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A REMEDIE AGAINST Priuate Contentions. Iames 4. 1. &c.
A REMEDY AGAINST Private Contentions. James 4. 1. etc.
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1 From whence are wars and contentions among you? are they not hence, euen of your lusts, that fight in your members?
1 From whence Are wars and contentions among you? Are they not hence, even of your Lustiest, that fight in your members?
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2 Ye lust and haue not: ye enuie and haue indignation, and cannot obtaine: yee fight and warre and get nothing, because yee aske not.
2 You lust and have not: you envy and have Indignation, and cannot obtain: ye fight and war and get nothing, Because ye ask not.
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3 Yee aske and receiue not, because ye aske amisse, that yee might consume it on your lusts.
3 Ye ask and receive not, Because you ask amiss, that ye might consume it on your Lustiest.
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4 Yee Adulterers and Adulteresses, know yee not that the amitie of the world is the enmitie of God? Whosoeuer therefore will be a friend to the world, maketh himselfe the enemie of God.
4 Ye Adulterers and Adulteresses, know ye not that the amity of the world is the enmity of God? Whosoever Therefore will be a friend to the world, makes himself the enemy of God.
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IN the former Chapter the Apostle had sharply reproued them for that bitter enuying & strife & contention that was among them, perswading them vnto peace and louing agreement:
IN the former Chapter the Apostle had sharply reproved them for that bitter envying & strife & contention that was among them, persuading them unto peace and loving agreement:
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but because they would bee ready to answere, that they liked well enough of peace & vnitie,
but Because they would be ready to answer, that they liked well enough of peace & unity,
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but they had so many vvrongs and indignities, so many occasions of griefe & discontentment offered vnto them, that they could not auoide brawles and iarres;
but they had so many wrongs and indignities, so many occasions of grief & discontentment offered unto them, that they could not avoid brawls and jars;
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and therefore they were not to be blamed for their dissensions, but all the fault was in others that prouoked them hereunto.
and Therefore they were not to be blamed for their dissensions, but all the fault was in Others that provoked them hereunto.
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To this he answeres in the beginning of this Chapter;
To this he answers in the beginning of this Chapter;
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saying, From whence are warres and contentions among you? are they not hence, euen of your lusts? As if hee should haue said, vvill you now lay the fault of your iarring and contending vpon others? If you doe so, you little know your owne hearts:
saying, From whence Are wars and contentions among you? Are they not hence, even of your Lustiest? As if he should have said, will you now lay the fault of your jarring and contending upon Others? If you do so, you little know your own hearts:
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for all your distempers proceed from no other cause, but from your owne lusts, that is, your ouereager desire of earthly things, viz. of profit, pleasure, or credit:
for all your distempers proceed from no other cause, but from your own Lustiest, that is, your overeager desire of earthly things, viz. of profit, pleasure, or credit:
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and these strong vvorldly affections must needs bring forth such effects, because they fight in your members, that is, in the powers of your soule especially:
and these strong worldly affections must needs bring forth such effects, Because they fight in your members, that is, in the Powers of your soul especially:
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yet so, as also they breake forth and shew themselues in the parts of the bodie.
yet so, as also they break forth and show themselves in the parts of the body.
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They trouble your minds and memories, & disquiet your wils and affections, causing you one while to thinke well of such a thing or such a person,
They trouble your minds and memories, & disquiet your wills and affections, causing you one while to think well of such a thing or such a person,
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and by and by to dislike the same: one while to wish for this or that:
and by and by to dislike the same: one while to wish for this or that:
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presently after, not to care for it, nay many times to abhor it:
presently After, not to care for it, nay many times to abhor it:
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hence ariseth a ciuill warre (as it were) vvithin your selues, and thence it is that you contend with others:
hence arises a civil war (as it were) within your selves, and thence it is that you contend with Others:
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for he will accord vvith none that cannot agree vvith himselfe.
for he will accord with none that cannot agree with himself.
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Next, he sets before them the effect of these wordly desires, verse 2. Ye lust and haue not, as who should say, what doe you get by giuing place to your lusts? The more you lust, the lesse you haue.
Next, he sets before them the Effect of these wordly Desires, verse 2. You lust and have not, as who should say, what do you get by giving place to your Lustiest? The more you lust, the less you have.
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And where they might thinke themselues hardly charged, and that this accusation of earthly lusts and affections could not be proued against them:
And where they might think themselves hardly charged, and that this accusation of earthly Lustiest and affections could not be proved against them:
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Yes (saith hee) it will plainely appeare by the effects, in that yee enuie,
Yes (Says he) it will plainly appear by the effects, in that ye envy,
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and haue indignation one against another:
and have Indignation one against Another:
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now if you did not care for and loue the world, you would neuer enuie those that goe beyond you in wordly things.
now if you did not care for and love the world, you would never envy those that go beyond you in wordly things.
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Further it is added, Yee fight and warre and get nothing.
Further it is added, Ye fight and war and get nothing.
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Then belike (might some say) wee are not Gods children, if things be thus farre amisse on our parts,
Then belike (might Some say) we Are not God's children, if things be thus Far amiss on our parts,
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and God also deale so seuerely vvith vs. Answ. Nay, the Apostle doth not conclude any such matter,
and God also deal so severely with us Answer Nay, the Apostle does not conclude any such matter,
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but sayes thus much in effect, you may be Christians (many of you) though very carnall Christians ▪ and children you may bee, though ill children:
but Says thus much in Effect, you may be Christians (many of you) though very carnal Christians ▪ and children you may be, though ill children:
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neither is the Lord to bee charged with ouerseuere dealing:
neither is the Lord to be charged with ouerseuere dealing:
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no, it is not the hardnsse of the father, that vvill not grant, but the badnesse of the children that will not aske:
no, it is not the hardnsse of the father, that will not grant, but the badness of the children that will not ask:
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that is the cause why you get nothing:
that is the cause why you get nothing:
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so that it was not the want of friends, nor the want of means that caused them to be in necessity,
so that it was not the want of Friends, nor the want of means that caused them to be in necessity,
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but the want of praier, and so consequently of a faithfull heart, and fitted to receiue the things they prayed for.
but the want of prayer, and so consequently of a faithful heart, and fitted to receive the things they prayed for.
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But here they would reply again, (as hypocrisie makes men full of shifting) and say, you charge vs that wee doe not pray:
But Here they would reply again, (as hypocrisy makes men full of shifting) and say, you charge us that we do not pray:
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that is not so, I haue prayed againe and againe, and yet am neuer the better.
that is not so, I have prayed again and again, and yet am never the better.
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Indeed (saith hee) Yee aske, and yet ye receiue not:
Indeed (Says he) Ye ask, and yet you receive not:
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and why? Because ye aske amisse. As if he had said, if ye speede not in prayer, it is certaine all is not well in your prayers:
and why? Because you ask amiss. As if he had said, if you speed not in prayer, it is certain all is not well in your Prayers:
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for that is a key to open Gods treasurie; neither is his eare •uer shut against the faithfull supplications of his seruants:
for that is a key to open God's treasury; neither is his ear •uer shut against the faithful supplications of his Servants:
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and hereby doth it appeare that you aske amiss, in that ye aske, That ye might consume it vpon your lusts.
and hereby does it appear that you ask amiss, in that you ask, That you might consume it upon your Lustiest.
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They would not be so absurd, as to say so to God, Lord giue me this, that I may bestow it vpon my lusts:
They would not be so absurd, as to say so to God, Lord give me this, that I may bestow it upon my Lustiest:
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but that was their purpose & intent;
but that was their purpose & intent;
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which is euident by this, that the scope and drift of their petitions vvas for earthly things:
which is evident by this, that the scope and drift of their petitions was for earthly things:
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if they were sicke, oh how earnest would they be for wealth!
if they were sick, o how earnest would they be for wealth!
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if in debt, what importunitie vvould they vse to get out it of? and so for other the like matters:
if in debt, what importunity would they use to get out it of? and so for other the like matters:
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but why did they aske these worldly things? Euen for worldly respects: not to serue God better, but to serue themselues:
but why did they ask these worldly things? Eve for worldly respects: not to serve God better, but to serve themselves:
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they desired health, that they might pursue their commodities, or follow their pleasures and delights:
they desired health, that they might pursue their commodities, or follow their pleasures and delights:
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they asked wealth, to the intent they might hold vp their heads with the best, that they might haue larger maintenance, that they might better their apparell, and their diet, &c. What if we doe desire these things in those regards? is that any such great fault? I will tell you (saith the holy ghost) Yee adulterers and adulteresses, &c. As if he should haue said, you wretched and sinfull men and women;
they asked wealth, to the intent they might hold up their Heads with the best, that they might have larger maintenance, that they might better their apparel, and their diet, etc. What if we do desire these things in those regards? is that any such great fault? I will tell you (Says the holy ghost) Ye Adulterers and Adulteresses, etc. As if he should have said, you wretched and sinful men and women;
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doe you imagine that God doth bestow these things vpon you that you should abuse them to his dishonour,
do you imagine that God does bestow these things upon you that you should abuse them to his dishonour,
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and to the satisfying of your owne carnall desires? Your health to idlenesse and wantonnesse, your wealth to pride and excesse:
and to the satisfying of your own carnal Desires? Your health to idleness and wantonness, your wealth to pride and excess:
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this is farre from the Lords meaning. And the haynousnesse of this sinne will appeare euidently by the similitude heere vsed:
this is Far from the lords meaning. And the heinousness of this sin will appear evidently by the similitude Here used:
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Put case a wife should bee alwaies whining for money and larger allowance, and would neuer let her husband bee at peace,
Put case a wife should be always whining for money and larger allowance, and would never let her husband be At peace,
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but night and day be at him for the granting of her request;
but night and day be At him for the granting of her request;
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and her husband should demand of her what she would doe with it? if she should answere, I haue an affection to such an adulterer,
and her husband should demand of her what she would do with it? if she should answer, I have an affection to such an adulterer,
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and I haue maintained him thus long, & would faine haue him to be in his brauerie still;
and I have maintained him thus long, & would feign have him to be in his bravery still;
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vvould this suit please her husband? Nay would hee not abhorre both her and her request? yet this is the case of all earthly minded men:
would this suit please her husband? Nay would he not abhor both her and her request? yet this is the case of all earthly minded men:
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they would faine haue these outward things, and what would they doe with them? euen spend them vpon their owne lusts,
they would feign have these outward things, and what would they do with them? even spend them upon their own Lustiest,
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and that is to commit spirituall fornication against the Lord: in which regard he is so round with them in this place;
and that is to commit spiritual fornication against the Lord: in which regard he is so round with them in this place;
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Yee adulterers, and adulteresses, know ye not that the loue of the world is the enmitie of God? It is not onely spirituall adulterie, but enmitie against God:Ye Adulterers, and Adulteresses, know you not that the love of the world is the enmity of God? It is not only spiritual adultery, but enmity against God:
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in so much that he concludeth in the words immediatly following: Whosoeuer therfore will be a friend of the world:
in so much that he Concludeth in the words immediately following: Whosoever Therefore will be a friend of the world:
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that is, liue as vvordly men doe, for his diet, for his apparell, for his carriage,
that is, live as wordly men do, for his diet, for his apparel, for his carriage,
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for his drifts and purposes, &c. such an one maketh himselfe the enemie of God:
for his drifts and Purposes, etc. such an one makes himself the enemy of God:
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he is so indeed, whatsoeuer he conceiue of Gods loue towards him, and therefore will God shew himselfe an enemy toward him.
he is so indeed, whatsoever he conceive of God's love towards him, and Therefore will God show himself an enemy towards him.
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The drift (wee see) of these words is to draw the people of God from those miserable contentions and vexations which were among them:
The drift (we see) of these words is to draw the people of God from those miserable contentions and vexations which were among them:
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which hee doth by rebuking them, and that for speciall faults.
which he does by rebuking them, and that for special Faults.
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1. Some inward, to wit, 1. Their lusting after, and immoderate desiring of earthly things. 2. Their enuie that others should speede better then themselues. 2. Some outward, viz. brawling and strife, about which he spends many words,
1. some inward, to wit, 1. Their lusting After, and immoderate desiring of earthly things. 2. Their envy that Others should speed better then themselves. 2. some outward, viz. brawling and strife, about which he spends many words,
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because almost all their life was spent therein. From both which he terrifies them by the ill effects. First, that they got nothing.
