Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	lust_n	sin_n	9,234	5	6.5125	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37046	The law unsealed: or, A practical exposition of the Ten Commandments With a resolution of several momentous questions and cases of conscience. By the learned, laborious, faithful servant of Jesus Christ, Mr. James Durham, late minister of the Gospel at Glasgow.; Practical exposition of the X. Commandments.	Durham, James, 1622-1658.; Owen, John, 1616-1683.; Jenkyn, William, 1613-1685.	1676 (1676)	Wing D2817; ESTC R215306	402,791	322

this waken a desire to be at it though the impossibility of acting it may impede his determination 3. It is extensive in respect of the continual bad posture the heart is in so that hardly can a person take a look of it but he will find this sin of inordinacy in the thoughts in it and some plagues as effects following on it 3. For yet further conviction consider the greatness of the sin 1. In that it not onely runneth after particular objects the coveting whereof is against the other Commands but fore-seeth and inventeth objects in the brain and so this Lust is broader then a man hath existent objects to it as when he desireth to be rich but knoweth not how 2. We may gather the greatness of this sin partly from the nature of it called in Scripture enmity against God Rom. 8. 7. party from the brude and product of it called the fruit of the flesh partly from the fruit that it bringeth forth and that is death it begetteth other sins not onely by indisposing to duty but by actual inclining and disposing to evil so that when the Devil cometh to tempt he hath no more to do but to blow up this fire of Lust that is within and needeth not bring new fire to kindle it Our scope in all this is to bring you to know that such a thing as this inordinate Lust is in you and that it is exceeding sinful ye cannot deny but the Devil and Lust stirreth as much in you as it did in regenerate and eminently holy Paul and yet how is it that ye are as quiet as if it were not in you at all such serious and sensible souls as have rightly seen this will loath themselves as being because of it most polluted and unclean and will cry out Oh! we are vile For the second thing in the words folks may be a long time ere they take up this sin generally men in nature do not know it there are many vile sins in the heart that never were deliberate nor yet fully consented to when this sin is discovered to Paul he getteth another sight of the nature of sin then he would have believed formerly he could have had Folks are rarely affected with Original s●n that thwarteth with and is contrary to the Law of God and seldom burthened with this habitual Lust that stirreth even in Believers because but renewed in part and so it is but destroyed in part and it is a great and gross mistake to think that grace altogether expelleth it here and it is sometimes their guilt that they-fret and are discontented and discouraged not so much because of the sinfulness of the sin as that it should be in their lo● for it is one thing to be seriously wrestling against this Lust and bemoaning it and another thing to have a perplexedness about it as when there is a fretting that such a thing is not better done and yet no serious sorrow because of the wrong doing of it simply and in it self considered and there is an inordinateness wherein the flesh prevaileth even in complaints of sin and in desiring good And so this Command regulateth our desire not onely in reference to the object but as to the way and manner of pursuing it As to the third thing in the words that this Lust or Concupiscence is in the Believer as we have just now said it is uncontrovertibly clear from what the Apostle asserteth of himself and most bitterly bemoaneth in that Chapter and from the universal experience of the Saints so that we need say nothing more particularly of it then we have said onely it may be asked if there be such a Concupiscence in the Believer how doth it differ from that which is in Natural men Answ 1. Sin not onely dwelleth but commandeth and reigneth in the Natural man but though Corruption dwell in the Believer and may sometimes take him captive yet he doth not with the bensel of his sould yield to it 2. A Natural man is wholly one or if there be any warring or dissention it is but one lust striving with another the Believer is t●osome as they use to say he hath two parties or sides and when corruption prevaileth grace will be saying O that it were otherwayes 3. The Believes discerneth his lusts far better nor he did while unregenerate and seeth themas so many evil spirits dancing and reeling within him 4. This indwelling corruption is one of his greatest weights yea it is exceeding weighty and his most grievous burthen heavier not onely then all outward afflictions but even in some respect then actual transgressions for he findeth that he is never sooner off his watch but his evil inclination setteth on him this is his exercise this marreth his peace and maketh him loath himself when the World seeth nothing in his conversation reproveable This