Ans. This springs from pride of heart, when a man grows so timorous; for was it not for his self confidence, that God left Peter to such baseness of spirit, and when he preferred his own pleasure and safety, was not this a lust of the eye? so Pilate, what made him afraid of Caesar? was it not love of his own safety? did he not honour himself before God, and was not that pride? and from whence came Cains despair? was it not from his pride against his Brother? he envied his Brother, and what was that but pride? and for Judas his despair, it is from pride of heart, in that God is not in a mans heart; if he find not comfort in himself, he will not seek it in God, but seek it rather in an halter, this is pride, this is pride that he cannot brook such horrors of conscience as God inflicts; had he had an humble soul; he would have contented himself, and looked up to Christ for pardon, as well as many that crucified him; all baseness of spirit, and timorousness proceeds from pride; that makes a man afraid to offend such great men, it is because they would not loose their credit and honour, and is not this pride? aut servit humiliter, aut superb dominatur, ejusdem spiritus est, basely to serve, or proudly to domineer. Let us survey the whole Law of God, and all sins will fall under Atheism, superstition, or profaneness, and all from pride; Sabbath breaking, that is from neglect of Gods honour, that is from pride; murder, that is from contention, and contention from pride; Adultery is the lust of the flesh, stealing the lust of the eye, bearing false witness, either from profit or credit; covetousness in the tenth Commandment, is the lust of the eye.

Ans. This springs from pride of heart, when a man grows so timerous; for was it not for his self confidence, that God left Peter to such basenesse of spirit, and when he preferred his own pleasure and safety, was not this a lust of the eye? so Pilate, what made him afraid of Caesar? was it not love of his own safety? did he not honour himselfe before God, and was not that pride? and from whence came Cains despair? was it not from his pride against his Brother? he envied his Brother, and what was that but pride? and for Judas his despair, it is from pride of heart, in that God is not in a mans heart; if he find not comfort in himselfe, he will not seek it in God, but seek it rather in an halter, this is pride, this is pride that he cannot brook such horrours of conscience as God inflicts; had he had an humble soul; he would have contented himself, and looked up to Christ for pardon, as well as many that crucified him; all basenesse of spirit, and timerousnesse proceeds from pride; that makes a man afraid to offend such great men, it is because they would not loose their credit and honour, and is not this pride? aut servit humiliter, aut superbe dominatur, ejusdem spiritus est, basely to serve, or proudly to domineer. Let us survey the whole Law of God, and all sins will fall under Atheism, superstition, or prophanesse, and all from pride; Sabbath breaking, that is from neglect of Gods honour, that is from pride; murther, that is from contention, and contention from pride; Adultery is the lust of the flesh, stealing the lust of the eye, bearing false witnesse, either from profit or credit; covetousnesse in the tenth Commandement, is the lust of the eye.

Use 1. To show the great change of the World, for in the creation, God looked upon all the World, and all was good, but when Solomon comes and surveys, and looks over all the World, he cries out vanity of vanities, all is vanity and vexation of spirit, and St. John he comes after him, and cries, Love not the World, for what is in the World, is either the lust of the flesh, and that is vanity, or lust of the eye, and pride of life, and that is vanity and vexation of spirit; the whole world lies in wickedness, 1 Joh. 5.19. there is no man by nature but his whole course is carried this way, either to his credit and then he is proud, or to his profit, and then he is covetous, or to his pleasure, and then he is voluptuous and licentious.

Ʋse 1. To shew the great change of the World, for in the creation, God looked upon all the World, and all was good, but when Solomon comes and surveyes, and looks over all the World, he cries out vanity of vanities, all is vanity and vexation of spirit, and St. John he comes after him, and cries, Love not the World, for what is in the World, is either the lust of the flesh, and that is vanity, or lust of the eye, and pride of life, and that is vanity and vexation of spirit; the whole world lyes in wickednesse, 1 Joh. 5.19. there is no man by nature but his whole course is carried this way, either to his credit and then he is proud, or to his profit, and then he is covetous, or to his pleasure, and then he is voluptuous and licentious.

