A remedy against priuat contentions A godly and fruitfull sermon on Iames, 4.1. &c. Wherin is at large discouered the hatefulnes, and perniciousnesse of priuate iars and contentions, with manifold remedies against the same. By Mr. Iohn Dod.

A REMEDIE AGAINST Priuate Contentions . Iames 4. 1. &c.

1 From whence are wars and contentions among you ? are they not hence , euen of your lusts , that fight in your members ?

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 .

3 Yee aske and receiue not , because ye aske amisse , that yee might consume it on your lusts .

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 .

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 : but because they would bee ready to answere , that they liked well enough of peace & vnitie , Obiection . but they had so many wrongs and indignities , so many occasions of griefe & discontentment offered vnto them , that they could not auoide brawles and iarres ; and therefore they were not to be blamed for their dissensions , but all the fault was in others that prouoked them hereunto .

Answer . To this he answeres in the beginning of this Chapter ; saying , From whence are warres and contentions among you ? are they not hence , euen of your lusts ? As if hee should haue said , will you now lay the fault of your iarring and contending vpon others ? If you doe so , you little know your owne hearts : for all your distempers proceed from no other cause , but from your owne lusts , that is , your ouer-eager desire of earthly things , viz. of profit , pleasure , or credit : and these strong worldly affections must needs bring forth such effects , because they fight in your members , that is , in the powers of your soule especially : yet so , as also they breake forth and shew themselues in the parts of the bodie . 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 , and by and by to dislike the same : one while to wish for this or that : presently after , not to care for it , nay many times to abhor it : hence ariseth a ciuill warre ( as it were ) within your selues , and thence it is that you contend with others : for he will accord with none that cannot agree with himselfe .

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 .

Obiection . And where they might thinke themselues hardly charged , and that this accusation of earthly lusts and affections could not be proued against them : Answer . Yes ( saith hee ) it will plainely appeare by the effects , in that yee enuie , and haue indignation one against another : now if you did not care for and loue the world , you would neuer enuie those that goe beyond you in wordly things .

Obiection . Further it is added , Yee fight and warre and get nothing . Then belike ( might some say ) wee are not Gods children , if things be thus farre amisse on our parts , and God also deale so seuerely with vs . Answer . Answ. Nay , the Apostle doth not conclude any such matter , 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 : neither is the Lord to bee charged with ouer-seuere dealing : no , it is not the hardnsse of the father , that will not grant , but the badnesse of the children that will not aske : that is the cause why you get nothing : so that it was not the want of friends , nor the want of means that caused them to be in necessity , but the want of praier , and so consequently of a faithfull heart , and fitted to receiue the things they prayed for .

Obiection . But here they would reply again , ( as hypocrisie makes men full of shifting ) and say , you charge vs that wee doe not pray : that is not so , I haue prayed againe and againe , and yet am neuer the better . Answer . Indeed ( saith hee ) Yee aske , and yet ye receiue not : 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 : for that is a key to open Gods treasurie ; neither is his eare ●uer shut against the faithfull supplications of his seruants : and hereby doth it appeare that you aske amiss , in that ye aske , That ye might consume it vpon your lusts . They would not be so absurd , as to say so to God , Lord giue me this , that I may bestow it vpon my lusts : but that was their purpose & intent ; which is euident by this , that the scope and drift of their petitions was for earthly things : if they were sicke , oh how earnest would they be for wealth ! if in debt , what importunitie would they vse to get out it of ? and so for other the like matters : but why did they aske these worldly things ? Euen for worldly respects : not to serue God better , but to serue themselues : they desired health , that they might pursue their commodities , or follow their pleasures and delights : 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.

Obiection . What if we doe desire these things in those regards ? is Obiection . that any such great fault ? Answer . 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 ; doe you imagine that God doth bestow these things vpon you that you should abuse them to his dishonour , and to the satisfying of your owne carnall desires ? Your health to idlenesse and wantonnesse , your wealth to pride and excesse : this is farre from the Lords meaning . And the haynousnesse of this sinne will appeare euidently by the similitude heere vsed : Put case a wife should bee alwaies whining for money and larger allowance , and would neuer let her husband bee at peace , but night and day be at him for the granting of her request ; 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 I haue maintained him thus long , & would faine haue him to be in his brauerie still ; would 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 : they would faine haue these outward things , and what would they doe with them ? euen spend them vpon their owne lusts , and that is to commit spirituall fornication against the Lord : in which regard he is so round with them in this place ; 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 : in so much that he concludeth in the words immediatly following : Whosoeuer therfore will be a friend of the world : that is , liue as wordly men doe , for his diet , for his apparell , for his carriage , for his drifts and purposes , &c. such an one maketh himselfe the enemie of God : he is so indeed , whatsoeuer he conceiue of Gods loue towards him , and therefore will God shew himselfe an enemy toward him .

