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The Christians Garment. ROM. 13.14.
The Christians Garment. ROM. 13.14.
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But put yee on the Lord Iesus Christ, and take no thought for the flesh to fulfill the lusts of it.
But put ye on the Lord Iesus christ, and take no Thought for the Flesh to fulfil the Lustiest of it.
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THE Apostle hauing exhorted to the works of loue, doth in the 11. Verse inforce this exhortation from a double reason. 1. The one taken from the neerenesse of their reward, which made their diligence now more seasonable. 2. The other from their present condition, who liued not in the night of ignorance,
THE Apostle having exhorted to the works of love, does in the 11. Verse enforce this exhortation from a double reason. 1. The one taken from the nearness of their reward, which made their diligence now more seasonable. 2. The other from their present condition, who lived not in the night of ignorance,
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and lust of ignorance, but liued in the day-light of knowledge and grace, which the Sun of righteousnesse arising in their hearts had brought forth:
and lust of ignorance, but lived in the daylight of knowledge and grace, which the Sun of righteousness arising in their hearts had brought forth:
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Such, who are now neerer the fruit, and end of their faith and loue, such must be more diligent in the workes of them:
Such, who Are now nearer the fruit, and end of their faith and love, such must be more diligent in the works of them:
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for the end of euery thing is of such force, that the neerer wee come to it, we do with more courage and diligence ply the meanes which do bring vnto it.
for the end of every thing is of such force, that the nearer we come to it, we do with more courage and diligence ply the means which do bring unto it.
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Againe, though men in the night take rest, and sleep vnapparelled, not passing for vncomelinesse; yet in the day they go out to labour, and haue care of ciuill decency:
Again, though men in the night take rest, and sleep appareled, not passing for uncomeliness; yet in the day they go out to labour, and have care of civil decency:
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from which the Apostle doth proportionably argue, that such Christians, whose night is past, who liue in the peep and break of the day, must settle themselues,
from which the Apostle does proportionably argue, that such Christians, whose night is past, who live in the peep and break of the day, must settle themselves,
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as is beseeming for the day: this is mentioned in the 12. Verse, and this that follows:
as is beseeming for the day: this is mentioned in the 12. Verse, and this that follows:
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And it is first more generally propounded in the 12. Verse; 2. Repeated and further expounded in the 13. and 14. Verses. The first hath two branches: 1. viz. Of casting away that which was vnbeseeming:
And it is First more generally propounded in the 12. Verse; 2. Repeated and further expounded in the 13. and 14. Verses. The First hath two branches: 1. viz. Of casting away that which was unbeseeming:
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Let vs cast away the workes of darkenesse. Let us cast away the works of darkness.
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The second, of putting on such an habit, as suted with the day, to which part there is a iust correspondency in the amplification:
The second, of putting on such an habit, as suited with the day, to which part there is a just correspondency in the amplification:
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for Verse the 13 particularly vnfoldeth the works of darkenesse which we must auoide, and the 14. openeth the habite, which will well agree with vs, whose day is at hand:
for Verse the 13 particularly unfoldeth the works of darkness which we must avoid, and the 14. Openeth the habit, which will well agree with us, whose day is At hand:
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Put on Christ, and take, &c. In which verse is contained a double duty: The one principall:Put on christ, and take, etc. In which verse is contained a double duty: The one principal:
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The other secondary, following vpon the former inseparable:
The other secondary, following upon the former inseparable:
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the first, Put on Christ: the second, Take no care for the flesh, as concerning lusts.
the First, Put on christ: the second, Take no care for the Flesh, as Concerning Lustiest.
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For the opening of which words wee must consider, that the first member is laid downe by Phrase of speech borrowed from apparell, and putting on of it:
For the opening of which words we must Consider, that the First member is laid down by Phrase of speech borrowed from apparel, and putting on of it:
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so that not we, but Hee is euery where seene to liue in vs:
so that not we, but He is every where seen to live in us:
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this is resembled by the action of putting on, which doth so couer the body, that not the body,
this is resembled by the actium of putting on, which does so cover the body, that not the body,
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but the rayment onely is discernable.
but the raiment only is discernible.
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Secondly, Christ, who doth determine this action, is brought in, bearing the semblance of a garment,
Secondly, christ, who does determine this actium, is brought in, bearing the semblance of a garment,
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because as that doth couer nakednesse, defend from the iniury of the aire, procure comelinesse to the body before men:
Because as that does cover nakedness, defend from the injury of the air, procure comeliness to the body before men:
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the like doth Christ to the whole man in the sight of God. The latter duty may be conceiued.
the like does christ to the Whole man in the sighed of God. The latter duty may be conceived.
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first, as set downe indefinitely, Take no care for the flesh.
First, as Set down indefinitely, Take no care for the Flesh.
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Secondly, as construed by limitation, viz. so farre forth, as the flesh lusteth against the Spirit in you.
Secondly, as construed by limitation, viz. so Far forth, as the Flesh Lusteth against the Spirit in you.
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To open which words three things must be vnfolded:
To open which words three things must be unfolded:
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first, what is meant by Taking care: secondly, by Flesh: thirdly, what Lusts are heere excluded.
First, what is meant by Taking care: secondly, by Flesh: Thirdly, what Lustiest Are Here excluded.
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The first is a word which doth signifie prouidence and fore-thought, how to bring about this, or that.
The First is a word which does signify providence and forethought, how to bring about this, or that.
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2. The flesh doth heere note forth the outward man: 2. Cor. 7.1.
2. The Flesh does Here note forth the outward man: 2. Cor. 7.1.
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For were it put for corruption of our nature opposite to the Spirit, the limitation following, viz. as concerning Lusts, would seeme impertinent:
For were it put for corruption of our nature opposite to the Spirit, the limitation following, viz. as Concerning Lustiest, would seem impertinent:
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for corruption absolutely, both roote and fruite is to be abhorred. 3. The third thing is thus cleered, there are lusts naturall, and sinfull; these are heere debarred. The summe is:
for corruption absolutely, both root and fruit is to be abhorred. 3. The third thing is thus cleared, there Are Lustiest natural, and sinful; these Are Here debarred. The sum is:
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grow vp so into Christ our Sauiour and Lord, that he may couer you so, that euery where not you,
grow up so into christ our Saviour and Lord, that he may cover you so, that every where not you,
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but he may be seene to liue in you;
but he may be seen to live in you;
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and though you cannot in this body liue without sinne, yet be not harbingers and purueyors, making prouision to fulfill sinne:
and though you cannot in this body live without sin, yet be not harbingers and purveyors, making provision to fulfil sin:
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and though you cannot be without some care of this outward man, giue no respect to the inordinate and sinfull desires of it.
and though you cannot be without Some care of this outward man, give no respect to the inordinate and sinful Desires of it.
