A37049:1392
A37049:1392
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
UNTO all the other Commands the Lord hath subjoined this, for mans humbling and deep abasement in his sight, and it reacheth further in then all of them, being (as the words bear) not about any new object, (for it is concerning wife, house, &c.) but about a new way of acting in reference to that object, and condemning directly a sin, not so condemned in any other of the foregoing five Commandments, so that it also seems to be added to the other as a full and more clear explication of that spiritual obedience that is required in all the rest.
UNTO all the other Commands the Lord hath subjoyned this, for mans humbling and deep abasement in his sight, and it reacheth further in then all of them, being (as the words bear) not about any new object, (for it is concerning wife, house, &c.) but about a new way of acting in reference to that object, and condemning directly a sin, not so condemned in any other of the foregoing five Commandements, so that it also seems to be added to the other as a full and more clear explication of that spiritual obedience that is required in all the rest.
In it we have to consider, 1. the act, 2. the object: The act is not to cov •t, the Apostle expresseth it, Rom. 7.7. Thou ⟨p. 448⟩shalt not lust, which implieth an inordinateness in the heart, as being dissatisfied with what it hath, and so the positive part is contentment and satisfaction with a mans own lot, Hebr. 13.5 L •t your conversation be without covetousness, and be content with such things as ye have: so that whatsoeve • motion is inconsistent w •th contentment, and inordinately desireth or tendeth to a change of our condition, falleth in as condemned here.
In it we have to consider, 1. the act, 2. the object: The act is not to cov •t, the Apostle expresseth it, Rom. 7.7. Thou ⟨p. 448⟩shalt not lust, which implyeth an inordinateness in the heart, as being dissatisfied with what it hath, and so the positive part is contentment and satisfaction with a mans own lot, Hebr. 13.5 L •t your conversation be without covetousness, and be content with such things as ye have: so that whatsoeve • motion is inconsistent w •th contentment, and inordinately desireth or tendeth to a change of our condition, falleth in as condemned here.
The object is instanced in some particulars generally set down, such as our neighbours house, his wife, then his servants, &c. under which (as the general following cleareth) are comprehended all that concerneth him, his place and credit, or any thing that relateth to any of the former Commands.
Thou shalt not grieve that he is well, nor aim at his hurt, nor be discontent that thy own lot seemeth not so good. And as for the reason why this Command is added, its scope holdeth it forth, which seemeth to be this, I not only require you (as if the Lord had said) not to steal from him, and not to let your mind ran loose in coveting what is his, as in the eighth Command, not only to abstain from Adultery or determined Lust in the heart, as in the seventh Command, and not only the abstaining from wronging of his life, as in the sixth Command, and of his name that way spoken of in the ninth Command, or wronging of them that are in place and power by such heart lusts in us as are forbidden in the fifth Command; but I require such holiness that there be not any inordinate lust or motion entertained, nor having a being in the heart, although it never get consent, but on the contrary, that in reference to all these Commands in your carriage towards your Neighbour, there be in you a full contentation with the lot that God hath carved out •o you, without the least inordinate motion or inclination to the contrary, which may either be inconsistent with love to him, or with contentment and a right composure of spirit in your selves.
Thou shalt not grieve that he is well, nor aim at his hurt, nor be discontent that thy own lot seemeth not so good. And as for the reason why this Command is added, its scope holdeth it forth, which seemeth to be this, I not only require you (as if the Lord had said) not to steal from him, and not to let your mind ran loose in coveting what is his, as in the eighth Command, not only to abstain from Adultery or determined Lust in the heart, as in the seventh Command, and not only the abstaining from wronging of his life, as in the sixth Command, and of his name that way spoken of in the ninth Command, or wronging of them that are in place and power by such heart lusts in us as are forbidden in the fifth Command; but I require such holiness that there be not any inordinate lust or motion entertained, nor having a being in the heart, although it never get consent, but on the contrary, that in reference to all these Commands in your carriage towards your Neighbour, there be in you a full conentation with the lot that God hath carved out o you, without the least inordinate motion or inclination to the contrary, which may either be inconsistent with love to him, or with contentment and a right composure of spirit in your selves.
