Commentary on 1 John, Commentary · Chapter 2 · Verse 16

Commentary on 1 John · Commentary · Chapter 2 · Verse 16

p. 1161 JOHN 2.16.

For all that is in the World, the luſt of the fleſh, the luſt of the eyes, and the pride of life, is not of the Father, but is of the World.

IN the former ver. the Apoſtle diſwaded both old and young from the love of the World, and the things of the World, that is, the luſt of the fleſh, the luſt of the eye, and the pride of life.

And he diſwades them from this, from a threefold reaſon.

1 Love not the World, for it evacuates the love of God in us, verſe 13. latter end.

2 The luſts of the World are not of God, but of the World, verſe 16.

3 The third reaſon, why we ſhould not love the World, and the luſts thereof, is from their nature and original, they are not permanent, but paſſe away.

Doct. All the ſinfull diſpoſitions, and courſes of the World, are of theſe three ſorts, either the luſts of the fleſh, the luſts of the eye, or the pride of life.

This Text is a ſufficient warrant, though there be no other ſuch diviſion in Scripture, for every Word of God is perfect; therefore all the ſinfull diſpoſitions and wayes of the World, are either the luſts of the fleſh, of the eye, or pride of life.

Luſts of the fleſh, are ſuch as are ſtirred up by the fleſh, which being obtained, our bodies find comfort, ſuch pleaſure as we find in meat and drink, or women, in intemperancy, or incontinency.

Luſts of the eye, are ſuch as ſatisfie the ſences, and that is called covetouſneſſe, and they are called luſts of the eye, becauſe the eye is only ſatisfied with them.

Pride of life, is the affecting of a mans own carnall excellency, when he looks, only at himſelf, and hath an high conceit of himſelf.

Reaſ. 1 From the obſervation of what the heart is ſet upon, when it is drawn aſide to any concupiſcence; either credit leads a man, or profit and pleaſure leads him, Jam. 1.14. every man is drawn aſide of his own concupiſcence; if to credit, that is pride of life, if to Profits, that is luſt of the eye, if to Pleaſure, that is lust of the fleſh.

Reaſ. 2 From the anſwer of ſuch objections as might be made againſt this.

Obj. 1 You may ſay there are many ſins which fall not under this diviſion, as when a man grows contentious, it may be neither for profit, nor pleaſure, nor pride.

Anſ. No contention but ſprings from pride, Prov. 13.10. a carnal affecting of his own excellency makes him contend.

Object. 2 Atheiſme or ſuperſtition, no profit or pleaſure, or credit in it; ſo prophaneſſe, what profit or pleaſure or credit in ſwearing?

Anſ. All the ſins againſt the firſt table, fall either under Atheiſme, or Superſtition, or Prophaneſſe, and all theſe proceed from diſobedience, which is p. 117want of feare and reverence of God, which is nothing elſe but pride; doe you ſee any Creature neglect Religion? ſurely it is from pride of heart, Pſal. 10.3, 4. The wicked, through the pride of his countenance, will not ſeeke after God; ſo ſuperſtition comes from pride, though it ſeems to be done in humility and devotion, Col. 2. ult. Micah 6.6, 7, 8. doe not come before him with your own inventions, and think to pleaſe him for it is nothing but pride; ſo for prophaneneſſe, as ſwearing or Sabbath-breaking, it comes from pride? ſo when Pharaoh ſaid who is God? I know him not; it proceeded from pride, Exod. 9.17. ſo whenſoever men breake off the bonds of Gods ſervice, and will not be held in, this ſprings from pride of heart, that they will not be ſubject to the Lord.

Obj. Indulgence to Children, as in David and Eli, when they cannot find in their hearts to give them a bad ſpeech, doth this ſpring from pride, or profit, or pleaſure, is it not rather meekneſſe and mildneſſe?

Anſ. Such indulgence alwayes proceeds from pride; thou haſt honoured thy children above me, 1 Sam. 2.29. when a man ſhould ra…her ſee God diſhonoured than his Children, or his Children honoured than God, this is a great meaſure of pride.

Object. 4. What ſay you to timerouſneſſe when out of very fear a man neglects Religion, as Peter denyed his Maſter for fear, it was neither for pleaſure, or profit, or pride; or whence comes Cains or Judas his deſpaire, comes this from pride?

Anſ. This ſprings from pride of heart, when a man grows ſo timerous; for was it not for his ſelf confidence, that God left Peter to ſuch baſeneſſe of ſpirit, and when he preferred his own pleaſure and ſafety, was not this a luſt of the eye? ſo Pilate, what made him afraid of Caeſar? was it not love of his own ſafety? did he not honour himſelfe before God, and was not that pride? and from whence came Cains deſpair? was it not from his pride againſt his Brother? he envied his Brother, and what was that but pride? and for Judas his deſpair, it is from pride of heart, in that God is not in a mans heart; if he find not comfort in himſelfe, he will not ſeek it in God, but ſeek it rather in an halter, this is pride, this is pride that he cannot brook ſuch horrours of conſcience as God inflicts; had he had an humble ſoul; he would have contented himſelf, and looked up to Chriſt for pardon, as well as many that crucified him; all baſeneſſe of ſpirit, and timerouſneſſe proceeds from pride; that makes a man afraid to offend ſuch great men, it is becauſe they would not looſe their credit and honour, and is not this pride? aut ſervit humiliter, aut ſuperbe dominatur, ejuſdem ſpiritus eſt, baſely to ſerve, or proudly to domineer. Let us ſurvey the whole Law of God, and all ſins will fall under Atheiſm, ſuperſtition, or prophaneſſe, and all from pride; Sabbath breaking, that is from neglect of Gods honour, that is from pride; murther, that is from contention, and contention from pride; Adultery is the luſt of the fleſh, ſtealing the luſt of the eye, bearing falſe witneſſe, either from profit or credit; covetouſneſſe in the tenth Commandement, is the luſt of the eye.

Ʋſe 1. To ſhew the great change of the World, for in the creation, God looked upon all the World, and all was good, but when Solomon comes and ſurveyes, and looks over all the World, he cries out vanity of vanities, all is vanity and vexation of ſpirit, and St. John he comes after him, and cries, Love not the World, for what is in the World, is either the luſt of the fleſh, and that is vanity, or luſt of the eye, and pride of life, and that is vanity and vexation of ſpirit; the whole world lyes in wickedneſſe, 1 Joh. 5.19. there is no man by nature but his whole courſe is carried this way, either to his credit and then he is proud, or to his profit, and then he is covetous, or to his pleaſure, and then he is voluptuous and licentious.

Ʋſe 2. Hence every man may learn what ſin he is moſt given to, what corruption moſt defiles his heart, and which way his heart is moſt inclined, which is a needfull thing; it is a pitty a man ſhould know ſtrange Countreys abroad, and be ignorant at home, pitty to be ſenſorious abroad, and careleſſe at home; wouldeſt thou know then what ſin moſt ſwayes thee? it is one of theſe, p. 118either luſt of the fleſh, luſt of the eye, or pride of life, or all of them, but one muſt over-rule us; if thou beeſt not born of God, they reign; if born of God, yet they may captivate thee, therefore ſee which of theſe bears moſt ſway in thy heart: if it be intemperance, then your hearts will be addicted to Gluttony, or Drunkenneſs, or Paſtime, or Frolicks, and Jeſtings; if your hearts be carried towards Women, that is a luſt of the fleſh; if you finde that you ſtand not much on your pleaſure, but you can fare hardly, and lye hardly, that you are not given to Women, or Luſt, how then are you affected to profit? doth not thy ſoul covet after wealth, and when thou art rich, thou conſidereſt not ſo much what thou haſt, as what thou haſt not; when thou haſt it, there is no care to employ it in Gods ſervices, for God, or his Church, or his Children, to doe the more good, but thou careſt not how thou comeſt by it, and contenteſt thy ſelf only with looking on it; this is a luſt of the Eye; but what if thou beeſt a Prodigal, he hates covetouſneſſe, but yet all Prodigals are proud, for pride thinks it baſeneſſe to keep within compaſſe, but lives above his eſtate; ſo, doſt thou affect thy credit, or outward applauſe? that is pride of heart; that we will not deny our credit and ſo we dare not look after God, becauſe of the loſſe of our credit, or honour, why this is from pride of heart; and if thou beeſt Regenerate, yet one of theſe luſts it is that puts thee to diſtempers, and diſcouragements, if any thing diſcourage thee, and vex thee ſinfully, ſo that thou groweſt diſcontent, it is from one of theſe three; nay, are thou inwardly affected with thy ſin, that it carries thee to unbeliefe, or diſtruſt, that thou canſt not look up to God with comfort? it is one of theſe luſts that hath damped thy comfort and enlargement, becauſe thou canſt not finde ſo much comfort and enlargement, thou groweſt diſcontent, this is from pride, or ſometimes we are ſo carried to our profits or pleaſures, that it damps our grace in us.

Ʋſe 3. May exhort us to humiliation when we finde all theſe luſts working in our hearts, becauſe he that is addicted to pride may be given to the world too, and look to pleaſure, and many ſenſual objects, this ſhould unfeignedly humble us, that ſuch a maſſe of ſin ſhould be in us, that not one ſin of the world but is in our hearts: ſo that when St. James calls the tongue a world of iniquity, Jam. 3.6. what a world of miſchiefe is in our hearts, when there is no ſin in the world but is in our hearts? What is the reaſon why men are ſo vexed if they be hindered from their credit, or honour? it is from pride, if they be caſt in their profits and pleaſures, it is from the luſt of the fleſh, and the luſt of the eye; therefore do not ſay, I finde no great power in my ſelfe to abſtain from ſuch and ſuch ſins, but I have a good heart to God: alas, there is no luſt but is found in thy heart, all that is in the world is in thee.

