Commentary on 1 John

Doct. The saving knowledge of him that is from the beginning, of the Ancient of days, or of Jesus Christ, is able to wean even old men from the love of the world.

To know Christ, and his worth, and our need of him, is a sufficient motive to wean old men from the world.

Two things there were which made wise, ancient, cautelous men, not to embrace Christ, and his Gospel.

1. The antiquity of the Heathenish Religion; Jesus Christ seemed a new God, but of two or three and thirty years, hated of all men, and Crucified, now to commend such a God to them against their ancient Doctrine, and that all must subject themselves to him, seemed strange.

2. The Authority of Heathen Emperors that gain-said it. Now to remove these impediments, the Apostle lays down this as a means, Love not the world, implying, that it was love of the world that made them to embrace that ancient Religion, and reject Christ, therefore he writes unto them, Love not the world; and that they might do this, he tells them, that they knew him that was from the beginning, the Ancient of days, and all other Religions are but novelties.

Use. It shows a preservative against deluding our souls, against embracing false Religion, either from grounds of antiquity or authority; if old men follow it, yet it is no good ground, for St. John writes to them, Love not the world, which you may be kept from, if you know him that was from the beginning; and if the Authority and Laws of man should go that way, yet if you rightly know Christ, and him that was from the beginning, you will be kept off from the love of the world, and then no worldly things will keep you from embracing Christ and his Gospel; I have written to you young men, because you are strong and the Word of God dwelleth in you, and you have overcome the wicked one.

Here are two Causes of their Victory over the wicked one, that is, their strength, and the abiding of the Word in them. For the first,

Doct. Spiritual strength in Young men, it is a grace highly acknowledged of God's servants.

Prov. 20.29. The glory of Young-men is their strength; but the Apostle speaks not here of bodily strength, but such strength whereby they overcome the wicked one, and this he acknowledgeth in them.

Q. 1. What is this strength?

A. 1. It is the power of God's Spirit, whereby a Christian is enabled to do all Spiritual duties in the power of Christ.

2. It is a power of God's Spirit, 2 Tim. 1.17. 2 Cor. 3.5. Gal. 6.10. and hereby he is enabled to do all spiritual duties, Phil. 4.13.

A Christian man, younger or elder, is able to perform every Christian duty, he is able to do all duties, and suffer for Christ, with power.

1. It enables a man to do every Christian duty with strength, and so to do implies three things.

1 When a man performs a thing in strength he performs it cheerfully, Psal. 19.5. The Sun rejoiceth to run his course, &c. if a man runs through his work with cheerfulness it is a sign of strength, John 4.34. Christ accounted it his meat and drink to do his Fathers will, he took as much delight in it, and it was his strength that made him do so.

2 Doing the Will of God with strength implies a spirit of boldness and courage, that they are not fearful, but go on with courage and boldness, 1 Tim. 1.7. Acts 4.13. & 19.20. they were strengthened by Christ's power.

3 Strength makes a man do God's Will diligently, and constantly; an old man is soon wearied, and slacks, but take a strong man, and he does his business diligently and constantly, 1 Cor. 15.10. and painfully, he doth things with dexterity, and he that hath strength doth things constantly, with constancy and perseverance. Let a Child shoot an Arrow with a weak hand, it waggles, but if a strong man shoots it, it goes evenly; so if a weak man take a duty in hand, he begins to lagge, and fail, but a strong Christian he does duties constantly.

2. For Sufferings; strength of grace appears in bearing all things patiently, and joyfully, Phil. 4.11, 12, 13. Col. 1.11. when a man therefore is able to do duties with cheerfulness, and suffer with patience, he is endued with the power of the Spirit.

3. There is a strength required for the overcoming and standing out against Satan, when a man is not only able to do and suffer valiantly, but is ready and able also to hold out, and resist all temptations, James 4.7. and makes advantage thereof, 2 Sam. 6.20. John 3.26. this argues much strength, when a man can go on in power and vigor, notwithstanding Satan's temptations.

Q. 2. Why doth God vouchsafe Young-men this strength, and not old men, and children?

A. 1. Because they are to wrestle with stronger Lusts, which old men are past, and children are not come to; young men are sure to be transported with strong lusts, 1 Tim. 5.23. even those who are of a weak and abstemious nature, much more those that are of a strong constitution, therefore God gives young men such strength to resist against these strong lusts.

2. Their Temptations are stronger from without, they are more apt to be carried away with company, and worldly business, and pleasures, old men are not fit, but young men are more strongly carried with profits and pleasures; therefore that God might show his might in them, he strengthens them, and indeed the Devil loses more by one young man that breaks off from him, than by six or seven old men, or twenty Children; for lustful strong youths to break off, weakens Satan most, and doth God most service, and therefore Satan assaults them most; therefore the Apostle writes unto them with honor, I write unto you young men, because you are strong.

Use It may serve to exhort all young men, to labor for this Spiritual strength; the strength of young men is their honor, to be able to over-run, and out-wrestle others, but what is that, if he be not able to out-run the World, and his Lusts? what is it to out-wrestle his Adversary, if he cannot out-wrestle Satan, and his Temptations, and his own Corruptions? for a young man to overcome the world, and himself, is a greater Victory than Alexander the Great could reach unto; what a comely and honorable thing is it for a young man to out-wrestle Satan, the World, his own Lusts? and God to this end hath made his Ordinance strong, his Spirit is strong, the Lord's Supper is Meat indeed, and Drink indeed to strengthen us, and shall we have such strong means, and shall we be led away, and overcome with every company? no, it is the honor of young men to be strong against temptation, to do God's Will, to suffer patiently, to hold out constantly; what an honor is it for a young man when his Bow abides in his strength, &c. Gen. 49.24. for a man to suffer valiantly for the Truth, this is a sign of strength.

Means to help a young man to this Spiritual strength, and grow in it.

1 Truth of grace; no man by any outward performance only can be strong; a shadow of a man may be like a man, but it hath no strength; truth of grace and power go together, but where there is no truth there is no power, 2 Tim. 3.5. therefore as we would be powerful in godliness, let us do duties with hearty affection, do all things in obedience to God, and to do him service, and this very truth and sincerity will grow up to such strength, as you may go further conquering and to conquer.

2 To get strength, we must get wholesome and good diet, and feed heartily on it; so if we would get Spiritual strength, we must feed on the Ordinances of God, the Word of God, 1 Pet. 2.1, 2. no man that receives the Word and Sacrament with a good heart, but he grows strong thereby, they are meat and drink indeed, and it is not enough to hear, but especially attend to it, and apply that which belongs to you; this is a means whereby you may grow strong, and put forth your strength to it: water it with Prayer, and look up to God for a Blessing: thus if a young man feed on these wholesome meats he will grow strong; indeed if a man feed on windy meats he will never grow strong: so if men affect tricks of Elegancy, and Wit, and Speech, such will be filled only with vain empty Notions, but he that feeds on wholesome food, on the purity and simplicity of God's own Ordinances, will grow in strength.

3 Exercise increaseth strength: let a man daily exercise himself, let a man excercise himself in Grace, and he will grow up in the Lord, and increase in Spiritual strength, Gal. 5.16. Col. 2.6, 7. a tree, the more deeply it is rooted, the more fruit it brings forth, and so they that walk daily in a Christian course increase in strength: it is not every duty that will strengthen us, though it be often renewed, but walk in Christ, that is, walk not in your own strength, in your own gifts and parts, Without me you can do nothing: even Paul of himself was not able to think a good thought, 2 Cor. 3.5. therefore let us exercise our gifts in Christ, that is, to wait on Christ daily for the renewal of strength, according to our daily employments, Isa. 40.30.31. shall change his strength, renew it according to the necessity of his business, that so he may walk in obedience to him, and depend on him for strength, and aim at his glory.

4 Because we often contract Crudities, and ill Humours, therefore if we would increase strength we must purge out these, so if we would get Spiritual strength; we must purge out our corruptions, Rev. 2.3, 4, 5. there is need of daily repentance which may cast out all noisome lusts and weaknesses, and make us able to perform duties in strength; as you desire therefore to be strong, and to have your strength acknowledged by God, and good men; as you desire to do the will of God cheerfully, diligently, laboriously, and constantly; as you desire to suffer with boldness and patience; as you desire to stand out against all temptations, this God requires of you, to grow true hearted, to feed heartily on every ordinance, to exercise your graces in Christ, to depend on him, to deny yourselves; and if you find you have committed any sin, cast out all before God by confession, and purge it out by repentance, and then you shall find yourselves to increase in strength, as becomes young-men.

Doct. Such Young-men as have their sins forgiven them, have the Word of God abiding in them.

Q. What is meant by the Word of God abiding in them?

1 He means not part of the Word, but the whole Word abides in them, both Promises, Commands, and Threatenings; Commands to bind them, Threatning to awe them, Promises to comfort them; good examples to encourage them, bad examples to discourage them; therefore for men to be carvers and choosers of the Word, is not to have the Word abiding in them. Herod would have some of Johns words abide in him, hut not all, but this is the commendation of good young men, that not only every kind, but every parcel of the Word abides in them.

2 When he saith, the Word of God, it implies, that they receive it as the Word of God, and not as the word of man, 1 Thes. 2.13. and a man then receives the Word, as the Word of God, when he looks at the Commandments, as God's Commandments, and so the Promises and Threatenings as God's, he looks at them as of highest authority, so as no word of man shall stand against it, all falls to the ground before it; it sways all.

3 When he saith, the Word abideth, it implies, that this Word did not only flash in suddenly, and continued for a time, but it abideth in them continually, Joh. 5.35. Heb. 2.1, 2.

4 (In you) that implies the whole man, in their judgment they understood the word, in their wills they embraced it, in their affections they rejoiced in it, in their lips, the law was in their mouths, in the whole man the word of God abode, and that not for a time, but continually.

Q 2 What is the reason why those that have their sins forgiven them, have the Word of God abiding in them?

Reas. The ground of this is, because whose sins soever are forgiven them, their eyes have been opened to see the weight and danger of sin, the Word hath opened and affected the heart, and hath made such deep impression, that it cannot be rooted out, Psal. 119.93. those promise that have comforted his soul, he shall never forget, Psal. 119.129. and hence he looks at them as sweeter than the honey and the honey comb; and those threatenings that have awed his soul, he still trembles at them; because he hath found the Word wonderful to humble him and to comfort him, therefore he still keeps it.

Use 1 Of trial unto us, whether our sins be forgiven us or no; nothing more necessary to know, nor nothing more comfortable; how then shall I know this? Why, onsider what place the Word of God takes, if the Word of God abide in you, the whole Word, there is no Commandment but you would obey it, no Threatning, but you humble at it, no Promise, but you look at it as the Word of God; do you find your whole man submitting to it, your minds understanding it, your wills embracing it, your affections rejoicing and delighting in it, as the Word of God? it is an evident sign of the remission of your sins; this could not have been, had not the Word of God been wonderful to humble you and comfort you.

Obj. I have a brittls memory and cannot retain the Word, therefore how can the Word be said to abide in me?

Ans. Dost thou remember other things well, and not the Word? then it is dangerous, but if thy memory bebrittle in other things, then it argues the less danger, though the Word do so also; but though it slip out of thy memory, doth it not abide in thine heart? dost thou not delight in, and desire more and more after it? if it be so, it may be said to abide in thee.

Use 2 Of exhortation to young men, whosoever have found your sins forgiven, this God requires of you, that you give up your hearts to the whole word of God, to be wholly guided by it forever, if you sit loose from the word, you shall find the pardon of your sins sit loose from your souls, he will take away the comfort of the pardon of your sins; therefore let the Word of God abide in you richly and plentifully, that so you may have the comfort of such a benefit as pardon of sins.

Doct. Such young men, as have the Word of God abiding in them, are strong young men, they are connected together.

Reas. 1 They are strong, first, because the Word of God wheresoever it abides, abides not in the letter, but in the power and efficacy, and the Word of God is mighty and powerful; and therefore where it dwells, it conveys strength and power, Rom. 1.16. 2 Cor. 10.4. it is mighty to cast down the strong holds of Satan, mighty to overwrestle lusts, mighty to overcome the World, Psal. 119.9. & 11.

Use 1 May serve to show you, what poor weak young men they be, that have not the Word of God abiding in them, if you see such a young man, write on him, he is a weak young man, if if the Word of God abide not in him, every company, every temptation will carry him away.

2 Learn hence, if you desire to be strong indeed, to let the Word abide in you; thus Joseph, though he was much tempted to uncleanness, yet he did not consent, but looked at it as a breach of God's Word, how can I do this wickedness, and sin against God? none so able to resist temptations, as those that have the Word of God abiding in them; therefore if you would overcome pride, wantonness, &c. let the Word of God dwell in you, receive it in your Judgments, in your wills, memories, affections, do not think it weakness for men to have the Word abiding in them, they are strong; he that fears God, fears not any Commandment or threatening in respect of God's, he that is affected with God's promises, regards not all the flatteries of the World.

Doct. Such young men as have the word of God abiding in them, they overcome the wicked one, this is one reason of their victory, the abiding of the Word in them.

There are three special temptations of Satan, either against Repentance, or Faith, or Sanctification, now the Word of God is mighty through God to repel all these.

1 Against the temptation of repenting so soon, there is a Word that binds him, Eccl. 12.1. a Word that threatens the contrary, Eccl. 11.9. there are promises, Prov. 8.17. there are comfortable examples, as Josiah, Timothy, and these resist this temptation.

2 If a man do give up his heart to God and will set on a good course, yet he will make him live in pensiveness, and fears, and doubts; now against this the Word is powerful, there are Commands to believe, 1 Joh. 3.23. 1 Joh. 5.1. Mat. 11.28. there are Threatenings if a man believes not, Joh. 3. ult. and there are notable Promises to him that believes, Joh. 3. ult. many Examples, Paul believed on God, and he was pardoned, so Mary Magdalene, and others.

3 If a man's heart be satified in the pardon of sin, then Satan will tempt him with some base Lusts that may defile and wound his Conscience, now against this the Word hath.

