A REMEDY AGAINST PRIVATE CONTENTIONS. A GODLY AND FRVITFULL Sermon on james, 4. 1. etc. WHEREIN IS AT LARGE Discovered the hatefulness, and perniciousness of private jars and Contentions, with manifold remedies against the same. By Mr. JOHN DOD. 2. Cor. 10. 3 The weapons of our warfare are not carnal, but mighty through God to cast down holds. woodcut of masks and flowers AT LONDON Printed by Humphrey Lownes, for Thomas Man, and are to be sold at the sign of the Talbot in Pater noster row. 1614 The points of Doctrine handled in the Sermon following. Doctrine 1. It is a most horrible sin and shame for Christians to live in strife and contention. Doctrine 2 Our own distempered affections are the cause of contention with others. Doctrine 3 Whosoever is led by his lusts, never maketh a thriving or a saving bargain of it. Doctrine 4 Earthly minded men are still subject to be vexed with envy. Doctrine 5 Prayer is the best means to be provided of all needful things. Doctrine 6 It is most just, that God should deny and reject their prayers, who ask of him earthly things for worldly respects. Doctrine 7 It is a dangerous and damnable kind of adultery to set our minds on earthly things. Doctrine 8 All men are esteemed of God as they are affected. A REMEDY AGAINST Private Contentions. james 4. 1. etc. 1 From whence are wars and contentions among you? are they not hence, even of your lusts, that fight in your members? 2 Ye lust and have not: ye envy and have indignation, and cannot obtain: ye fight and war and get nothing, because ye ask not. 3 Ye ask and receive not, because ye ask amiss, that ye might consume it on your lusts. 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, maketh himself the enemy of God. 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: but because they would be ready to answer, that they liked well enough of peace & unity, Objection. 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; and therefore they were not to be blamed for their dissensions, but all the fault was in others that provoked them hereunto. Answer. To this he answers in the beginning of this Chapter; saying, From whence are wars and contentions among you? are they not hence, even of your lusts? 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: for all your distempers proceed from no other cause, but from your own lusts, that is, your over-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 soul especially: yet so, as also they break forth and show themselves in the parts of the body. 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, 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 civil war (as it were) within yourselves, and thence it is that you contend with others: for he will accord with none that cannot agree with himself. Next, he sets before them the effect of these worldly desires, verse 2. Ye lust and have not, as who should say, what do you get by giving place to your lusts? The more you lust, the less you have. Objection. And where they might think themselves hardly charged, and that this accusation of earthly lusts and affections could not be proved against them: Answer. Yes (saith he) it will plainly appear by the effects, in that ye envy, and have indignation one against another: now if you did not care for and love the world, you would never envy those that go beyond you in worldly things. Objection. Further it is added, Ye fight and war and get nothing. Then belike (might some say) we are not Gods children, if things be thus far amiss on our parts, and God also deal so severely with us. Answer. Answ. Nay, the Apostle doth not conclude any such matter, but says thus much in effect, you may be christian's (many of you) though very carnal Christians▪ and children you may be, though ill children: neither is the Lord to be charged with over-severe dealing: no, it is not the hardnsse of the father, that will not grant, but the badness of the children that will not ask: 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 prayer, and so consequently of a faithful heart, and fitted to receive the things they prayed for. Objection. But here they would reply again, (as hypocrisy makes men full of shifting) and say, you charge us that we do not pray: that is not so, I have prayed again and again, and yet am never the better. Answer. Indeed (saith he) Ye ask, and yet ye receive not: and why? Because ye ask amiss. As if he had said, if ye speed not in prayer, it is certain all is not well in your prayers: for that is a key to open God's treasury; neither is his ear ●uer shut against the faithful supplications of his servants: and hereby doth it appear that you ask amiss, in that ye ask, That ye might consume it upon your lusts. They would not be so absurd, as to say so to God, Lord give me this, that I may bestow it upon my lusts: but that was their purpose & intent; which is evident by this, that the scope and drift of their petitions was for earthly things: if they were sick, oh how earnest would they be for wealth! if in debt, what importunity would they use to get out it of? and so for other the like matters: but why did they ask these worldly things? Even for worldly respects: not to serve God better, but to serve themselves: they desired health, that they might pursue their commodities, or follow their pleasures and delights: 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. Objection. What if we do desire these things in those regards? is Objection. that any such great fault? Answer. I will tell you (saith the holy ghost) Ye adulterers and adulteresses, etc. As if he should have said, you wretched and sinful men and women; do you imagine that God doth bestow these things upon you that you should abuse them to his dishonour, and to the satisfying of your own carnal desires? Your health to idleness and wantonness, your wealth to pride and excess: this is far from the Lords meaning. And the heinousness of this sin will appear evidently by the similitude here used: Put case a wife should be always whining for money and larger allowance, and would never let her husband be 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 do with it? if she should answer, I have an affection to such an adulterer, and I have maintained him thus long, & would feign have him to be in his bravery still; 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: they would feign have these outward things, and what would they do with them? even spend them upon their own lusts, and that is to commit spiritual fornication against the Lord: in which regard he is so round with them in this place; Ye adulterers, and adulteresses, know ye not that the love of the world is the enmity of God? It is not only spiritual adultery, but enmity against God: in so much that he concludeth in the words immediately following: Whosoever therefore will be a friend of the world: that is, live as worldly men do, for his diet, for his apparel, for his carriage, for his drifts and purposes, etc. such an one maketh himself the enemy of God: he is so indeed, whatsoever he conceive of God's love towards him, and therefore will God show himself an enemy toward him. The drift (we see) of these words is to draw the people of God from those miserable contentions and vexations which were among them: which he doth by rebuking them, and that for special faults. 