A37049:1415
A37049:1415
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.
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, 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 follovved forth? Alass! but seldome: ⟨p. 458⟩12. The extent of it is great▪ one may sin this vvay in reference to all the Commands, yea, to as many objects as his Neighbour or himself hath things of vvhich they have the possession; yea, to Imaginations about things that have no being, nor, it may be, possibility of being, but are meer Chimera's: 13. The occasions of it and snares to it are rife and frequent, nothing vve see, but readily it doth, as fire, inflame this Lust, so that vve have need continually, as it vvere, to cast vvater on it; yea, vvhat thing is there that is in it self lovely and desirable vve hear or read of, that vve are not ready inordinately to be stirred tovvards the desiring of it. 14.
Its pretexts and cloaks to hide it self are many, and sometimes specious, so that men are seldom challenged for it, if it come not to the length of being consented to, or at least of a delectation; How often are there wishes in our mouths, and oftener in our hearts, that break this Commandment which we observe not? especially if they be for knowledge or some good thing in another, or some good thing done by another which commendeth him; for then, O if we had it! or, O if we had done it! […] often the language of the heart; and so there is a secret discontent against our Neighbour, which often runneth to envy, or at least to a discontent that it is not so with us, and that we are behind in that; but especially in spiritual things we take liberty for these discontented wishes, also grudgings, that another is free and we are crossed, come in under the sin here forbidden; as also that which is spoken of Eccles. 12.12. of much reading and making many books, when one is desirous inordinately, either to have, or to make many books to vent his knowledge by, especially when it levelleth at what others have done.
Its pretexts and cloaks to hide it self are many, and sometimes specious, so that men are seldom challenged for it, if it come not to the length of being consented to, or at least of a delectation; Hovv often are there vvishes in our mouths, and oftner in our hearts, that break this Commandement vvhich vve observe not? especially if they be for knovvledge or some good thing in another, or some good thing done by another vvhich commendeth him; for then, O if we had it! or, O if we had done it! 〈…〉 often the language of the heart; and so there is a secret discontent against our Neighbour, which often runneth to envy, or at least to a discontent that it is not so vvith us, and that vve are behind in that; but especially in spiritual things vve take liberty for these discontented vvishes, also grudgings, that another is free and vve are crossed, come in under the sin here forbidden; as also that vvhich is spoken of Eccles. 12.12. of much reading and making many books, vvhen one is desirous inordinately, either to have, or to make many books to vent his knovvledge by, especially vvhen it levelleth at vvhat others have done.
This inordinacy that is in the motions of the heart, appeareth much, 1. In the beginnings and stirrings of passions and discontent which often never come abroad, but yet are deep breaches of this Command, either as marring that loving and kindly frame which we ought to carry towards others, or as inconsistent with that inward serenity and tranquility that we should conserve in our selves, that dumpishness (which is ordinarily to be seen in passionate ⟨p. 459⟩and discontented persons) often proceeding from, or tending to one of these two, passion or discontent.
This inordinacie that is in the motions of the heart, appeareth much, 1. In the beginnings and stirrings of passions and discontent vvhich often never come abroad, but yet are deep breaches of this Command, either as marring that loving and kindly frame vvhich vve ought to carry tovvards others, or as inconsistent vvith that invvard serenity and tranquility that vve should conserve in our selves, that dumpishness (vvhich is ordinarily to be seen in passionate ⟨p. 459⟩and discontented persons) often proceeding from, or tending to one of these tvvo, passion or discontent.
2. It appeareth in bargains, as when we hear of a good bargain or good marriage which another hath gotten, or some good event or issue he hath had in such or such an undertaking, there is a secret grudge that we have not got it, or that we have not had such success.
2. It appeareth in bargains, as vvhen vve hear of a good bargain or good marriage vvhich another hath gotten, or some good event or issue he hath had in such or such an undertaking, there is a secret grudge that vve have not got it, or that vve have not had such success.
3. That thoughtiness and anxious carefulness which often is in bargains making, how they may be sure and most for our advantage, is we conceive especially pointed at here, there is a suitable carefulness, which simply, and in it self is consistent with lawful diligence, but this anxiety sinfully accompanieth it through our inordinacy in it.
3. That thoughtiness and anxious carefulness vvhich often is in bargains making, hovv they may be sure and most for our advantage, is vve conceive especially pointed at here, there is a sutable carefulness, vvhich simply, and in it self is consistent vvith lavvful diligence, but this anxiety sinfully accompanieth it through our inordinacie in it.
