A37049:1425
A37049:1425
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.
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 ⟨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;
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.
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.
FINIS.
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 ⟨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 burthen. 5.