 by Deitel & Associates, Inc. and Pearson Education, Inc.
a. it will prepare the object for garbage collection.
b. it cannot be accessed from outside its class.
c. it cannot be overloaded.
d. it cannot be overridden.
Ans: d. it cannot be overridden.

Section 10.7 Case Study: Creating and Using

Interfaces
10.7 Q1: An interface may contain:
a. private static data and public abstract methods.
b. only public abstract methods.
c. public static final data and public abstract methods.
d. private static data and public final methods.
Ans: c. public static final data and public abstract methods.

10.7 Q2: Which of the following does not complete the sentence correctly?
An interface .
a. forces classes that implement it to declare all the interface methods.
b. can be used in place of an abstract class when there is no default
implementation to inherit.
c. is declared in a file by itself and is saved in a file with the same name as the
interface followed by the .java extension.
d. can be instantiated.
Ans: d. can be instantiated.

Section 10.7.1 Developing a Payable Hierarchy

10.7.1 Q1: The UML distinguishes an interface from other classes by placing the
word “interface” in above the interface name.
a. italics.
b. carets.
c. guillemets.
d. bold.
Ans: c. guillemets.

Section 10.7.2 Interface Payable

10.7.2 Q1: Interfaces can have methods.
a. 0

© Copyright 1992-2012 by Deitel & Associates, Inc. and Pearson Education, Inc.
b. 1
c. 2
d. any number of
Ans: d. any number of

Section 10.7.3 Class Invoice

10.7.3 Q1: Which keyword is used to specify that a class will define the methods of
an interface?
a. uses.
b. implements.
c. defines.
d. extends.
Ans: b. implements.

10.7.3 Q2: Which of the following is not possible?

a. A class that implements two interfaces.
b. A class that inherits from two classes.
c. A class that inherits from one class, and implements an interface.
d. All of the above are possible.
Ans: b. A class that inherits from two classes.

Section 10.7.4 Modifying Class Employee to

Implement Interface Payable
10.7.4 Q1: A class that implements an interface but does not declare all of the
interface’s methods must be declared:
a. public.
b. interface.
c. abstract.
d. final.
Ans: c. abstract.