1. Some inward, to wit, 1. Their lusting after, and immoderate desiring of earthly things. 2. Their envy that others should speed better than themselves. 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 own souls in making themselves 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 wars and contentions among you? namely that are professors. In that he doth so sharply take them up for their mutual discord and dissension, the general doctrine is, that Doct. 1 Strife a great sin. It is a most horrible sin and shame for Christians to live in strife and contention, and to break out into brawling and passion. Reason 1 First, the causes are very bad, one of which the Apostle pointeth at where he saith, Whereas there is among you envying and strife, and divisions, are ye not carnal, and walk as men? 1 Cor. 3. 3 as if he should have said, when you are male content, and passionate, and ever falling out one with another, do you think that this is from faith, and not from the flesh? yes surely it is even from the flesh: for where there is bitter strife and envying in the heart, all the wisdom that such are led by, is earthly, sensual and devilish: and this may be jam. 3. 14. 15 Reason 2 the second reason, why contention is such a grievous sin, namely, 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, but farther they are guided by Satan for the Apostle saith, james 3 their wisdom is devilish: 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? Reason 3 Another cause of this sin is given by Solomon, where he saith, Prou. 13. 10. Only through pride man maketh contention. So much haughtiness as there is in the heart, so much discontentment are men subject unto: if others wrong them indeed, they cannot bear 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 think better of themselves then either God, or men do, or then in truth there is any just cause why any should do. The effects 2 Secondly, as the causes of this sin are ill, so are the effects suitable: jam. 3. 16. for where there is envying and strife, there is sedition, and all manner of evil works. In what heart, or in what house soever those vices reign, the Lord seethe, and men may evidently perceive, that there are evil thoughts, evil words, evil practices of all kinds: for there the devil and sin bear sway, and fill the places with all manner of pollutions. Effect 2 Further, as contention pulls on all evil, so it hinders all good: it makes the parties that they cannot pray; for in all our requests to God, we must lift up pure hands, without wrath, etc. they cannot hear, because good hearers 1. Tim. 2. 8 must be slow to wrath, and receive the word with meekness. jam. 1. 19 As for the Lords supper, they cannot be meet partakers of it, because it is a Sacrament of love, and if we would be forgiven, we must forgive: in a word, they are unfit for every good work: for the wrath of man accomplisheth not the righteousness jam. 1. 20. of God. Lastly, this is it which ruinates both persons and families: for an house divided against itself cannot stand: Nay Luke 11. 17. a kingdom (be it never so mighty) divided against itself, shall be desolate. And if this be a sure thing, that where brethren dwell together in unity, God hath appointed his Psal. 133. 1. 3. blessing and life for evermore, than 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. Use 1 First, for the reproof of them that spend a great part of their time in fretting and quarreling, because things go not so well as they would have them. Some there are indeed that when they fall to open brawls, go by the worse, because they are overflowed, and therefore they will sit and mope in a corner: but unto such james speaketh, saying, Sigh not one against another. So that there are sighers jam. 5. 9 as well as chiders, and both condemned by the word. Sigh 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 sigh one against another, no more than we may chafe one against another. We must not when we are alone muse of the unkindness of such and such, and so grow to bitter thoughts against them: that is a woeful thing, and will be a hard reckoning for us at length: for (as james addeth) the judge is at the door: and the Assizes will be fearful 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 give themselves to fretting and bitter discontentment, it is as much in effect, as if they should say, that God is no equal judge, and therefore they cannot rest satisfied with his government: yet are they ready enough in their distempered fits to profane the name of God, by calling him to be judge in their causes: as Sarah did, when her maid despised her. God be judge between me and thee (saith she to her husband) but if the Lord had come, she would have been the loser. Gen. 16. 5 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: and therefore let christians be ashamed to be so clamorous & contentious upon every occasion: for to be so unpeaceable amongst men, showeth that there is little acquaintance with the God of peace; therefore let us rather go from our own right, and yield 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. Objection. But why should I so abase myself, as to yield unto him? Answer. Nay why should you be so base minded, as to yield unto the devil? for whosoever giveth place unto anger and wrath, giveth place unto the devil. Most abominable Ephe. 4. 26. 