First, Commands, 1 Thes. 4.3. 1 Pet. 1. Be ye holy as I am holy, Mat. 5. ult.

Secondly, Promises, Rom. 2.6, to 8. and Threatenings to discourage him, and Examples to encourage him, as Paul, Act. 24.16. I exercise myself to keep a good Conscience.

Q But how comes the Word to be thus powerful, to overcome all the enemies of Salvation?

A. 1 Because it is the sword of the Spirit, to cut asunder all lusts and temptations, Ephes. 6.17. No man hath more need of a sword to defend himself, or offend his enemy, than young men have of the Word to defend themselves, and resist Satan, and it is not so much the Letter of the Word, as the Spirit of the Word that doth this, the Word cuts off all temptations, there is no place for invasion.

Use 1 To teach us, as we desire to walk in the World as Masters of the Field, so as not to be beaten out, and kept off either from Repentance, or Faith, or Sanctification, let this be our care, to have the Word of God engrafted in us, this is all our strength against temptations.

Q. But how shall I get the Word of God to abide in me?

A. 1. Be sure you keep your hearts broken and clean, and if it be broken and clean, the Word will abide there, and will have the rule and dominion, for the Word of God dwells in a trembling heart, Isa. 66.2. if we receive it with fear and reverence, this very reverence will over-rule us; Psal 119.161. what is the reason why Princes could not prevail against him? because his heart stood in awe of God's Word; so that is an antidote against all temptations, and persecutions; What if Princes rise against you, that Prince of Darkness, Satan, and his Angels? if the Word dwell in you, it will help you to resist them; what if evil company come against you? if the Word dwell in you it will help you; How shall I do this great wickedness, &c. the Word of God dwells in broken vessels; and withal keep the Vessel clean, keep your hearts pure, come to the Word resolved not to keep any Lust, that is the reason why Herod came not on, because he clave to his Lusts, to his Herodias, wherefore lay aside all filthiness and superfluity, and receive with meekness the engrafted Word of God, Jam. 2.1. if you come to the Word with a broken and clean heart, it will abide you.

2 Look at the Word as wonderful, as very effectual to do great things, and that will make thee keep the Word in thee; thus saith David, Psalm 119.129. the sense of the great efficacy of the Word, to humble you, and cleanse you, &c. will make you keep the Word.

3 Another means is, to look up to God to send his Spirit, that may bring to mind those things which you have need of, and fasten them to your hearts; though you forget the Word for the present, yet when you are tempred to any Lust, the Spirit will bring it to your remembrance, Isa. 30.21. You shall hear a voice behind you, saying, This is the way walk in it.

4 Ponder the Word of God in your hearts, which was Mary's practice, Luke 2.19. and this made her an eminent Christian.

5 Confer of the Word, it is a great help to make it abide in you, teaching it to others, searching the Scripture, Act. 17.11, 12.

6 If you would have the Word abide in you, give up your souls to a conscionable obedience of whatsoever you hear, if you resolve to keep it, it will mightily keep you against the World, against Satan, against your Lusts; he that would keep his heart in a good frame, let his heart stick close to the Word, and the Word to it, let them be riveted together, that you may love the Word, and rejoice in it, this is the very way to have the Word abide in you; as therefore you desire to be Conquerors, Let the Word dwell richly in you, Col. 3.16. Isa. 11.9. that so you may grow up to abundance of knowledge; look at it as a wonderful Word, and submit your souls to it; ponder on it, confer about it, and this will help you against all Temptations.

Doct. The World is not to be beloved of young or old.

I write unto you Fathers, love not you the World; I write unto you young men, love not you the World; St. James is sharp in this p int, Jam. 4.3, 4. where he reproves them as Adulterers that love the World; those that are friends to the world, are enemies to God.

Obj, Are not all the Creatures of God good, and ought we not to be merciful to our Beasts?

Ans. He doth not forbid mercy or love to Beasts or Creatures, but he would not have your love terminated in them, bounded in them, he would not have you rejoice or delight in the Creature, before you have part in the Creator, for if you affect these things for themselves, the love of God is not in you.

Reas. 1 From the enmity that is in the Creature itself, against the Creator, ever since the fall, there lies this vanity on the Creature, that it emptyes our souls of Grace, and love to the Creator, and from all God's ordinances.

1 In hearing the word, if it be possible, the world will keep you back; let God propound a Feast of fat things, One makes an excuse he hath hired a Farm, and he must go see it; another hath bought yokes of Oxen, and he must go try them, a third hath married a Wife, and he cannot come. Luk. 14.19, 20

2 If a man break through this, and come to the ordinances, he shall find that the world is a great enemy to him there, Ezek. 33, 21, 22. his heart is drawn after profits and pleasures, it may be it will make you despise what you hear, as the Pharisees did, they scoffed at Christ, as a poor man himself who had not felt the sweetness of the world; and this is the enmity of the world.

3 If you should hear the Word and attend to it, and delight something in it, yet the World will so damp you, or choke you, that all the seed will be smothered, Mat. 13.22. while we busy ourselves here and there in the World, the Word is gone, and Grace is gone, this is the enmity of the World.

Use 1 It may serve to teach all, young and old, to take up this exhortation, love not the World; no man is addicted to the World, but he is in more slavery and bondage, than any gally-slave, whose hands may be bound, and his feet shackled, but his heart is free, and he desires freedom from that slavery; but a worldly man is employed and busied in the World, and his body is a slave to it, and not only so, but his very mind and heart is a captive to the World, he cannot be free to any good and spiritual employment, neither can he so much as desire freedom from this slavery; what a miserable thing is it, to see a man employed altogether for his body and estate, and have no heart at all to that which is good? O! they may not be suffered to come to sermons, they have other things to attend to; for men to be thus inthralled it is a misery; and if they come to the Word, yet the World fills their heads, that either they cannot attend to it, or if they do, after they are gone, the World steals all away; therefore I say again, love not the World, if riches increase, set not your hearts upon them, nor count them your chiefest good, but be sure first to seek the Kingdom of God, and if God bestow any worldly blessings upon you, take it as a pledge of his love, and be thankful to him, and acknowledge your own unworthiness, Gen. 32.10. as Jacob there did, and make them a means to help you forward in God's service: as it is with Seamen, the deeper and wider the Sea is, the more free they are, and less careful, so if you have abundance of wealth to swim and wallow in, you must use more liberty in good courses, and take no care for winds and storms, you have Sea-room enough, set not your hearts on them, but go on in a more speedy course of Christianity.

Use 2 A sign of trial, whether thou love the world or no; Dost thou love the world for itself? Dost thou think it well with thee if thou hast the world, and not well if thou hast not the world? doth all thy content rest in the world, like the rich man in the Gospel? then thou lovest the world; but if thou regard the world no further than it may help thee on in a Christian course, then it will never hinder thee in the ways of God, and thou lovest not the world, but the love of God is in thee.

Doct. There is in our corrupt nature not only a love to the world, but also a love to our own lusts.

Love not the world, nor the things of the world, that is, our own Lusts, implying, there is in us by nature a love to the world, and the things of the world, the lusts of the flesh, the lusts of the eye, and the pride of life.

The lust of the flesh is such a corrupt inclination, whereby our bodies do affect sensual lusts, and sensual objects, as meat and drink, that is, intemperancy, or women, that is Incontinencie, or Pastimes and Pleasures; and that is Voluptuousness; and they are called the Lusts of the flesh because our flesh sets us a work to them, what are the lusts of the eye? there is a good eye, a bountiful eye, but an evil eye is called a covetous eye, Pro. 23.6. Deu. 15.7. so then the lusts of the eye is Covetousness, and it is called the lust of the eye, because the eye stirs us up to it; and that is all he hath to behold them, Eccles. 5.10, 11. the very beholding satisfies.

The pride of Life, is the affecting of a man's own carnal excellency, when as he doth look at himself only, whether he doth it in heart by high conceit, or worldly boastings, or in outward carriage, now all these we are ready to love, we are ready to love our own wantonness, our intemperancy, or to be carried away with the lust of the Eye, the profits of the World, or else to be puffed up with our own excellency: whatsoever the heart lusts after, it is either honor, or profit, or pleasure: now, love not the World, nor the lusts of it: why, would you think a man should be so wicked as to love Voluptuousness, or Profit, or Honor? Yes, St. John else would not so carefully have forbidden it.

Reas. 1 Now that this is so, appears, 1. From our aptness to take part with our own lusts, when they are either discovered or reproved; thus Herod loved his lust, his Herodias, which appears in that he took part with his lust against John the Baptist, and took it heinously that he should reprove him for it, Matth. 14.3. he will rather restrain John than restrain his lust, when a man would rather restrain the Ministers than his lust, that is a sign of his love to his lust. So Asa, 2 Chron. 16.10. he not only affected his security, but he loved his lust, which is manifest, in that he took it so heinously when the Prophet reproved him for it: so for pride of life, it was Jonahs greatest lust, love of his own credit, which appears, in that he was displeased exceedingly, because he was crossed in it, that the City was not destroyed: he had Prophecied destruction to Nineveh, and God upon their repentance spared them, and he thought he should be counted a false Prophet, and lose his credit, and therefore he was much displeased, yea, he was displeased that God should reprove him for his frowardness, Jon. 4. so that he loved this pride and anger in himself, because he pleaded for it, when God asked him, Dost thou well to be angry? Yea, saith he, I do well to be angry even to the death. If a man plead for his Lust, and stand out against reproof, that is a sign he loves that lust.

Reas. 2 From the slight regard we give to exhortations against our Lusts: if Ministers exhort, Love not the world, nor the things of the world, if we slight them, and search not out our lusts, and put them away, and mortify them: if we favor ourselves therein, it plainly appears we love them. If a Prince should send to a City, not to harbor such and such Traitors, but to seek them out and punish them, if they never look after them, never seek them out, is it not a sign of their love to those Traitors? so if we hear of sinful lusts, that we should not love them: if yet notwithstanding we go home, and never regard them, it is a manifest sign that we love these lusts.

Use 1 May show us the wonderful depth of the wickedness that is in our hearts; one would think it were wickedness enough to have Voluptuousness, and Covetousness, and Pride, and vanity in our hearts, but this is nothing in respect of our love to them, we not only have these lusts, but we love them; therefore this should learn us to abhor our own carnal estate, that we are not only full of pride, and covetousness, and intemperance, but that we should love these lusts, that is a depth of wickedness; that a man should stand out against any friend, or counsel, or reproof, or exhortation, and take part with his lusts, this is a sign that the heart is desperately wicked, Jer. 17.9. therefore let no man have an high conceit of himself, but labor to see the depth of the wickedness of his heart by Nature, in that he not only is filled with these lusts but loves them.

Use 2 May serve to teach us, whensoever we renew our repentance, and find out any covetousness, or pride, or intemperance, go but a little lower, and you shall find a love of those lusts in your hearts; and as God said to Ezekiel, Ezek. 8.6. Turn thee, and thou shalt see greater abominations than these, so shall we find in our own hearts; whence else comes all extenuating, and mincing, and hiding of sin? whence else comes disputing, and pleading for our lusts? it is made manifest, that rather than we will be acccounted proud, or wanton, or covetous, we will bid defiance to all; alas, what is this but to love the world, and the the things of the world?

Doct. The Lusts of the world, young and old are to be weaned from.

The love, of Christians is not to be set on the lusts of the world.

The Holy Ghost dehorts from this by Scriptures that enforce restraint from these lusts, 1 Pet. 2.11. 2 Tim. 2.22. Fly youthful lusts, and St. Peter wishes them to abstain from them, as if they were some deadly poison, that would stain and infect our souls; it implies some great danger, Rom. 13.14. fly from them, make no means to accomplish them.

2 There are other words which show more enmity, as mortifying; Col. 3.5. there he calls Lusts the members of the body, implying, there is a body of sin; now this mortifying is a metaphor taken from Surgeons, who when they would cut off a Member, they mortify it, by binding it, and hindering the recourse of the blood and and spirits, and so benumb it. Secondly, They apply Corrosives to stupefy it, and then cut it off, lest it fret and kill the whole body; so we ought to mortify our lusts, by restraining and binding our hearts from delight in any pleasure, Psal. 119.101. my feet, that is, the inclination of my heart, he had bound up his spirit from them, and restrained it from any fellowship with them.

2 As Surgeons apply Corrosives, so Christians to mortify their lusts apply such Corrosives may subdue their lusts, Rom. 8.13. If ye walk after the flesh ye shall die, but if ye through the Spirit mortify the deeds of the body, ye shall live; either kill your lusts, or else you will kill your souls, therefore mortify your lusts through the Spirit that you may live; which is a notable Corrosive to mortify them by the Spirit of God; so another Corrosive is, when a man applies the threatenings of God to his soul, and against his Lusts; if you shall lay to heart all the dangers of your lusts, it will eat out the corruption of the flesh. Another special Corrosive is the Death of Christ, when we consider Christ died for us, and we are dead in him, how then should we live any longer to sin, Rom. 6.1 to 6.

3 As Surgeons cut off that Member that is thus mortified, so Christians, that they may not love their lusts, must cut off those lusts, and cast them away, Matth. 18.8, 9. were our lusts as near and precious to us as our right eye, were they never so convenient or necessary, even as our right hand, though we should dis-enable ourselves in our Callings, yet cut them off, it is better you should be lame in your business, better you should go with reproach and shame in the world, than at length be cast body and soul into Hell fire; cut off the members of sin, which are as near, and dear, and necessary unto you, as right eyes and hands, in regard of your worldly employments, yet away with them, mortify them.