Because almost all their life was spent therein. From both which he terrifies them by the ill effects. First, that they god nothing.
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Secondly, that they endangered their owne soules in making themselues adulterers & adulteresses, and so enemies to God, and God to them.
Secondly, that they endangered their own Souls in making themselves Adulterers & Adulteresses, and so enemies to God, and God to them.
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And thus much for the meaning and order of the words. Vers. 1. From whence are warres and contentions among you? namely that are professors.
And thus much for the meaning and order of the words. Vers. 1. From whence Are wars and contentions among you? namely that Are professors.
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In that he doth so sharpely take them vp for their mutuall discord and dissension, the generall doctrine is, that
In that he does so sharply take them up for their mutual discord and dissension, the general Doctrine is, that
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It is a most horrible sinne and shame for Christians to liue in strife and contention, It is a most horrible sin and shame for Christians to live in strife and contention,
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and to breake out into brawling and passion.
and to break out into brawling and passion.
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First, the causes are verie bad, one of which the Apostle pointeth at where he saith, Whereas there is among you enuying and strife,
First, the Causes Are very bad, one of which the Apostle pointeth At where he Says, Whereas there is among you envying and strife,
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and diuisions, are yee not carnall, and walke as men? as if he should haue said, and divisions, Are ye not carnal, and walk as men? as if he should have said,
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when you are male content, and passionate, and euer falling out one with another, doe you thinke that this is from faith,
when you Are male content, and passionate, and ever falling out one with Another, do you think that this is from faith,
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and not from the flesh? yes surely it is euen from the flesh:
and not from the Flesh? yes surely it is even from the Flesh:
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for where there is bitter strife and enuying in the heart, all the wisdome that such are led by, is earthly, sensuall and diuellish:
for where there is bitter strife and envying in the heart, all the Wisdom that such Are led by, is earthly, sensual and devilish:
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and this may be the second reason, why contention is such a grieuous sin, namely,
and this may be the second reason, why contention is such a grievous since, namely,
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Because those that are therunto giuen, are led not onely by soil a guide as there owne sensuall wisdome, that was neuer taught them by God and his word,
Because those that Are thereunto given, Are led not only by soil a guide as there own sensual Wisdom, that was never taught them by God and his word,
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but farther they are guided by Sathan for the Apostle saith, their wisdome is diuellish:
but farther they Are guided by Sathan for the Apostle Says, their Wisdom is devilish:
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now if it be a foule shame to be led by sense as a beast, what is it to be led by Satan as his vassal?
now if it be a foul shame to be led by sense as a beast, what is it to be led by Satan as his vassal?
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Another cause of this sinne is giuen by Salomon, where hee saith, Onely through pride man maketh contention.
another cause of this sin is given by Solomon, where he Says, Only through pride man makes contention.
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So much hautinesse as there is in the heart, so much discontentment are men subiect vnto:
So much haughtiness as there is in the heart, so much discontentment Are men Subject unto:
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if others wrong them indeed, they cannot beare it:
if Others wrong them indeed, they cannot bear it:
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if it be but in their conceit, all is one, they will chafe and fret at it:
if it be but in their conceit, all is one, they will chafe and fret At it:
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and all this proceeds hence, that they thinke better of themselues then either God, or men doe,
and all this proceeds hence, that they think better of themselves then either God, or men do,
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or then in truth there is any iust cause why any should doe. Secondly, as the causes of this sinne are ill, so are the effects sutable:
or then in truth there is any just cause why any should do. Secondly, as the Causes of this sin Are ill, so Are the effects suitable:
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for where there is enuying and strife, there is sedition, and all manner of euill workes. for where there is envying and strife, there is sedition, and all manner of evil works.
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In what heart, or in what house soeuer those vices reigne, the Lord seeth, and men may euidently perceiue, that there are euil thoughts, euill words, euill practises of all kinds:
In what heart, or in what house soever those vices Reign, the Lord sees, and men may evidently perceive, that there Are evil thoughts, evil words, evil practises of all Kinds:
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for there the diuell and sinne beare sway, and fill the places with all manner of pollutions.
for there the Devil and sin bear sway, and fill the places with all manner of pollutions.
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Further, as contention puls on all euill, so it hinders all good: it makes the parties that they cannot pray;
Further, as contention puls on all evil, so it hinders all good: it makes the parties that they cannot pray;
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for in all our requests to God, wee must lift vp pure hands, without wrath, &c. they cannot heare,
for in all our requests to God, we must lift up pure hands, without wrath, etc. they cannot hear,
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because good hearers must be slow to wrath, and receiue the word with meeknesse.
Because good hearers must be slow to wrath, and receive the word with meekness.
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As for the Lords supper, they cannot be meet partakers of it, because it is a Sacrament of loue, As for the lords supper, they cannot be meet partakers of it, Because it is a Sacrament of love,
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and if wee would bee forgiuen, we must forgiue: in a word, they are vnfit for euery good worke:
and if we would be forgiven, we must forgive: in a word, they Are unfit for every good work:
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for the wrath of man accomplisheth not the righteousnesse of God. Lastly, this is it which ruinates both persons and families:
for the wrath of man accomplisheth not the righteousness of God. Lastly, this is it which ruinates both Persons and families:
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for an house diuided against it selfe cannot stand:
for an house divided against it self cannot stand:
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Nay a kingdome (be it neuer so mightie) diuided against it selfe, shall be desolate.
Nay a Kingdom (be it never so mighty) divided against it self, shall be desolate.
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And if this be a sure thing, that where brethren dwell together in vnitie, God hath appointed his blessing and life for euermore,
And if this be a sure thing, that where brothers dwell together in unity, God hath appointed his blessing and life for evermore,
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then it is as certaine on the other side that where men liue in continuall strife, there God hath appointed his curse, and death for euermore.
then it is as certain on the other side that where men live in continual strife, there God hath appointed his curse, and death for evermore.
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First, for the reproofe of them that spend a great part of their time in fretting and quarrelling,
First, for the reproof of them that spend a great part of their time in fretting and quarreling,
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because things goe not so well as they would haue them. Some there are indeed that when they fall to open brawles, go by the worse,
Because things go not so well as they would have them. some there Are indeed that when they fallen to open brawls, go by the Worse,
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because they are ouer-matched, and therefore they will sit and mope in a corner: but vnto such Iames speaketh, saying, Sigh not one against another.
Because they Are overmatched, and Therefore they will fit and mope in a corner: but unto such James speaks, saying, Sighs not one against Another.
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So that there are sighers as well as chiders, and both condemned by the word.
So that there Are sighers as well as chiders, and both condemned by the word.
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Sigh one for another wee may (as if a friend or a child of ours haue sinned, it is an happie thing if we can weepe in secret for them) but wee must not sigh one against another, no more then we may chafe one against another.
Sighs one for Another we may (as if a friend or a child of ours have sinned, it is an happy thing if we can weep in secret for them) but we must not sighs one against Another, no more then we may chafe one against Another.
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Wee must not when wee are alone muse of the vnkindnesse of such and such, and so grow to bitter thoughts against them:
we must not when we Are alone muse of the unkindness of such and such, and so grow to bitter thoughts against them:
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that is a wofull thing, and will bee a hard reckoning for vs at length: for (as Iames addeth) the Iudge is at the doore:
that is a woeful thing, and will be a hard reckoning for us At length: for (as James adds) the Judge is At the door:
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and the Assises will be fearefull for all such persons.
and the Assizes will be fearful for all such Persons.
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If thy cause be good, and thy conscience good, God is at hand to right all thy wrongs:
If thy cause be good, and thy conscience good, God is At hand to right all thy wrongs:
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but when men giue themselues to fretting and bitter discontentment, it is as much in effect,
but when men give themselves to fretting and bitter discontentment, it is as much in Effect,
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as if they should say, that God is no equall Iudge, and therefore they cannot rest satisfied with his gouernment:
as if they should say, that God is no equal Judge, and Therefore they cannot rest satisfied with his government:
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yet are they ready enough in their distempered fits to prophane the name of God, by calling him to be iudge in their causes:
yet Are they ready enough in their distempered fits to profane the name of God, by calling him to be judge in their Causes:
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as Sarah did, when her maid despised her.
as Sarah did, when her maid despised her.
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God be iudge between me and thee (saith she to her husband) but if the Lord had come, she would haue been the loser.God be judge between me and thee (Says she to her husband) but if the Lord had come, she would have been the loser.
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For God being a most righteous Iudge, would haue examined both parties, and then who would haue been found in the greater fault? Abraham tooke Hagar, but who was the cause of it? was not Sarah? the greatest complainers and exclaimers, are vsually most faulty themselues: For God being a most righteous Judge, would have examined both parties, and then who would have been found in the greater fault? Abraham took Hagar, but who was the cause of it? was not Sarah? the greatest complainers and exclaimers, Are usually most faulty themselves:
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and therfore let christians be ashamed to be so clamorous & contentious vpon euery occasion:
and Therefore let Christians be ashamed to be so clamorous & contentious upon every occasion:
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for to bee so vnpeaceable amongst men, sheweth that there is little acquaintance with the God of peace;
for to be so unpeaceable among men, shows that there is little acquaintance with the God of peace;
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therefore let vs rather goe from our owne right, and yeeld a little, then be still falling out with our neighbours:
Therefore let us rather go from our own right, and yield a little, then be still falling out with our neighbours:
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better it is to lose some of our outward commodities, then to lose our inward and outward peace.
better it is to loose Some of our outward commodities, then to loose our inward and outward peace.
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But why should I so abase my selfe, as to yeeld vnto him? Nay why should you be so base minded,
But why should I so abase my self, as to yield unto him? Nay why should you be so base minded,
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as to yeeld vnto the diuell? for whosoeuer giueth place vnto anger and wrath, giueth place vnto the diuell.
as to yield unto the Devil? for whosoever gives place unto anger and wrath, gives place unto the Devil.
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Most abominable therefore is that falling out which is amongst professors:
Most abominable Therefore is that falling out which is among professors:
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though there be many things amisse in a familie, yet if there be mutuall loue and compassion,
though there be many things amiss in a family, yet if there be mutual love and compassion,
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and tender heartednes, crosses are made much easier, and burdens much lighter then else they would be:
and tender heartedness, Crosses Are made much Easier, and burdens much lighter then Else they would be:
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whereas if there be brawles in the familie, euery light affliction is made heauie:
whereas if there be brawls in the family, every Light affliction is made heavy:
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what a disgrace therefore is it for the subiects of the Prince of peace to be at such variance among themselues? It is for dogges and swine to be barking and biting one at another:
what a disgrace Therefore is it for the Subjects of the Prince of peace to be At such variance among themselves? It is for Dogs and Swine to be barking and biting one At Another:
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but to see Sheepe or Lambes tearing one another, all the world would wonder at it:
but to see Sheep or Lambs tearing one Another, all the world would wonder At it:
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If then we professe that Christ is our shepheard, and wee his sheepe, how can wee with any comfort looke him in the face,
If then we profess that christ is our shepherd, and we his sheep, how can we with any Comfort look him in the face,
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when wee so farre differ from the nature and properties of his sheepe, in eating vp our owne heartes with griefes,
when we so Far differ from the nature and properties of his sheep, in eating up our own hearts with griefs,
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and ministring continuall vexation vnto others, and biting and deuouring one another?
and ministering continual vexation unto Others, and biting and devouring one Another?
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But heere will some obiections be made, for as euery one is more guiltie, so will he haue more colours to hide his corruptions from the view of the world.
But Here will Some objections be made, for as every one is more guilty, so will he have more colours to hide his corruptions from the view of the world.
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Some will grant that they are often discontented indeed, but they haue reason so to be.
some will grant that they Are often discontented indeed, but they have reason so to be.
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Let vs heare their reasons then. One is, that they are prouoked.
Let us hear their Reasons then. One is, that they Are provoked.
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But who can prouoke a sheepe to bark and bite? true Christian loue is not prouoked;
But who can provoke a sheep to bark and bite? true Christian love is not provoked;
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so that it is not the prouocation without, but want of true loue with in and abundance of selfe loue that causeth you to be so passionate.
so that it is not the provocation without, but want of true love with in and abundance of self love that Causes you to be so passionate.