27 therefore is that falling out which is amongst professors: though there be many things amiss in a family, yet if there be mutual love and compassion, and tenderheartedness, crosses are made much easier, and burdens much lighter than else they would be: whereas if there be brawls in the family, every light affliction is made heavy: 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: but to see Sheep or Lambs tearing one another, all the world would wonder at it: If then we profess that Christ is our shepherd, and we his sheep, how can we with any comfort look him in the face, when we so far differ from the nature and properties of his sheep, in eating up our own hearts with griefs, and ministering continual vexation unto others, and biting and devouring one another? 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. Some will grant that they are often discontented indeed, but they have reason so to be. Let us hear their reasons then. Objection. One is, that they are provoked. Answer. But who can provoke a sheep to bark and bite? true Christian love is not provoked; so that it is not the provocation without, but want of true love with in and abundance 1. Cor. 13. 5 of self love that causeth you to be so passionate. Objection. But who can choose but be angry at sin? that is it that moveth me. Answer. But see whether this fair show do not proceed from foul hypocrisy, and the Lord open our eyes that we may see it. Your anger (you say) is from hatred of sin: well, let us examine the matter a little. First, do you hate your own sins, and have they caused you as often to break your sleep, as the injuries of Anger against sin how discerned. others? Nay, that way they must needs confess they are more sparing: that then is nothing else but plain dissimulation, to pretend grief for another's sin, when you have little or none for your own. 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. 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, but will wait the fittest opportunity, when with most benefit and least blemish to the party, they may help him against corruption. Secondly, as every sin is greater, so they will be more incensed against it: and herein doth the hypocrisy of many appear, that they will be more moved at some small offence. wherein they themselves are touched, then at a far greater matter, that nothing concerns their credit or commodity, though it do never so much concern God's glory. Such may go masked under the vail of hypocrisy, but God will discover their false pretences in the end, neither let them ever look for comfort in the time of sickness or of death from such kind of zeal against sin. Indeed there is a corruption in all, and we are too sensible of injuries: but the godly do condemn it in themselves, & are never content till they can be more troubled at sins, whereby God is dishonoured, then at infirmities, and injuries, whereby they themselves are wronged. Thirdly, if any be displeased at sin, he will use all good remedies for the healing thereof: 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. This we see in Moses: he was very angry against the sin of the Israelites in making the golden calf, and showed his just anger in executing judgement upon the ring leaders in that heinous offence: but withal we must note that he was never more fervent in prayer for them, then at that time. Those therefore that Exod. 32. 11 are so far moved, that they cannot speak unto the offenders in giving them good & loving advice, 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, but the heat of the flesh, which they can have no comfort in, but must be humbled for it, & leave it. Use 2 A second use of this is for instruction, that if ever we look for peace with God and comfort in our souls, and good estimation among God's children, then let us take heed as of other sins, so of this sin of passion and distemper. Do men deal with us as with enemies? let us love them. Do they wrong us? let us pray for them. Do they Mat. 5. 44. speak evil of us? let us speak the best of them & to them: for that is Christ his counsel; & hereby shall men know, that we are his Disciples, if we love one another: john 13. 35. whereas otherwise they may suspect us to be hypocrites, if we hate one another. And further, hereby shall we assure our hearts before God, that we are of the truth, and that we do pertain to his family: & this every Christian that hath any acquaintance with 1. john 3. 19 his own heart, will confess, that when he is most merciful and most ready to put up injuries & indignities, than he hath most comfortable assurance of his own salvation, and can most cheerfully look up unto 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 foul sin, & an horrible shame: but how may I master my violent passions, and become more mild and calm. Answer. The Lord telleth you how to vanquish, and kill this corruption: and one means is, Remedies against anger. Tit. 3. 2. 3. 1 Often to examine your own heart: the Apostle willeth men to show all meekness toward all men. Objection. But (might some say) I am of an hasty nature, ready to be provoked, and therefore I cannot endure such injuries as men offer me. Answer. But remember what you have said and done against others, especially against God, and that will abate the pride of your heart. Have not you been unwise, disobedient, and living in maliciousness, and envy, hateful, and hating others? In which regard, the wise man's counsel is, that a man Eccl. 7. 23. 24 should not take notice of every fault of his servant, but pass by many: and why? because every man's soul can tell him though men cannot charge him, that he hath committed the like, or greater faults against God or men; which if we could well consider, men's unkindnesses would seem nothing in our eyes: for when our own sins lie heavy, others wrongs lie light: 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 passions is, to be assured of the remission of our sins. Be ye courteous one to another (saith the Apostle) and tender hearted. So I will (will some say) so long as they use me well: but if they deal otherwise, and begin to do me wrong, they shall hear of it, whosoever they be. Oh deal not so (saith Paul) But forgive one another, even as God for Christ his sake Ephe. 4. vlt. forgave you. Seeing the Lord hath sent his son, and the son hath given his blood, and the holy Ghost hath sprinkled the same upon your hearts, for the washing away of all your iniquities, stand not with men for small petty injuries, but forgive and forget them: and assuredly whosoever hath the comfortable feeling of the pardon of his sins, cannot but do so. When Steven saw Christ sitting at the right hand of God in heaven, and was assured that he had saved him from his sins, 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, neither were 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 remedy is to deny carnal reason: for that is anill guide that leadeth us out of the way. 