A37049:1400
A37049:1400
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.
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.
But 2. if it be said that it is involuntary. Answ. It is true it is not deliberate, but voluntary it is, as having its seat and rise in the will, as well as in other faculties, and therefore the will cannot be thought free.
3. If it be said that this sin is greater then any sin forbidden in any other of the Commands, therefore the Command forbidding it ought not to have been last.
Answ. In some respect it is greater, to wit, in it self, yet in respect of its palpableness and obviousness it is less; also this Command forbidding it, presseth a further degree and step into all that goeth before, and therefore is well subjoined.
Answ. In some respect it is greater, to wit, in it self, yet in respect of its palpableness and obviousness it is less; also this Command forbidding it, presseth a further degree and step into all that goeth before, and therefore is well subjoyned.
2. We comprehend under this Command all first motions rising from that habitual Lust, in reference to more complete acts, although they be instantly checked and choked, and that whether they be in reference to particular objects, or whether they be vaging unsettled motions of any Lust in it self sinful; and that whether there be a delectation or staying on that forbidden object or not, or consenting to it, or resolution to follow it or not, as is evident in Paul, Rom. 7. For, 1. such motions are the births of a sinful mother, habitual lust: 2. They have sinful effects and tendencies, they are incitements to sins: 3. They are sinful in their nature, as being disconformed to the holy Law of God, and though they should presently be strangled, yet it is supposed that once they were; and if they were, they were either good or ill; if good, they should not have been strangled; if evil, then they had this inordinateness here forbidden, and that from our own hearts or inventions that gave them being, and therefore they must leave a guilt behind them. 4. Otherwise these evils forbidden here, would not differ from the spiritual ills forbidden in other Commands that forbid Lust with consent and delight. 5. Our blessed Lord Jesus could be capable of none of these, and therefore the having of them must be unsuitable to his Image, who was like us in all things except sin. 6. Paul's assertion, Rom. 7.7. that he had not known this sin of Lust but by the Law, maketh it evident that the Command speaketh of Lust not easily discernible (yea, that he himself discerned ⟨p. 455⟩it not till he was renewed) and so it spoke of such Lusts as after regeneration, to his sense and feeling, abounded most: Now none can say there were either in him more resolutions to sin, or more delight in them then before, but a quicker sense of these sinful stirrings and irritations then he had formerly.
2. We comprehend under this Command all first motions rising from that habitual Lust, in reference to more compleat acts, although they be instantly checked and choaked, and that whether they be in reference to particular objects, or whether they be vaging unsetled motions of any Lust in it self sinful; and that whether there be a delectation or staying on that forbidden object or not, or consenting to it, or resolution to follow it or not, as is evident in Paul,
3. We take in here morosa delectatio, o • the entertaining of extravagant Imaginations (as of honour, greatness, lust; pleasure, &c.) with delight, where the heart frameth such Romances, and pleaseth it self with meditating and feeding on them, which Eccles. 6.9. is called the wandering of the desire, and in other places of Scripture, the imaginations of the heart of man (which even nature it self may teach to be sinful) this properly cometh in as a leg (to say so) or member and degree of this sin, and as an evidence of one ac •• ally discontented with his own lot (contentedness wi •• which is the positive part of this Command) and is a whoring of the heart after vanity, in a palpable degree, to satisfy it self in its phantasies and notions; and this is not only when the heart runneth upon sinful objects, but also vain objects, which David hated, Psal. 119.113. for this reilling proving of heart is ever upon some other mans portion, at least upon what is not ours, and tendeth ever to the imagining of some thing which is not, as an addition to our good which supposeth discontent with what we have.