© Copyright 1992-2012 by Deitel & Associates, Inc. and Pearson Education, Inc.
Other documents randomly have
different content
heinous sins. But a single act of one of these, committed rashly in
the violence of passion, or temptation, speaketh not such a
malignant turning away of the heart habitually from God, as to say a
man is covetous, or a worldling.
IV. The signs of covetousness are these: 1. Not
preferring God and our everlasting happiness Signs of
worldliness.
before the prosperity and pleasure of the flesh; but
valuing and loving fleshly prosperity above its worth.[246] 2.
Esteeming and loving the creatures of God as provision for the flesh,
and not to further us in the service of God. 3. Desiring more than is
needful or useful to further us in our duty. 4. An inordinate
eagerness in our desires after earthly things. 5. Distrustfulness, and
carking cares, and contrivances for time to come. 6. Discontent, and
trouble, and a repining at a poor condition, when we have no more
than our daily bread. 7. When the world taketh up our thoughts
inordinately: when our thoughts will easilier run out upon the world,
than upon better things: and when our thoughts of worldly plenty
are more pleasant and sweet to us, than our thoughts of Christ, and
grace, and heaven; and our thoughts of want and poverty are more
bitter and grievous to us, than our thoughts of sin and God's
displeasure. 8. When our speech is freer and sweeter about
prosperity in the world, than about the concernments of God and
our souls. 9. When the world beareth sway in our families and
converse, and shutteth out all serious endeavours in the service of
God, and for our own and others' souls: or at least doth cut short
religious duties, and is preferred before them, and thrusteth them
into a corner, and maketh us slightly huddle them over. 10. When we
are dejected overmuch, and impatient under losses, and crosses,
and worldly injuries from men. 11. When worldly matters seem
sufficient to engage us in contentions, and to make us break peace:
and we will by law-suits seek our right, when greater hurt is liker to
follow to our brother's soul, or greater wrong to the cause of
religion, or the honour of God, than our right is worth. 12. When in
our trouble and distress we fetch our comfort more from the
thoughts of our provisions in the world, or our hopes of supply, than
from our trust in God, and our hopes of heaven.[247] 13. When we
are more thankful to God or man for outward riches, or any gift for
the provision of the flesh, than for hopes or helps in order to
salvation; for a powerful ministry, good books, or seasonable
instructions for the soul. 14. When we are quiet and pleased if we
do but prosper, and have plenty in the world, though the soul be
miserable, unsanctified, and unpardoned. 15. When we are more
careful to provide a worldly than a heavenly portion, for children and
friends, and rejoice more in their bodily than their spiritual
prosperity, and are troubled more for their poverty than their
ungodliness or sin. 16. When we can see our brother have need, and
shut up the bowels of our compassion, or can part with no more
than mere superfluities for his relief: when we cannot spare that
which makes but for our better being, when it is necessary to
preserve his being itself; or when we give unwillingly or sparingly.
[248] 17. When we will venture upon sinful means for gain, as lying,
overreaching, deceiving, flattering, or going against our consciences,
or the commands of God. 18. When we are too much in expecting
liberality from others, and think that all we buy of should sell
cheaper to us than they can afford, and consider not their loss or
want, so that we have the gain: nor are contented if they be never
so bountiful to others, if they be not so to us.[249] 19. When we
make too much ado in the world for riches, taking too much upon
us, or striving for preferment, and flattering great ones, and envying
any that are preferred before us, or get that which we expected. 20.
When we hold our money faster than our innocency, and cannot part
with it for the sake of Christ, when he requireth it; but will stretch
our consciences and sin against him, or forsake his cause, to save
our estates; or will not part with it for the service of his church, or of
our country, when we are called to it. 21. When the riches which we
have, are used but for the pampering of our flesh, and superfluous
provision for our posterity, and nothing but some inconsiderable
crumbs or driblets are employed for God and his servants, nor used
to further us in his service, and towards the laying up of a treasure
in heaven. These are the signs of a worldly, covetous wretch.
V. The counterfeits of liberality or freedom from covetousness, which
deceive the worldling, are such as these: 1. He thinks he is not
covetous because he hath a necessity of doing what he doth for
more. Either he is in debt or he is poor, and scarcely hath whereon
to live; and the poor think that none are worldlings and covetous but
the rich. But he may love riches that wanteth them, as much as he
that hath them. If you have a necessity of labouring in your callings,
you have no necessity of loving the world, or of caring inordinately,
or of being discontented with your estate. Impatience under your
wants shows a love of the world and flesh, as much as other men's
bravery that possess it.
2. Another thinks he is not a worldling, because if he could but have
necessaries, even food and raiment, and conveniences for himself
and family, he would be content; and it is not riches or great matters
that he desireth.[250] But if your hearts are more set upon the
getting of these necessaries or little things, than upon the preparing
for death, and making sure of the heavenly treasure, you are
miserable worldlings still. And the poor man that will set his heart
more upon a poor and miserable life, than upon heaven, is more
unexcusable than he that setteth his heart more upon lordships and
honours than upon heaven; though both of them are but the slaves
of the world, and have as yet no treasure in heaven, Matt. vi. 19-21.
And, moreover, you that are now so covetous for a little more, if you
had that, would be as covetous for a little more still; and when you
had that, for a little more yet. You would next wear better clothing,
and have better fare; and next you would have your house repaired,
and then you would have your land enlarged, and then you would
have something more for your children, and you would never be
satisfied. You think otherwise now; but your hearts deceive you; you
do not know them. If you believe me not, judge by the case of other
men that have been as confident as you, that if they had but so
much or so much they would be content; but when they have it,
they would still have more. And this, which is your pretence, is the
common pretence of almost all the covetous: for lords and princes
think themselves still in as great necessity as you think yourselves:
as they have more, so they have more to do with it; and usually are
still wanting as much as the poor. The question is not how much you
desire? but to what use, and to what end, and in what order?
3. Another thinks he is not covetous, because he coveteth not any
thing that is his neighbour's: he thinks that covetousness is only a
desiring that which is not our own. But if you love the world and
worldly plenty inordinately, and covet more, you are covetous
worldlings, though you wish it not from another. It is the worldly
mind and love of wealth that is the sin at the root: the ways of
getting it are but the branches.
4. Another thinks he is no worldling, because he useth no unlawful
means, but the labour of his calling, to grow rich. The same answer
serves to this. The love of wealth for the satisfying of the flesh is
unlawful, whatever the means be. And is it not also an unlawful
means of getting, to neglect God and your souls, and the poor, and
shut out other duties for the world, as you often do?
5. Another thinks he is no worldling, because he is contented with