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: for what sound reason can there be against God's reason, who saith, Revenge not, etc. for vengeance is mine, I will requite it, saith the Lord. 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. And therefore let not the devil delude us with this conceit, that we have reason for our brawling and quarreling: 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 frenzy, and enmity against his majesty, Rom. 8. which will bring with it death and destruction of body and soul, if we yield unto it, and be led by it. Are they not hence, even of your lusts? Here he showeth the fountain of all their discontentments: namely, their own untamed affections: whatsoever occasions there may be, that is the true cause: as the reason why a Lion rageth and roareth, is not that any creature disquieteth him, and raiseth him up, (for then a sheep being stirred should roar too) but that his natural inclination draweth him thereunto. Doct. 2 Lust in the heart, the cause of contention. The Doctrine hence to be gathered is this, that, Our own distempered lusts are the cause of all our strife and contention with others. They make us unquiet in ourselves, and so cause us to disquiet them that are about us. Therefore it is said, that fleshly lusts do fight against our 1. Pet. 2. 11 souls: they cause a continual war within a man, which inward combat with ones self, showeth itself oftentimes in outward jarring with men. Christ jesus had as great wrongs as ever man in this world had, yet was he never in any passion, or distemper: and why? because he was quite void of carnal affections. 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, and was able with patience to undergo imprisonment, whipping, stoning, reviling, with any the like indignities: we never hear this from him: 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, and full of pains, etc. No, no, these thoughts were far from Paul: he was content to suffer any thing, yea, to lay down his life for the name of the Lord jesus, and that because his lusts were subdued, and the venom thereof removed. Let every Christian look back unto his disposition before his calling; and who is there but shall find, that he was full of envy, hasty and testy, 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, and get out of that passion in a few hours, that was wont to hang upon him many months: and as he grows more in grace, so shall it be better with him still. Use 1 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. What, have you forgotten yourself? are you more weary of your life then of your sin? then there is somewhat within to be conquered and brought under, and that should bring you upon your knees to become a suitor unto God: Lord I see by the fruits, that lust is not so tamed as it should be; I am not able to master it, grant thy strength therefore unto thy servant that I may be able to prevail against it. Use 2 Secondly, this is for instruction, that if ever we would live comfortably in regard of ourselves or others, we should labour to have the command of our own hearts and minds. It is a marvelous error in men and women to think, if I had so much living, so much credit and respect, and withal a strong and healthful body; then my heart would be at quiet: this is a foul and monstrous delusion: 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, Oh if I had a suit of cloth of Gold, or a pair of silk stockings, or my chamber hanged with velvet, I should feel no pain: every man would think such a one out of his wits, because his pain is within his body, which those outward things cannot remove: so it is with every strong affection, and unmastered desire, they are corrupt humours cleaving unto the soul; and therefore let the parties be shifted hither and thither, and have their estate mended, and their reputation bettered, yet if they be not healed within, they are never the nearer to any sound contentment. Quest. How to master strong affections. But how should we attain to the mastering of these boisterous affections? Answer. First, we must mortify the deeds of the flesh by the spirit: the best have flesh in them, but they must be ever knocking of it down. Now than we mortify the flesh by Rom. 8. the spirit, when we bring spiritual reasons against the lusts thereof, and seek to quench the flame thereof, by pouring water upon it, and taking away the fuel that might maintain it. A man may have persuasions from his friends, but those will not kill his carnal desires: but the persuasions of the spirit will; and therefore we should use the arguments of God's word for the crucifying of our flesh. But many take a contrary course, when they feel themselves stirred, they aggravate all the evils that are upon them, and all the wrongs that are (in their conceit) offered unto them, their memory will forget no circumstance of them. Neither will their tongues fail to amplify them at the full; and hereby they imagine to ease themselves: but alas this is to add lust to lust, and to heap more dry wood on the fire, that burneth too vehemently already: and therefore let them use God's means, or never look to live quiet and peaceable days. A second means to bring our boisterous affections into subjection, is, to live and labour diligently in a calling: for labour is appointed to humble the sons of men, and whosoever doth not use this medicine, may quickly make work enough for a whole town: for idle persons are always passionate: and when they have nothing else to do, they fall to conceits, and surmises, and suspicions, and jealousies, and when the least occasion is offered, out comes all the filthy matter that hath been breeding within them. 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: but what need they trouble themselves about that, it may be they shall not live an hour more: a Pilgrim is in his Inn 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 have assurance of heaven, their momentany afflictions are nothing in comparison of that eternal crown of glory which shall be bestowed upon them. If men would cease looking and lusting after the temporal things which are seen, and fasten their hopes and desires upon the eternal things which are not seen; they would esteem and reckon their heaviest griefs to be very light, and their longest afflictions to be short and momentany. 