4. It showeth it self in those many ruings and repentings which often are after things are done, and wishings they had not been done, which are not simply sinful when there is reason for them, but as they are carking and inordinate, as for most part they are in us. We ought to grieve with aftergrief and sorrowful sharp reflection for the sin of what we do in all these abovesaid, and others such like; but it's repining against God, and his infinitely wise government, to grudge at dispensations, events, and consequents, which are mere providences.
4. It shevveth it self in those many ruings and repentings vvhich often are after things are done, and vvishings they had not been done, vvhich are not simply sinful vvhen there is reason for them, but as they are carking and inordinate, as for most part they are in us. We ought to grieve vvith aftergrief and sorrovvful sharp reflection for the sin of vvhat vve do in all these abovesaid, and others such like; but it's repining against God, and his infinitely vvise government, to grudge at dispensations, events, and consequents, vvhich are meer providences.
5. This inordinacy of heart-motions doth much appear in the vexing after-thoughts of, and reflections upon any thing we have done, not so much because of its sinfulness, as because of its bringing shame upon us, or because of its unsuitableness to what our humour aimed at; and upon this account we are discontented, and have an inordinate and unsatisfied desire of having it otherwise done, and so discontent is the proof and evidence of this Lust, discovering it where it is, for because our desire (though possibly it be confused and for any good, as it is Psal. 4.6.) is not fulfilled, therefore is heaviness and discontent, whereas if it were satisfied, there would be quietness.
5. This inordinacie of heart-motions doth much appear in the vexing after-thoughts of, and reflections upon any thing vve have done, not so much because of its sinfulness, as because of its bringing shame upon us, or because of its unsutableness to vvhat our humour aimed at; and upon this account vve are discontented, and have an inordinate and unsatisfied desire of having it othervvayes done, and so discontent is the proof and evidence of this Lust, discovering it vvhere it is, for because our desire (though possibly it be confused and for any good, as it is Psal. 4.6.) is not fulfilled, therefore is heaviness and discontent, vvhereas if it vvere satisfied, there vvould be quietness.
So then we conceive this Command, as to its positive part, doth 1. Require love to our Neighbour, and complacency in his prosperous condition, and all such motions as are inconsistent with it, are here forbidden, though they never come to act, and being such as we would not have any others entertaining towards us. 2. Contentment, so that discontent, discouragement, fainting heaviness, anxiety, disquietness and not resting satisfied with our own lot, which is forbidden Heb. 13.5. are condemned here. 3. A holy frame of heart, a delight in the Law of God, and conformity to it, Rom. 7.22. Hence these motions are counted opposite to it which were in Paul (although he wrestled against them, as was said) and are the Imaginations of mens hearts, but the serenity and tranquil composure of the heart having every thing subject and subordinate to the Law of God, is called for here. 4. It requireth complete conformity to the Law of God, and exact and perfect love to, and delight in him. Thus this Command is broken, when there is any stirring of heart inconsistent with perfect love to him and his Law: But obedience is given to it when we put off the old man, and put on the new man created after God, &c. Col. 3.9, 10. and attain unto a stayed, composed, established, and fixed heart, so much commended in Scripture. For the difference of this Command from the former Commands, is not in the object, but in the act lust, for determinate lust, for instance, looketh to the seventh Command, but here a sort of vaging unsettledness in the thought that cannot be called adultery, as not partaking of that name, yet really is Lust, is forbidden, and so also vain wanderings upon Ideas and notions come in here under the name of Lust, and are sinful, being inconsistent with a composed frame of heart.
So then we conceive this Command, as to its positive part, doth 1. Require love to our Neighbour, and complacency in his prosperous condition, and all such motions as are inconsistent with it, are here forbidden, though they never come to act, and being such as we would not have any others entertaining towards us. 2. Contentment, so that discontent, discouragement, fainting heaviness, anxiety, disquietness and not resting satisfied with our own lot, which is forbidden Heb. 13.5
To close up all, let us consider a little these words, Rom. 7.7. I had not known lust except the law had said thou shalt not covet: I shall only premit this one word, that it is something peculiar to this Command, that men in nature come not the length of taking it up, Paul before conversion knew that the consented-to desire of an unlawful thing was sin, but he knew not this narrow bounding of men to be intended in this Command.
