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hem! Some of the old Rabbi's think it was a pious wish, and that David longed for the Messiah that was to break out there. But it seems to be a sinful wish, as both the word, which is used, Prov. xxi. 26. “He coveteth greedily all the day long," and the pointing in the original, seem to carry it. The weather was hot, and he was thirsty, and a violent fancy took him to have a drink out of the well of Bethlehem, where he had often drank in his young days. But I cannot think that ever he meant, that any body should go fetch it at that time, ver. 17.; but his men seeing the humour he was in, ventured. Thus luft breaks out, and guilt is contracted, many ways. The eyes fee something that is not ours, and the heart says, O that it were mine! without any design about it. Something that God has locked up from us in providence, and the heart yearns after it, saying, O that I had it! Something we hear others have got, a good gift, bargain, or match, and the heart says, o that it had fallen to my share ! and many such things, all without any design. They are inordinate desires and lustings, for they still imply a coveting, and a dissatisfaction in some fort with our lot, which the holy law can never allow.

In all these cases the desire of what is not ours is a lust, a finful, inordinate motion, to what is our neighbour's.

Further, to trace this lust and lusting of the heart forbidden in this command, though it is as impossible for me to follow it in its several turnings and windings, as to tell the motes that appear where the beams of the sun

are shining in a room. Besides the actual fulfilling of lusts (Eph. ii. 3.) in deeds which they drive to, which belongs to other commands, there are other things forbidden here, viz.

1. Lust in the fruit fully ripe, though not fallen off in the act; that is, when the lust is not only consented to, and refolved upon, but all the measures are laid for bringing it forth into action. As Haman's lust of revenge, when he had got the king's sealed letters for the destruction of the Jews; Jofeph's mistress' lust, when she caught him, and said, Lie with

This sometimes Providence blasts when come to all this ripeness, as in those cases, against the person's will. That is before God much alike as the sinful action itself. Sometimes conscience blasts it, so that the person suddenly retires as from the brink of a precipice, which he was going to throw himself over. That is before God as wanting but a very little of the fin completed. And, according to the nature of the thing, it will be very bitter in penitent reflections on it.


2. Luft in the fruit unripe ; that is, when it is consented to for action, but the means of fulfilling it are not deliberated upon. Thus people, in the hurry of a temptation, are carried so far, that their hearts say within them, they will do it. Then luft hath conceived, Jam. i. 15. When it is brought this length, a little more will bring it to the birth. But though it never come farther, it leaves as much guilt on the foul, as will make a fick conscience.

3. Lust in the bloffom; that is, when though it is not consented to for action, yet it is consented to in itself, and spreads in morose delectation, as they call it, or abiding delight in the lust. That seems to be the lust especially meant Matth. v. 28. " Whosoever looketh on a woman to lust af. ter her, hath committed adultery already with her in his heart.”. O what guilt is contracted this way, even by the wandering of the desire, (Ecl. vi. 9.), which the person has no mind to gratify by action! Thus the covetous man lufteth, and heaps up riches and wealth to himself in imagination ; the proud man lusts, and heaps up honour, &c. ; the revengeful, &c. And all that the luft feeds on here is but mere fancy, airy nothings, which perhaps never had, nor does the man really expect will ever have, a being. This is luft dreaming, for which a conscience will get a fearful awaken. ing; though stupid souls please themselves in it, that it does ill to no body, nor minds ill to them.

4. Luft in the bud; that is, the first risings of luft, even before the consent of the will to them; the first openings of particular lusts, fometimes not regarded nor noticed, and so neither approved nor disapproved ; and sometimes checked

rising, Rom. vii. 15. But however it be, they are fins here forbidden, though the Papists will not allow them to be so, more than Paul in his unconverted state : “I had known lust, except that the law had faid, Thou shalt not covet,” Rom. vii. 7. Who can number those that are still setting up their heads in the corrupt heart, as naturally rising from it as stench from a dunghill, or weeds and thistles from the cursed ground? These are lustings in embryo, whereof some are formed, others not. They are happiest in this world that crush them in the bud; but happiest of all when they do not so much as bud; but it is foin heaven only,

Lastly, Lust in the seed. The feed itself is the corrupt nature, original fin, of which afterwards. But here I un. derstand particular lusts, as pride, covetousness, &c. which are the spawn of the corruption of nature, the members of the old man, which the apostle calls us to mortify, Col. ii. 5. These are they from which these cursed buds immediately {prout forth. Original fin has the lusts thereof, and these are they, Rom. vi. 12. We cannot innumerate them, more than we can count the dust. But in the general,

1/, There are fleshly lusts, 1 Pet. ii. 11.; lust conversant about the body, and gratifying to the flesh, such as covetousness, uncleanness, sensuality, &c. In these the body drags the soul after it, and the soul goes out in these to gratify the body.