what he hath, and coveteth no more. When that which he hath is a
full provision for his fleshly desires. But if you over-love the world,
and delight more in it than God, you are worldlings, though you
desire no more. He is described by Christ as a miserable, worldly
fool, Luke xii. 19, 20, that saith, "Soul, take thy ease, eat, drink, and
be merry, thou hast much goods laid up for many years." To over-
love what you have, is worldliness, as well as to desire more.
6. Another thinks he is no worldling, because he gives God thanks
for what he hath, and asked it of God in prayer. But if thou be a
lover of the world, and make provision for the desires of the flesh, it
is but an aggravation of thy sin, to desire God to be a servant to thy
fleshly lusts, and to thank him for satisfying thy sinful desires. Thy
prayers and thanks are profane and carnal: they were no service to
God, but to thy flesh. As if a drunkard or a glutton should beg of
God provision for their greedy throats, and thank him for it when
they have it: or a fornicator should pray God to be a pander to his
lusts, and then thank him for it: or a wanton gallant should make
fine clothes and gallantry the matter of his prayer and thanksgiving.
7. Another thinks he is no worldling, because he hath some thoughts
of heaven, and is loth to be damned when he can keep the world no
longer, and prayeth often, and perhaps fasteth with the Pharisee
twice a week, and giveth alms often, and payeth tithes, and
wrongeth no man.[251] But the Pharisees were covetous for all
these, Luke xvi. 14. The question is not whether you think of
heaven, and do something for it? But whether it be heaven or earth
which you seek first, and make the end of all things else, which all
are referred to? Every worldling knoweth that he must die, and
therefore he would have heaven at last for a reserve, rather than
hell. But where is it that you are laying up your treasure, and that
you place all your happiness and hopes? And where are your hearts?
on earth, or in heaven? Col. iii. 1-3; Matt. vi. 20, 21. The question is
not whether you give now and then an alms to deceive your
consciences, and part with so much as the flesh can spare, as a
swine will do when he can eat no more? but whether all that you
have be devoted to the will of God, and made to stoop to his service
and the saving of your souls, and can be forsaken rather than Christ
forsaken, Luke xiv. 33.
8. Another thinks that he is not covetous, because it is but for his
children that he provideth: and "he that provideth not for his own, is
worse than an infidel," 1 Tim. v. 8. But the text speaketh only of
providing necessaries for our families and kindred, rather than cast
them on the church to be maintained. If you so overvalue the world,
that you think it the happiness of your children to be rich, you are
worldlings and covetous, both for yourselves and them. It is for their
children that the richest and greatest make provision, that their
posterity may be great and wealthy after them: and this maketh
them the more worldlings, and not the less; because they are
covetous for after-ages, when they are dead, and not only for
themselves.
9. Another thinks he is no worldling, because he can speak as hardly
of covetous men as any other. But many a one revileth others as
covetous that is covetous himself; yea, covetous men are aptest to
accuse others of covetousness, and of selling too dear, and buying
too cheap, and giving too little, because they would get the more
themselves. And many preachers, by their reading and knowledge,
may make a vehement sermon against worldliness, and yet go to
hell at last for being worldlings. Words are cheap.
10. Another thinks he is not covetous, because he purposeth to
leave much to charitable uses when he is dead. I confess that much
is well: I would more would do so. But the flesh itself can spare it,
when it seeth that it must lie down in the grave. If they could carry
their riches with them and enjoy them after death, they would do it
no doubt: to leave it when you cannot keep it any longer, is not
thankworthy. So the glutton, and drunkard, and whoremonger, and
the proud must all leave their pleasure at the grave. But do you
serve God or the flesh with your riches while you have them? And do
you use them to help or to hinder your salvation? Deceive not
yourselves, for God is not mocked, Gal. vi. 7.
VI. Yet many are falsely accused of covetousness upon such grounds
as these: 1. Because they possess much and are rich: for the poor
take the rich for worldlings. But God giveth not to all alike: he
putteth ten talents into the hands of one servant, and but one into
another's: and to whom men commit much, of them will they require
the more.[252] Therefore, to be intrusted with more than others is no
sin, unless they betray that trust.
2. Others are accused as covetous, because they satisfy not the
covetous desires of those they deal with, or that expect much from
them, and because they give not where it is not their duty, but their
sin to give. Thus the buyer saith the seller is covetous; and the seller
saith the buyer is covetous, because they answer not their covetous
desires. An idle beggar will accuse you of uncharitableness, because
you maintain him not in sinful idleness. The proud look you should
help to maintain their pride. The drunkard, and riotous, and
gamesters expect their parents should maintain their sin. No man
that hath any thing, shall scape the censure of being covetous, as
long as there is another in the world that coveteth that which he
hath: selfishness looketh to no rules but their own desires.
3. Others are judged covetous, because they give not that which
they have not to give. Those that know not another's estate, will
pass conjectures at it; and if their handsome apparel or deportment,
or the common fame, do make men think them richer than they are,
then they are accounted covetous, because their bounty answereth
not men's expectations.
4. Others are thought covetous, because they are laborious in their
callings, and thrifty, and saving, not willing that any thing be lost.
But all this is their duty: if they were lords or princes, idleness and
wastefulness would be their sin. God would have all men labour in
their several callings, that are able: and Christ himself said, when he
had fed many thousands by miracle, yet "Gather up the fragments
that remain, that nothing be lost." The question is, How they use
that which they labour so hard for, and save so sparingly. If they use
it for God, and charitable uses, there is no man taketh a righter
course. He is the best servant for God, that will be laborious and
sparing, that he may be able to do good.
5. Others are thought covetous, because, to avoid hypocrisy, they
give in secret, and keep their works of charity from the knowledge of
men. These shall have their reward from God: and his wrath shall be
the reward of their presumptuous censures.
6. Others are thought covetous, because they lawfully and peaceably
seek their right, and let not the unjust and covetous wrong them at
their pleasure. It is true, we must let go our right, whenever the
recovering of it will do more hurt to others than it will do us good.
But yet the laws are not made in vain: nor must we encourage men
in covetousness, thievery, and deceit, by letting them do what they
list: nor must we be careless of our Master's talents; if he intrust us
with them, we must not let every one take them from us to serve his
lusts with.
Direct. II. Seriously consider of your everlasting state, and how
much greater things than riches you have to mind. Behold by faith
the endless joys which you may have with God, and the endless
misery which worldlings must undergo in hell. There is no true cure
for an earthly mind, but by showing it the far greater matters to be
minded: by acquainting it better with its own concernments; and
with the greater miseries than poverty or want, which we have to
escape; and the greater good than worldly plenty, which we have to
seek. It is want of faith that makes men worldlings: they see not