Ʋſe 4. A cauſe of much thankfulneſſe to God, that he hath reſtrained any of theſe luſts in you, and that you have not run into it, with as much extremity as any in the world; when you ſee any puniſhed for Adultery, or Murther, we may ſee it in us, we have hearts within ſubject to the like, had not God held us back, therefore we ought to be thankful unto God.

Ʋſe 5. If there be ſuch a world of wickedneſſe, let us get an heavenly meaſure of grace, that may countervaile all theſe corruptions, look for a new world of grace that may humble our hearts againſt our pride, that may make us liberal againſt covetouſneſſe, chaſte and pure againſt luſts of the fleſh, that ſo this world of wickedneſſe may not reign in us. We come now to ſhew, that we muſt not love theſe luſts, and that from their Nature and Originall, they are not of the Father, but of the world.

Doct. There is no luſt in the world, can challenge or claime God for the Author or Fountaine of it.

He doth not mean the Creatures of the world, but the Luſts of the world; Take it in particular, David when he had committed Adultery, which was a luſt of the fleſh, 2 Sam. 11.3. this was evill in the ſight of the Lord, therefore it was not pleaſing to him, he pleaſed himſelf, but not God in this; in other p. 119things he was a man after Gods own heart, in this after his own heart. So what made Joſeph abſtain from the like ſin, but becauſe he conſidered it would be a great ſin againſt God? ſo for Covetouſneſſe, a luſt of the eye, God abhors it, Pſal. 10.3. he is ſo far from loving it, that he hates both it and the covetous man, Iſa. 57.17. For the wickedneſs of his covetouſneſſe I was wrath with him; and for pride of life that God hates, Prov. 6.16, 17. it is one of the moſt loathſome things in the ſight of God, 1 Pet. 5.5. foreign, God warres againſt a proud man, he ſets an army againſt him, and therefore ſeeing God hates theſe, he cannot be the Author or Fountaine of them; it is manifeſt that they ſpring not from God, for he abhors them, hates them, puniſhes them, Job 34.9 10, 11, 12. Rom. 1.18, 19. Gal. 5.17. the fleſh luſteth againſt the Spirit of God, therefore God is againſt them. But what is the reaſon why they cannot challenge their Original from God.

Reaſ. 1. From the purity of God, Hab. 1.8. he is of pure eyes, and ſo abhors all ſin; What fellowſhip hath light with darkneſſe? what fellow ſhip hath filthy luſts of the fleſh with a pure God? what fellowſhip hath a …vetous heart with a liberal God, a proud heart with the great God? a proud man will be his firſt cauſe, and laſt end, and therefore hatefull to God, Pſal. 5.4, 5.

Reaſ. 2. From the baſeneſſe, and indiſpoſedneſſe of ſin to the ſervice of God, Jam. 1.13, 14. there is nothing in ſin, for which God ſhould deſire it, or reſpect it, or make uſe of it.

Obj. Doth not the Scripture manifeſt that there is no ſin, but God hath a great hand in it? why did Joſephs Brethren fell him, was it not from envy, and from pride? and yet he ſaith it was God that fold him, Gen. 45.7.8. was it not from envy that the Phariſees crucified Chriſt? and yet it was but what God fore ordained; and for Judas, was it not from covetouſneſſe that he betrayed him? and yet God had decreed it; and for the luſts of the fleſh, doth not God ſpeake plainly, That he would give Davids wives into the hands of Abſalom? ſo that no ſin but it is from Gods hand, nor pride, nor covetouſneſſe, nor voluptuouſneſſe, how is it then that no luſt can challenge its Original from God, they are not of the Father?

Anſ. They are of the Father as of the World, but not in that ſence as they are of the World; they are not from him as an Author, or Fountaine, or cauſa per ſe, for the good God can worke no evill, but yet there is no ſin but he is the occaſion of it, though the cauſe of no ſin; all good things come from God as a cauſe, all evill as from an occaſion thereof; as the Goſpel is a Goſpel of peace, and from the God of Peace, yet it is made a fire-brand of contention, to ſet men at variance and ſtrife, Mark 10. but it is not the proper worke of the Goſpel, but of the corrupt diſtemper of men that abuſe it to the contrary end, there is no work of ſin that doth per ſe propagate by God, but by occaſion. Now, the accidental work of God in ſin ſtands.

1 In a leaving men to themſelves.

2 In leaving them to Satan.

3 In propounding good occaſions, and objects which they pervert to ſin.

Firſt, So God would hearden Pharoahs heart; How? by leaving him to himſelf, as wax left to it ſelfe will grow hard, how much more the ſtony heart of man? God not ruling and working in his heart, it grows hard.

Secondly, He left him to Satan, he ſuffered Satan to helpe his South-ſayers to doe the like miracles as Moſes did, Exod. 7.13.22. and becauſe he ſaw his Enchanters could doe ſo much, he thought they were no better than his Magicians.

Thirdly, He hardens our hearts often by many comforts, mercies, and outward bleſſings, and theſe often harden our hearts, as reſpite from Judgements did Pharaohs, Exod. 8.15. when it ſhould lead us to repentance, Rom. 2.4, 5. yet by occaſion it hardens our hearts, ſo for other luſts.

How did God tempt Abſalom? Firſt, by leaving him to his luſtfull heart.

p. 120Secondly, By leaving him to ill counſell.

Thirdly, By giving the Kingdome into his hand, ſo that he took liberty to commit that wickedneſſes to lye with his Fathers Concubines. So, how did God work Joſephs ſelling into Egypt?

Firſt, By turning his Fathers love towards him, above his other Brethren.

Secondly, By his dreams which ſtirre them up to ſell him, ſo that God, only gives the occaſion, and propounds objects; which they abuſe to ſin; ſo God ſtirred up the Phariſees, and Judas, to Crucifie and betray Chriſt, God left him to himſelfe, then

1 Satan fil'd his heart, Joh. 13.2.27. and God gave a fit opportunity to take him; ſo the Phariſees they envied him, they ſaw he would take away their glory and credit, therefore they envied him, but thoſe were but ſuch occaſions as they might have reſiſted, he laid them by them, but rhey needed not have taken them up, he tryed them by it, but he did not tempt them to doe it. So Adams ſin, God led him into a Temptation, but it was but of trial, not of ſeducement, it was Temptatio probationis, not ſeductionis, he propounded a goodly tree to him, and the fruit faire to the eye, but the cauſe of all was their own conſent, and mutability, which they might have reſiſted.

And for Gods Decree, though they did nothing but what God decreed, Gods purpoſe never decreed any ſin ſhould be wrought otherwiſe than as it is wrought by the propounding objects and occaſions, and leaving them to themſelves and Satan, but he never decreed to force any to ſin, therefore let God and his Throne be guiltleſſe, let iniquity reſt on the wicked, but Gods hand is not with it.

Ʋſe 1. Is a juſt refutation of the Papiſts, that impute it to us, as if we made God the Author of Sin, whereas we teach and beleeve, that there is no ſin in the world that is from the Father, but from the world, let no man when he is tempted ſay, he is tempted of God, for he findes nothing in ſin to deſire it, but his care is to ſhew the wiſdome of his Providence and Juſtice; we ſay there is no ſin but God gives occaſion to; if Shimei curſe David, the Lord bid him; that is, gives him opportunity; ſo the Lord ſtirred up the Phariſees to Crucifie Chriſt, but all this was not from God as a proper cauſe. Suppoſe a man were Maſter of many Horſes, and one falls lame, what, ſhall not the Maſter ride on him becauſe he halts? it is not the Maſters fault that the Horſe halts, but from ſome diſtemper, or diſeaſe in the Horſe, and he knows it too, yet he will not leave off uſing him for that; what if God know if he ſend ſhowers there will grow as well Weeds as good Corn, and Herbs, what then, muſt he therefore reſtrain the ſhowers? no, it is meet his Providence ſhould be fulfilled; what if the dunghill ſtinke by the Sun beams, ſhall not the Sun therefore ſhine? the Sun cauſes not the ſtink properly, but the filth in the Dunghil, ſo there is nothing but Gods Providence worketh; what if his Providence turn many things to ſin, the fault is not in Gods Providence, but mens corruptions, but he is as far ftom the Sin, as the Sun from ſtench.

Ʋſe 2. To reprove all ſuch fooliſh men as wrong Gods Providence, that if they fall into any ſin, they impute it to deſtiny, and if it be it is from God hand, or elſe it had not been, Deus impulſor fuit; what a prophane thing is this for a man to impute his ſin to God? God is no more the cauſe of any ſins than the Sun is the cauſe of the ſtench of a Dunghil, God forbids it, hates it, and puniſhes it: was Abſalom therefore innocent becauſe God gave his Fathers Wives into his hands; No, God puniſhes his ſin before all the people, becauſe be committed his ſin openly before them all.

Ʋſe 3, To teach every man and woman to abhor all theſe ſins, all Pride, Gluttony, Adultery, Covetouſneſſe; deteſt them; why? becauſe they are not of the Father, God takes no pleaſure in high looks, what pleaſure takes he in p. 121unclean luſts, in covetouſneſſe? he deteſts them, and abhors them; therefore if they be not from God, what ſhould good men have to doe with them? what ſhould we meddle with that which we have no Word or Commandement for? abhor theſe luſts therefore, and deteſt them, let thoſe follow them whoſe chief good is in the World, but live you as become Gods Servants.

