THE CHRISTIANS GARMENT.  
A Sermon Preached in London, by the late faithful Minister of God's Word, Master Paul Bayne.  GAL. 3.27. 
All that are baptised into Christ, have put on Christ.  COL. 3.4. 
When Christ which is our Life shall appear, then shall ye also appear with him in Glory.  
LONDON, Printed by G. P. for Ralph Rounthwaite, and are to be sold at his Shop in Paul's Churchyard, at the Sign of the Flower-de-luce and Crown. 1618.   

To the Christian Reader.  
CHristian Reader, I do the rather commend this following Sermon unto thee: First, because I do observe, that all the other works of this holy man of GOD, which have been committed to the Press, since his death, are generally approved, and embraced of all the Godly; And secondly, because I having had other copies of his works in my hands, (as his first largest Letter of all, exciting to Repentance, and New obedience; and another Sermon of his, which entreateth sound, and in brief manner, concerning the Apostasy from true grace, which may be in God's children, and from those seeming temporary graces which may be in the wicked) both which are now printed; I thought good not to bury this other Sermon of his, which followeth, in darkness and oblivion. Thirdly and lastly, I was the rather willing to commit the same to the public view of all, in regard of the Author thereof, who was, and is still reverenced, and beloved of all the children of God, which ever knew him: especially of all those, which had any familiar acquaintance & communion with him; who while he lived, was a bright Star in the right hand of Christ; 
Reu. 1.20.  who, as a clear candle, shined so long unto others, upon the candlestick where Christ had placed him, until by giving light unto others, he had almost consumed and spent himself; 
1. Thes. 2.11.  who lived as a gentle Father, and a tender Nurse among those of the children of God which he had committed unto his teaching; who was of the same mind with that holy Apostle, that he would very gladly have spent, 
2. Cor. 12.15.  and been spent himself for their souls, over which he was appointed to watch; though the more abundantly he had loved them, the less he should have been beloved of them: so affectionately desirous was he of them, that he was willing to have imparted unto them, not the Gospel of God only, but also his own soul, because they were dear unto him, 
1. Thes. 2.8. Act. 20.24.  who counted not his own life dear unto himself, so that he might have finished his course with joy, & the ministery which he had received of the Lord jesus, to testify the Gospel of the grace of God: which he laboured to perform in a good and acceptable manner unto him: For as he was allowed of God to be put in trust with the Gospel, even so he spoke, not as pleasing men, but GOD, which tried his heart; 
1. Thes. 2.4. & 6.  neither at any time sought he the praise and glory of men, but of God alone. He was like unto john the Baptist, for he was both a burning and shining light, 
joh. 5.35.  burning in himself, with the fire both of an holy and ardent zeal for God's glory, and of a pure and fervent love of the salvation of his brethren; and shining forth unto others, by the light, both of his uncorrupt and sound doctrine, and also of his unblamable, and good conversation. But behold, this bright Star, this burning Lamp, this shining Light, was at length eclipsed, darkened, and by death quite extinguished; but his memorial shall continue still amongst us, and shall be blessed; his good name, 
Prou. 22 1.  which is to be chosen above great riches, and to be valued above all precious treasures, shall never die, but shall freshly shine forth for evermore. Seeing he was so good a man, his loss is the more to be lamented of God's Church, and children: being taken away, as for the unthankfulness of this wretched and wicked world, 
Esay 5●. 1.  which was not worthy of him; so also from the evil to come.  
Read this, and all other of his works with reverence; remember the things contained in them with diligence; and practise all the good duties therein urged upon thy soul with constancy: and if thou receive any benefit, and comfort thereby, forget not to give God the praise and glory which is due unto him for the same.  
Thine in the Lord jesus Christ, G. W.   

Master Bayne his Prayer before his Sermons.  