The drift ( wee see ) of these words is to draw the people of God from those miserable contentions and vexations which were among them : which hee doth by rebuking them , and that for speciall faults .

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 , because almost all their life was spent therein . From both which he terrifies them by the ill effects . First , that they got nothing . Secondly , that they endangered their owne soules in making themselues adulterers & adulteresses , and so enemies to God , and God to them . 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 . In that he doth so sharpely take them vp for their mutuall discord and dissension , the generall doctrine is , that

Doct. 1 Strife a great sinne . It is a most horrible sinne and shame for Christians to liue in strife and contention , and to breake out into brawling and passion .

Reason 1 First , the causes are verie bad , one of which the Apostle pointeth at where he saith , Whereas there is among you enuying and strife , and diuisions , are yee not carnall , and walke as men ? 1 Cor. 3. 3 as if he should haue said , when you are male content , and passionate , and euer falling out one with another , doe you thinke that this is from faith , and not from the flesh ? yes surely it is euen from the flesh : for where there is bitter strife and enuying in the heart , all the wisdome that such are led by , is earthly , sensuall and diuellish : and this may be Iam. 3. 14. 15 Reason 2 the second reason , why contention is such a grieuous sin , namely , 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 , but farther they are guided by Sathan for the Apostle saith , Iames 3 their wisdome is diuellish : 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 ?

Reason 3 Another cause of this sinne is giuen by Salomon , where hee saith , Prou. 13. 10. Onely through pride man maketh contention . So much hautinesse as there is in the heart , so much discontentment are men subiect vnto : if others wrong them indeed , they cannot beare it : if it be but in their conceit , all is one , they will chafe and fret at it : and all this proceeds hence , that they thinke better of themselues then either God , or men doe , or then in truth there is any iust cause why any should doe .

The effects 2 Secondly , as the causes of this sinne are ill , so are the effects sutable : Iam. 3. 16. for where there is enuying and strife , there is sedition , and all manner of euill workes . 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 : for there the diuell and sinne beare sway , and fill the places with all manner of pollutions .

Effect 2 Further , as contention puls on all euill , so it hinders all good : it makes the parties that they cannot pray ; for in all our requests to God , wee must lift vp pure hands , without wrath , &c. they cannot heare , because good hearers 1. Tim. 2. 8 must be slow to wrath , and receiue the word with meeknesse . Iam. 1. 19. As for the Lords supper , they cannot be meet partakers of it , because it is a Sacrament of loue , and if wee would bee forgiuen , we must forgiue : in a word , they are vnfit for euery good worke : for the wrath of man accomplisheth not the righteousnesse Iam. 1. 20. of God .

Lastly , this is it which ruinates both persons and families : for an house diuided against it selfe cannot stand : Nay Luke 11. 17. a kingdome ( be it neuer so mightie ) diuided against it selfe , shall be desolate . And if this be a sure thing , that where brethren dwell together in vnitie , God hath appointed his Psal. 133. 1. 3. blessing and life for euermore , 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 .

Vse 1 First , for the reproofe of them that spend a great part of their time in fretting and quarrelling , 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 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 . So that there are sighers Iam. 5. 9 as well as chiders , and both condemned by the word . 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 . Wee must not when wee are alone muse of the vnkindnesse of such and such , and so grow to bitter thoughts against them : 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 : and the Assises will be fearefull for all such persons .

If thy cause be good , and thy conscience good , God is at hand to right all thy wrongs : but when men giue themselues to fretting and bitter discontentment , it is as much in effect , as if they should say , that God is no equall Iudge , and therefore they cannot rest satisfied with his gouernment : yet are they ready enough in their distempered fits to prophane the name of God , by calling him to be iudge in their causes : as Sarah did , when her maid despised her . God be iudge between me and thee ( saith she to her husband ) but if the Lord had come , she would haue been the loser . Gen. 16. 5 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 : and therfore let christians be ashamed to be so clamorous & contentious vpon euery occasion : for to bee so vnpeaceable amongst men , sheweth that there is little acquaintance with the God of peace ; therefore let vs rather goe from our owne right , and yeeld a little , then be still falling out with our neighbours : better it is to lose some of our outward commodities , then to lose our inward and outward peace .

Obiection . But why should I so abase my selfe , as to yeeld vnto him ? Answer . Nay why should you be so base minded , as to yeeld vnto the diuell ? for whosoeuer giueth place vnto anger and wrath , giueth place vnto the diuell . Most abominable Ephe. 4. 26. 27 therefore is that falling out which is amongst professors : though there be many things amisse in a familie , yet if there be mutuall loue and compassion , and tender heartednes , crosses are made much easier , and burdens much lighter then else they would be : whereas if there be brawles in the familie , euery light affliction is made heauie : 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 : but to see Sheepe or Lambes tearing one another , all the world would wonder at it : If then we professe that Christ is our shepheard , and wee his sheepe , how can wee with any comfort looke him in the face , when wee so farre differ from the nature and properties of his sheepe , in eating vp our owne heartes with griefes , and ministring continuall vexation vnto others , and biting and deuouring one another ?

