Three Treatises, Treatise 2 (3 of 4)

Three Treatises · Treatise 2 (3 of 4)

p. 194Secondly, we are to note a great difference further between the Soule & sin in this regard; though all the soule be in every member as wel as in the whole body, yet it is not in the same manner and excellency in the parts as in the whole. For it is in the whole to all the purposes of life, sense, and motion, but in the parts the whole Soule serves but for some speciall businesses. All the soule is in the eye, and all in the eare, but not in either to all purposes, for it sees onelyonly in the eye, and it heares onelyonly in the eare; But originall sinne is all in every man, and it serves in every man to all purposes: Not in one man onelyonly to commit adulterie, in another idolatry, in another murther, or the like, but in every man it serves to commit sinne against all the Law, to breake every one of Gods commandements. A whole thing may belong wholly unto two men in severall, by diverse wayes of propriety, or unto sundry purposes; A house belongs wholly to the Landlord for the purpose of profit and revenew, and wholly to the tenant for the purpose of use and inhabitation; but it seemes in ordinary reason impossible for the same thing to belong wholly to sundry men in regard of al purposes for which it serves. But such an ample propriety hath every man to originall sinne, that he holds it all, and to all purposes for which it serves. For though some sinnes there are which cannot by some men bee properly committed (properly I say, because by way of provocation, or occasion, or approbation, or the like, one man may participate p. 195in the sinnes which another commits) as a King cannot be … to his superiors in governement, because he hath no superiors; a lay man cannot commit the sinne… of a Minister, an unmarried man the sinnes of a husband, &c. yet this disability ariseth out of the exigence of personall conditions, but no way out of the limitednesse or impotency of originall sinne, which in every man serves to all the purposes which can consist with that mans condition; and as his condition alters, so is it likewise fruitfull unto new sinnes. And these are two great aggravations of this sinnefull inheritance That it comes whole unto every man; and that every man hath it unto all the purposes for which it serves.

Thirdly, it is to be observ'd that in originall sin (as in all other) there are two things, Deordination or sinfulnes, and Guilt or obligation unto punishment. And though the former of these be inseparable from nature in this life yet every man that beleeveth and repenteth hath the damnation thereof taken away, it shall not prove unto him mortall. But now this is the calamitie; Though a man have the guilt of this sinne taken of from his person by the benefit of his owne faith, and the grace of Christ to him: yet still both the deordination, and the guilt passeth over unto his posteritie by derivation from him. For the former the case is most evident, what ever is borne of flesh isIoh. 3. 6. Iob 14. 4. Iam. 3. 11, 12.John 3:6Job 14:4Jas 3:11Jas 3:12 flesh, no man can bring a cleane thing out of an uncleane, an evill roote must bring forth evill branches, a bitter fountaine corrupt streames; leaven will derive sowernesse into the whole masse, and the Fathers treason will staine the blood of all his posterity: And it is as certaine for the latter, that though guilt and punishment may bee remitted to the Father, yet from him it may be transmitted to his childe. Every parent is the chanell of death to his posterity. Totum gonu… … fecit Adam is damnationis Tertul. de Testimon. animae. c. 3.traduce…; Adam did diffuse and propagate damnation unto all mankind. Neither is … any wonder, or injustice p. 196that from a cursed roote should proceed branches fit forNec mirum, nec iniustum quòd Radix proserat damnata damnatos. Aug. cont. Iul. lib. 3. cap. 12. Ex olea semine non fit nisi oleaster. Aug. de nupt. & concup. lib. 1. c. 19. nothing but the fire. As a Iew that was circumcised brought forth an uncircumcised sonne, as cleane crne sowed comes up with chaffe and stubble, as the seed of a good Olive brings forth a wilde Olive: so is it with the best that are, their Graces concurre not to naturall generation, and therefore from them is nothing naturally propagated. For first the wiping off of Guilt while the fault abides is an Act of Grace and pardon; now pardons are ever immediate from speciall favour, from direct grant, and therefore cannot runne in the bloud, nor come to a man in the vertue of his birth, or by derivation; especially where the pardon runnes not in generall termes, but personally by way of priviledge and exemption, and that too upon certaine conditions, the performance and vertue whereof is intransient, and cannot availe any by way of imputation or redundancie. Secondly, though the personall Guilt be off from the man, yet the ground of that Guilt, the damnablenesse, or liablenesse to be imputed unto punishment is inseparable from sin; though sin be not mortall de facto▪ So as to bring damnation to the person justified, yet it never ceaseth to be mortall de merito, that is, to be damnable in it selfe, in regard of its owne nature and obliquity, though in event and execution the damnable vertue of sinne be prevented by faith which cures it, and by repentance which forsakes and cuts it off. For wee must observe that To merit damnation belongs to the nature of sinne, but to bring forth damnation▪ belongs to the accomplishment and finishing of sinne, when it is sufferedIam. …. 15. to grow to its measure, never interrupted, never prevented; God hath patience toward sinners, and waiteth for their repentance, and doth not presently powre out all his wrath; if in this interim men will bee perswaded in the day of their peace to accept of mercy offer'd, and to Breake of sinnes before the Epha be full, then theirDan. 4. 27. Ezek. 18. 30.Dan 4:27Ezek 18:30 sinnes shall not end in Death. But if they neglect all Gods p. 197merciemercy, and goe on still, till there be no remedie, then sinne growes to a ripenesse, and will undoubtedly bring forth Death. Since therefore the nature of sinne passeth to posterity, even when the guilt thereof is remitted in the pa…ent, needs must the guilt thereof passe too, till by grace it be done away.

Fourthly, In originall sinne there is a twofold denomination foreign.or formalitie. It is both a Sinne, and a Punishment of sinne. For it is an absurd conceite of some men who make it an impossibility for the same thing to be both aRemonstrant. in exam. censurae. cap. 7. …ol. 85. sinne and a punishment. When a prodigall spends all his mony upon uncleannes, is not this mans poverty both his sin and his punishment? When a drunkard brings diseases on his body, and drownes his reason, is not that mans impotencie and sottishnesse both his sin and his punishment? Indeed sinne cannot rightly be cald an inflicted —non est lex aequior ulla—Quàm necis Artifices Arte perire sud. Poenalis vitiositas. Aug depersect. Iustit. c. 4.punishment, for God doth not put it into any man; yet it no way implies contradiction, but rather abundantly magnifies the justice and wisedome of Almighty God, to say that he can order sinne to bee a scourge and punishment to it selfe: And so Saint Austen cals it, a penall vitiousnesse or corruption. So that in the derivation of this …in wee have unto us propagated the very wrath of God. It is like Aarons rod, on our part a branch that buddeth unto i…iquitie, and on Gods part a Serpent that stingeth unto Death. So that Adam is a twofold cause of this sinne in his posterity. A meritorious cause, he did deserve it by prevarication as it was a punishment, & an efficient cause, he doth derive it by contagion as it is a sinne. And this is the wretchednesse of this sinne, that it is not onelyonly a meanes to bring the wrath of God upon us, but is also some part and beginning of the wrath of God in us, and so is, as it were the earnest, and first fruits of damnation. Not as if it were by God infus'd into our nature (for wee have it put into us no other way but by seminall contagion Rom. 5. 12. Gen. 5. 3.Rom 5:12Gen 5:3and propagation from Adam) but God seeing man p. 198throw away and wast that original righteousnes which he at the first put into him, and appointing him to bee the head and fountaine of all mankind not only in nature but in foro-too, in regard of legall proceeding, with-held from him and his seed that Gift which was freely by him in the Creation bestowed, and willfully by Adam in the fall rei…cted, and adjudg'd this miserie upon him, that hee should passe over to all his posterity the immediate fruit of his first prevarication, which was originall sinne, contracted by his owne default, and as it were issuing out of his willfull disobedience upon him, because they all were in him interessed as in their head and father in that first transgression. Thus have I at large opened those many great evils which this sinne hath in it, that life of concupiscence which the Apostle here speaketh of. I cannot say of it as the Romane Epitomizer of his Historie, I… brevit abella totanteius imagi…m amplex… su…, that inFlorus. a small compasse I have comprized the whole Image of old Adam, but rather cleane contrary, In amplatabull non dimidiam eius imaginem amplexus sum. The halfe of this sinne hath not all this while beene described unto you.