did much more pinch and afflict Paul then his persecution and maketh him cry out What shall I do O wretched O miserable man that I am who shall deliver me from the body of this death All the outward afflictions and tribulations that he met with drew never such a word from him he could through grace rejoyce yea glory in the midst of them but this maketh him cry out of himself as miserable it being indeed the thing that in it self and in the esteem of the Child of God when at himself maketh him beyond all things in the World look at himself as wretched and miserable and if Faith in Christ were not kept up the Believer in this case would despair and give it over but it is neither the Natural mans exercise nor yet his burthen 5. The Natural man hath not a spiritual sense to favour and relish the things of God and as little inward feeling of his corruption that is opposite to the grace of God but outward things are only or most sweet to him The Believer relisheth spiritual things but remaining corruption mar●eth his satisfaction even in outward things and the more he finds that he is satisfied with them he is therefore the worse satisfied with himself if he take a glut of satisfaction in them with more pain he vomits it up again and it troubleth his stomach as it were till he get it cast out Gods people get not leave to drink with full satisfaction of the things of the World as Natural men do for the Believer having two parties in him Grace and Corruption whereof while out of Heaven he is constituted what contenteth the one can never content the other but the Natural man having but onely one party and being wholly constituted of Corruption he hath more delight not onely in sinful things but also in worldly things then the Believer The scope of all is to discover your superficialness and overliness in examining your selves to put you to be more serious in that necessary and useful exercise and to teach you by what Command ye should most examine your selves even by this tenth

to the imagining of some thing which is not as an addition to our good which supposeth discontent with what we have 4. We take in here such Concupiscence as though it approveth not unlawful means to prosecute its inordinate designs yet it is too eager in the pursuit and discontent when it falleth short as for instance when Achab would buy Naboths Vineyard and pay for it or a man would marry such a woman lawfully supposing she were free and there were consent of parties c. the one is not stealing nor the other adultery yet both of them suppose a discontent when the desire of having is too eager and when there is an inordinateness in the affection or desire after it as when one cometh thus peremptorily to desire to have such a thing or to wish that such a thing were I would fain have this or that O that this or that were even as David longed for a drink of the Well of Bethlehem In a word we take in all that is opposite to or inconsistent with satisfaction in our own lot and love to our Neighbour under which this Command as the rest is comprehended Rom. 13. 9. even the least ●●●●ngs of any thing tending that way or that inclineth to discontentment in our selves It is true every desire to have something added to our lot or amended in it it not to be condemned but when it is inordinate as 1. when the thing is not needful 2. when the desire is too eager 3. when the thing too much affecteth and even discontenteth till it be effected and done Now this being the scope and sum of this Command it may be gathered of how broad and vast extent the breaches of it are Is there one hour wherein there are not multitudes of these evil thoughts flowing running and roving through the heart Ah! what discontents with providences grudgings vain wishings c. are there and although all these as they reflect on God are against the first Command yet as they imply discontment in us with our lot or as they are risings of heart to evil though wrestled against and wherein the Spiritgetteth the victory they are against this Command so that not only vain Imaginations that are formed with delight but even those that are scarce suffered to breath yet having once a being are against this Command and sinful For 1. they break a Law and are disconformed to that which we should be 2. In Paul Rom. 7. who yet gave not way to these they are called sin and the body of death 3. He wrestleth against them and cryeth out under them desiring to be quit of them verse 24. now if they were only penal such out-cries and complaints were not so like him whom a complication of sharpest afflictions could never make once to groan but this body of death made him to cry out 4. They lust against and oppose the Spirit G●l 5. 