From this we may see that this Command is unreasonably and unjustly divided by Papists into two Commands, the one relating to the Neighbours house, th • other to his wife, and ⟨p. 449⟩what followeth: For, 1. this concupiscence or lust looketh not only to the Seventh and Eighth, but to the Fifth and Sixth and Ninth Commands, there being an inordinate affection towards thy Neighbours life and honour, or estimation also; and it is instanced in these two, because they are more discernible and common: This then showeth that God t •keth in this inordinateness of the heart, under one Command, in reference to whatsoever object it be, otherwise we behoved to say that either the Commands are defective, or that there is no such inordinateness to other objects of other Commands (which is absurd) or by the same reason we must multiply commands for them also, which yet the adversaries themselves do not. 2. The Apostle, Rom. 7.7. comprehendeth all inordinateness of heart towards whatsoever object it be in that Command, Thou shalt not lust, which is, as Thou shalt not desire his wife, so nothing else what is thy Neighbours. 3. The inverting the order which is here, in Deut. 5.21. where the wife is put first, not the house, showeth that the Command is one, otherwise what is Ninth in the one would be Tenth in the other, and contrarily, and so the order of these ten words (as they are called by the Lord) would be confounded. But the great thing we are mainly to inquire into, is the meaning of this Command; in which Papists being loath to acknowledge corrupt natures case to be so desperate as it is, and designing to maintain perfection of inherent righteousness and justification by works, do make this sin of Lust, forbidden in this Command, a very general thing, and all of us ordinarily are apt to think light of this sin.
From this we may see that this Command is unreasonably and unjustly divided by Papists into two Commands, the one relating to the Neighbours house, th • other to his wife, and ⟨p. 449⟩what followeth: For, 1. this concupiscence or lust looketh not only to the Seventh and Eighth, but to the Fifth and Sixth and Ninth Commands, there being an inordinate affection towards thy Neighbours life and honour, or estimation also; and it is instanced in these two, because they are more discernible and common: This then sheweth that God t keth in this inordinateness of the heart, under one Command, in reference to whatsomever object it be, otherwayes we behoved to say that either the Commands are defective, or that there is no such inordinateness to other objects of other Commands (which is absurd) or by the same reason we must multiply commands for them also, which yet the adversaries themselves do not. 2. The Apostle,
We would therefore say, 1. That we are to distinguish Concupiscence, and consider it as it is, 1. Spiritual in a renewed man; for there are motions and stirrings called Lustings of the Spirit against the Flesh, Gal. 5.17. 2. As it is partly natural to man to have such stirrings in him, as flow from the natural faculty and power of desiring, so Christ, as man, desired meat and drink; and this being natural, was certainly in Adam before the fall, and as the will and understanding a •e not evil in themselves, so is not this: It is neither of these that this Command speaketh of. 3. There ⟨p. 450⟩is a sinful Concupiscence, called evil Concupiscence, Coloss. 3.5. and the lusting of the Flesh against the Spirit, it is this that is here spoken of, the inordinateness of that Lust or concupiscibleness, or concupiscible power, turning aside out of its natural line to that which is evil: It is this which God forbiddeth in this Command, and setteth bounds to the desiring or concupiscible faculty.
2. We say there is a twofold consideration of this sinful Concupiscence, 1. As it is in the sensual part only, and the inferior faculties of the soul, as to meat, drink, uncleanness, &c. Or, 2. we may consider it as it reacheth further and riseth higher, having its seat in the heart and will, and running through the whole affections, yea, even the whole man, who in this respect is called Flesh in the Scripture, Gal. 5.17. and there is Heresy and other evils attributed unto it, v. 19, 20, 21. which will not agree to the former, so Rom. 7.23, 24 it is called the Law of the Members, and the body of death, and hath a wisdom, Rom. 8.7. that is enmity against God, corrupting all, and inclining and biassing wrong in every thing, so that a man because of it, hath not the right use of any faculty within him: This Concupiscence, which is seated not only in the sensible, but in the rational part of the soul, is that which is intended here, which is the fountain and head-spring of all other evils; for, from the heart proceed evil thoughts, &c. Matth. 15.19. it is the evil treasure of the heart; Matth. 22.25.