Now therefore to conclude this Argument (wherein I have been the larger, both because of the necessarinesse of it, that we may know whither to rise in our humiliations for sinne, and because it is the principall s…ope of the Apostle in the place, and serves most abundantly to shew our owne everlasting insufficiency for happinesse in our selves) we see by these things which have been discovered in this sin, at what defiance we ought to stand with the doctrine of those men, first, who mince and qualifie, and extenuate this sinne as the Papists doe, making it the aaIntensive Maius est peccatum actuale quam originale. Aquin. p. 3. q. 1. …rt. 4. c. A theologis nos…ris minimum omnium peccatorum censetur. Andrad. Orthodox▪ explic. lib. 3. Omnium peccatorum levissimum si ipsam per se criminis rationem intuearis. Idem in de…ens▪ …id. Trident. lib. 5. part. 1.smallest of all sinnes▪ bbLumbard. dist. lib. 2. dist. 33. Scot. Ibid. Bonavent. Ibid. q. 2. Durand. qu. 3. Aquin. part. 3. qu▪ 1. art. 4. ad 2. Bellar. lib. 6. c. 4.not deserving any more of Gods p. 199wrath, then onelyonly a want of his beatificall presen…e, and that too without any paine or sorrow of minde, which might be apt to grow from the apprehension of so great a losse, nay not onelyonly denying it after Baptisme to bee a sinne, but onelyonly the seed of sinne, an evill disease, langvor, tyranny, and impotency of nature: but that even in the wicked themselvescc… non renatis in peccatum imputatur potius quàm revera & propriè peccatum est Stapleton. de Iustis. lib. 3. cap. 3. Falsum est concupiscentiam quae in nobis manet esse peccatum originale. Becan▪ Opuscul. de Authore peccat. c. 4. Bellarm. de Amiss. grat. & statupeccati. lib. 5. cap. 5. 7. 89. Greg. Val. to. 2. disp. 6 qu. 12. p. 1. §. 5. 6. Soto de natura & gratia, lib. 1. cap. 10. Durandus & privationem Iustitiae & concupiscentiam peccatum hoc esse negat, & quod sit Reatus seu dignitas contendit. lib. 2. distinct. 30. qu. 3. concupiscence is rather imputed for sinne, then is really and formally sinne, ddQuamvis in decalogo prohibeatur, peccatum tamen non est. Staplet. de Iustif. lib. 3. c. 5. Omnem foreign esse peccatum nonest verum. Bellar. de Stat▪ peccati. lib. 5. c. 14.notwithstanding it be forbidden in the Commandement; and upon these presumptions eeStaplet. de Iustif. l. 1. c. 13. Greg. Val. to. 2. disp. 6▪ q. 12. p. 1. § 4. & qu. 13. p. 1.reviling the doctrine of the Reformed Divines, for exaggerating this sinne, as that which overspreadeth in its beeing all our nature, and in its working all our lives. Secondly, of those who heretofore, and even now deny any sinfulnesse either in the privation of the Image of God, or in the concupiscence and deordination of our nature. It was the doctrine of the Pelagians in the primitive times, that ffAug. opere poster. con. Iul. lib. 2. c. 16.mans nature was not corrupted by the fall of Adam, that his sinne ggEpist. 106.was not any ground to his posterity either of death, or of the merit of death, that hhDe Re…iss. peccat. l. 1. cap. 8. 9. 13. De natura & gratia. c. 9. De peccat. Orig. c. 14.sinne comes from Adam by imitation, not by propagation. That iiCont. Iul. lib. 3. c. 3.Baptisme doth not serve in Infants for remission of sinne, but onelyonly for adoption and admission into Heaven; that as kkDe Remiss. peccat. lib. 3. cap. 2.Christs righteousnesse doth not profit those which beleeve not, so Adams sinne doth not prejudice, nor injure those that actually sinne not. llDe peccat. merit. & Remiss. lib. 3. cap. 2.That as a righteous man doth not beget a righteous Childe, so neither doth a sinner beget a Childe guilty of sinne. ThatmmCont. Iul. lib. 3. cap. 5. all sinne is voluntary, and therefore not naturall. That nnDe peccat. Orig. cap. 33. de Nupt. & Conc. lib. 2. c. 25.Marriage is Gods ordinance, and therefore no instrument p. 200of transmitting sinne. That ooCont. Iul. lib. 5. cap. 3.concupiscence being the punishment of sinne cannot bee a sinne likewise. ppVid. Prosper. advers. collat. Aug. cont. Iul. lib. 2. cap. 1. Gerard. voss. Hist. Pelag. l. 2. part. 2. Latium de Pelag▪ lib. 1. part. 4. cap. 1. 2. 3. 4.These and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintaine. And (as it is the policy of Satan to keepe alive those heresies which may seeme to have most reliefe from proud and corrupted reason, and doe principally tend to keepe men from that due humiliation, and through-conviction of sinne, which should drive them to Christ, and magnifie the riches of Christs Grace to them) there are not wanting at this day a aaSociniani. vid. Iacob. ad Portum. cont. Christoph. Ostorod. cap. 27. Anabaptist… in a Dialogue of Predestinat. Remenstrantes in nupera illa & sane pessima pro fidei su… confessione apologia, delirijs Anabaptisticis & socinianis refertissima. cap. 3. & 7. Inter pontificios Pighius peccatum originale inh…rens & connatum negavit: Imputativum tamen agnoscit & probat.broode of sinfull men, who notwithstanding the evidence of Scripture, and the consent of all Antiquitie, doe in this Point concurre with those wicked Heretikes, and deny the originall corruption of our nature to bee any sinne at all, but to be the work of Gods owne hands in Paradise; nay deny further the very imputation of Adams sinne to any of his posterity for sinne. And now because in this point they doe expressely contradict not onelyonly the bbIob 14. 4 Gen. 6. 5. & 8. 21. Ioh. 3. 6 Psal. 51. 5. Rom. 5. 12, Ephes. 2. 3 Rom. 3. 23. Gal. 3. 2…. 1. Cor. 15. 18. 19. 49. Vid. Gerard. Voss. Hist. Pelag. l. 2 part. 1. Thes. 2 & Bellar▪ de stat… peccati. l. 5. c. 4.Job 14:4Gen 6:5Gen 8:21John 3:6Ps 51:5Rom 5:12Eph 2:3Rom 3:23Gal 3:21 Cor 15:181 Cor 15:191 Cor 15:491 Thess 2Doctrine of holy Scriptures, the ccQui negat omnes homines primorum hominum peccato nasci obnoxios, ipsa Christianae fidei subvertere firmamenta conatur. Aug. cont. Iulian. lib. 1. c. 2.foundation of Orthodox Faith, the ddUid. Uoss. Histor Pelag. lib. 2. part. 1. Thesi. 6. Aug. cont. Iul. l. 1 c 23.consent of Ancient Doctors, and the eeInfantes Baptizari… remissionem peccatorum secundum regulam universalis ecclesiae con…itemur. C…lestius Pelag. apud Aug. de peccat▪ original. lib. 2. c. 5.Rule of the Catholike Church, but in no lesse then foure or five particulars doe manifestly oppose the doctrine of the Church of England in this Point most evidently delivered in ffArtic. 9.one article; for the Article saith, Man is Gone from originall righteousnesse; they say, Man did not goe away from it, but God snatched it away from man: the Article saith, that by Originall sinne Man is enclined unto evill, and calleth it by the name of concupiscence and lust, they say, that Originall sinne is onelyonly the privation of righteousnes, and that concupiscence is a concreated p. 201and originall condition of nature: the Article saith, that the flesh lusteth alwayes contrary to the spirit, they say in expresse termes, that this is false, and that the flesh when it lusteth indeed doth lust against nothing but the spirit, and that the Apostle in that place meant onelyonly the Galatians, and not all spirituall or regenerate men: the Article saith, that this lust deserveth Gods wrath and condemnation; they say, that it doth not deserve the hatred of God: and lastly, the Article saith, that the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sinne; they say, that it is not properly either a sinne, or a punishment of sinne, but onelyonly the condition of nature: in all these respects it will be needfull to lay downe the truth of this great Point, and to vindicate it from the proud disputes of such bold Innovators.