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We see then first, what must be the daily indeuour of vs, to attire our selues euery where with Christ: I will not seek to proue this, which the Text holdeth forth so manifestly,
We see then First, what must be the daily endeavour of us, to attire our selves every where with christ: I will not seek to prove this, which the Text holds forth so manifestly,
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but will leade you into a fuller vnderstanding of this duety by vnfolding these two points:
but will lead you into a fuller understanding of this duty by unfolding these two points:
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First, how we may cò„sider Christ, as he is to be put on by vs. Secondly,
First, how we may Consider christ, as he is to be put on by us Secondly,
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how we come to put him on.
how we come to put him on.
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Christ, as he is to be put on by vs, or of vs, must be conceiued:
christ, as he is to be put on by us, or of us, must be conceived:
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first, as a iustifier of vs from sinne:
First, as a justifier of us from sin:
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secondly, as a sanctifier, who doth free vs from the power of sinne, rinsing away, by the water of his Spirit, that staine of corruption defiling our natures.
secondly, as a sanctifier, who does free us from the power of sin, rinsing away, by the water of his Spirit, that stain of corruption defiling our nature's.
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Thirdly, as an example of life set forth for our imitation, Learne of mee: for I am lowly.
Thirdly, as an Exampl of life Set forth for our imitation, Learn of me: for I am lowly.
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And so be you followers of me, so far forth as I follow Christ: for so farre forth as Christ hath reference to this effect of not caring for sinfull lusts,
And so be you followers of me, so Far forth as I follow christ: for so Far forth as christ hath Referente to this Effect of not caring for sinful Lustiest,
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so farre this consideration may be fitly extended:
so Far this consideration may be fitly extended:
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yea so far, as he doth make vs and our waies beseeme the Light, into which wee are translated:
yea so Far, as he does make us and our ways beseem the Light, into which we Are translated:
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but Christ both as an Authour and patterne concurreth to this secondary duty of not taking thought for fulfilling the lusts of the flesh: 1. As an Authour in iustifying vs, and sanctifying vs: For sin entred before guit:
but christ both as an Author and pattern concurreth to this secondary duty of not taking Thought for fulfilling the Lustiest of the Flesh: 1. As an Author in justifying us, and sanctifying us: For since entered before guit:
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but guilt must be taken away before sinne can be abolished, therefore hee iustifieth vs from guilt,
but guilt must be taken away before sin can be abolished, Therefore he Justifieth us from guilt,
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then purgeth out our corruption. 2. As an Example, in that hee hath left vs a President this way.
then Purgeth out our corruption. 2. As an Exampl, in that he hath left us a President this Way.
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This putting on of Christ is properly so called, or by a borrowed speech, the proper putting on of Christ is,
This putting on of christ is properly so called, or by a borrowed speech, the proper putting on of christ is,
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when we do by an affianced knowledge, and by consequent affections come more and more to be vnited with Christ.
when we do by an affianced knowledge, and by consequent affections come more and more to be united with christ.
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As men are estranged from Christ by ignorance, Ephes. 4. so by knowledge (such as is in truth and affectiue) they come to haue coniunction with him:
As men Are estranged from christ by ignorance, Ephesians 4. so by knowledge (such as is in truth and affective) they come to have conjunction with him:
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by faith hee dwelleth in our hearts, and we in him.
by faith he dwells in our hearts, and we in him.
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This affiance and trust to him is such, that knowledge by benefit heereof doth vnite vs;
This affiance and trust to him is such, that knowledge by benefit hereof does unite us;
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otherwise he being in heauen, and seeing the glory of God euidently, would not make vs one with him, no more then a sore eye is accorded with light being brought into it: yea affections increase this vnion;
otherwise he being in heaven, and seeing the glory of God evidently, would not make us one with him, no more then a soar eye is accorded with Light being brought into it: yea affections increase this Union;
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by loue our hearts cleaue to him, by hope, ioy, high estimation of him;
by love our hearts cleave to him, by hope, joy, high estimation of him;
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whom though we haue not seene, yet we loue, and beleeuing, reioyce in him with ioy vnspeakable, and glorious:
whom though we have not seen, yet we love, and believing, rejoice in him with joy unspeakable, and glorious:
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I count all things drosse in comparison of the knowledge of Christ: Christ is said to be our hope, 1. Tim. 1.11.I count all things dross in comparison of the knowledge of christ: christ is said to be our hope, 1. Tim. 1.11.
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Ob. But some will say haply, Doth any thing but faith put on, and vnite vs with Christ? Ob. But Some will say haply, Does any thing but faith put on, and unite us with christ?
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Ans. The first and radicall vnion, on which all following haue dependency, is made by faith onely:Ans. The First and radical Union, on which all following have dependency, is made by faith only:
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this layeth hold on God in Christ, as now become our mercifull God, whose anger before threatned vs for sinne;
this Layeth hold on God in christ, as now become our merciful God, whose anger before threatened us for sin;
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nothing beginneth, nothing continueth this Vnion, but faith:
nothing begins, nothing Continueth this union, but faith:
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There is a secondary Vnion, whereby the soule cleaueth more and more vnto God, now reconciled vnto it;
There is a secondary union, whereby the soul cleaveth more and more unto God, now reconciled unto it;
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and this is done by meanes of the affections abouenamed, and the like, &c. Now this presupposeth the former:
and this is done by means of the affections abovenamed, and the like, etc. Now this presupposeth the former:
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for were it not for this precedent vnion of faith, we should flye from God as a consuming fire,
for were it not for this precedent Union of faith, we should fly from God as a consuming fire,
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yea though we knew him, and that he is a gracious God in himselfe, yet with those vnbeleeuing spirits we should tremble.
yea though we knew him, and that he is a gracious God in himself, yet with those unbelieving spirits we should tremble.
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Now we are said to put on Christ improperly, by imitation, as a man is said to put on the person of such an one, whom in his gesture and otherwise hee representeth.
Now we Are said to put on christ improperly, by imitation, as a man is said to put on the person of such an one, whom in his gesture and otherwise he Representeth.