what is in another world: they say their creed, but do not heartily
believe the day of judgment, the resurrection of the body, and the
life everlasting. There is not a man of them all, but, if he had one
sight of heaven and hell, would set lighter by the world than ever he
did before; and would turn his covetous care and toil to a speedy
and diligent care of his salvation. If he heard the joyful praises of the
saints, and the woeful lamentations of the damned, but one day or
hour, he would think ever after that he had greater matters to mind
than the scraping together a heap of wealth. Remember, man, that
thou hast another world to live in; and a far longer life to make
provision for; and that thou must be in heaven or hell for ever. This
is true, whether thou believe it or not: and thou hast no time but
this to make all thy preparation in: and as thou believest, and livest,
and labourest now, it must go with thee to all eternity. These are
matters worthy of thy care. Canst thou have while to make such a
pudder here in the dust, and care and labour for a thing of nought,
while thou hast such things as these to care for, and a work of such
transcendent consequence to do?[253] Can a man that understands
what heaven and hell are, find room for any needless matters, or
time for so much unnecessary work? The providing for thy salvation
is a thing that God hath made thy own work, much more than the
providing for the flesh. When he speaks of thy body, he saith, "Take
no thought for your life, what you shall eat or drink, nor for your
body, what you shall put on:—for your Father knoweth that ye have
need of all these things," Matt. vi. 25, 32. "Be careful for nothing,"
Phil. iv. 6. "Cast all your care upon him, for he careth for you," 1 Pet.
v. 7. But when he speaks of your salvation, he bids you "work it out
with fear and trembling," Phil. ii. 12;[254] and "give diligence to
make your calling and election sure," 2 Pet. i. 10; and "strive to
enter in at the strait gate," Matt. vii. 13; Luke xiii. 24. "Labour not
for the meat that perisheth, but for that which endureth to
everlasting life," John vi. 27. That is, "Seek first the kingdom of God
and his righteousness, and all these things shall be added to you,"
Matt. vi. 33. Look up to heaven, man, and remember that there is
thy home, and there are thy hopes, or else thou art a man undone
for ever; and therefore it is for that that thou must care and labour.
Believe unfeignedly that thou must dwell for ever in heaven or hell,
as thou makest thy preparation here, and consider of this as
becometh a man, and then be a worldling and covetous if thou
canst: riches will seem dust and chaff to thee, if thou believe and
consider thy everlasting state. Write upon the doors of thy shop and
chamber, I must be in heaven or hell for ever; or, This is the time on
which my endless life dependeth; and methinks every time thou
readest it, thou shouldst feel thy covetousness stabbed at the heart.
O blinded mortals! that love, like worms, to dwell in earth! Would
God but give you an eye of faith, to foresee your end, and where
you must dwell to all eternity, what a change would it make upon
your earthly minds! Either faith or sense will be your guides. Nothing
but reason sanctified by faith can govern sense. Remember that
thou art not a beast, that hath no life to live but this: thou hast a
reasonable, immortal soul, that was made by God for higher things,
even for God himself, to admire him, love him, serve him, and enjoy
him. If an angel were to dwell awhile in flesh, should he turn an
earthworm, and forget his higher life of glory? Thou art like to an
incarnate angel; and mayst be equal with the angels, when thou art
freed from this sinful flesh, Luke xx. 36. O beg of God a heavenly
light, and a heavenly mind, and look often into the word of God,
which tells thee where thou must be for ever; and worldliness will
vanish away in shame.
Direct. III. Remember how short a time thou must keep and enjoy
the wealth which thou hast gotten. How quickly thou must be
stripped of all! Canst thou keep it when thou hast it?[255] Canst thou
make a covenant with death, that it shall not call away thy soul?
Thou knowest beforehand that thou art of short continuance, and
the world is but thy inn or passage; and that a narrow grave for thy
flesh to rot in, is all that thou canst keep of thy largest possessions,
save what thou layest up in heaven, by laying it out in obedience to
God. How short is life! How quickly gone! Thou art almost dead and
gone already! What are a few days or a few years more? And wilt
thou make so much ado for so short a life? and so careful a
provision for so short a stay? Yea, how uncertain is thy time, as well
as short! Thou canst not say what world thou shalt be in to-morrow.
Remember, man, that Thou must die! Thou must die! Thou must
quickly die! Thou knowest not how soon! Breathe yet a few breaths
more, and thou art gone! And yet canst thou be covetous, and
drown thy soul with earthly cares? Dost thou soberly read thy
Saviour's warning, Luke xii. 19-21? Is it not spoken as to thee?
"Thou fool, this night thy soul shall be required of thee; then whose
shall those things be which thou hast provided? So is every one that
layeth up riches for himself, and is not rich towards God."[256] If
thou be rich to-day, and be in another world to-morrow, had not
poverty been as good? Distracted soul! dost thou make so great a
matter of it, whether thou have much or little for so short a time?
and takest no more care, either where thou shalt be, or what thou
shalt have to all eternity? Dost thou say, thou wilt cast this care on
God? I tell thee, he will make thee care thyself, and care again
before he will save thee. And why canst thou not cast the care of
smaller matters on him, when he commandeth thee? Is it any great
matter whether thou be rich or poor, that art going so fast unto
another world, where these are things of no signification? Tell me, if
thou wert sure that thou must die to-morrow, (yea, or the next
month or year,) wouldst thou not be more indifferent whether thou
be rich or poor, and look more after greater things? Then thou
wouldst be of the apostle's mind, 2 Cor. iv. 18, "We look not at the
things which are seen, but at the things which are not seen: for the
things which are seen are temporal, but the things which are not
seen are eternal." Our eye of faith should be so fixed on invisible,
eternal things, that we should scarce have leisure or mind to look at
or once regard the things that are visible and temporal. A man that
is going to execution scarce looks at all the bustle or business that is
done in streets and shops as he passeth by; because these little
concern him in his departing case. And how little do the wealth and
honours of the world concern a soul that is going into another world,
and knows not but it may be this night! Then keep thy wealth, or
take it with thee, if thou canst.
Direct. IV. Labour to feel thy greatest wants, which worldly wealth
will not supply. Thou hast sinned against God, and money will not
buy thy pardon.[257] Thou hast incurred his displeasure, and money
will not reconcile him to thee. Thou art condemned to everlasting
misery by the law, and money will not pay thy ransom. Thou art
dead in sin, and polluted, and captivated by the flesh, and money
will sooner increase thy bondage than deliver thee. Thy conscience
is ready to tear thy heart for thy wilful folly and contempt of grace,
and money will not bribe it to be quiet. Judas brought back his
money, and hanged himself, when conscience was but once
awakened. Money will not enlighten a blinded mind, nor soften a
hard heart, nor humble a proud heart, nor justify a guilty soul. It will
not keep off a fever or consumption, nor ease the gout, or stone, or
tooth-ache. It will not keep off ghastly death, but die thou must, if
thou have all the world! Look up to God, and remember that thou
art wholly in his hands; and think whether he will love or favour thee
for thy wealth. Look unto the day of judgment, and think whether