And first let us see by what steps and gradations the Adversaries of this so fundamentall a doctrine (which as ggContr. Iul. li. 1.Saint Austin saith is none of those in quibus optimi fidei Catholicae defensores salvâ fidei compage inter se aliquando … consonant, wherein Orthodox Doctors may differ and abound in their owne sense) doe proceed to denie the sinfulnesse of that which all Ages of the Church have called Sinne.

First they say, That the aaAnabaptists in their Dialogue of Predestination. Nec Scriptura, nec veracitas, nec sapientia, nec bonitas Divina, nec peccati natura, nec ratio iustitiae atque aequitatis permittunt, ut dicamus, Deum posteros Adami revera censuisse eiusdem cum Adamo peccatireos. Remonstr. Apol. seu Exam. Cens. ca. 7 sect. 4. fol. 84.Sinne of Adam is not any way the sinne of his posterity, that it is against the nature of sinne, against the goodnesse, wisedome, and truth of God, against the rule of Equitie and Iustice, that Infants who are Innocent in themselves, should bee accounted Nocent iu another; therein taking away Baptisme for remission of sinnes from Infants, who being not borne with guilt of Adams sinne stand yet in no neede of any purgation.

p. 202Secondly, they say that thoughbbCum Rem…nstrantes Adamum morti aeteraae [Sive ut supra dicunt Aeternae poenae damni] obnoxium factum fuisse dicunt cum poster is omnibus, non volunt mortem istam eodem prorsus modo inflictam fuisse utris que tum Adamo …tum posteris, sed volunt eam inflictam fuisse Adamo ut transgressori-In posteros vero ejus propagatam propter conditionem natur… ejusdem quam ex Adamo peccatore trahunt. Ibid. cap 4. fol. 57. Adams sinne may be thus farre said to be unto posterity imputed; as that by reason of it they become obnoxious unto Death, (namely to an eternall dissolution of body and soule without any reunion, and an eternall losse of the divine vision, without any paine of sense) yet that death which to Adam in his person was a punishment, is not so to his posteritie, but onelyonly the condition of their nature.

Thirdly, they say thatccIidem in Confessi. seu declaratione sententiae circa articulos fidei. cap. 7. §. 4. Corvin. contr Molin▪ cap. 10. ad §. 4. & expressius cap. 8. ad §. 1, 2, 3. Pigh. contr. that which is called originall sinne is nothing else at all, but onelyonly the privation of originall righteousnesse; and that concupiscence was … contracted, and brought upon nature by sinne, but was originally in our nature, suspended indeede by the presence, but actuated by the losse of that righteousnesse.

Fourthly, they say,ddRespons. ad Epistolam Walachr. pag. 88. In Apolog. seu Exam. Censur. ca. 7. §. 4. fol. 85. poenae non peccati respectum habetista car… tia, Corv. cont. Molin. cap. 8. pag. 122. That that Privation was not by man contracted, but by God inflicted as a punishment upon Adam from whom it comes, but onelyonly as a condition of nature unto us; that man in his fall and prevarication did not Throw away or actually shake off the Image of God, but God pull'd it away from him; which if God had not done, it would have remained with him, notwithstanding the sinne of the first fall.

Fifthly, they say,eeCorv. ibid. pag. 122. 126, 127, 128. Malum culpae non est quia nasci plane est involuntarium: Et si malum culpae non est, nec potest …sse malum poenae, &c. Apol. ca. 7. fol. 84. 8. David did not sinne in being conceiv'd and borne, ergo thereby he had no sinne. Anabaptists in their Dialogue. at que hoc erat Pelagi… rum argumentum. Argui non debent quae vitari non possunt. Aug De natura & gra…. cap. 12. Infans aliud nisi quod natus est esse non potest, adeo que nec reus est dum Hoc est quod nascitur. Aug. cont. Iul▪ lib. 3. cap. 12. Our Divines unanimously withstand the doctrine of the Papists in this Point, that Concupiscence is naturall and not sinfull. Whitak. De peccat. orig. lib. 3. Field of the Ch. lib. 3. cap. 26. Bishop Whites desp. 24. That in as much as the privation of originall righteousnesse was a punishment by God upon Adam justly inflicted, and by Adam unto us naturally and unavoidably propagated, It is not therefore to be p. 203esteem'd any sinne at all, neither for it can God justly condemne any man; nor is it to be esteem'd a punishment of sinne in us, though it were in Adam, because in us there is no sinne going before it of which it may bee accounted the punishment, as there was in Adam, but onelyonly the condition of our present nature.