Like to this phrase of Mortifying, is the Crucifying of the flesh, with the affections and lusts, Gal. 5.24. they that are in Christ have crucified the flesh, with the affections and lusts, they have crucified the whole body of sin, partly in the affections, which are not sinful in themselves, but as they are inordinate, but they keep in their affections and passions in such order, that they sin not in anger, or joy, or love, &c. and partly their lusts of the flesh also, covetousness, pride, vanity, wantonness, they are crucified; they look at all their lusts as Crucifying Christ, and they look up to Christ for the pardon of sin, and so also for the healing of sin, for pardoning and healing goes together, Hos. 14.3, 4. 1 Joh. 1.7, 8. they that are Christ's looking up to the virtue of Christ's Death, they find their lusts not only pardoned, but healed; crucifying of our lusts, hath some resemblance with Christ's Death; as,

• 1 They attach Christ, seek him out, and are content to give money rather than to find him; so will a Christian do in regard of his lusts.
• 2 He lays them open as enemies to Caesar, to the great God, and desires vengeance on them.
• 3 He considers that Christ is dead for him, and he is crucified with Christ, therefore what hath he to do to live to the world, or the lusts thereof?

Reas. 1. Why, all should be weaned from lusts, from the enmity which these lusts have against God, which is a sufficient motive to wean us from the world, Gal. 5.17. if they be enemies to God, then a Christian hath reason to hate them as enemies to his best friend, and indeed he cannot love God, and those lusts too, He that loveth the world, the love of the Father is not in him; he is not fit for any duty, he that loves the world cannot accomplish the will of the Father; every lust hinders spiritual duties, hearing of the Word, Prayer, receiving of the Sacrament; any one lust tolerated, or lived in, hinders all Spiritual duties.

Reas. 2. From the enmity they have against our souls, 1 Pet. 2.11. Dearly beloved, as strangers and pilgrims abstain from fleshly lusts which fight against your souls; they fight against your souls, and so fight, that either you must kill them, or they will kill your souls; either mortify them, or they will mortify your souls; either captivate them, or they will captivate your souls. Therefore seeing they are so contrary to God, and any Spiritual life, and our own souls, as we would not have our lusts hinder our peace with God, and eat out our grace, as we would maintain our communion with God, and the life of our souls, Love not the world, nor the lusts of the world.

Use 1. To teach us, it is not enough for us to abstain from outward gross sins, but love not your lusts: thou mayest refrain from the outward acts of sin, but yet thy heart may be strongly affected towards sin, and thou mayest delight therein; if thou dost, thou lovest the world, and the things of the world; therefore labor to cleanse yourselves from secret lusts. Circumcision was the cutting off the fore-skin of a secret member, and yet God would have another Circumcision more secret, and that is of the heart, we must not content ourselves with outward reformation, but circumcise our hearts: Levite. 3.3, 4. God took special care that he might have all the Kidnies and Fat; the Kidnies and Fat are our strongest desires and lusts, why, when we come to offer Sacrifice, we must bring them before the Lord, and burn them, there is no savor so sweet in God's nostrils as the burning of our strongest lusts, the more our lusts stink in our nostrils, the more sweet smelling savor it is to God, so long as our lusts smell sweet in our nostrils, so long we are loathsome to God.

Use 2. It must teach us, it is not enough to cut off some lusts, but those that we love most; a good husband that hates prodigality, you shall not need to exhort him to frugality; so prodigality cannot endure covetousness, it hates baseness and pinching, he cannot abide it, it is not his own lust; so another he cares not for this pride and bravery, so he may lie close at the pot, or an Harlot; why this is no great matter to cry out against those lusts that are not ours, but it is a Christian duty, not to love our own lusts; covetousness is not thy lust, but if prodigality be thy lust, do not thou cry out against covetousness; and thou which art covetous, do not thou stand out against another man's prodigality, but strive against thy own covetousness; there are lusts which are to us, as Eves apple, fair to the eye, such lusts as our souls lust after, Rev. 18.14. look thou to these lusts which thy soul lusts after, let them depart from thee.

Use 3. This reproves our aptness to cherish and nourish our own lusts; when we are commanded not to love them, to mortify them, not to make provision for them, if we then provide for them, we are justly to be reproved, Job 24.15. Prov. 7. Woe be to them that draw iniquity with the cords of vanity, and sin as it were with Cart-roaps, Isa. 15.18. that take occasion to fulfill their sins, that draw them on with Cart-roaps, that give way to such reasons, and such intentives as draw on a lust, woe be to them that put away all fear of judgment, and so draw on lusts with the cords of vanity.

Use 4. To teach us all to wean ourselves from these lusts. Young men I write unto you, love not the World, nor the things of the Werld; and old men have nothing to do with them, refrain from them, apply such corrosives, such threatenings, such promises, Christ's death, and cut off all occasions of sin, root it out, challenge your hearts, arraign them before God, bring them as enemies to your souls, and labor to cut them off utterly.

If any man love • he world the love of the Father is not in him.

Doct. It is not the having, but the love of the world, that keeps our hearts from the love of the Father.

It is not the having of the World, for David's mountain was strong, Joseph had his will in Egypt, Abraham was rich, but though they had the World, yet they had not the love of the World, Jam. 4.3, 4. whosoever is a friend to the World, is an enemy to God; it is not the Lordship of the World, but the friendship of the World, that is enmity against God, for the time shall come, that they that take the Lambs part, shall be Princes of the World; and Saint James calls the love of the World Adultery; as a woman that makes her self a friend to another man, and bestows that love upon him, which her Husband only should enjoy, is an enemy to her Husband, so a man that is a friend to the World, or to the lusts of it, is an enemy to God, alienated from him, and he would have them know, that there is no worldly covetous man, but he knows that his love of the World is enmity against God, it is the World that hinders you from the Word, and Prayer, and good duties.

Reas. 1 From the amplitude of that love which we owe to God, which cannot therefore be divided to others; Thou shalt love the Lord thy God with all thy heart, and all thy soul, and mind, and strength, Mat. 22.37. then we must love the World no further than it may help us in his service, and we may employ it to his advantage, if we love it more we sin against the great Commandment; if we must love the Lord with all our heart, and mind, and strength, then what sorry weak affection is due to the World; even an heartless faint love; all our love and vigor of our spirits is to be set on God, now if a man love the World, he cannot thus love God, for if he love the World, his first and chiefest care is for wealth and riches, and then it may be he will a little look towards God; first let me bury my Father; first let me stock my Farm, and try my Oxen, and then if I have any time, I will come to the Feast.

2 A covetous, or a lustful, or a proud man, when he hath the World, and the lusts thereof, he is fully satisfied with his portion, without God, Psal. 17.8. so Luk. 12.19. Soul take thine ease, thou hast goods laid up for many years; he wraps up the comforts of his soul in these outward things; if he have wealth, or pleasure, he is content without God, the more he hath of the World, the less he cares for God; as the Moon when it is at the full, it is most opposite to the Sun, so is it with a worldly man.

3 The love of the World, will make a man part with God, rather than with the World, he will rather part with Grace and Heaven too than leave the World, he will rather part with eternal life than his wealth; as the young man in the Gospel, Mat. 19. from 16. to 22. he had rather part with Christ, and an express promise of heaven than part with his possessions; so we see how the love of the World keeps us from the love of God. Notable is that speech of Christ, Mat. 6.24. No man can serve two Masters, &c. God and this World are as two Masters, such is the amplitude of God's service, that he that serves God as he ought, hath no time to serve the World. No man that hath a servant but he looks that his whole time should be spent in his service; so if we spend any time in the service of the World, we cannot be servants to God. Indeed if services be subordinate, we may serve many, so we may seek and take pains for the World, but be sure it be in subordination to God's service, look that it may make you more free to God's service.

Use 1. To discourage any man from the love of the World; there is no greater discouragement than to say, If we love the World, the love of the Father is not in us. As if a Father come to a child and say, if you love such a young man or woman, you cannot love me, and I shall take you for my utter enemy, and you shall never make it up again, would not any ingenuous child rather than he would be an enemy to his Father, part with any? so when God saith, If you love the World, you cannot love me, I shall look at you as my enemies, were not this enough to make any Christian out of love with the World? therefore choose whether you will love God, or the World, if you love the one, you cannot love the other; therefore it is not a matter of frugality or providence to love the World, for I say, If any man loves the World, he makes the World his God: therefore covetousness is called Idolatry, Col. 3.5. a man's belly may be his God, the love of the World is directly against God, the love of God requires all your hearts, souls, and strength, therefore no part to be set on the World.

Use 2. It may exhort Christians to mortify their love to the World, you must either crucify your love to the World, or to God, If you love the world, you cannot love God; if you love God, you cannot love the world, you cannot serve God and Mammon. Motives.

1 If a man can but withdraw his mind from the World, he may be Master of the field in any temptation, that befalls him; what is the World? all that is in the world, is either profit, or pleasure, or credit, and we regard the World no further; so that if thou beest weaned from thy profit or pleasure, in meat or drink, or Pastime; if thou beest weaned from credit thou shalt bereave Satan of the weapons he fights against thee with, for how doth he keep men back from Religion, but that it will not stand with his credit, and applause in the World? what hinders them from holy duties, but love to their profits and pleasures? therefore could but a man wean himself from them, he might easily overcome the wicked one; how did Josephs M ^r. work on him? was it not from pleasure? and if Joseph be content to leave the lusts of the flesh, he over-masters that temptation; what made David fall, but the lust of the flesh? what made Peter deny his Master? was it not fear of death? what made D • mas forsake Paul? was it not love of the World? so that there is no temptation, but it is headed with the World: if it be not pointed with the World, it can do little, so that if the Prince of the World come and find nothing of the world in us, or love to profit, or pleasure, or credit, he can do nothing: as Christ when he saw he had no love to these things, he had nothing to do with him.

Use 3 Of consolation to every soul, who though he be busy in the World, yet loves not the World, it is not the having of the World, nor the having of the lusts of the World, that makes you enemies to God, but the love of them, so that you may have the World, and the lusts thereof, and yet have God too, so that you love them not, but desire to mortify them, and crucify them, let God see that your heart, and strength, and the vigor of your spirits be towards God, not for your own lusts, but for God's service, and then though a man have the World, and many lusts in him against his will, these do not separate him from the love of the Father.

Doct. All the sinful 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 sinful dispositions and ways 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 satisfy the senses, and that is called covetousness, and they are called lusts of the eye, because the eye is only satisfied with them.

Pride of life, is the affecting of a man's own carnal 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 Atheism or superstition, no profit or pleasure, or credit in it; so profaneness, what profit or pleasure or credit in swearing?

Ans. All the sins against the first table, fall either under Atheism, or Superstition, or Prophanesse, and all these proceed from disobedience, which is want of fear and reverence of God, which is nothing else but pride; do 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 seek 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. do not come before him with your own inventions, and think to please him for it is nothing but pride; so for profaneness, 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 break off the bonds of God's 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 meekness and mildness?

Ans. Such indulgence always proceeds from pride; thou hast honored thy children above me, 1 Sam. 2.29. when a man should ra • her see God dishonored than his Children, or his Children honored 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 denied his Master for fear, it was neither for pleasure, or profit, or pride; or whence comes Cain's or Judas his despair, comes this from pride?

Ans. This springs from pride of heart, when a man grows so timorous; for was it not for his self confidence, that God left Peter to such baseness 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 honor himself before God, and was not that pride? and from whence came Cain's 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 man's heart; if he find not comfort in himself, 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 horrors 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 baseness 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 honor, 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 profaneness, and all from pride; Sabbath breaking, that is from neglect of God's honor, that is from pride; murder, that is from contention, and contention from pride; Adultery is the lust of the flesh, stealing the lust of the eye, bearing false witness, either from profit or credit; covetousness in the tenth Commandment, is the lust of the eye.

Use 1. To show 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 lies in wickedness, 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.

Use 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 needful thing; it is a pity a man should know strange Countries abroad, and be ignorant at home, pity to be sensorious abroad, and careless at home; wouldest thou know then what sin most sways 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 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 find that you stand not much on your pleasure, but you can fare hardly, and lie 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 God's services, for God, or his Church, or his Children, to do the more good, but thou carest not how thou comest by it, and contentest thyself only with looking on it; this is a lust of the Eye; but what if thou beest a Prodigal, he hates covetousness, but yet all Prodigals are proud, for pride thinks it baseness to keep within compass, 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 loss of our credit, or honor, 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 anything 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 unbelief, 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 find 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.

Use 3. May exhort us to humiliation when we find 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 mass 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 mischief 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 honor? 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 find no great power in myself 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.

Use 4. A cause of much thankfulness 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 Murder, 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.

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

Doct. There is no lust in the world, can challenge or claim God for the Author or Fountain 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 evil 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 God's 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 Covetousness, 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 covetousness 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 〉 , God wars against a proud man, he sets an army against him, and therefore seeing God hates these, he cannot be the Author or Fountain 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 darkness? 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 hateful to God, Psal. 5.4, 5.

Reas. 2. From the baseness, and indisposedness 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 covetousness that he betrayed him? and yet God had decreed it; and for the lusts of the flesh, doth not God speak plainly, That he would give David's wives into the hands of Absalom? so that no sin but it is from God's hand, nor pride, nor covetousness, nor voluptuousness, 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 sense as they are of the World; they are not from him as an Author, or Fountain, or causa per se, for the good God can work no evil, 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 evil 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 work 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 Pharaoh's heart; How? by leaving him to himself, as wax left to it self 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 help his South-sayers to do the like miracles as Moses did, Exod. 7.13.22. and because he saw his Enchanters could do 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 Judgments 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 lustful heart.

Secondly, By leaving him to ill counsel.

Thirdly, By giving the Kingdom into his hand, so that he took liberty to commit that wickednesses to lie 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 stir 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 Crucify and betray Christ, God left him to himself, then

1 Satan filed 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 they needed not have taken them up, he tried them by it, but he did not tempt them to do 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 fair to the eye, but the cause of all was their own consent, and mutability, which they might have resisted.

And for God's Decree, though they did nothing but what God decreed, God's 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 guiltless, let iniquity rest on the wicked, but God's hand is not with it.

Use 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 believe, 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 finds nothing in sin to desire it, but his care is to show the wisdom 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 Crucify 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 stink 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 God's Providence worketh; what if his Providence turn many things to sin, the fault is not in God's Providence, but men's corruptions, but he is as far ftom the Sin, as the Sun from stench.

Use 2. To reprove all such foolish men as wrong God's 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 profane 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.