17. and so are against the Law of God Rom. 7. and tend to obedience to the Law of Sin and further the execution of its decrees 5. These are of the nature of Original sin and a branch growing of that root and so what is born of the flesh is flesh the branch must be of the nature of the root if the tree be corrupt the fruit must be so 6. These make way for other sins and keep the door open for temptations to grosser evils and give the Devil access to blow up the fire 7. They keep out many good motions and obstruct many duties and indispose for them 8. They mart communion with God who should have the ●ll of the soul heart and mind and sure if he had his due there would be no place for these as there will be none for them among the spirits of the just men made perfect 9. These sinful risings in the heart are a great burthen to a tender walker who groaneth under that habitual lightness and vanity of his mind in the gaddings whorings and departings of it from God for because of it he cannot get his whole delight u●interruptedly set on him and though he delighteth in the Law of God after the inner m●n yet he cannot win up to full conformity to it in his practise or when he would and resolveth to do good yet ere he wit as it were ill is present with him and his heart is away and on the pursuit of one foolish ●oy and vainity or another 10. Paul speaking of these lustful stirrings of the heart doth make it evident Rom. 7. throughout the Chapter that this Command speaketh of such Lusts which he had not known except the Law had said thou shalt not lust Now men naturally know that inward assent to sin even before it be acted is sinful yea Paul knew he had such things as these corrupt motions in him but he knew not that they were sinful but from the Law and that after its spiritual meaning was made known to him and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate not simply because they have more but now having the spirit and a contrary principle with in they discern that to be sinful which they took no notice of as such formerly 11. The frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it for what hour of a mans life when waking yea even when asleep in dreaming a man may be guilty of it as Rivet upon this Command acknowledgeth or half an hour is free of it Is ever the mind quiet and doth it not often yield consent to these motions and how few good purposes are often followed forth Alace but seldome 12. The extent of it is great one may sin this way in reference to all the Commands yea to as many objects as his Neighbour or himself hath things of which they have the possession yea to Imaginations about things that have no being nor it may be possibility of being but are meet Chimera's 13. The occasions of it and snares to it are rife and frequent nothing we see but readily it doth as fire inflame this Lust so that we have need continually as it were to cast water on it yea what thing is there that is in it self lovely and desirable we hea● or read of that we are not ready inordinately to be stirred towards the desiring of it 14. Its pretexts and cloaks to hide it self are many and sometimes specious so that men are seldom challenged for it if it come not to the length of being consented to or at least of a delectation How often are there wishes in our mouths and oftner in our hearts that break this Commandment which we observe not especially if they be for knowledge or some good thing in another or some good thing done by another which commendeth him for then O if we had it or O if we had done it is often the language of the heart

as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity when God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged with access to converse with God a whole day of every week in duties of worship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command sin against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea. 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that we often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties and so at length sit quite up 6 No sin hath more sharp challenges for it and more sad Judgements avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20 21. 24. not only in temporal things ● 23. but with spiritual plagues to which they are given up v. 25. 26. You know that a man was stoned for gathering of sticks on the Sabbath Num. 15. see also Exod. 16. 28. and Ezek. 22. 8. where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despissing of his holy things O is it possible that a man can be well that breaketh the Sabbath or to whom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the breaches of the commands of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comparing breaches of the commands of the two Tables we would compare sins of a like nature together that is sins of presumption with sins of presumption and sins of infirmity with sins of infirmity we say that a presumptuous sin against the fourth Command if it were but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it striketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of in firmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively da●eth God as it were and striketh immediately against him and so is an additional high aggravation of it beside What it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the Gospel neither was it as we conceive ordinary to stone the presumptuous prophaneners of the Sabbath even amongst the Jews yet will this be no good reasoning men do not now execute