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 . Some will grant that they are often discontented indeed , but they haue reason so to be . Let vs heare their reasons then .

Obiection . One is , that they are prouoked .

Answer . But who can prouoke a sheepe to bark and bite ? true Christian loue is not prouoked ; so that it is not the prouocation without , but want of true loue with in and abundance 1. Cor. 13. 5 of selfe loue that causeth you to be so passionate .

Obiection . But who can chuse but be angry at sinne ? that is it that mooueth me .

Answer . But see whether this faire shew doe not proceed from foule hypocrisie , and the Lord open our eyes that we may see it . Your anger ( you say ) is from hatred of sinne : well , let vs examine the matter a little .

First , doe you hate your owne sinnes , and haue they caused you as often to breake your sleepe , as the iniuries of Anger against sinne how discerned . others ? Nay , that way they must needes confesse they are more sparing : that then is nothing else but plaine dissimulation , to pretend griefe for anothers sinne , when you haue little or none for your owne .

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 . As namely , first the circumstance of time , that they will not presently vpon the committing of the offence flie in their faces in the view of all the standers by , seeking to disgrace them to the vttermost , but wil waite the fittest opportunitie , when with most benefit and least blemish to the party , they may help him against corruption . Secondly , as euery sin is greater , so they will be more incensed against it : and herein doth the hypocrisie of many appear , that they will bee more mooued at soome small offence . wherein they themselues are touched , then at a farre greater matter , that nothing concernes their credit or commoditie , though it do neuer so much concerne Gods glorie . Such may go masked vnder the vail of hypocrisie , but God will discouer their false pretences in the end , neither let them euer looke for comfort in the time of sicknesse or of death from such kind of zeale against sinne .

Indeed there is a corruption in all , and we are too sensible of iniuries : but the godly doe condemne it in themselues , & are neuer content till they can be more troubled at sinnes , whereby God is dishonoured , then at infirmities , and iniuries , whereby they themselues are wronged .

Thirdly , if any be displeased at sinne , he wil vse all good remedies for the healing thereof : 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 . This we see in Moses : hee was verie angrie against the sin of the Israelites in making the golden calfe , and shewed his iust anger in executing iudgement vpon the ring leaders in that hainous offence : but withall we must note that he was neuer more feruent in praier for them , then at that time . Those therefore that Exod. 32. 11 are so far moued , that they cannot speake vnto the offenders in giuing them good & louing aduice , 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 , but the heate of the flesh , which they can haue no comfort in , but must be humbled for it , & leaue it .

Vse 2 A second vse of this is for instruction , that if euer wee looke for peace with God and comfort in our soules , and good estimation among Gods children , then let vs take heed as of other sinnes , so of this sinne of passion and distemper . Do men deale with vs as with enemies ? let vs loue them . Do they wrong vs ? let vs pray for them . Doe they Mat. 5. 44 . speak euill of vs ? let vs speak the best of them & to them : for that is Christ his counsell ; & hereby shall men know , that we are his Disciples , if we loue one another : Iohn 13. 35. whereas otherwise they may suspect vs to bee hypocrites , if we hate one another .

And further , hereby shall we assure our harts before God , that we are of the truth , and that we do pertaine to his family : & this euery Christian that hath any acquaintance with 1. Iohn 3. 19 his own heart , will confesse , that when hee is most mercifull and most ready to put vp iniuries & indignities , then he hath most comfortable assurance of his own saluation , and can most cheerefully looke vp vnto God in Christ , as one that hath interest in him .

Quest. 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 I master my violent passions , and become more mild and calme .

Answer . The Lord telleth you how to vanquish , and kill this corruption : and one meanes is ,

Remedies against anger . Tit. 3. 2. 3 . 1 Often to examine your own heart : the Apostle willeth men to shew all meekenesse toward all men . Obiection . But ( might some say ) I am of an hastie nature , ready to bee prouoked , and therfore I cannot indure such iniuries as men offer me .

