Which serueth to deiect the vaine presumptions of many , who thinke that Christ is quickly learned sufficiently , if they can the Creed , the Lords Prayer , haue Christendome , be orderly Church-men , receiue at Easter ; they think this is Christianity enough : as for putting off of lusts , to which naturally their hearts encline , they thinke it needlesse , 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 : But this is to get our lesson by rote . Hee that crucifieth not his naturall sinfull inclinations , hath no vnion nor communion with Christ : Yea , seeing these go together , such must feare , who fauour themselues in their lusts , when the deuill shall winde this dart against them : Such as are Christs , they crucifie their lusts , but thou hast spared , and loued to haue thine vntoucht . Well , it will make vs shake the head , they will be more bitter in their after-sorrow , then euer they were pleasant , while they were tasted .

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 , and another thing not to feele any stirring and mouing of it in them . 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 : 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 : He that desireth to be set free from it : 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 , though the deuil and sinne should neuer so vsurpe , and tyrannize in him .

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 : the inuoluntary suffering of it , is successiuely diminished , but neuer till death totally remoued : wherefore in the second place let vs resist all lusts , as euer we will assure our selues , we are truely in Christ . What a shame is it for Christians , not to haue power ouer their inordinate lusting in meates and drinkes , 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 their stomakes are before charged with more then enough ? If a companion come in , though it were at their mouth , they would thence pull it and yeeld to him .

Againe , Lust is not satisfied , when serued . 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 . When Dauid had a months minde to the water of Bethlehem , hee would not touch it , when now it was bronght vnto him . What ioy could a good man take , who should get Manna and Quailes with murmuring , and inordinate lusting ? And thus in generall .

More particularly , we must note , what is the property of one in Christ : not to be a harbinger and purueyor , making prouision to fulfill his sinfull lusts : sin hath not willing obeysance performed to it ; 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 , and one that hath no true fellowship with him ; which we may consider : first , in their dispositions before sinne : secondly , while they are in sinning : thirdly , after sin accomplished .

First , before sin , a true Christian doth not plot and set downe with himselfe aduisedly in a sinfull course ; but he intendeth to walke vprightly before his God ; sin closeth with him besides his purpose . 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 ; so do the godly in their waies of sinning . 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 Scripture saith , that the wicked hardneth his face , he will not be abashed in his course , but will go thorow : A Phrase taken from a trauailer , who sets his face against the storme , and will on his way what weather soeuer commeth . Thus Pharaoh : thus that Ichoram of Israel , who would , when two fifties were consumed , send a third . Againe , sinne is sweet to them , as a loosing vnder their tongues ; for it is their meate and drinke to haue their wils ; as it is a godly mans to do the will of his Father in heauen . Now those , who haue a contrary spirit , cannot be so resolute , and entire in following it , nor tasting any such delight in it . I speake comparatiuely : For as they cannot so resoluedly do the good they would , because sin lusteth against grace : so they are but halfe of them in sin , because the Spirit of grace lusteth against sin in them . 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 . And doubtlesse , the experience of all Gods children will confirme , that sinne is but a bitter sweet , while the Law of grace vp-braides them in doing it .

Secondly , after that sinne is attempted , if it be not executed , the wicked grieue , sleep not , Pro. 4. For as a man fasting , for want of comfortable vapours , such as nourishment sendeth vp to the braine , cannot sleep : so these wanting that , which is as bread and meate to them , are kept waking through the vexation of it . 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 , and thy counsell , that hath kept me from shedding of bloud . If it be accomplished , the wicked , they make a sport of it , are glad they haue their wils , passe from it impenitently . Esau contemned his birthright , when he had prophanely sold it . 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 : so where there is the life of grace , this poyson of sin once taken downe , cannot but make a sicke soule .

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 ; 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 ; can tell , with delight , oh , how merry they were ! and repeat their vaine delights gladly ; sometimes their sinfull villanies : That they haue laid vp such a one . Such , as when they haue made a Conny of one in bargaining , can drink a pint vpon it : Such , as when they haue dishonoured those they should obey , can brag , how they stood to them , and held them vp . These wretches haue not , as it seemeth , any sparke of grace , who can so well concoct their sinnes .

Secondly , this may comfort vs , who finde these signes in vs , that we haue fellowship with Christ : though sinne dwell in vs , yet we do not purposely hold a course in it , wilfully and delightfully conuerse in it , and go away with it remorcelesse .

Obiect . But one may heere obiect , that wicked ones do not continue , and fore-designe all the sinnes they commit : 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 ; 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 . Good Asa , though God followed him with sore sicknesse , yet would not seek to him , but to the Physicians . Yea , they may be vnrepentant after sinne : For the sonnes of Iacob did stoutly carry out their barbarous fact : Shall our sister be made a whore ? &c.