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And thus when we do by knowledge, & faith, & holy affections, & godly imitation, so grow vp into Christ, that he couereth vs;
And thus when we do by knowledge, & faith, & holy affections, & godly imitation, so grow up into christ, that he Covereth us;
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His Spirit from him worketh al our works in vs, & for vs:
His Spirit from him works all our works in us, & for us:
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Not we liue, but he in vs, Gal. 1. that our inward and outward man are in some good measure conformed to that perfect patterne, which he hath left vs in himselfe to follow.Not we live, but he in us, Gal. 1. that our inward and outward man Are in Some good measure conformed to that perfect pattern, which he hath left us in himself to follow.
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Then we practise this duty heere enioyned, when this I say is truely endeuoured, which doctrine thus opened rebuketh many.
Then we practise this duty Here enjoined, when this I say is truly endeavoured, which Doctrine thus opened Rebuketh many.
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There are not a few, which liue in grosse ignorance of Christ his Person, Offices, and Conuersation:
There Are not a few, which live in gross ignorance of christ his Person, Offices, and Conversation:
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How few are they, that labour for that confidence in his promises, which might settle their hearts quietly through his grace!
How few Are they, that labour for that confidence in his promises, which might settle their hearts quietly through his grace!
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But who almost of beleeuers doe tye Christ more neerely to them, by working their affections towards him, labouring to feele him their loue, hope, ioy? the want whereof maketh Christians faith so weake, that when the winde and storme of temptation ouertake them, they thinke Christ is taken from them.
But who almost of believers do tie christ more nearly to them, by working their affections towards him, labouring to feel him their love, hope, joy? the want whereof makes Christians faith so weak, that when the wind and storm of temptation overtake them, they think christ is taken from them.
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For though these affections come from faith, yet they are daughters, which strengthen their mother when she is assailed.
For though these affections come from faith, yet they Are daughters, which strengthen their mother when she is assailed.
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The wofull practice of Papists is hence discouered: for they faile in the thing to put on, and in putting it on:
The woeful practice of Papists is hence discovered: for they fail in the thing to put on, and in putting it on:
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Christ alone they put not on: christ alone they put not on:
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their faith is on my Lady, S. Peter, S. Paul, on their owne righteousnes, workes, penall satisfactions, Popes Pardons, &c.
their faith is on my Lady, S. Peter, S. Paul, on their own righteousness, works, penal satisfactions, Popes Pardons, etc.
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Obiect. I, but they hold Christ. Object. I, but they hold christ.
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Ans. As one hauing his hand full of this, or that, cannot catch hold of a third thing,Ans. As one having his hand full of this, or that, cannot catch hold of a third thing,
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but hee loseth that hold he had of the former:
but he loses that hold he had of the former:
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So heere seeking saluation in Saints, and themselues, and the Churches Treasury, they fall from Christ. Now,
So Here seeking salvation in Saints, and themselves, and the Churches Treasury, they fallen from christ. Now,
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for their Faith, it is a bare knowledge, without confidence that hee loued them, and gaue himselfe for them. Faith is presumption, say they.
for their Faith, it is a bore knowledge, without confidence that he loved them, and gave himself for them. Faith is presumption, say they.
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Their faith maketh them like to such, who carry garments vnder their armes, but leaue them to others to put on:
Their faith makes them like to such, who carry garments under their arms, but leave them to Others to put on:
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so they content themselues to know, that the Sonne of God tooke our nature, died to redeeme his Church,
so they content themselves to know, that the Son of God took our nature, died to Redeem his Church,
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but that he is their Sauiour, and they his people, that hee loued them, and gaue himselfe for them:
but that he is their Saviour, and they his people, that he loved them, and gave himself for them:
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this, which applyeth him, they disclaime as presumption.
this, which Applieth him, they disclaim as presumption.
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In the second place, let vs prouoke our selues to seek this wel-beseeming and sweet-smelling garment, to be cloathed with this glorious Sunne of righteousnesse.
In the second place, let us provoke our selves to seek this well-beseeming and sweet-smelling garment, to be clothed with this glorious Sun of righteousness.
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It is the folly and madnesse of men, that this rayment is no more in request.
It is the folly and madness of men, that this raiment is no more in request.
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Why are not Infants ashamed of their naked parts? They haue not vse of reason so farre.
Why Are not Infants ashamed of their naked parts? They have not use of reason so Far.
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Why are not mad men? Their reason is so depraued and peruerted, they think there is no shame in it:
Why Are not mad men? Their reason is so depraved and perverted, they think there is no shame in it:
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So heere our spirituall childishnesse, or madnesse maketh vs not respect our spirituall nakednesse, so farre as to renew our care of putting on Christ daily.
So Here our spiritual childishness, or madness makes us not respect our spiritual nakedness, so Far as to renew our care of putting on christ daily.
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Many in adorning the body are excessiue, it is a yeere before they can haue done in dressing themselues,
Many in adorning the body Are excessive, it is a year before they can have done in dressing themselves,
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and halfe the care of men is about the backe, but they haue not wisedome once to thinke of getting their soules araied with Christ, and his image.
and half the care of men is about the back, but they have not Wisdom once to think of getting their Souls arrayed with christ, and his image.
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But let vs not deceiue our selues; glory is but an vpper garment:
But let us not deceive our selves; glory is but an upper garment:
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if we be found naked of this cloathing, we shall neuer be ouer-shadowed with that glory:
if we be found naked of this clothing, we shall never be overshadowed with that glory:
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Nay, Christ shall say, Taeke that guest without a wedding garment, cast him into vnquenchable fire.
Nay, christ shall say, Taeke that guest without a wedding garment, cast him into unquenchable fire.
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In putting on our apparell, we should raise our selues to such like meditation. And take not care. From the sequell and connexion of these, one with the other:
In putting on our apparel, we should raise our selves to such like meditation. And take not care. From the sequel and connexion of these, one with the other:
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wee see, that the entertaining of Christ, and retaining of our lusts to serue them, stand not together:
we see, that the entertaining of christ, and retaining of our Lustiest to serve them, stand not together:
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the putting on of Christ, and putting off the willing seruice of these sinfull lusts are inseparable companions:
the putting on of christ, and putting off the willing service of these sinful Lustiest Are inseparable Sodales:
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you, that are Christs, haue crucified the flesh, with the lusts of it: Gal. 5.24. Whosoeuer is in Christ, is a new creature, 2. Cor. 5.20.
you, that Are Christ, have Crucified the Flesh, with the Lustiest of it: Gal. 5.24. Whosoever is in christ, is a new creature, 2. Cor. 5.20.