Answer . But remember what you haue said and done against others , especially against God , and that wil abate the pride of your heart . 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 Eccl. 7. 23. 24 should not take notice of euery fault of his seruant , but passe by many : and why ? because euery mans soule can tell him though men cannot charge him , that he hath commited the like , or greater faults against God or men ; which if we could well consider , mens vnkindnesses would seeme nothing in our eyes : for when our owne sinnes lye heauie , others wrongs lye light : 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 . 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 : but if they deale otherwise , and begin to doe me wrong , they shall heare of it , whosoeuer they bee . Oh deale not so ( saith Paul ) But forgiue one another , euen as God for Christ his sake Ephe. 4. vlt. forgaue you . Seeing the Lord hath sent his sonne , and the sonne hath giuen his blood , and the holy Ghost hath sprinkled the same vpon your hearts , for the washing away of all your iniquities , stand not with men for small pettie iniuries , but forgiue and forget them : and assuredly whosoeuer hath the comfortable feeling of the pardon of his sinnes , cannot but doe so . When Steuen saw Christ sitting at the right hand of God in heauen , and was assured that he had saued him from his sinnes , 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 , neither weere they so mad against him to do him hurt , as he was earnest with God for them to procure their good .

The third and last remedie is to denie carnall reason : for that is anill guide that leadeth vs out of the way . 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 : 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 . 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 . And therefore let not the diuell delude vs with this conceite , that wee haue reason for our brawling and quarrelling : 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 , and enmitie against his maiestie , Rom. 8. which will bring with it death and destruction of body and soule , if we yeeld vnto it , and be led by it .

Are they not hence , euen of your lusts ? Here he sheweth the fountaine of all their discontentments : namely , their own vntamed affections : whatsoeuer occasions there may be , that is the true cause : as the reason why a Lyon rageth and roreth , is not that any creature disquieteth him , and raiseth him vp , ( for then a sheep being stirred should roar too ) but that his naturall inclination draweth him thereunto .

Doct. 2 Lust in the heart , the cause of contention . The Doctrine hence to bee gathered is this , that , Our owne distempered lusts are the cause of all our strife and contention with others . 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 1. Pet. 2. 11 soules : they cause a continuall warre within a man , which inward combat with ones selfe , sheweth it selfe oftentimes in outward iarring with men . Christ Iesus had as great wrongs as euer man in this world had , yet was he neuer in any passion , or distemper : and why ? because he was quite voide of carnall affections . 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 , and was able with patience to vndergo imprisonment , whipping , stoning , reuiling , with any the like indignities : wee neuer heare this from him : 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 , and full of paines , &c. No , no , these thoughts were farre from Paul : he was content to suffer any thing , 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 .

Let euery Christian looke backe vnto his disposition before his calling ; and who is there but shall find , that hee was full of enuie , hastie and testie , 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 get out of that passion in a few houres , that was wont to hang vpon him many moneths : and as he growes more in grace , so shall it be better with him still .

Vse 1 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 . 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 , and that should bring you vpon your knees to become a suter vnto God : Lord I see by the fruits , that lust is not so tamed as it should be ; I am not able to maister it , grant thy strength therefore vnto thy seruant that I may be able to preuaile against it .

Vse 2 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 . It is a maruellous errour in men and women to thinke , if I had so much liuing , so much credit and respect , and withall a strong and healthfull bodie ; then my heart would be at quiet : this is a foule and monstrous delusion : 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 , or a paire of silke stockings , or my chamber hanged with veluet , I should feele no paine : euery man would thinke such a one out of his wits , because his paine is within his bodie , which those outward things cannot remoue : so it is with euery strong affection , and vnmastred desire , they are corrupt humors cleauing vnto the soule ; and therefore let the parties be shifted hither and thither , and haue their estate mended , and their reputation bettered , yet if they bee not healed within , they are neuer the neerer to any sound contentment .

Quest. How to master strong affections . But how should wee attaine to the mastering of these boisterous affections ?

Answer . First , we must mortifie the deeds of the flesh by the spirit : the best haue flesh in them , but they must bee euer knocking of it downe . Now then we mortifie the flesh by Rom. 8. the spirit , when we bring spirituall reasons against the lusts thereof , and seeke to quench the flame thereof , by powring water vpon it , and taking away the fuell that might maintain it . A man may haue perswasions from his friends , but those will not kill his carnall desires : but the perswasions of the spirit will ; and therefore wee should vse the arguments of Gods word for the crucifying of our flesh .

But many take a contrary course , when they feele themselues stirred , they aggrauate all the euils that are vpon them , and all the wrongs that are ( in their conceit ) offered vnto them , their memorie will forget no circumstance of them . Neither will their tongues faile to amplifie them at the full ; and hereby they imagine to ease themselues : but alas this is to adde lust to lust , and to heape more drie wood on the fire , that burneth too vehemently alreadie : and therefore let them vse Gods meanes , or neuer looke to liue quiet and peaceable daies .

A second meanes to bring our boisterous affections into subiection , is , to liue and labour diligently in a calling : 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 idle persons are alwaies passionate : and when they haue nothing else to do , they fall to conceits , and surmises , and suspicions , and iealousies , and when the least occasion is offered , out comes all the filthie matter that hath beene breeding within them .

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 : but what neede they trouble them selues about that , it may be they shall not liue an houre more : a Pilgrim is in his Inne at night and gone in the morning , and so may they : 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 . 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 ; 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.