money will there bring thee off, or the rich speed better than the
poor.
Direct. V. Be often with those that are sick and dying, and mark what
all their riches will do for them, and what esteem they have then of
the world; and mark how it useth all at last. Then you shall see that
it forsaketh all men in the hour of their greatest necessity and
distress;[258] when they would cry to friends, and wealth, and
honour, if they had any hopes, If ever you will help me, let it be
now; if ever you will do any thing for me, O save me from death,
and the wrath of God! But, alas! such cries would be all in vain!
Then, oh then! one drop of mercy, one spark of grace, the smallest
well-grounded hope of heaven, would be worth more than the
empire of Cæsar or Alexander! Is not this true, sinner? Dost thou not
know it to be true? And yet wilt thou cheat and betray thy soul? Is
not that best now, which will be best then? And is not that of little
value now, which will be then so little set by? Dost thou not think
that men are wiser then than now? Wilt thou do so much, and pay
so dear for that, which will do thee no more good, and which thou
wilt set no more by when thou hast it? Doth not all the world cry out
at last of the deceitfulness of riches, and the vanity of pleasure and
prosperity on earth, and the perniciousness of all worldly cares? And
doth not thy conscience tell thee, that when thou comest to die,
thou art like to have the same thoughts thyself? And yet wilt thou
not be warned in time? Then all the content and pleasure of thy
plenty and prosperity will be past: and when it is past it is nothing.
And wilt thou venture on everlasting woe, and cast away everlasting
joy, for that which is to-day a dream and shadow, and to-morrow, or
very shortly, will be nothing?[259] The poorest then will be equal with
thee. And will honest poverty, or over-loved wealth, be sweeter at
the last? How glad then wouldst thou be, to have been without thy
wealth, so thou mightst have been without the sin and guilt. How
glad then wouldst thou be to die the death of the poorest saint! Do
you think that poverty, or riches, are liker to make a man loth to die?
or are usually more troublesome to the conscience of a dying man?
O look to the end, and live as you die, and set most by that, and
seek that now, which you know you shall set most by at last when
full experience hath made you wiser!
Direct. VI. Remember that riches do make it much harder for a man
to be saved; and the love of this world is the commonest cause of
men's damnation. This is certainly true, for all that poverty also hath
its temptations; and for all that the poor are far more numerous
than the rich. For even the poor may be undone by the love of that
wealth and plenty which they never get; and those may perish for
over-loving the world, that yet never prospered in the world.[260]
And if thou believe Christ, the point is out of controversy: for he
saith, Luke xviii. 24-27, "How hardly shall they that have riches enter
into the kingdom of God! For it is easier for a camel to go through a
needle's eye, than for a rich man to enter into the kingdom of God.
And they that heard it said, Who then can be saved? And he said,
The things which are impossible with men, are possible with God."
So Luke vi. 24, 25, "But woe unto you that are rich! for ye have
received your consolation: woe unto you that are full! for ye shall
hunger." Make but sense of these and many such like texts, and you
can gather no less than this from them, that riches make the way to
heaven much harder, and the salvation of the rich to be more
difficult and rare, proportionably, than of other men. And Paul saith,
1 Cor. i. 26, "Not many wise men after the flesh, not many mighty,
not many noble are called." And the lovers of riches, though they are
poor, must remember that it is said, "That the love of money is the
root of all evil," 1 Tim. vi. 10. And, "Love not the world, nor the
things that are in the world: for if any man love the world, the love
of the Father is not in him," 1 John ii. 15. Do you believe that here
lieth the danger of your souls? and yet can you so love, and choose,
and seek it? Would you have your salvation more difficult, and
doubtful, and impossible with men? You had rather choose to live
where few die young, than where most die young; and where
sicknesses are rare, than where they are common. If you were sick,
you had rather have the physician, and medicines, and diet which
cure most, than those which few are cured by. If the country were
beset with thieves, you had rather go the way that most escape in,
than that few escape in. And yet, so it may but please your flesh,
you will choose that way to heaven, that fewest escape in; and you
will choose that state of life, which will make your salvation to be
most hard and doubtful. Doth your conscience say that is wisely
done? I know that if God put riches into your hand, by your birth, or
his blessing on your honest labours, you must not cast away your
Master's talents, because he is austere; but by a holy improvement
of them, you may further his service and your salvation. But this is
no reason why you should over-love them, or desire and seek so
great a danger. Believe Christ heartily, and it will quench your love of
riches.
Direct. VII. Remember that the more you have, the more you have
to give account for. And if the day of judgment be dreadful to you,
you should not make it more dreadful by greatening your own
accounts. If you desired riches but for the service of your Lord, and
have used them for him, and can truly give in this account, that you
laid them not out for the needless pleasure or pride of the flesh, but
to furnish yourselves, and families, and others, for his service, and
as near as you could, employ them according to his will, and for his
use, then you may expect the reward of good and faithful servants;
but if you desired and used them for the pride and pleasure of
yourselves while you lived, and your posterity or kindred when you
are dead, dropping some inconsiderable crumbs for God, you will
then find that Mammon was an unprofitable master, and godliness,
with content, would have been greater gain.[261]
Direct. VIII. Remember how dear it costeth men, thus to hinder their
salvation, and greaten their danger and accounts. What a deal of
precious time is lost upon the world, by the lovers of it, which might
have been improved to the getting of wisdom and grace, and
making their calling and election sure![262] If you had believed that
the gain of holy wisdom had been so much better than the gaining
of gold, as Solomon saith, Prov. iii. 14, you would have laid out much
of that time in labouring to understand the Scriptures, and preparing
for your endless life. How many unnecessary thoughts have you cast
away upon the world, which might better have been laid out on your
greater concernments! How many cares, and vexations, and
passions doth it cost men, to overload themselves with worldly
provisions! Like a foolish traveller, who having a day's journey to go,
doth spend all the day in gathering together a load of meat, and
clothes, and money, more than he can carry, for fear of wanting by
the way: or like a foolish runner, that hath a race to run for his life,
and spends the time in which he should be running, in gathering a
burden of pretended necessaries.[263] You have all the while God's
work to do, and your souls to mind, and judgment to prepare for,
and you are tiring and vexing yourselves for unnecessary things, as
if it were the top of your ambition to be able to say, in hell, that you
died rich. 1 Tim. vi. 6-10, "Godliness with contentment is great gain.
For we brought nothing into this world, and it is certain that we can
carry nothing out. And having food and raiment let us be therewith
content. But they that will be rich fall into temptation and a snare,
and into many foolish and hurtful lusts, which drown men in
destruction and perdition. For the love of money is the root of all
evil: which while some coveted after, they have erred (or been