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If you haue learned Christ, as the truth is in him, you haue so learned him,
If you have learned christ, as the truth is in him, you have so learned him,
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as to put off the old man:
as to put off the old man:
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Ephes. 4. for the putting on of Christ doth transforme vs into his image, 1. Cor. 2. As the Aire darke in it selfe, ouerspred with the light of the Sunne, becommeth inlightned.Ephesians 4. for the putting on of christ does transform us into his image, 1. Cor. 2. As the Air dark in it self, overspread with the Light of the Sun, becomes enlightened.
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Againe, we see, that further then old apparell is put off, new cannot be put on.
Again, we see, that further then old apparel is put off, new cannot be put on.
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Besides that, other things can no longer occupy the heart, whose affections are possessed, and filled with Christ:
Beside that, other things can no longer occupy the heart, whose affections Are possessed, and filled with christ:
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For looke as a woman, the more she putteth on, and groweth vp into the loue of her husband, the more she groweth out of lusting after any other: (the heart can truely loue but one at once:) So we, our affections being once takè„ vp with the loue of our heauenly Husband, do grow out of loue with adulterous desires and delights in the things of this world.
For look as a woman, the more she putteth on, and grows up into the love of her husband, the more she grows out of lusting After any other: (the heart can truly love but one At once:) So we, our affections being once taken up with the love of our heavenly Husband, do grow out of love with adulterous Desires and delights in the things of this world.
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If we well marke our selues, we may trace all our sinnes to this beginning: viz. our not being cloathed with Christ.
If we well mark our selves, we may trace all our Sins to this beginning: viz. our not being clothed with christ.
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Were our hearts so true to him, as they should be, we should go safe, vndefiled by all the allurements of this world;
Were our hearts so true to him, as they should be, we should go safe, undefiled by all the allurements of this world;
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as a woman louing her husband loyally, is safe, though she meete with sollicitors to vnchastity.
as a woman loving her husband loyally, is safe, though she meet with solicitors to unchastity.
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Which serueth to deiect the vaine presumptions of many, who thinke that Christ is quickly learned sufficiently,
Which serveth to deject the vain presumptions of many, who think that christ is quickly learned sufficiently,
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if they can the Creed, the Lords Prayer, haue Christendome, be orderly Church-men, receiue at Easter; they think this is Christianity enough:
if they can the Creed, the lords Prayer, have Christendom, be orderly Churchmen, receive At Easter; they think this is Christianity enough:
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as for putting off of lusts, to which naturally their hearts encline, they thinke it needlesse,
as for putting off of Lustiest, to which naturally their hearts incline, they think it needless,
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and that God, who hath made, and knoweth our natures, doth not expect we should be freed from that, which is by nature in vs:
and that God, who hath made, and Knoweth our nature's, does not expect we should be freed from that, which is by nature in us:
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But this is to get our lesson by rote. Hee that crucifieth not his naturall sinfull inclinations, hath no vnion nor communion with Christ:
But this is to get our Lesson by rote. He that crucifieth not his natural sinful inclinations, hath no Union nor communion with christ:
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Yea, seeing these go together, such must feare, who fauour themselues in their lusts, when the deuill shall winde this dart against them:
Yea, seeing these go together, such must Fear, who favour themselves in their Lustiest, when the Devil shall wind this dart against them:
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Such as are Christs, they crucifie their lusts, but thou hast spared, and loued to haue thine vntoucht.
Such as Are Christ, they crucify their Lustiest, but thou hast spared, and loved to have thine untouched.
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Well, it will make vs shake the head, they will be more bitter in their aftersorrow,
Well, it will make us shake the head, they will be more bitter in their aftersorrow,
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then euer they were pleasant, while they were tasted.
then ever they were pleasant, while they were tasted.
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But if any weake soule should thinke, because they feele sinne raging in them, and themselues captiue to it, that therefore sin is not mortified in them, they must know, that it is one thing not haue their sinnes mortified,
But if any weak soul should think, Because they feel sin raging in them, and themselves captive to it, that Therefore since is not mortified in them, they must know, that it is one thing not have their Sins mortified,
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and another thing not to feele any stirring and mouing of it in them.
and Another thing not to feel any stirring and moving of it in them.
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It is said truely then to be killed, when that is done vpon it, which will make it die in time, though it take on awhile:
It is said truly then to be killed, when that is done upon it, which will make it die in time, though it take on awhile:
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as a wound will ake and tingle after it is dressed with a healing plaister. Hee that feeleth it a burthen, wherewith he is vnwilling to be laden:
as a wound will ache and tingle After it is dressed with a healing plaster. He that feeleth it a burden, wherewith he is unwilling to be laden:
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He that desireth to be set free from it:
He that Desires to be Set free from it:
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Hee that reneweth his faith toward Christ, who is made of God his sanctifier, and resteth on him to see these workes of the deuill vtterly dissolued, hee hath mortified his sinne,
He that Reneweth his faith towards christ, who is made of God his sanctifier, and rests on him to see these works of the Devil utterly dissolved, he hath mortified his sin,
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though the deuil and sinne should neuer so vsurpe, and tyrannize in him.
though the Devil and sin should never so usurp, and tyrannise in him.
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Paul was crucified to the world, and yet he felt sinne vsurping ouer him, and leading him captiue, Gal. 6. compared with Rom. 7. The voluntary subiection to it, mortification presently causeth to cease:Paul was Crucified to the world, and yet he felt sin usurping over him, and leading him captive, Gal. 6. compared with Rom. 7. The voluntary subjection to it, mortification presently Causes to cease:
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the inuoluntary suffering of it, is successiuely diminished, but neuer till death totally remoued:
the involuntary suffering of it, is successively diminished, but never till death totally removed:
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wherefore in the second place let vs resist all lusts, as euer we will assure our selues, we are truely in Christ.
Wherefore in the second place let us resist all Lustiest, as ever we will assure our selves, we Are truly in christ.