Fourthly and lastly , let vs consider of that which was mentioned before , viz. that fleshly lusts doe fight against our 1 Pet. 2. 1 soules . Those that are in thraldome vnto them , thinke it good husbandrie to yeeld vnto them , and hope to better their estate thereby : but do they know what God saith in this matter ?

Hee telleth them that they make warre against their soules : they blindfold their minds that they cannot see into spirituall things : they make their hearts fat and senselesse , that neither threatnings nor promises , iudgements nor mercies will any whit at all moue them .

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 , then any meanes at all to cherish and strengthen the same .

Vers. 2. Ye lust and haue not . ] In these words he setteth out the absurditie of other lusts by the ill effects : 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

Doct. 3 Nothing is gotten by yeelding to lust . Whosoeuer yeeldeth vnto his lustes , neuer makes a thriuing , nor a sauing bargaine thereby : but the more he lusts , the more he lackes : and the more eager his desires are , the more and greater his wants are likely to be .

Reason 1 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 : but hee withdrawes his heart from God , and 1. Iohn . 2. 15 Iere. 17 goeth a whooring after the world ; the setting of our affections vpon the creature , maketh vs to be estranged from the Creator .

Secondly , as the desire of earthly things , makes men impious against God , so doth it make them iniurious towards men : He that hasteth to bee rich cannot be innocent : Pro. and he that is greedie of gaine troubleth his owne house : 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 , or credit , or any the like , is still a troubler and disquieter of those with whom he liues : because first his owne heart is poisoned , and being distempered within , he must needs shew his distemper without .

Therefore the more God loues vs , the more he wil crosse vs , so long as we set our hearts on lying vanities : 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 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 .

Therefore is it righteous with God to crosse vs in our Gen. 30. 1 affections , as he did Rahel : she must needs haue children in all the haste , or else she would die in a passion . Alas shee was in hard case to die , and in ill case to haue children : for at that time she would haue made Gods of her children , and an Idoll of God . But afterwards when she had prayed and humbled her selfe , God gaue her children , because then shee was fit to receiue them . And that is the reason why God delayes long , and puts off his seruants from year to yeare , euen because they are vnfit to be partakers of his blessings sooner ; he could afford them present paiment , but he well considers , that the things which the flesh much affects , it would much abuse .

Isaac prayed for a sonne twentie yeares , at length when Gen. 25. 20. 26 he had gotten the victorie of himselfe , and was content to wait , as long as God would haue him , the Lord forthwith granted his request : and so dealeth hee yet still with his dearest children .

Vse 1 Sith boisterous lusts doe both deserue and bring vpon men manifold wants , this serues for instruction , that if we be pinched with necessities , 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 too eagerly set vpon them : and if vpon triall made , wee finde that it is so indeed , let vs know that we are not fit for them .

Therfore let vs neuer complaine of others , the world is hard , and mens hearts are hard : but let vs complaine of our selues , I want good affections : I want good preparation for Gods blessings : I am a ground that haue many rank weedes in mee , and all that while God hath somwhat else to doe , then to sowe the seed of comfort on me . The next way to haue the world , is to deny the world : would a man be rich ? let him be content to be poore : would a man inioy his health and strength ? let him so vse the meanes of recouering his health , 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 , and the health of the body , more then the health of the soule , it is iust we should haue penurie , and not plenty , diseased and not healthfull bodies .

Whereas if we can bring our willes to bee subiect vnto Gods , it shall not bee said to vs , Yee lust and haue not ; but , the Lord will fulfill the desires of those that feare him . Otherwise , Psal ▪ 45 . though our desires were granted , our soules would be as sicke , or more sicke then they were before .

Vse 2 A second vse of this is , to teach vs , to bee content that God by many and grieuous crosses should master our intemperate lusts : for the way to all prosperitie , is to be broken of our headie and sturdy affections .

Let vs also desire to be in their companie , who wil deale most plainly and roundly against our corruptions : & 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.

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 , but they will bring vs smart in stead of ease , and trouble in stead of peace in the end : 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 .

Ye enuie and haue indignation , and cannot obtaine . Whereas they might deny , that they had such lusts in them , hee proueth it by this , that they did enuy one another : as if he should haue said , that which I affirmed in wordes , I will make good by your deeds : you enuy that another should be lookt after , that another should haue more gay apparell , a better name , a better estate then your selues : 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 .

Doct. 4 Wordlings are still vexed with enuy . 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 , 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 ; for such as set their mindes on the things of this world , cannot chuse but repine when any thing goes from them vnto others ; they think all lost that they themselues cannot enioy : 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 1. Cor. 13 owne things , and if it misse of them , it will cause the parties to grudge and repine .