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But who can chuse but be angry at sinne? that is it that mooueth me.
But who can choose but be angry At sin? that is it that moveth me.
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But see whether this faire shew doe not proceed from foule hypocrisie, and the Lord open our eyes that we may see it.
But see whither this fair show do not proceed from foul hypocrisy, and the Lord open our eyes that we may see it.
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Your anger (you say) is from hatred of sinne: well, let vs examine the matter a little.
Your anger (you say) is from hatred of sin: well, let us examine the matter a little.
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First, doe you hate your owne sinnes, and haue they caused you as often to breake your sleepe,
First, do you hate your own Sins, and have they caused you as often to break your sleep,
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as the iniuries of others? Nay, that way they must needes confesse they are more sparing:
as the injuries of Others? Nay, that Way they must needs confess they Are more sparing:
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that then is nothing else but plaine dissimulation, to pretend griefe for anothers sinne, when you haue little or none for your owne.
that then is nothing Else but plain dissimulation, to pretend grief for another's sin, when you have little or none for your own.
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Secondly, such as grieue for the faults of any, and are desirous to reforme them, will vse a good & discreet order in dealing with the parties, obseruing all circumstances for that ende.
Secondly, such as grieve for the Faults of any, and Are desirous to reform them, will use a good & discreet order in dealing with the parties, observing all Circumstances for that end.
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As namely, first the circumstāce of time, that they will not presently vpon the cōmitting of the offence flie in their faces in the view of all the standers by, seeking to disgrace them to the vttermost,
As namely, First the circumstance of time, that they will not presently upon the committing of the offence fly in their faces in the view of all the standers by, seeking to disgrace them to the uttermost,
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but wil waite the fittest opportunitie, when with most benefit and least blemish to the party, they may help him against corruption.
but will wait the Fittest opportunity, when with most benefit and least blemish to the party, they may help him against corruption.
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Secondly, as euery sin is greater, so they will be more incensed against it:
Secondly, as every since is greater, so they will be more incensed against it:
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and herein doth the hypocrisie of many appear, that they will bee more mooued at soome small offence.
and herein does the hypocrisy of many appear, that they will be more moved At soome small offence.
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wherein they themselues are touched, then at a farre greater matter, that nothing concernes their credit or commoditie,
wherein they themselves Are touched, then At a Far greater matter, that nothing concerns their credit or commodity,
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though it do neuer so much concerne Gods glorie.
though it do never so much concern God's glory.
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Such may go masked vnder the vail of hypocrisie, but God will discouer their false pretences in the end,
Such may go masked under the Vail of hypocrisy, but God will discover their false pretences in the end,
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neither let them euer looke for comfort in the time of sicknesse or of death from such kind of zeale against sinne.
neither let them ever look for Comfort in the time of sickness or of death from such kind of zeal against sin.
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Indeed there is a corruption in all, and we are too sensible of iniuries:
Indeed there is a corruption in all, and we Are too sensible of injuries:
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but the godly doe condemne it in themselues, & are neuer content till they can be more troubled at sinnes, whereby God is dishonoured,
but the godly do condemn it in themselves, & Are never content till they can be more troubled At Sins, whereby God is dishonoured,
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then at infirmities, and iniuries, whereby they themselues are wronged.
then At infirmities, and injuries, whereby they themselves Are wronged.
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Thirdly, if any be displeased at sinne, he wil vse all good remedies for the healing thereof:
Thirdly, if any be displeased At sin, he will use all good remedies for the healing thereof:
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he will reproue and admonish, and exhort, and all from a louing and mercifull heart, yea, hee will ioyne vnto these heartie prayer for a blessing vpon his indeauours.
he will reprove and admonish, and exhort, and all from a loving and merciful heart, yea, he will join unto these hearty prayer for a blessing upon his endeavours.
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This we see in Moses: hee was verie angrie against the sin of the Israelites in making the golden calfe,
This we see in Moses: he was very angry against the since of the Israelites in making the golden calf,
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and shewed his iust anger in executing iudgement vpon the ring leaders in that hainous offence:
and showed his just anger in executing judgement upon the ring leaders in that heinous offence:
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but withall we must note that he was neuer more feruent in praier for them, then at that time.
but withal we must note that he was never more fervent in prayer for them, then At that time.
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Those therefore that are so far moued, that they cannot speake vnto the offenders in giuing them good & louing aduice,
Those Therefore that Are so Far moved, that they cannot speak unto the offenders in giving them good & loving Advice,
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nor speake for them vnto God in putting vp hearty and earnest requests, such (I say) may be assured that their anger is not the zeale of the spirit,
nor speak for them unto God in putting up hearty and earnest requests, such (I say) may be assured that their anger is not the zeal of the Spirit,
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but the heate of the flesh, which they can haue no comfort in, but must be humbled for it, & leaue it.
but the heat of the Flesh, which they can have no Comfort in, but must be humbled for it, & leave it.
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A second vse of this is for instruction, that if euer vvee looke for peace with God and comfort in our soules,
A second use of this is for instruction, that if ever we look for peace with God and Comfort in our Souls,
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and good estimation among Gods children, then let vs take heed as of other sinnes, so of this sinne of passion and distemper.
and good estimation among God's children, then let us take heed as of other Sins, so of this sin of passion and distemper.
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Do men deale with vs as with enemies? let vs loue them. Do they wrong vs? let vs pray for them.
Do men deal with us as with enemies? let us love them. Do they wrong us? let us pray for them.
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Doe they speak euill of vs? let vs speak the best of them & to them:
Do they speak evil of us? let us speak the best of them & to them:
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for that is Christ his counsell; & hereby shall men knovv, that we are his Disciples, if we loue one another:
for that is christ his counsel; & hereby shall men know, that we Are his Disciples, if we love one Another:
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Iohn 13. 35. whereas otherwise they may suspect vs to bee hypocrites, if we hate one another.
John 13. 35. whereas otherwise they may suspect us to be Hypocrites, if we hate one Another.
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And further, hereby shall we assure our harts before God, that we are of the truth, and that we do pertaine to his family:
And further, hereby shall we assure our hearts before God, that we Are of the truth, and that we do pertain to his family:
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& this euery Christian that hath any acquaintance with his own heart, will confesse, that when hee is most mercifull and most ready to put vp iniuries & indignities,
& this every Christian that hath any acquaintance with his own heart, will confess, that when he is most merciful and most ready to put up injuries & indignities,
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then he hath most comfortable assurance of his own saluation, and can most cheerefully looke vp vnto God in Christ,
then he hath most comfortable assurance of his own salvation, and can most cheerfully look up unto God in christ,
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as one that hath interest in him.
as one that hath Interest in him.
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But how may a man become thus peaceable and quiet? it must needs be acknowledged that contention is a foule sinne, & an horrible shame:
But how may a man become thus peaceable and quiet? it must needs be acknowledged that contention is a foul sin, & an horrible shame:
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but how may I master my violent passions, and become more mild and calme. The Lord telleth you hovv to vanquish, and kill this corruption: and one meanes is,
but how may I master my violent passion, and become more mild and Cam. The Lord Telleth you how to vanquish, and kill this corruption: and one means is,
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1 Often to examine your own heart: the Apostle willeth men to shew all meekenesse toward all men. 1 Often to examine your own heart: the Apostle wills men to show all meekness towards all men.
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But (might some say) I am of an hastie nature, ready to bee prouoked,
But (might Some say) I am of an hasty nature, ready to be provoked,
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and therfore I cannot indure such iniuries as men offer me.
and Therefore I cannot endure such injuries as men offer me.
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But remember what you haue said and done against others, especially against God, and that wil abate the pride of your heart.
But Remember what you have said and done against Others, especially against God, and that will abate the pride of your heart.
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Haue not you beene vnwise, disobedient, and liuing in malitiousnesse, and enuie, hatefull, and hating others? In which regard, the wise mans counsell is, that a man should not take notice of euery fault of his seruant, but passe by many:
Have not you been unwise, disobedient, and living in malitiousnesse, and envy, hateful, and hating Others? In which regard, the wise men counsel is, that a man should not take notice of every fault of his servant, but pass by many:
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and why? because euery mans soule can tell him though men cannot charge him, that he hath commited the like,
and why? Because every men soul can tell him though men cannot charge him, that he hath committed the like,
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or greater faults against God or men; which if we could well consider, mens vnkindnesses would seeme nothing in our eyes:
or greater Faults against God or men; which if we could well Consider, men's Unkindnesses would seem nothing in our eyes:
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for when our owne sinnes lye heauie, others vvrongs lye light:
for when our own Sins lie heavy, Others wrongs lie Light:
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and when we feele not the weight of sinne in any good measure, euery trifling offence of men seemes an hainous crime vnto vs. A second helpe against wrathfull passions is, to be assured of the remission of our sinnes.
and when we feel not the weight of sin in any good measure, every trifling offence of men seems an heinous crime unto us A second help against wrathful passion is, to be assured of the remission of our Sins.
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Bee yee curteous one to another (saith the Apostle) and tender hearted. So I will (will some say) so long as they vse mee well:be ye courteous one to Another (Says the Apostle) and tender hearted. So I will (will Some say) so long as they use me well:
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but if they deale otherwise, and begin to doe me wrong, they shall heare of it, whosoeuer they bee.
but if they deal otherwise, and begin to do me wrong, they shall hear of it, whosoever they be.
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Oh deale not so (saith Paul) But forgiue one another, euen as God for Christ his sake forgaue you. Seeing the Lord hath sent his sonne,
O deal not so (Says Paul) But forgive one Another, even as God for christ his sake forgave you. Seeing the Lord hath sent his son,
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and the sonne hath giuen his blood, and the holy Ghost hath sprinkled the same vpon your hearts,
and the son hath given his blood, and the holy Ghost hath sprinkled the same upon your hearts,
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for the washing away of all your iniquities, stand not with men for small pettie iniuries, but forgiue and forget them:
for the washing away of all your iniquities, stand not with men for small Petty injuries, but forgive and forget them:
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and assuredly whosoeuer hath the comfortable feeling of the pardon of his sinnes, cannot but doe so.
and assuredly whosoever hath the comfortable feeling of the pardon of his Sins, cannot but doe so.
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When Steuen saw Christ sitting at the right hand of God in heauen, and was assured that he had saued him from his sinnes,
When Stephen saw christ sitting At the right hand of God in heaven, and was assured that he had saved him from his Sins,
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and that he should forthwith goe vnto him, he could kneele downe, and with all meekenesse pray for his most bitter enemies, that were then stoning of him,
and that he should forthwith go unto him, he could kneel down, and with all meekness pray for his most bitter enemies, that were then stoning of him,
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neither weere they so mad against him to do him hurt, as he was earnest with God for them to procure their good.
neither were they so mad against him to do him hurt, as he was earnest with God for them to procure their good.
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The third and last remedie is to denie carnall reason: for that is anill guide that leadeth vs out of the way.
The third and last remedy is to deny carnal reason: for that is anill guide that leads us out of the Way.
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Euer marke this in reuengeful persons, when they are reproued for their spitefull and malicious dealing, their answere is, had I not cause, had I not reason to do as I haue done? no, none at all:
Ever mark this in revengeful Persons, when they Are reproved for their spiteful and malicious dealing, their answer is, had I not cause, had I not reason to do as I have done? no, none At all:
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for what sound reason can there bee against Gods reason, who saith, Reuenge not, &c. for vengeance is mine, I will requite it, saith the Lord.
for what found reason can there be against God's reason, who Says, Revenge not, etc. for vengeance is mine, I will requite it, Says the Lord.
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It is his office which he hath appropriated vnto himselfe, and they are intruders, yea traitors, that will goe about to thrust God out of his iudgment seat.
It is his office which he hath appropriated unto himself, and they Are intruders, yea Traitors, that will go about to thrust God out of his judgement seat.
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And therefore let not the diuell delude vs with this conceite, that wee haue reason for our brawling and quarrelling:
And Therefore let not the Devil delude us with this conceit, that we have reason for our brawling and quarreling:
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for the best that can be said for it, is this; that it is beastly and fleshly reason, such as the Lord esteemeth folly and frensie,
for the best that can be said for it, is this; that it is beastly and fleshly reason, such as the Lord esteems folly and frenzy,
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and enmitie against his maiestie, Rom. 8. which will bring with it death and destruction of body and soule,
and enmity against his majesty, Rom. 8. which will bring with it death and destruction of body and soul,
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if we yeeld vnto it, and be led by it.
if we yield unto it, and be led by it.