OUR gracious God and merciful Father in Christ: We confess, that as we are unworthy to appear in thy sight, so we are of ourselves insufficient to every good work; and much more to those of speaking and hearing thy Word: for which, who are sufficient? We beseech thee therefore, in the entrance of these our duties, to help us with thy good Spirit, that the thoughts of our hearts, and words of our mouths may be acceptable before thee. We confess to thy glory and our shame, that we are miserable sinners: if we look to ourselves, as lying in the loins of our first parents, we are a tainted seed, justly disinherited of glory: if we consider ourselves, as coming into this light, we are all conceived and brought forth in sin, which like a Leprosy hath spread itself into all the powers of us; that what we have done of our own strength, is abomination, and whatsoever is truly good, we have altogether neglected it, there being not one that doth good, no not one. More particularly we acknowledge, even we, to whom thou hast been merciful, to make us taste how good thou art in Christ; that since the effectual working of grace in us, we have not ceased, through the relics of our corruption, to multiply trespasses against all thy commandments, especially we have provoked the eyes of thy glory by taking thy Name in vain, by coming to hear and speak thy Word without renewing our faith, and repentance; and so have deserved, that thou shouldest turn thy Ordinances to become a savour of death unto us: Yea, if in none of these kinds we had offended heretofore, yet since we have bowed our knees, making these our confessions, we discern such blindness of mind, and hardness of heart with us in the same, for which thou mightest justly condemn us, wouldst thou deal in justice, and deny us Mercy: Nevertheless, seeing it pleased thee by faith in Christ to make us thy sons and daughters, we do in this regard enter thy presence with boldness, as it becometh thy children, beseeching thee to make us able always to challenge our righteousness before thee, that we may say with good conscience, making requests in the death and resurrection of Christ: It is Christ, that is dead, yea who is risen from the dead, who is at the right hand of God, and maketh intercession for us. Who shall condemn us, or lay any thing to the charge of us thy chosen? To this end, send the holy Spirit of thy Son into our hearts, which may renew us more and more to that heavenly Image from whence we are fallen, which standeth in saving knowledge, righteousness, and true holiness. And because thou hast appointed thy Word preached, for a means of begetting and strengthening this faith, and perfecting thine own Image in us, we beseech thee, bless thy Ordinance at this time unto us; Thou, who hast made the Ministry of it, a Ministry of the Spirit, in which thy Spirit worketh our salvations: And because we know, that when we should receive the greatest benefit from thee, that then Satan is most malicious against us; we beseech thee to save us from the power of all spiritual wickedness, and from the darkness, deadness, wandering and weariness of our own hearts. O thou who hast promised, that if we resist Satan, he shall fly from us; grant, that we flying to thee in prayer of faith, may begin, proceed in, and conclude these, and all such duties to the glory of thy name, and the furtherance of our true happiness. Bless our dread Sovereign the King's Majesty, bless his Person and his Throne, sanctify his heart, enlarge it every day more and more for thy glory, his own comfort, and the good of his people. Bless the Queen, the Prince, with the Nobility and Clergy of this Land: give them all, O Lord, from the highest to the lowest, such a measure of thy grace, that they may faithfully and conscionably, according to their several Callings, discharge such duties both in Church and Commonwealth, as thou in thy sacred Word hast commanded. We beseech thee to hear us in these, and all things thou knowest needful for us: yea make us to see that thou hearest us (for such is our persuasion toward thee in CHRIST) that whatsoever we ask agreeable to thy will in his Name, it is given unto us, but make us find it by good experience, that our faith may be strengthened, and that we may teach all flesh to resort unto thee, who art a God hearing prayer: To whom with thy Christ, and the Spirit, be given from our hearts all Honour, for ever. Amen.   

The Christians Garment.  ROM. 13.14. 
But put ye on the Lord jesus Christ, and take no thought for the flesh to fulfil the lusts of it.  
THE Apostle having exhorted to the works of love, doth 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, 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: Such, who are now nearer the fruit, and end of their faith and love, such must be more diligent in the works of them: 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.  