2. Cor. 4 17. 18. Fourthly and lastly, let us consider of that which was mentioned before, viz. that fleshly lusts do fight against our 1 Pet. 2. 1 souls. Those that are in thraldom unto them, think it good husbandry to yield unto them, and hope to better their estate thereby: but do they know what God saith in this matter? He telleth them that they make war against their souls: they blindfold their minds that they cannot see into spiritual things: they make their hearts fat and senseless, that neither threatenings nor promises, judgements nor mercies will any whit at all move them. Now when we find in ourselves these hurtful affections and dangerous lusts, 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, than any means at all to cherish and strengthen the same. Vers. 2. Ye lust and have not.] In these words he setteth out the absurdity of other lusts by the ill effects: 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 Doct. 3 Nothing is gotten by yielding to lust. Whosoever yieldeth unto his lusts, never makes a thriving, nor a saving bargain thereby: but the more he lusts, the more he lacks: and the more eager his desires are, the more and greater his wants are likely to be. Reason 1 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: but he withdraws his heart from God, and 1. john. 2. 15 jere. 17 goeth a whoring after the world; the setting of our affections upon the creature, maketh us to be estranged from the Creator. Secondly, as the desire of earthly things, makes men impious against God, so doth it make them injurious towards men: He that hasteth to be rich cannot be innocent: Pro. and he that is greedy of gain troubleth his own house: 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, or credit, or any the like, is still a troubler and disquieter of those with whom he lives: because first his own heart is poisoned, and being distempered within, he must needs show his distemper without. Therefore the more God loves us, the more he will cross us, so long as we set our hearts on lying vanities: 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. 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. Therefore is it righteous with God to cross us in our Gen. 30. 1 affections, as he did Rahel: she must needs have children in all the haste, or else she would die in a passion. Alas she was in hard case to die, and in ill case to have children: for at that time she would have made Gods of her children, and an Idol of God. But afterwards when she had prayed and humbled herself, God gave her children, because than she was fit to receive them. And that is the reason why God delays long, and puts off his servants from year to year, even because they are unfit to be partakers of his blessings sooner; he could afford them present payment, but he well considers, that the things which the flesh much affects, it would much abuse. Isaac prayed for a son twenty years, at length when Gen. 25. 20. 26 he had gotten the victory of himself, and was content to wait, as long as God would have him, the Lord forthwith granted his request: and so dealeth he yet still with his dearest children. Use 1 Sith boisterous lusts do both deserve and bring upon men manifold wants, this serves for instruction, that if we be pinched with necessities, and restrained of many things that we would full feign have, let us examine whether our desires be not too immoderate towards those things, and too eagerly set upon them: and if upon trial made, we find that it is so indeed, let us know that we are not fit for them. Therefore let us never complain of others, the world is hard, and men's hearts are hard: but let us complain of ourselves, I want good affections: I want good preparation for God's blessings: I am a ground that have many rank weeds in me, and all that while God hath somewhat else to do, then to sow the seed of comfort on me. The next way to have the world, is to deny the world: would a man be rich? let him be content to be poor: would a man enjoy his health and strength? let him so use the means of recovering his health, 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 than spiritual, and the health of the body, more than the health of the soul, it is just we should have penury, and not plenty, diseased and not healthful bodies. Whereas if we can bring our wills to be subject unto Gods, it shall not be said to us, Ye lust and have not; but, the Lord will fulfil the desires of those that fear him. Otherwise, Psal▪ 45. though our desires were granted, our souls would be as sick, or more sick than they were before. Use 2 A second use of this is, to teach us, to be content that God by many and grievous crosses should master our intemperate lusts: for the way to all prosperity, is to be broken of our heady and sturdy affections. Let us also desire to be in their company, who will deal most plainly and roundly against our corruptions: & 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. Alas what is this but to cast oil upon the fire, and to make those lusts a great deal stronger, which were too too violent before? such comforters may please us for the present, but they will bring us smart in stead of ease, and trouble in stead of peace in the end: But as for those that will set themselves with all their might against our lusts & apply sharp corrosives where they perceive much festered and dead flesh, of all other they are to be esteemed the best and truest and most faithful friends. Ye envy and have indignation, and cannot obtain. Whereas they might deny, that they had such lusts in them, he proveth it by this, that they did envy one another: as if he should have said, that which I affirmed in words, I will make good by your deeds: you envy that another should be looked after, that another should have more gay apparel, a better name, a better estate than yourselves: doth 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. Doct. 4 Worldlings are still vexed with envy. 