Use 3, To teach every man and woman to abhor all these sins, all Pride, Gluttony, Adultery, Covetousness; 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 covetousness? he detests them, and abhors them; therefore if they be not from God, what should good men have to do with them? what should we meddle with that which we have no Word or Commandment for? abhor these lusts therefore, and detest them, let those follow them whose chief good is in the World, but live you as become God's Servants.

Use 4. May teach us to clothe ourselves 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-mindedness, Col. 3.1. If ye be risen with Christ seek those things that are above; heavenly mindedness that is from Christ, therefore be of an higher mind 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 yourselves with sobriety, chastity, temperance, liberality, humility; thus walk, and you shall find 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 honor 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 God's providence in with-holding his Mistress 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 God's hand with-holds it? so for profit, this was the claim that Jephthah made, when the King of Ammon contended with him, Judge. 11.24. he told him, What God gives us we will possess, 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. & verse. 16, 17. such, though they have less, 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 God's hand? good and evil come from him, 2 Sam. 12.7, 8. I gave thee thy Masters house, and thy Masters Wives into thy bosom, and I gave them up to their hearts lusts; so Zech. 11.16. Lo, I will raise up a Shepherd 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 God's providence, and yet have little comfort in them; it was his providence to give them up to their lusts, it was God's providence that sent Monarchs against Nations that they had no right to; so God's providence you will say, sends a Bribe, I never fought after it, but we must not reason thus, for these are but trials 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 press on you, God tries your chastity by this, this is God's 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 God's Command, and our Calling are God's 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 what comes not thus, let us shake it off.

Use 1. To teach us to take heed of all unlawful Honors and Riches, for though they may comfort us a while, yet they shall do us no good, if they come not from God; all lawful Honor and Riches come from God, 1 Chr. 29.12. and that as a Father. We need not be afraid to receive any lawful Honor; so for pleasures, 2 Cor. 1.3. he is the God of all comfort, if it be a lawful comfort, so that these we are not to be weaned from, but from all the lusts of the World; though we may receive Honor, yet we must not be ambitious; so Riches they are God's gifts, but let us not use ill means to come by them; so for Pleasures, if we cannot come by them but by violating God's Command, why let not your hearts reach to them; and this should be a notable motive to mortify all lusts, because they come not from the Father of Lights, but from the Prince of Darkness; if no Ambition, or Pride, or Covetousness be from God, mortify it, so if there any love to pleasure and wantonness, root it out, for it is not of the Father, therefore what should Christians have to do with it? Men's Children may lawfully take gifts from others besides their Fathers, because they are not able to give us all kind of blessings, but God's 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 God's 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 needful for them.

Use 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 God's Providence or Ordinance with-holds them; why wean your hearts from them, and be content without them; it is the wisdom of men to follow an occasion, when they see God's providence leading them to it, but if thou see God's providence hindering it by lawful means, that thou canst not have Children by lawful means, or Riches by lawful means, if it come not from the Father it is not good for us, and therefore we must be content without them.

Use 3. Shows God's Children what they may lawfully enjoy, such things only 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 sign 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 Honor, 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 do, for he is able to do 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 do whatsoever he sees needful; and we believe he is able to do 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 lawful means as a pledge of God's 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 several calling, so that if we come by it in a lawful calling, any credit, or profit, or pleasure, Faith gives us to see that it comes from God's ordinance, so that we may comfort ourselves 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 honors, if they come not from God's providence by lawful 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 evil World, James 3.15. this wisdom 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 system of heaven and earth, Acts 17.24. secondly, for sinful men, Gal. 4.4. John 15.19. thirdly, corrupt customs and fashions of the World, Rom. 12.1. fourthly, for endowments of the World, as honor, 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 customs, 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 God's 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 self; the soul we see contented with earthly things, is woefully corrupted.

2. As a Pattern; when men accomodate themselves to the lusts of other men, some to this man's covetousness, others to that man's 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 lawful honors, 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 God's Glory; our desires must not be confined, or terminated in them.

Use 1. All God's 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 darkness 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 offspring; the Holy Ghost lays 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 man's hand, Psal. 8.6. Nehem. 12.10. Eat the fat, and drink the sweet, 1 Chron. 29.12. Riches and Honor 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 lawful comforts of it, we shall need them all against the discouragements of the World; but may we conform to the civil customs of the World, common to good and bad? there is a lawful use of the civil customs, Phil. 4.8. If anything be of good report, think on these things; these words contain civil customs in men's commerce.

Reas. Civil customs spring not from the corruptions of men or their customs, 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 enlightens every man that comes into the World; Civil 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. Customs that spring from the World are corrupt, they flow from a corrupt heart, as vain customs of apparel usually flow from pride and vanity of mind, and not from civil prudence, or moral virtues; when thou dost well to thyself, men will praise thee, this springs from the general covetousness in men, so Drunkards praise Drunkards, Gluttons, Gluttons, look at these as fashions you are to be weaned from; but civil customs spring from the light of Christ shining in us, in moral, economical and political virtues.

2. When there is a lust in God's children against them, though many receive them, their hearts are secretly set against them, this is a sign they are carnal, and we must turn from them.

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

2. These are corporal, and feed the body only, in the midst of these the soul is blind, carnal, 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 sphere of his calling, so give up your hearts to these, and you will never reach higher.

Use. 1. Shows, we may conform to the civil customs 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 rudeness, good manners, and civil respects, stand well with Christianity.

2. This shows that we may have a lawful use of honors, 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 Customs, they are of the World, and are transitory and corporeal, and lead us not to the Father.

Thus much for the General; 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 satisfy 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 Drunkenness.

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

3. The body desires ease and pleasure: Gluttony and Drunkenness in meat and drink, Wantonness, Whoredom, love to Idleness 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 Idleness in them, though they spend much time in pastime and play, Zech. 8.5. for their bodies are too weak to labor, and their minds to study are too shallow, but when they come to riper years, let them be employed, 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 idleness.

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

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 hurtful unto him, as if by the Physician Wine be forbidden, or salt meats to some bodies, yet there is a lust in men's 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 fair.

2. This lust shows it self, 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 excess.

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 compel 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 business, 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 nakedness; 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 general or particular Calling, Luke 21.34. and for particular Calling we read, Exod. 32. They ate and drank, 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 satisfy 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 Drunkenness, yet ask them why they eat and drink, it is only to satisfy their appetite, this is only to fulfill the lusts of the flesh, Col. 2. ult. 1 Cor. 10.31. Whether ye eat or drink, do all to the glory of God; therefore not only to please Nature, but to make you fit for God's service, either in your general or particular callings. Let this be the last end of all your meat and drink, to glorify God, to make you more cheerful and strong about the business God calls you to, not that it is a sin to satisfy the appetite, for God hath not made the appetite frustrate, and it is of God to be hungry and thirsty, and we may cheer 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 only look to please his appetite? no, but that I may eat and bless thee, that being refreshed by thy provision, I may be strengthened to bless 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 self in three kinds.

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

For the first, Sometimes the heart is carried to beastly unnatural 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 self 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 Angel prospered Abraham's 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 lustful affection in conjugal 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 self, to have conjugal 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 God's 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 only to do our business, and look at no higher end but ourselves, this is a lust of the flesh, when in anything we enjoy, we look no higher but to please ourselves 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 unlawful in respect of the Object, if we make a pastime of everything, of such things as should be matters of devotion, and sorrow, and humiliation, we may not jest in Scripture phrase, neither may we make shows and pageants of Scripture stories, as of Christ, or other holy men, this is unlawful, 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 shoes, for the place whereon thou standest is holy ground; when men come into the presence of God, you should put off your shoes, 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 shoes; 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 civil, 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 civil, as casting lots about division of lands, or any other thing to determine a controversy, or the like, as they cast lots on Christ's Garments; for it is not the object that makes a thing lawful or unlawful, as whether we swear in Religious or Civil matters, or Lusory; because whatsoever we swear about, we call God to be a witness; so in all kind 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 men's sins, which should be matter of grief and sorrow, 2 Pet. 2.3. it was profaneness in Cham to make a mock at his Fathers nakedness, so it is profaneness to make others drunk, and then make a pastime of it, and so for stage-plays, to put on women's apparel, to make pastime; so to make pastime by them, who live without a calling.

3 When men play with the Judgments of God, Psal. 119.120. if you see God's Judgments on another, make not a pastime of other men's 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 God's hand in it, and be thankful to God that he is not such a one; so it is unlawful 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 unlawful when it exceeds measure. 1 Of time, Ephes. 5.16. when men spend whole nights and days 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 profaneness for a man, altogether to follow his pastime and recreation, according to the Proverb, What hath a Gentlemen but his pleasure? six days should be employed in the works of our callings.

3 When we abuse it in excess 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 God's service.

Lastly, When we abuse our pastime in regard of gain, though carding were lawful, yet to make a gain of it, Aristotle could reprove it as 〈 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 recreation, is an abuse of the pastime.

The last lust of the flesh, is the lust of Idleness, or ease, or sleepiness, for it is the body that craves sleep and ease, and is satisfied with it; sleep begets drowsiness, and case begets Idleness; 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 drowsy.

1 In holy duties, when we are so drowsy that we cannot attend to them, the very inclination to sleep is now a sinful 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 shown his judgment, though he restored him, because he would not have such assemblies scandalized, but always some hand of God or other falls on them, either in body or soul; however the spirit gets such a cold by such sleepiness and drowsiness, that a man finds it lustful.

2 So in the duties of a man's calling, if a man be drowsy, this is a lust of the flesh, Prov. 10.15. He that sleeps in harvest is a shameful Son, he shames himself and his Master, and indeed the fitness 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 business, he loves his bed, this is a lust of the fl sh, and this is called deceitful working; Cursed is he that doth his work deceitfully, that is, with such deceit as comes from slackness, 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 aims at, because it is not strongly bent, so when a man's heart is not strongly bent to his business, he will never reach to his business thoroughly to purpose, and so it is a deceitful work; cursed is he that aims at any business with a slack bent hand, Prov. 29.9. He that is slothful in his business, is Brother to a great waster; a slothful man and a prodigal, are both of one womb, bred of the same lust of the flesh, and so wastes that which he might have increased, Eccl. 4.5, 6. Better is an handful with ease, &c. saith the sluggard, but such a one shall come to beggary, Prov. 26.21. Idleness will clothe a man with rags, rags will be their raiment, Prov. 19.15. he doth not only mean that an Idle person shall want outward means, but were he of better means yet he shall find 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 soul; by rising late, and being drowsy, he is so distempered, that he either omits good duties, or else he finds no favor, nor life, nor strength in them.

In God's ordinances we complain of sluggishness, but is not the fault in ourselves? better fares a sluggish soul with an handful with ease, &c. so a sluggish man roasteth 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 business, Eccl. 9.7. whatsoever thou doest, do it with all thy might; therefore when we have any work to do 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 men's natures require seven hours sleep, some eight, and that is the most; and if we observe it; we shall find the same distempers arise from too much sleep, that arise from want of sleep, it makes the body drowsy, and the brain dull, and makes a man unfit for anything.

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 man's 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 employ it to God's service, now he propounds no right end, but we ease ourselves 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 satisfy the Flesh, Prov. 26.14. As a door sometimes turns this way and that way, but is never off the Hinges; so a sluggard would toss 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, he doth nothing but roll himself from one thing to another, he hath no settled business to employ 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 watchfulness, they fell into drowsiness, and so fell into Temptation, that they all left Christ, and Peter especially; Simon sleepest thou, whom Satan 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 Angels are ministering Spirits, doing their duties with all agility and cheerfulness; 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 Idleness.

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, idleness, all your dullness, unprofitableness in your life, it springs from your sluggishness 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 drowsiness, how woefully 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 business with a slack unbent hand, cursed be that man; if you see a sluggish hand, God leaves him to himself, he curses both himself and his business; therefore be diligent and fruitful and strengthen yourselves, you shall find 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 idleness and sleep, these are the lusts of the flesh.

Now for the Reasons why we should wean ourselves from these Lusts, which may be as so many motives to dissuade 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 satisfy any disease in our body, we feed the disease and make it worse; So we cannot satisfy any of these Lusts, but the more we feed them the stronger they grow: They are like the Dropsy, the more you drink the more you may, so satisfying increases the disease, the more you obey a Tyrant and submit yourselves to him, the more authority he claims over you, and the more will be Lord it over you: so if you once give up yourselves 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 fulfill 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 instead of satisfying it, you will add fuel to it, this will be a way to engage 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 Forest may break in, make but one little crevice 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 deadness, and dullness, and hardness, and coldness 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 〉 , you shall find that whereas our spirits have been enlarged and comforted in God's 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 Wantonness, or Voluptuousness, or Idleness, 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 unsavory, 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 itself, 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 anything for itself, 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 cheer we affect, and our bellies, both corruptible; therefore let us set our minds on eternal incorruptible things.

Use 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 stupefy it. Secondly, Use some course to stupefy that part. Thirdly, Cut it off; would you mortify 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 threatenings of God, and so when it begins to stupefy, 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 avoid all occasions; and yield not to satisfy 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 find better entertainment; so if lusts find, that they can have no entertainment, they cannot get one morsel, no yielding to them, but repulsing, they will be gone from you, where they may find 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 find he will so satisfy your heart, that you will find 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 find all base Kitching lusts were they never so vehement, the Sun of Righteousness will soon eat them out; so for love of idleness and rest, let but a Soul consider what comforts he ever found in the favor 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 find rest more, yet this inward peace will so satisfy 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 〉 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 God's Ordinances, or his particular Calling he 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 find your lusts decay; otherwise, he that rusheth into occasions of sin needlessly, 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 Satan's 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 Wilderness, 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 Covetousness, 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 Music, 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 itself 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 only 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 satisfy curiosity, affection of vain preaching tends to satisfy the pride of life, for the lust of all outward senses as far as they satisfy the Senses and Body, they belong to the lusts of the flesh; but a longing earnest desire after profit is Covetousness, 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 hasty 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 God's Providence, such was Achan's lust, and Ahab's after Naboth's Vine-yard, he made hast to obtain it; so a man makes haste when he pursues some gain not lawfully, but by Simony, or Sacrilege, 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 employ 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 Dropsy, 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 satisfy 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 glorify God by, a man must be content as well to want as abound; but when a man is insatiably craving, when he hath much he 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 myself? 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, unless he 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 David's necessity.