In the words then you may take up these three, 1. That there is a great sinfulness and inordinacy in folks hearts, even in the least things, which oft-times they take no notice of 2. That generally men in nature do not advert to this, and are never throughly humbled under it. 3. That there is such an indwelling lust as this, which is spoken of here even in the heart of the believer, and obedience to this Command will be as seriously aimed at by him, and he will be as much troubled and affected with the breach of it, as of any of the other Commands.
In the words then you may take up these three, 1. That there is a great sinfulness and inordinacie in folks hearts, even in the least things, which oft-times they take no notice of 2. That generally men in nature do not advert to this, and are never throughly humbled under it. 3. That there is such an indwelling lust as this, which is spoken of here even in the heart of the believer, and obedience to this Command will be as seriously aimed at by him, and he will be as much troubled and affected with the breach of it, as of any of the other Commands.
As to the first, I shall first interrogate you a few things, 1. How often is your mind stirring and reeling like the raging Sea? 2. How often, or rather how seldom, can ye say that these motions and stirrings are conform to the Law of God, or consisting with true love to God, and delight in him and in his Law? Are there not in your hearts wonderful swarms of vain Imaginations that ye cannot give a reason for, and cannot tell how they come in, nor how they go out? which yet are all breaches of this Command. 3. How often do ye take notice of them, or are suitably affected with them? 2. For further conviction of the sinfulness of this, consider the extent of the Command, 1. A man by the breaking of this Command may be guilty of the breach of all the rest: 2. It's extensive, in respect of the occasions a man hath to break it, his eye will look to nothing but this lust will take occasion from it to sin, the hearing of such and such a thing, will by means of this waken a desire to be at it, though the impossibility of acting it may impede his determination: 3. It is extensive in respect of the continual bad posture the heart is in, so that hardly can a person take a look of it, but he will find this sin of inordinacy in the thoughts in it, and some plagues as effects following on it. 3. For yet further conviction, consider the greatness of the sin, 1. In that it not only runneth after particular objects, the coveting whereof is against the other Commands, but foreseeth and inventeth objects in the brain, and so this Lust is broader then a man hath existent objects to it, as when he desireth to be rich, but knoweth not how: 2. We may gather the ⟨p. 462⟩greatness of this sin, partly from the nature of it, called in Scripture, enmity against God, Rom. 8.7. partly from the brude and product of it, called the fruit of the flesh, partly from the fruit that it bringeth forth, and that is death, it begetteth other sins, not only by indisposing to duty, but by actual inclining and disposing to evil, so that when the Devil cometh to tempt, he hath no more to do but to blow up this fire of Lust that is within, and needeth not bring new fire to kindle it. Our scope in all this is to bring you to know that such a thing as this inordinate Lust is in you, and that it is exceeding sinful;
As to the first, I shall first interrogate you a few things, 1. How often is your mind stirring and reeling like the raging Sea? 2. How often, or rather how seldom, can ye say that these motions and stirrings are conform to the Law of God, or consisting with true love to God, and delight in him and in his Law? Are there not in your hearts wonderful swarms of vain Imaginations that ye cannot give a reason for, and cannot tell how they come in, nor how they go out? which yet are all breaches of this Command. 3. How often do ye take notice of them, or are suitably affected with them? 2. For further conviction of the sinfulness of this, consider the extent of the Command, 1. A man by the breaking of this Command may be guilty of the breach of all the rest: 2. It's extensive, in respect of the occasions a man hath to break it, his eye will look to nothing but this lust will take occasion from it to sin, the hearing of such and such a thing, will by means of this waken a desire to be at it, though the impossibility of acting it may impede his determination: 3. It is extensive in respect of the continual bad posture the heart is in, so that hardly can a person take a look of it, but he will find this sin of inordinacie in the thoughts in it, and some plagues as effects following on it. 3. For yet further conviction, consider the greatness of the sin, 1. In that it not only runneth after particular objects, the coveting whereof is against the other Commands, but foreseeth and inventeth objects in the brain, and so this Lust is broader then a man hath existent objects to it, as when he desireth to be rich, but knoweth not how: 2. We may gather the
ye cannot deny but the Devil and Lust stirreth as much in you as it did in regenerate and eminently holy Paul, and yet how is it that ye are as quiet as if it were not in you at all? such serious and sensible souls as have rightly seen this, will loath themselves, as being, because of it, most polluted and unclean, and will cry out, Oh! we are vile.