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, 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; for such as set their minds on the things of this world, cannot choose but repine when any thing goes from them unto others; they think all lost that they themselves cannot enjoy: 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 1. Cor. 13 own things, and if it miss of them, it will cause the parties to grudge and repine. This may be observed in Saul: when once David was in credit above him, he had few quiet days after, 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: and why? Christ carried away the credit from them; and therefore they never ceased persecuting him, until they had deprived him of his very life. So the Philistims 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, and therefore they dammed up the wells that his servants had Gen. 26. 15 digged, which in those hot countries were of exceeding great use. So Rahel being possessed with an immoderate desire of children, envied her sister Leah, because she was Gen. 30. 3 fruitful: her own barrenness did not so much discontent her, as her sister's fruitfulness: and therefore rather than Leah should go beyond her, she would have her husband to defile himself with her maid. Many such Rahels there are in the world, who are not so much discontented and grieved at their own meanness, as at others highness; at their own baseness in apparel, as at the new fashions of others, etc. Use 1 Which may teach us, when we find envy in ourselves, to take notice that there is in us a marvelous love of earthly things. Many men and women, if they should be asked the question, whether they lusted after earthly things or not, would answer, nay, they hope they have not heard 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: but how say you to envy? doth not that work upon you sometimes? doth not others health, others estimation, others advancement make you as it were sick now and then? indeed that they cannot well deny: than you must needs confess, that you are infected with lust. If Rahel had not been led with an eager desire of children, she would never have envied her sister for bearing of children: and therefore those have a sure testimony of a sound & pure heart, that can be content with their own corn, and wine and oil: and that resolve with themselves: So I may have peace with God and with mine own conscience, I will never trouble myself much, what others have: Let God keep me from sin while I live, & from hell when I die, and I shall do well enough, & have great cause to rejoice in God, and to be thankful for my portion. Objection. But here God's dear children may object, saying, I find a love unto my credit, and commodity, and ease still. Answer. So we shall as long as we carry flesh about with us: and the more pure the heart is, the sooner and better will it spy blemishes in itself: but if we can keep ourselves from envying at others wealth and credit, etc. it is an infallible mark that the love of earthly things doth not rule and reign in us. Ye fight and war, and get nothing, because ye ask not They might think, doth not God carry a hard hand against us, sith we desire so much, and have so little? no (saith the Apostle) you rather carry an ill heart towards him: for you use all means of procuring your own misery, but no means at all of obtaining God's mercy; and therefore Ye get nothing because ye ask not. Which is one principal means of pulling down Gods blessings upon his servants. Doct. 5 Prayer is the best means of promotion. Doctrine, Prayer is the best means to be provided of all things needful for this life, and the life to come. God is a good householder, and if his children would receive good things from him, they must not fall together by the ears, 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, and become humble and earnest suitors unto their Father, which is both the easiest and the surest course; God Reason 1 hath promised that if we ask we shall obtain: Mat. 7. 7. Objection. 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? Answer. Why (says Christ) if you that are evil, can give good things unto your children, how much more shall your heavenly Luk. 11. 10. 12. 12. 13 Father, etc. Though you see faults in your children, and there be the like in yourselves, yet you can be liberal towards them: how much more will God show himself gracious to his children, being goodness itself, 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: For when he had lost his wealth, his peace, his credit and all, having drowned himself, in vile and abominable lusts, what had he wherewith to help himself? even the unfeigned requests of an humble and penitent heart, which never can want happy success, when they are presented to a merciful and gracious father: what his success was, we may read at large, Luk. 15. Hence cometh that exhortation of the Apostle, In nothing be careful, but in all things let your requests be Phil. 4. 6 made known unto God, etc. Objection. But I have many debts to pay, and many burdens to bear, 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 thanksgiving, the peace of God which passeth all understanding (such as a natural man cannot conceive, nor a regenerate man till he have felt it) shall keep your hearts and minds in Christ jesus, that is, in a blessed communion with him: that look what Christ hath, you shall be surano have: have you no power in yourself? you shall have it in Christ. Have 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 faithful and fervent prayer. Use 1 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, and seek unto other helps rather than unto our heavenly Father. If children should run from their parents to servants, and still be crying and complaining to them, their parents would not endure it: and if such children should be still bewailing their case, that never any were in such misery as they, none would pity them: have they not a good and a rich father, (would men say) that would have them to seek unto him for relief and maintenance, and cannot endure that they should seek unto others? If it be thus, with natural parents, how much more is it with our heavenly Father, who is far more ready to hear and help, than the nearest friends in the world? For when they will not afford us relief, he will: 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, and go from those broken Cisterns which can hold no water, to the fountain of living waters where we may drink freely without restraint, and have all our wants abundantly supplied. Use 2 This is for instruction, that if we would speed well, we should use the means of speeding well: for if we be plentiful in prayer, we shall be plentiful in comfort: according john. 16. 