punishments upon Transgressours of the first Table as on Transgressours of the second therefore Transgressions of the second Table are greater sins then Transgressions of the commands of the first for so we would be in hazard to postpone all the Laws or Commands of the first Table to these of the second but we are to consider that temporal punishments are heightened or lessened according as the peace and order of civil Societies may be more or less therein concerned so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of God and in order to his righteous and absolute judgments and therefore it`s enough that we enquire what God hath done and will do and what sinners may expect from him however men may over-look and pass them by yet before God they are often taken notice of and plagued even in this life and will be for ever hereafter if they repent not We may now therefore in the close exhort beseech obtest and charge you all as in the sight of God who is a severe avenger of them that ye would be aware of the sins whereby this command is transgressed Particularly guard against 1. Not preparing for it or not remembring of it many prophane the Sabbath ere they come to publick yea before it come in some respect 2 Carnal thoughts and a common frame of heart yea even to speak so a particular frame that looketh but to our own condition or case As not stirring it self to be over and above that to be affected with God and his glorious works of Creation and Redemption to give him praise for his marvellous goodness on that day there is alass generally little delight and praise in his worship even on his own holy day 3. General unedifying discourses of the news of the time of health and other things not necessary to that day 4. Little profiting under the Gospel and not growing in knowledge and practise many a Sabbath is thus prophaned few getting or seeking the blessing of it or on it 5. Going to the fields and visiting of Neighbours to put off a piece of time that so much time may be saved on other dayes of the Week wherein many men think they have more to do and not seeking to edifie or to be edified when they visit Certainly by this going abroad and runing up and down the streets unnecessarily ye indispose your selves ye offend others and tempt them to follow you ye slight either duties in your families or in secret or it may be both in a great measure I suppose

neglect or omit to reprove the prophanity and gross wickedness of his Sons yet did not reprove at that rate of holy severity called for and answerable to their atrocious and villanous wickedness he frowned not on them and dealt not roughly with them as he should have done as is clear by comparing 1 Sam. 2. 22. 23. 24. 25. with 1 Sam. 3. 13. 10. By rash putting men in Offices for which they are not all or not competently qualified and so cannot but in all probability sin much in them especially in the Office of the Ministry 1 Tim. 5. 22 11. By not endeavouring by all suitable and lawful means within the compass of our power and calling to prevent the sin of others and to restrain them from it as Eli is on this account challenged by the Lord 1 Sam. 3. 13. 12. By broaching venting teaching and spreading heresies and false doctrine thus Antichrist is notoriously and primely guilty of this sin of soul-murther as all false teachers and seducers are less or more according to the nature of the doctrine taught by them and their industry in propagating the same and likewise all that tolerate and do not restrain them whose Office obligeth them to it according to their power All these and other ways may men be accessory to other mens sins and so make themselves guilty of this great and cruel sin of Soul-murther This sort of murther aboundeth and is very rife and yet is in an especial manner forbidden by this command and the prevention of it accordingly called for it being a greater evidence of love to our neighbour to be careful of his soul then of his body the one being more pretious then the other and however false Prophets teachers and seducers seem ordinarily to be most tender of mens persons and most desirous to please them yet are they in this sort horridly guilty of their murther 3. There is a life of contentment consisting in the tranquillity of the mind and the calm frame of a quiet spirit with comfort joy and chearfulness to this purpose saith Paul 1. Thess 3. 8. I live if ye stand fast in the Lord and it is said of Jacob Gen. 45. 27. when he heard that Joseph lived his spirit revived as if it had been dead before because of his great heaviness arising from the supposed death of his Son thus we become guilty of this Sin of killing when we obstruct or interrupt the spiritual comfort and joy or the inward contentment of our neighbour by fear heaviness disquietness discouragement c. whereby his life is made bitter and his tranquillity impaired and so his hurt procured or furthered As Josephs brethren did not only become guilty of his blood but of weighting their Father and deadning as it were his spirit which afterwards at the news of Josepths being alive revived so people may be guilty against their Ministers when they make them do their work not with joy but grief as it is Heb. 13. 