Use 2. Hence every man may learn what sin he is most given to, what corruption most defiles his heart, and which way his heart is most inclined, which is a needful thing; it is a pity a man should know strange Countries abroad, and be ignorant at home, pity to be censorious abroad, and careless at home; wouldest thou know then what sin most sways thee? it is one of these, ⟨p. 118⟩either lust of the flesh, lust of the eye, or pride of life, or all of them, but one must over-rule us; if thou beest not born of God, they reign; if born of God, yet they may captivate thee, therefore see which of these bears most sway in thy heart: if it be intemperance, then your hearts will be addicted to Gluttony, or Drunkenness, or Pastime, or Frolics, and Jestings; if your hearts be carried towards Women, that is a lust of the flesh; if you find that you stand not much on your pleasure, but you can fare hardly, and lye hardly, that you are not given to Women, or Lust, how then are you affected to profit? doth not thy soul covet after wealth, and when thou art rich, thou considerest not so much what thou hast, as what thou hast not; when thou hast it, there is no care to employ it in Gods services, for God, or his Church, or his Children, to do the more good, but thou carest not how thou comest by it, and contentest thy self only with looking on it; this is a lust of the Eye; but what if thou beest a Prodigal, he hates covetousness, but yet all Prodigals are proud, for pride thinks it baseness to keep within compass, but lives above his estate; so, dost thou affect thy credit, or outward applause? that is pride of heart; that we will not deny our credit and so we dare not look after God, because of the loss of our credit, or honour, why this is from pride of heart; and if thou beest Regenerate, yet one of these lusts it is that puts thee to distempers, and discouragements, if any thing discourage thee, and vex thee sinfully, so that thou growest discontent, it is from one of these three; nay, are thou inwardly affected with thy sin, that it carries thee to unbelief, or distrust, that thou canst not look up to God with comfort?

Ʋse 2. Hence every man may learn what sin he is most given to, what corruption most defiles his heart, and which way his heart is most inclined, which is a needfull thing; it is a pitty a man should know strange Countreys abroad, and be ignorant at home, pitty to be sensorious abroad, and carelesse at home; wouldest thou know then what sin most swayes thee? it is one of these, ⟨p. 118⟩

Use 3. May exhort us to humiliation when we find all these lusts working in our hearts, because he that is addicted to pride may be given to the world too, and look to pleasure, and many sensual objects, this should unfeignedly humble us, that such a mass of sin should be in us, that not one sin of the world but is in our hearts: so that when St. James calls the tongue a world of iniquity, Jam. 3.6. what a world of mischief is in our hearts, when there is no sin in the world but is in our hearts? What is the reason why men are so vexed if they be hindered from their credit, or honour? it is from pride, if they be cast in their profits and pleasures, it is from the lust of the flesh, and the lust of the eye; therefore do not say, I find no great power in my self to abstain from such and such sins, but I have a good heart to God: alas, there is no lust but is found in thy heart, all that is in the world is in thee.

Ʋse 3. May exhort us to humiliation when we finde all these lusts working in our hearts, because he that is addicted to pride may be given to the world too, and look to pleasure, and many sensual objects, this should unfeignedly humble us, that such a masse of sin should be in us, that not one sin of the world but is in our hearts: so that when St. James calls the tongue a world of iniquity, Jam. 3.6. what a world of mischiefe is in our hearts, when there is no sin in the world but is in our hearts? What is the reason why men are so vexed if they be hindered from their credit, or honour? it is from pride, if they be cast in their profits and pleasures, it is from the lust of the flesh, and the lust of the eye; therefore do not say, I finde no great power in my selfe to abstain from such and such sins, but I have a good heart to God: alas, there is no lust but is found in thy heart, all that is in the world is in thee.

Use 4. A cause of much thankfulness to God, that he hath restrained any of these lusts in you, and that you have not run into it, with as much extremity as any in the world; when you see any punished for Adultery, or Murder, we may see it in us, we have hearts within subject to the like, had not God held us back, therefore we ought to be thankful unto God.

Ʋse 4. A cause of much thankfulnesse to God, that he hath restrained any of these lusts in you, and that you have not run into it, with as much extremity as any in the world; when you see any punished for Adultery, or Murther, we may see it in us, we have hearts within subject to the like, had not God held us back, therefore we ought to be thankful unto God.

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

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

Doct. There is no lust in the world, can challenge or claim God for the Author or Fountain of it.

Doct. There is no lust in the world, can challenge or claime God for the Author or Fountaine of it.

He doth not mean the Creatures of the world, but the Lusts of the world; Take it in particular, David when he had committed Adultery, which was a lust of the flesh, 2 Sam. 11.3. this was evil in the sight of the Lord, therefore it was not pleasing to him, he pleased himself, but not God in this; in other ⟨p. 119⟩things he was a man after Gods own heart, in this after his own heart. So what made Joseph abstain from the like sin, but because he considered it would be a great sin against God? so for Covetousness, a lust of the eye, God abhors it, Psal. 10.3. he is so far from loving it, that he hates both it and the covetous man, Isa. 57.17. For the wickedness of his covetousness I was wrath with him; and for pride of life that God hates, Prov. 6.16, 17. it is one of the most loathsome things in the sight of God, 1 Pet. 5.5. [Greek or Hebrew], God wars against a proud man, he sets an army against him, and therefore seeing God hates these, he cannot be the Author or Fountain of them; it is manifest that they spring not from God, for he abhors them, hates them, punishes them, Job 34.9 10, 11, 12. Rom. 1.18, 19. Gal. 5.17. the flesh lusteth against the Spirit of God, therefore God is against them. But what is the reason why they cannot challenge their Original from God.