24 to that of our Saviour, Ask that your joy may be full. Use 3 Thirdly, here is matter of comfort for those that are able to power out their souls before God in prayer: though there be never so many storms of sorrow, they shall be sufficiently sheltered in the midst of all. 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: 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, 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, 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. Indeed we must use the means to serve God's providence: but, for the success of things, we must wholly put God in trust with the same, and he will assuredly do that which shall be good for us. Vers. 3. Ye ask and receive not, because ye ask amiss. Here he preventeth an objection that they might make, namely this, Objection. We are injuriously dealt with, in that we are blamed for not praying; for we cry and call upon God day and night, and yet are never the better. Answer. That is true (saith he) but ye receive not, because ye ask amiss, ask such things as you may abuse to God's dishonour, and that you purpose so to abuse: for you will spend them upon your lusts: And this is the cause why God rejecteth your prayers: Doct. 6 whence the Doctrine is, that God denieth us carnal requests. It is most just and equal that our prayers should be rejected, when we are more earnest in ask earthly things which may be abused, then heavenly and saving graces which cannot be abused: and aim at serving our own turns in the requests that we make, rather than at the glorifying of God's holy name. Reason 1 The reason hereof is plain: for such cries are not in truth prayers, nor so esteemed in God's account. Hos. 7. 14. They have not (saith he) cried unto me with their hearts, when they houled on their beds: they assemble themselves for corn and wine, and they rebel against me. These jews marveled that God did not help them when they cried unto him: but God reckons and calleth these their cry howl and not prayers, because they were only grieved for their afflictions, but nothing touched for their sins, which brought the hand of God upon them. And they were much more desirous of corn and wine, then of the favour of God and the graces of his spirit. Also the prayers that are only spent about carnal things come not from the love of God, but from the love of the world. 1. joh. 2. 15. According to the greatness of our desire after earthly things, so is the greatness of our pride: now (God we know) resisteth the proud, and raiseth up, quickeneth, and comforteth the lowly: and as any man is more humble, so he doth more thirst after and labour for the grace of God; and therefore he only is fitted for it, and all other mercies with it. Use. 1 For instruction: When we appoach unto the throne of grace in prayer, let us be sure that we be most earnest for heavenly things: for that will be a testimony unto our consciences that we love God more than we love the world. And this benefit we shall be certain of, that we cannot bestow them upon our lusts: for faith cannot be bestowed upon our lusts, seeing it purifieth the heart: repentance Act. 15. cannot be bestowed upon our lusts, because that killeth our lusts: and so may we say for every other grace of God, every one of which is absolutely good in itself, and makes those good that are possessers of them. Whereas all earthly things are either good or evil, according to the mind and affection of him that receiveth and useth them. If they meet with a strong and inordinate desire, they corrupt and poison it further; if with an heart well ordered and disposed, they better it, and further it in grace, and godliness. But now further concerning spiritual things we must understand, that they are not to be asked in words alone, 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: but we must cross out flesh, lest our petitions be found carnal, and so be rejected by the Lord: & 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, even Love and joy, and Peace, Temperance, Patience, and the rest of the graces of God's spirit. Which if we can in any good measure find in ourselves, we may be comforted in assurance of the performance of the promise, That seeking first Mat. 6. 33 the kingdom of heaven, and the righteousness thereof, all other things shall be ministered unto us. Verse 4. Ye adulterers and adulteresses, know ye not, etc. Objection. They might reply upon that which hath been spoken, saying, What if we do desire outward things, that we may live as pleasantly, and with as great credit as others do? is that any such great matter? Answer. To this he maketh 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 heard so many Sermons, been at so many Conferences, read and heard so much of the Scriptures, 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, 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, & earthly affections? No surely, he that in such sort followeth the world is a friend unto the world, and therefore an enemy to God, and God will show himself no friend unto him. Doct. 7 The love of the world is spiritual adultery. The doctrine hence to be learned is, that, It is a most dangerous and damnable adultery to set our minds on earthly things. There is a reason hereof in the Text. It bringeth us out of favour with God, and maketh us enemies unto him: & is it not a dangerous thing for the creature to stand in opposition against his Creator? This spiritual adultery is worse than that against the seventh commandment: for this is against the first Table: that against the second. Besides, when David lived in that sin of adultery, he could not be said to be the enemy of God: but whosoever liveth in this spiritual whoredom, is proclaimed to be the Lords foe. For such do withdraw their hearts from God, and so bring the curse and vengeance of God upon themselves jer. 