17. Again Murther as it respecteth the bodily life of our Neighbour is either immediate as Cains was of Abel Joahs of Abner and Amasa or mediate as Sauls was of the Lords Priests Davids of Uriah and Achabs of Naboth Again killing may be considered either as purposed such as Cain's was of Abel and Joab's of Abner and Amasa or not purposed which again is twofold 1. Innocent which is even by the Law of God every way so and is indeed no breach of this Command as when a man following his duty doth that which beside contrary to his intention without any previous neglect or oversight in him proveth the hurt death of another 2. Culpable bcause although it do proceed beyond the purpose of the person yet it is occasioned and caused by a culpable negligence As suppose one were hewing with an Ax which he either knew or might have known to be loose and the head not well fastened to the helve did not advertise those about him of it if by flying off it happend to wound or kill any person he were not innocent but if without any inadvertencie he either knew not that it were loose or that any were about him if then it should fall off and kill his Neighbour in this case he is guiltless So when the Lord commanded those who built houses to build battlements about the roofs of them if any person fell where the battlements were the Master was free if the battlements were not he was guilty Murther is also either to be considered as committed after provocation or without all provocation which is a great aggravation of the sin though the provocation maketh it not cease to be a sin Further it may be considered as it is the murther of evil and wicked men or of good and religious men and that on the account of their Religion which is a most horrid aggravation of the murther Lastly this murther is either ordinary as of meer equals or inferiours or extraordinarly aggredged by the quality of the person murthered whether he be a supperiour as a Magistrate a Parent or whether he be of a near Relation as a Brother or Kinsman c. We come a little more particularly to consider the extent nature of the sin forbidden here which is not certainly to be understood of taking the life by publick Justice or in a lawful or just War or in necessary and pure self-defence that we may the better understand the contrary duty commanded It implyeth then a hurting which we may consider 1. as in the heart 2. as in the mouth or words 3. as in gestures 4. as in deeds for we take it for granted that it reacheth further then the gross outward act as by Christs exposition of it in Matth. 5. is incontrovertibly clear The heart is the fountain spring and treasure of all evil in it breedeth all evil and from it proceedeth this murther Matth. 15. 19. he that in heart hateth his brother is a murtherer 1 John 3 15. In a word whatever is opposite to love in the heart is a breach of this Command As 1. hatred which is malitious and simply wisheth ill to our Neighbour and only because we love him not with out any other reason as one wickedly said No amo te Zabidi nec possum dicere quart Hoc tantum possum dicere non amo te So Cain hated his Brother without cause 2. Anger that supponeth a pretended wrong and is desirous of revenge because of ingratitude pretended in justice c. 3. Envy whereby we are grieved with the good of another supposing though groundlesly that it obstructeth ours and therefore we seek to overturn it Anger is cruel and wrath outragious but who can stand before Envy saith Solomon There is often secret hatred on this ground more irreconcileable then where many and grave reasons can be given 4. Rage which presseth reveng beyond what is condign though it follow it lawfully as to outward means 5. S●vitia or

and so the order of these ten words as they are called by the Lord would be confounded But the great thing we are mainly to inquire into is the meaning of this Command in which Papists being loath to acknowledge corrupt natures case to be so desperate as it is and designing to maintain perfection of inherent righteousness and justification by works do make this sin of Lust forbidden in this Command a very general thing and all of us ordinarily are apt to think light of this sin We would therefore say 1. That we are to distinguish Concupiscence and consider it as it is 1. Spiritual in a renewed man for there are motions and stirrings called Lustings of the Spirit against the Flesh Galat. 5. 17. 2. As it is partly natural to man to have such stirrings in him as flow from the natural faculty and power of desiring so Christ as man desired meat and drink and this being natural was certainly in Adam before the fall and as the will and understanding are not evil in themselves so is not this It is neither of these that this Command speaketh of 2. There is a sinful Concupiscence called evil Concupiscence Coloss 3. 