This may be obserued in Saul : when once Dauid was in credit aboue him , he had few quiet daies after , but was 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 : and why ? Christ caried away the credit from them ; and therfore they neuer ceased persecuting him , vntill they had depriued him of his very life . So the Philistims being couetous , enuied Isaac , and grew so mad against him , because they saw him thriue beyond themselues , that they would hurt the whole countrey and themselues also rather then he should prosper too fast , and therefore they dammed vp the wells that his seruants had Gen. 26. 15 digged , which in those hot countries were of exceding great vse . So Rahel being possessed with an immoderate desire of children , enuied her sister Leah , because shee was Gen. 30. 3 fruitfull : her owne barrennesse did not so much discontent her , as her sisters fruitfulnesse : and therfore rather then Leah should goe beyond her , she would haue her husband to defile himselfe with her maid . Many such Rahels there are in the world , who are not so much discontented and grieued at their own meanenesse , as at others highnesse ; at their owne basenesse in apparell , as at the new fashions of others , &c.

Vse 1 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 . Many men and women , if they should bee askt the question , whether they lusted after earthly things or not , would answere , 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 : 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 : then you must needs confesse , that you are infected with lust . If Rahel had not beene led with an eager desire of children , she would neuer haue enuied her sister for bearing of children : 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 with themselues : So I may haue peace with God and with mine owne conscience , I will neuer trouble my selfe much , what others haue : Let God keepe me from sinne while I liue , & from hell when I die , and I shall doe well enough , & haue great cause to reioyce in God , and to be thankfull for my portion .

Obiection . But heere Gods deare children may obiect , saying , I finde a loue vnto my credit , and commoditie , and ease still .

Answer . So wee shall as long as wee carie flesh about with vs : and the more pure the heart is , the sooner and better will it spie blemishes in it selfe : 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 .

Yee fight and warre , and get nothing , because yee aske not They might thinke , doth not God carie a hard hand against vs , sith wee desire so much , and haue so little ? no ( saith the Apostle ) you rather carrie an ill heart towards him : for you vse all meanes of procuring your own miserie , but no meanes at all of obtaining Gods mercie ; and therefore Yee get nothing because ye aske not . Which is one principall meanes of pulling downe Gods blessings vpon his seruants . Doct. 5 Prayer is the best meanes of promotion . Doctrine , Prayer is the best meanes to bee prouided of all things needefull for this life , and the life to come . God is a good housholder , and if his children would receiue good things from him , they must not fall together by the eares , 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 , and become humble and earnest suters vnto their Father , which is both the easiest and the surest course ; God Reason 1 hath promised that if we aske we shall obtaine : Mat. 7. 7.

Obiection . 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 ?

Answer . Why ( saies Christ ) if you that are euill , can giue good things vnto your children , how much more shall your heauenly Luk. 11. 10. 12. 12. 13 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 will God shewe himselfe gratious to his children , being goodnesse it selfe , 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 : 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 , when they are presented to a mercifull and gratious father : 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 Phil. 4. 6 made knowne vnto God , &c.

Obiection . But I haue many debts to pay , and many burthens to beare , and what good will prayer do me in these straits ?

Answer . Very great good : for if you can lay open your heart before Answer . God in prayer and thanksgiuing , the peace of God which passeth all vnderstanding ( such as a naturall man cannot conceiue , 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 : that look what Christ hath , you shall be sur●●o haue : haue you no power in your selfe ? you shall haue it in Christ . Haue you no wealth in your house ? Christ hath enough for you in his hand : but all our woe comes from this , that we lose our communion with him , for want of faithfull and feruent prayer .

Vse 1 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 , and seeke vnto other helpes rather then vnto our heauenly Father . If children should runne from their parents to seruants , and still be crying and complaining to them , their parents would not endure it : and if such children should bee still bewailing their case , that neuer any were in such miserie as they , none would pitie them : haue they not a good and a rich father , ( would men say ) that would haue them to seeke vnto him for reliefe and maintenance , and cannot endure that they should seeke vnto others ? If it be thus , with naturall parents , how much more is it with our heauenly Father , who is farre more ready to heare and helpe , then the nearest friends in the world ? For when they will not afford vs reliefe , hee will : 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 goe from those broken Cesternes which can hold no water , to the fountaine of liuing waters where we may drinke freelie without restraint , and haue all our wants abundantly supplied .

Vse 2 This is for instruction , that if we would speed well , wee should vse the meanes of speeding well : for if we be plentifull in prayer , we shall be plentifull in comfort : according Iohn . 16. 24 to that of our Sauiour , Aske that your ioy may be full .

Vse 3 Thirdly , here is matter of comfort for those that are able to powre out their soules before God in prayer : though there bee neuer so many stormes of sorrow , they shall bee sufficiently sheltred in the middest of all .

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 : 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 , 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 , 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 .

