A practical commentary, or an exposition with observations, reasons, and uses upon the first…

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

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

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

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

Reas. 2 From the slight regard we give to exhortations against our Lusts: if Ministers exhort, Love not the world, nor the things of the world, if we slight them, and search not out our lusts, and put them away, and mortify them: if we favour our selves therein, it plainly appears we love them. If a Prince should send to a City, not to harbour such and such Traitors, but to seek ⟨p. 112⟩them out and punish them, if they never look after them, never seek them out, is it not a sign of their love to those Traitors? so if we hear of sinful lusts, that we should not love them: if yet notwithstanding we go home, and never regard them, it is a manifest sign that we love these lusts.

Reas. 2 From the slight regard we give to exhortations against our Lusts: if Ministers exhort, Love not the world, nor the things of the world, if we slight them, and search not out our lusts, and put them away, and mortifie them: if we favour our selves therein, it plainly appears wee love them. If a Prince should send to a City, not to harbour such and such Traitors, but to seeke ⟨p. 112⟩them out and punish them, if they never look after them, never seek them out, is it not a sign of their love to those Traitors? so if we hear of sinfull lusts, that we should not love them: if yet notwithstanding we go home, and never regard them, it is a manifest sign that we love these lusts.

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

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

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

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

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

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

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

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

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

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

3 As Chirurgeons cut off that Member that is thus mortified, so Christians, that they may not love their lusts, must cut off those lusts, and cast them away, Matth. 18.8, 9. were our lusts as near and precious to us as our right eye, were they never so convenient or necessary, even as our right hand, ⟨p. 113⟩though we should dis-enable our selves in our Callings, yet cut them off, it is better you should be lame in your business, better you should go with reproach and shame in the world, than at length be cast body and soul into Hell fire; cut off the members of sin, which are as near, and dear, and necessary unto you, as right eyes and hands, in regard of your worldly employments, yet away with them, mortify them.

3 As Chirurgions cut off that Member that is thus mortified, so Christians, that they may not love their lusts, must cut off those lusts, and cast them away, Matth. 18.8, 9. were our lusts as near and precious to us as our right eye, were they never so convenient or necessary, even as our right hand, ⟨p. 113⟩though we should dis-inable our selves in our Callings, yet cut them off, it is better you should be lame in your businesse, better you should goe with reproach and shame in the world, than at length be cast body and soul into Hell fire; cut off the members of sin, which are as near, and dear, and necessary unto you, as right eyes and hands, in regard of your worldly employments, yet away with them, mortifie them.

Like to this phrase of Mortifying, is the Crucifying of the flesh, with the affections and lusts, Gal. 5.24. they that are in Christ have crucified the flesh, with the affections and lusts, they have crucified the whole body of sin, partly in the affections, which are not sinful in themselves, but as they are inordinate, but they keep in their affections and passions in such order, that they sin not in anger, or joy, or love, &c. and partly their lusts of the flesh also, covetousness, pride, vanity, wantonness, they are crucified; they look at all their lusts as Crucifying Christ, and they look up to Christ for the pardon of sin, and so also for the healing of sin, for pardoning and healing goes together, Hos. 14.3, 4. 1 Joh. 1.7, 8. they that are Christs looking up to the virtue of Christs Death, they find their lusts not only pardoned, but healed; crucifying of our lusts, hath some resemblance with Christs Death; as, 1 They attach Christ, seek him out, and are content to give money rather than to find him; so will a Christian do in regard of his lusts. 2 He lays them open as enemies to Caesar, to the great God, and desires vengeance on them. 3 He considers that Christ is dead for him, and he is crucified with Christ, therefore what hath he to do to live to the world, or the lusts thereof?

Like to this phrase of Mortifying, is the Crucifying of the flesh, with the affections and lusts, Gal. 5.24. they that are in Christ have crucified the flesh, with the affections and lusts, they have crucified the whole body of sin, partly in the affections, which are not sinful in themselves, but as they are inordinate, but they keep in their affections and passions in such order, that they sinne not in anger, or joy, or love, &c. and partly their lusts of the flesh also, covetousnesse, pride, vanity, wantonnesse, they are crucified; they look at all their lusts as Crucifying Christ, and they look up to Christ for the pardon of sin, and so also for the healing of sin, for pardoning and healing goes together, Hos. 14.3, 4. 1 Joh. 1.7, 8

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

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

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

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

Use 1. To teach us, it is not enough for us to abstain from outward gross sins, but love not your lusts: thou mayest refrain from the outward acts of sin, but yet thy heart may be strongly affected towards sin, and thou mayest delight therein; if thou dost, thou lovest the world, and the things of the world; therefore labour to cleanse your selves from secret lusts. Circumcision was the cutting off the fore-skin of a secret member, and yet God would have another Circumcision more secret, and that is of the heart, we must not content our selves with outward reformation, but circumcise our hearts: Levit. 3.3, 4. God took special care that he might have all the Kidneys and Fat; the Kidneys and Fat are our strongest desires and lusts, why, when we come to offer Sacrifice, we must bring them before the Lord, and burn them, there is no savour so sweet in Gods nostrils as the burning of our strongest lusts, the more our lusts stink in our nostrils, the more sweet smelling savour ⟨p. 114⟩it is to God, so long as our lusts smell sweet in our nostrils, so long we are loathsome to God.

Ʋse 1. To teach us, it is not enough for us to abstaine from outward gross sins, but love not your lusts: thou mayest refrain from the outward acts of sin, but yet thy heart may be strongly affected towards sin, and thou mayest delight therein; if thou dost, thou lovest the world, and the things of the world; therefore labour to cleanse your selves from secret lusts. Circumcision was the cutting off the fore-skin of a secret member, and yet God would have another Circumcision more secret, and that is of the heart, we must not content our selves with outward reformation, but circumcise our hearts: Levit. 3.3, 4. God took speciall care that he might have all the Kidnies and Fat; the Kidnies and Fat are our strongest desires and lusts, why, when we come to offer Sacrifice, we must bring them before the Lord, and burn them, there is no savour so sweet in Gods nostrils as the burning of our strongest lusts, the more our lusts stink in our nostrils, the more sweet smelling savour ⟨p. 114⟩it is to God, so long as our lusts smel sweet in our nostrils, so long we are loathsome to God.

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

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