Lastly, they say that Adam being by God deprived of originall righteousnesse, (which is the facultie and fountaine of all obedience) and being now constituted under the deserved curse,ffLex prima cessabat primosoedere per inobedientiam primi hominis rupto, cessabat etiam obligatio ad obedientiam ed lege praescriptam. Lex aut ad obedientiam obligat, aut ad poenam; cum ita que homo jaceret sub maledictione ad obedientiam ampl…s non obligabatur, quia ab eo coli amplius Deus non vol…bat. Corv. contra Molin. cap. 8. ad §. 8. pag. 122. Remonstrantes negant actus illos qui sequuntur privationem divinam esse formaliter peccata, non negant quidem mate…aliter peccata dici posse, qua…nus Actus sunt difformes voluntati divinae, at negant cosformaliter esse peccata quaescil. ad p…nam valide obligent eos à quibus fiunt, &c. In Apolog. seu Exam Censur. cap. 7. fol. 86. … Ibid. fol. 83. b. Si Deus mortem temporalem comminatus fuisset Adamo, eius que posteris, necesse fuisset Adamum eius que posteros ex morte ista iterum resurgere, & postea in … cruciatus praecipitari: De quo sane Scriptura ne foreign quidem meminit. De ijs qui Evangelium & apertam vitae aeternae promissionem respuunt ac reijciu…t ita loquitur Scriptura, de Adamo eius que poster is nec volam habet nec vestigium. Deus non omnibus peccatis, id est, peccatoribus, adsignavit …ternam poenam sensus & damni. Ibid. cap. 7. …. 90. all the debt of legall obedience, wherein he and his posteritie in him were unto God obliged, did immediately cease; so that whatsoever outrages should after that have beene by Adam or any of his children committed they would not have beene sinnes, or transgressions, nor involv'd the Authors of them in the guilt of iust damnation. That which unto us reviveth sin, is the new covenant; because therein is given unto the law new strength to command, and unto us new strength to obey, both which were evacuated in the fall of Adam. VponUpon which premises it doth most evidently follow; that unlesse God in Christ had made a covenant of grace with us anew, no man should ever have beene properly and penally damned but onelyonly Adam; and he too, with no other then the losse of Gods presence: (For … Hell and torments are not the revenge of Legall, but of Evangelicall disobedience) not for any actuall sinnes, for there would have beene none, because the exaction of p. 204the Law would have ceased; and where there is no Law, there is no transgression; not for the want of righteousnesse, because that was in Adam himselfe but a punishment, and in his posteritie neither a sinne, nor a punishment, but onelyonly a condition of nature; not for habituall concupiscence, because though it be ahhUitium illud defectus est non peccatum. Corv. contr. Moli. … 8. ad §. 14. p. 128. disease and an infirmitie, yet it is no sinne, both because the being of it is connaturall and necessary, and the operations of it inevitable and unpreventable for want of that bridle of supernaturall righteousnesse which was appointed to keepe it in. Lastly, not for Adams sinne imputed, because being committed by another mans will, it could bee no mans sinne but his that committed it.

So that now upon these premises we are to invert the Apostles words, By one man, namely by Adam, sinne entered into the world, upon all his posterity, and death by sinne; By one man, namely by Christ (tanquam per causam sine quâ non) sinne returned into the world upon all Adams posteritie, and with sinne, the worst of all deaths, namely hellish torments, which without him should not hauehave beene at all. O how are wee bound to prayse God, and recount with all honour the memorie of those Worthies who compiled Our Articles, which serue as a hedge to keepe out this impious and mortiferous doctrine (asiiDe Gratia Christ. c. 14. Fulgentius cals it) from the Church of England, and suffers not Pelagius to returne into his owne country.

There are but three maine arguments that I can meet with to colour this heresie, and two of them were the Pelagians of old. First,kkExam. Censur. c. 7. fol. 86 p. 8 & Pelag. apud Aug. De natura & gratia. cap. 12. that which is naturall and by consequence necessarie and unavoidable cannot be sinne; llExam. Censur. cap. 5. fol. 57. 8.Originall sinne is naturall, necessarie, and unavoidable; therefore it is no sin. Secondly, thatmmIbid cap. 7. fol. 84. 8 & Pelag. apud Aug. cont. Iul. lib. 3. cap. 12. which is not voluntarie cannot be sinfull; nnIbid. in Exam.Originall sinne is not voluntarie; therefore not sinfull. Thirdly, noooExam. cap. 7. fol. 85. 86. sinne is immediatly caused by God; but originall sinne, being the privation p. 205of originall righteousnesse is from God immediately, who pull'd away Adams righteousnesse from him; Therfore it is no sinne.

For the more distinct understanding the whole truth, and answering these supposed strong reasons, give me leave to premise these observations by way of Hypothesis.

First, there are Two things in originall sinne, The privation of righteousnesse and the corruption of nature; for since originall sinne is the roote of actuall, and in actuall sinnes there are both the omission of the good which we ought to exercise, and positive contuma…ies against the Law of God, therefore a vis formatrix, something answerable to both these must needs be found in originall sinne. This positive corruption (for in the other all agree that it is originall sinne) is that which theppIoh. 3 6. Rom. 6. 6, 7, 24. Gal. 5. 17. Col. 3. 5. Rom. 7. 23.John 3:6Rom 6:6Rom 6:7Rom 6:24Gal 5:17Col 3:5Rom 7:23 Scripture cals fl…sh, and members, and law, and lusts, and bodie, and SaintqqPoenalis vitiositas, de perfect. Iustit. cap. 4. Inobedientia, de Civit. Dei. lib. 14. cap. 15. Libido, contra Iulian li. 4. c. 14. Morbidus affectus, de Nupt. & Concupis. lib. 2. cap 31. Retract▪ li. 1. ca. 15 foreign. Iust. Martyr. Ep. ad Zenam. Austin, vitiousnesse, inobedience or inordinatenesse, and a morbid affection: Consonant whereunto is therrArticul. 9. Article of our Church, affirming, that man by originall sinne is farre gone from righteousnesse, which is the privation; secondly that thereby he is of his owne nature enclined unto evill, which is the pravitie or corruption: and this is the doctrine ofssMagist. Sensent. lib. 2. distinct 30. Aquin. 1…. qu. 82. art. 1. Driedo de Gratia & lib. Arbit. lib. 1. Tract. 3. part. 4. memb. 2. pag. 154, 156. Greg. Arim. lib. 2. dist. 30. qu. 1. Bonavent. li. 2. Distinct. 30. par. 2. quest. 1. Andrad. Defens. Concil. Trident. lib. 5. & quamplures alij. many learned papists.