Again, though men in the night take rest, and sleep unapparelled, not passing for uncomeliness; yet in the day they go out to labour, and have care of civil decency: from which the Apostle doth proportionably argue, that such Christians, whose night is past, who live in the peep and break of the day, must settle themselves, as is beseeming for the day: this is mentioned in the 12. Verse, and this that follows: 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: Let us cast away the works of darkness. The second, of putting on such an habit, as suited with the day, to which part there is a just correspondency in the amplification: 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: Put on Christ, and take, etc. In which verse is contained a double duty: The one principal: The other secondary, following upon the former inseparable: the first, Put on Christ: the second, Take no care for the flesh, as concerning lusts.  
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: so that not we, but He is every where seen to live in us: this is resembled by the action of putting on, which doth so cover the body, that not the body, but the raiment only is discernible. Secondly, Christ, who doth determine this action, is brought in, bearing the semblance of a garment, because as that doth cover nakedness, defend from the injury of the air, procure comeliness to the body before men: the like doth Christ to the whole man in the sight of God. The latter duty may be conceived. first, as set down indefinitely, Take no care for the flesh. Secondly, as construed by limitation, viz. so far forth, as the flesh lusteth against the Spirit in you.  
To open which words three things must be unfolded: first, what is meant by Taking care: secondly, by Flesh: thirdly, what Lusts are here excluded.  
The first is a word which doth signify providence and forethought, how to bring about this, or that.  
2. The flesh doth here note forth the outward man: 2. Cor. 7.1. For were it put for corruption of our nature opposite to the Spirit, the limitation following, viz. as concerning Lusts, would seem impertinent: for corruption absolutely, both root and fruit is to be abhorred.  
3. The third thing is thus cleared, there are lusts natural, and sinful; these are here debarred.  
The sum is: grow up so into Christ our Saviour and Lord, that he may cover you so, that every where not you, but he may be seen to live in you; and though you cannot in this body live without sin, yet be not harbingers and purveyors, making provision to fulfil sin: and though you cannot be without some care of this outward man, give no respect to the inordinate and sinful desires of it.  
We see then first, what must be the daily endeavour of us, to attire ourselves every where with Christ: I will not seek to prove this, which the Text holdeth forth so manifestly, but will lead you into a fuller understanding of this duty by unfolding these two points: First, how we may consider Christ, as he is to be put on by us. Secondly, how we come to put him on.  
Christ, as he is to be put on by us, or of us, must be conceived: first, as a justifier of us from sin: secondly, as a sanctifier, who doth free us from the power of sin, rinsing away, by the water of his Spirit, that stain of corruption defiling our natures. Thirdly, as an example of life set forth for our imitation, Learn of me: for I am lowly. And so be you followers of me, so far forth as I follow Christ: for so far forth as Christ hath reference to this effect of not caring for sinful lusts, so far this consideration may be fitly extended: yea so far, as he doth make us and our ways beseem the Light, into which we are translated: but Christ both as an Author and pattern concurreth to this secondary duty of not taking thought for fulfilling the lusts of the flesh: 1. As an Author in justifying us, and sanctifying us: For sin entered before guit: but guilt must be taken away before sin can be abolished, therefore he justifieth us from guilt, then purgeth out our corruption. 2. As an Example, in that he hath left us a Precedent this way.  
This putting on of Christ is properly so called, or by a borrowed speech, the proper putting on of Christ is, when we do by an affianced knowledge, and by consequent affections come more and more to be united with Christ. As men are estranged from Christ by ignorance, Ephes. 4. so by knowledge (such as is in truth and affective) they come to have conjunction with him: by faith he dwelleth in our hearts, and we in him. This affiance and trust to him is such, that knowledge by benefit hereof doth unite us; otherwise he being in heaven, and seeing the glory of God evidently, would not make us one with him, no more than a sore eye is accorded with light being brought into it: yea affections increase this union; by love our hearts cleave to him, by hope, joy, high estimation of him; whom though we have not seen, yet we love, and believing, rejoice in him with joy unspeakable, and glorious: I count all things dross in comparison of the knowledge of Christ: Christ is said to be our hope, 1. Tim. 1.11.  