2. We say there is a twofold consideration of this sinful Concupiscence, 1. As it is in the sensual part only, and the inferiour faculties of the soul, as to meat, drink, uncleanness, &c. Or, 2. we may consider it as it reacheth further and riseth higher, having its seat in the heart and will, and running through the whole affections, yea, even the whole man, who in this respect is called Flesh in the Scripture, Gal. 5.17. and there is Heresie and other evils attributed unto it, v. 19, 20, 21. which will not agree to the former, so Rom. 7.23, 24 it is called the Law of the Members, and the body of death, and hath a wisdom, Rom. 8.7. that is enmity against God, corrupting all, and inclining and byassing wrong in every thing, so that a man because of it, hath not the right use of any faculty within him: This Concupiscence, which is seated not only in the sensible, but in the rational part of the soul, is that which is intended here, which is the fountain and head-spring of all other evils; for, from the heart proceed evil thoughts, &c.
3. We may consider this Lust, 1. As it is habitual▪ and is even in young ones, and in men when they are sleeping, whereby there is not only an indisposition to good, but an inclination to evil, it lusteth against the Spirit, Gal. 5.17. and is enmity to the Law of God, Rom. 8.7. and lusteth to envy, James 4.5. and conceiveth sin, James 1.15. this is the sad fruit and consequent in all men by nature of Adams first sin, and hath a disconformity to the Law of God, and so is called the Flesh, Rom. 7.5. and the law of sin and death, • Rom. 8.2. in the first respect, this sin is a body and a person as it were, an old man, Rom. 6.6. and in the other, it hath members in particular, to which it giveth Laws, requiring obedience. 2. We may consider i • as acting and stirring in its ⟨p. 451⟩several degrees; And 1. we may say it stirreth habitually, like the raging sea, Isa. 57. penult ▪ and as grace tendeth to good, or as fire is of an heating nature, so is this Lust still working as an habitual distortion, crook or bending, upon somewhat that should be straight; or as a defect in a leg, which possibly kytheth not but when one walketh, yet there is still a defect; or rather it is a venom which is still poisonous; thus Rom. 7.5. it is called the motions of sin in the Flesh. 2. The more actual stirrings of it are to be considered, either in their first risings, when they are either not adverted into and without direct excitation, or actual and formal approbation; or as they are checked and rejected, as Paul did his,
3. It may be considered in general, either as the thoughts are upon riches, or covetousness, or filthiness, without respect to any particular thing or person, or as they go out upon them in particulars.
4. We say we would put a difference betwixt tentations objectively injected by the Devil, as he did on our Lord Jesus, Matth. 4.1▪ and Lusts rising from an internal principle, which are most common, see James 1.14. The first is not our sin of it self, except it be 1. entertained some way, or 2. not rejected, or 3. not weighting and grieving us for the ill scent it leaveth behind it; for we having such combustible matter within, hardly cometh a tentation in, even from without, but it fireth us, or rather we having the kindling within, the Devil cometh but to blow on it, and stirreth that which is in us, hence it cometh, that seldom there is a temptation assaulting, but some guiltiness remaineth, because there is not a full abhorrence of these abominable ⟨p. 452⟩strangers that come into the heart.
4. We say we would put a difference betwixt tentations objectively injected by the Devil, as he did on our Lord Jesus, Matth. 4.1▪ and Lusts rising from an internal principle, which are most common, see James 1.14. The first is not our sin of it self, except it be 1. entertained some way, or 2. not rejected, or 3. not weighting and grieving us for the ill scent it leaveth behind it; for we having such combustible matter vvithin, hardly cometh a tentation in, even from vvithout, but it fireth us, or rather vve having the kindling vvithin, the Devil cometh but to blovv on it, and stirreth that vvhich is in us, hence it cometh, that seldom there is a temptation assaulting, but some guiltiness remaineth, because there is not a full abhorrence of these abominable ⟨p. 452⟩strangers that come into the heart.
5. This Lust may be considered, either as it is in natural m •n, where its shop is, and so it is called reigning sin, and the dominion of sin, it is a yielding to sin to obey it in the Lust thereof, to obey it willingly, as a Servant doth his Master, Rom. 6.12, 13. or as it is in the renewed and regenerate, so it is indwelling sin, without dominion, and endeavoured to be expelled, a law in the Members, and that continually is acting, but counteracted by a contrary lusting, Rom. 7.23, 24.