He doth not mean the Creatures of the world, but the Lusts of the world; Take it in particular, David when he had committed Adultery, which was a lust of the flesh, 2 Sam. 11.3. this was evill in the sight of the Lord, therefore it was not pleasing to him, he pleased himself, but not God in this; in other

Reas. 1. From the purity of God, Hab. 1.8. he is of pure eyes, and so abhors all sin; What fellowship hath light with darkness? what fellow ship hath filthy lusts of the flesh with a pure God? what fellowship hath a covetous heart with a liberal God, a proud heart with the great God? a proud man will be his first cause, and last end, and therefore hateful to God, Psal. 5.4, 5.

Reas. 1. From the purity of God, Hab. 1.8. he is of pure eyes, and so abhors all sin; What fellowship hath light with darknesse? what fellow ship hath filthy lusts of the flesh with a pure God? what fellowship hath a ••vetous heart with a liberal God, a proud heart with the great God? a proud man will be his first cause, and last end, and therefore hatefull to God, Psal. 5.4, 5.

Reas. 2. From the baseness, and indisposedness of sin to the service of God, Jam. 1.13, 14. there is nothing in sin, for which God should desire it, or respect it, or make use of it.

Reas. 2. From the basenesse, and indisposednesse of sin to the service of God, Jam. 1.13, 14. there is nothing in sin, for which God should desire it, or respect it, or make use of it.

Obj. Doth not the Scripture manifest that there is no sin, but God hath a great hand in it? why did Josephs Brethren fell him, was it not from envy, and from pride? and yet he saith it was God that fold him, Gen. 45.7.8. was it not from envy that the Pharisees crucified Christ? and yet it was but what God fore ordained; and for Judas, was it not from covetousness that he betrayed him? and yet God had decreed it; and for the lusts of the flesh, doth not God speak plainly, That he would give Davids wives into the hands of Absalom? so that no sin but it is from Gods hand, nor pride, nor covetousness, nor voluptuousness, how is it then that no lust can challenge its Original from God, they are not of the Father?

Obj. Doth not the Scripture manifest that there is no sin, but God hath a great hand in it? why did Josephs Brethren fell him, was it not from envy, and from pride? and yet he saith it was God that fold him, Gen. 45.7.8. was it not from envy that the Pharisees crucified Christ? and yet it was but what God fore ordained; and for Judas, was it not from covetousnesse that he betrayed him? and yet God had decreed it; and for the lusts of the flesh, doth not God speake plainly, That he would give Davids wives into the hands of Absalom? so that no sin but it is from Gods hand, nor pride, nor covetousnesse, nor voluptuousnesse, how is it then that no lust can challenge its Original from God, they are not of the Father?

Ans. They are of the Father as of the World, but not in that sense as they are of the World; they are not from him as an Author, or Fountain, or causa per se, for the good God can work no evil, but yet there is no sin but he is the occasion of it, though the cause of no sin; all good things come from God as a cause, all evil as from an occasion thereof; as the Gospel is a Gospel of peace, and from the God of Peace, yet it is made a fire-brand of contention, to set men at variance and strife, Mark 10. but it is not the proper work of the Gospel, but of the corrupt distemper of men that abuse it to the contrary end, there is no work of sin that doth per se propagate by God, but by occasion. Now, the accidental work of God in sin stands.

Ans. They are of the Father as of the World, but not in that sence as they are of the World; they are not from him as an Author, or Fountaine, or causa per se, for the good God can worke no evill, but yet there is no sin but he is the occasion of it, though the cause of no sin; all good things come from God as a cause, all evill as from an occasion thereof; as the Gospel is a Gospel of peace, and from the God of Peace, yet it is made a fire-brand of contention, to set men at variance and strife, Mark 10. but it is not the proper worke of the Gospel, but of the corrupt distemper of men that abuse it to the contrary end, there is no work of sin that doth per se propagate by God, but by occasion. Now, the accidental work of God in sin stands.

1 In a leaving men to themselves. 2 In leaving them to Satan. 3 In propounding good occasions, and objects which they pervert to sin.

First, So God would harden Pharaohs heart; How? by leaving him to himself, as wax left to it self will grow hard, how much more the stony heart of man? God not ruling and working in his heart, it grows hard.

First, So God would hearden Pharoahs heart; How? by leaving him to himself, as wax left to it selfe will grow hard, how much more the stony heart of man? God not ruling and working in his heart, it grows hard.

Secondly, He left him to Satan, he suffered Satan to help his South-sayers to do the like miracles as Moses did, Exod. 7.13.22. and because he saw his Enchanters could do so much, he thought they were no better than his Magicians.

Secondly, He left him to Satan, he suffered Satan to helpe his South-sayers to doe the like miracles as Moses did, Exod. 7.13.22. and because he saw his Enchanters could doe so much, he thought they were no better than his Magicians.