Ʋſe 4. May teach us to cloath our ſelves with the contrary Graces, if thoſe luſts be not from the Father, then ſurely contrary Graces are; therefore deck your ſeves with humility, God reſiſteth the proud, but gives grace to the humble, Mat. 11.28. Learn of me, for I am humble and meek; Humility is of me, but Pride, that is not of the Father, but of the world; ſo for heavenly-mindedneſſe, Col. 3.1. If ye be riſen with Chriſt ſeek thoſe things that are above; heavenly mindedneſſe that is from Chriſt, therefore be of an higher minde than the world; Alas, are theſe worldly things your higheſt things? it is a ſign you are not riſen with Chriſt; and ſo for the luſts of the fleſh, there is other meat than bodily food, John 6.29. John 4.34. we may make uſe of our bellies, but we may not make them our gods, 1 Cor. 6.9, 10. deck your ſelves with ſobriety, chaſtity, temperance, liberality, humility; thus walk, and you ſhall finde reſt to your ſouls.

Doct. That which is not of the Father, the love of young men, and old, is to be weaned from.

The Syllogiſm ſtands thus, Whatſoever is not of the Father, the love of old and young muſt be weaned from. But theſe luſts are not of the Father, Ergo.

All the comforts of this world, if they come not from the Father, our love muſt be weaned from them; if honour come not from God, and people affect it, it hinders their Faith, they cannot believe, John 5.44. what kept Joſeph from the luſts of the fleſh, but Gods providence in with-holding his Miſtris from him? if God with-hold a thing, it is not for us to put forth a reaching deſire to it; this ſatisfied Jacob, Gen. 30.2. If God with-hold ſuch a bleſſing, why ſhould our deſires be ſet upon it? Shall we take it unkindly that Gods hand with-holds it? ſo for profit, this was the claim that Jephtah made, when the King of Ammon contended with him, Judg. 11.24. he told him, What God gives us we will poſſeſſe, if God had not given it he had uſurped it, as did the King of Ammon; ſo if our God give us not a thing, let us not reach after it, and to this a promiſe is made, to him that ſhakes his hand againſt any unjuſt thing, Iſa. 33.15. & verſ. 16, 17. ſuch, though they have leſſe, yet they ſhall be confirmed in it, it ſhall be like ſtrong foundations.

Obj. What is there that any man receives but it is from Gods hand? good and evill come from him, 2 Sam. 12.7, 8. I gave thee thy Maſters houſe, and thy Maſters Wives into thy boſome, and I gave them up to their hearts luſts; ſo Zech. 11.16. Lo, I will raiſe up a Shepheard in the Land, which ſhall not viſit thoſe that be cut off, &c. So that we cannot be given to our luſts, but it is from God.

Anſ. It is one thing when God gives us a bleſſing in his Providence, another, when he gives us a bleſſing in his Ordinances, we may have many things by way of Gods providence, and yet have little comfort in them; it was his providence to give them up to their luſts, it was Gods providence that ſent Monarchs againſt Nations that they had no right to; ſo Gods providence you will ſay, ſends a Bribe, I never fought after it, but we muſt not reaſon thus, for theſe are but tryalls of our obedience, and not for ſeduction; ſo if a Bribe comes, God tries whether you will ſhake your hands againſt it; ſo if an Harlot preſſe on you, God tries your chaſtity by this, this is Gods providence; but if God offer us a thing in an Ordinance, that is either by his Command, or our Calling, that we may ſafely take, Heb. 5.4. ſo that Gods Command, and our Calling are Gods Ordinances: whatſoever he calls us to receive, he ordains, and whatſoever he calls us not to receive, he ordains not: ſo that whatſoever is ordained by God in his Ordinance, that we may take, but p. 122what comes not thus, let us ſhake it off.

Ʋſe 1. To teach us to take heed of all unlawfull Honours and Riches, for though they may comfort us a while, yet they ſhall doe us no good, if they come not from God; all lawfull Honour and Riches come from God, 1 Chr. 29.12. and that as a Father. We need not be afraid to receive any lawfull Honour; ſo for pleaſures, 2 Cor. 1.3. he is the God of all comfort, if it be a lawfull comfort, ſo that theſe we are not to be weaned from, but from all the luſts of the World; though we may receive Honour, yet we muſt not be ambitious; ſo Riches they are Gods gifts, but let us not uſe ill means to come by them; ſo for Pleaſures, if we cannot come by them but by violating Gods Command, why let not your hearts reach to them; and this ſhould be a notable motive to mortifie all luſts, becauſe they come not from the Father of Lights, but from the Prince of Darkneſſe; if no Ambition, or Pride, or Covetouſneſſe be from God, mortifie it, ſo if there any love to pleaſure and wantonneſſe, root it out, for it is not of the Father, therefore what ſhould Chriſtians have to doe with it? Mens Children may lawfully take gifts from others beſides their Fathers, becauſe they are not able to give us all kinde of bleſſings, but Gods Children muſt take nothing that comes not from their Father, whatſoever is not from him is a luſt, and our love muſt be weaned from it; and the reaſon is, from the amplitude of Gods bounty, there is no good gift but comes from God, and that in his Ordinance, and God will beſtow upon his Children whatſoever is good and needfull for them.

Ʋſe 2. May quiet our hearts in the want of all ſuch bleſſings as come not from God, as God gives us not; you ſee you cannot have ſuch riches, or ſuch pleaſures or profits, but Gods Providence or Ordinance with-holds them; why wean your hearts from them, and be content without them; it is the wiſdome of men to follow an occaſion, when they ſee Gods providence leading them to it, but if thou ſee Gods providence hindring it by lawfull means, that thou canſt not have Children by lawfull means, or Riches by lawfull means, if it come not from the Father it is not good for us, and therefore we muſt be content without them.

Ʋſe 3. Shews Gods Children what they may lawfully enjoy, ſuch things onelyonly as come from the Father in his Providence, and Ordinance, that you may love and comfortably enjoy.

Q. How ſhall I know whether I had all my bleſſings, as from my Father, my Wife or Children, or Riches, or Calling?

A. 1. Whatſoever you have obtained by Prayer, it is a good ſign you have had it from God, as a Father hearing prayer, 1 Sam. 1.27. ſo whatſoever profit or pleaſure, or credit you have, if you have obtained it by prayer, it is a ſigne you had it from God as your Father.

Obj. I have many things which I never prayed for, I have it may be Wife, and Friends, and Honour, and Calling, that I never prayed for, may I have comfort in them?

2. In the ſecond place therefore a man may ſay, he hath a thing from the Father, when he hath it by fellowſhip with Chriſt, Epheſ. 5.17. many times God gives us things out of his love in Chriſt, that we never thought of, for our hearts are ſhallow, and empty, and not able to comprehend what God is able to doe, for he is able to doe above all we can think, or ask, therefore let us get hold of Chriſt, and then we need fear no bleſſing.

3. Whatſoever you receive by Faith, that is from the Father, Mat. 8.13. if you believe, God will doe whatſoever he ſees needfull; and we believe he is able to doe above what we are able to ask; now we receive it by faith, when either we reach it and bring it by faith, or if not ſo, yet we have it, and receive it by lawfull means as a pledge of Gods love, and when we have it uſe it to his glory, for though we get it not by Faith yet we hold it by Faith, now Faith is adequate to our calling, the juſt lives by his Faith in every ſeverall calling, ſo that if we come by it in a lawfull calling, any credit, or profit, or pleaſure, p. 123Faith gives us to ſee that it comes from Gods ordinance, ſo that we may comfort our ſelves in it; therefore be exhorted, whatſoever God gives not in his ordinance, let us not reach to it, ſo that we are to be weaned from all pleaſures, and profits, and honours, if they come not from Gods providence by lawfull means.

2 You muſt be quiet and content without them; and Thirdly, whatſoever you receive from God in his ordinance, you may uſe it comfortably.

Doct. All the luſts in the World, are of the World.

1 John 5 18. The whole World lies in theſe luſts, Gal. 1.4. that he might deliver us from this preſent evill World, James 3.15. this wiſdome is not from above, but earthly.

Object. But God made the World, and therefore that which comes from the World, comes from God.

Anſ. The World is taken for the ſyſteme of heaven and earth, Acts 17.24. ſecondly, for ſinfull men, Gal. 4.4. John 15.19. thirdly, corrupt cuſtomes and faſhions of the World, Rom. 12.1. fourthly, for indowments of the World, as honour, riches, &c. the firſt and laſt, wiſely uſed, are from the Father, but here he underſtands the ſecond and the third, corrupt men, and corrupt cuſtomes, and the fourth ill uſed, 2 Pet. 1.4. having eſcaped the corruption that is in the World, through luſt; theſe are from the World.

1. As a corrupt Principle or Fountain; the heart being empty of Gods image, and not able to attain it, it doth ſubſidere in outward things; If God doth vouchſafe his Grace, it attains above the World; being not thus aſſiſted, it falls below it ſelfe; the ſoul we ſee contented with earthly things, is wofully corrupted.

2. As a Pattern; when men accomodate themſelves to the luſts of other men, ſome to this mans covetouſneſſe, others to that mans pride, this is the conformity to the World, which Paul forbids.

3. As an Object; the Object is often the cauſe of its adjunct, ex viſu naſcitur amor, ſo Achan ſaw a wedge of gold and coveted it, ſo theſe endowments of the World falling upon our corrupt hearts, work in us theſe luſts; theſe lawfull honours, and pleaſures, and profits, by accident effect luſt in us, they abuſe us, when we look at them as ſubſiſting of themſelves, not tending to Gods Glory; our deſires muſt not be confined, or terminated in them.

Ʋſe 1. All Gods Children, old and young, are to be weaned from theſe luſts, they are of the World, and not of the Father; in the World, we muſt live above the World; the darkneſſe is paſt, the light now ſhineth, when the Sun ſhines, men call one another to the heat of it, ſo let us; theſe luſts make us unholy, unmeet for this heavenly off-ſpring; the Holy Ghoſt layes a baſe imputation upon the dug of the World, to wean us from it; it would diſcourage a noble ſpirit, to match with a baſe-born Creature, let us not therefore ſtrike matches with the World, which is ſo baſe and odious.