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Are they not hence, euen of your lusts? Here he sheweth the fountaine of all their discontentments: namely, their own vntamed affections: are they not hence, even of your Lustiest? Here he shows the fountain of all their discontentments: namely, their own untamed affections:
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whatsoeuer occasions there may be, that is the true cause:
whatsoever occasions there may be, that is the true cause:
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as the reason why a Lyon rageth and roreth, is not that any creature disquieteth him,
as the reason why a lion rages and roareth, is not that any creature disquieteth him,
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and raiseth him vp, (for then a sheep being stirred should roar too) but that his naturall inclination draweth him thereunto.
and Raiseth him up, (for then a sheep being stirred should roar too) but that his natural inclination draws him thereunto.
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The Doctrine hence to bee gathered is this, that, Our owne distempered lusts are the cause of all our strife and contention with others. The Doctrine hence to be gathered is this, that, Our own distempered Lustiest Are the cause of all our strife and contention with Others.
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They make vs vnquiet in our selues, and so cause vs to disquiet them that are about vs. Therefore it is said, that fleshly lusts doe fight against our soules: they cause a continuall warre within a man, which inward combat with ones selfe, sheweth it selfe oftentimes in outward iarring with men.
They make us unquiet in our selves, and so cause us to disquiet them that Are about us Therefore it is said, that fleshly Lustiest do fight against our Souls: they cause a continual war within a man, which inward combat with ones self, shows it self oftentimes in outward jarring with men.
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Christ Iesus had as great wrongs as euer man in this world had, yet was he neuer in any passion, or distemper:
christ Iesus had as great wrongs as ever man in this world had, yet was he never in any passion, or distemper:
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and why? because he was quite voide of carnall affections.
and why? Because he was quite void of carnal affections.
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Before his conuersion Paul was very boistrous and full of rage, but after that hee had spent the heat of his anger vpon his owne great sinnes, he that had beene very froward became very meeke,
Before his conversion Paul was very boisterous and full of rage, but After that he had spent the heat of his anger upon his own great Sins, he that had been very froward became very meek,
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and was able with patience to vndergo imprisonment, whipping, stoning, reuiling, with any the like indignities:
and was able with patience to undergo imprisonment, whipping, stoning, reviling, with any the like indignities:
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wee neuer heare this from him:
we never hear this from him:
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what? shall I beare this? a man of my education, of my learning, of my gifts? shall I endure to liue in the stocks, hungrie and cold,
what? shall I bear this? a man of my education, of my learning, of my Gifts? shall I endure to live in the stocks, hungry and cold,
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and full of paines, &c. No, no, these thoughts were farre from Paul: he was content to suffer any thing,
and full of pains, etc. No, no, these thoughts were Far from Paul: he was content to suffer any thing,
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yea, to lay downe his life for the name of the Lord Iesus, and that because his lusts were subdued, and the venome thereof remoued.
yea, to lay down his life for the name of the Lord Iesus, and that Because his Lustiest were subdued, and the venom thereof removed.
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Let euery Christian looke backe vnto his disposition before his calling;
Let every Christian look back unto his disposition before his calling;
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and who is there but shall find, that hee was full of enuie, hastie and testie,
and who is there but shall find, that he was full of envy, hasty and testy,
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and ready to bee prouoked? but since his conuersion hee may say to the glorie of God, that he can beare that which hee could not before,
and ready to be provoked? but since his conversion he may say to the glory of God, that he can bear that which he could not before,
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and get out of that passion in a few houres, that was wont to hang vpon him many moneths:
and get out of that passion in a few hours, that was wont to hang upon him many months:
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and as he growes more in grace, so shall it be better with him still.
and as he grows more in grace, so shall it be better with him still.
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So often therefore as wee breake forth into any distempered speeches, or actions, let vs know that wee haue a summons from God to take notice of our vnrulie affections.
So often Therefore as we break forth into any distempered Speeches, or actions, let us know that we have a summons from God to take notice of our unruly affections.
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What, haue you forgotten your selfe? are you more wearie of your life then of your sinne? then there is somewhat within to bee conquered and brought vnder,
What, have you forgotten your self? Are you more weary of your life then of your sin? then there is somewhat within to be conquered and brought under,
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and that should bring you vpon your knees to become a suter vnto God:
and that should bring you upon your knees to become a suitor unto God:
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Lord I see by the fruits, that lust is not so tamed as it should be;
Lord I see by the fruits, that lust is not so tamed as it should be;
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I am not able to maister it, grant thy strength therefore vnto thy seruant that I may be able to preuaile against it.
I am not able to master it, grant thy strength Therefore unto thy servant that I may be able to prevail against it.
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Secondly, this is for instruction, that if euer wee would liue comfortablie in regard of our selues or others, wee should labour to haue the command of our owne hearts and minds.
Secondly, this is for instruction, that if ever we would live comfortably in regard of our selves or Others, we should labour to have the command of our own hearts and minds.
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It is a maruellous errour in men and women to thinke, if I had so much liuing,
It is a marvelous error in men and women to think, if I had so much living,
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so much credit and respect, and withall a strong and healthfull bodie; then my heart would be at quiet:
so much credit and respect, and withal a strong and healthful body; then my heart would be At quiet:
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this is a foule and monstrous delusion:
this is a foul and monstrous delusion:
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what? will outward things heale a sinfull soule? It is as absurd, as if a man that hath his arme or his legge broken, should say, Oh if I had a sute of cloth of Gold,
what? will outward things heal a sinful soul? It is as absurd, as if a man that hath his arm or his leg broken, should say, O if I had a suit of cloth of Gold,
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or a paire of silke stockings, or my chamber hanged with veluet, I should feele no paine:
or a pair of silk stockings, or my chamber hanged with velvet, I should feel no pain:
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euery man would thinke such a one out of his wits, because his paine is within his bodie, which those outward things cannot remoue:
every man would think such a one out of his wits, Because his pain is within his body, which those outward things cannot remove:
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so it is with euery strong affection, and vnmastred desire, they are corrupt humors cleauing vnto the soule;
so it is with every strong affection, and unmastered desire, they Are corrupt humours cleaving unto the soul;
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and therefore let the parties be shifted hither and thither, and haue their estate mended,
and Therefore let the parties be shifted hither and thither, and have their estate mended,
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and their reputation bettered, yet if they bee not healed within, they are neuer the neerer to any sound contentment.
and their reputation bettered, yet if they be not healed within, they Are never the nearer to any found contentment.
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But how should wee attaine to the mastering of these boisterous affections? First, we must mortifie the deeds of the flesh by the spirit: But how should we attain to the mastering of these boisterous affections? First, we must mortify the Deeds of the Flesh by the Spirit:
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the best haue flesh in them, but they must bee euer knocking of it downe.
the best have Flesh in them, but they must be ever knocking of it down.
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Now then we mortifie the flesh by the spirit, when we bring spirituall reasons against the lusts thereof,
Now then we mortify the Flesh by the Spirit, when we bring spiritual Reasons against the Lustiest thereof,
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and seeke to quench the flame thereof, by powring water vpon it, and taking away the fuell that might maintain it.
and seek to quench the flame thereof, by Pouring water upon it, and taking away the fuel that might maintain it.
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A man may haue perswasions from his friends, but those will not kill his carnall desires:
A man may have persuasions from his Friends, but those will not kill his carnal Desires:
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but the perswasions of the spirit will;
but the persuasions of the Spirit will;
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and therefore wee should vse the arguments of Gods word for the crucifying of our flesh.
and Therefore we should use the Arguments of God's word for the crucifying of our Flesh.
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But many take a contrary course, when they feele themselues stirred, they aggrauate all the euils that are vpon them,
But many take a contrary course, when they feel themselves stirred, they aggravate all the evils that Are upon them,
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and all the wrongs that are (in their conceit) offered vnto them, their memorie will forget no circumstance of them.
and all the wrongs that Are (in their conceit) offered unto them, their memory will forget no circumstance of them.
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Neither will their tongues faile to amplifie them at the full; and hereby they imagine to ease themselues:
Neither will their tongues fail to amplify them At the full; and hereby they imagine to ease themselves:
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but alas this is to adde lust to lust, and to heape more drie wood on the fire, that burneth too vehemently alreadie:
but alas this is to add lust to lust, and to heap more dry wood on the fire, that burns too vehemently already:
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and therefore let them vse Gods meanes, or neuer looke to liue quiet and peaceable daies.
and Therefore let them use God's means, or never look to live quiet and peaceable days.
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A second meanes to bring our boisterous affections into subiection, is, to liue and labour diligently in a calling:
A second means to bring our boisterous affections into subjection, is, to live and labour diligently in a calling:
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for labour is appointed to humble the sonnes of men, and whosoeuer doth not vse this medicine, may quickly make worke enough for a whole towne:
for labour is appointed to humble the Sons of men, and whosoever does not use this medicine, may quickly make work enough for a Whole town:
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for idle persons are alwaies passionate:
for idle Persons Are always passionate:
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and when they haue nothing else to do, they fall to conceits, and surmises, and suspicions,
and when they have nothing Else to do, they fallen to conceits, and surmises, and suspicions,
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and iealousies, and when the least occasion is offered, out comes all the filthie matter that hath beene breeding within them.
and jealousy's, and when the least occasion is offered, out comes all the filthy matter that hath been breeding within them.
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Thirdly, that we may get victorie ouer the ill affections that stirre within vs, wee must consider that wee are Pilgrimes. 1. Pet. 2. 11: Many are verie impatient, and crie out of their miserie that it is such, as they neuer looke to liue merry day more:
Thirdly, that we may get victory over the ill affections that stir within us, we must Consider that we Are Pilgrims. 1. Pet. 2. 11: Many Are very impatient, and cry out of their misery that it is such, as they never look to live merry day more:
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but what neede they trouble them selues about that, it may be they shall not liue an houre more:
but what need they trouble them selves about that, it may be they shall not live an hour more:
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a Pilgrim is in his Inne at night and gone in the morning, and so may they:
a Pilgrim is in his Inn At night and gone in the morning, and so may they:
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and why therefore should they make such a long and tedious matter of their crosses? If they haue assurance of heauen, their momentanie afflictions are nothing in comparison of that eternall crown of glory which shall bee bestowed vpon them.
and why Therefore should they make such a long and tedious matter of their Crosses? If they have assurance of heaven, their momentary afflictions Are nothing in comparison of that Eternal crown of glory which shall be bestowed upon them.
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If men would cease looking and lusting after the temporall things which are seene, and fasten their hopes and desires vpon the eternall things which are not seene;
If men would cease looking and lusting After the temporal things which Are seen, and fasten their hope's and Desires upon the Eternal things which Are not seen;
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they would esteeme and reckon their heauiest griefes to bee verie light, and their longest afflictions to be short and momentanie. 2. Cor. 4 17. 18.
they would esteem and reckon their Heaviest griefs to be very Light, and their longest afflictions to be short and momentary. 2. Cor. 4 17. 18.
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Fourthly and lastly, let vs consider of that which was mentioned before, viz. that fleshly lusts doe fight against our soules. Those that are in thraldome vnto them, thinke it good husbandrie to yeeld vnto them,
Fourthly and lastly, let us Consider of that which was mentioned before, viz. that fleshly Lustiest do fight against our Souls. Those that Are in thraldom unto them, think it good Husbandry to yield unto them,
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and hope to better their estate thereby: but do they know what God saith in this matter?
and hope to better their estate thereby: but do they know what God Says in this matter?
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Hee telleth them that they make warre against their soules: they blindfold their minds that they cannot see into spirituall things:
He Telleth them that they make war against their Souls: they blindfold their minds that they cannot see into spiritual things:
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they make their hearts fat and senselesse, that neither threatnings nor promises, iudgements nor mercies will any whit at all moue them.
they make their hearts fat and senseless, that neither threatenings nor promises, Judgments nor Mercies will any whit At all move them.