This needy eye trespasseth against Liberality and Charity.

The ground of this evil eye is an evil judgment; it springs from a blind eye, whereby it is possessed that wealth is good in itself, and he places his happiness in his riches, and his safety and life stands in it (contrary to the assertion of our Savior, Luke 12.15. A man's life consisteth not in the abundance of the things which he possesseth, and therefore he desires wealth above all things.

Use 1 It discovers the true nature of Covetousness, you will say, I hope frugality is not Covetousness, and providing for Children, and Family; true, but dost thou see thy heart carried after wealth, though by unlawful means, by Simony, 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 Covetousness 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 anything to Church or Common-wealth, or poor Friends; thou sayest, what if thyself and thy Children should want? why truly this needy eye is Covetousness, but when thou takest lawful pains, and it hinders thee in no good duty, if God cross thee thou art content, if God bless thee, thou art forward to be helpful to do any good, then thou art not covetous.

Use 2 Of exhortation to Young men, and Old-men, Love not the World; nor the things of the World; you see how such trespass 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 he 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 chokes the best seed of the Word, sometimes keeps him from coming to the Word, Luke 14.14. or distracts him there, or chokes the Word afterwards.

3 Covetousness 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 find your hearts straitened, and God's face turned away, but it is for your Covetousness, Isa. 57.17, 18. he sees you neglect him, and his Ordinances for wealths sake,

Remedies against Covetousness.

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

Q. But how shall the content?

2 Godliness 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 godliness that breed content and satisfaction.

1 It makes God our portion, and then dry bread and cold water, with God's favor 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 turns the desire of the Soul to God's Ordinances, godliness 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 ourselves, and for ourselves; 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 dependence.

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 God's head, there are four parts of it.

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

2 It is expressed in Carnal confidence and presumption, he doth what he doth by his own strength, and wit, and pains, this is called Arrogancy; when a man undertakes to carry through business 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-dependence, 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 expressed in Self-fullness, 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 ways, Psal. 10.3, 4. so he seeks not God's glory, but his own, Prov. 25.27. It is not good to eat much Honey, so for men to seek their own glory, is not glory; as much Honey turns into choller, and bitterness, so he •• ks up too much of his own glory, but it turns to his shame and confusion.

This Self-seeking show itself;

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

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

2 Hypocrisy 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 Hypocrisy, Matth. 6.1, 2. to 16. hence comes self rejoicing, when he rejoiceth in his own praise and glory, as Amos 6.14. so Herod rejoiced in the applause of the people, Acts 2.3.

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

4 There is another lust of pride which is expressed 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 apparel, Isa. 3.18. to 24. because they took pride in their bravery and gay clothes, therefore he would send baldness instead of beauty, &c. so pride is shown in Feasting, to show 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 expressed, when a man is crossed in his pride, and this shows itself.

1 In discontent, when a man hath made himself his end, and if he be crossed in it, he is discontented, as Achitophel when his counsel was crossed, 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 He falls into contention, Prov. 10.13. all contention comes from pride.

3 Indignation flows from being crossed, 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.

Use To exhort us all, to wean ourselves 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 crossed they are discontent and envious, let such a man use all the means he can he shall never prosper, God resists the proud, 〈 in non-Latin alphabet 〉 , he will cross him at every turn, march against him and cross 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 ourselves, 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 expressed, Micah 6.8. He hath shown 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 yourselves what you are, what you must tend to, Dust you are, and to dust you must return, you have no dependence but on God: shall we then be full of ourselves? 1 Cor. 7. God made all for himself, therefore we are not to aim at ourselves, especially consider there is nothing but you have despised and perverted, therefore consider your own insufficiency.

2 Exercise yourselves 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 yourselves, judge your own unworthiness, learn to live by faith, know you are nothing of yourselves, but depend wholly on Christ, learn to be obedient, to be at God's Command, we are servants, and therefore not for ourselves: it is not for us to look at our own ends, but to do all for God's glory, and use all we have for God's service.

Doct. The World, and all the Lusts thereof are of a transitory and fading condition.

So saith the text, very inconstant, now here, presently gone: the things of the World are transitory, and transitory they are in three respects.

1 The world passeth away, 1 Cor 7.31. 〈 in non-Latin alphabet 〉 , &c. the shape and fashion of the world passeth away, the word is taken from the presentation of the world, as upon a Stage, a man seldom acts the same part a week together; you shall never see the world, or the Creatures in the same state long, now in one state, then in another; come now and you shall see a man married, come again, and you shall find him a Widower; sometimes joyful, sometimes doleful, crying, Have pity on me, O my friends; sometimes again in abundance of sorrow over-night, and joyful in the morning.

2 In respect of the fleeting and fading condition of the estate we do enjoy whilst we do enjoy it, fleeting and passing away by little and little, even while you rejoice in it, Isa. 40.6, 7. where he compares them to flowers, which whilst they flourish, decay; what are all the comforts of the world, but a Nose-gay? which for the present thou smellest sweetness and comfort in, yet even as a Posy, whilst thou smellest at it, fades, and dies; so are all the comforts of this World, even fading, and decaying whilst thou enjoyest them.

Again, All the sorrows and vexations of the world pass away, sorrow abides not ever, nor cares, yea in the midst thereof we may find some joy; Psal. 94.18, 19. yet many times we add sorrow to sorrow, we think we shall go on in the bitternesses of our souls all the day, but he was deceived, Isa. 38.15.

3 In regard of the passing away, and fading of all worldly things, Eccles. 1.4. one generation passes after another, and so do all other comforts, yea the World itself shall be consumed, 2 Pet. 3.10. the individuals consumed, the Elements changed, Psal. 102.6, 7.

Q. 2. How do the lusts of the World pass away?

A. The lusts of the flesh, the lust of the eye, and pride of life, which are the sum of all the ways of the sons of men, all his time is spent either in pleasure, or profit, or credit, and now all these pass away.

1 Because they are oft disappointed of those objects which they aim at, a man pursues pleasure, but he finds sorrow; another Profit, but it fades away; another in ambition seeks Honor, and Glory, but Psal. 112.8, 9. The desire of the wicked shall perish, it shall be as the house of the Spider.

2 These pass away, because when a man doth enjoy them, they fade and wither away in it; a man strongly desires a thing, but as soon as he hath it he is weary of it, 2 Sam. 3. as David that desired the water of Bethlehem, or as Children soon weary when they have that thing they desire, so Gal. 4.15, 16. see how their affections to him were dead, Psal. 26.2. & 139.23, 24. when David looked at the ways of his own lusts, he desired God to winnow him, and see if there were any way of wickedness in him, implying, though sometimes he had lusts in his heart, yet now he found none, 2 Sam. 13.15. Ammon had a strong lust to his Sister Tamar, but when he had fulfilled it, he hated her more than he loved her, so when we have fulfilled a lust, we are not satisfied with it, but say to it, arise be gone, as a Be, when it hath sucked something from one Flower, goes to another, and then to a third, so we are soon weary of lusts, there is an emptiness in the Creature, no way able to satisfy the desires of man's heart, but they are soon weary, and therefore desire variety.

3 From the perpetual destruction of these lusts and ourselves with them; when we die, all our lusts die with us, all our pride and wantonness, yea in Hell there are none remaining, but such as come from disappointment of hope, as discontent and murmuring, and obstinacy, and Blasphemy, and dispair, but all other lusts, gluttony incontinency, ambition, die with us, therefore well saith the Apostle, the World passeth away, and the lusts thereof, they are all but for a season.

Use 1. Is it so, that they all pass away, all the Creatures, and all the lusts of the World are transitory? then it may be a strong ground of exhortation to old men and young, love not the World, nor the things of the World, this is the counsel of an aged Apostle, when he was near a hundred years old, he spake it out of experience of heavenly things, and vanity of the World; do but consider the things themselves in their own estate; love not the World, nor the things of the World, for they all pass away; on this ground Solomon exhorts us not to set our hearts on the World, Prov. 23.4, 5▪ on riches, which is the way to honor, cease from thine own wisdom, you think it wisdom to provide a large Estate, but it is folly: Wilt thou set thine eye on that which is not? riches certainly make themselves wings, and fly away like an Eagle; suppose one of you should invite your friend to dinner, and lead him to your Garden or Orchard, where he finds a company of w • ld fowl, and you tell him, be of good cheer, yonder is good store of wild fowl we shall have, but when you go to take them, they fly away, how will his expectation b • frustrate? so it may be thou hast thy fields well stocked, thy houses well filed and thou sayest now, soul, eat, drink, thou restest refreshed in them, and settest thy heart on them, but God saith, O fool this night thy soul shall be taken away, and then whose shall all these things be? or else sheep rot, and Cattle die; casualties by Sea, heavy losses take away a man's Estate suddenly, never did wild fowl more deceive them that set their eyes upon them, than riches do the owners thereof

Use 2. May teach all that desire perpetuity and constancy in any condition, trust not in riches, honor, no nor in life it self, for they are all transitory, but entreat God to set your hearts on everlasting things, on everlasting life, and enduring riches and pleasures, for from him they flow, Psal. 16. ult. these are an abiding inheritance, and will stick close to us; this is the vanity of earthly things, the fullness of them breeds loathsomeness, and fulsomnesse, and a man is duld with them, they seem full of comfort, till we get them, and when we have them, we are weary of them: but grace on the contrary, seems hateful till it be got, but when it is once got; the more a man hath the more he desireth; godly sorrow breeds repentance never to be repented of, 2 Cor. 7.10. neither by God, nor by them, never did Christian repent of his repentance, or Faith, or godliness; Riches profit not in the day of wrath, Prov. 11.4. therefore love not those things which cannot comfort us when we have most need, Joh. 6.26, 27. Labor not for the meat that perisheth; so labor not for the riches, or honor, or pleasure that perish, but labor for that profit, and pleasure, and honor which endures forever.

We come now to the opposition, that which is opposed to the transitoriness of these things, the World, and the lusts thereof, viz. He that doth the will of God abideth forever.

Doct. Such as do the will of God, are not as the World and lusts of it, of a fading transitory condition, but they stand in a permanent abiding Estate.

Q. 1 What is it to abide forever?

A. 1 It implies, he is not of an unsteady fleeting temper, but of a constant and even frame of spirit and life, not now in and now out, and never of a constant frame, but of an even temper, as mountains are not easily shaken, or driven to and fro, but remain in their strength and place; why so, such as trust in the Lord shall be as Mount Zion, that shall not be moved, Psal. 125.1. and he gives the reason, verse. 2. without any changing or removing.

2 He is said to remain forever, because he doth abide in that Estate forever; there is a difference between constancy and perseverance; a man may be said to go to London, though he keeps not even on, but goes out and in; so such a man as aims at heaven, and goes on as evenly as he can, and if he goes out, he gets in again, such a one perseveres in his way to heaven.

Q. 2 What is it to do the will of God?

A He that doth the will of God, stands in opposition to the World, and the lusts of it, and by this will is not m • ant only the will of God's pleasure, but the will of God's Commandment, for all the Creatures do the will of God's good pleasure, for they all do things, so far as God wills; so that if a man do his own will, he sh ll not go besides God's will; but here he means the will of God's Commandment; Not everyone that saith Lord, Lord, shall enter into Heaven, but be that doth the will of my Father, Mat. 7.21. t • at is, the revealed Will of God, Joh. 8.51.

For the ground of the point, why they abide forever?

1 Because they are born of the unchangeable Will of God, of his own Will begat he us, Jam, 4.18. and he means that Will, which is not dependant on the Creature, but free, Rom. 9.15. There is no cause moving, but the only Will of God, he will have mercy, because he will have mercy; therefore when God bestows any mercy on the Creature because he will do it, it puts the Creature on an unexchangeable condition.

2 From the vigor and strength of doing the Will of God, no man doth the Will of God, but the more he shall be enabled and caused to do it, the doing of God's Will, is the ground and strength of a Christian life, Joh. 4.34. he means not only he did it cheerfully, but it was that which refreshed his soul, and strengthened his body, so that he felt neither hunger nor thirst, but it was strength and freedom of spirit to do his Fathers Will, so that though he was thirsty, yet his words to the woman did so refresh him, that it was his strength and refreshment; now if it be so, that the more a man doth the Will of God, the more strength he hath to do it, nay it conveys not only strength to the soul, but also to the body, as a Tree, the more fruit it brings forth upwards, the deeper rooting it takes downwards, so a Christian, the more fruit he brings forth to God, the deeper he strikes his root in Christ, John 14.21, 22. if it be thus, I say, well may he abide forever.

3 From the near union which such have with Christ, that do the Will of his Father, Christ came for that end, to do his Fathers Will, Joh. 6.38 therefore he that doth the Will of his Father, is near to Christ, he is Father, and Mother, and Brother, and Sister, Mark. 3. ult, because they are born of the same Father, of the same Spirit, and they do the same work, if therefore we do his Will, not as Servants, but as Children, then we are as heirs, and remain in the house forever, Joh. 8.35, 36.

4 From God's readiness ever to hear the prayers of such as do his Will, as the blind man said, Joh. 8.34. If any man do the Will of God, him he hears, wherein he shows that suitable to our hearing of God, God hears us; if we hear God in his Commandments, he will hear us in our petitions, if we take up God's Word, he will take up our prayers that they be not lost; if we be sinners God hears not us, why? because we hear not him, God is as ready to do our wills, as we are to do his, Mat. 7 2. with what measure we meet to him he will meet to us; if we be careful to attend to his Word, and industrious to do his Will, God will certainly do our wills, as we have done his, Psal. 139. ult. he desires to be led in everlasting ways, that is the Will of God, for that is only everlasting, and a Christian praying to do God's Will as the Angels, God will fulfil his will, and his Will is to abide forever, and so it is God's Will that he should abide forever.

