A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...

1 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 dispo∣sitions 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 covetous∣nesse, 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 concupis∣cence; 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 Super∣stition, or Prophanesse, and all these proceed from disobedience, which is

want 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 devo∣tion, 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 prophane∣nesse, as swearing or Sabbath-breaking, it comes from pride? so when Phara∣oh 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 plea∣sure, 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 dis∣honoured 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 pro∣fit, 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 spi∣rit, 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 Bro∣ther? 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 con∣science as God inflicts; had he had an humble soul; he would have conten∣ted himself, and looked up to Christ for pardon, as well as many that cruci∣fied 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 domi∣neer. 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 con∣tention, 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; cove∣tousnesse 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 cor∣ruption 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,

either 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 Glut∣tony, 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 pro∣fit? doth not thy soul covet after wealth, and when thou art rich, thou con∣siderest 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 Prodi∣gals 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 di∣strust, 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 mea∣sure 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 libe∣ral 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 Au∣thor 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

things 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ab∣hors 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 re∣spect 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 or∣dained; 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 Gos∣pel of peace, and from the God of Peace, yet it is made a fire-brand of con∣tention, 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 Magi∣cians.

Thirdly, He hardens our hearts often by many comforts, mercies, and out∣ward 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.

Secondly, 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 Bre∣thren.

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 propoun∣ded 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 re∣sisted.

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 Provi∣dence 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 Provi∣dence, 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 Fa∣thers 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

unclean 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-mind∣ednesse, 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 o∣ther 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 Fa∣ther, 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, ano∣ther, 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 or∣dains, 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

what 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 am∣bitious; 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 nota∣ble 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 Cove∣tousnesse be from God, mortifie it, so if there any love to pleasure and wan∣tonnesse, root it out, for it is not of the Father, therefore what should Christi∣ans 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, what∣soever 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 wis∣dome 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 onely 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 pro∣fit 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 re∣ceive 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 cal∣ling, so that if we come by it in a lawfull calling, any credit, or profit, or plea∣sure,

Faith 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 provi∣dence 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 cu∣stomes, 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 assi∣sted, 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 nasci∣tur 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 im∣putation 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, com∣mon 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

customes, 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, Lear∣ning, 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 cove∣teousnesse 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 onely, 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 spi∣rits 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. what∣soever therefore the flesh, the body of man (not taking it for the whole cor∣rupt 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 e∣nough, 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

imployed, 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 Drun∣kennesse.

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 re∣proves 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 intempe∣rance, 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 Cal∣ling 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 onely to satisfie their appetite, this is onely 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 onely to please Nature, but to make you fit for Gods ser∣vice, 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 ter∣minate 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 onely look to please his appetite? no, but that I may eat and blesse thee, that being refreshed by thy provision, I may be

strengthned 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 a∣gainst 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 carry∣ing 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 Ser∣vant 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 ex∣ceeds 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 onely to doe our businesse, and look at no high∣er 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 inordinate∣ly, 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 pa∣stime 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 stan∣dest 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 pa∣stime 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

choosing Apostles; or civill, as casting lots about division of lands, or any o∣ther 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 whatsoe∣ver 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 infirmi∣ties, 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 un∣meet 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 unlaw∣full 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 mu∣sicians, 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 over∣whelmed therewith.

4 When we look at a wrong end, when as in our pastime, we look at no high∣er 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 re∣creation, 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 drow∣sinesse, 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 Eu∣tiches, Acts 20.29. an heavy sleep fell on him, and an heavy hand of God fol∣lowed it, which shewed his judgement, though he restored him, because he

would 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 har∣vest 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 deceit∣full working; Cursed is he that doth his work deceitfully, that is, with such de∣ceit as comes from slacknesse, for so it is interpreted, Prov. 10.14. and the Me∣taphor 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 onely 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 drow∣zy, 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 slug∣gish 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 slaugh∣ter 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 up∣hold 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 af∣ter another, and never looks how to imploy it to Gods service, now he pro∣pounds 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, other∣wise 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

is never off the Hinges; so a sluggard would tosse himself from one side to a∣nother; 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 there∣fore 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, do∣ing 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 slee∣pest 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 e∣states and Souls.

Thus we see what are the Lusts of the flesh; they are such as the body af∣fects 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 Drop∣sie, 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 autho∣rity 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 o∣ver 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,

why take this course against a Lust, do but once give way to any Lust, and in∣stead 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 tip∣ple 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 a∣bate 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 com∣mon 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 com∣fort we find in these, if our hearts be overcharged with Intemperancie, or Wan∣tonnesse, 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 pa∣stime, 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 rea∣son, am not I a whit the nearer God for these? why then should my heart af∣fect 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 in∣corruptible 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

to 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 consi∣der, 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 vehe∣ment, the Sun of Righteousnesse will soon eat them out; so for love of idle∣nesse and rest, let but a Soul consider what comforts he ever found in the fa∣vour 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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

itching 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 curiosi∣ties by the Ear, as the Eye make us covet what it sees?

Answ. The answer therefore is, the Eye is the seat of sundry Facul∣ties.

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 onely 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 Bo∣dy, they belong to the lusts of the flesh; but a longing earnest desire after pro∣fit 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 Provi∣dence, 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 law∣fully, 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 Ser∣mons 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 af∣fect 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 com∣pared 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 ne∣ver 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

never 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 Com∣mon-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 Na∣bal, 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 hap∣pinesse in his riches, and his safety and life stands in it (contrary to the asser∣tion 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 Ser∣mons, 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 Libe∣rality, 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 after∣wards.

3 Covetousnesse exposeth a man to every temptation of Satan, lays him o∣pen to Satan, to be a slave unto him, makes him to Apostatize, Swear, Lye, De∣ceive, 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.

There 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 de∣pendance.

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

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 in∣to 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 re∣proved 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 de∣spising

others in respect of a mans own excellency, Luke 18.11. and this pro∣ceeds 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 him∣self, 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. be∣cause 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 ne∣ver prosper, God resists the proud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 hu∣mility, 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 de∣pendance 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

for us to look at our own ends, but to do all for Gods glory, and use all we have for Gods service.