Indeed wee must vse the meanes to serue Gods prouidence : but , for the successe of things , wee must wholly put God in trust with the same , and he will assuredly doe that which shall be good for vs .

Vers. 3. Yee aske and receiue not , because yee aske amisse . Here hee preuenteth an obiection that they might make , namely this , Obiection . We are iniuriouslie dealt with , in that wee are blamed for not praying ; for we crie and call vpon God day and night , and yet are neuer the better . Answer . That is true ( saith he ) but yee receiue not , because ye aske amisse , asking such things as you may abuse to Gods dishonour , and that you purpose so to abuse : for you will spend them vpon your lusts : And this is the cause why God reiecteth your praiers : Doct. 6 whence the Doctrine is , that God denieth vs carnall requests .

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 , then heauenly and sauing graces which cannot bee abused : and aime at seruing our owne turnes in the requests that we make , rather then at the glorifying of Gods holy name .

Reason 1 The reason hereof is plaine : for such cries are not in truth praiers , nor so esteemed in Gods account . Hos. 7. 14. They haue not ( saith he ) cried vnto me with their hearts , when they houled on their beds : they assemble themselues for corne and wine , and they rebell against me .

These Iewes maruelled that God did not helpe them when they cried vnto him : but God reckons and calleth these their cryings howlings and not prayers , because they were only grieued for their afflictions , but nothing touched for their sinnes , which brought the hand of God vpon them . And they were much more desirous of corne and wine , then of the fauour of God and the graces of his spirit .

Also the praiers that are only spent about carnall things come not from the loue of God , 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 : now ( God wee know ) resisteth the proud , and raiseth vp , quickeneth , and comforteth the lowlie : and as any man is more humble , so hee doth more thirst after and labour for the grace of God ; and therefore he onely is fitted for it , and all other mercies with it .

Vse . 1 For instruction : When wee appoach vnto the throne of grace in prayer , let vs be sure that we bee most earnest for heauenly things : for that will bee a testimonie vnto our consciences that wee loue God more then wee loue the world . And this benefit we shall bee certaine of , that wee cannot bestow them vpon our lusts : for faith cannot bee bestowed vpon our lusts , seeing it purifieth the heart : repentance Act. 15. cannot be bestowed vpon our lusts , because that killeth our lusts : and so may wee say for euerie other grace of God , euerie one of which is absolutely good in it selfe , and makes those good that are possessers of them . Whereas all earthly things are either good or euill , according to the mind and affection of him that receiueth and vseth them .

If they meet with a strong and inordinate desire , they corrupt and poyson it further ; if with an hart well ordered and disposed , they better it , and further it in grace , and godlinesse .

But now further concerning spirituall things wee must vnderstand , that they are not to be asked in words alone , 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 would best please our nature : but wee must crosse out flesh , lest our petitions be found carnall , and so bee reiected by the Lord : & 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 , euen Loue and Ioy , and Peace , Temperance , Patience , and the rest of the graces of Gods spirit . 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 Mat. 6. 33 the kingdome of heauen , and the righteousnes thereof , all other things shall be ministred vnto vs .

Verse 4. Yee adulterers and adulteresses , know ye not , &c. Obiection . They might reply vpon that which hath bin spoken , saying , What if we doe desire outward things , that wee may liue as pleasantly , and with as great credit as others doe ? is that any such great matter ?

Answer . 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 , 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 , when you are filthie Harlots ? Doe you imagine that hee will giue you that , that may maintaine and vphold you in your pride and ambition , & earthly affections ? No surely , he that in such sort followeth the world is a friend vnto the world , and therfore an enemie to God , and God will shew himselfe no friend vnto him . Doct. 7 The loue of the world is spirituall adulterie . The doctrine hence to be learned is , that , It is a most dangerous and damnable adulterie to set our minds on earthly things .

There is a reason hereof in the Text. It bringeth vs out of fauour with God , and maketh vs enemies vnto him : & 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 : for this is against the first Table : that against the second . Besides , when Dauid liued in that sinne of adultery , he could not be said to be the enemie of God : but whosoeuer liueth in this spiritual whoredom , is proclaimed to be the Lords foe . For such doe withdraw their hearts from God , and so bring the curse and vengeance of God vpon themselues Ier. 17 without timely repentance . Therefore it is said , Thou hast destroyed all them that go a whoring from thee : whether Psal. 73. 27 it be after pleasures , or commodities , or preferments , about the which almost all the world is set aworke , and being so inclined , all that can be deuised is little enough , nay too little to please them : they think nothing sufficient that is done for them , and that all should doe seruice to them , & they to none : 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 .

For instruction , that wee should bee exceedingly humbled , as for other great corruptions before our callings , so for this that wee haue beene guiltie of spirituall adulterie .