Secondly, the Law beingttPsal 19. 7. Rom. 7. 14.Ps 19:7Rom 7:14 perfect and spirituall searcheth the most intimate corners of the soule, and reduceth under a law the very rootes and principles of all humane operations: And therefore in a… much asuuMath. 7. 18 Absit ut sit in aliquo vera virtus qui ipse Iustus non est. Aug. contr. Iul. l. 4. c. 3.Matt 7:18 well being is the ground of well working, and that the Tree must be good before the fruite, therefore wee conclude, p. 202that the Law is not onelyonly the Rule of our workes, but of our strength, not of our life only but of our nature, which being at first deliver'd into our hands entire and pure, cannot become degenerate, without the offence of those who did first betray so great a trust committed unto them. xxDeut. 6. 5. Luk. 10. 27. Lex etiam origines delictorum, id est, concupiscc…tias & voluntates non minus qu…mfacta conde…nat. Tertul de pud… cit. c. ….Deut 6:5Luke 10:27Thou shalt louelove the Lord thy God, Ex…ni vald… tuo, with all thy might, saith the Law; it doth not only require us to love, but to have mindes furnish'd with all strength to love God, so that there may be life and vigo… in our obedience and love of him. The Law requires no more love then strength, therefore if it did not of us require strength to love, but onelyonly suppose it, it could require no love neither, for the yyRom. 5. 6.Rom 5:6Apostle tels us that by nature we are without strength. So that if the meaning of the Law be onelyonly this, Thou shalt love the Lord thy God with all the strength which thou hast; and not this, Thou shalt love him with all the strength that I require thee … have, and that I at first gave thee (so that the strength and faculty, as well as the love and duty may c…dere sub pr…cepto, fall under the command) the meaning of the Law would amount but to this, Thou shalt not, or needest not to love the Lord thy God at all, because thou hast no strength so to doe, and art not to be blamed for having none.

Thirdly, it is not the being voluntary or involunt… that doth make a thing sinfull or not sinfull, but being opposite to the Rule, which requires complete strength to serve God withall; Now all a mans strength is not in his will, the understanding, affections, and bodie have their strength, which failing, though the will bee never so prompt, yet the worke is not done with that perfection which the Law requires: yet withall wee are to note in this point two things. First, That aaEx prima bomi…s mala voluntate contractu…, factum est quodammodo Haereditarium. Aug. Retract. lib. 1 cap. 13.originall sinne is, … do, voluntarie too, because brought in by that will which was originally ours, for this is a true rule in divinity, bbVoluntas Adae reputatur nostra Aquin p. 3. q. 84. ar…. 2. ad 3. & 12. q. 81. art. …. in corp. Andrad. Orthodox. explicat. lib. 3. Eodem modo omnium voluntates in illo conclusae censentur quo & naturae.Voluntas p. 203capitis totius naturae voluntas reputatur, that Adams will was the will of all mankind, and therfore this sinne being voluntarie in him, and hereditarie unto us, is esteemed in some sort voluntary unto us too. Secondly, that a thing may be voluntarie two wayes, First, efficienter, when the will doth positively concurre to the thing which is done; ccVid. Aquin. …2 qu. 79 art. 1 in C. & q. 74 art. 3. C. & Aristot. Eth lib. 3. c. 5.Secondly, Deficienter, when the will is in fault for the thing which is done, though it were not done by it selfe. For wee must note, that all other ddArist. Ethic. lib. 1. cap. vlt.faculties were at first appointed to be subject to the will, & were not to move but upon her allowance, and conduct, and therefore when lust doth prevent the consent and command of the will, it is then manifest that the will is wanting to her office; for to her it belongs to suppresse all contumacie, and to forbid the doing of any illegall thing. And in this sense I understand that frequent speech of Saint eeDe lib. Arbit. lib. 3 c. 22. Retract. l. 1. c. 13 de vera Relig. c. 14.Austen, That sinne is not sin except it be voluntarie, that is, sinne might altogether be prevented, if the will it selfe had its primitive strength, and were able to exercise uprightly that office of government and moderation over the whole man which at first it was appointed unto. Which thing the same ffNon ex toto vult, non ergo ex toto imperat. Et iterum, non u…tque plena imperat. Et ideo sunt duae voluntates, quia una earum t…ta non est & hoc a…est … ▪ quod al…eri dee… Confess. lib. 8. c 8 9.Father divinely hath expressed in his confessions; What a monstrous thing is this, saith he, that the minde should command the body and be obeyed, and that it should command it selfe, and bee resisted? His answer is, The will is not a totall will, and therefore the command is not a totall command, ggSi voluntas renatorum omni ex parte inimica esset concupiscenti…, eam è suo regno omnem exterminaret. Whicak. cont. Staplet. de Iustif. lib. 3. cap. 3.for if the will were so throughlie an enemie to lust as it ought to be, it would not be quiet till it had dis-throned it.

These things being premised, wee conclude That as our nature is universally vitiated and defil'd by Adam, so that pollution which from him wee derive is not onelyonly the languor of nature, the condition and calamitie of mankinde, the wombe, seed, fomenter, formative vertue of other p. 208sins, but is it self truly and properly sin, or to speak inPeccatum car…s & vere peccatum. Fulg. de grat. Christ c. 15. Vid. Aug. de peccat. mer. & remiss. lib. 2. c. 4. de nupt. & concupis. lib. 2. cap. 24. contr. Iul. lib. 2. c. 3. 4. 5. & lib. 4 c. 2. lib. 5. c. 3. 7. lib. 6. c. 15. 19. Vide Staplet. de Iustis l. 2. c 14. 1. Ioh. 3. 4. Rom. 7 23. Gal. 5. 17. Rom. 6. 23. Ephes. 2. 3. Rom. 7. 13. Eccles. Gen. 1. 3…. Rom 7▪ 15. Prov 7. 11-21. Rom. 7 18-21. Matth. 15. 19. Iam. 1. 14. Iam. 3. 15. 1. Ioh. 3. 8. Iam. 3. 6. Ioh. 8. 44. Aug. Tract. 49. in Iohan. Quando libido vincit, vincit & diabolus. Id. contr. Iul. lib. 5. cap. 7. 1. Pet. 2. 24▪ Gal 5 24. Rom. 6 5. 6. Act. 2. 38. Col. 2. 11, 12.1 John 3:4Rom 7:23Gal 5:17Rom 6:23Eph 2:3Rom 7:13Gen 1:3Rom 7:15Prov 7:11–21Rom 7:18–21Matt 15:19Jas 1:14Jas 3:151 John 3:8Jas 3:6John 8:441 Pet 2:24Gal 5:24Rom 6:5Rom 6:6Acts 2:38Col 2:11Col 2:12 the phrase of the Church of England, hath of it selfe the nature of sin▪ First, where there is foreign, transgression there is sin; in this sin there is more, for there is foreign ▪ rebellion, and antipathie against the whole Law; therefore concupiscence is sin. Secondly, That which inferres death, and makes men naturally children of wrath, is sinne; but lust, and fleshly concupiscence reviving, bringeth death, and wrath; therefore it is sinne. Thirdly, where there is an excesse of sinne that thing must needs be sinfull; but concupiscence by the commandement is exceeding sinfull, ergo. Fourthly, that which is hatefull is evill and sinfull (for God made all things beautifull and good, and therefore very lovely) but concupiscence is hatefull, what I hate, that I do. Fifthly, that which quickneth to all mischiefe, and indisposeth to all good must needs be sinfull, as shee that tempteth and solliciteth to adulterie may justly be esteem'd a harlot; but concupiscence tempteth draweth, enticeth, begetteth, conceiveth, indisposeth to good, and provoketh to evill; therefore it is sinne. Sixthly, that which is hellish and divelish must needs be sinnefull, for that is an argument in the Scripture to prove a thing to be exceeding evil; but concupiscence is even the Hell of our nature, and lusts are divelish; Therefore they are sinfull too. Nemo se palpet, saith Saint Austen, desus Satanas est, de Deo beatus, Let no man sooth or flatter himselfe, his happinesse is from God, for of himselfe he is altogether diuelish. Seventhly, that which was with Christ crucified is sinne, for hee bore our sinne is his body upon the tree; but our flesh and concupiscence was with Christ crucified, They that are Christs have crucified the fl…sh with the affections and lusts; Therefore it is sin. Lastly, that which is washed away in Baptisme is sinne, for Baptisme is for remission of sinnes; but concupiscence and the body of sinne is done away in Baptisme; Therefore it is sinne. And this is the frequent argument of the ancient p. 209Doctors against the Pelagians to prove that infantsAug d. peccat. merit & remiss. lib. 1. cap. 16. 17. 24. 26. 28 34 39. lib. 2. cap. 26. 27. 28. l. 3. c. 4. de nupt. & concupiscent. lib. 1. cap. 20. lib. 2. cap. 33. contr. Iul. Pelag. l. 3. cap. 2. 3. lib. 6. c. 16. & locis alijs infinitis. Fulgent de Incarnat. et gratia Christi. cap. 15. Prosper. contr. Coll. cap. 18. had sinne in their nature, because they were baptized unto the remission of sinnes.