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What a shame is it for Christians, not to haue power ouer their inordinate lusting in meates and drinkes,
What a shame is it for Christians, not to have power over their inordinate lusting in Meats and drinks,
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when a dog will be trained to stand vpon a Table, and touch nothing, which is not giuen him? How shall we thinke they perswade themselues truely that Christ hath shed his bloud for them, who cannot forbeare a superfluous cup for his sake,
when a dog will be trained to stand upon a Table, and touch nothing, which is not given him? How shall we think they persuade themselves truly that christ hath shed his blood for them, who cannot forbear a superfluous cup for his sake,
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when their stomakes are before charged with more then enough? If a companion come in,
when their stomachs Are before charged with more then enough? If a Companion come in,
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though it were at their mouth, they would thence pull it and yeeld to him. Againe, Lust is not satisfied, when serued.
though it were At their Mouth, they would thence pull it and yield to him. Again, Lust is not satisfied, when served.
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What was Amnon the better when he had got his will of his sister by violence? Nay, the very lusting for a thing maketh a good man, that he dare not touch it, when now it is present.
What was Amnon the better when he had god his will of his sister by violence? Nay, the very lusting for a thing makes a good man, that he Dare not touch it, when now it is present.
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When Dauid had a months minde to the water of Bethlehem, hee would not touch it,
When David had a months mind to the water of Bethlehem, he would not touch it,
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when now it was bronght vnto him. What ioy could a good man take, who should get Manna and Quailes with murmuring,
when now it was bronght unto him. What joy could a good man take, who should get Manna and Quails with murmuring,
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and inordinate lusting? And thus in generall. More particularly, we must note, what is the property of one in Christ:
and inordinate lusting? And thus in general. More particularly, we must note, what is the property of one in christ:
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not to be a harbinger and purueyor, making prouision to fulfill his sinfull lusts: sin hath not willing obeysance performed to it;
not to be a harbinger and purveyor, making provision to fulfil his sinful Lustiest: since hath not willing obeisance performed to it;
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You that are vnder grace, sin raigneth not in you, Rom. 6. But to conceiue of this the more fruitfully, we must open the difference betwixt the sinning of one in Christ,
You that Are under grace, since Reigneth not in you, Rom. 6. But to conceive of this the more fruitfully, we must open the difference betwixt the sinning of one in christ,
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and one that hath no true fellowship with him; which we may consider: first, in their dispositions before sinne:
and one that hath no true fellowship with him; which we may Consider: First, in their dispositions before sin:
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secondly, while they are in sinning: thirdly, after sin accomplished.
secondly, while they Are in sinning: Thirdly, After since accomplished.
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First, before sin, a true Christian doth not plot and set downe with himselfe aduisedly in a sinfull course;
First, before since, a true Christian does not plot and Set down with himself advisedly in a sinful course;
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but he intendeth to walke vprightly before his God; sin closeth with him besides his purpose.
but he intends to walk uprightly before his God; since closeth with him beside his purpose.
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The wicked ones in their beds deuise their mischiefes. Micah 2.1. The godly are taken at vnawares, Gal. 6.1. Look as one trauailing in slippery waies, cannot but slide and fall sometimes, yet he doth not purposely set himselfe about it;The wicked ones in their Beds devise their mischiefs. micah 2.1. The godly Are taken At unawares, Gal. 6.1. Look as one travailing in slippery ways, cannot but slide and fallen sometime, yet he does not purposely Set himself about it;
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so do the godly in their waies of sinning.
so do the godly in their ways of sinning.
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The wicked, who do it with full will, haue greater resolution and delight, while they are a working it, then the godly can haue.
The wicked, who doe it with full will, have greater resolution and delight, while they Are a working it, then the godly can have.
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The Scripture saith, that the wicked hardneth his face, he will not be abashed in his course, but will go thorow:
The Scripture Says, that the wicked Hardeneth his face, he will not be abashed in his course, but will go thorough:
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A Phrase taken from a trauailer, who sets his face against the storme, and will on his way what weather soeuer commeth.
A Phrase taken from a traveler, who sets his face against the storm, and will on his Way what weather soever comes.
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Thus Pharaoh: thus that Ichoram of Israel, who would, when two fifties were consumed, send a third.
Thus Pharaoh: thus that Ihoram of Israel, who would, when two fifties were consumed, send a third.
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Againe, sinne is sweet to them, as a loosing vnder their tongues; for it is their meate and drinke to haue their wils;
Again, sin is sweet to them, as a losing under their tongues; for it is their meat and drink to have their wills;
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as it is a godly mans to do the will of his Father in heauen.
as it is a godly men to do the will of his Father in heaven.
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Now those, who haue a contrary spirit, cannot be so resolute, and entire in following it,
Now those, who have a contrary Spirit, cannot be so resolute, and entire in following it,
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nor tasting any such delight in it. I speake comparatiuely:
nor tasting any such delight in it. I speak comparatively:
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For as they cannot so resoluedly do the good they would, because sin lusteth against grace:
For as they cannot so resolvedly do the good they would, Because since Lusteth against grace:
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so they are but halfe of them in sin, because the Spirit of grace lusteth against sin in them.
so they Are but half of them in since, Because the Spirit of grace Lusteth against since in them.
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Dauid in his haste would kill and slay; Abigails speech charmeth him: when he had now committed sinnes of infirmity, Nathans speech doth reclaime him.David in his haste would kill and slay; Abigails speech charms him: when he had now committed Sins of infirmity, Nathans speech does reclaim him.
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And doubtlesse, the experience of all Gods children will confirme, that sinne is but a bitter sweet,
And doubtless, the experience of all God's children will confirm, that sin is but a bitter sweet,
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while the Law of grace vp-braides them in doing it.
while the Law of grace upbraids them in doing it.
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Secondly, after that sinne is attempted, if it be not executed, the wicked grieue, sleep not, Pro. 4. For as a man fasting,
Secondly, After that sin is attempted, if it be not executed, the wicked grieve, sleep not, Pro 4. For as a man fasting,
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for want of comfortable vapours, such as nourishment sendeth vp to the braine, cannot sleep:
for want of comfortable vapours, such as nourishment sends up to the brain, cannot sleep:
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so these wanting that, which is as bread and meate to them, are kept waking through the vexation of it.
so these wanting that, which is as bred and meat to them, Are kept waking through the vexation of it.
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But the godly defeated do at length, when the fit is a little off, at least blesse God with Dauid: Blessed bee God, thy selfe,
But the godly defeated doe At length, when the fit is a little off, At least bless God with David: Blessed be God, thy self,
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and thy counsell, that hath kept me from shedding of bloud. and thy counsel, that hath kept me from shedding of blood.