2dly, There are spiritual lusts, 2 Cor. vii. 1. Eph. ii. 3. There is a filthiness of the spirit as well as of the flesh, which lies more inwardly, in the mind and will, having nothing ado with the sensitive appetite, as pride, selfishness, &c. These are the two bands of lusts which the old man sends forth to maintain and advance the government of hell in the soul; but both forts are under a sentence of condemnation from the law of God; declared rebels to heaven, and intercommuned, not to be conversed with, harboured, or entertained, but resisted, fought against, and brought to the cross. They are in good and bad ; but,

(i.) In natural men they are reigning lufts, Rom. vi. 12. They have the throne in the heart, and amongst them command all. But there is readily one among them, like Beelzebub, that is the prince of these devils, called the predomi. nant fin, to which other lusts will bow, though they will not bow to God. As where pride is the predominant, it will make covetousness bow; and where covetousness predominates, it will make pride bow. These do not always continue their rule; but the old man can pull down one, and set up another, as luft in youth may be succeeded by covetousness in old age.

(2.) In the regenerate they are but indwelling lults, Rom. vi. 12. and vii. 24. They are cast down from the throne in conversion, pursued and hunted in progressive sanctification, and weakened, and utterly extirpated out of the kingdom at death. But their very being there is against the law, tho they be not on the throne. Vol. III, No. 25.


Now, these lusts are “ divers lusts,” Tit. iii. 3. It is not one or two that are in the heart, but many. Their name may be legion, for they are many. The flesh, or corrupt nature, is a monster with many heads; but there is one law for them all, they must die. Though they be all the birth of one belly, they are very diverse; for our natural corruption turns itself into a thousand shapes. But,

The qualities common to them all, whereby ye may fee more into their nature, are these. They are,

1. Ungodly lusts, Jude 18. There is nothing of God in them, no not so much as in the devil, who is God's creature; but they are none of God's creatures, he disowns them, 1 John ii. 16. They are the creatures of a corrupt heart, generated of it, as vermin of a rotten body, by influence from hell.

2. Hellish lusts, devilish lusts, John viii. 44. They were the devil's before they were ours, and so it is a sorry copy we have to write after. They are eminently in him; and those in whom they are grown to the greatest perfection, are but bunglers at the trade, to the perfection of which he has arrived. They came from him, they are pleafing to him wherever they are, and they like to be with him for ever.

3. They are warring and fighting lufts, Jam. iv. 1.

(1.) They war against the Spirit wherever it is, Gal. v. 17. They are enemies to grace and the Spirit of grace; and the more they prevail, the kingdom of grace is the lower in the heart. They war against the entrance of grace, and often prevail to keep it out; like so many burreo's from hell, choaking the word that would bring it in, Mark iv. 19. They war against the actings and exercise of it, till it is often laid by as in a swoon.

swoon. And they war against the very being of it, which they would destroy if God had not said againlt it.

(2.) They war against the foul, 1 Pet. ii. 11. and will ruin it, if they be not ruined. They are no other to the soul than vermin and worms to a dead corpfe, that feed on it till it be destroyed. Like a sword they pierce the soul, 1 Tim. vi. 10.; like a fire they burn it, Rom. i. 27.; and like water they drown it, i Tim. vi. 9. ; for they are in the heart like the devil in the swine, that will not let the foul rest till it destroy itself.

(3.) They war amongst themselves, Jam, iv. 1. For tho'


there is a sweet harmony amongst all the graces, yet lusts may be most contrary one to another. This makes the heart often like a troubled fea, and puts a man on the rack, one lust drawing him one way, and another another way. Pride will put one forward to that which covetousness draws him back from. And the service of lusts must needs be difficult, in that they that serve them serve contrary masters.

4. They are deceitful lufts, Eph. iv. 22. They are the deceivers of the soul, which, by pleasing the corrupt heart, destroy the foul ; like Ezekiel's roll, sweet in the mouth, but bitter in the belly. They are a hook to the soul, covered with a taking bait; the filken cords wherewith Satan draws men into destruction.

5. They are hurtful lufts, 1 Tim. vi. 9. They are hurtful to the foul and to the body, toourselves and others. Being the brood of hell from aj corrupt nature, they cannot be harmless; and therefore where no hurt can be done, they cannot enter, Rev. xxi. ult. The softest of them is as a brier, and sharper than a thorn hedge, and always at length pierce the foul with many forrows. They never fail to leave a sting behind them in the soul.

6. They are worldly lusts, Tit. ii. 12. They have nothing of heaven in them. They range through the world, and feed on that which it does afford; and nothing but what is carnal can please them. They partake of the nature of the serpent, for dust is their meat, and on their belly do they go.

7. They are unsatiable lufts, “greedy dogs that can never have enough,” If. lvii. 10. To feed them is but to enlarge their appetite, for they cry, Give, give, like the grave and the barren womb, Eccl. i. 8. Surfeited they may be, satisfied they can never be. They have a heavy task of it, that have them to provide for; no wonder they can get no other thing minded, as a poor woman that has a company

of hungry babes ever hanging about her hand, and crying out of hunger.

Lastly, They are former lusts, 1 Pet. i. 14. Their reign is in the black state of nature. And indeed in all they are foremost on the throne, they have the start of grace always, being born with us, in the virtue of their cause, the corruption of nature. And the power of them must be broken by grace coming in on them, or we perish.

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