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Now when wee find in our selues these hurtfull affections and dangerous lusts, and we doe not onely feele them, but others also far much the worse thereby, were it not great madnes to nourish them still within vs? Therefore let vs rather vse these and all other good meanes to suppresse them,
Now when we find in our selves these hurtful affections and dangerous Lustiest, and we do not only feel them, but Others also Far much the Worse thereby, were it not great madness to nourish them still within us? Therefore let us rather use these and all other good means to suppress them,
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then any meanes at all to cherish and strengthen the same. Vers. 2. Ye lust and haue not.
then any means At all to cherish and strengthen the same. Vers. 2. You lust and have not.
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] In these words he setteth out the absurditie of other lusts by the ill effects:] In these words he sets out the absurdity of other Lustiest by the ill effects:
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they haue along and tedious seedes time, but all their labour and toile comes to nothing, they are altogether disappointed of their expected haruest: whence the Doctrine is, that
they have along and tedious seeds time, but all their labour and toil comes to nothing, they Are altogether disappointed of their expected harvest: whence the Doctrine is, that
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Whosoeuer yeeldeth vnto his lustes, neuer makes a thriuing, nor a sauing bargaine thereby: but the more he lusts, the more he lackes: Whosoever yields unto his lusts, never makes a thriving, nor a Saving bargain thereby: but the more he Lustiest, the more he lacks:
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and the more eager his desires are, the more and greater his wants are likely to be.
and the more eager his Desires Are, the more and greater his Wants Are likely to be.
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First, because the loue of earthly things makes God his enemy. For hee that loues the World, the loue of God is not in him:
First, Because the love of earthly things makes God his enemy. For he that loves the World, the love of God is not in him:
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but hee withdrawes his heart from God, and goeth a whooring after the world;
but he withdraws his heart from God, and Goes a whoring After the world;
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the setting of our affections vpon the creature, maketh vs to be estranged from the Creator.
the setting of our affections upon the creature, makes us to be estranged from the Creator.
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Secondly, as the desire of earthly things, makes men impious against God, so doth it make them iniurious towards men:
Secondly, as the desire of earthly things, makes men impious against God, so does it make them injurious towards men:
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He that hasteth to bee rich cannot be innocent: and he that is greedie of gaine troubleth his owne house:
He that hastes to be rich cannot be innocent: and he that is greedy of gain Troubles his own house:
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and that which is said of the excessiue desire of gaine, holdes as true in all other sinnefull lustes, that he that is greedie of pleasure,
and that which is said of the excessive desire of gain, holds as true in all other sinful lusts, that he that is greedy of pleasure,
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or credit, or any the like, is still a troubler and disquieter of those with whom he liues:
or credit, or any the like, is still a troubler and disquieter of those with whom he lives:
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because first his owne heart is poisoned, and being distempered within, he must needs shew his distemper without.
Because First his own heart is poisoned, and being distempered within, he must needs show his distemper without.
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Therefore the more God loues vs, the more he wil crosse vs, so long as we set our hearts on lying vanities:
Therefore the more God loves us, the more he will cross us, so long as we Set our hearts on lying vanities:
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for hee knowes, that if wee had them in that manner and measure as wee desire, they would turne to our owne and others exceeding great hurt and disaduantage.
for he knows, that if we had them in that manner and measure as we desire, they would turn to our own and Others exceeding great hurt and disadvantage.
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For the more we desire any earthly thing, the more we shall abuse it, as the more we desire any heauenly thing, the better we shal vse it.
For the more we desire any earthly thing, the more we shall abuse it, as the more we desire any heavenly thing, the better we shall use it.
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Therefore is it righteous with God to crosse vs in our affections, as he did Rahel: she must needs haue children in all the haste,
Therefore is it righteous with God to cross us in our affections, as he did Rachel: she must needs have children in all the haste,
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or else she would die in a passion. Alas shee was in hard case to die, and in ill case to haue children:
or Else she would die in a passion. Alas she was in hard case to die, and in ill case to have children:
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for at that time she would haue made Gods of her children, and an Idoll of God.
for At that time she would have made God's of her children, and an Idol of God.
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But afterwards when she had prayed and humbled her selfe, God gaue her children, because then shee was fit to receiue them.
But afterwards when she had prayed and humbled her self, God gave her children, Because then she was fit to receive them.
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And that is the reason why God delayes long, and puts off his seruants from year to yeare,
And that is the reason why God delays long, and puts off his Servants from year to year,
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euen because they are vnfit to be partakers of his blessings sooner;
even Because they Are unfit to be partakers of his blessings sooner;
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he could afford them present paiment, but he well considers, that the things which the flesh much affects, it would much abuse.
he could afford them present payment, but he well considers, that the things which the Flesh much affects, it would much abuse.
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Isaac prayed for a sonne twentie yeares, at length when he had gotten the victorie of himselfe, Isaac prayed for a son twentie Years, At length when he had got the victory of himself,
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and was content to wait, as long as God would haue him, the Lord forthwith granted his request:
and was content to wait, as long as God would have him, the Lord forthwith granted his request:
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and so dealeth hee yet still with his dearest children.
and so deals he yet still with his dearest children.
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Sith boisterous lusts doe both deserue and bring vpon men manifold wants, this serues for instruction, that if we be pinched with necessities,
Sith boisterous Lustiest do both deserve and bring upon men manifold Wants, this serves for instruction, that if we be pinched with necessities,
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and restrained of many things that we would full faine haue, let vs examine whether our desires be not too immoderate towards those things,
and restrained of many things that we would full feign have, let us examine whither our Desires be not too immoderate towards those things,
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and too eagerly set vpon them:
and too eagerly Set upon them:
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and if vpon triall made, wee finde that it is so indeed, let vs know that we are not fit for them.
and if upon trial made, we find that it is so indeed, let us know that we Are not fit for them.
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Therfore let vs neuer complaine of others, the world is hard, and mens hearts are hard:
Therefore let us never complain of Others, the world is hard, and men's hearts Are hard:
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but let vs complaine of our selues, I want good affections: I want good preparation for Gods blessings:
but let us complain of our selves, I want good affections: I want good preparation for God's blessings:
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I am a ground that haue many rank weedes in mee, and all that while God hath somwhat else to doe,
I am a ground that have many rank weeds in me, and all that while God hath somewhat Else to do,
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then to sowe the seed of comfort on me. The next way to haue the world, is to deny the world:
then to sow the seed of Comfort on me. The next Way to have the world, is to deny the world:
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would a man be rich? let him be content to be poore:
would a man be rich? let him be content to be poor:
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would a man inioy his health and strength? let him so vse the meanes of recouering his health,
would a man enjoy his health and strength? let him so use the means of recovering his health,
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as withall to be content to remaine sickly and weake, if it so seeme best to his heauenly father, &c. But if we desire temporall riches more then spirituall,
as withal to be content to remain sickly and weak, if it so seem best to his heavenly father, etc. But if we desire temporal riches more then spiritual,
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and the health of the body, more then the health of the soule, it is iust we should haue penurie,
and the health of the body, more then the health of the soul, it is just we should have penury,
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and not plenty, diseased and not healthfull bodies.
and not plenty, diseased and not healthful bodies.
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Whereas if we can bring our willes to bee subiect vnto Gods, it shall not bee said to vs, Yee lust and haue not;
Whereas if we can bring our wills to be Subject unto God's, it shall not be said to us, Ye lust and have not;
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but, the Lord will fulfill the desires of those that feare him.
but, the Lord will fulfil the Desires of those that Fear him.
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Otherwise, though our desires were granted, our soules would be as sicke, or more sicke then they were before.
Otherwise, though our Desires were granted, our Souls would be as sick, or more sick then they were before.
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A second vse of this is, to teach vs, to bee content that God by many and grieuous crosses should master our intemperate lusts:
A second use of this is, to teach us, to be content that God by many and grievous Crosses should master our intemperate Lustiest:
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for the way to all prosperitie, is to be broken of our headie and sturdy affections.
for the Way to all Prosperity, is to be broken of our heady and sturdy affections.
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Let vs also desire to be in their companie, who wil deale most plainly and roundly against our corruptions:
Let us also desire to be in their company, who will deal most plainly and roundly against our corruptions:
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& not wish to conuerse with such as will tell vs, indeede you are hardly vsed, they deale very iniuriously with you, in that they do not more respect you, in regard of your place & of your parts, and of your education, &c.
& not wish to converse with such as will tell us, indeed you Are hardly used, they deal very injuriously with you, in that they do not more respect you, in regard of your place & of your parts, and of your education, etc.
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Alas what is this but to cast oyle vpon the fire, and to make those lusts a great deale stronger, which weere too too violent before? such comforters may please vs for the present,
Alas what is this but to cast oil upon the fire, and to make those Lustiest a great deal Stronger, which were too too violent before? such Comforters may please us for the present,
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but they will bring vs smart in stead of ease, and trouble in stead of peace in the end:
but they will bring us smart in stead of ease, and trouble in stead of peace in the end:
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But as for those that will set themselues with all their might against our lusts & apply sharp corrasiues where they perceiue much festered and dead flesh, of all other they are to be esteemed the best and truest and most faithfull friends.
But as for those that will Set themselves with all their might against our Lustiest & apply sharp corrasives where they perceive much festered and dead Flesh, of all other they Are to be esteemed the best and Truest and most faithful Friends.
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Ye enuie and haue indignation, and cannot obtaine. You envy and have Indignation, and cannot obtain.
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Whereas they might deny, that they had such lusts in them, hee proueth it by this, that they did enuy one another:
Whereas they might deny, that they had such Lustiest in them, he Proves it by this, that they did envy one Another:
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as if he should haue said, that which I affirmed in vvordes, I vvill make good by your deeds:
as if he should have said, that which I affirmed in words, I will make good by your Deeds:
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you enuy that another should be lookt after, that another should haue more gay apparell, a better name, a better estate then your selues:
you envy that Another should be looked After, that Another should have more gay apparel, a better name, a better estate then your selves:
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doth not this cleerly shew that your hearts are full of lust, when they are so full of enuy? for enuy is the very froth of lust.
does not this clearly show that your hearts Are full of lust, when they Are so full of envy? for envy is the very froth of lust.
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The doctrine hence to bee gathered is this, that those that set their affections vpon earthly things, are not onely subiect to this miserie, that they shall bee alwaies in want, The Doctrine hence to be gathered is this, that those that Set their affections upon earthly things, Are not only Subject to this misery, that they shall be always in want,
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but they shall withall bee euermore vexed at the prosperity of others: they shall be stil in torture at home and abroad, and wheresoeuer they are;
but they shall withal be evermore vexed At the Prosperity of Others: they shall be still in torture At home and abroad, and wheresoever they Are;
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for such as set their mindes on the things of this world, cannot chuse but repine when any thing goes from them vnto others;
for such as Set their minds on the things of this world, cannot choose but repine when any thing Goes from them unto Others;
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they think all lost that they themselues cannot enioy:
they think all lost that they themselves cannot enjoy:
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for whereas the propertie of Christian loue is, not to seeke it owne things, it is the very nature of selfe-loue onely and wholly to seeke it owne things,
for whereas the property of Christian love is, not to seek it own things, it is the very nature of Self-love only and wholly to seek it own things,
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and if it misse of them, it vvill cause the parties to grudge and repine.
and if it miss of them, it will cause the parties to grudge and repine.
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This may be obserued in Saul: when once Dauid vvas in credit aboue him, he had few quiet daies after,
This may be observed in Saul: when once David was in credit above him, he had few quiet days After,
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but vvas still troubling of himselfe and the whole land about Dauid. The like may be seene in the Pharisies, they could not liue if Christ liued:
but was still troubling of himself and the Whole land about David. The like may be seen in the Pharisees, they could not live if christ lived:
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and why? Christ caried away the credit from them;
and why? christ carried away the credit from them;
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and therfore they neuer ceased persecuting him, vntill they had depriued him of his very life.
and Therefore they never ceased persecuting him, until they had deprived him of his very life.
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So the Philistims being couetous, enuied Isaac, and grew so mad against him, because they saw him thriue beyond themselues, that they vvould hurt the whole countrey and themselues also rather then he should prosper too fast,
So the philistines being covetous, envied Isaac, and grew so mad against him, Because they saw him thrive beyond themselves, that they would hurt the Whole country and themselves also rather then he should prosper too fast,
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and therefore they dammed vp the wells that his seruants had digged, vvhich in those hot countries vvere of exceding great vse.
and Therefore they dammed up the wells that his Servants had dug, which in those hight countries were of exceeding great use.