Ob. But some will say haply, Doth any thing but faith put on, and unite us with Christ?  
Ans. The first and radical union, on which all following have dependency, is made by faith only: this layeth hold on God in Christ, as now become our merciful God, whose anger before threatened us for sin; nothing beginneth, nothing continueth this Union, but faith: There is a secondary Union, whereby the soul cleaveth more and more unto God, now reconciled unto it; and this is done by means of the affections abovenamed, and the like, etc.  
Now this presupposeth the former: for were it not for this precedent union of faith, we should fly from God as a consuming fire, yea though we knew him, and that he is a gracious God in himself, yet with those unbelieving spirits we should tremble.  
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. And thus when we do by knowledge, & faith, & holy affections, & godly imitation, so grow up into Christ, that he covereth us; His Spirit from him worketh all our works in us, & for us: 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. Then we practise this duty here enjoined, when this I say is truly endeavoured, which doctrine thus opened rebuketh many.  
There are not a few, which live in gross ignorance of Christ his Person, Offices, and Conversation: How few are they, that labour for that confidence in his promises, which might settle their hearts quietly through his grace! 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 maketh Christians faith so weak, that when the wind and storm of temptation overtake them, they think Christ is taken from them. For though these affections come from faith, yet they are daughters, which strengthen their mother when she is assailed.  
The woeful practice of Papists is hence discovered: for they fail in the thing to put on, and in putting it on: Christ alone they put not on: their faith is on my Lady, S. Peter, S. Paul, on their own righteousness, works, penal satisfactions, Pope's Pardons, etc.  
Object. I, but they hold Christ.  
Ans. As one having his hand full of this, or that, cannot catch hold of a third thing, but he loseth that hold he had of the former: So here seeking salvation in Saints, and themselves, and the Church's Treasury, they fall from Christ. Now, for their Faith, it is a bare knowledge, without confidence that he loved them, and gave himself for them. Faith is presumption, say they. Their faith maketh them like to such, who carry garments under their arms, but leave them to others to put on: so they content themselves to know, that the Son of God took our nature, died to redeem his Church, but that he is their Saviour, and they his people, that he loved them, and gave himself for them: this, which applieth him, they disclaim as presumption.  
In the second place, let us provoke ourselves to seek this welbeseeming and sweet-smelling garment, to be clothed with this glorious Sun of righteousness. It is the folly and madness of men, that this raiment is no more in request. Why are not Infants ashamed of their naked parts? They have not use of reason so far. Why are not mad men? Their reason is so depraved and perverted, they think there is no shame in it: So here our spiritual childishness, or madness maketh us not respect our spiritual nakedness, so far as to renew our care of putting on Christ daily.  
Many in adorning the body are excessive, it is a year before they can have done in dressing themselves, 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.  
But let us not deceive ourselves; glory is but an upper garment: if we be found naked of this clothing, we shall never be overshadowed with that glory: Nay, Christ shall say, Taeke that guest without a wedding garment, cast him into unquenchable fire. In putting on our apparel, we should raise ourselves to such like meditation.  
And take not care. From the sequel and connexion of these, one with the other: we see, that the entertaining of Christ, and retaining of our lusts to serve them, stand not together: the putting on of Christ, and putting off the willing service of these sinful lusts are inseparable companions: you, that are Christ's, have crucified the flesh, with the lusts of it: Gal. 5.24. Whosoever is in Christ, is a new creature, 2. Cor. 5.20. If you have learned Christ, as the truth is in him, you have so learned him, as to put off the old man: Ephes. 4. for the putting on of Christ doth transform us into his image, 1. Cor. 2. As the Air dark in itself, overspread with the light of the Sun, becometh enlightened.  
Again, we see, that further than old apparel is put off, new cannot be put on. Besides that, other things can no longer occupy the heart, whose affections are possessed, and filled with Christ: For look as a woman, the more she putteth on, and groweth up into the love of her husband, the more she groweth 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.  