5. This Lust may be considered, either as it is in natural m •n, vvhere its shop is, and so it is called reigning sin, and the dominion of sin, it is a yielding to sin to obey it in the Lust thereof, to obey it vvillingly, as a Servant doth his Master, Rom. 6.12, 13. or as it is in the renewed and regenerate, so it is indwelling sin, vvithout dominion, and indeavoured to be expelled, a law in the Members, and that continually is acting, but counteracted by a contrary lusting, Rom. 7.23, 24.
Now let us clear 1. what Concupiscence falleth in under this Command; and so 2. how this differeth from other Commands which are spiritual, and reach the heart also; 3. we may consider the sinfulness of this Lust, and give some advertisements concerning it in its acting, stirring, &c.
Novv let us clear 1. vvhat Concupiscence falleth in under this Command; and so 2. hovv this differeth from other Commands vvhich are spiritual, and reach the heart also; 3. vve may consider the sinfulness of this Lust, and give some advertisements concerning it in its acting, stirring, &c.
1. Under this Command we take in habitual Lust, even as it disposeth and inclineth to ill in the root of it, though not principally, yet consequently; because its streams and branches that do flow from, and clear this to be the fountain and root, are primarily understood; and the reasons why it must be taken in here, are 1. Because habitual Lust in the root is sin (for so it conceiveth sin, James 1.14, 15.) and if it be sin, it must be against some of these Commands, which are the substance and matter of the Covenant of Works, which prescribeth all duty, and forbiddeth all sin. 2. If this Law require absolute purity, then that inclination must be condemned by it, but it requireth absolute purity and exact holiness, even according to Gods Image; therefore that inclination inconsistent with it must be condemned here, seeing in the other Commandments, acts that are resolved and fully consented to in the heart, are forbidden. 3. If the rise of this habitual Lust was by this Command condemned and forbidden to Adam, in looking to the fruit, and in entertaining that motion, or the indisposing of himself by it to walk with God; or if this Command did forbid him his f •ll, and the bringing upon himself that Lust; and when it was in him if it was a breach of this Command, then it is so to us also; but certainly Adam was enjoined by this ⟨p. 453⟩Command to preserve himself free of the root of such •••ls, if the fruits themselves be evil, which is undeniable. 4. If this ill be [Greek or Hebrew], or a transgression of, or disconformity to the Law, then it must belong to some Command reductively at least; but the former is certain, and it cannot so properly be reduced to any other Command as to th •s, therefore it is here condemned as sin. 5. If it lieth in th • heart, and giveth the first sinful rise to actual sins, then it must be forbidden in this Command (for as we now consider it, it preventeth determination, and may be where actual sin is not) but the former is truth, that i • conceiveth other actual sins as the mother of them (as it is James 1.15.) therefore it must be forbidden here. 6.
Add our blessed Lord Jesus in his utter want of, and freedom from, all corruption was conformed to the Law, and it was a part of his conformity to it, and to this Command rather then to any other, that the Devil had nothing in him, no, not so much as a motus primo primus (as they call it) to sin, nor any root from which it should spring.
Add our blessed Lord Jesus in his utter vvant of, and freedom from, all corruption vvas conformed to the Lavv, and it vvas a part of his conformity to it, and to this Command rather then to any other, that the Devil had nothing in him, no, not so much as a motus primo primus (as they call it) to sin, nor any root from vvhich it should spring.
If it be objected, 1. That this Lust is in men antecedently, not only to any formal vvill of their own, but to all power and ability to help it, or so much as not to vvill it, and so cannot be supposed to be forbidden to them.
If it be objected, 1. That this Lust is in men antecedently, not only to any formal vvill of their ovvn, but to all povver and ability to help it, or so much as not to vvill it, and so cannot be supposed to be forbidden to them.
Answ. 1. There are many things forbidden them, which now after the fall is not in their power to prevent. 2. This Law is to be looked on as given to man in his innocency, which therefore required of him the keeping entire and undefaced the Image of God, according to which he was created; and now condemneth him for the want of it, the scope of the Law being to point out perfect holiness, without respect to a mans ability, or his present condition, but to his duty, for the performing of which he got a power from God at first, but through voluntary transgression of the Law lost it, and none vvill deny but if it be a sin to have such a polluted nature, the Law must require it to be otherwise.