seduced) from the faith, and pierced themselves through with many
sorrows." Piercing sorrows here, and damnation hereafter, are a very
dear price to give for money.[264] For saith Christ himself, "What
shall it profit a man to gain all the world, and lose his own soul? Or
what shall a man give in exchange for his soul?" Mark viii. 36, 37;
that is, What money or price will recover it, if for the love of gain he
lose it? Prov. xv. 27, "He that is greedy of gain troubleth his own
house; but he that hateth gifts shall live." Do you not know that a
godly man contented with his daily bread, hath a far sweeter and
quieter life and death than a self-troubling worldling? You may easily
perceive it. Prov. xv. 16, "Better is little with the fear of the Lord,
than great treasure and trouble therewith."
Direct. IX. Look much on the life of Christ on earth, and see how
strangely he condemneth worldliness by his example. Did he choose
to be a prince or lord, or to have great possessions, lands, or money,
or sumptuous buildings, or gallant attendance, and plentiful
provisions? His housing you may read of, Matt. viii. 20; Luke ix. 58,
"Foxes have holes, and the birds of the air have nests, but the Son
of man hath not where to lay his head." His clothing you may read
of at his crucifying, when they parted it. As for money, he was fain
to send Peter to a fish for some to pay their tribute. If Christ did
scrape and care for riches, then so do thou: if he thought it the
happiest life, do thou think so too. But if he contemned it, do thou
contemn it: if his whole life was directed to give thee the most
perfect example of the contempt of all the prosperity of this world,
then learn of his example, if thou take him for thy Saviour, and if
thou love thyself. "Though he was rich, yet for our sakes he became
poor, that you through his poverty might be rich," 2 Cor. viii. 9.
Direct. X. Think on the example of the primitive christians, even the
best of Christ's servants, and see how it condemneth worldliness.
They that by miracle in the name of Christ could give limbs to the
lame, yet tell him, "Silver and gold have we none," Acts iii. 6. Those
that had possessions sold them, and laid the money at the apostles'
feet, and they had all things common, to show that faith overcometh
the world, by contemning it, and subjecting it to charity, and
devoting it entirely to God. Read whether the apostles did live in
sumptuous houses, with great attendance, and worldly plenty and
prosperity? And so of the rest.[265]
Direct. XI. Remember to what ends all worldly things were made and
given you, and what a happy advantage you may make of them by
renouncing them, as they would be provision for your lusts, and by
devoting yourselves and them to God.[266] The use of their
sweetness is, to draw your souls to taste by faith the heavenly
sweetness. They are the looking-glass of souls in flesh, that are not
yet admitted to see these things spiritual face to face. They are the
provender of our bodies; our travelling furniture and helps; our inns,
and solacing company in the way; they are some of God's love-
tokens, some of the lesser pieces of his coin, and bear his image and
superscription. They are drops from the rivers of the eternal
pleasures; to tell the mind by the way of the senses how good the
Donor is, and how amiable; and what higher delights there are for
souls; and to point us to the better things which these foretell. They
are messengers from heaven, to testify our Father's care and love,
and to bespeak our thankfulness, love, and duty; and to bear
witness against sin, and bind us faster to obedience. They are the
first volume of the word of God; the first book that man was set to
read, to acquaint him fully with his Maker. As the word which we
read and hear is the chariot of the Spirit, by which it maketh its
accesses to the soul; so the delights of sight, and taste, and smell,
and touch, and hearing, were appointed as an ordinary way for the
speedy access of heavenly love and sweetness to the heart, that
upon the first perception of the goodness and sweetness of the
creature, there might presently be transmitted by a due progression,
a deep impression of the goodness of God upon the soul; that the
creatures, being the letters of God's book, which are seen by our
eye, the sense (even the love of our great Creator) might presently
be perceived by the mind: and no letter might once be looked upon
but for the sense; no creature ever seen, or tasted, or heard, or felt
in any delectable quality, without a sense of the love of God; that as
the touch of the hand upon the strings of the lute do cause the
melody, so God's touch by his mercies upon our hearts, might
presently tune them into love, and gratitude, and praise. They are
the tools by which we must do much of our Master's work. They are
means by which we may refresh our brethren, and express our love
to one another, and our love to our Lord and Master in his servants.
They are our Master's stock, which we must trade with, by the
improvement of which, no less than the reward of endless happiness
may be attained. These are the uses to which God gives us outward
mercies. Love them thus, and delight in them, and use them thus,
and spare not; yea, seek them thus, and be thankful for them. But
when the creatures are given for so excellent a use, will you debase
them all by making them only the fuel of your lusts, and the
provisions for your flesh? And will you love them, and dote upon
them in these base respects; while you utterly neglect their noblest
use? You are just like children that cry for books, and can never
have enow; but it is only to play with them because they are fine;
but when they are set to learn and read them, they cry as much
because they love it not: or like one that should spend his life and
labour in getting the finest clothes, to dress his dogs and horses
with, but himself goes naked and will not wear them.[267]
Direct. XII. Remember that God hath promised to provide for you,
and that you shall want nothing that is good for you, if you will live
above these worldly things, and seek first his kingdom, and the
righteousness thereof. And cannot you trust his promise? If you truly
believe that he is God, and that he is true, and that his particular
providence extendeth to the very numbering of your hairs,[268] you
will sure trust him, rather than trust to your own forecast and
industry. Do you think his provision is not better for you than your
own? All your own care cannot keep you alive an hour, nor can
prosper any of your labours, if you provoke him to blast them. And if
you are not content with his provisions, nor submit yourselves to the
disposal of his love and wisdom, you disoblige God, and provoke him
to leave you to the fruits of your own care and diligence: and then
you will find that it had been your wiser way to have trusted God.
Direct. XIII. Think often on the dreadful
importance and effects of the love of riches, or a The mischiefs of a
worldly mind.
worldly mind.[269] 1. It is a most certain sign of a
state of death and misery, where it hath the upper hand. It is the
departing of the heart from God to creatures. See the malignity of it
before. Good men have been overtaken with heinous sins; but it is
hard to find where Scripture calleth any of them covetous. A heart
secretly cleaving most to this present world and its prosperity, is the
very killing sin of every hypocrite, yea, and of all ungodly men. 2.
Worldliness makes the word unprofitable; and keepeth men from
believing and repenting, and coming home to God, and minding
seriously the everlasting world. What so much hindereth the
conversion of sinners, as the love and cares of earthly things? They
cannot serve God and mammon: their treasure and hearts cannot
chiefly be both in heaven and earth! They will not yield to the terms
of Christ that love this world: they will not forsake all for a treasure
in heaven. In a word, as you heard, the love of money is the root of
all evil, and the love of the Father is not in the lovers of the world.
[270] 3. It destroyeth holy meditation and conference, and turneth