Doct. What comes from the World, the Children of God are to be weaned from.

This is the Major, the Minor was before, they muſt be weaned from all things that look not at God as the Fountain and end.

1. We may make uſe of the Creatures, they were made for our ſakes; God put all into mans hand, Pſal. 8.6. Nehem. 12.10. Eat the fat, and drink the ſweet, 1 Chron. 29.12. Riches and Honour come from thee, 2 Cor. 1.3. He is the God of all comfort, Eccl. 9.7, 8, 9 Live joyfully with the wife of thy youth. God would have us to live comfortably in the World, and uſe all the lawfull comforts of it, we ſhall need them all againſt the diſcouragements of the World; but may we conforme to the civill cuſtomes of the World, common to good and bad? there is a lawfull uſe of the civill cuſtomes, Phil. 4.8. If any thing be of good report, think on theſe things; theſe words contain civill cuſtomes in mens commerce.

Reaſ. Civill cuſtomes ſpring not from the corruptions of men or their p. 124cuſtomes, but from the law of nature, from the rudiments written in the heart, Rom. 2.15. not remnants of an old, but rudiments of a new nature, John 1.9. Chriſt inlightens every man that comes into the World; Civill Prudence, Learning, all comely things are from him, ſo that we ſhould not ſhun theſe.

Q. How are theſe diſtinguiſhed from the other?

A. 1. Cuſtomes that ſpring from the World are corrupt, they flow from a corrupt heart, as vain cuſtomes of apparell uſually flow from pride and vanity of minde, and not from civill prudence, or morall vertues; when thou doſt well to thy ſelfe, men will praiſe thee, this ſprings from the generall coveteouſneſſe in men, ſo Drunkards praiſe Drunkards, Gluttons, Gluttons, look at theſe as faſhions you are to be weaned from; but civill cuſtomes ſpring from the light of Chriſt ſhining in us, in morall, oeconomicall and politicall vertues.

2. When there is a luſt in Gods children againſt them, though many receive them, their hearts are ſecretly ſet againſt them, this is a ſigne they are carnall, and we muſt turn from them.

Reaſ. 1. Theſe cannot ſatisfie our ſoules, they are tranſitory, and our ſouls eternal, what ſhould an high ſoaring Eagle meddle with ſuch flies? an eternal ſoule muſt be ſet upon an eternall object.

2. Theſe are corporall, and feed the body onelyonly, in the midſt of theſe the ſoul is blind, carnall, fooliſh; theſe are diſproportionable to the nature of it, and therefore cannot ſtrengthen it.

3. They are not of the Father, and therefore lead us not to the Father; a man cannot work above the ſphear of his calling, ſo give up your hearts to theſe, and you will never reach higher.

Ʋſe. 1. Shews, we may conform to the civill cuſtomes of the World, the Holy Ghoſt doth not forbid thoſe, 1 Cor. 9.20, 21, 22. Paul became all things to all men, ſo that in pretence of mortification we muſt not fill our ſpirits with moroſity and ruſticall rudeneſſe, good manners, and civill reſpects, ſtand well with Chriſtianity.

2. This ſhews that we may have a lawfull uſe of honours, and pleaſures, and riches, we are to uſe them as from God and to God.

3. It teacheth us what is in the World, and of the World, that we are to be weaned from, viz. from corrupt Cuſtomes, they are of the World, and are tranſitory and corporeall, and lead us not to the Father.

Thus much for the Generall; now becauſe theſe luſts before mentioned are the ſprings of all the luſts in the World, therefore we will ſpeak of them in particular.

Doct. Old-men and Young-men are to be weaned from the luſts of the fleſh.

For he writes to Old-men and Young-men, Love not the World, nor the things of the World, for all that is in the World, the luſt of the fleſh, &c.

Queſt. 1. What are the luſts of the fleſh?

The luſt of the fleſh, is an affection to ſatisfie the fleſh, as Col. 2. ult. whatſoever therefore the fleſh, the body of man (not taking it for the whole corrupt nature, for that includes all theſe ſins) but theſe luſts are bodily luſts, ſuch as the body deſires to be ſatisfied with.

Now the body ſtirs up firſt to intemperancy, whereof two parts, Gluttony, and Drunkenneſſe.

2. The body tends to Incontinency, Whoredome and Adultery.

3. The body deſires eaſe and pleaſure: Gluttony and Drunkenneſſe in meat and drink, Wantonneſſe, Whoredome, love to Idleneſſe and paſtime, all theſe are included here; and to Children he doth not ſpeak, for they are not uſually given to eat much, or drink more than needs, but when they have enough, they ceaſe; and for inconſtancy, they are not tempted to it; and for eaſe, it cannot be Idleneſſe in them, though they ſpend much time in paſtime and play, Zech. 8.5. for their bodies are too weak to labour, and their minds to ſtudy are too ſhallow, but when they come to riper years, let them be p. 125imployed, but even the firſt ſeven years are ſpent in paſtime, and God looks not much at it; but you young men, and old men, love not intemperancy, incontinency, or idleneſſe.

1 The body diſtempered with meat is Gluttony, with drink, is Drunkenneſſe.

Now a man may ſin in Gluttony, and Drunkenneſs, or Intemperancy, either when his appetite is carried to an unfit object, as,

1. When a man hath a longing deſire to thoſe things which are hurtfull unto him, as if by the Phyſician Wine be forbidden, or ſalt meats to ſome bodies, yet there is a luſt in mens natures to affect theſe; it was a luſt of intemperancy in the old Law, to deſire after any unclean meats forbidden, Lev. 8. and God reproves it, Iſa. 65.4. they luſted after Swines fleſh, and abominable things, ſo that though a man exceed not in the meaſure, yet in the object, this is intemperance, ſuch a luſt was that in our firſt Parents, Gen. 3.6. here was luſting after a meat forbidden, becauſe ſhe ſaw it was faire.

2. This luſt ſhews it ſelfe, not ſo much in the nature of the meats or drinks, as in the the meaſure of it, for a man may exceed meaſure in eating and drinking.

1 Beyond health, when it is not for ſtrength, Eccl. 10.16, 17. it is a luſt forbid to eat in the morning exceſſively, and glut themſelves, this is beyond the ſtrength of the body; the ſame may be ſaid of drinks in exceſſive manner, Luke 21.34. when the Lungs and Liver are diſtempered and inflamed, and health hurt, Prov. 23.26. this is an exceſſe.

2 When we covet meats and drinks beyond the meaſure of our eſtate, when we luſt above our means, Prov. 23.20, 21. when by coſtly meat and drink he weakens his eſtate, Prov. 21.17. if a man be given to coſtly fare he ſhall ſurely come to poverty.

3 A man may exceed, when he exceeds the meaſure of due order, when they compell men to eat and drink more than willingly they would.

4 When we exceed the bounds of reaſon, when we ſo eat and drink that we forget our buſineſſe, and reaſon is quite diſturbed, as Lot was ſo drunk that he defiled his Daughters, Gen. 19.33, 35. and Noah was ſo far drunk that he could not cover his nakedneſſe; in Lot, his reaſon was wholly taken away, in Noah partly; and now whether reaſon be diſturbed in part, or in whole, it is a luſt of the fleſh.

5 He may exceed the bounds of his Calling; when he eats or drinks ſo much as makes him unfit for his Calling, this is a luſt of the fleſh that hinders either our generall or particular Calling, Luke 21.34. and for particular Calling we read, Exod. 32. They ate and dranke, and roſe up to play; ſo that the meat and drink that ſhould ſtrengthen a man, utterly diſables him to follow his Calling.

3. If we be carried to meat and drink with no other end but to eat, and drink, and ſatisfie our appetite, this is a luſt of the fleſh, a ſatisfying of the fleſh, and looking no further than to ſerve the body, this is oft the failing of many that abhor Gluttony and Drunkenneſſe, yet ask them why they eat and drink, it is onelyonly to ſatisfie their appetite, this is onelyonly to fulfill the luſts of the fleſh, Col. 2. ult. 1 Cor. 10.31. Whether ye eat or drinke, doe all to the glory of God; therefore not onelyonly to pleaſe Nature, but to make you fit for Gods ſervice, either in your generall or particular callings. Let this be the laſt end of all your meat and drink, to glorifie God, to make you more chearfull and ſtrong about the buſineſſe God calls you to, not that it is a ſin to ſatisfie the appetite, for God hath not made the appetite fruſtrate, and it is of God to be hungry and thirſty, and we may chear our bodies, but we muſt not terminate all this in eating and drinking, for then it is a luſt of the fleſh, Gen. 27.3, 4. Go and take thy Bow, and take ſome Veniſon, and make me ſavoury meat, ſuch as my ſoul loveth, What, did he onelyonly look to pleaſe his appetite? no, but that I may eat and bleſſe thee, that being refreſhed by thy proviſion, I may be p. 126ſtrengthned to bleſſe thee, a lively Pattern for all Chriſtians ſo to eat ſavoury meat, as that we may be fitted for prophecy if God call, fit to pray if God call, fit to hear, fit for any duty God ſhall call us to, and not to make us more dull and heavy.

Thus we ſee intemperance is a luſt of the fleſh, and wherein it conſiſts.

Next to that follows incontinency, which is an affection to women, which is inordinate, Mat. 5.28. and that is a luſt to be avoided of all; And this luſt expreſſes it ſelfe in three kinds.

1 When it is carried to a wrong object, 2 When it exceeds meaſure, 3 When it aimes not at a right end.

For the firſt, Sometimes the heart is carried to beaſtly unnaturall luſts againſt nature and order, as with beaſts, Lev. 18. ſecondly, If it be carried to kindred, as when Ammon defiled his Siſter Tamer; and this luſt lies in carrying it ſelfe to a wrong object; thirdly, When it is carried in women to men, or men to women before conſent of Parents, though it may be a fit match, yet it muſt be with conſent of Parents, though the Angell proſpered Abrahams Servant in his way, yet he durſt not ask Rebeccahs good-will before he asked the good-will of her Parents.