5. and the lusting of the Flesh against the Spirit it is this that is here spoken of the inordinateness of that Lust or concupiscibleness or concupiscible power turning aside out of its natural line to that which is evil It is this which God forbiddeth in this Command and setteth bounds to the desiring or concupiscible faculty 2. We say there is a two-fold consideration of this sinful Concupiscence 1. As it is in the sensual part onely and the inferiour faculties of the soul as to meet drink uncleanness c. Or 2. we may consider it as it reacheth further and riseth higher having its seat in the heart and will and running through the whole affections yea even the whole man who in this respect is called Flesh in the Scripture Galat. 5. 17. and there is Heresie and other evils attributed unto it vers 19. 20 21. which will not agree to the former so Rom. 7. 23 24. it is called the Law of the Members and the body of death and hath a wisdom Rom. 8. 7. that is enmity against God corrupting all and inclining and by-assing wrong in every thing so that a man because of it hath not the right use of any faculty within him This Concupiscence which is seated not only in the sensible but in the rational part of the soul is that which is intended here which is the fountain and head-spring of all other evils for from the heart proceed evil thoughts c. Matth. 15. 19. it is the evil treasure of the heart Matth. 22. 25. 3. We may consider this Lust 1. As it is habitual and is even in young ones and in men when they are sleeping whereby there is not onely an indisposition to good but an inclination to evil it lusteth against the Spirit Galat 5. ● and is enmity to the Law of God Rom. 8. 7. and lusteth 〈…〉 James 4. 5. and 〈…〉 sin James 1. 15. This is the sad fruit and consequent in all men by nature of Adams first sin and hath a disconformity to the Law of God and so is called the Flesh Rom. 7. 5. and the law of sin and death Rom. 8. 2. In the first respect this sin is a body and a person as it were an old man Rom. ● 6. and in the other it hath 〈◊〉 in particular to which it giveth Laws requiring obedience 2. We may consider it as ●●ting and stirring in its several degrees And 1. we may say it stirreth habitually like the raging sea Isai 57. penult and as grace tendeth to good or as fire is of an heating nature so is this Lust still working as an habitual distortion crook or bending upon somewhat that should be straight or as a defect in a legg which possibly kytheth not but when one walketh yet there is still a defect or rather it is a venome which is still poysonous thus Rom. 7. 5. it is called the motions of sin in the Flesh 2. The more actual stirrings of it are to be considered either in their first risings when they are either not adverted into and without direct hatred or actual and formal approbation or as they are checked and rejected as Paul did his Rom. 7. 15. and 2 Corinth 1● 3. or as they are delighted in though there be not a formal consent yet such a thing in the very mind is some way complyed with as desirable and pursued after this is called mor●sa delectatio or as they are resolved on to be acted and when men seek means and wayes how to get the sin committed after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind to conquish for instance such an estate unjustly or to compass and accomplish the act of filthiness with such a woman 3. It may be considered in general either as the thoughts are upon riches or covetousness or filthiness without respect to any particular thing or person or as they go out upon them in particulars 4. We say we would put a difference betwixt tentations objectively injected by the Devil as he did on our Lord Jesus Matth. 4. 1. and Lusts rising from an internal principle which are most common see James 1. 14. The first is not our sin of it self except it be 1. entertained some way or 2. not rejected or 3. not weighting and grieving us for the ill scent it leaveth behind it for we having such conbustible matter within hardly cometh a tentation in even from without but it fireth us or rather we having the kindling within the Devil cometh but to blow on it and stirreth that which is in us hence it cometh that seldom there is a temptation assaulting but some guiltiness remaineth because there is not a full abhorrence of these abominable strangers that come into the heart 5. This Lust may be considered either as it is in natural men where its shop is and so it is called reigning sin and the dominion of sin it is a yielding to sin to obey it in the Lust thereof to obey it willingly as a Servant doth his Master Rom 6. 12 13. or as it is in the renewed and regenerate so it is indwelling sin without dominion and indeavoured to be expelled a law in the Members and that continually is acting but counteracted by a contrary lusting Rom. 7. 23 24. Now let us clear 1. what Concupiscence falleth in under this Command and so 2. how this differeth from other Commands which are spiritual and reach the heart also 3. we may consider the sinfulness of this Lust and give some advertisements concerning it in its acting stirring c. 1. Under this Command we take in habitual Lust even as it disposeth and inclineth to ill in the root of it though not principally yet consequently because its streams and branches that do flow from