Answ. 1. There are many things forbidden them, vvhich novv after the fall is not in their povver to prevent. 2. This Lavv is to be looked on as given to man in his innocency, vvhich therefore required of him the keeping intire and undefaced the Image of God, according to vvhich he vvas created; and novv condemneth him for the vvant of it, the scope of the Lavv being to point out perfect holiness, vvithout respect to a mans ability, or his present condition, but to his duty, for the performing of vvhich he got a povver from God at first, but through voluntary transgression of the Lavv lost it, and none vvill deny but if it be a sin to have such a polluted nature, the Lavv must require it to be othervvayes.
3. We may consider this Lust, 1. As it is habitual▪ and is even in young ones, and in men when they are sleeping, whereby there is not only an indisposition to good, but an inclination to evil, it lusteth against the Spirit, Gal. 5.17. and is enmity to the Law of God, Rom. 8.7. and lusteth to envy, James 4.5. and conceiveth sin, James 1.15. this is the sad fruit and consequent in all men by nature of Adams first sin, and hath a disconformity to the Law of God, and so is called the Flesh, Rom. 7.5. and the law of sin and death, • Rom. 8.2. in the first respect, this sin is a body and a person as it were, an old man, Rom. 6.6. and in the other, it hath members in particular, to which it giveth Laws, requiring obedience. 2. We may consider i • as acting and stirring in its ⟨p. 451⟩several degrees; And 1. we may say it stirreth habitually, like the raging sea, Isa. 57. penult ▪ and as grace tendeth to good, or as fire is of an heating nature, so is this Lust still working as an habitual distortion, crook or bending, upon somewhat that should be straight; or as a defect in a legg, which possibly kytheth not but when one walketh, yet there is still a defect; or rather it is a venom which is still poysonous; thus Rom. 7.5. it is called the motions of sin in the Flesh. 2. The more actual stirrings of it are to be considered, either in their first risings, when they are either not adverted into and without direct excitation, or actual and formal approbation; or as they are checked and rejected, as Paul did his, Rom. 7.15. and 2 Cor. 12.3, or as they are delighted in, though there be not a formal consent, yet such a thing in the very mind is someway complyed with, as desirable and pursued after, this is called morosa delectatio; or as they are resolved on to be acted, and when men seek means and wayes how to get the sin committed, after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind, to conquish, (for instance) such an estate unjustly, or to compass and accomplish the act of filthiness with such a woman.
1. Under this Command vve take in habitual Lust, even as it disposeth and inclineth to ill in the root of it, though not principally, yet consequently; because its streams and branches that do flovv from, and clear this to be the fountain and root, are primarily understood; and the reasons vvhy it must be taken in here, are 1. Because habitual Lust in the root is sin (for so it conceiveth sin, James 1.14, 15.) and if it be sin, it must be against some of these Commands, vvhich are the substance and matter of the Covenant of Works, vvhich prescribeth all duty, and forbiddeth all sin. 2. If this Lavv require absolute purity, then that inclination must be condemned by it, but it requireth absolute purity and exact holiness, even according to Gods Image; therefore that inclination inconsistent vvith it must be condemned here, seeing in the other Commandements, acts that are resolved and fully consented to in the heart, are forbidden. 3. If the rise of this habitual Lust was by this Command condemned and forbidden to Adam, in looking to the fruit, and in entertaining that motion, or the indisposing of himself by it to vvalk with God; or if this Command did forbid him his f •ll, and the bringing upon himself that Lust; and vvhen it vvas in him if it vvas a breach of this Command, then it is so to us also; but certainly Adam vvas enjoyned by this ⟨p. 453⟩Command to preserve himself free of the root of such •••ls, if the fruits themselves be evil, vvhich is undenyable. 4. If this ill be 〈non-Latin alphabet〉, or a transgression of, or disconformity to the Lavv, then it must belong to some Command reductively at least; but the former is certain, and it cannot so properly be reduced to any other Command as to th •s, therefore it is here condemned as sin. 5. If it lyeth in th • heart, and giveth the first sinful rise to actual sins, then it must be forbidden in this Command (for as vve novv consider it, it preventeth determination, and may be vvhere actual sin is not) but the former is truth, that i • conceiveth other actual sins as the mother of them (as it is James 1.15.) therefore it must be forbidden here. 6.