2 It is a luſtfull affection in conjugall affection, when it exceeds meaſure, as when for it he omits his duty to God, or denies his profeſſion; ſometimes a man hath a good affection to Religion, but the love of his wife carries him away, Luke 14.26. a man may be ſo tranſported to his wife, that he dare not be forward in Religion, leſt he diſpleaſe his wife; and ſo the wife, leaſt ſhe diſpleaſe her husband: and this is an inordinate love, when it exceeds meaſure.

3 It is a luſt of the fleſh, when they are ſo tranſported with affection, that they look at no higher end than marriage it ſelfe, to have conjugall affection, 1 Cor. 7.29. the meaning is, let ſuch as have wives look at them not for their own ends, but to be better fitted for Gods ſervice, and bring them nearer to God, and then we ſo have wives, as if we had them not; every man is to look at his wife, as a Talent ſent from God; and therefore he muſt look to reſtore it better by twofold at leaſt, that I may ſay, Lord here is the wife thou gaveſt me, and I am the more wiſe, and humble, and gracious; and ſo Children and Servants, when we affect them onelyonly to doe our buſineſſe, and look at no higher end but our ſelves, this is a luſt of the fleſh, when in any thing we enjoy, we look no higher but to pleaſe our ſelves therein.

4 There is a luſt of the fleſh, which is a luſt of paſtime or pleaſure inordinately, and this God threatens with poverty, Prov. 21.17.

There is a threefold luſt in paſtime, 1 When we are ſet on unlawful Objects, unlawful Games, 2 In exceſſive Manner, 3 To a wrong end.

1 Our paſtimes are unlawfull in reſpect of the Object, if we make a paſtime of every thing, of ſuch things as ſhould be matters of devotion, and ſorrow, and humiliation, we may not jeſt in Scripture phraſe, neither may we make ſhews and pageants of Scripture ſtories, as of Chriſt, or other holy men, this is unlawfull, to make paſtime of holy things; when Moſes drew near to God, and God called to him, I am the God of Abraham, and Iſaac, and Jacob, Exod. 3.5. God bid him put of his ſhooes, for the place whereon thou ſtandeſt is holy ground; when men come into the preſence of God, you ſhould put off your ſhooes, that is, your unclean affections; if we come near to God, we muſt not come with common ordinary affections, we muſt not come with our old ſhooes; ſo cards and dice, we may not make a paſtime of them, if they be lots, it is an ordinance of God, and therefore not to be made a paſtime of.

Obj. There are ſome religious lots, ſome civill, ſome indifferent, if we ſhould deal with divine lots, we ſhould uſe more devotion, but the other a man may take more liberty in.

Anſ. I ſay all lots are religious, whether they be about holy things, as p. 127chooſing Apoſtles; or civill, as caſting lots about diviſion of lands, or any other thing to determine a controverſy, or the like, as they caſt lots on Chriſts Garments; for it is not the object that makes a thing lawfull or unlawfull, as whether we ſwear in Religious or Civill matters, or Luſory; becauſe whatſoever we ſwear about, we call God to be a witneſſe; ſo in all kinde of lottery, whatſever it be about, we appeal to God, who is diſpoſer of all things, Prov. 16.33. for man being but cauſa per accidens of the event of the lot, there muſt be ſome cauſe per ſe, and that is God; ſo that whatſoever it be about, though matters of paſtime or luſory, it is a religious ordinance, becauſe it appeals to divine providence, and therefore to be avoided.

2 It is a wrong object, when we ſet our paſtime on other mens ſins, which ſhould be matter of griefe and ſorrow, 2 Pet. 2.3. it was prophaneneſſe in Cham to make a mock at his Fathers nakedneſſe, ſo it is prophaneſſe to make others drunk, and then make a paſtime of it, and ſo for ſtage-playes, to put on womens apparrell, to make paſtime; ſo to make paſtime by them, who live without a calling.

3 When men play with the Judgements of God, Pſal. 119.120. if you ſee Gods Judgements on another, make not a paſtime of other mens infirmities, in this regard it hath been thought unmeet for great men to keep fools and mad-men to make them paſtime, 1 Sam. 21.14, 15. he thought it unmeet for the gravity of a King, to make paſtime of his folly, not but that a man may ſmile at the ſimplicity of an Ideot, but yet he ſhould ſee Gods hand in it, and be thankfull to God that he is not ſuch a one; ſo it is unlawfull to make a mear recreation of hawking and hunting, ſeeing the enmity between the Creatures came for our ſins, and therefore it ſhould be a matter of compaſſion.

2 Paſtime is unlawfull when it exceeds meaſure. 1 Of time, Epheſ. 5.16. when men ſpend whole nights and dayes in paſtime.

2 When men make an occupation of recreation, as ſtage-players, and muſicians, men ſhould have a calling beſides; ſo then it is prophaneſſe for a man, altogether to follow his paſtime and recreation, according to the Proverb, What hath a Gentlemen but his pleaſure? ſix dayes ſhould be imployed in the works of our callings.

3 When we abuſe it in exceſſe of our affections, that our hearts are overwhelmed therewith.

4 When we look at a wrong end, when as in our paſtime, we look at no higher end than our own pleaſure, whereas Paul ſaith, Whatſoever ye do, do it for the glory of God; we ſhould hereby be the better fitted for Gods ſervice.

Laſtly, When we abuſe our paſtime in regard of gain, though carding were lawfull, yet to make a gain of it, Aristotle could reprove it as foreign, for paſtime ſhould be for our delight, and not to make a gain of; it is not a vendible matter to pay for our paſtime, that a man ſhould ſell his paſtime, is filthy lucre; indeed if you play for no more than you would ſpend betwixt you, or give to the poor, it is not unwarrantable, but to make a gain of recreation, is an abuſe of the paſtime.

The laſt luſt of the fleſh, is the luſt of Idleneſſe, or eaſe, or ſleepineſſe, for it is the body that craves ſleep and eaſe, and is ſatisfied with it; ſleep begets drowſineſſe, and caſe begets Idleneſſe; now theſe, both young and old are to be weaned from.

Q. 1. How is a man carried inordinately to eaſe or ſleep?

Firſt, Either in unſeaſonable objects; or ſecondly, In exceſſive meaſure; or thirdly, when we uſe them not to a right end.

1 When we ſleep at ſuch times as are unſeaſonable to ſleep and be drowzy.

1 In holy duties, when we are ſo drowzy that we cannot attend to them, the very inclination to ſleep is now a ſinfull luſt; this luſt fell heavily on Eutiches, Acts 20.29. an heavy ſleep fell on him, and an heavy hand of God followed it, which ſhewed his judgement, though he reſtored him, becauſe he p. 128would not have ſuch aſſemblies ſcandalized, but alwayes ſome hand of God or other falls on them, either in body or ſoul; however the ſpirit gets ſuch a cold by ſuch ſleepineſſe and drowſineſſe, that a man findes it luſtfull.

2 So in the duties of a mans calling, if a man be drowzy, this is a luſt of the fleſh, Prov. 10.15. He that ſleeps in harveſt is a ſhamefull Son, he ſhames himſelfe and his Maſter, and indeed the fitneſſe of his work implies, that in harveſt he ſhould be at it early and late, not but that a man may take a little ſleep to fit him for his work, but when the Sun is riſen and calls him to his buſineſſe, he loves his bed, this is a luſt of the fl ſh, and this is called deceitfull working; Curſed is he that doth his work deceitfully, that is, with ſuch deceit as comes from ſlackneſſe, for ſo it is interpreted, Prov. 10.14. and the Metaphor is taken from a bow that is ſlack bent, which deceives, Pſal. 68.57. a man never reaches the mark he aimes at, becauſe it is not ſtrongly bent, ſo when a mans heart is not ſtrongly bent to his buſineſſe, he will never reach to his buſineſſe throughly to purpoſe, and ſo it is a deceitfull work; curſed is he that aimes at any buſineſſe with a ſlack bent hand, Prov. 29.9. He that is ſloathfull in his buſineſſe, is Brother to a great waſter; a ſloathfull man and a prodigal, are both of one womb, bred of the ſame luſt of the fleſh, and ſo waſts that which he might have increaſed, Eccl. 4.5, 6. Better is an handfull with eaſe, &c. ſaith the ſluggard, but ſuch a one ſhall come to beggery, Prov. 26.21. Idleneſſe will cloath a man with rags, rags will be their rayment, Prov. 19.15. he doth not onelyonly mean that an Idle perſon ſhall want outward means, but were he of better means yet he ſhall finde his body ſhall be ſo diſtempered, that he ſhall have no ſtomach to his meat, ſo that an idle perſon, ſhall either want meat, or a ſtomach to eat it, when as a diligent ſhall have both, but that is not all, for it may be extended to the ſoule; by riſing late, and being drowzy, he is ſo diſtempered, that he either omits good duties, or elſe he findes no favour, nor life, nor ſtrength in them.

In Gods ordinances we complain of ſluggiſhneſſe, but is not the fault in our ſelves? better fares a ſluggiſh ſoul with an handfull with eaſe, &c. ſo a ſluggiſh man roſteth not that which he catcheth in hunting, it hath no warmth, no ſpirit in it; our bodies and ſouls ſhould be as a burnt ſacrifice, therefore muſt not be cold; and to this end, he exhorts us not to be ſluggiſh in buſineſſe, Eccl. 9.7. whatſoever thou doeſt, doe it with all thy might; therefore when we have any work to doe that requires diligence, yea though it were to ſlaughter the enemy, as he underſtands it, Jer. 48.10. Curſed be he that doth the work of the Lord deceitfully, that keeps back his ſword from blood.