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So Rahel being possessed vvith an immoderate desire of children, enuied her sister Leah, because shee was fruitfull:
So Rachel being possessed with an immoderate desire of children, envied her sister Leah, Because she was fruitful:
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her owne barrennesse did not so much discontent her, as her sisters fruitfulnesse:
her own Barrenness did not so much discontent her, as her Sisters fruitfulness:
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and therfore rather then Leah should goe beyond her, she would haue her husband to defile himselfe with her maid.
and Therefore rather then Leah should go beyond her, she would have her husband to defile himself with her maid.
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Many such Rahels there are in the world, who are not so much discontented and grieued at their own meanenesse, as at others highnesse;
Many such Rahels there Are in the world, who Are not so much discontented and grieved At their own meanenesse, as At Others highness;
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at their owne basenesse in apparell, as at the new fashions of others, &c. Which may teach vs, when we find enuie in our selues, to take notice that there is in vs a maruellous loue of earthly things.
At their own baseness in apparel, as At the new fashions of Others, etc. Which may teach us, when we find envy in our selves, to take notice that there is in us a marvelous love of earthly things.
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Many men and women, if they should bee askt the question, whether they lusted after earthly things or not, would answere,
Many men and women, if they should be asked the question, whither they lusted After earthly things or not, would answer,
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nay, they hope they haue not heard so many Sermons, nor made so many prayers, to so little purpose, that now at length they should be ouertaken with the loue of such trifles:
nay, they hope they have not herd so many Sermons, nor made so many Prayers, to so little purpose, that now At length they should be overtaken with the love of such trifles:
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but how say you to enuie? doth not that worke vpon you sometimes? doth not others health, others estimation, others aduancement make you as it were sicke now and then? indeed that they cannot wel deny:
but how say you to envy? does not that work upon you sometime? does not Others health, Others estimation, Others advancement make you as it were sick now and then? indeed that they cannot well deny:
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then you must needs confesse, that you are infected with lust.
then you must needs confess, that you Are infected with lust.
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If Rahel had not beene led with an eager desire of children, she would neuer haue enuied her sister for bearing of children:
If Rachel had not been led with an eager desire of children, she would never have envied her sister for bearing of children:
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and therefore those haue a sure testimony of a sound & pure heart, that can be content with their owne corne, and wine and oyle: and that resolue vvith themselues:
and Therefore those have a sure testimony of a found & pure heart, that can be content with their own corn, and wine and oil: and that resolve with themselves:
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So I may haue peace with God and with mine owne conscience, I will neuer trouble my selfe much, what others haue:
So I may have peace with God and with mine own conscience, I will never trouble my self much, what Others have:
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Let God keepe me from sinne while I liue, & from hell when I die,
Let God keep me from sin while I live, & from hell when I die,
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and I shall doe well enough, & haue great cause to reioyce in God, and to be thankfull for my portion.
and I shall do well enough, & have great cause to rejoice in God, and to be thankful for my portion.
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But heere Gods deare children may obiect, saying, I finde a loue vnto my credit, and commoditie, and ease still.
But Here God's deer children may Object, saying, I find a love unto my credit, and commodity, and ease still.
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So wee shall as long as wee carie flesh about vvith vs:
So we shall as long as we carry Flesh about with us:
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and the more pure the heart is, the sooner and better will it spie blemishes in it selfe:
and the more pure the heart is, the sooner and better will it spy blemishes in it self:
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but if we can keepe our selues from enuying at others wealth and credit, &c. it is an infallible mark that the loue of earthly things doth not rule and raigne in vs.
but if we can keep our selves from envying At Others wealth and credit, etc. it is an infallible mark that the love of earthly things does not Rule and Reign in us
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Yee fight and warre, and get nothing, because yee aske not They might thinke, doth not God carie a hard hand against vs,Ye fight and war, and get nothing, Because ye ask not They might think, does not God carry a hard hand against us,
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sith wee desire so much, and haue so little? no (saith the Apostle) you rather carrie an ill heart towards him:
sith we desire so much, and have so little? no (Says the Apostle) you rather carry an ill heart towards him:
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for you vse all meanes of procuring your own miserie, but no meanes at all of obtaining Gods mercie;
for you use all means of procuring your own misery, but no means At all of obtaining God's mercy;
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and therefore Yee get nothing because ye aske not. Which is one principall meanes of pulling downe Gods blessings vpon his seruants.
and Therefore Ye get nothing Because you ask not. Which is one principal means of pulling down God's blessings upon his Servants.
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Doctrine, Prayer is the best meanes to bee prouided of all things needefull for this life, and the life to come. Doctrine, Prayer is the best means to be provided of all things needful for this life, and the life to come.
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God is a good housholder, and if his children would receiue good things from him, they must not fall together by the eares,
God is a good householder, and if his children would receive good things from him, they must not fallen together by the ears,
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nor grow to brawling and contending one with another (for that is the next way to make their Father scourge them all:) But they must betake themselues to prayer,
nor grow to brawling and contending one with Another (for that is the next Way to make their Father scourge them all:) But they must betake themselves to prayer,
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and become humble and earnest suters vnto their Father, which is both the easiest and the surest course;
and become humble and earnest Suitors unto their Father, which is both the Easiest and the Surest course;
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God hath promised that if we aske we shall obtaine: Mat. 7. 7.
God hath promised that if we ask we shall obtain: Mathew 7. 7.
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But some might say, I am a sinner, compassed with many infirmities and frailties, and how then can I looke for hearing at his hands?
But Some might say, I am a sinner, compassed with many infirmities and frailties, and how then can I look for hearing At his hands?
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Why (saies Christ) if you that are euill, can giue good things vnto your children,
Why (Says christ) if you that Are evil, can give good things unto your children,
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how much more shall your heauenly Father, &c. Though you see faults in your children, and there be the like in your selues, yet you can bee liberall towards them: how much more shall your heavenly Father, etc. Though you see Faults in your children, and there be the like in your selves, yet you can be liberal towards them:
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how much more will God shewe himselfe gratious to his children, being goodnesse it selfe,
how much more will God show himself gracious to his children, being Goodness it self,
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and able to make his children as good as he would haue them to be? The prodigall sonne may be a paterne of Gods fauourable dealing in this behalfe:
and able to make his children as good as he would have them to be? The prodigal son may be a pattern of God's favourable dealing in this behalf:
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For when hee had lost his wealth, his peace, his credit and all, hauing drowned himselfe, in vile and abominable lusts, what had hee wherewith to helpe himselfe? euen the vnfained requests of an humble and penitent hart, which neuer can want happie successe,
For when he had lost his wealth, his peace, his credit and all, having drowned himself, in vile and abominable Lustiest, what had he wherewith to help himself? even the unfeigned requests of an humble and penitent heart, which never can want happy success,
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when they are presented to a mercifull and gratious father:
when they Are presented to a merciful and gracious father:
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what his successe was, wee may reade at large, Luk. 15. Hence commeth that exhortation of the Apostle, In nothing bee carefull, but in all things let your requests bee made knowne vnto God, &c.
what his success was, we may read At large, Luk. 15. Hence comes that exhortation of the Apostle, In nothing be careful, but in all things let your requests be made known unto God, etc.
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But I haue many debts to pay, and many burthens to beare, and what good will prayer do me in these straits? Very great good:
But I have many debts to pay, and many burdens to bear, and what good will prayer do me in these straits? Very great good:
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for if you can lay open your heart before God in prayer and thanksgiuing, the peace of God which passeth all vnderstanding (such as a naturall man cannot conceiue,
for if you can lay open your heart before God in prayer and thanksgiving, the peace of God which passes all understanding (such as a natural man cannot conceive,
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nor a regenerate man till hee haue felt it) shall keepe your hartes and mindes in Christ Iesus, that is, in a blessed communion with him:
nor a regenerate man till he have felt it) shall keep your hearts and minds in christ Iesus, that is, in a blessed communion with him:
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that look what Christ hath, you shall be sur• •o haue: haue you no power in your selfe? you shall haue it in Christ.
that look what christ hath, you shall be sur• •o have: have you no power in your self? you shall have it in christ.
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Haue you no wealth in your house? Christ hath enough for you in his hand:
Have you no wealth in your house? christ hath enough for you in his hand:
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but all our woe comes from this, that we lose our communion with him, for want of faithfull and feruent prayer.
but all our woe comes from this, that we loose our communion with him, for want of faithful and fervent prayer.
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For the reproofe of our great negligence, vnbeleefe, and coldnesse in prayer: thence it is that wee haue manie wants, because we want the spirit of prayer,
For the reproof of our great negligence, unbelief, and coldness in prayer: thence it is that we have many Wants, Because we want the Spirit of prayer,
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and seeke vnto other helpes rather then vnto our heauenly Father.
and seek unto other helps rather then unto our heavenly Father.
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If children should runne from their parents to seruants, and still be crying and complaining to them, their parents would not endure it:
If children should run from their Parents to Servants, and still be crying and complaining to them, their Parents would not endure it:
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and if such children should bee still bewailing their case, that neuer any were in such miserie as they, none would pitie them:
and if such children should be still bewailing their case, that never any were in such misery as they, none would pity them:
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haue they not a good and a rich father, (would men say) that would haue them to seeke vnto him for reliefe and maintenance,
have they not a good and a rich father, (would men say) that would have them to seek unto him for relief and maintenance,
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and cannot endure that they should seeke vnto others? If it be thus, with naturall parents,
and cannot endure that they should seek unto Others? If it be thus, with natural Parents,
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how much more is it with our heauenly Father, who is farre more ready to heare and helpe,
how much more is it with our heavenly Father, who is Far more ready to hear and help,
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then the nearest friends in the world? For when they will not afford vs reliefe, hee will:
then the nearest Friends in the world? For when they will not afford us relief, he will:
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and when they are vnkind, hee will shewe himselfe most kind vnto vs; and therefore haue we vnkindnesse from men, that wee might draw neare to God himselfe,
and when they Are unkind, he will show himself most kind unto us; and Therefore have we unkindness from men, that we might draw near to God himself,
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and goe from those broken Cesternes which can hold no water, to the fountaine of liuing waters where we may drinke freelie without restraint,
and go from those broken Cisterns which can hold no water, to the fountain of living waters where we may drink freely without restraint,
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and haue all our wants abundantly supplied.
and have all our Wants abundantly supplied.
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This is for instruction, that if we would speed well, wee should vse the meanes of speeding well:
This is for instruction, that if we would speed well, we should use the means of speeding well:
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for if we be plentifull in prayer, we shall be plentifull in comfort: according to that of our Sauiour, Aske that your ioy may be full.
for if we be plentiful in prayer, we shall be plentiful in Comfort: according to that of our Saviour, Ask that your joy may be full.
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Thirdly, here is matter of comfort for those that are able to powre out their soules before God in prayer:
Thirdly, Here is matter of Comfort for those that Are able to pour out their Souls before God in prayer:
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though there bee neuer so many stormes of sorrow, they shall bee sufficiently sheltred in the middest of all.
though there be never so many storms of sorrow, they shall be sufficiently sheltered in the midst of all.
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It is a grosse conceit for men to thinke, Alas my case is hard, I haue no friends, no money, no abilitie to labour in my vocation, &c. But haue you the spirit of prayer? If you haue, you are in an happie estate:
It is a gross conceit for men to think, Alas my case is hard, I have no Friends, no money, no ability to labour in my vocation, etc. But have you the Spirit of prayer? If you have, you Are in an happy estate:
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for if wee would consider of things aright, who is in hard case, but hee that hath an hard heart? And who is in good case,
for if we would Consider of things aright, who is in hard case, but he that hath an hard heart? And who is in good case,
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but hee that hath a good conscience, and a heart full of good meditations, which hee is euer and anon readie to poure out in Gods presence? They that set not their friends nor themselues on worke,
but he that hath a good conscience, and a heart full of good meditations, which he is ever and anon ready to pour out in God's presence? They that Set not their Friends nor themselves on work,
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so much as they set their faith aworke, they are the blessed people: they may assure themselues that God will not faile them, nor forsake them.
so much as they Set their faith awork, they Are the blessed people: they may assure themselves that God will not fail them, nor forsake them.