If we well mark ourselves, we may trace all our sins to this beginning: viz. our not being clothed with Christ. Were our hearts so true to him, as they should be, we should go safe, undefiled by all the allurements of this world; as a woman loving her husband loyally, is safe, though she meet with solicitors to unchastity.  
Which serveth to deject the vain presumptions of many, who think that Christ is quickly learned sufficiently, if they can the Creed, the Lords Prayer, have Christendom, be orderly Churchmen, receive at Easter; they think this is Christianity enough: as for putting off of lusts, to which naturally their hearts incline, they think it needless, and that God, who hath made, and knoweth our natures, doth not expect we should be freed from that, which is by nature in us: But this is to get our lesson by rote. He that crucifieth not his natural sinful inclinations, hath no union nor communion with Christ: Yea, seeing these go together, such must fear, who favour themselves in their lusts, when the devil shall wind this dart against them: Such as are Christ's, they crucify their lusts, but thou hast spared, and loved to have thine untouched. Well, it will make us shake the head, they will be more bitter in their after-sorrow, than ever they were pleasant, while they were tasted.  
But if any weak soul should think, because they feel sin raging in them, and themselves captive to it, that therefore sin is not mortified in them, they must know, that it is one thing not have their sins mortified, and another thing not to feel any stirring and moving of it in them. 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: 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: He that desireth to be set free from it: He that reneweth his faith toward Christ, who is made of God his sanctifier, and resteth on him to see these works of the devil utterly dissolved, he hath mortified his sin, though the devil and sin should never so usurp, and tyrannize in him.  
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 causeth to cease: the involuntary suffering of it, is successively diminished, but never till death totally removed: wherefore in the second place let us resist all lusts, as ever we will assure ourselves, we are truly in Christ. What a shame is it for Christians, not to have power over their inordinate lusting in meats and drinks, 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, when their stomachs are before charged with more then enough? If a companion come in, though it were at their mouth, they would thence pull it and yield to him.  
Again, Lust is not satisfied, when served. 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 David had a month's mind to the water of Bethlehem, he would not touch it, when now it was bronght unto him. What joy could a good man take, who should get Manna and Quails with murmuring, and inordinate lusting? And thus in general.  
More particularly, we must note, what is the property of one in Christ: not to be a harbinger and purveyor, making provision to fulfil his sinful lusts: sin hath not willing obeisance performed to it; You that are under grace, sin 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, and one that hath no true fellowship with him; which we may consider: first, in their dispositions before sin: secondly, while they are in sinning: thirdly, after sin accomplished.  
First, before sin, a true Christian doth not plot and set down with himself advisedly in a sinful course; but he intendeth to walk uprightly before his God; sin closeth with him besides his purpose. 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 fall sometimes, yet he doth not purposely set himself about it; so do the godly in their ways of sinning. The wicked, who do it with full will, have greater resolution and delight, while they are a working it, than the godly can have. The Scripture saith, that the wicked hardeneth his face, he will not be abashed in his course, but will go thorough: A Phrase taken from a travailer, who sets his face against the storm, and will on his way what weather soever cometh. Thus Pharaoh: thus that Ichoram of Israel, who would, when two fifties were consumed, send a third. Again, sin is sweet to them, as a losing under their tongues; for it is their meat and drink to have their wills; as it is a godly man's to do the will of his Father in heaven. Now those, who have a contrary spirit, cannot be so resolute, and entire in following it, nor tasting any such delight in it. I speak comparatively: For as they cannot so resolvedly do the good they would, because sin lusteth against grace: so they are but half of them in sin, because the Spirit of grace lusteth against sin in them. David in his haste would kill and slay; Abigails speech charmeth him: when he had now committed sins of infirmity, nathan's speech doth reclaim him. And doubtless, the experience of all God's children will confirm, that sin is but a bitter sweet, while the Law of grace upbraids them in doing it.  