the thoughts to worldly things: and it corrupteth prayer, and maketh
it but a means to serve the flesh, and therefore maketh it odious to
God. 4. It is the great hinderance of men's necessary preparation for
death and judgment, and stealeth away their hearts and time till it is
too late. 5. It is the great cause of contentions even among the
nearest relations; and the cause of the wars and calamities of
nations; and of the woeful divisions and persecutions of the church;
when a worldly generation think that their worldly interest doth
engage them, against self-denying and spiritual principles, practices,
and persons. 6. It is the great cause of all the injustice, and
oppression, and cruelty that rageth in the world. They would do as
they would be done by, were it not for the love of money. It maketh
men perfidious and false to all their friends and engagements: no
vows to God, nor obligations to men, will hold a lover of the world.
[271] The world is his god, and his worldly interest is his rule and
law. 7. It is the great destroyer of charity and good works. No more
is done for God and the poor, because the love of the world forbids
it. 8. It disordereth and profaneth families; and betrayeth the souls
of children and servants to the devil. It turneth out prayer, and
reading the Scripture, and good books, and all serious speeches of
the life to come, because their hearts are taken up with the world,
and they have no relish of any thing but the provisions of their flesh.
Even the Lord's own day cannot be reserved for holy works, nor a
duty performed, but the world is interposing, or diverting the mind.
9. It tempteth men to sin against their knowledge, and to forsake
the truth, and fit themselves to the rising side, and save their bodies
and estates, whatever become of their souls. It is the very price that
the devil gives for souls! With this he bought the soul of Judas, who
went to the Pharisees, with a "What will you give me, and I will
deliver him to you." With this he attempted Christ himself, Matt. iv.
9, "All these will I give thee, if thou wilt fall down and worship me."
It is the cause of apostasy and unfaithfulness to God.[272] And it is
the price that sinners sell their God, their conscience, and their
salvation for. 10. It depriveth the soul of holy communion with God,
and comfort from him, and of all foretaste of the life to come, and
finally of heaven itself.[273] For as the love of the world keepeth out
the love of God and heaven, it must needs keep out the hopes and
comforts which should arise from holy love. It would do much to
cure the love of money, and of the world, if you knew how
pernicious a sin it is.[274]
Direct. XIV. Remember how base a sin it is, and how dishonourable
and debasing to the mind of man. If earth be baser than heaven,
and money than God, then an earthly mind is baser than a heavenly
mind. As the serpent's feeding on the dust is a baser life than that of
angels, that are employed in admiring, and obeying, and praising the
Most Holy God.
Direct. XV. Call yourselves to a daily reckoning, how you lay out all
that God committeth to your trust; and try whether it be so as you
would hear of it at judgment. If you did but use to sit in judgment
daily upon yourselves, as those that believe the judgment of God, it
would make you more careful to use well what you have, than to get
more; and it would quench your thirst after plenty and prosperity,
when you perceived you must give so strict an account of it. The
flesh itself will less desire it, when it finds it may not have the use of
it.[275]
Direct. XVI. When you find your covetousness most eager and
dangerous, resolve most to cross it, and give more to pious or
charitable uses than at another time. For a man hath reason to fly
furthest from that sin, which he is most in danger of. And the acts
tend to the increase of the habit. Obeying your covetousness doth
increase it: and so the contrary acts, and the disobeying and
displeasing it, do destroy it. This course will bring your covetousness
into a despair of attaining its desire; and so will make it sit down and
give over the pursuit. It is an open protesting against every covetous
desire; and an effectual kind of repenting; and a wise and honest
disarming sin, and turning its motions against itself, to its own
destruction. Use it thus oft, and covetousness will think it wisdom to
be quiet.
Direct. XVII. Above all take heed that you think not of reconciling
God and mammon, and mixing heaven and earth to be your felicity,
and of dreaming that you may keep heaven for a reserve at last,
when the world hath been loved as your best, so long as you could
keep it. Nothing so much defendeth worldliness, as a cheating hope,
that you have it but in a subdued, pardoned degree; and that you
are not worldlings when you are. And nothing so much supports this
hope, as because you confess that heaven only must be your last
refuge, and full felicity, and therefore you do something for it on the
bye. But is not the world more loved, more sought, more delighted
in, and faster held? Hath it not more of your hearts, your delight,
desire, and industry? If you cannot let go all for heaven, and forsake
all this world for a treasure above, you cannot be Christ's true
disciples, Luke xiv. 26, 27, 30, 33.
Direct. XVIII. If ever you would overcome the love of the world, your
great care must be to mortify the flesh; for the world is desired but
as its provision. A mortified man hath no need of that which is a
sensualist's felicity. Quench your hydropical, feverish thirst, and then
you will not make such a stir for drink. Cure the disease which
enrageth your appetite; and that is the safest and cheapest way of
satisfying it. Then you will be thankful to God, when you look on
other men's wealth and gallantry, that you need not these things.
[276] And you will think what a trouble and burden, and interruption
of your better work and comfort it would be to you, to have so much
land, and so many servants, and goods, and business, and persons
to mind, as rich men have. And how much better you can enjoy God
and yourself in a more retired, quiet state of life. But of this more in
the next part.
Did men but know how much of an ungodly, damnable state doth
consist in the love of the world; and how much it is the enemy of
souls; and how much of our religion consisteth in the contempt and
conquest of it; and what is the meaning of their renouncing the
world in their baptismal covenant; and how many millions the love of
the world will damn for ever; they would not make such a stir for
nothing, and spend all their days in providing for their perishing
flesh; nor think them happiest that are richest; nor "boast
themselves of their heart's desire, and bless the covetous whom the
Lord abhorreth," Psal. x. 3. They would not think that so small a sin
which christians should not so much as "name," but in detestation,
Eph. v. 3; when God hath resolved that the "covetous shall not
inherit the kingdom of God," 1 Cor. vi. 10; Eph. v. 5; and a christian
must not so much as eat with them, 1 Cor. v. 11. Did Christ say in
vain, "Take heed and beware of covetousness," Luke xii. 15. "Woe to
him that coveteth an evil covetousness to his house, that he may set
his nest on high, that he may be delivered from the power of evil,"
Hab. ii. 9. Oh what deserving servants hath the world, that will serve
it so diligently, so constantly, and at so dear a rate, when they
beforehand know, that besides a little transitory, deluding pleasure,
it will pay them with nothing but everlasting shame! Oh wonderful
deceiving power, of such an empty shadow, or rather wonderful folly
of mankind! that when so many ages have been deceived before us,
and almost every one at death confesseth it did but deceive them,
so many still should be deceived, and take no warning by such a
world of examples! I conclude with Heb. xiii. 5, "Let your
conversation be without covetousness, and be content with such
things as ye have: for he hath said, I will never leave thee nor
forsake thee."