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Indeed wee must vse the meanes to serue Gods prouidence:
Indeed we must use the means to serve God's providence:
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but, for the successe of things, wee must wholly put God in trust with the same,
but, for the success of things, we must wholly put God in trust with the same,
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and he will assuredly doe that which shall be good for vs. Vers. 3. Yee aske and receiue not, because yee aske amisse.
and he will assuredly do that which shall be good for us Vers. 3. Ye ask and receive not, Because ye ask amiss.
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Here hee preuenteth an obiection that they might make, namely this, We are iniuriouslie dealt with, in that wee are blamed for not praying;
Here he preventeth an objection that they might make, namely this, We Are injuriously dealt with, in that we Are blamed for not praying;
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for we crie and call vpon God day and night, and yet are neuer the better.
for we cry and call upon God day and night, and yet Are never the better.
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That is true (saith he) but yee receiue not, because ye aske amisse, asking such things as you may abuse to Gods dishonour,
That is true (Says he) but ye receive not, Because you ask amiss, asking such things as you may abuse to God's dishonour,
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and that you purpose so to abuse:
and that you purpose so to abuse:
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for you will spend them vpon your lusts: And this is the cause why God reiecteth your praiers:
for you will spend them upon your Lustiest: And this is the cause why God rejects your Prayers:
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whence the Doctrine is, that God denieth vs carnall requests.
whence the Doctrine is, that God Denieth us carnal requests.
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It is most iust and equall that our praiers should be reiected, when we are more earnest in asking earthly things which may bee abused,
It is most just and equal that our Prayers should be rejected, when we Are more earnest in asking earthly things which may be abused,
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then heauenly and sauing graces which cannot bee abused:
then heavenly and Saving graces which cannot be abused:
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and aime at seruing our owne turnes in the requests that we make, rather then at the glorifying of Gods holy name. The reason hereof is plaine:
and aim At serving our own turns in the requests that we make, rather then At the glorifying of God's holy name. The reason hereof is plain:
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for such cries are not in truth praiers, nor so esteemed in Gods account.
for such cries Are not in truth Prayers, nor so esteemed in God's account.
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Hos. 7. 14. They haue not (saith he) cried vnto me with their hearts,
Hos. 7. 14. They have not (Says he) cried unto me with their hearts,
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when they houled on their beds: they assemble themselues for corne and wine, and they rebell against me. when they houled on their Beds: they assemble themselves for corn and wine, and they rebel against me.
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These Iewes maruelled that God did not helpe them when they cried vnto him:
These Iewes marveled that God did not help them when they cried unto him:
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but God reckons and calleth these their cryings howlings and not prayers, because they were only grieued for their afflictions,
but God reckons and calls these their cryings howlings and not Prayers, Because they were only grieved for their afflictions,
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but nothing touched for their sinnes, which brought the hand of God vpon them.
but nothing touched for their Sins, which brought the hand of God upon them.
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And they were much more desirous of corne and wine, then of the fauour of God and the graces of his spirit.
And they were much more desirous of corn and wine, then of the favour of God and the graces of his Spirit.
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Also the praiers that are only spent about carnall things come not from the loue of God,
Also the Prayers that Are only spent about carnal things come not from the love of God,
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but from the loue of the world. 1. Ioh. 2. 15. According to the greatnsse of our desire after earthly things, so is the greatnesse of our pride:
but from the love of the world. 1. John 2. 15. According to the greatnsse of our desire After earthly things, so is the greatness of our pride:
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now (God wee know) resisteth the proud, and raiseth vp, quickeneth, and comforteth the lowlie:
now (God we know) Resisteth the proud, and Raiseth up, Quickeneth, and comforts the lowly:
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and as any man is more humble, so hee doth more thirst after and labour for the grace of God;
and as any man is more humble, so he does more thirst After and labour for the grace of God;
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and therefore he onely is fitted for it, and all other mercies with it. For instruction:
and Therefore he only is fitted for it, and all other Mercies with it. For instruction:
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When wee appoach vnto the throne of grace in prayer, let vs be sure that we bee most earnest for heauenly things:
When we approach unto the throne of grace in prayer, let us be sure that we be most earnest for heavenly things:
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for that will bee a testimonie vnto our consciences that wee loue God more then wee loue the world.
for that will be a testimony unto our Consciences that we love God more then we love the world.
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And this benefit we shall bee certaine of, that wee cannot bestow them vpon our lusts:
And this benefit we shall be certain of, that we cannot bestow them upon our Lustiest:
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for faith cannot bee bestowed vpon our lusts, seeing it purifieth the heart: repentance cannot be bestowed vpon our lusts, because that killeth our lusts:
for faith cannot be bestowed upon our Lustiest, seeing it Purifieth the heart: Repentance cannot be bestowed upon our Lustiest, Because that kills our Lustiest:
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and so may wee say for euerie other grace of God, euerie one of which is absolutely good in it selfe,
and so may we say for every other grace of God, every one of which is absolutely good in it self,
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and makes those good that are possessers of them.
and makes those good that Are possessers of them.
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Whereas all earthly things are either good or euill, according to the mind and affection of him that receiueth and vseth them.
Whereas all earthly things Are either good or evil, according to the mind and affection of him that receiveth and uses them.
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If they meet with a strong and inordinate desire, they corrupt and poyson it further;
If they meet with a strong and inordinate desire, they corrupt and poison it further;
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if with an hart well ordered and disposed, they better it, and further it in grace, and godlinesse.
if with an heart well ordered and disposed, they better it, and further it in grace, and godliness.
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But now further concerning spirituall things wee must vnderstand, that they are not to be asked in words alone,
But now further Concerning spiritual things we must understand, that they Are not to be asked in words alone,
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but we must bring before God the feruent desires of our soules, and intreat them as things that will indeede most content vs. Trueth it is, that ease and pleasure and credit vvould best please our nature:
but we must bring before God the fervent Desires of our Souls, and entreat them as things that will indeed most content us Truth it is, that ease and pleasure and credit would best please our nature:
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but wee must crosse out flesh, lest our petitions be found carnall, and so bee reiected by the Lord:
but we must cross out Flesh, lest our petitions be found carnal, and so be rejected by the Lord:
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& farther we must striue to haue this witnesse both from God and from our owne soules, that if we might obtaine what we would, the desires of our soules are, to haue the fauour of God and the chiefe fruits thereof,
& farther we must strive to have this witness both from God and from our own Souls, that if we might obtain what we would, the Desires of our Souls Are, to have the favour of God and the chief fruits thereof,
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euen Loue and Ioy, and Peace, Temperance, Patience, and the rest of the graces of Gods spirit.
even Love and Joy, and Peace, Temperance, Patience, and the rest of the graces of God's Spirit.
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Which if wee can in any good measure find in our selues, wee may be comforted in assurance of the performance of the promise, That seeking first the kingdome of heauen, and the righteousnes thereof, all other things shall be ministred vnto vs.
Which if we can in any good measure find in our selves, we may be comforted in assurance of the performance of the promise, That seeking First the Kingdom of heaven, and the righteousness thereof, all other things shall be ministered unto us
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Verse 4. Yee adulterers and adulteresses, know ye not, &c. They might reply vpon that which hath bin spoken, saying, What if we doe desire outward things, that vvee may liue as pleasantly,
Verse 4. Ye Adulterers and Adulteresses, know you not, etc. They might reply upon that which hath been spoken, saying, What if we do desire outward things, that we may live as pleasantly,
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and with as great credit as others doe? is that any such great matter?
and with as great credit as Others doe? is that any such great matter?
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To this hee maketh answere with great indignation, saying, Yee Adulterers and adulteresses, knowe yee not, that the loue of the world is the enmitie of God? As if hee had said, Haue yee heard so many Sermons, beene at so many Conferences, read and heard so much of the Scritures,
To this he makes answer with great Indignation, saying, Ye Adulterers and Adulteresses, know ye not, that the love of the world is the enmity of God? As if he had said, Have ye herd so many Sermons, been At so many Conferences, read and herd so much of the Scriptures,
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and doe you not know thus much, that the loue of the world is enmitie with God? Doe you thinke that hee will deale with you as an husband,
and do you not know thus much, that the love of the world is enmity with God? Do you think that he will deal with you as an husband,
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when you are filthie Harlots? Doe you imagine that hee vvill giue you that, that may maintaine and vphold you in your pride and ambition,
when you Are filthy Harlots? Do you imagine that he will give you that, that may maintain and uphold you in your pride and ambition,
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& earthly affections? No surely, he that in such sort followeth the world is a friend vnto the world,
& earthly affections? No surely, he that in such sort follows the world is a friend unto the world,
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and therfore an enemie to God, and God will shew himselfe no friend vnto him.
and Therefore an enemy to God, and God will show himself not friend unto him.
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The doctrine hence to be learned is, that, It is a most dangerous and damnable adulterie to set our minds on earthly things. The Doctrine hence to be learned is, that, It is a most dangerous and damnable adultery to Set our minds on earthly things.
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There is a reason hereof in the Text. It bringeth vs out of fauour with God,
There is a reason hereof in the Text. It brings us out of favour with God,
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and maketh vs enemies vnto him:
and makes us enemies unto him:
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& is it not a dangerous thing for the creature to stand in opposition against his Creator? This spirituall adulterie is worse then that against the seuenth commandement:
& is it not a dangerous thing for the creature to stand in opposition against his Creator? This spiritual adultery is Worse then that against the Seventh Commandment:
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for this is against the first Table: that against the second.
for this is against the First Table: that against the second.
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Besides, when Dauid liued in that sinne of adultery, he could not be said to be the enemie of God:
Beside, when David lived in that sin of adultery, he could not be said to be the enemy of God:
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but whosoeuer liueth in this spiritual whoredom, is proclaimed to be the Lords foe.
but whosoever lives in this spiritual whoredom, is proclaimed to be the lords foe.
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For such doe withdraw their hearts from God, and so bring the curse and vengeance of God vpon themselues without timely repentance.
For such do withdraw their hearts from God, and so bring the curse and vengeance of God upon themselves without timely Repentance.
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Therefore it is said, Thou hast destroyed all them that go a whoring from thee:
Therefore it is said, Thou hast destroyed all them that go a whoring from thee:
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whether it be after pleasures, or cōmodities, or preferments, about the which almost all the world is set aworke,
whither it be After pleasures, or commodities, or preferments, about the which almost all the world is Set awork,
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and being so inclined, all that can be deuised is little enough, nay too little to please them:
and being so inclined, all that can be devised is little enough, nay too little to please them:
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they think nothing sufficient that is done for them, and that all should doe seruice to them, & they to none:
they think nothing sufficient that is done for them, and that all should do service to them, & they to none:
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being as gowtie leggs that must haue all the anointing and binding and looking to, they being able to doe nothing againe in way of requitall.
being as gouty legs that must have all the anointing and binding and looking to, they being able to do nothing again in Way of requital.
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For instruction, that vvee should bee exceedingly humbled, as for other great corruptions before our callings,
For instruction, that we should be exceedingly humbled, as for other great corruptions before our callings,
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so for this that vvee haue beene guiltie of spirituall adulterie.
so for this that we have been guilty of spiritual adultery.
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Many will bragge, vvhen they are reprooued for the breach of the Sabbath, for swearing, &c. that though their Minister finde fault with them,
Many will brag, when they Are reproved for the breach of the Sabbath, for swearing, etc. that though their Minister find fault with them,
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yet they hope they are honest men and women:
yet they hope they Are honest men and women:
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But can they deny that they busie themselues continually about the drosse of this World? would they not rather be rich then godly? Doe they not esteeme more of a good bargain,
But can they deny that they busy themselves continually about the dross of this World? would they not rather be rich then godly? Do they not esteem more of a good bargain,
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then of a good Sermon? And so for others:
then of a good Sermon? And so for Others:
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Doe they not professe, that if you take away their vaine pleasures, you take away their life? And doe not these things argue in them a loue of this vvorld? It cannot bee denied;
Do they not profess, that if you take away their vain pleasures, you take away their life? And do not these things argue in them a love of this world? It cannot be denied;
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and what then will follow, but that they are dishonest men and women, adulterers and adulteresses,
and what then will follow, but that they Are dishonest men and women, Adulterers and Adulteresses,
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as here the holy Ghost tearmeth them? And hence commeth it to passe of tentimes, that because they are tainted with spirituall adulterie, they are by the iust reuenging hand of God, giuen vp to corporall adulterie, at least they goe vnder the reproch thereof amongst men, that so they might bee drawne from that which is more dangerous in the sight of God.
as Here the holy Ghost termeth them? And hence comes it to pass of tentimes, that Because they Are tainted with spiritual adultery, they Are by the just revenging hand of God, given up to corporal adultery, At lest they go under the reproach thereof among men, that so they might be drawn from that which is more dangerous in the sighed of God.