2 It is a luſt of the fleſh, when a man is carried to ſleep above due meaſure, Prov. 5.9, 10, 11. poverty comes on ſuch a one ſuddenly and ſtrongly, moſt mens natures require ſeven hours ſleep, ſome eight, and that is the moſt; and if we obſerve it; we ſhall finde the ſame diſtempers ariſe from too much ſleep, that ariſe from want of ſleep, it makes the body drowzy, and the brain dull, and makes a man unfit for any thing.

3 This love of Sleep and Reſt is a luſt of the fleſh, when we uſe it not to a right end; now the end of all Sleep and Reſt, is to refreſh the Spirit and ſtrengthen the body, and help digeſtion, like the unbending of a Bow to make it ſtronger, if a Bow ſtand always bent it weakens it; therefore ſo much Sleep as may help digeſtion and comfort and refreſh a mans body and ſpirit, God allows; God knows all the Comforts of this life are little enough to uphold us againſt vexations and diſcouragements, but when a man is grown to love Sleep and Eaſe, a little more Sleep, a little more Slumber, one eaſe after another, and never looks how to imploy it to Gods ſervice, now he propounds no right end, but we eaſe our ſelves that we may be eaſed, and never look further than Eaſe and Sleep, and ſo we reſt in the Creature, and never look up to God, to whom all our Eaſe and refreſhment ſhould tend, otherwiſe its a Luſt of the Fleſh, becauſe we look no further, but to ſatisfie the Fleſh, Prov. 26.14. As a door ſometimes turnes this way and that way, but p. 129is never off the Hinges; ſo a ſluggard would toſſe himſelf from one ſide to another; the door hath ſome end in turning upon the Hinges, to open and ſhut, but a Sluggard doth no good by it, but rowls himſelf from one ſide to another, after he is ſatisfied with Sleep, but cannot get up, and then when he is up, hee doth nothing but rowl himſelf from one thing to another, hee hath no ſetled buſineſſe to imploy himſelf about, but takes care what to do, he goes from one Company to another, from one Game to another, till he ſhuts out the day, and then he returns to his Reſt and Eaſe and ſleep again, as it was with Peter, James, and John, Mat. 26.41. when Chriſt called on them to watch and pray, he comes and finds them ſleeping, what ſaith he, the ſpirit indeed is willing, but the fleſh is weak; even then when he had moſt need, and themſelves alſo, of watchfullneſſe, they fell into drowſineſſe, and ſo fell into Temptation, that they all left Chriſt, and Peter eſpecially; Simon ſleepeſt thou, whom Sathan deſires to winnow? For thee now to Sleep is a Luſt of the Fleſh. Let us therefore ſo look at Sleep and Eaſe as that we muſt give account of; Its a common fault of Gentlemen that live of their own Means, they may Live at Eaſe and reſt they think, what is a Gentleman but his Eaſe and Pleaſure, God forbid that we ſhould be like that Fool in the Goſpel, Soul take thine Eaſe, thou haſt Goods laid up for many years, you muſt not think that God hath given great means and eſtate to live at eaſe, the glorious Angells are miniſtring Spirits, doing their duties with all agility and chearfullneſſe; Adam who was Lord of the world, yet was ſet to till the ground, from the higheſt creature to the loweſt, all have employments appointed them by God.

Dangers of Idleneſſe.

1 It will bring you to poverty, that you ſhall be ſuddenly Beggars, and that without remedy.

2 It diſtempers your Bodies and Stomachs.

3 It will make your Souls naked and ragged; that is plain, the field of the ſluggard is over-grown with Thorns and Thiſtles, all your impatience, vanity, idleneſſe, all your dullneſſe, unprofitableneſſe in your life, it ſprings from your ſluggiſhneſſe of heart, you have not ſtirred up your ſpirits.

4 It will make you a Brother to a great waſter, you waſte your outward patrimony, and your patrimony of Grace; when Peter was once fallen into drowſineſſe, how wofully was he bankrout, how poor and naked? Simon ſleepeſt thou? and we ſee Temptation came on him ſuddenly, and ſtrongly.

5 Such as do their buſineſſe with a ſlack unbent hand, curſed be that man; if you ſee a ſluggiſh hand, God leaves him to himſelf, he curſes both himſelfe and his buſineſſe; therefore be diligent and fruitful and ſtrengthen your ſelves, you ſhall finde the bleſſing of God going along with you, proſpering your eſtates and Souls.

Thus we ſee what are the Luſts of the fleſh; they are ſuch as the body affects and is ſatisfied with, as intemperancy, incontinency, love of paſtime, and love of idleneſſe and ſleep, theſe are the luſts of the fleſh.

Now for the Reaſons why we ſhould wean our ſelves from theſe Luſts, which may be as ſo many motives to diſſwade us from them.

Rea. 1 All theſe Luſts are ſo many Enemies to our Souls, 1 Pet. 3.11. they are the diſeaſes of our Spirits, now if we ſatisfie any diſeaſe in our body, wee feed the diſeaſe and make it worſe; So wee cannot ſatisfie any of theſe Luſts, but the more we feed them the ſtronger they grow: They are like the Dropſie, the more you drink the more you may, ſo ſatisfying encreaſes the diſeaſe, the more you obey a Tyrant and ſubmit your ſelves to him, the more authority he claims over you, and the more will be Lord it over you: ſo if you once give up your ſelves to obey theſe luſts and let them reign, they will Lord it over you, and keep you in greater ſubjection, Rom. 6.12. ſo that when a man pleads for his Luſt, but this once that I may fullfill my Luſt, and I hope I ſhall never do it again, but I will bid farewell to it: if I now take leave to go into evil Company for one merry meeting, I ſhall hereafter deal with them no more, p. 130why take this courſe againſt a Luſt, do but once give way to any Luſt, and inſtead of ſatisfying it, you will adde fuell to it, this will be a way to ingage you to a further commiſſion of that luſt; many have a conceit, may I but now tipple with a cuſtomer and get a good bargain I will give it over; why, give but once way to a luſt, and it will make ſuch a gap, that all the luſts in the Forreſt may break in, make but one little creviſe in the bank of the Sea, thinking to abate the rage of the Sea; why it will make it wider and overflow all, ſo if you give but a little way to a luſt, to a little Gluttony, or Intemperancy, you will never give over, modo & modo, non habent modum, the more fuel you give, the ſtronger the fire of luſt burns.

Reaſ. 2 The heavy diſtempers that bodily luſts put upon the ſoul of man, they do aggravate the diſeaſes that Chriſtians moſt complain of, it is the common complaint of Chriſtians, oh the deadneſſe, and dullneſſe, and hardneſſe, and coldneſſe of my heart and ſpirit! oh that I could but get a ſoft heart! why the luſt of the fleſh ſo overcharges our hearts, and makes them ſo heavy, that we have no deſire to good, Luk. 21.34. take heed that your hearts foreign, you ſhall find that whereas our ſpirits have been enlarged and comforted in Gods ordinances, and in his ſervice; it is ſtrange how little affection or comfort we find in theſe, if our hearts be overcharged with Intemperancie, or Wantonneſſe, or Voluptuouſneſſe, or Idleneſſe, it is like lead at a Birds heels; what we feed on, we grow into the nature of it; let a man feed on earthly things, he grows earthly and unſavoury, ſo if a Chriſtian gives way to any ſenſuality; he ſhall find his ſpirit grow ſo ſenſual and worldly, that it is made very unfit for ſpiritual things.

Reaſ. 3 From the end of theſe luſts, if we affect any pleaſure of the World for it ſelf, it is a luſt of the fleſh to cleave to the Creatures; now we ſhall find that none of theſe luſts commend us to God, neither meat nor drink, nor paſtime, nor ſleep, if we affect any thing for it ſelf, it never commends us to God, or makes us draw near to him, though we had all theſe pleaſures in the largeſt meaſure, as Paul ſaith of them, 1 Cor. 8.8. now if theſe draw us not to God, but many a poor ſoul that wants theſe, hath far more fellowſhip with God than ſuch as enjoy abundance thereof, why then a Chriſtian ſhould thus reaſon, am not I a whit the nearer God for theſe? why then ſhould my heart affect them?

4 Nay as they do not commend us to God, ſo 1 Cor. 6.13. Meat for the belly, and the belly for meat, they are all corruptible, both the chear we affect, and our bellies, both corruptible; therefore let us ſet our minds on eternal incorruptible things.

Ʋſe May dehort both old and young from affecting the luſts of the World, you ſee from the Father they are not, but from the World: and the means to help us againſt theſe luſts are,

1 Abſtain from fleſhly luſts as Peter ſpeaks, Rom. 13.14. make no proviſion for the fleſh, take heed of all occaſions; I have made a Covenant with mine eyes (ſaith Job) not to look upon a Maid, Job 31.1. ſo for drink, Prov. 23.31. Prov. 4.15. it is a notable means of mortification, to withhold the blood and ſpirits from flowing into that member, thereby in a good meaſure they ſtupifie it. Secondly, Uſe ſome courſe to ſtupifie that part. Thirdly, Cut it off; would you mortifie luſt? Beware of all occaſions, if ſuch meats or drinks wilt make you Gluttons or Drunkards, meddle not with them, and ſo you ſhall hinder influence to theſe luſts: apply the death of Chriſt, the threatnings of God, and ſo when it begins to ſtupifie, cut it off; better it is to want all the ſinful pleaſures of this life, than having of them to be caſt into Hell.