To give some answer then to those pretended reasons. To the first wee confesse that nothing can bee toto genere Necessarie, and yet sinfull: neither is originall sinne in that sort necessary to the nature in it selfe, though to the nature in persons proceeding from Adam it be necessarie. For Adam had free will, and wee in him, to have kept that originall righteousnesse in which wee were created, and what was to him sinfull, was to us likewise, because wee all were one in him. Wee are then to distingvish of naturall and necessarie, for it is either primitive and created, or consequent, and contracted necessity; the former would indeed void sin because God doth never first make things impossible, and then command them; but the latter growing out of mans owne will originally, must not therefore nullifie the Law of God, because it disableth the power of man, for that were to make man the Lord of the Law.

To the second three things are to be answer'd. First, The sinfulnesse of a thing is grounded on its disproportion to the Law of God, not to the will of man. Now Gods Law sets bounds, and moderates the operations of all other powers and parts, as well as of the wil. And therfore the Apostle complaines of his sinfull concupiscence, even when his wil was in a readines to desire the good, and refuse the evill. Ro. 7. 18. Secondly, no evil lust riseth or stirreth,Voluntarium aliquid dicitur quid est d… voluntate. Ab aliquo autem dicitur esse aliquid dupliciter. Directe, quod scil. procedit ab aliquo in quantum est Agens, indirecte, ex … ipso quod non agit sicut subr…e▪ … navis dicitur esse a Gubernatore, in quantum …gubernando, &c. Aquin. 1. 2▪ qu. 6. ar. 3. Peccatum originale est voluntarium… voluntate primi parentis—quod sufficit ad peccatum original, quia non est personae, s…d naturae peccatum. Al…aret. de Auxil. Grat. lib. 6. d. sp. 44. num. 15. though it prevent the consent of the will, but the wil may be esteemed faultie, not in this that it consented unto it, but in this, that it did not, as it ought to have done, hinder p. 210and suppresse it. For the stirrings of lust before the will, is their usurpation, and inordinatenesse, not their nature, which therefore the will according to that primitive soveraignty which in mans nature shee had ought to rectifie, and order againe. Thirdly, originall sin, though to persons it be not, yet to the nature it was voluntarie, and to the persons in Adam as in their common Father, for with them otherwise then in him no covenant could be made, and even in humane lawes the Acts of parents can circumscribe their children.

To the third, wee utterly deny that God did take away originall righteousnesse from man, but he **Pontificij ex hac parte sunt novatoribus modestiores, qui Adamum seipsum privasse docent & probant. Andrad. Orthodox. explicat. li. 3. & apud ipsum Ferrariens. in Tho. contr. gent. lib. 4. c. 32.Threw it away himselfe; God indeed with-holds it, and doth not obtrude againe that upon us which wee rejected before, but he did not snatch it away, but man in sinning did nullifie it to himselfe. For what was righteousnesse in Adam but aaFit in Homine Iustus ordo naturae, ut anima subdatur Deo, & Animae Caro. Aug. de Civ. Dei lib. 19. c. 4. foreign. Clem. Alex. strom. l. 6. & paedagog. lib. 1. c. 13.perfect and universall rectitude, whereby the whole man was sweetly order'd by Gods law, and within himselfe; now Adams sinne having so many evils in it as it had, pride, ambition, ingratitude, robberie, luxurie, idolatry, murther, and the like, needs must that sinne spoile that originall righteousnesse which was and ought to bee universall. Secondly, wee grant that originall sinne is not onelyonly a fault, but a punishment too; but that the one of these should destroy the other bbSicut caecitas cordis— & peccatum est quo in Deum non creditur, & poena peccati qua cor superbum dignâ animadversione punitur, & causa peccati, cum mali aliquid caeci▪ cordis errore committitur, ita concupiscentia carnis, & peccatum est, quia inest illi inobedientia contra dominatum mentis, & poena peccati quia reddita est merit is inobedientis, & causa peccati, defectione consentientis, & contagione nascentis. Aug. cont. ful. lib. 5. cap. 3.wee utterly denie; for which purpose wee may note, that a punishment may be either by God inflicted in its whole being, or by man in the substance of the thing contracted, and by God in the penall relation which it carries ordered. It is true, no punishment from God inflicted upon man can bee in the substance of the thing sinfull, but that which man p. 211brings upon himselfe as a sinne Gods wisedome may order to be a punishment too. When a prodigall spends his whole estate upon uncleannesse, is not his povertie both a sinne and a punishment? when a drunkard or adulterer brings diseases upon his bodie, and drownes his reason, is not that impotencie and sottishnesse ▪both sinne and punishment? did not God punish Pharaoh with hardnesse of heart, and the gentiles with vile affections? and yet these were sinnes as well as punishments. To expedite this point in one word as I conceive of it. Two things are in this sinne, Privation of Gods Image, and lust or habituall concupiscence. The privation is, in regard of the first losse of righteousnesse, from Adam alone, by his voluntarie depraving of the humane nature, and excussion of the image of God; but in regard of the Continuance of it, so deficienter, Gods justice and wisedome hath a hand in it, who as he is the most just avenger of his owne wrongs and the most free disposer of his owne gifts, so hath hee in both respects been pleased to whith-hold his image formerly rejected, and not to obtrude upon ingratefull and unworthy men so pretious an endowment, of which the former contempt and indignitie had justly made them ever after destitute. Concupiscence wee may conceive both as a disorder, and as a penaltie. Consider it as a punishment, and so though it bee not by God effected in nature, (for he tempteth no man, much lesse doth hee corrupt any) yet is it subject to his wisedome and ordination, who after he had been by Adam forsaken, did then forsake him likewise, and give him up into the hand of his owne counsell, leaving him to transmit upon others that seminarie of uncleannesse, which himselfe had contracted. Consider it as a vice, and so wee say that lust, or flesh doth not belong to the parts as such or such parts, but is the disease of the whole nature, either part whereof though it doe not equally descend from Adam, yet may hee justly bee esteem'd the Father and Fountaine of p. 212the whole nature, because though generation doe not make all the materials and parts of nature, yet doth it worke to the uniting of them, and constituting of the whole by them. So then naturall corruption is from Ad…m alone meritoriously by reason of his first prevarication; from Adam by our parents seminally, and by generation and contagion; but under favour I conceive that it is not from the body in the soule, but equally and universally from the whole nature as a guilty, forsaken, and accursed nature, by some secret and ineffable resultancie therefrom, under those relations of Guilt and cursednesse. This with submission to the learned I conceive in that great question touching the penalenesse, and traduction of originall concupiscence, reserving to others their libertie in such things, wherein a latitude of opinions may consist with the unitie of faith and love.