Obj. Doth not David complain, I am tossed to and fro as a Grasshopper? Psal. 109.22.

Ans. He speaks not there of his inward estate, which was constant and even, but his outward estate, which was very inconstant, sometimes pulled from the Ordinances, he hopt from one place to another, from Mountains to Woods, and Caves, from place to place like a Grasshopper, but his inward frame was constant and even.

Obj. But was not David's inward frame s metimes very uneven? he that had sometimes shown much kindness to Mephibosheth, after took away his Lands; he that sometimes was smitten for cutting off Saul's skirt, after sticks not to commit Adultery, and slay Uriah, and after that to number the people.

Ans. He may err through infirmity, as a man in a Journey, he propounds no other end but to go on, but yet he goes out of the way sometimes through ignorance, and carelessness, but then when he knows it, he makes the more hast to get in again; so a Christian, he aims at a good course, even ways, but sometimes through heedlessness, or ignorance, he falls into by ways, but when he knows it, he makes hast to recover himself, and the cause why he goes aside, is because he doth not the Will of God, but his own will.

Use 1 Justify the Doctrine of the perseverance of the Saints, and confutes the contrary opinion of their Apostasy, for every Christian doth the Will of God, now he that doth the Will of God abides forever, such make God's Will their meat and drink, and so they lead an everlasting life, they feed on everlasting food, Joh. 6.26. they have near union with Christ, they are such as fulfill God's Will, and therefore he will fulfil their desire.

Use 2. A ground of direction to all such as would find comfort in Life and Death, if you follow the lusts of the World, they will not last always, Conscience accuseth, God will judge you, Eccles. 11.9. Rejoice O young man in thy youth, &c. so Riches endure not always, nor Honor, therefore though a man now pride himself in his youth, or riches, or lusts, why these will not hold, time will come when you shall be weary of all these, but would you abide forever? why this is the way, do God's will, and then thou choosest that part which shall never be taken from thee, Luke 10. two last verses Psal. 125.1, 2. let a man be doing God's Will, he shall never die, there is no man but would have his Estate confirmed to perpetuity, from age to age; why all the lusts of the World continue but for a while, but would you turn all to perpetuity? be doing God's Will, and then you shall abide forever; so, would you heal all the fleeting unstablenesse of our spirits? sometimes you are much enlarged, sometimes as much straitened; sometimes you have vigor of Spirit, and sometimes you are dull, and quite out of frame, what is the reason? all this is because thou art out of the way, and therefore the Star hath left thee as it did the Wise men, when they went out of the way to Bethlehem to go to Jerusalem; even so when thou art in the way to Bethlehem to seek Ch • ist, and give up thyself to such courses as leads to him, why all this while the comfortable power of the Spirit shall go with thee, but when thou consultest with flesh and blood, to satisfy any lust of the World, the Star will leave thee, till thou come into the way again; so if you walk in the even ways of God, you shall find yourselves always enlarged, though sometimes more, sometimes less, yet always so much as is sufficient for your present condition.

Use 3 Of consolation to every obedient Christian that breaks off from his own will, and sets himself with all his power to do God's Will, and is grieved when he doth anything against it; why this is your comfort, that is an everlasting way which leads to eternity, He that doth the Will of God, shall never see Death; that is, with fear or danger; nay he shall stand as a Mountain that shall not be shaken, which is a great blessing for a poor Christian.

Obj. May not mountains be shaken and removed, are they not shaken by Earthquakes? so may not Christians be shaken and removed; are they not tossed up and down in the World, and never in a settled condition?

Ans. Mountains may be shaken and removed, Isa. 54.10.11. and Christians may be tossed in their outward Estate, but yet though Mountains remove, and hills be shaken, yet God's loving kindness shall never depart from them.

Now from the scope the Apostle aims at, observe thus much.

Doct. The disproportion that is betwixt the World, and the lusts thereof, and the Children of God that do his Will, ought to wean them all from the love of the World, and the lusts thereof.

John 6.27. Labor not for the meat that perisheth, as who should say, this meat is corruptible, and you corruptible, but that meat I give you is eternal, and will nourish eternal life in you.

Quest. Wherein stands the disproportion between the World, and the lusts thereof, and those that do God's Will?

1 The World and the lusts thereof are transitory and fading, neither continue at a stay, nor last long, but all perish, But he that doth God's Will, the more he doth it, the more he is strengthened, and confirmed, and supported to everlasting life.

2 The World it self and all the things thereof, are ordinarily bodily, and sensual, and not heavenly; take all the frame of the Creatures, they are bodily things, and all the comforts of them, tends to sensual life, What will it profit a man to win the whole World, and loose his own soul? implying, a man may have all the World, and yet loose his own soul; it never feeds a spiritual heavenly life, but there is a spiritual eternal bread, that feeds to everlasting life, it is not for a body to nourish a spirit, nor earthly things heavenly, not can a transitory thing feed everlasting life.

Q. 1. Why should this disproportion wean us from the love of the World, and the lusts thereof? what is the ground?

1 From the vanity that is found in all these things, they are bodily and transitory, it is impossible they should nourish heavenly and permanent life; therefore godly men should withdraw their affections from them inordinately, Isa. 55.2. why do you lay out your money for that which satisfieth not? and for that which is not bread? why do you spend cost and pains about that which is not bread? which will never satisfy your souls, but your souls in the midst of them may be as Pharaohs lean Kine, hungry, and empty of grace, void of good things.

Reas. 2. From the corruption these things will put upon our spirits, if we set our love and lust on them; it will be as a running Issue which will empty us of all goodness, either they will draw us from coming to the Ordinances; I have married a wife and cannot come; or secondly, they will fill our hearts with cares when we come, Ezek. 33. ult. or else after we are gone, they will choke the Word of God, so that they draw away our hearts from spiritual food.

2 There is a power in them, to assimilate us to themselves, what we feed on we are like unto, feed on wild meats, you will be wild men, feed on gross meats, your spirits will be more gross and dull, feed on light meats, your spirits will be more quick and agill; so if a man feed on the World, glut himself with the World, he can relish nothing but the World, his spirit is made carnal, and stupid, and worldly, and can arise no higher, therefore when Solomon gave himself to seek pleasure, Eccl. 2.3. to try what was in them, though he did not neglect Wisdom, as Eccles. 1.8. yet he found by experience, deal as wisely as he could, in the end they did so stupefy him, that he was led away by them to Idolatry, 1 King. 11.4. then is a man become stupid, when he is serious about trifles, and trifling about serious things; by pursuit of these, his judgment was quick in earthly matters, but in matters of Religion he began to grow very weak and ignorant; how much more then they that wholly give themselves to the lusts and pleasures of the World.

Reas. 3. Ever since the fall of our First Parents, there lies a Curse of God upon all the Creatures, Gen. 3.17, 18. now in cursing the ground he Cursed all the Creatures with it, so that now there is a disproportion and unsuitableness betwixt the Creatures and man, for whom they were made, so that the whole Creature is subject to vanity, Rom. 8.19, 20. Eccles. 1.2. Vanity of vanities all is vanity. Now if they be all accursed, you shall find that there is a venomous corruption in them all, which with-holds us from that chief good for which we were made; so that let any man put upon you any Profit, or Honor, or Credit, continually you would think yourself engaged to him, and set yourselves to be serviceable to him, and should not we deal as kindly with God? should not we be more obedient to God, for his following us with his blessings? one would think we should; but what is the reason of it? the more we have of Profits, and Honors, and Credit, the more full we are of ourselves, and the more loose from God, so that the more he blesseth us, the more we neglect him; the more he comforts us, the more we grieve him; how comes this, but from a secret curse that lies upon all the Creatures? otherwise it could not be, that we should grow so careless and stupid; as the Moon when it wants light, it draws nearer to the Sun, but when it is at the full, and hath most Light, it is furthest from the Sun; so when God fills us, we sit furthest from God, our spirits become empty of grace, and regardless of God, therefore this should move us from affecting the World, and the lusts of the World.

Use 1. A ground of strong exhortation to both old men and young, Love not the World, nor the lusts of it; for there is no proportion betwixt the World and a Child of God, what proportion betwixt transitory and everlasting things? fading and permanent? these are bodily and carnal, your hearts are spiritual and heavenly, therefore it is for you to look out for other things that will ab de; nay, why do you spend your strength for that which will not profit? all will not help your souls; why should a man swear, and toil for that, which when he hath he may loose his own soul? he may get credit in the World, and yet may be base in God's eyes, it is that which will not satisfy the soul, the immortal soul will not be contented with transitory fading things, these are but as dreams, they dream of abundance, but their souls are all this while empty and starving, and if these be so transitory, why do we feed on meats that are so unsuitable to our souls? if we have once made the World our Element, if we be lifted up out of the World to heavenly and Spiritual things, we are like a Fish out of the water, we faint and gasp, and are weary, and must return to our mud again, we have no comfort at all, is not this a woeful disproportion? Nay further, seeing all the things of this World are vanity, and folly, even lawful pleasures, I said of mirth it is madness and folly, Eccl. 2.2. why therefore let us be exhorted to wean our affection from them, walk among them as snares, take heed you be not trapt by them; all the Blessings of this life are but Curses, if you use them for themselves, and then they weaken your spirits, and corrupt your hearts, therefore love not the World, nor the things of the World, for these all fade away; there is a disproportion betwixt the cursed things of this World, and spiritual Blessings; indeed they are not Curses, if you receive them as coming from God, and use them to him, otherwise, if you set your hearts on them, and use them for themselves, they will prove a curse to you.

Use 2. Let us be exhorted to lift up our hearts to more heavenly and spiritual things, let us lift up our souls to those pleasures and profits that endure forever, Joh. 6.26. labor for those pleasures that may truly satisfy your souls, desire God to lift up your hearts from worldly to spititual things, and then we shall find the Word of God sweeter than Honey and the Honey-comb; therefore feed not on Husks and Chaff, but feed on Spiritual things, which may nourish you to eternal life, and for earthly things, use them as helps to Spiritual things, to make you more vacant for religious exercises, more fruitful in good works, so you shall find them helpful to you, and you shall draw near to God by them, when we look not so much at honor, or pleasure, or profit, as God's hand giving them,

Doct. 1. The days under the New Testament are the last Times.

The times one thousand six hundred years since have been called, 〈 in non-Latin alphabet 〉 , the last seasons, and this is no singular Phrase of St. Johns, but common with other places of Scripture, 1 Pet. 4, 7. Acts 2.17. 1 Cor. 10, 11. as if he looked at himself as living in the very last Age of the World, Heb. 9.26. Jam. 5.8, 9. Phil. 4.5.

It may be wondered that the Spirit and inditer of the Scripture, should give out that these were the very last days, when there have been so many changes since, the ten persecutions, the flourishing of the church under Constantine, and after it, a great mist of Ignorance, and since the light of the Gospel; how then did he call them the last times, since there have been so many changes since?

There is a double reason of this, in regard of the Apostles sense and scope that they aimed at, for they did not mean that the last judgment should presently come, for whereas some Christians began to grow slack in their callings, because they thought it would be in vain, the last judgment being so near, he seriously diswades them from such sudden expectation of it, 2 Thes. 2.1, 2, 3. so that though he had said that day is at hand, yet he would not have them conceive, that it should presently come upon them, for first, there must be an Apostasy; therefore we see they were not deceived, or spake uncertainly.

1 Therefore they are called the last times, because they are the last period of time, before the last Judgment.

The first period was from Adam to Moses, 2450 years, Rom. 5.4. the second period of time was from Moset to Christ, Luk. 16.16. Mat. 11.13. for in the first age the Church was not national, nor any writings of the word, only they delivered the law and promises from Family to Family; many years after Moses time, he collected a National Church of the Jews, and excluded the nations by a partition wall of cetemonies which the Gentiles would not conform to, then did he give them the Law written, and this continued till Christ's time.

The third Period of time, or third age, is from Christ's time to the end of the World, Heb. 1.1. in these last days, &c. It is the last time of the Revelation of God's Will, and we must expect no further Revelation to the end; for though the Church hath seen many differences, yet there is but one uniform Doctrine, that God hath set up for all that will be saved, Heb. 9.16, 17. now whilst Christ lived, that is before he was crucified, he might change the form of the Testament, but now there is no more opportunity of changing, he hath delivered his last will, which shall not be reversed, if now there comes any and declares a new Doctrine, let him be accursed, he is an Antichrist.

2 The Apostle had some respect to their particular Estate, stirring them up to many duties on this ground, because the end drew near, 1 Pet. 4. and this would not be an argument of patience, unless be had some respect of their particular, Jam. 5.8, 9. Phil. 4, 5.

Q. In what sense shall we understand that the coming of Christ was near in the Apostles times?

1 In opposition to former ages which were far off.

2 In God's account a thousand years are but as one day, 2 Pet, 3.8, 9. yet God will come so, that when the day of accomplishment is come, he will not stay a day longer, for that were as much to him as a thousand years.

3 Such is the Faith of many Christians, that what they see in a promise, it is as much as if it were presently fulfilled, Joh. 8.36.

Use 1. If this time of the Gospel, he the last time, then hence we may certainly conclude, that not so much time by much, shall pass from Christ to the end of the World, as was from Adam to Christ, for then how can they be called the last times? and if it were the last time then, what is it now?

Use 2. If these be the last days, we must not wonder if we meet with perilous times, for such should they be, 1 Tim. 3.1. now are the dregs of the last times; wonder not therefore if you see haters, and scorners, in these last times; when men once grow aged, they grow cold and distempered, and if they have any spirit, it is a spirit of morosity; such is the spirit of these times, froward against good, teasty and malignant, wonder not at it, these are the last times.

Use 3. If these be the last times, then how vain is it to deliver or expect any new kind of revelation; if any teach any other Doctrine than Christ hath already revealed, he is Antichrist.

Use 4. Of exhortation, first, to patience, Jam. 5.7, 8. on this ground, for the coming of the Lord draweth nigh. He exhorts to a double patience, to be patient in bearing evil, and patient in forbearing revenge; be patient a while, the Judge stands at the door that will right all.