2 Refrain from bringing forth fruit of theſe luſts, the more fruitful a Tree grows; the more ſap and ſtrength it draws, and ſtrikes deeper into thee earth; ſo let ſin once grow fruitful, bring forth acts, it will get deeper hold, and grow ſo rooted that it will reign in you; if you avoyd all occaſions; and yeeld not p. 131to ſatisfie the leaſt of them, it will ſoon be gone; if a ſtrange Dogg comes in, if you feed him, he ſtands waiting for one piece after another, but if you beat him he is gone, where he may finde better entertainment; ſo if luſts find, that they can have no entertainment, they cannot get one morſell, no yeilding to them, but repulſing, they will be gone from you, where they may finde better welcome.

3 When thou findeſt any luſt of the fleſh ariſing in thee, turn the ſtrength of it to a Spiritual end; A man hath an affection to meat or drink, what ſaith Chriſt, I have meat and drink that ye know not of; though he were very faint and hungry, yet when he ſaw a company come, he attended not to his meat and drink, but there was Spiritual food, and that comforted and refreſhed him; ſo, art thou troubled with luſt after Women? and God calls thee not to Marriage, why turn the ſtrength of thy affection to another, that is white and ruddy, the faireſt of ten thouſand. The more you ſet your heart to conſider, how amiable, and beautiful, and excellent he is, you ſhall finde he will ſo ſatisfie your heart, that you will finde little content in any other thing beſides: As the Sun, if it ſhine hot on a fire it puts it out, ſo the love of Chriſt, if it once ſhine in your hearts, and fill your ſouls with light; and joy unſpeakable and glorious, you ſhall finde all baſe Kitching luſts were they never ſo vehement, the Sun of Righteouſneſſe will ſoon eat them out; ſo for love of idleneſſe and reſt, let but a Soul conſider what comforts he ever found in the favour of God when his left hand was under him, and when God held him up in his everlaſting Arms, do but conſider how ſweet was one hour of that inward peace you found then above all outward comforts, you ſhall eaſily ſee, that though your body ſhould never finde reſt more, yet this inward peace will ſo ſatisfie you, that you will be ready to ſay with Paul, I have enough, I have learned in all theſe to be foreign ſelf-ſufficient, that I need not more, Phil. 4.11, 12.

4 Walk faithfully and conſtantly in your general and particular Callings; the reaſon why a Chriſtian grows carnal and ſenſual is, becauſe either in Gods Ordinances, or his particular Calling hee was not ſpiritually minded, walk in the Spirit, and you ſhall not fulfill the luſts of the fleſh, Gal. 5.16. be ſpiritual and heavenly, in Prayer, in hearing the Word, in your Calling, and you ſhall finde your luſts decay; otherwiſe, he that ruſheth into occaſions of ſin needleſly, he tempts the Devil to tempt him, ſo that whereas the Devil might otherwiſe be much weakened, and not ſo able to overcome, if we invite occaſions, and ruſh into ſuch places where Satan reigns, we thruſt Weapons into Satans hand, and a man never ordinarily leads himſelf into temptation but he falls; let Peter go into the High Prieſts Hall, he ſhamefully denies his Maſter before he come out, therefore take heed of running into occaſions of ſin.

2 Refrain from the fruits of ſin, and grow Spiritually minded, look after Spiritual objects, when we are carried to Senſual objects, when we are carried to delight in pleaſures, and paſtimes, why let us remember, Bleſſed is the man that hath not walked, &c. Pſal. 1.1, 2, 3. but his delight is in the Law of the Lord, he recreates himſelf, his Soul in that, ſuch a man ſhall be as a tree planted by the rivers of water, ever ſucking ſap and grace from the Ordinances, that ſo he grows up; but contrary, ſuch a one as runs into occaſions, and fullfills his …ſts, he ſhall be as a barren Heath, and parched Wilderneſſe, his leaf and fruit blaſted.

We come now to the ſecond ſort of luſts.

Doct. Young and old are to be weaned from any luſts of the eye.

By the luſt of the Eye is meant Covetouſneſſe, or inordinate deſire of profit.

1 Becauſe the Eye makes us covet it, as Achan, Joſh. 7.21.

2 Becauſe the eye in ſome meaſure is glutted with the ſight of it.

Obj. Why doth he not ſpeak of luſts of the Ear? for 2 Tim. 2.4. there is an p. 132itching Ear; thus the Athenians, Acts 17 21, and ſo ſome have a ſtrong affection to Muſick, and never well without it; this is a luſt of the Ear, and why is not this reckoned as well as the lust of the eye?

Aquinas makes this Objection, and anſwers it thus, That theſe luſts ſtand not ſo much on the bodily eye as the imagination, but the man may as well deſire curioſities by the Ear, as the Eye make us covet what it ſees?

Anſw. The anſwer therefore is, the Eye is the ſeat of ſundry Faculties.

1 It may be referred to the Underſtanding and Imagination, for that is in the Soul, Pſal. 33.18.

2 The hope of a man is tranſlated to his Eye, 2 Chron. 20.12. ſometimes pity, Thine eye ſhall not ſpare, Deut. 13. ſometimes diſdain expreſſeth it ſelf in the eye, ſometimes pride, Prov. 30. in a lofty look, and the eye is put oft for the deſire of the heart, when the eye looks long after it, Matth. 5.28. there is a deſire that reacheth to ſomething, Pſal. 54. Pſal. 92.1. Mine eye alſo ſhall ſee my deſire upon mine enemies; not onelyonly hopes, but deſires are ever in the eye.

It is true therefore that the deſire of Melody is a luſt of the fleſh, deſire of news to ſatisfie curioſity, affection of vain preaching tends to ſatisfie the pride of life, for the luſt of all outward ſenſes as far as they ſatisfie the Senſes and Body, they belong to the luſts of the fleſh; but a longing earneſt deſire after profit is Covetouſneſſe, which is a luſt of the eye.

Q. 1. Wherein ſtands the luſt of the eye?

A. Either when it is ſet on wrong objects, or in exceſſive meaſure, or to a wrong end, and theſe the Scripture aims at; if the eye be ſet on wrong objects, this the Scripture calls, an haſtie eye, that have it he will, per fas nefaſ que Prov. 28.22 23. a man of an evil eye haſts to be rich, never ſtaying on Gods Providence, ſuch was Achans luſt, and Ahabs after Naboths Vine-yard, he made haſt to obtain it; ſo a man makes haſte when he purſues ſome gain not lawfully, but by Symony, or Sacriledge, or Bribery, or Deceit, Iſa. 33.16. ſo that a man looks at his gain, and not at God, Quaerenda pecunia primum eſt, Virtus poſt nummos, ſo that a man haſtes ſo much after wealth that he cannot ſtay Sermons or Prayers, he muſt follow his gain, and he will have it by hook or by crook; this luſt is againſt Piety, becauſe our love to God ſhould make us affect nothing but what we may lawfully enjoy, and in ſubordination to his will, and to imploy it to his ſervice.

2 This luſt of the Eye is expreſſed in exceſſive meaſure, and this is called a greedy eye, a man perhaps will not get it but by honeſty, but when he hath laid hold on goods he is never ſatisfied, Eccl. 4.8. ſo Eccl. 5.9, 10, 11. like a Dropſie, the more a man drinks the more he deſires; ſo, the more a man hath, the more he deſires, Prov. 27.20. there a greedy eye, or covetous heart is compared to Hell and the Grave, you may as ſoon ſatisfie Hell as a covetous heart, you may ſooner fill his Land, or Houſes, or Barns, than fill his eye, that is never ſatisfied.

This greedy eye offends againſt that inward contentment that a man owes to his Soul, when he is ſo covetous that his heart is never ſatisfied.

Q. When ſhould a man think himſelf ſatisfied, and how far may he deſire thoſe things?

A. In our Callings we muſt be diligent, and we may deſire Wealth of God, partly for our neceſſity, and expediency, and partly to leave to our Poſterity, thus far a man may deſire Wealth, but we are never to deſire more than we have good uſe of, and glorifie God by, a man muſt be content as well to want as abound; but when a man is inſatiably craving, when hee hath much hee would have more, and when he hath moſt he is not ſatisfied, that is a greedy eye.

3 There is a luſt of the Eye that fails in the end, as it is inſatiable, ſo it is an unprofitable deſire, and when a man craves Wealth for Wealths ſake, and p. 133never takes care to uſe it well, and this I call a needy eye, when God calls him to beſtow ſome on Church, or Common-wealth, or Family, or Friends, what ſaith he? what know I whether I may have need my ſelf? and ſo for fear of future need, he will not provide ſeaſonably for Family, or Church, or Common-wealth, he will part with nothing willingly, unleſſe hee ſee it be for his profit, Deut. 15.19. this needy eye is therefore reproved, and this was in Nabal, 1 Sam. 25.11. he was afraid his Servants ſhould want; and therefore would not ſupply Davids neceſſity.

This needy eye treſpaſſeth againſt Liberality and Charity.

The ground of this evil eye is an evil judgment; it ſprings from a blinde eye, whereby it is poſſeſt that wealth is good in it ſelf, and he places his happineſſe in his riches, and his ſafety and life ſtands in it (contrary to the aſſertion of our Saviour, Luke 12.15. A mans life conſiſteth not in the abundance of the things which hee poſſeſſeth, and therefore hee deſires wealth above all things.

Ʋſe 1 It diſcovers the true nature of Covetouſneſſe, you will ſay, I hope frugality is not Covetouſneſſe, and providing for Children, and Family; true, but doſt thou ſee thy heart carried after wealth, though by unlawful means, by Symony, or Deceit, or Sabbath-breaking? then thy heart is covetous, becauſe thou haſteſt to be rich, thou art ſo haſty that thou canſt neither ſtay for Sermons, or Prayer, or grace, certainly then Covetouſneſſe tranſports thee, the firſt born of Hell.