But to returne to those things which are more for practice. This doctrine of originall sinne doth direct us in our **foreign—foreign. Chrys. ad pop. Antioc. Hom. 2. Iam. 1. 13.Jas 1:13humiliations for sinne, shewes us whither wee should rise in judging and condemning our selves, even as high as our fleshly lusts, and corrupt nature. Let not any man say, saith S. Iames, that he was tempted of God; I shall goe further, Let not any man say of himselfe by way of excuse, extenuation, or exoneration of himselfe, I was tempted of Satan, or of the World; and who can be too hard for such enemies, who can withstand such strong solicitations; ****foreign. Chrysost. ad pop. Antioc. Hom. 4.Let not any man resolve his sinnes into any other originall then his owne lusts. Our perdition is totally of our selves, wee are assaulted by many enemies, but it is one onelyonly that over commeth us, even our owne flesh. Saint Paul could truly say, **Rom 7. 20. 1. Chro. 21. 1. 2. Sam. 24. 10.Rom 7:201 Chr 21:12 Sam 24:10It was no more I that sinned; but did he charge his sinnes therefore upon Satan, or upon the World? No, though it was not he, yet it was something that did belong unto him, an inmate, a bosome enemie, even sinne that dwelt within him. It is said, that Satan provoked David to number the people, and p. 213yet Davids heart smote himselfe, and did not charge Satan with the sinne, because it was the lust of his owne heart that let in and gave way to Satans temptation. If there were the same minde in us as in Christ, that Satan could finde no more in us to mingle his temptations with all, then hee did in him, they would be equally successeles…e; but this is his greatest advantage, that he hath our evill nature to helpe him, and hold intelligence with him. And therefore wee must rise as high as that in our humiliations for sinne: For that will keepe us ever humble, because concupiscence will be ever sti…ring in …: and it will make us throughly humble, because thereby sinne is made altogether our owne, when wee attribute it not to casualties, or accidentall miscarriages, but to our nature; as David did, In sinne was I shaped, and in iniquitie did Psal. 51. 7.Ps 51:7my mother conceive me. It was not any accident, or externall temptation which was the roote and ground of these my sinnes, but I was a transgressour from the wombe, Esay 48. 8.Isa 48:8I had the seedes of adultery and murder sowne in my very nature, and from thence did they breake forth in my life. When men shall consider, that in their whole frame there is an universall ineptitude and indisposition to any good, and as large a forwardnesse unto all evill, that all their principles are vitiated, and their faculties out of joynt, that they are in the wombe as Cockatrice egges, and in the conception a seed of …pers▪ more odious in the pure eyes of God, then Toads or Serpents are in ours, this will keepe men in more caution against sinne, and in more humiliation for it.

Lastly, from the consideration of this sinne we should be exhorted unto these needfull duties: First, to much i…alousie against our selves, not to trust any of our faculties alone, nor to be too confident upon presumptions, or experiences of our owne strength. …ob would not trust his eiesIob 31. 1. Psal. 39. 1.Job 31:1Ps 39:1 without a covenant, nor David his mouth without a bridle; so strangely and unexpectedly will nature breake p. 214out if it feele it selfe a little loose, as may cost a man many a cry and teare to set himselfe right againe. Though a Lyon seeme never so tame, though the Sea seeme never so calme, give them no passage, keepe on the chaine, look still to the Bulwarkes, for there is a rage in them which cannot be tamed. Venture not on any temptation, bee not confident of any grace received so as to slacken your wonted zeale, count not your selves to have apprehended any thing, forget that which is behinde, presse forward to the price that is before you; and ever suspect the treacherie and tergiversation of your owne hearts. Ioseph flung out, and would not trust himselfe in the company of his mistresse, He hearkened not to her to lye by her, or to bee Gen. 39. 10, 12.Gen 39:10Gen 39:12with her, company might easily have kindled concupiscence, a little of Satans blowing might have carried the fire from one sticke unto another. David would have no wicked thing in his house, nor in his sight; sinne is aPsal. 101. 3, 4, 7.Ps 101:3Ps 101:4Ps 101:7 plague, hee knew how full of ill humours, and seeds of alike evill, his heart was; how apt to catch every infection that came neere it, and therefore he tooke care to decline the very objects and examples of sinne. God would not suffer any people, or monuments of Idolaters to beeExo 34. 12-16.Exod 34:12–16 spared, lest they should prove temptations and snares to his owne people; and their hearts should runne after the like sinnes. Keepe thine heart, saith Salomon, with al… Prov. 4. 23.Prov 4:23diligence, never let thine eye bee off from it, hide the word, and the spirit alwayes in it, to watch it, for there is an adulterer ever at hand to steale it away. Therefore the Lord would have the Israelites binde Ribbands uponNum. 15. 38. Deut. 11. 20.Num 15:38Deut 11:20 their Fringes, and the Law on the Posts of their dores, that by those visible remembrancers their mindes might be taken off from other vanities, and the obedience of the Law more reviv'd within them. And Salomon alluding to that custome shewes the vse and the fruites of it▪ Bind them, saith he, continually upon thine heart, and tye them Prov. 6. 20, 2….Prov 6:20Prov 6:2about thy necke, make the Law of God thy continuall p. 215ornament; when thou goest it shall leade thee, when thou sleepest it shall keepe thee, when thou awakest it shall talke with thee; in all thy wayes and conditions it shall be thy safegard, thy companion, and thy comfort.

Secondly, To warre and contention against so strong and so close an enemie. Our flesh is our Esau, our elder brother, and we must ever be wrestling with it. The flesh and the spirit are contraries, one will ever be on the prevailing side: and the flesh is never weary nor out of work to improve its owne part, therefore the spirit must bee as studious and importunate for the Kingdome of Christ. But you will say▪ To what end serves any such combate? it is impossible to vanquish, or to ouercome lust. The Divell may bee put to flight, there is hope in a conflict with him, but lust may be exasperated by contention, it cannot bee shaken of.