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If it be accomplished, the wicked, they make a sport of it, are glad they haue their wils, passe from it impenitently.
If it be accomplished, the wicked, they make a sport of it, Are glad they have their wills, pass from it impenitently.
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Esau contemned his birthright, when he had prophanely sold it.Esau contemned his birthright, when he had profanely sold it.
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When Cain had done his murther, he said, Am I my brothers keeper? Whereas the godly, their hearts smite them, they go forth and weep with Peter. For as meate vnwholesome taken into a stomake, which hath strength of nature, causeth either sicknesse or vomite:
When Cain had done his murder, he said, Am I my Brother's keeper? Whereas the godly, their hearts smite them, they go forth and weep with Peter. For as meat unwholesome taken into a stomach, which hath strength of nature, Causes either sickness or vomit:
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so where there is the life of grace, this poyson of sin once taken downe, cannot but make a sicke soule.
so where there is the life of grace, this poison of since once taken down, cannot but make a sick soul.
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The vse of which is to let vs see their fearefull estates, whose course is to plot reuenges, couetous reaches, to set meetings of good-fellowship, not letting men follow their Callings quietly;
The use of which is to let us see their fearful estates, whose course is to plot revenges, covetous reaches, to Set meetings of good-fellowship, not letting men follow their Callings quietly;
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but prouoking them to ioyne in company: Such, who are wilfully bent: Such, as can brag, when they haue met with one in way of reuenge;
but provoking them to join in company: Such, who Are wilfully bent: Such, as can brag, when they have met with one in Way of revenge;
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can tell, with delight, oh, how merry they were! and repeat their vaine delights gladly; sometimes their sinfull villanies:
can tell, with delight, o, how merry they were! and repeat their vain delights gladly; sometime their sinful villainies:
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That they haue laid vp such a one.
That they have laid up such a one.
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Such, as when they haue made a Conny of one in bargaining, can drink a pint vpon it:
Such, as when they have made a Conny of one in bargaining, can drink a pint upon it:
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Such, as when they haue dishonoured those they should obey, can brag, how they stood to them, and held them vp.
Such, as when they have dishonoured those they should obey, can brag, how they stood to them, and held them up.
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These wretches haue not, as it seemeth, any sparke of grace, who can so well concoct their sinnes.
These wretches have not, as it seems, any spark of grace, who can so well concoct their Sins.
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Secondly, this may comfort vs, who finde these signes in vs, that we haue fellowship with Christ:
Secondly, this may Comfort us, who find these Signs in us, that we have fellowship with christ:
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though sinne dwell in vs, yet we do not purposely hold a course in it, wilfully and delightfully conuerse in it,
though sin dwell in us, yet we do not purposely hold a course in it, wilfully and delightfully converse in it,
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and go away with it remorcelesse.
and go away with it remorceless.
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Obiect. But one may heere obiect, that wicked ones do not continue, and fore-designe all the sinnes they commit:Object. But one may Here Object, that wicked ones do not continue, and fore-design all the Sins they commit:
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Secondly, that they sinne with reluctation, and as Iudas had, haue their after-griefe: Thirdly, againe: Godly ones sometimes haue deepe fetches for bringing sin about;
Secondly, that they sin with reluctation, and as Iudas had, have their after-grief: Thirdly, again: Godly ones sometime have deep Fetches for bringing since about;
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as Dauid, in compassing, or couering his fault with Bathsheba. And the sonnes of Iacob, What a strange winde-lase did they take to bring about their sauage murther? It seemeth they may adde wilfulnesse to their sinning.
as David, in compassing, or covering his fault with Bathsheba. And the Sons of Iacob, What a strange winde-lase did they take to bring about their savage murder? It seems they may add wilfulness to their sinning.
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Good Asa, though God followed him with sore sicknesse, yet would not seek to him, but to the Physicians.
Good Asa, though God followed him with soar sickness, yet would not seek to him, but to the Physicians.
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Yea, they may be vnrepentant after sinne: For the sonnes of Iacob did stoutly carry out their barbarous fact:
Yea, they may be unrepentant After sin: For the Sons of Iacob did stoutly carry out their barbarous fact:
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Shall our sister be made a whore? &c. Ans. First: for wicked ones, though they purpose not this, or that particular sin:Shall our sister be made a whore? etc. Ans. First: for wicked ones, though they purpose not this, or that particular since:
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yet to follow their owne vnrenewed minde and will, they alwaies purpose. Secondly, They sinne with reluctation in grosser crimes, such as the world do note;
yet to follow their own unrenewed mind and will, they always purpose. Secondly, They sin with reluctation in grosser crimes, such as the world do note;
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but the righteous man in lesser, such as no man can challenge him for.
but the righteous man in lesser, such as no man can challenge him for.
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The naturall man hath a reluctation betwixt the remnants of naturall light, and morall inclination of the will on the one side,
The natural man hath a reluctation betwixt the remnants of natural Light, and moral inclination of the will on the one side,
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and the enormous aberration of his sensuall wilfulnesse on the other:
and the enormous aberration of his sensual wilfulness on the other:
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But the godlies resistance is betweene a new diuine quality in iudgement, will, and affections wrought by the Spirit of Christ, on the one side;
But the Godlies resistance is between a new divine quality in judgement, will, and affections wrought by the Spirit of christ, on the one side;
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and the remainders of our natiue corruption on the other:
and the remainders of our native corruption on the other:
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He hath after-griefe, but it is in such crimes, as nature her selfe, lesse corrupted, iudgeth reproachfull:
He hath after-grief, but it is in such crimes, as nature her self, less corrupted, Judgeth reproachful:
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Whereas the godly mans greefe is euen in good duties, that sin will not let him do them, as he would.
Whereas the godly men grief is even in good duties, that since will not let him do them, as he would.
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Againe, the naturall mans griefe is, because of miseries in Name, Bodie, or otherwise, which his offence hath bred to him:
Again, the natural men grief is, Because of misery's in Name, Body, or otherwise, which his offence hath bred to him:
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The godly man grieueth at the euill it selfe of sinne, and at the offence of his God displeased with it.
The godly man grieves At the evil it self of sin, and At the offence of his God displeased with it.