2 When thou art diligent, if gain come not in, thou art not content, or if much come in, yet thou art not ſatisfied.

3 When thou haſt wealth, thou takeſt no care how to uſe it, thou grudgeſt to give any thing to Church or Common-wealth, or poor Friends; thou ſaiſt, what if thy ſelf and thy Children ſhould want? why truly this needy eye is Covetouſneſſe, but when thou takeſt lawful pains, and it hinders thee in no good duty, if God croſſe thee thou art content, if God bleſſe thee, thou art forward to be helpful to do any good, then thou art not covetous.

Ʋſe 2 Of exhortation to Young men, and Old-men, Love not the World; nor the things of the World; you ſee how ſuch treſpaſſe againſt Piety, and Liberality, and Charity; it is the root of all evil, 1 Tim. 6.10. not ſo much the breeding root, as the feeding root of all evil, and it is called the root of all evil in three reſpects.

1 It ſeparates from God the fountain of all good, Col. 3.5. and therefore it is called Idolatry, becauſe hee bleſſeth himſelf in his riches, Pſal. 49.18. Prov. 18.11. Mat. 6.24. wealth makes him ſerve Mammon rather than God, Deut. 13.18.

2 It choaks the beſt ſeed of the Word, ſometimes keeps him from coming to the Word, Luke 14.14. or diſtracts him there, or choaks the Word afterwards.

3 Covetouſneſſe expoſeth a man to every temptation of Satan, lays him open to Satan, to be a ſlave unto him, makes him to Apoſtatize, Swear, Lye, Deceive, if he propounds wealth to himſelf as the chiefeſt good.

2 If you belong to God, you ſhall ſeldom finde your hearts ſtraitned, and Gods face turned away, but it is for your Covetouſneſſe, Iſa. 57.17, 18. he ſees you neglect him, and his Ordinances for wealths ſake,

Remedies againſt Covetouſneſſe.

1 A contented deſire, Heb. 13.5. if you can ſay once, I have enough, I am full, I am content to part with any thing.

Q. But how ſhall the content?

2 Godlineſſe is both great gain and contentment, and till God gives grace the Soul is never ſatisfied, when the Soul is endued with grace it is content in regard of theſe outward things.

p. 134There are two things in godlineſſe that breed content and ſatisfaction.

1 It makes God our portion, and then dry bread and cold water, with Gods favour and mercy, is a ſufficient portion to us, and our Children, Pſal. 16.5, 6. this made Paul content, Phil. 4.

2 It doth not only fill our hearts with God, but it turnes the deſire of the Soul to Gods Ordinances, godlineſſe will make a man look at the Word, as more precious than gold, 119.27. and as an hidden treaſure, that he will part with all for, Pſal. 36.6, 7. Pſal. 63.13. Now we come to the third ſort of Luſts, the Pride of life.

Doct. Pride of Life, Young and Old are to be weaned from.

Pride of Life is an inordiate affection of our hearts unto Carnal excellency, i. e. to be great in our ſelves, and for our ſelves; a proud man contends with God about the cauſe and end of his life, he will depend on himſelf, and makes himſelf the end.

1 As he depends on himſelf, makes himſelf the cauſe of all, ſo it is ſelf dependance.

2 As he affects and aims at excellency in himſelf, ſo it is called Self-ſeekings.

When he depends on himſelf, he throws off the Crown from Gods head, there are four parts of it.

1 Self-conceit, Rom. 12.3. when a man thinks ſoberly of himſelf, he is not ſo blinde as not to ſee himſelf, nor ſo proud, but he is willing not to think above that which is meet.

2 It is expreſt in Carnal confidence and preſumption, he doth what he doth by his own ſtrength, and wit, and pains, this is call'd Arrogancy; when a man undertakes to carry through buſineſſe by his own ſtrength, Jer. 10.23. Iſa. 10.7. to 11. Iſa. 37.12, 13. he boaſts of his Wiſdom and Power to do great matters.

3 Curioſity flows from Self-dependance, when a man will thruſt himſelf into that he ought not; ſo it was vain curioſity in Eve to affect Knowledge, ſo Col. 2.18. Paul reproves the Coloſſians for prying into ſecrets.

4 It is expreſt in Self-fulneſſe, he is full of himſelf, and reſts himſelf in his preſent condition, Rev. 3.17. and thanks God it is well with him, and he deſires to be no better, all theſe are ſeveral luſts of pride.

This ſin is againſt God, as one, from whom, to whom, and in whom are all things.

A Second Branch of this pride of life is Self-ſeeking, He ſeeks not God in all his waies, Pſal. 10.3, 4. ſo he ſeeks not Gods glory, but his own, Prov. 25.27. It is not good to eat much Hony, ſo for men to ſeek their own glory, is not glory; as much Honey turns into choller, and bitterneſſe, ſo he …ks up too much of his own glory, but it turns to his ſhame and confuſion.

This Self-ſeeking ſhew it ſelf;

Firſt, In purſuing of his own glory, he looks no further than his own glory, which is ſhewed.

1 In Ambition, when they aim at their glory, and primary, this St. John reproved in Diotrephes, 3 Epiſt. 9. ſo Judg. 9. this was ambition in affecting a Government God did not appoint them, the modeſter ſort of Trees did think they ſhould loſe their fatneſſe, and ſweetneſſe, as if he ſhould ſay, for them to be ambitious of an unappointed Government, it would turn to bitterneſſe, and harſhneſſe, and loſſe of fatneſſe, and comfort, and this comes all ambition to, it makes the ſoul lean, and loſe all comfort from God and man.

2 Hypocriſie is another luſt of pride in Self-ſeeking, when a man in religious duties ſeeks his own credit and applauſe, to be ſeen of men, Mat. 23.5. this is pride in Hypocriſie, Matth. 6.1, 2. to 16. hence comes ſelf rejoycing, when he rejoyceth in his own praiſe and glory, as Amos 6.14. ſo Herod rejoyced in the applauſe of the people, Acts 2.3.

3 There is another luſt of Self-ſeeking, which is, contemning and deſpiſing p. 135others in reſpect of a mans own excellency, Luke 18.11. and this proceeds from making himſelf his own end.

4 There is another luſt of pride which is expreſt in boaſting of himſelf, either in words, or carriage, Prov. 27.2. that is boaſting, when a man magnifies himſelf, boaſting in words, in great and falſe promiſes, ſo in geſture in the eyes. Pſal. 141. Prov 30.13. ſo in ſtretched-out necks, Iſa. 3.23. when a man ſtruts, and prides himſelf in his carriage.

So there is pride in Work…, when men build to make themſelves a name, Gen. 11.14. Dan. 4.27. ſo in ſtrange faſhions and apparrel, Iſa. 3.18. to 24. becauſe they took pride in their bravery and gay cloaths, therefore he would ſend baldneſſe inſtead of beauty, &c. ſo pride is ſhewed in Feaſting, to ſhew their own Magnificence and Riches, and they aim only at that, as Nabal, 1 Sam. 25. when he feaſted as a King.

There is another pride expreſt, when a man is croſt in his pride, and this ſhews it ſelf.

1 In diſcontent, when a man hath made himſelf his end, and if he be croſt in it, he is diſcontented, as Achitophel when his counſel was croſt, 2 Sam. 15.23. he was ſo diſcontented at it that he went and hanged himſelf: and ſo ſome, though they do not grow ſo deſperate, yet they ſo vex and fret, as that they can neither eat, nor ſleep ſeaſonably, whereas if we made God our end, we ſhould be willing to want what God denies.

2 Hee falls into contention, Prov. 10.13. all contention comes from pride.

3 Indignation flows from being croſt, when others take away their applauſe, they diſdain and loathe it, Mat. 21.15. as the Phariſees did, when they ſaw Chriſt took away their praiſe.

Ʋſe To exhort us all, to wean our ſelves from this luſt of pride.

Motives.

1 The proud man is an abomination to the Lord, Prov. 16.5. as if God had reſolved, what wicked man ſoever eſcapes, he ſhould not, and ſhall we live in ſuch an eſtate, that God cannot look at us but with loathing and indignation? and no wonder, becauſe they contend with God, they depend on their own ſtrength, and ſeek themſelves, and their own glory: and if they be croſt they are diſcontent and envious, let ſuch a man uſe all the means he can he ſhall never proſper, God reſiſts the proud, foreign, he will croſſe him at every turn, march againſt him and croſſe him.

2 Pride of all other ſins cuts a ſunder the ſinews of Grace, whereas the whole duty of Chriſtianity conſiſts in Repentance, Faith, Obedience: Repentance conſiſts in loathing, abhorring, and being aſhamed of our ſelves, Job 42. Dan. 9.7. now a proud man is far off from this: ſo for faith, Hab. 2.4. as if he ſhould ſay, a faithful man goes out of himſelf, and depends on God: and for obedience, we ſee how it is expreſt, Micha 6.8. He hath ſhewed thee, O man, what the Lord thy God requires of thee, &c. now a man of an high ſpirit cannot bend to humility, and ſelf-denial, Luke 9.23.

Means to wean us from Pride.

1 Meditate on what you are, do but know your ſelves what you are, what you muſt tend to, Duſt you are, and to duſt you muſt return, you have no dependance but on God: ſhall we then be full of our ſelves? 1 Cor. 7. God made all for himſelf, therefore we are not to aime at our ſelves, eſpecially conſider there is nothing but you have deſpiſed and perverted, therefore conſider your own inſufficiency.

2 Exerciſe your ſelves in thoſe graces that are moſt contrary to Pride, if you ſee your hearts grow ambitious, and vain-glorious, and diſcontent, why weed out this luſt, renew your repentance in duſt any aſhes, loathe your ſelves, judge your own unworthineſſe, learn to live by faith, know you are nothing of your ſelves, but depend wholly on Chriſt, learn to be obedient, to be at Gods Command, we are ſervants, and therefore not for our ſelves: it is not p. 136for us to look at our own ends, but to do all for Gods glory, and uſe all we have for Gods ſervice.