Secondly, after that sin is attempted, if it be not executed, the wicked grieve, sleep not, Pro. 4. For as a man fasting, for want of comfortable vapours, such as nourishment sendeth up to the brain, cannot sleep: so these wanting that, which is as bread and meat 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 bless God with David: Blessed be God, thyself, and thy counsel, that hath kept me from shedding of blood. If it be accomplished, the wicked, they make a sport of it, are glad they have their wills, pass from it impenitently. Esau contemned his birthright, when he had profanely sold it. 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, causeth either sickness or vomit: so where there is the life of grace, this poison of sin once taken down, cannot but make a sick soul.  
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; but provoking them to join in company: Such, who are wilfully bend: Such, as can brag, when they have met with one in way of revenge; can tell, with delight, oh, how merry they were! and repeat their vain delights gladly; sometimes their sinful villainies: That they have laid up such a one. Such, as when they have made a Coney of one in bargaining, can drink a pint upon it: Such, as when they have dishonoured those they should obey, can brag, how they stood to them, and held them up. These wretches have not, as it seemeth, any spark of grace, who can so well concoct their sins.  
Secondly, this may comfort us, who find these signs in us, that we have fellowship with Christ: though sin dwell in us, yet we do not purposely hold a course in it, wilfully and delightfully converse in it, and go away with it remorseless.  
Object. But one may here object, that wicked ones do not continue, and fore-designe all the sins they commit: Secondly, that they sin with reluctation, and as judas had, have their after-griefe: Thirdly, again: Godly ones sometimes have deep fetches for bringing sin about; as David, in compassing, or covering his fault with Bathsheba. And the sons of jacob, What a strange winde-lase did they take to bring about their savage murder? It seemeth they may add wilfulness to their sinning. Good Asa, though God followed him with sore sickness, yet would not seek to him, but to the Physicians. Yea, they may be unrepentant after sin: For the sons of jacob did stoutly carry out their barbarous fact: Shall our sister be made a whore? etc.  
Ans. First: for wicked ones, though they purpose not this, or that particular sin: yet to follow their own vnrenewed mind and will, they always purpose.  
Secondly, They sin 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 natural man hath a reluctation betwixt the remnants of natural light, and moral inclination of the will on the one side, and the enormous aberration of his sensual wilfulness on the other: 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; and the remainders of our native corruption on the other: He hath after-griefe, but it is in such crimes, as nature herself, less corrupted, judgeth reproachful: Whereas the godly man's grief is even in good duties, that sin will not let him do them, as he would. Again, the natural man's grief is, because of miseries in Name, Body, or otherwise, which his offence hath bred to him: The godly man grieveth at the evil itself of sin, and at the offence of his God displeased with it.  
Thirdly, to the exceptions of God's children, I answer: First, we speak not of what Gods children do, when now they slide through infirmity, or are fallen into a spiritual sickness; but how it is with them, when they are themselves 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 natural Constitution, so far as the disease, or sick cause hindereth and perverteth the order of nature: So the godly man having received the Divine nature, doth not do thus according to his new being in Christ, but according as his state is troubled by the sick relics of sin, which still dwell in him. Again, we must distinguish betwixt the general course, and particular action, out of which ground the abovenamed particulars may be satisfied: 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, but of that sick matter which did trouble their Constitution, and Divine Nature they had received. Thirdly, these were particular acts, in comparison of their general course. David now fallen into adultery, and down under the fit of sin, did design that murder; but he was taken by a wandering eye, without any premeditate intention to offend; so the other in anger, though while the sharp fit still continued, they could not but devise a way of revenge.  