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Thirdly, to the exceptions of Gods children, I answer: First, we speake not of what Gods children do, when now they slide through infirmity,
Thirdly, to the exceptions of God's children, I answer: First, we speak not of what God's children do, when now they slide through infirmity,
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or are fallen into a spirituall sicknesse;
or Are fallen into a spiritual sickness;
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but how it is with them, when they are themselues through grace, according as they are regenerated and new creatures.
but how it is with them, when they Are themselves through grace, according as they Are regenerated and new creatures.
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Secondly, I say there is a great difference: The godly man doth thus, but not totally as the wicked.
Secondly, I say there is a great difference: The godly man does thus, but not totally as the wicked.
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As it is with a sick man, so it is with him, who is out of his naturall Constitution,
As it is with a sick man, so it is with him, who is out of his natural Constitution,
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so farre as the disease, or sick cause hindreth and peruerteth the order of nature:
so Far as the disease, or sick cause hindereth and perverteth the order of nature:
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So the godly man hauing receiued the Diuine nature, doth not do thus according to his new being in Christ,
So the godly man having received the Divine nature, does not do thus according to his new being in christ,
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but according as his state is troubled by the sicke relickes of sin, which still dwell in him.
but according as his state is troubled by the sick Relics of since, which still dwell in him.
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Againe, we must distinguish betwixt the generall course, and particular action, out of which ground the aboue-named particulars may be satisfied:
Again, we must distinguish betwixt the general course, and particular actium, out of which ground the abovenamed particulars may be satisfied:
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For they were done of them, now sliding through weakenesse, or declining into sicknesse, as in Asa: secondly, they were done not of their whole man,
For they were done of them, now sliding through weakness, or declining into sickness, as in Asa: secondly, they were done not of their Whole man,
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but of that sick matter which did trouble their Constitution, and Diuine Nature they had receiued.
but of that sick matter which did trouble their Constitution, and Divine Nature they had received.
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Thirdly, these were particular acts, in comparison of their generall course.
Thirdly, these were particular acts, in comparison of their general course.
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Dauid now fallen into adultery, and downe vnder the fit of sinne, did designe that murther;David now fallen into adultery, and down under the fit of sin, did Design that murder;
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but he was taken by a wandring eye, without any premeditate intention to offend;
but he was taken by a wandering eye, without any premeditate intention to offend;
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so the other in anger, though while the sharpe fit still continued, they could not but deuise a way of reuenge.
so the other in anger, though while the sharp fit still continued, they could not but devise a Way of revenge.
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Asa's and Salomons were long sicknesses, into which they fell, preuented by frailty, besides their purpose (I meane) their course in sin they held in, which so farre forth as the fit,Asa's and Solomon's were long Sicknesses, into which they fell, prevented by frailty, beside their purpose (I mean) their course in since they held in, which so Far forth as the fit,
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or working of lurking corruption did actually get the better of Grace, they added wilfulnesse to their course:
or working of lurking corruption did actually get the better of Grace, they added wilfulness to their course:
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but this was, when now they were by infirmity ouertaken, and fallen into sicknesse, and so far forth,
but this was, when now they were by infirmity overtaken, and fallen into sickness, and so Far forth,
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as the mouing of sicke matter, that is, of remaining corruption, got the vpper hand. The sons of Iacob were impenitent, when they made that answer:
as the moving of sick matter, that is, of remaining corruption, god the upper hand. The Sons of Iacob were impenitent, when they made that answer:
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for their choler was not yet cooled; wrath was still vp, and godly wisedome downe:
for their choler was not yet cooled; wrath was still up, and godly Wisdom down:
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But they were not so in ordinary course, nor when they were themselues not transported with so violent passion:
But they were not so in ordinary course, nor when they were themselves not transported with so violent passion:
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neither is it to be thought, but when their bloud was now cold, before the renewing of the Couenant, which presently followeth, they did repent.
neither is it to be Thought, but when their blood was now cold, before the renewing of the Covenant, which presently follows, they did Repent.
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As for Dauids fact, besides that all aboue may bee applyed to it, he was abused by flattery;
As for David fact, beside that all above may be applied to it, he was abused by flattery;
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the right was doubtfull, one affirming, another denying:
the right was doubtful, one affirming, Another denying:
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Hee did, no doubt, though not directly in reuoking wholly that former grant, make Mephibosheth amends,
He did, no doubt, though not directly in revoking wholly that former grant, make Mephibosheth amends,
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so far forth as he grew secured of his innocencie.
so Far forth as he grew secured of his innocence.
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The last thing to be marked is, that hee, who putteth on Christ, is not forbidden simply to care for the flesh,
The last thing to be marked is, that he, who putteth on christ, is not forbidden simply to care for the Flesh,
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but so farre forth as it lusteth inordinately. Concerning lusts;
but so Far forth as it Lusteth inordinately. Concerning Lustiest;
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obserue, that not care of the outward man, but onely then, when it sinfully lusteth, is forbidden a Christian man.
observe, that not care of the outward man, but only then, when it sinfully Lusteth, is forbidden a Christian man.
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No man hateth his own flesh; No man hates his own Flesh;
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That God, who commandeth vs not to kill, doth bid vs not to be wanting to our liues, in procuring such things as serue for the iust comfort of them:
That God, who commands us not to kill, does bid us not to be wanting to our lives, in procuring such things as serve for the just Comfort of them:
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Yea, a Christian Charter is large this way; All things are pure vnto the pure: God hath created wine, as well as water;
Yea, a Christian Charter is large this Way; All things Are pure unto the pure: God hath created wine, as well as water;
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things of delight, as well as necessity;
things of delight, as well as necessity;
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and the man of God, who should be exemplary for sobriety, is allowed a cup of wine for the benefit of his stomack, 1. Tim. 5.23.
and the man of God, who should be exemplary for sobriety, is allowed a cup of wine for the benefit of his stomach, 1. Tim. 5.23.
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But when desires grow beyond the bounds of Nature and Grace, they are not to be serued.
But when Desires grow beyond the bounds of Nature and Grace, they Are not to be served.
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Obiect. Heere it will be asked, how we know lawfull desires from sinfull lustings? Ans. By considering, 1. the obiect, 2. quality, and 3. quantity of them:Object. Here it will be asked, how we know lawful Desires from sinful lustings? Ans. By considering, 1. the Object, 2. quality, and 3. quantity of them:
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If they be carried after things vnlawfull, simply;
If they be carried After things unlawful, simply;
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as priuate reuenge forbidden, vncleannesse, iniustice, &c. These are wicked, naught for substance, as we may say after a sort.
as private revenge forbidden, uncleanness, injustice, etc. These Are wicked, nought for substance, as we may say After a sort.