For the second thing in the words, folks may be a long time ere they take up this sin, and generally men in nature do not know it: there are many vile sins in the heart that never were deliberate, nor yet fully consented to, when this sin is discovered to Paul, he getteth another sight of the nature of sin then he would have believed formerly he could have had; folks are rarely affected with Original sin, that thwarteth with, and is contrary to the Law of God, and seldom burdened with this habitual Lust, that stirreth even in Believers, because but renewed in part, and so it is but destroyed in part; and it is a great and gross mistake to think that grace altogether expelleth it here, and it is sometimes their guilt that they fret and are discontented and discouraged, not so much because of the sinfulness of the sin, as that it should be in their lot; for it is one thing to be seriously wrestling against this Lust, and bemoaning it, and another thing to have a perplexedness about it; as when there is a fretting that such a thing is not better done, and yet no serious sorrow, because of the wrong doing of it simply, and in it self considered; and there is an inordinateness wherein the flesh prevaileth, even in complaints of sin, and in desiring good: And so this Command regulateth our ⟨p. 463⟩desire▪ not only in reference to the object, but as to the way and manner of pursuing it.
For the second thing in the words, folks may be a long time ere they take up this sin, and generally men in nature do not know it: there are many vile sins in the heart that never were deliberate, nor yet fully consented to, when this sin is discovered to Paul, he getteth another sight of the nature of sin then he would have believed formerly he could have had; folks are rarely affected with Original sin, that thwarteth with, and is contrary to the Law of God, and seldom burthened with this habitual Lust, that stirreth even in Believers, because but renewed in part, and so it is but destroyed in part; and it is a great and gross mistake to think that grace altogether expelleth it here, and it is sometimes their guilt that they fret and are discontented and discouraged, not so much because of the sinfulness of the sin, as that it should be in their lot; for it is one thing to be seriously wrestling against this Lust, and bemoaning it, and another thing to have a perplexedness about it; as when there is a fretting that such a thing is not better done, and yet no serious sorrow, because of the wrong doing of it simply, and in it self considered; and there is an inordinateness wherein the lesh prevaileth, even in complaints of sin, and in desiring good: And so this Command regulateth our
As to the third thing in the words, that this Lust or Concupiscence is in the Believer (as we have just now said) it is uncontrovertibly clear from what the Apostle asserteth of himself, and most bitterly bemoaneth in that Chapter; and from the universal experience of the Saints, so that we need say nothing more particularly of it then we have said; only it may be asked if there be such a Concupiscence in the Believer, how doth it differ from that which is in Natural men? Answ. 1. Sin not only dwelleth, but commandeth and reigneth in the Natural man; but though Corruption dwell in the Believer, and many sometimes take him captive, yet he doth not with the bensel of his sold yield to it. 2. A Natural man is wholly one, or if there be any warring or dissension, it is but one lust striving with another, the Believer is twosome (as they use to say) he hath two parties or sides, and when corruption prevaileth, grace will be saying, O that it were otherwise. 3. The Believer discerneth his lusts far better nor he did while unregenerate, and seeth them as so many evil spirits dancing and reeling within him, 4. This indwelling corruption is one of his greatest weights, yea, it is exceeding weighty, and his most grievous burden, heavier not only then all outward afflictions, but even, in some respect, then actual transgressions, for he findeth that he is never sooner off his watch, but his evil inclination setteth on him, this is his exercise, this marreth his peace, and maketh him loath himself, when the world seeth nothing in his conversation reprovable: This did much more pinch and afflict Paul then his persecution, and maketh him cry out, What shall I do, O wretched, O miserable man that I am, who shall deliver me from the body of this death? All the outward afflictions and tribulations that he met with, drew never such a word from him; he could through grace, rejoice, yea, glory in the midst of them, but this maketh him cry out of himself as miserable, it being indeed the thing, that in it self, and in the esteem of the Child of God, when at himself, maketh him beyond ⟨p. 464⟩all things in the world look at himself as wretched and miserable, and if Faith in Christ were not kept up, the Believer in this case would despair and give it over; but it is neither the Natural mans exercise, nor yet his burden. 5.