Obj. This is a cold encouragement to patience, to say, The day of the Lord is at band, how long hath that been promised: and yet it is far enough off?

A. When his Will is accomplished he will not stay a day, and get you but faith, and you shall look at it as present, so that you dare do no injury, no more than if Christ were presently to come.

3 There is another patience required on this ground, and that is, patience to expect the promises God hath made, we have need of patience for this end, Heb. 10.37. therefore, Heb. 11.1. he saith, Faith is the evidence of things not seen, faith sees things afar off, and so did all the Patriarchs.

2 It exhorts us to watchfulness, 2 Pet. 4.7. and there is a double watchfulness required.

1 Watchfulness against false Teachers, that you may stand fast against all Errors, be sober minded, look narrowly to your ways, the last times are perilous and dangerous.

2 Watch unto Prayer, that is, because the times are the last times, and the days are perilous, watch unto Prayer; that is, watch every occasion, that you may stand fast in evil times, and walk safely in dangerous days, you will have need of Prayer, in regard of many perils, and evils in these days.

Doct. That the Church of God was fore-warned of Antichrists aforehand.

Q. When, or by whom were they fore-warned?

A. Our Savior forewarns them of Antichrists, and false Teachers, Matth. 24.24, 25. unto which words Saint John seems to have reference; so also the Apostles were careful in fore-warning them, 2 Thes. 2. from the third Verse to the tenth, 1 Tim. 2.3, 4. 2 Pet. 2.2, 3. which was expressly spoken of Rome, Rev. 18.13. so we see by the mouth of two or three witnesses this truth was confirmed.

Reas. 1. To prevent the mis-conceit that the people had, that the Day of the Lord was near at hand, and thereupon began to think it was no time to settle to their Callings, but to give themselves to vigilancy and prayer, 2 Thes. 2.1, 2, 3. to prevent this conceit, he tells them expressly, Antichrist must first come.

2 That they might be the better fore-armed against such false Teachers, for there should be damnable Herisies, 2 Pet. 2.2. and not as points of curiosity only, but contra dogmata fidei, therefore that they might prepare themselves against such heresies, Christ and his Apostles were careful to fore-warn them, Mat. 24.24, 25. 2 Pet. 3.17, 18. unless you be well established in the truth, they will carry you away into error.

3 That they might quicken the Pastors of the Church to lay sound foundations, that they might establish them in sound Doctrine, Acts 20.28, 29, 30.

Use 1. Shows the great faithfulness of the great Shepherd of our Souls, Christ Jesus in fore-telling himself of Wolves coming, and stirring up his Apostles to do the like.

Use 2. It may teach both Christian Ministers and people to practice such duties, for which end he writes these things, one main end is, to establish them in sound Doctrine, that so whatsoever false Teachers say, yet Christians may not be seduced, for if they gave warning so long before, much more, now we know this to be come to pass; therefore let not Women, or little Children excuse themselves, for God looks that you should be so grounded in the truth, that no Seducers may carry you away.

Doct. 3 In the days when St. John wrote this Epistle, many Antichrists were then come into the World.

1 Joh. 4.1, 2, 3. This is the first place that mentions Antichrist expressly.

〈 in non-Latin alphabet 〉 which signifies, first opposition, as 〈 in non-Latin alphabet 〉 ; secondly substitution, as 〈 in non-Latin alphabet 〉 , pro consul & 〈 in non-Latin alphabet 〉 ; thirdly, it signifies equality, 〈 in non-Latin alphabet 〉 .

Now Antichristos includes all, as one that is opposite to Christ, so he is called 〈 in non-Latin alphabet 〉 ; secondly, he is 〈 in non-Latin alphabet 〉 , that is, substitute or vicar of Christ, hence the beast that came out of the Sea, had the horn of a Lamb, as if he had the power of Christ; thirdly, he is Antichrist, that is, one that carries himself as equal to Christ; therefore he dispenseth with those laws, which no mortal may dispence withal, as incestuous marriage, and he binds the consciences of men, Jam. 4.20. now it is proper to the law of Christ to sit in the conscience, therefore he may well be called Antichrist; but yet of these, he is properly called Antichrist in the former sense, that is, one that opposeth himself against God, and Christ, and all Emperors and Kings. Bellarmine excuses the Pope from coming to the Nicene Council saying, indignum est caput membra sequi. Secondly, lest he should sit beneath the Emperor, which he thought unmeet, therefore he may well be said to exalt himself, 〈 in non-Latin alphabet 〉 2 Thes. 2.4. above every Caesar, and yet here is the misery, that he carries himself as a Vicar of Christ, yet can oppose himself against Christ.

Q. But how were many Antichrists then come?

A. In ecclesiastical Histories, we shall find that St. John lived about an hundred years after Christ, and was born about the same time with Christ, now about the year 26 after Christ, Histories report there was Simon Magus, who seemed to be the great power of God, and to be he that gave the Law in Mount Sinai.

2 He gave out that it was he that was crucified under Tiberius Caesar, here was an Antichristian spirit, and I was, saith he, that Holy Ghost, that descended on the Apostles, so that he denied both the Father and the Son: after him sprang up Menander, that affirmed that it was he that died for the World, and that all that believed on him should be saved. In those times Ebion taught that Christ was but a mere man, and held circumcision necessary, and in his time lived Cerinthus, who retained all the Judicall Law, and denied Christ to be God, Act. 15.1. and he is held to be one of those that held the World to be made by Angels, and he was the root of the error of the Chiliasts, all these lived in Johns time.

Use 1 It shows us the marvelous enmity of that wicked one, that as soon as ever Christ had sowed good seed, that evil one sowed tares, this was the subtlety of that old Serpent to sow errors, before the truth could take firm rooting.

Use 2. Hence we see the impudency of Heresy, especially, when opposition is set on fire of Hell, that such monstrous opinions should be broached in St. Johns time that envied against them, and wrote against them; and therefore we must not wonder if Heresies sine pudore, broach themselves in the Church, for even in St. Johns time a s • n of thunder that shook them down mightily, yet even against him were these Darts shot; it must therefore stir up Christians to ground themselves in the whole Counsel of God; do you think if such Heretics did not blush before St. John, they will blush before us?

Hence we see the truth of God, is of more power than the spirit of Error, for though there were so many heads of Error, yet they all fell down before the Doctrine of St. John, so that this writing remained, when all they were lost, magna est veritas & prevalebit, therefore such is the power of truth, that it dispells all Errors.

3 It confutes boasting of Antiquity; every ancient thing is not true, for then these false Heresies had been true, but yet there is Antiquity, which springs from the first institution, and that is prevalent; there is a secondary antiquity, that is, Tares that are presently sown after the good Seed, yet though they were sown the very same day, yet secondary antiquity will not justify their Doctrine, but that which comes from the institution by God.

Doct. In the coming of these many Antichrists, that which was told aforehand of the coming of Antichrist, is in some measure fulfilled.

For otherwise St. Johns discourse would be somewhat impertinent, to what end doth he say, Ye have heard that Antichrist shall come, and that Antichrists are come already? And again, he doth argue from the last times to Antichrist, and from Antichrist to the last times, reciprocally, which reason were not of strength, unless it were grounded upon this point.

For proof, see 1 Joh. 4.3. 1 Tim. 4.1, 2.

Obj. Doth not the Apostle say, that Antichrist shall not come until there be a general Apostasy, and until that which with-holds him be taken away? 2 Thes. 2.3. what is that 〈 in non-Latin alphabet 〉 which hindered him?

A. That 〈 in non-Latin alphabet 〉 was not the Roman Empire, for that was not taken fully away many hundred years after, and it is still not wholly taken away, but stands upon its two Leggs, the Emperor of Turkey and Germany, but the things which withheld him was indeed the Emperor himself, when the Emperor Constantine, removed from Rome to Constantinople, then the 〈 in non-Latin alphabet 〉 was taken away, the luster of the Emperor, that Monarch of the World, and that Antichrist could not stand together, but so soon as the Emperor was departed from Rome, Antichrist began to be revealed, when as all the Bishops of the Christian World did meet together at the Council of Nice, the Bishop of Rome (requested by Letter) came not, pretending indeed the weakness of his body, and Old Age, but Bellarmine plainly tells us the reason: It was not meet, saith he, the Head should follow the Members, the Members were rather to follow the Head, and if the Emperor were present, it was likely he would take his place above the Pope, which was not meet, the Pope being the Spiritual Head, therefore because of this, and some other inconveniences, the Pope in his discretion thought it meet to absent himself. At this time Antichrist began to be revealed to the full, for though after that time some godly men were in that Seat, as Gregory the Great, and some others, yet the question is not of the Person, but of the place.

Obj. But the Apostle saith, that Let must be first taken away which withheld Antichrist; and St. John saith here, that many Antichrists were come already, how can these two stand together?

A. Though the Antichrist was not then revealed, yet the Mystery of Iniquity did then work in many men, when St. John wrote this Epistle; and Saint Paul his second Epistle to the Thessalonians, for then men began to observe the Traditions of men, and the Laws of the Church must be as well kept as God's Laws, against whom St. John wrote in his second Epistle, verse. 5, 6, 7. besides, some then exalted themselves above their Brethren, as you may see in his third Epistle, and so did put out their Brethren; this was the Spirit which made way for the Bishop of Rome, exalting himself above other Bishops, as the Emperor was above Kings and Princes: this Mystery by degrees increased, now as the King may be said to come when he is yet in his Chamber, but some Parliament men go before, and the King follows soon after; so it is here, because Antichrist was not to come nakedly, but with Pomp, therefore way was made, and the Apostle wrote against the spirit of Antichrist then working, though Antichrist himself was not so fully revealed till afterwards, and so it is plain that which was spoken of Antichrist is in some part fulfilled.

Use 1 Confutes a conceit of the Church of Rome, that cannot yet discern Antichrist, but say, Antichrist is some singular person.

But we say, Antichrist is a state that hath many fore-runners, and followers, and the Pope himself is one of them.

Obj. But the Article 〈☐〉 signifies a certain singular person?

A. Somtimes it doth so, yet not always, for sometimes it signifies a State, as we say, 〈 in non-Latin alphabet 〉 the King made this Law; here we understand the Kings afore, or present, or them that shall come after, Mat. 13.3. 〈 in non-Latin alphabet 〉 The Sower went forth, here it is not spoken of one singular Minister, Paul or Peter, but of every Minister of the Gospel.

Obj. 2 Thes. 2.8.

A. True, he shall continue till the coming of Christ, and shall be abolished by the spirit of his mouth, and therefore it cannot be said of one singular person, no man liveth such an Age as is from the Council of Nice to the coming of Christ.

Use 2 Learn hence the near fellowship that is betwixt Antichrist himself, and all that make way for him, as all Heretics do, Simon Magus, Menander, Ebion, Pelagius, Arius, &c. they all wrought the coming in of Antichrist, and though himself hath condemned many of those Errors, yet he so corrupteth the lives of men, that Charity waxeth cold, and false Doctrines are received: some of those Errors this Antichrist still holds, when the King himself comes, the people will give more room than for the Noble-men that went before; so when Antichrist comes himself, the people most of all yield to him, though formerly they had received many Errors; and therefore it must teach us, not to keep any error or superstition, for there is a strong Combination betwixt Antichrist and Heresies, that we cannot separate one from another; though we use many strokes at a Tree before it falls, yet every blow makes way for the fall of it; so every error makes way for Antichrist, and corrupts the true Religion, and godliness is not seen: when the Church was infected with many Errors, even then Antichrist arose, the way was ready for him to corrupt all.

Doct. Such is the condition of these last times, that they cannot be long without an Antichrist.

For the Apostle argues reciprocally from the last times to Antichrist, and from Antichrist to the last times, Antichrist is come, therefore it is the last time, and it is the last time, therefore there must be Antichrists, 1 Joh. 4.3. 2 Joh. 7. for his relation to the last times, 1 Tim. 4.1. in these latter times, the Spirit speaks expressly.

Q. What is the condition of the last times, that is so prepared for an Antichrist?

A. This mutual reference proceeds;

1 From the state of the times in the Apostles times, there was an itching ear after new Doctrine, inwardly loathing the truth, and affecting any new Doctrine they can hear, 2 Thes. 2.10. 11, 12. 2 Tim. 4.3, 4. so that the radical cause of the arising of Antichrist, is the itching humor of men after new Doctrine, therefore God would send such as should deceive, and if you survey the whole Body of Popery, it consists either of curious speculations of the School-men, whereby they deceive Scholars, and the Secular Priests fill the common people with idle Fables, and so deceive the whole people.

2 From the abundance of knowledge that shall be revealed in the last times, as Isa. 11.1. to 9. now where there is much knowledge, and emptiness of Grace, and Faith, there is a world of pride in such, 1 Cor. 8.11. 2 Tim. 3.1. to 8. for want of faith with their knowledge, the time was fit to receive new Doctrines, 1 Tim 4.1, 2. men of knowledge, but no conscience, and then no marvel if men entertain Errors, 1 Tim. 1.19. Hold faith and a good Conscience, which some having put away, have erred from the faith; whilst some have neglected to keep their Conscience clean, their judgment is unsound; a corrupt Conscience, a corrupt Judgment.

3 From the disposition of men; and aptness then to catch the greatest cold, when their spirits have been most warmed and heated; no man so apt to take cold, as they who are very warm and hot; so in the days of the Apostles, they did not only fill them with Knowledge, but warmed the Church with Zeal, and Heat: zeal towards their Ministers, zeal in their liberality, they loved not their own lives in respect of Christ, now their spirits being so warm, they are more subjesh to get cold and distemper; every Christian in particular finds it so; when he hath been most enlarged at the Word, or Prayer, ere long he will be more straitened, there being a secret pride in the experience of God's favor, and to rest in ourselves, thinking that we have sufficient grace in ourselves, when we see our need of Christ, we depend only on him, but when we are full, we depend on ourselves, and so by sitting loose from Christ we get a great cold; we are cold in Prayer, Word, Sacrament; thus it is with the Church, when God sheds his Spirit abundantly in the Church, they grow secure, and depend upon themselves, thus we see, Josh. 1.9, 10, 11. so that one would have thought that that generation would have been more zealous, yet none so Idolatrous till God quickened them by their enemies: so in the Apostles times, the Church was very forward and zealous, a few Generations after, their spirits were carried away with errors.