PART VII.

Directions against the Master Sin; Sensuality, Flesh-pleasing, or

Voluptuousness.

I shall be the shorter on this also, because I have spoken so much

already in my "Treatise of Self-denial." Before we come to more
particular directions, it is needful that we discern the nature and evil
of the sin which we speak against. I shall therefore, 1. Tell you what
is meant by "flesh" here. And 2. What flesh-pleasing it is that is
unlawful, and what sensuality is. 3. Wherein the malignity of this sin
consisteth. 4. I shall answer some objections. 5. I shall show you the
signs of it. 6. The counterfeits of the contrary. 7. And the false signs,
which make some accused wrongfully, by themselves or others.
I. Because you may find in writings between the
protestants and papists, that it is become a What is meant by
flesh.
controversy, whether by "flesh," in Scripture,
(where this sin is mentioned,) be meant the body itself, or the soul
so far as it is unregenerate, I shall briefly first resolve this question.
When we speak of the unregenerate part, we mean not that the soul
hath two parts, whereof one is regenerate, and the other
unregenerate: but as the purblind eye hath both light and darkness
on the same subject, so is it with the soul which is regenerate but in
part, that is, in an imperfect degree: and by the unregenerate part is
meant, the whole soul, so far as it is unregenerate. The word
"flesh," in its primary signification, is taken for that part of the body,
as such, without respect to sin; and next for the whole body, as
distinct from the soul. But in respect to sin and duty, it is taken, 1.
Sometimes for the sensitive appetite, not as sinful in itself, but as
desiring that which God hath obliged reason to deny. 2. More
frequently, for this sensitive appetite, as inordinate, and so sinful in
its own desires. 3. Most frequently, for both the inordinate sensitive
appetite itself, and the rational powers, so far as they are corrupted
by it, and sinfully disposed to obey it, or to follow, inordinately,
sensual things. But then the name is primarily taken for the sensual
appetite itself, (as diseased,) and but by participation for the rational
powers. For the understanding of which, you must consider, 1. That
the appetite itself might innocently (even in innocency) desire a
forbidden object; when it was not the appetite that was forbidden,
but the desire of the will, or the actual taking it. That a man in a
fever doth thirst for more than he may lawfully drink, is not of itself
a sin; but to desire it by practical volition, or to drink it, is a sin; for it
is these that God forbids, and not the thirst, which is not in our
power to extinguish. That Adam had an appetite to the forbidden
fruit was not his sin; but that his will obeyed his appetite, and his
mouth did eat. For the appetite and sensitive nature are of God, and
are in nature antecedent to the law. God made us men before he
gave us laws; and the law commandeth us not to alter ourselves
from what he made us, or any thing else which is naturally out of
our power. But it is the sin of the will and executive powers, to do
that evil which consisteth in obeying an innocent appetite. The
appetite is necessary, and not free; and therefore God doth not
direct his commands or prohibitions to it directly, but to the reason
and free-will. 2. But since man's fall, the appetite itself is corrupted
and become inordinate, that is, more impetuous, violent, and unruly
than it was in the state of innocency, by the unhappy distempers
that have befallen the body itself. For we find now by experience,
that a man that useth himself to sweet and wholesome temperance,
hath no such impetuous strivings of his appetite against his reason
(if he be healthful) as those have that are either diseased, or used to
obey their appetites. And if use and health make so great alteration,
we have cause to think that the depravation of nature by the fall did
more. 3. This inordinate appetite is sin, by participation; so far as
the appetite may be said to be free by participation, though not in
itself; because it is the appetite of a rational, free agent: for though
sin be first in the will in its true form, yet it is not the will only that is
the subject of it, (though primarily it be,) but the whole man, so far
as his acts are voluntary: for the will hath the command of the other
faculties; and they are voluntary acts which the will either
commands, or doth not forbid when it can and ought. To lie is a
voluntary sin of the man, and the tongue partaketh of the guilt. The
will might have kept out that sin, which caused a disorder in the
appetite. If a drunkard or a glutton provoke a venereous, inordinate
appetite in himself, that lust is his sin, because it is voluntarily
provoked. 4. Yet such additions of inordinacy, as men stir up in any
appetite, by their own actual sins and customs, are more aggravated
and dangerous to the soul, than that measure of distemper which is
merely the fruit of original sin. 5. This inordinateness of the sensitive
appetite, with the mere privation of rectitude in the mind and will, is
enough to cause man's actual sin. For if the horses be headstrong,
the mere weakness, sleepiness, negligence, or absence of the
coachman is enough to concur to the overthrow of the coach: so if
the reason and will had no positive inclinations to evil or sensual
objects, yet if they have not so much light and love to higher things
as will restrain the sensual appetite, it hath positive inclination
enough in itself to forbidden things to ruin the soul by actual sin. 6.
Yet, though it be a great controversy among divines, I conceive that
in the rational powers themselves, there are positive, habitual,
inordinate inclinations to sensual, forbidden things. For as actually it
is certain the reason of the proud and covetous do contrive, and oft
approve the sin, and the will embrace it; so these are done so
constantly in a continued stream of action by the whole man, that it
seems apparent that the same faculties which run out in such strong
and constant action, are themselves the subjects of much of the
inclining, positive habits: and if it be so in additional, acquired sin, it
is like it was so in original sin. 7. Though sin be formally subjected
first in the will, yet materially it is first in the sensitive appetite (at
least this sin of flesh-pleasing or sensuality is). The flesh or sensitive
part is the first desirer, though it be sin no further than it is
voluntary. 8. All this set together telleth you further, that the word
"flesh" signifieth the sensual inclinations of the whole man; but first
and principally, the corrupted sensual appetite; and the mind and
will's (whether privative or positive) concurrence, but secondarily,
and as falling in with sense. The appetite, 1. Preventeth reason. 2.
And resisteth reason. 3. And at last corrupteth and enticeth reason
and will, to be its servants and purveyors.
And that the name "flesh" doth primarily signify the sensitive
appetite itself, is evident in the very notation of the name. Why else
should the habits or vices of the rational powers be called "flesh"
any more than "spirit," or anything else? If it were only in respect of
their object, they should be called "the world" also, because that is
their object. It is a certain rule, that That faculty is most
predominant in man, whose object is made his chiefest end.
Sensitive delights being made the felicity and end of the
unsanctified, it followeth that the sensitive faculties are
predominant; which being called "flesh," (by a nearer trope,) the
mind from it receives the denomination. The Scriptures also show
this plainly: I remember not any one place in the Old Testament
where there is any probability that the word "flesh" should signify
only the rational soul as unrenewed. Matt. xvi. 17, "Flesh and blood
hath not revealed this unto thee;" that is, mortal man hath not
revealed it. Matt. xxvi. 41, "The spirit is willing, but the flesh is
weak;" that is, your bodies are weak, and resist the willingness of
your souls: for sinful habits are not here called weak. John iii. 6,
"That which is born of the flesh is flesh;" that is, man by natural
generation can beget but natural man, called "flesh" from the visible
part; and not the spiritual life, which nature is now destitute of.
Rom. vii. 25, "With my flesh I serve the law of sin;" that is, with my
sensitive powers, and my mind so far is captivated thereto. Rom. viii.
1, 5, flesh and spirit are oft opposed: "They that are of the flesh,
mind the things of the flesh," &c.; that is, they in whom the sensitive
interest and appetite are predominant: for it is called "the body"
here, as well as "the flesh," ver. 10, 11, 13. The mind is here
included; but it is as serving the flesh and its interest. Gal. v. 16, 17,
19, flesh and spirit are in the same manner opposed. And 2 Pet. ii.
18, the lusts of the flesh are in this sense mentioned. And Eph. ii. 3;
Rom. vii. 18; xiii. 14; 1 Cor. v. 5; 1 Pet. ii. 11; in which there is
mention of "fleshly lusts, which fight against the spirit," and "fleshly
wisdom, making provision for the flesh," &c. And Col. ii. 18, there is
indeed the name of a fleshly mind, which is but a mind deceived and
subservient to the flesh; so that the flesh itself, or sensitive interest
and appetite, are first signified in all or most places, and in some the
mind, as subservient thereto.
It is of the greater consequence that this be rightly understood, lest
you be tempted to imitate the libertines, who think the flesh or
sensitive part is capable of no moral good or evil, and therefore, all
its actions being indifferent, we may be indifferent about them, and
look only to the superior powers: and others, that think that the
Scripture by "flesh" meaneth only the rational soul as unrenewed, do
thereupon cherish the flesh itself, and pamper it, and feed its unruly
lusts, and never do any thing to tame the body; but pray daily that
God would destroy the flesh within them, that is, their sinful habits
of reason and will, while they cherish the cause, or neglect a chief
part of the cure. And on the contrary, some papists that look only at
the body as their enemy, are much in fastings, and bodily exercises,
while they neglect the mortifying of their carnal minds.
II. How far flesh-pleasing is a sin, I shall distinctly
open to you in these propositions: 1. The pleasing What flesh-
pleasing is a sin.
or displeasing of the sensitive appetite in itself
considered, is neither sin nor duty, good nor evil; but as commanded
or forbidden by some law of God; which is not absolutely done.
2. To please the flesh by things forbidden is undoubtedly a sin, and
so it is to displease it too. Therefore this is not all that is here meant,
that the matter that pleaseth it must not be things forbidden.
3. To overvalue the pleasing of the flesh is a sin; and to prefer it
before the pleasing of God, and the holy preparations for heaven, is
the state of carnality and ungodliness, and the common cause of the
damnation of souls. The delight of the flesh or senses is a natural
good; and the natural desire of it in itself (as is said) is neither vice
nor virtue: but when this little natural good is preferred before the
greater spiritual, moral, or eternal good, this is the sin of carnal
minds, which is threatened with death, Rom. viii. 1, 5-8, 13.
4. To buy the pleasing of the flesh at too dear a rate, as the loss of
time, or with care and trouble, above its worth, and to be too much
set on making provisions to please it, doth show that it is
overvalued, and is the sin forbidden, Rom. xiii. 14.
5. When any desire of the flesh is inordinate, immoderate, or
irregular for matter, or manner, quantity, quality, or season, it is a sin
to please that inordinate desire.
6. When pleasing the flesh doth too much pamper it, and cherish
filthy lusts, or any other sin, and is not necessary on some other
account, as doing greater good, it is a sin. But if life require it, lust
must be subdued by other means.[277]
7. When pleasing the flesh doth hurt it, by impairing health, and so
making the body less fit for duty, it is a sin. And so almost all
intemperance tendeth to breed diseases; and God commandeth
temperance even for the body's good.
8. When unnecessary flesh-pleasing hindereth any duty of piety,
justice, charity, or self-preservation, in thought, affection, word, or
deed, it is sinful.
9. If any pleasing of the flesh can be imagined to have no tendency
directly or indirectly to any moral good or evil, it is not the object of
a moral choosing or refusing; but like the winking of the eye, which
falls not under deliberation, it is not within the compass of morality.
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.[278] 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 itself (when it may be referred to a higher end). For though
the sensitive appetite of itself 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 itself (in that act). But God only is man's lawful, ultimate end.
(2.) Because it is against an express command, 1 Cor. x. 31,
"Whether ye eat, or drink, or whatever ye do, do all to the glory of
God." (3.) Because else we shall take God's 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, whose 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.
11. But the sin here is not simply that the flesh is pleased, but that
the duty of referring it to a higher end is omitted: so that it is a sin
of omission (unless we proceed to refer better things as a means to
it).
12. The intending of God's 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 unto God,
and in general designeth all to his glory, and the furtherance of his
duty and salvation, will carry on small particulars to that end, 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.
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. It is as
great a duty to help the body to its due alacrity and fitness for
service, as it is to tame it, and bring it under by fasting and
sackcloth, when it is proud or lustful.[279] 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 itself, 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 scythe 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: and when the rest of the body, and
the use of your best apparel, and moderate feasting, on the Lord's
day, and other days of thanksgiving, do promote the spiritual service
of the day, they are good and profitable; but to those that are more
hindered by fulness, even abstinence on such days is best. So that
the use of the body must be judged of as it is a means or an
expression of the good or evil of the mind.
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