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Further, this is to be considered, that if men doe follow after but one of their lustes, they come vnder this censure:
Further, this is to be considered, that if men do follow After but one of their lusts, they come under this censure:
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as if a woman doe runne after one adulterer onely, she is to be condemned as an adulteresse:
as if a woman do run After one adulterer only, she is to be condemned as an adulteress:
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so if a man be not ambitious, if yet he be couetous: or on the contrary, if he be not couetous, yet if he bee ambitious;
so if a man be not ambitious, if yet he be covetous: or on the contrary, if he be not covetous, yet if he be ambitious;
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or if neither of those vices carie him away, yet if hee bee voluptuous, that is enough to bring him vnder the blame and shame of a spirituall adulterer,
or if neither of those vices carry him away, yet if he be voluptuous, that is enough to bring him under the blame and shame of a spiritual adulterer,
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& so to make him liable to Gods vengeāce.
& so to make him liable to God's vengeance.
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Secondly, let this instruct vs to be content with a mean estate, and to be restrained of those delights and pleasures that others doe enioy:
Secondly, let this instruct us to be content with a mean estate, and to be restrained of those delights and pleasures that Others do enjoy:
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for the world is a dangerous and pernitious baite, and most men run a whoring after it,
for the world is a dangerous and pernicious bait, and most men run a whoring After it,
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and the most godly and religious haue a vvanton eye, which is too too apt to be looking after the same.
and the most godly and religious have a wanton eye, which is too too apt to be looking After the same.
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And therfore as a wise Father if he perceiue his sonne inclined vnto vvntonnesse, will withdraw his hand from him,
And Therefore as a wise Father if he perceive his son inclined unto vvntonnesse, will withdraw his hand from him,
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and withhold all such things as might be for the nourishing of that sin:
and withhold all such things as might be for the nourishing of that since:
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so dealeth our wise God with vs, when hee seeth his children to be addicted to spirituall wantonnesse, that they looke after new gawds,
so deals our wise God with us, when he sees his children to be addicted to spiritual wantonness, that they look After new gauds,
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and vaine fashions, and would not onely be commended for their godlinesse, but for their coates,
and vain fashions, and would not only be commended for their godliness, but for their coats,
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for their attendants, for their buildings, for their cattell, &c.
for their attendants, for their buildings, for their cattle, etc.
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When the Lord (I say) perceiueth this disposition in them, he keepeth them lowe,
When the Lord (I say) perceives this disposition in them, he Keepeth them low,
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and curbeth their desires, which we should account a very great and sweet fauour of God:
and curbeth their Desires, which we should account a very great and sweet favour of God:
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for little doe wee know vvhat wee should otherwise come vnto.
for little do we know what we should otherwise come unto.
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If a man bee inclining to strong drinke, and haue a weake head, so that he will quickly bee ouertaken, it is a benefit for him to be restrained therefrom:
If a man be inclining to strong drink, and have a weak head, so that he will quickly be overtaken, it is a benefit for him to be restrained therefrom:
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now the Lord is wise, and seeth the inclination of his children vnto great prosperity, but he knoweth withall, that they haue but weake braines to beare it;
now the Lord is wise, and sees the inclination of his children unto great Prosperity, but he Knoweth withal, that they have but weak brains to bear it;
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and therefore in stead of wealth and ease, and credit, he sendeth wantes and paines and disgraces which are far better for them.
and Therefore in stead of wealth and ease, and credit, he sends Wants and pains and disgraces which Are Far better for them.
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Thou that wouldest faine haue more, dost thou vse that well that thou hast alreadie? If not, better creep on the earth with safetie,
Thou that Wouldst feign have more, dost thou use that well that thou hast already? If not, better creep on the earth with safety,
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then climbe on high to take a greater fall: the Lord knoweth thy need and thy strength better then thy selfe:
then climb on high to take a greater fallen: the Lord Knoweth thy need and thy strength better then thy self:
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resigne vp thy will vnto him and it shall go well with thee. Whosoeuer therfore will be a friend of the world.
resign up thy will unto him and it shall go well with thee. Whosoever Therefore will be a friend of the world.
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The word in the originall implyeth such a willingnesse, as is ioyned with deliberation and consultation:
The word in the original Implies such a willingness, as is joined with deliberation and consultation:
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so that the meaning is, that hee that aduisedly setteth himselfe to bee like the world, he is an enemie of God.
so that the meaning is, that he that advisedly sets himself to be like the world, he is an enemy of God.
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In that is is said, Hee that will bee; the doctrine is, that, God esteems of euerie man & woman, according to their will and affection.
In that is is said, He that will be; the Doctrine is, that, God esteems of every man & woman, according to their will and affection.
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Abraham is highly commended and rewarded of God, for sacrificing his sonne, though he did not the worke,Abraham is highly commended and rewarded of God, for sacrificing his son, though he did not the work,
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because he shewed his readines and willingnes to doe it.
Because he showed his readiness and willingness to do it.
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In that excellent prayer which was made at the dedication of the temple, Salomon (directed by the holy ghost) offreth vp this suplication in the behalfe of al the church, that God would reward euery one as he knew their hearts.
In that excellent prayer which was made At the dedication of the temple, Solomon (directed by the holy ghost) Offereth up this supplication in the behalf of all the Church, that God would reward every one as he knew their hearts.
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And Dauid his father, guided by the same holy spirit, gaue as large allowance to the 200 wearie and faint souldiers, that staid at the riuer Besor,
And David his father, guided by the same holy Spirit, gave as large allowance to the 200 weary and faint Soldiers, that stayed At the river Besor,
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as to the rest that ventured their liues in the battel and got the prey and victorie.
as to the rest that ventured their lives in the battle and god the prey and victory.
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And also made this law and ordinance for euer in Israel, 1. Sam. 30. 23. 24. 25. Now if Dauid had that care to reward the desire as much as the deed, where he had made no promise,
And also made this law and Ordinance for ever in Israel, 1. Sam. 30. 23. 24. 25. Now if David had that care to reward the desire as much as the deed, where he had made no promise,
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and was intreated to the contrary by the greatest part of his souldiours, and could not performe this work without some losse to him selfe and them who had helped him in the battel,
and was entreated to the contrary by the greatest part of his Soldiers, and could not perform this work without Some loss to him self and them who had helped him in the battle,
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then how much more will God accept the desire for the deede, hauing promised so to doe, 2. Cor. 8. 12. and being able to performe it without any charge to him selfe,
then how much more will God accept the desire for the deed, having promised so to do, 2. Cor. 8. 12. and being able to perform it without any charge to him self,
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or hindrance to any other?
or hindrance to any other?
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All good and holy desires come from God, and therfore he accepts them, Phil. 2. 13. and contrary, euil desires come from the flesh and Satan, and therefore he hates them.
All good and holy Desires come from God, and Therefore he accepts them, Philip 2. 13. and contrary, evil Desires come from the Flesh and Satan, and Therefore he hates them.
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Our desires are the seeds from which all our wordes and works do spring & growe,
Our Desires Are the seeds from which all our words and works do spring & grow,
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and according to the goodnes or badnes therof, al our actions are good or euil.
and according to the Goodness or badness thereof, all our actions Are good or evil.
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The same seruice, which if it be done with a perfect heart and willing minde, is most pleasing vnto God;
The same service, which if it be done with a perfect heart and willing mind, is most pleasing unto God;
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if it be done grudgingly or hypocritically is abominable in his sight. Isai. 1. 14. 15.
if it be done grudgingly or hypocritically is abominable in his sighed. Isaiah 1. 14. 15.
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Where there is a true desire, there will be a true and earnest endeauour, to avoid all lets wherby the work might be hindred,
Where there is a true desire, there will be a true and earnest endeavour, to avoid all lets whereby the work might be hindered,
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and to vse all good meanes, whereby it might be effected;
and to use all good means, whereby it might be effected;
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as appeareth in Abraham, who would not suffer his seruants to be present in the place where he purposed to sacrifice his sonne,
as appears in Abraham, who would not suffer his Servants to be present in the place where he purposed to sacrifice his son,
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lest they should haue sought to haue staid him therefrom. And though hee trauelled three dayes iourney;
lest they should have sought to have stayed him therefrom. And though he traveled three days journey;
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yet because he would preuentall lets and hindrances, he carried fire, drie wood, and a knife with him.
yet Because he would preuentall lets and hindrances, he carried fire, dry wood, and a knife with him.
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So then an vnfained heart resteth not onely in wishes, but sheweth it selfe in constant indeauours, which God beholdeth & rewardeth,
So then an unfeigned heart rests not only in wishes, but shows it self in constant endeavours, which God beholdeth & Rewardeth,
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as well as if the worke were brought to perfection.
as well as if the work were brought to perfection.
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First, for terror vnto vngodly men, howsoeuer they be kept from many sinnes, yet seeing their desire was to haue committed them,
First, for terror unto ungodly men, howsoever they be kept from many Sins, yet seeing their desire was to have committed them,
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and they are grieued that they cannot doe them, and would still be readie to practise them,
and they Are grieved that they cannot do them, and would still be ready to practise them,
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if any occasion or opportunitie were offred, therefore all those sinnes shall be charged vpon them,
if any occasion or opportunity were offered, Therefore all those Sins shall be charged upon them,
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and they throughly punished for the same. Secondly, this is a comfort vnto Gods Saints:
and they thoroughly punished for the same. Secondly, this is a Comfort unto God's Saints:
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it is said, He that will be a friend to the world, maketh himself an enemie to God:
it is said, He that will be a friend to the world, makes himself an enemy to God:
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but as for those that would not be so, but are willing to forsake their worldly lusts,
but as for those that would not be so, but Are willing to forsake their worldly Lustiest,
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and mourne for them, and desire to keep their harts in the loue and feare of God;
and mourn for them, and desire to keep their hearts in the love and Fear of God;
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they make themselues friends to God, and he will shewe himselfe fauourable and mercifull to them for euermore.
they make themselves Friends to God, and he will show himself favourable and merciful to them for evermore.
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So for other sinnes, if we find much vnbeleefe, but would haue faith;
So for other Sins, if we find much unbelief, but would have faith;
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if we finde a disposition to pride and enuie, but would be humble, and reioyce at the prosperitie of others &c. the Lord will accept of vs,
if we find a disposition to pride and envy, but would be humble, and rejoice At the Prosperity of Others etc. the Lord will accept of us,
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as of faithfull, humble and charitable persons.
as of faithful, humble and charitable Persons.
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So when wee take our selues apart to mourne for our sinnes, if we find not that remorse for our iniquities,
So when we take our selves apart to mourn for our Sins, if we find not that remorse for our iniquities,
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nor that measure of humiliation, nor that assurance of reconciliation that should be in vs,
nor that measure of humiliation, nor that assurance of reconciliation that should be in us,
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but rather much deadnesse and distraction, yet if our desire in setting vpon that worke, were good, the Lord will take it in good worth:
but rather much deadness and distraction, yet if our desire in setting upon that work, were good, the Lord will take it in good worth:
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If wee doe the euill that we would not, and cannot doe the good that wee would: If we do the evil that we would not, and cannot do the good that we would:
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it is not we but sinne that dwelleth in vs. Which God will neuer lay vnto our charge:it is not we but sin that dwells in us Which God will never lay unto our charge:
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but rather comfort our soules as Christ did his Disciples, Your spirit is willing, but your flesh is weake. FINIS.
but rather Comfort our Souls as christ did his Disciples, Your Spirit is willing, but your Flesh is weak. FINIS.
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