4 From the disposition of Satan, he hath great rage because the time is short, Rev. 12.8. and we shall always find that the Devil hath imitated God, if God have Sacrifices from his people, so the Devil from the Pagans; so if God set up a Christ, Satan will have an Antichrist set up, that may be, not only a substitute, but an enemy to Christ, that as God had won the world by Christ, so he would delude the world by Antichrist.

5 From the wise and just dealing of God, if God reveal more means of knowledge, he will use many means of trial, he will have them winnowed, that so the good may remain as Wheat, the Chaff may be blown away, if God give more Tallents, he will put them upon more employment and exexercise.

Use 1 To teach Christians not to be offended, if they find variety of seducing spirits in these days, a man would wonder in such peaceable days, when Religion is maintained, there should be so many opinions and agitations, how comes this about? you must know that God never dispensed generally more knowledge since the revelation of Antichrist than now; now where there is most knowledge, Satan will be seducing and corrupting their wisdom; where there is more wisdom there is more curiosity and pride; so much knowledge, so much want of truth many times, and so putting off the truth, men run into several errors, and it is just with God, seeing they put away a good Conscience, and would not give heed to sound Doctrine, therefore God gave them up to follow lies, 2 Thes. 2. and their longing desire and zeal in former times, will end in such a cold, that there will be a defect of all warmth and heat, and wheresoever you see the truth not held in a good Conscience; they run their faith on Rocks, some split on a rock of Arminianism, some on a rock of Popery; so that it must needs be that in these last times many Antichrists must be.

Use 2 Since many Antichrists are, and will be in these last times, let us labor to be so established in the truth, that however the times be, we may keep our faith and religion.

Q. How shall we be thus established?

A. 1. Get contrary spirits to the former, give not up yourselves to curiosity, and vain speculations, if the Lord find you humble, he will teach you in his ways; if when you are warm and hot, you have a care that you get not cold, 1 Chron. 29.18. Pray to God to keep your hearts always in that frame, or at least in such a frame as may befit every days business, and then whatsoever the times be, our hearts and judgments shall be established in the truth, but unless God give you a good Conscience with your knowledge, you will be soon perverted, and therefore I say, as Paul to the Ephesians, Ephes. 2.12. continue in a firm love of the truth, as well as in the knowledge of it.

Doct. 1. There are some in the Church, which may depart from the Church.

That may leave the Doctrine, Fellowship, and Practice of the Church, Heb. 10.25. 2 Thes. 2.3. 1 Tim. 2.4.

Q. How comes it to pass that men in the Church, and in some measure affecting the ways of Religion, depart from the Church?

A. 1. This comes from want of thorough and entire fellowship with the Lord Jesus, for though they may have much joy and comfort in the Members of the Church, yet it is but a Land-flood, all that joy and grace may be dried up, unless they partake of that Fountain which never fails, and as the Lord told Samuel, They have not rejected thee, but me they have rejected; so, see you any departing from the Church, they departed from Christ, and union with him first, Dan. 11.34, 35. many cleave to him but feignedly, Heb. 12.13. when a man haults between falsehood and truth, or God and his lusts, he will be turned out of the way.

2 From the stumbling-blocks they meet with, in

1 The Church, first persecution, Matth. 13.21. that makes some offended.

2 Hard Doctrine, Joh. 16.66. the Doctrine of Purity seems harsh Doctrine to them, so the Doctrine of Predestination offends some.

3 There fall out some admonitions, or reproofs to be dispensed to the Members of the Church; now if they come with proud unmortified spirits, they will be offended at them, and fly back again; this was the cause of Simon Magus his Apostasy, when Peter reproved him sharply, he could not brook it, but fell off, and set up a false Doctrine, and lying miracles, to subvert the Apostles Doctrine; some depart from others, because they think themselves more holy than others, Isa. 65.5. either they give offense to others, or others to them.

Use Shows us our duty, not to rest ourselves satisfied, in that we are Members of the Church; we may live in the Church, and partake of the ordinances yet after fall off; therefore be sure that you give up yourselves first to the Lord, and then to the Church, otherwise keeping any pride or covetousness in our hearts, it will make us fall off, pride will make us take offense at others, and others at us; and covetousness will make us fall off when we meet with persecution, and loss of goods, and liberty, for Christ; therefore come with humble and mortified hearts, and give up yourselves to Christ, and then you shall not easily give offense to others, and will be content to part with anything for Christ, and so will continue Members of the Church.

Doct. 2 Such as depart from the Church, were never Members of the Church.

They were not of us, that is, of the Apostles, nor of us, that is, of such whose sins are forgiven them, either old men, or young, or Children.

Q. What is the Church, or who are the Church?

1 The Church is called a company of Saints, because they are holy in heart and practice, 1 Cor. 14 13. 1 Cor. 1.2.

2 The Church is called an elect people.

3 They that are indeed of the Church, are such as shall be saved, Acts 2 ult. as all those that were in Noah's Ark were saved, so all those that are true Members of the Church.

Grounds

1 From the near fellowship such have with the Catholic Church, and so certainly are of the number of the first born, written in heaven, Heb. 12.23. therefore Christ saith, all his sheep hear his voice, Joh. 10.2, 3, 4.16.27, 28. and none shall pluck them out of his hand. Those that are truly Members of the particular Church, are likewise Members of the Catholic; my finger which is a part of my hand, is a part of my whole body.

2 From the fellowship such have with the head Christ, all the true Members receive nourishment from the head, Col. 2.18, 19. therefore they not holding to the head, fall into vain speculations; therefore those that depart from the head, fall from the Church, Ephes. 4.15, 16. and being knit to the head, they are joined with such bands of the spirit, and bands of ordinances, that they all partake of one spirit, 1 Cor. 6.17. so 1 Cor. 12.13. 1 Cor. 10.6, 7. and so in all their prayers, they pray for the whole Church, Our Father, thy Will be done of us, we have a tender care of all the Church knit together in one Love, one Faith, one Hope, one Baptism, so that those that are truly knit, cannot fall off.

Use 1 To reprove an Error of the Romish Church, that do maintain that wicked men may be true Members of the Church, but we say that those that fall off, were never true Members of the Church, and yet they hold that many fall off, and yet were true Members, but they might indeed depart from their Church, but never from any true Church; if they do depart from the Church, they were never true Members of the Church, they were not of Christ's sheep, for he will keep them that none of them shall fall off.

We say therefore that such were not true Members, but ill humors, and superfluous excrements of the body, and therefore no wonder though they fell off. But you will say, some there are that continue faithful friends to the Church, and never fall off from them; are there not some that are ornaments, and maintainers, and supporters of the Church, yet have no truth of Grace in their hearts, are not they Members of the Church?

They have the place of Members, but are not true Members, a glass eye may be an ornament to the body, and a wooden Legg a support to the body, yet are no true Members, so such may be ornaments and supporters of the Church, yet no true Members, but as a glass eye, or a wooden leg; these though they cleave to the body, yet they are not joined by nerves and sinews, neither animated by the head, so these are not tied to the Church by the spirit of God, or bond of Faith and Love, but some external ligaments, as honor, or profit in the Church.

Use 2 It may teach us what to judge of such men as have been sometimes very forward and zealous Professors, but afterwards they sit loose from Religion, and fall off from the Saints, and grow enemies to the Church, they were never true Members of the Church, Stella cadens, nunquam stella, cometa fuit, never any Star fell; the Church is compared to Heaven, Christians to Stars, when we think we see a Star fall, it is no Star, but a meteor drawn up by the heat of the Sun, which when the heat of the Sun is withdrawn, falsl, so if you see any Stars fall from the Church, they were some sluggish meteors, that by the heat of God's ordinances were raised up and inflamed, but after the heat was a little dissolved, they fell away; if any fall, they were never any true Stars in heaven, but blazing meteors.

Use 3 It may teach us, never to rest in any fellowship or society of the Church, till we are knit by the spirit to God and Christ, so that every ordinance knits you nearer to Christ, and to his Members, and every conference quickens your affection to the Church, and theirs to you; come not therefore to the Fellowship of the Church for custom or credit, or to satisfy friends, these are but as glass eyes, and woden legs; how little good will it be to that person that lives in the Church like a noisome humor, hurtful, and pricking the Church, troublesome to the Church and Members thereof? such a one is but an evil humor, and it were better it were cast out; nay content not yourselves in being an ornament and supportance to the Church, liberal for any good use; and so Ministers, you must not rest in this, you are but as wooden legs, and glass eyes▪ and you lose by it, unless you draw juice and nourishment from the body by the spirit; rejoice not therefore in this, that you cleave to the Church, and they to you; but rejoice that you are of that number, whose names are written in heaven; rejoice in this, that by the spirit and Faith, you are knit to Christ, rejoice that you do any good office to the Church, not for any by-respect, but naturally.

Use 4 Here is a direction to all societies, what society to follow, even the highest society, that is, even of the Church, the company of Saints; therefore if you would aspire to the best society, you must not be such as are noisome humors, hurtful one to another, such will break off, but be knit together in love, with one consent join together.

So for all Members of the Congregation, be doing good one to another, be knit together, you are all Members of the same Church, let no outward respect dis-join Members, you would think it a woeful thing, to see a convulsion of the Members, one limb pulled from another, so let no external respect hinder fellowship, therefore contend not for your profit or ease, and so fall off from one another, but contend to be helpful one to another, and grow up in love.

Use 5 Of consolation to such as find their hearts knit to Christ by his ordinances, and one to another, this is good comfort; you shall never depart one from another, no true Member shall ever fall off, either from Christ, the Church, or heaven, 1 Joh, 1.4.8. being one of the Church, and added to the Church, you are such a one as is appointed to salvation; they that are in God's Tabernacle, shall one day dwell in his holy hill, Psal. 15. and he tells you what they are; they that are Members of the Church militant here, shall be Members of the Church triumphant in heaven, your name is entered amongst the general assembly of the first born, whose names are written in heaven.

Doct. Such as are true Members of the Church, do keep continual fellowship with the Church, and do never depart from the Church.

If they had been of us, that is, of our fellowship which is with the Father, they would have continued forever with us, Psal. 125.1. They that trust in the Lord, shall be as mount Zion, which shall never be moved; God gives a man true fellowship with him by trusting in him, and such stand as a mountain, or rock, that cannot be removed, an the cause of it is, because God in a special manner protects them; God's protection stands as an hill about him, so that none can climb over God to come at them, 1 Tim. 2.19. The foundation of God standeth sure, &c. the foundation, some take it for election, some for their faith, such a man doth set to his seal that the Lord is true.

Q. How comes it to pass that they always thus keep communion with Christ, and his members?

A. 1. They keep fellowship with Christ, from the nature of that Covenant which Christ makes with all Believers, it is opposed to a Covenant that may be broken, Jer. 31.31. to 35. so that this Covenant cannot be broken, where he opposeth this new Covenant to the first Covenant made with Adam, which he brake, but this cannot be broken, for what should break it but sin, but God will write his Law in their hearts, &c. and they shall not depart from him.

This Covenant is either expressed without condition, or else such a condition as he will give us power to perform, or else such a condition as Christ will perform for us, therefore cannot be broken.

Obj. Is it possible that any Covenant should be without condition? Is it not the nature of a Covenant, to have a condition on both parts?

A. It sometimes requires none, as Gen. 9. to 17. the Covenant God made with Noah, he made a Covenant never again to destroy the whole World by a flood, and yet there is no condition expressed on man's part, but all the world knows, that whatsoever the lives of men be, be their sins never so great, even as the sins of the Land, yet God will keep this Covenant with them, and not destroy the World by waters anymore; now this Covenant of Grace is likened to the Covenant he made with Noah, that as that Covenant was without all conditions, so the Covenant of Grace that God makes with us, is absolute without condition, so that he will remember us with everlasting mercy, Isa. 54.8, 9, 10. so that whosoever have made a Covenant with God to cleave to him in Christ, he will never cast them off, no more than he will drown the world.

2 Though he do require a condition, yet it 〈◊〉 such as he himself will perform, so that I shall never forfeit his Covenant, Jer. 32.40. God will never depart from them, I but we may depart from him; no, God will put his fear in our hearts, that we shall not depart from him, so that though God requires faith, and repentance, and obedience, yet he gives it to us, or else we have Christ as a Surety, that hath fulfilled all righteousness for us, Heb. 7.22. if therefore I, or my Surety pay, as he hath done here, no breach of Covenant can be made on our part, because Christ hath fulfilled all righteousness; so that though we be unfaithful and disobedient, yet Christ hath undertook for us.

2 From the Spiritual vigor, and efficacy of that Grace which the Lord gives to every true member of the Church, that Spirit which knits us to Christ and his Members, 1 Pet. 1.23. is an immortal seed, it is that spring which springs up unto everlasting life, Joh. 4.14.

Obj. True, if we drink, but we may cease drinking, and so thirst?

A. But then it should not differ from Jacob's Well, for as long as we drink of that we shall not thirst, but this is opposed to that, Heb. 10.39. he opposeth 〈 in non-Latin alphabet 〉 , so that whosoever draws back from Christ had never true faith.

Nay, this grace is expressed, as overcoming all the enemies of Salvation, Satan, the World, and the Flesh, 1 Joh. 1.4. 1 Joh. 5.4. Rom. 6.14. Sin, that is, your corruption, shall not reign in you, it may be remanent, but not regnant, it may Tyranize over us, and lead us Captive, but it shall not carry us willingly, but it is a captivity to us very grievous and hard, and we strive to get loose from it, it may 〈 in non-Latin alphabet 〉 but not 〈 in non-Latin alphabet 〉 now if sin have once dominion over grace it should be superior, which cannot be.

2 As they never depart from Christ, so they never depart from the Fellowship of the Church.

Q. What may be the ground of it?

A.