Vse 1 Many will bragge , when they are reprooued for the breach of the Sabbath , for swearing , &c. that though their Minister finde fault with them , yet they hope they are honest men and women : 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 , then of a good Sermon ? And so for others : 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 world ? It cannot bee denied ; and what then will follow , but that they are dishonest men and women , adulterers and adulteresses , 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 .

Further , this is to be considered , that if men doe follow after but one of their lustes , they come vnder this censure : as if a woman doe runne after one adulterer onely , she is to be condemned as an adulteresse : 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 ; 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 , & so to make him liable to Gods vengeance .

Vse 2 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 : for the world is a dangerous and pernitious baite , and most men run a whoring after it , and the most godly and religious haue a wanton eye , which is too too apt to be looking after the same . And therfore as a wise Father if he perceiue his sonne inclined vnto wntonnesse , will withdraw his hand from him , and withhold all such things as might be for the nourishing of that sin : so dealeth our wise God with vs , when hee seeth his children to be addicted to spirituall wantonnesse , that they looke after new gawds , and vaine fashions , and would not onely be commended for their godlinesse , but for their coates , for their attendants , for their buildings , for their cattell , &c.

When the Lord ( I say ) perceiueth this disposition in them , he keepeth them lowe , and curbeth their desires , which we should account a very great and sweet fauour of God : for little doe wee know what wee should otherwise come vnto . 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 : 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 ; and therefore in stead of wealth and ease , and credit , he sendeth wantes and paines and disgraces which are far better for them .

Thou that wouldest faine haue more , dost thou vse that well that thou hast alreadie ? If not , better creep on the earth with safetie , then climbe on high to take a greater fall : the Lord knoweth thy need and thy strength better then thy selfe : resigne vp thy will vnto him and it shall go well with thee .

Whosoeuer therfore will be a friend of the world . The word in the originall implyeth such a willingnesse , as is ioyned with deliberation and consultation : so that the meaning is , that hee that aduisedly setteth himselfe to bee like the world , he is an enemie of God .

In that is is said , Hee that will bee ; Doct. 8 We are esteemed as we are affected . the doctrine is , that , God esteems of euerie man & woman , according to their will and affection .

Abraham is highly commended and rewarded of God , for sacrificing his sonne , though he did not the worke , because Gen. 22. 16 he shewed his readines and willingnes to doe it .

In that excellent prayer which was made at the dedication of the temple , Salomon ( directed by the holy ghost ) 2. Chro. 6. 30 offreth vp this suplication in the behalfe of al the church , that God would reward euery one as he knew their hearts . 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 , as to the rest that ventured their liues in the battel and got the prey and victorie . 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 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 , 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 , or hindrance to any other ?

Reason 1 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 .

Our desires are the seeds from which all our wordes and works do spring & growe , and according to the goodnes or badnes therof , al our actions are good or euil . The same seruice , which if it be done with a perfect heart and willing minde , is most pleasing vnto God ; if it be done grudgingly or hypocritically is abominable in his sight . Isai. 1. 14. 15.

Where there is a true desire , there will be a true and earnest endeauour , to avoid all lets wherby the work might be hindred , and to vse all good meanes , whereby it might be effected ; as appeareth in Abraham , who would not suffer his seruants to be present in the place where he purposed to sacrifice his sonne , lest they should haue sought to haue staid him therefrom . And though hee trauelled three dayes iourney ; yet because he would preuentall lets and hindrances , he carried fire , drie wood , and a knife with him . So then an vnfained heart resteth not onely in wishes , but sheweth it selfe in constant indeauours , which God beholdeth & rewardeth , as well as if the worke were brought to perfection .

Vse 1 First , for terror vnto vngodly men , howsoeuer they be kept from many sinnes , yet seeing their desire was to haue committed them , and they are grieued that they cannot doe them , and would still be readie to practise them , if any occasion or opportunitie were offred , therefore all those sinnes shall be charged vpon them , and they throughly punished for the same .

Secondly , this is a comfort vnto Gods Saints : it is said , He that will be a friend to the world , maketh himself an enemie to God : but as for those that would not be so , but are willing to forsake their worldly lusts , and mourne for them , and desire to keep their harts in the loue and feare of God ; they make themselues friends to God , and he will shewe himselfe fauourable and mercifull to them for euermore . So for other sinnes , if we find much vnbeleefe , but would haue faith ; 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 , as of faithfull , humble and charitable persons .

So when wee take our selues apart to mourne for our sinnes , if we find not that remorse for our iniquities , nor that measure of humiliation , nor that assurance of reconciliation that should be in vs , 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 : If wee doe Rom. 7. See Mr. Dods Sermon on Isa. 1. 19. &c. If yee consent to obey . &c. the euill that we would not , and cannot doe the good that wee would : it is not we but sinne that dwelleth in vs . Which God will neuer lay vnto our charge : but rather comfort our soules as Christ did his Disciples , Your spirit is willing , but your flesh is weake .

FINIS .