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 awork, and being so inclined, all that can be devised is little enough, nay too little to please them: they think nothing sufficient that is done for them, and that all should do service to them, & they to none: 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. For instruction, that we should be exceedingly humbled, as for other great corruptions before our callings, so for this that we have been guilty of spiritual adultery. Use 1 Many will brag, when they are reproved for the breach of the Sabbath, for swearing, etc. that though their Minister find fault with them, yet they hope they are honest men and women: 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, then of a good Sermon? And so for others: 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; and what then will follow, but that they are dishonest men and women, adulterers and adulteresses, as here the holy Ghost termeth them? And hence cometh it to pass of ten-times, that because they are tainted with spiritual adultery, they are by the just revenging hand of God, given up to corporal adultery, at least they go under the reproach thereof amongst men, that so they might be drawn from that which is more dangerous in the sight of God. Further, this is to be considered, that if men do follow after but one of their lusts, they come under this censure: as if a woman do run after one adulterer only, she is to be condemned as an adulteress: 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; 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, & so to make him liable to God's vengeance. Use 2 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: for the world is a dangerous and pernicious bait, and most men run a whoring after it, and the most godly and religious have a wanton eye, which is too too apt to be looking after the same. And therefore as a wise Father if he perceive his son inclined unto 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 us, when he seethe his children to be addicted to spiritual wantonness, that they look after new gauds, and vain fashions, and would not only be commended for their godliness, but for their coats, for their attendants, for their buildings, for their cattle, etc. When the Lord (I say) perceiveth this disposition in them, he keepeth them low, and curbeth their desires, which we should account a very great and sweet favour of God: for little do we know what we should otherwise come unto. 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: now the Lord is wise, and seethe the inclination of his children unto great prosperity, but he knoweth withal, that they have but weak brains to bear it; and therefore in stead of wealth and ease, and credit, he sendeth wants and pains and disgraces which are far better for them. Thou that wouldst feign have more, dost thou use that well that thou hast already? If not, better creep on the earth with safety, then climb on high to take a greater fall: the Lord knoweth thy need and thy strength better than thyself: resign up thy will unto him and it shall go well with thee. Whosoever therefore will be a friend of the world. The word in the original implieth such a willingness, as is joined with deliberation and consultation: so that the meaning is, that he that advisedly setteth himself to be like the world, he is an enemy of God. In that is is said, He that will be; Doct. 8 We are esteemed as we are affected. the doctrine is, that, God esteems of every man & woman, according to their will and affection. Abraham is highly commended and rewarded of God, for sacrificing his son, though he did not the work, because Gen. 22. 16 he showed his readiness and willingness to do it. In that excellent prayer which was made at the dedication of the temple, Solomon (directed by the holy ghost) 2. Chro. 6. 30 offereth up this supplication in the behalf of all the church, that God would reward every one as he knew their hearts. 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, as to the rest that ventured their lives in the battle and got the prey and victory. 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, and was entreated to the contrary by the greatest part of his soldiers, and could not perform this work without some loss to himself and them who had helped him in the battle, 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 himself, or hindrance to any other? Reason 1 All good and holy desires come from God, and therefore he accepts them, Phil. 2. 13. and contrary, evil desires come from the flesh and Satan, and therefore he hates them. Our desires are the seeds from which all our words and works do spring & grow, and according to the goodness or badness thereof, all our actions are good or evil. The same service, which if it be done with a perfect heart and willing mind, is most pleasing unto 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 endeavour, to avoid all lets whereby the work might be hindered, and to use all good means, whereby it might be effected; as appeareth in Abraham, who would not suffer his servants to be present in the place where he purposed to sacrifice his son, lest they should have sought to have stayed him therefrom. And though he traveled three days journey; yet because he would preventall lets and hindrances, he carried fire, dry wood, and a knife with him. So then an unfeigned heart resteth not only in wishes, but showeth itself in constant endeavours, which God beholdeth & rewardeth, as well as if the work were brought to perfection. Use 1 First, for terror unto ungodly men, howsoever they be kept from many sins, yet seeing their desire was to have committed them, and they are grieved that they cannot do them, and would still be ready to practise them, if any occasion or opportunity were offered, therefore all those sins shall be charged upon them, and they thoroughly punished for the same. Secondly, this is a comfort unto God's Saints: it is said, He that will be a friend to the world, maketh himself an enemy to God: but as for those that would not be so, but are willing to forsake their worldly lusts, and mourn for them, and desire to keep their hearts in the love and fear of God; they make themselves friends to God, and he will show himself favourable and merciful to them for evermore. So for other sins, if we find much unbelief, but would have faith; 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, as of faithful, humble and charitable persons. So when we take ourselves apart to mourn for our sins, if we find not that remorse for our iniquities, nor that measure of humiliation, nor that assurance of reconciliation that should be in us, 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: If we do Rom. 7. See Mr. Dods Sermon on Isa. 1. 19 etc. If ye consent to obey. etc. the evil that we would not, and cannot do the good that we would: it is not we but sin that dwelleth in us. Which God will never lay unto our charge: but rather comfort our souls as Christ did his Disciples, Your spirit is willing, but your flesh is weak. FINIS.