3. We take in here morosa delectatio, o • the entertaining of extravagant Imaginations (as of honour, greatness, lust; pleasure, &c.) with delight, where the heart frameth such Romances, and pleaseth it self with meditating and feeding on them, which Eccles. 6.9. is called the wandring of the desire, and in other places of Scripture, the imaginations of the heart of man (which even nature it self may teach to be sinful) this properly cometh in as a legg (to say so) or member and degree of this sin, and as an evidence of one ac •• ally discontented with his own lot (contentedness wi •• which is the positive part of this Command) and is a whoring of the heart after vanity, in a palpable degree, to satisfie it self in its phantasies and notions; and this is not only when the heart runneth upon sinful objects, but also vain objects, which David hated,
4. We take in here such Concupiscence, as though it approveth not unlawful means to prosecute its inordinate designs, yet it is too eager in the pursuit, and discontent when it falleth short; as for instance, when Ahab would buy Naboths Vineyard and pay for it, or a man would marry such a woman lawfully, supposing she were free, and there were consent of parties, &c. the one is not stealing, nor the other adultery, yet both of them suppose a discontent, when the desire of having is too eager, and when there is an inordinateness in the affection or desire after it; as when one cometh thus peremptorily to desire to have such a thing, or to wish that such a thing were, I would fain have this or that, O that this or that were, even as David longed for a ⟨p. 456⟩drink of the Well of Bethlehem: In a word, we take in all that is opposite to, or inconsistent with satisfaction in our own lot, and love to our Neighbour, under which this Command, as the rest is compreh •nded, Rom. 13.9. even the least risings of any thing tending that way, or that inclineth to discontentment in our selves. It is true, every desire to have something added to our lot, or amended in it, is not to be condemned, but when it is inordinate; as 1. when the thing is not needful; 2. when the desire is too eager; 3. when the thing too much affecteth, and even discontenteth till it be effected and done.
4. We take in here such Concupiscence, as though it approveth not unlawful means to prosecute its inordinate designs, yet it is too eager in the pursuit, and discontent when it falleth short; as for instance, when Achab would buy Naboths Vineyard and pay for it, or a man would marry such a woman lawfully, supposing she were free, and there were consent of parties, &c. the one is not stealing, nor the other adultery, yet both of them suppose a discontent, when the desire of having is too eager, and when there is an inordinateness in the affection or desire after it; as when one cometh thus peremptorily to desire to have such a thing, or to wish that such a thing were, I would fain have this or that, O that this or that were, even as David longed for a ⟨p. 456⟩drink of the Well of Bethlehem: In a word, we take in all that is opposite to, or inconsistent with satisfaction in our own lot, and love to our Neighbour, under which this Command, as the rest is compreh nded,
Now this being the scope and sum of this Command, it may be gathered of how broad and vast extent the breaches of it are: Is there one hour wherein there a •e not multitudes of these evil thoughts flowing, running, and roving through the heart? Ah! what discontents with providences, grudgings, vain wishings, &c. are there? and although all these, as they reflect on God, are against the first Command; yet as they imply discontentment in us with our lot, or as they are risings of heart to evil (though wrestled against, and wherein the Spirit getteth the victory) they are against this Command; so that not only vain Imaginations that are formed with delight, but even those that are scarce suffered to breath, yet having once a being, are against this Command, and sinful: For, 1. they break a Law, and are disconformed to that which we should be: 2. In Paul, Rom. 7. (who yet gave not way to these) they are called sin, and the body of death: 3. He wrestleth against them, and crieth out under them, desiring to be quit of them, verse 24. now if they were only penal, such out-cries and complaints were not so like him, whom a complication of sharpest afflictions could never make once to groan; but this body of death made him to cry out: 4. They lust against, and oppose the Spirit, Gal. 5.17. and so are against the Law of God, Rom. 7. and tend to obedience to the Law of Sin, and further the execution of its decrees: 5. These are of the nature of Original sin, and a branch growing of that •oot, and so what is born of the flesh is flesh, the branch •ust •e of the nature of the root, if the tree be corrupt, ⟨p. 457⟩the fruit must be so: 6. These make way for other sins, and keep the door open for temptations to grosser evils, and give the Devil access to blow up the fire: 7. They keep out many good motions, and obstruct many duties, and indispose for them: 8. They mar communion with God, who should have the all of the soul, heart and mind; and sure, if he had his due, there would be no place for these, as there will be none for them among the spirits of the just men made perfect: 9. These sinful risings in the heart are a great burden to a tender walker, who groaneth under that habitual lightness and vanity of his mind in the gaddings, whorings, and departings of it from God;