Asa's and salomon's were long sicknesses, into which they fell, prevented by frailty, besides their purpose (I mean) their course in sin they held in, which so far forth as the fit, or working of lurking corruption did actually get the better of Grace, they added wilfulness to their course: but this was, when now they were by infirmity overtaken, and fallen into sickness, and so far forth, as the moving of sick matter, that is, of remaining corruption, got the upper hand. The sons of jacob were impenitent, when they made that answer: for their choler was not yet cooled; wrath was still up, and godly wisdom down: But they were not so in ordinary course, nor when they were themselves not transported with so violent passion: neither is it to be thought, but when their blood was now cold, before the renewing of the Covenant, which presently followeth, they did repent. As for David's fact, besides that all above may be applied to it, he was abused by flattery; the right was doubtful, one affirming, another denying: He did, no doubt, though not directly in revoking wholly that former grant, make Mephibosheth amends, so far forth as he grew secured of his innocency.  
The last thing to be marked is, that he, who putteth on Christ, is not forbidden simply to care for the flesh, but so far forth as it lusteth inordinately.  
Concerning lusts; observe, that not care of the outward man, but only then, when it sinfully lusteth, is forbidden a Christian man. No man hateth his own flesh; That God, who commandeth us not to kill, doth bid us not to be wanting to our lives, in procuring such things as serve for the just comfort of them: Yea, a Christian Charter is large this way; All things are pure unto 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 stomach, 1. Tim. 5.23. But when desires grow beyond the bounds of Nature and Grace, they are not to be served.  
Object. Hear 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: If they be carried after things unlawful, simply; as private revenge forbidden, uncleanness, injustice, etc. These are wicked, nought for substance, as we may say after a sort. Thus when a woman's mind standeth to ashes, lie, pitch, raw flesh (as such who do long, are subject to these) we know them to be unnatural, because they are after that, which is unwholesome, 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 work a perturbation in us, and put us so off the hooks, that we are not ourselves for the instant, these are sinful: Rachel might lawfully have desired children: but when it comes to Give me children, or I die: To this, that she will die of the sullens, if she have them not, this lawful desire is depraved and become sinful. Thus we know, natural heat from unnatural: the natural heat is so temperately dispersed, that it disturbeth not the sweet content of nature's Constitution; But these unnatural heats, they make the part glow to which they shoot, and breed a tedious distemper. So an ordinate desire doth not interrupt the sweet harmony of nature's Constitution: but while it is kept in due order, a man walketh, not feeling disturbance by it. Thirdly, the quantity: For if they be excessive, and unsatiable, they are sinful: To have care of business is lawful; but when there is no end of it, one draweth on another; this is sinful: So, to take delight, is lawful: but when men dwell upon it, and unsatiably after one, must have a second, after a second, a third; this is gross sensuality: So to take a cup of wine is lawful; but when one draft calleth on another, one meeting another; this is inordinate.  
Quest. How do we know natural thirst from unnatural?  
Ans. The one is satisfied with a draft or two: The other is so kindled by drinking, that it still desireth drink: as it fareth in Thirsts caused by Agues, Heats, and in Dropsy-like appetite by salt rheums provoked.  
This then serveth first, to take away the slander of a Christians estate, which heareth, as if it were barred of all liberty; when indeed licentiousness only, and sinful lusts are prohibited: stolen waters, sinful and intemperate abuse, not the use of any creatures is restrained. True it is, wicked men think, there is no pleasure, if they may not have things after their own mind: And as Daniel loved Pulse better than the King's diet, while he had it in holy order; so they contrarily think, that only pleasant, which is had in sinful fashion: Nevertheless it is not pleasant, but only seemeth so to their palates, distasted with sensuality. Fens are not the delightfullest places, because Frogs like them; nor Thistles the best meat, because an Ass' lips desire no better Lettuce.  
Secondly, let us be ashamed to run into our lusts, because God doth use us so liberally, as to withhold nothing from us, that is good. If we allow out servants plentifully that which is fit for them, we take it the more heinously, if they pass their bounds, and take by stealth in: so may the Lord be highly offended with us, seeing his hand is not strait over us. Let us therefore shake off the service of sinful lusts, as ever we will have assurance that we are Christ's. A Lust is an unmerciful Tyrant, which will never be satisfied, but task thee more and more, the more thou obeyest it: And though men may think they shall lose by this means, and part with pleasure; 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.