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Thus when a womans minde standeth to ashes, lye, pitch, raw flesh (as such who do long, are subiect to these) we know them to be vnnaturall,
Thus when a woman's mind Stands to Ashes, lie, pitch, raw Flesh (as such who do long, Are Subject to these) we know them to be unnatural,
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because they are after that, which is vnwholesome, and agreeth not with nature, when she is in her right frame and temper.
Because they Are After that, which is unwholesome, and agreeth not with nature, when she is in her right frame and temper.
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Secondly, the quality of them, when they are vehement, though about a thing that is good:
Secondly, the quality of them, when they Are vehement, though about a thing that is good:
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Vehement, I say, so that they worke a perturbation in vs, and put vs so off the hookes, that we are not our selues for the instant, these are sinfull:
Vehement, I say, so that they work a perturbation in us, and put us so off the hooks, that we Are not our selves for the instant, these Are sinful:
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Rachel might lawfully haue desired children: but when it comes to Giue me children, or I die: Rachel might lawfully have desired children: but when it comes to Give me children, or I die:
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To this, that she will die of the sullens, if she haue them not, this lawfull desire is depraued and become sinfull.
To this, that she will die of the sullens, if she have them not, this lawful desire is depraved and become sinful.
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Thus wee know, naturall heate from vnnaturall:
Thus we know, natural heat from unnatural:
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the naturall heate is so temperately dispersed, that it disturbeth not the sweete content of natures Constitution;
the natural heat is so temperately dispersed, that it disturbeth not the sweet content of nature's Constitution;
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But these vnnaturall heats, they make the part glow to which they shoote, and breed a tedious distemper.
But these unnatural heats, they make the part glow to which they shoot, and breed a tedious distemper.
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So an ordinate desire doth not interrupt the sweete harmony of natures Constitution:
So an ordinate desire does not interrupt the sweet harmony of nature's Constitution:
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but while it is kept in due order, a man walketh, not feeling disturbance by it. Thirdly, the quantity:
but while it is kept in due order, a man walks, not feeling disturbance by it. Thirdly, the quantity:
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For if they be excessiue, and vnsatiable, they are sinfull: To haue care of businesse is lawfull;
For if they be excessive, and unsatiable, they Are sinful: To have care of business is lawful;
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but when there is no end of it, one draweth on another; this is sinfull: So, to take delight, is lawfull:
but when there is no end of it, one draws on Another; this is sinful: So, to take delight, is lawful:
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but when men dwell vpon it, and vnsatiably after one, must haue a second, after a second, a third; this is grosse sensuality:
but when men dwell upon it, and unsatiably After one, must have a second, After a second, a third; this is gross sensuality:
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So to take a cup of wine is lawfull; but when one draught calleth on another, one meeting another; this is inordinate.
So to take a cup of wine is lawful; but when one draught calls on Another, one meeting Another; this is inordinate.
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Quest. How doe wee know naturall thirst from vnnaturall? Ans. The one is satisfied with a draught or two:Quest. How do we know natural thirst from unnatural? Ans. The one is satisfied with a draught or two:
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The other is so kindled by drinking, that it still desireth drinke:
The other is so kindled by drinking, that it still Desires drink:
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as it fareth in Thirsts caused by Agues, Heates, and in Dropsy-like appetite by salt rhewmes prouoked.
as it fareth in Thirsts caused by Fevers, Heats, and in Dropsy-like appetite by salt rheums provoked.
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This then serueth first, to take away the slander of a Christians estate, which heareth, as if it were barred of all liberty;
This then serveth First, to take away the slander of a Christians estate, which hears, as if it were barred of all liberty;
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when indeed licentiousnesse onely, and sinfull lusts are prohibited: stolne waters, sinfull and intemperate abuse, not the vse of any creatures is restrained.
when indeed licentiousness only, and sinful Lustiest Are prohibited: stolen waters, sinful and intemperate abuse, not the use of any creatures is restrained.
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True it is, wicked men thinke, there is no pleasure, if they may not haue things after their owne minde:
True it is, wicked men think, there is no pleasure, if they may not have things After their own mind:
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And as Daniel loued Pulse better then the Kings diet, while he had it in holy order;
And as daniel loved Pulse better then the Kings diet, while he had it in holy order;
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so they contrarily thinke, that onely pleasant, which is had in sinfull fashion: Neuerthelesse it is not pleasant, but onely seemeth so to their palates, distasted with sensuality.
so they contrarily think, that only pleasant, which is had in sinful fashion: Nevertheless it is not pleasant, but only seems so to their palates, distasted with sensuality.
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Fennes are not the delightfullest places, because Frogges like them; nor Thistles the best meate, because an Asses lippes desire no better Lettice.
Fens Are not the delightfullest places, Because Frogs like them; nor Thistles the best meat, Because an Asses lips desire no better Lettice.
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Secondly, let vs bee ashamed to runne into our lusts, because God doth vse vs so liberally,
Secondly, let us be ashamed to run into our Lustiest, Because God does use us so liberally,
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as to withhold nothing from vs, that is good.
as to withhold nothing from us, that is good.
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If we allow out seruants plentifully that which is fit for them, wee take it the more heynously,
If we allow out Servants plentifully that which is fit for them, we take it the more heinously,
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if they passe their bounds, and take by stealth in hugger mugger:
if they pass their bounds, and take by stealth in hugger mugger:
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so may the Lord be highly offended with vs, seeing his hand is not straight ouer vs. Let vs therefore shake off the seruice of sinfull lusts,
so may the Lord be highly offended with us, seeing his hand is not straight over us Let us Therefore shake off the service of sinful Lustiest,
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as euer we will haue assurance that we are Christs.
as ever we will have assurance that we Are Christ.
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A Lust is an vnmercifull Tyrant, which will neuer be satisfied, but taske thee more and more, the more thou obeyest it:
A Lust is an unmerciful Tyrant, which will never be satisfied, but task thee more and more, the more thou obeyest it:
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And though men may thinke they shall lose by this meanes, and part with pleasure;
And though men may think they shall loose by this means, and part with pleasure;
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the truth is, no man ever had losse by losing a Courtezan: It shall bee thy gaine to breake off with these spirituall harlots. Amen. FINIS.
the truth is, no man ever had loss by losing a Courtesan: It shall be thy gain to break off with these spiritual harlots. Amen. FINIS.
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