As to the third thing in the words, that this Lust or Concupiscence is in the Believer (as we have just now said) it is uncontrovertibly clear from what the Apostle asserteth of himself, and most bitterly bemoaneth in that Chapter; and from the universal experience of the Saints, so that we need say nothing more particularly of it then we have said; only it may be asked if there be such a Concupiscence in the Believer, how doth it differ from that which is in Natural men? Answ. 1. Sin not only dwelleth, but commandeth and reigneth in the Natural man; but though Corruption dwell in the Believer, and many sometimes take him captive, yet he doth not with the bensel of his sould yield to it. 2. A Natural man is wholly one, or if there be any warring or dissention, it is but one lust striving with another, the Believer is tuosome (as they use to say) he hath two parties or sides, and when corruption prevaileth, grace will be saying, O that it were otherwayes. 3. The Believer discerneth his lusts far better nor he did while unregenerate, and seeth them as so many evil spirits dancing and reeling within him, 4. This indwelling corruption is one of his greatest weights, yea, it is exceeding weighty, and his most grievous burthen, heavier not only then all outward afflictions, but even, in some respect, then actual transgressions, for he findeth that he is never sooner off his watch, but his evil inclination setteth on him, this is his exercise, this marreth his peace, and maketh him loath himself, when the world seeth nothing in his conversation reproveable: This did much more pinch and afflict Paul then his persecution, and maketh him cry out, What shall I do, O wretched, O miserable man that I am, who shall deliver me from the body of this death? All the outward afflictions and tribulations that he met with, drew never such a word from him; he could through grace, rejoyce, yea, glory in the midst of them, but this maketh him cry out of himself as miserable, it being indeed the thing, that in it self, and in the esteem of the Child of God, when at himself, maketh him beyond
The Natural man hath not a spiritual sense to savour and relish the things of God, and as little inward feeling of his corruption that is opposite to the grace of God, but outward things are only or most sweet to him: The Believer relisheth spiritual things; but remaining corruption marreth his satisfaction even in outward things, and the more he finds that he is satisfied with them, he is therefore the worse satisfied with himself; if he take a glut of satisfaction in them, with more pain he vomits it up again, and it troubleth his stomach, as it were, till he get it cast out; Gods people get not leave to drink with full satisfaction of the things of the World, as Natural men do; for the Believer having two parties in him, Grace and Corruption, whereof, while out of heaven, he is constituted; what contenteth the one can never content the other: but the Natural man having but only one party, and being wholly constituted of Corruption, he hath more delight, not only in sinful things, but also in worldly things then the Believer.
The scope of all is to discover your superficialness and overliness in examining your selves, to put you to be more serious in that necessary and useful exercise, and to teach you by what Command ye should most examine your selves, even by this Tenth Command, as being that which will make the clearest and most throughly searching discovery of your selves to your selves, and will best rid marches betwixt you and hypocrites▪ to put you in thankfulness to acknowledge, and with admiration to adore the exceeding great goodness of God, in providing and giving a Mediator on whom he hath laid all these innumerable Iniquities of all his people, which would have sunk them eternally under the unsupportable weight of them; to let you see how absolutely necessary, how unspeakably useful, and stedable he is to so many ways, and so deeply guilty sinners; ⟨p. 465⟩and withal to lead you to improve and make use of him for doing them away, both as to the guilt and filth of them; which when God shall, for Christs sake, be graciously pleased to do, will not every believing soul have reason to say and sing to the commendation of his Grace, Who is a God like unto thee that pardoneth iniquity? Bless the Lord, O my soul, who forgiveth all thine iniquities, who healeth all thy diseases; to him that loved us, and washed us from our sins in his own blood, be glory and dominion for ever. Amen.
The scope of all is to discover your superficialness and overliness in examining your selves, to put you to be more serious in that necessary and useful exercise, and to teach you by what Command ye should most examine your selves, even by this Tenth Command, as being that which will make the clearest and most throughly searching discovery of your selves to your selves, and will best rid marches betwixt you and hypocrites▪ to put you in thankfulness to acknowledge, and with admiration to adore the exceeding great goodness of God, in providing and giving a Mediator on whom he hath laid all these innumerable Iniquities of all his people, which would have sunk them eternally under the unsupportable weight of them; to let you see how absolutely necessary, how unspeakably useful, and stedable he is to so many wayes, and so deeply guilty sinners; ⟨p. 465⟩and withal to lead you to improve and make use of him for doing them away, both as to the guilt and filth of them; which when God shall, for Christs sake, be graciously pleased to do, will not every believing soul have reason to say and sing to the commendation of his Grace, Who is a God like unto thee that pardoneth iniquity? Bless the Lord, O my soul, who forgiveth all thine iniquities, who healeth all thy diseases; to him that loved us, and washed us from our sins in his own blood, be glory and dominion for ever. Amen.