for because of it he cannot get his whole delight uninterruptedly set on him, and though he delighteth in the Law of God after the inner man, yet he cannot win up to full conformity to it in his practise, or when he would and resolveth to do good, yet, (ere he wit as it were) ill is present with him, and his heart is away and on the pursuit of one foolish toil and vanity or another: 10. Paul speaking of these lustful stirrings of the heart, doth make it evident, Rom. 7. throughout the Chapter, that this Command speaketh of such Lusts which he had not known, except the Law had said thou shalt not lust. Now men naturally know that inward assent to sin, even before it be acted, is sinful; yea, Paul knew he had such things as these corrupt motions in him, but he knew not that they were sinful, but from the Law, and that after its spiritual meaning was made known to him; and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate, not simply, because they have more, but now having the spirit, and a contrary principle within, they discern that to be sinful, which they took no notice of as such formerly: 11. The frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it; for what hour of a mans life, when waking, (yea, even when asleep, in dreaming a man may be gu •lty of it, as Rivet upon this Command acknowledgeth) or half an hour is free of it? Is ever the mind quiet? and doth it not often yield consent to these motions? and how few good purposes are often followed forth? Alas! but seldom: ⟨p. 458⟩12. The extent of it is great▪ one may sin this way in reference to all the Commands, yea, to as many objects as his Neighbour or himself hath things of which they have the possession; yea, to Imaginations about things that have no being, nor, it may be, possibility of being, but are mere Chimera's: 13. The occasions of it and snares to it are rife and frequent, nothing we see, but readily it doth, as fire, inflame this Lust, so that we have need continually, as it were, to cast water on it; yea, what thing is there that is in it self lovely and desirable we hear or read of, that we are not ready inordinately to be stirred towards the desiring of it. 14.
for because of it he cannot get his whole delight uninterruptedly set on him, and though he delighteth in the Law of God after the inner man, yet he cannot win up to full conformity to it in his practise, or when he would and resolveth to do good, yet, (ere he wit as it were) ill is present with him, and his heart is away and on the pursuit of one foolish toyl and vanity or another: 10. Paul speaking of these lustful stirrings of the heart, doth make it evident,
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.
Now this being the scope and sum of this Command, it may be gathered of how broad and vast extent the breaches of it are: Is there one hour wherein there a •e not multitudes of these evil thoughts flowing, running, and roving through the heart? Ah! what discontents with providences, grudgings, vain wishings, &c. are there? and although all these, as they reflect on God, are against the first Command; yet as they imply discontentment in us with our lot, or as they are risings of heart to evil (though wrestled against, and wherein the Spirit getteth the victory) they are against this Command; so that not only vain Imaginations that are formed with delight, but even those that are scarce suffered to breath, yet having once a being, are against this Command, and sinful: For, 1. they break a Law, and are disconformed to that which we should be: 2. In Paul, Rom. 7. (who yet gave not way to these) they are called sin, and the body of death: 3. He wrestleth against them, and cryeth out under them, desiring to be quit of them, verse 24. now if they were only penal, such out-cries and complaints were not so like him, whom a complication of sharpest afflictions could never make once to groan; but this body of death made him to cry out: 4. They lust against, and oppose the Spirit, Gal. 5.17. and so are against the Law of God, Rom. 7. and tend to obedience to the Law of Sin, and further the execution of its decrees: 5. These are of the na•ure of Original sin, and a branch growing of that •oot, and so what is born of the flesh is flesh, the branch •ust •e of the nature of the root, if the tree be corrupt, ⟨p. 457⟩the fruit must be so: 6. These make way for other sins, and keep the door open for temptations to grosser evils, and give the Devil access to blow up the fire: 7. They keep out many good motions, and obstruct many duties, and indispose for them: 8. They marr communion with God, who should have the all of the soul, heart and mind; and sure, if he had his due, there would be no place for these, as there will be none for them among the spirits of the just men made perfect: 9. These sinful risings in the heart are a great burthen to a tender walker, who groaneth under that habitual lightness and vanity of his mind in the gaddings, whorings, and departings of it from God;