Ans. First : for wicked ones , though they purpose not this , or that particular sin : 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 ; but the righteous man in lesser , such as no man can challenge him for . The naturall man hath a reluctation betwixt the remnants of naturall light , and morall inclination of the will on the one side , and the enormous aberration of his sensuall wilfulnesse on the other : 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 ; and the remainders of our natiue corruption on the other : He hath after-griefe , but it is in such crimes , as nature her selfe , lesse corrupted , iudgeth reproachfull : Whereas the godly mans greefe is euen in good duties , that sin will not let him do them , as he would . Againe , the naturall mans griefe is , because of miseries in Name , Bodie , or otherwise , which his offence hath bred to him : The godly man grieueth at the euill it selfe of sinne , and at the offence of his God displeased with it .

Thirdly , to the exceptions of Gods children , I answer : First , we speake not of what Gods children do , when now they slide through infirmity , or are fallen into a spirituall sicknesse ; but how it is with them , when they are themselues through grace , according as they are regenerated and new creatures . Secondly , I say there is a great difference : The godly man doth thus , but not totally as the wicked . As it is with a sick man , so it is with him , who is out of his naturall Constitution , so farre as the disease , or sick cause hindreth and peruerteth the order of nature : So the godly man hauing receiued the Diuine nature , doth not do thus according to his new being in Christ , but according as his state is troubled by the sicke relickes of sin , which still dwell in him . Againe , we must distinguish betwixt the generall course , and particular action , out of which ground the aboue-named particulars may be satisfied : 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 , but of that sick matter which did trouble their Constitution , and Diuine Nature they had receiued . Thirdly , these were particular acts , in comparison of their generall course . Dauid now fallen into adultery , and downe vnder the fit of sinne , did designe that murther ; but he was taken by a wandring eye , without any premeditate intention to offend ; so the other in anger , though while the sharpe fit still continued , they could not but deuise a way of reuenge .

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 , or working of lurking corruption did actually get the better of Grace , they added wilfulnesse to their course : but this was , when now they were by infirmity ouertaken , and fallen into sicknesse , and so far forth , 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 : for their choler was not yet cooled ; wrath was still vp , and godly wisedome downe : But they were not so in ordinary course , nor when they were themselues not transported with so violent passion : 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 . As for Dauids fact , besides that all aboue may bee applyed to it , he was abused by flattery ; the right was doubtfull , one affirming , another denying : Hee did , no doubt , though not directly in reuoking wholly that former grant , make Mephibosheth amends , so far forth as he grew secured of his innocencie .

The last thing to be marked is , that hee , who putteth on Christ , is not forbidden simply to care for the flesh , but so farre forth as it lusteth inordinately .

Concerning lusts ; obserue , that not care of the outward man , but onely then , when it sinfully lusteth , is forbidden a Christian man . No man hateth his own flesh ; 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 : Yea , a Christian Charter is large this way ; All things are pure vnto the pure : God hath created wine , as well as water ; things of delight , as well as necessity ; 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 . But when desires grow beyond the bounds of Nature and Grace , they are not to be serued .

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 : If they be carried after things vnlawfull , simply ; as priuate reuenge forbidden , vncleannesse , iniustice , &c. These are wicked , naught for substance , as we may say after a sort . 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 , because they are after that , which is vnwholesome , and agreeth not with nature , when she is in her right frame and temper . Secondly , the quality of them , when they are vehement , though about a thing that is good : 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 : Rachel might lawfully haue desired children : but when it comes to Giue me children , or I die : To this , that she will die of the sullens , if she haue them not , this lawfull desire is depraued and become sinfull . Thus wee know , naturall heate from vnnaturall : the naturall heate is so temperately dispersed , that it disturbeth not the sweete content of natures Constitution ; But these vnnaturall heats , they make the part glow to which they shoote , and breed a tedious distemper . So an ordinate desire doth not interrupt the sweete harmony of natures Constitution : but while it is kept in due order , a man walketh , not feeling disturbance by it . Thirdly , the quantity : For if they be excessiue , and vnsatiable , they are sinfull : To haue care of businesse is lawfull ; but when there is no end of it , one draweth on another ; this is sinfull : So , to take delight , is lawfull : but when men dwell vpon it , and vnsatiably after one , must haue a second , after a second , a third ; this is grosse sensuality : So to take a cup of wine is lawfull ; but when one draught calleth on another , one meeting another ; this is inordinate .

Quest. How doe wee know naturall thirst from vnnaturall ?

Ans. The one is satisfied with a draught or two : The other is so kindled by drinking , that it still desireth drinke : as it fareth in Thirsts caused by Agues , Heates , and in Dropsy-like appetite by salt rhewmes prouoked .

This then serueth first , to take away the slander of a Christians estate , which heareth , as if it were barred of all liberty ; when indeed licentiousnesse onely , and sinfull lusts are prohibited : stolne waters , sinfull and intemperate abuse , not the vse of any creatures is restrained . True it is , wicked men thinke , there is no pleasure , if they may not haue things after their owne minde : And as Daniel loued Pulse better then the Kings diet , while he had it in holy order ; 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 . Fennes are not the delightfullest places , because Frogges like them ; nor Thistles the best meate , because an Asses lippes desire no better Lettice .