To this I answer in the generall first, that it is our dutie to fight with sinne, and it is Christs office and promise to overcome it, Wee must performe that which hee requireth of us, and trust him with that which hee promiseth unto us. Besides, by this meanes the bodie of sinne is first weakened, though not quite destroi'd. For as in theLev. 14. 41-45.Lev 14:41–45 Leviticall Law when a spreading leprosie was in a house, the walls were first scraped round about, the dust throwne out, new stones and new morter put to the old materials, and then last of all the house upon the uncureablenesse of it was broken quite downe, and dissolved: so in our present leprous and corrupted condition, wee are to deface, to weaken, to scrape of what wee can of the body of sinne, and leave the rest for God to doe when hee shall be pleased to dissolve us.

Secondly, It is by this meanes captivated likewise,Iosh 9. 21. Num. 31. 18. Iosh. 17. 13.Josh 9:21Num 31:18Josh 17:13 though like the Gibeonites, and the Moabitish maides it bee not slaine, yet it is kept under and subdued.

Thirdly, however, by this meanes it is discover'd and it p. 216is a good part of warre to know the latitude of an enemies strength, to prie into his stratagems and contrivances. For the knowledge of sinne will make us more earnest in mourning for it, more importunate in our prayers against it, more humble in our consessions of it, more unquiet till wee be acquitted by the blood of Christ and his spirit from it, more urgent to lay hold upon the victories and promises of Christ against it. This is the sum of all, and a most sufficient encouragement. The grace ofI… renascentibus …, in pro…cientibus minu…tur, in resurgenti…us …ollitur. Aug. con…r. Iulian. lib. 6. cap. 16. Christ in us will weaken much, the grace and favour of Christ unto vsus will forgive the rest, and the power of Christ at the last will annihilate all.

Thirdly, To patience and constancy in this spirituall combate. Wee are beset, and compassed about with our corruptions, the sinne hangs on with much pertinacy, and will not be shaken of, therefore there is neede of patienceHeb. 12. 1. Heb. 10. 36.Heb 12:1Heb 10:36 to runne the race that is set before us, to doe the whole will of God, to hale perpetually our clog after us, to pull on and drive forward a backsliding and a revolting heart, to thrust still before us a swarme of thoughts and affections through so many turnings and temptations as they shall meet withall. When the spies returned from the holy Land, they disheartned the people, because they had seen giants the sonnes of A…ak: so when theNum. 13. 29, 33.Num 13:29Num 13:33 spirit of man considers, I am to enter upon a combate that admits no treatie of peace, or respite, with an old man▪ full of wisedome, furnished with a whole Armorie of weapons, and with all the succors and contributions which principalities, and powers, and spirituall wickednesses can bring in, an enemie full of desperate rebellion and unwearied rage against the Kingdome of Christ in …e: and I find by daylie experience what foiles he gives me, what captivitie he holds me under, how unable I am to hold conflict with but some one of his Lusts, how unfurnish'd with such generall strength as is requisite to meet so potent an adversary; in this case a man will bee p. 217very apt to faint and bee wearied in his striving against sinne. And therefore to encourage and quicken us unto patience wee must not seeke our selves in our selves, nor fix upon the measure and proportion of our former graces, but runne to our faith and hold fast our confidence, which will make us hope above hope, and bee strong when wee are weake: Wee must looke unto Iesus, and consider first, his grace which is sufficient for us, Secondly, his power, which hath already begunne faith and a good worke in us, Thirdly, his promise which is to finish▪ it for us, Fourthly, his compassion and assistance, he is our second, ready to come in in any danger and undertake the quarrell, Fifthly, his example, he passed through alike contradiction of sinners, as wee doe of lusts, Sixthly, his neerenesse, he is at the dore, it is yet but a little while, and he that shall come will come and will not tarry. Seventhly, his Glory which is in our quarrell engaged, and in our weakenesse perfected. Eighthly, his reward which hee brings with him, it is for an eternall weight of glory, that wee wrestle, Ninthly▪ his faithfulnesse to all that Clowd of witnesses, those armies of Saints▪ whome he hath carried through the same way of combates and temptations before us, and whose warfare is now accomplished. Lastly, his performances already. First, he maketh the combateQuicquidinde minuitur▪ hinc cres…it. Hieron. …p. 21. every day easier then before, our Inner man growes day by day, the house of David is stronger and stronger, and the house of Saul weaker and weaker. And Secondly, as in all other afflictions, so in this especially hee giveth unto us a peaceable fruit of righteousnesse after wee have beene exercised in it.

But you will say these are good encouragements to him that knowes How to do this worke; but how shall I that am Ignorant, and impotent know how to suppresse and keepe downe so strong an enemie with any patience or constancy that all this workes in me? To this I answere, first consider wherein mainely the strength of lust p. 218lies, and then applie your preventions and oppositions accordingly.

The strength of lust is in these particulars. First, it's wisdome and cunning craftinesse, whereby it lies in waite,Eph. 4. 14.Eph 4:14 and is upon the catch of every advantage to set forward its owne ends. Secondly, it's suggestions, perswasions, titillations, treaties, flatteries, dalliances with the soule, which like the smiles of a harlot entice, and allure the heart to condescend to some experience and practiceIam. 1. 14. 1. Tim. 3. 14.Jas 1:141 Tim 3:14 with it: Thus Evah being deceived fell into the transgression. For the suggestion quickly begets delight, and delight as easily growes into consent, and when the Will like the Master-Fort is taken, the inferiour members … no longer stand out. Thirdly, its promises and presumptions, its threatnings and affrightments: for Hopes and fear as are the edges of temptation. Lust seldome or never prevailes, till it have begotten some expectation of fruit in it, till it can propose some wages and pleasures of iniquitie, 1. Pet. 2. 15. …ude v. 11. Heb. 11. 25. Deut. 29. 19.1 Pet 2:15Heb 11:25Deut 29:19some peace and immunitie against dangers or judgements denounced, wherewith men may flatter themselves: some unprofitablenesse, toyle, and inconvenience in a contrary strictnesse. Lust deales with the soule, as Iael with Sisera, first, it calls a man in, gives him milkeIudg. 4. 18-21.Judg 4:18–21 and butter, cove…s him with a mantle, and casts him into a quiet and secure sleepe, and then after brings out the naile and hammer to fasten him unto death; and yet all this while a man saith not within himselfe, What have I done, there is no hope, after all this my wearinesse, in the Esay 57. 10.Isa 57:10tent of Iael, in the promises of lust, but like the Mother of Sisera cherisheth vast expectations, and returneth answers of spoyles and purchases to himselfe. We will … Ier. 44. 17.Jer 44:17Incense to the Queene of Heaven, say the people to … my; we have not onelyonly great and publike examples, … Fathers, our Kings, our Princes, our Cities, but great Rewards to encourage us thereunto, for then had wee ple…y Hos. 2. 5.Hos 2:5of victuals, and w…re well and saw no evill. I will go after my p. 219Lovers that give me my bread and my water, my wool and my flax, mine oyle and my drinke; neither did shee ever returne to her first husband, till shee found by evident experience that it was then better with her then amongst Mal. 1. 13. 3. 14.Mal 1:13Mal 1:3Mal 1:14her idoles. So that which made that hypocriticall people weary of the wayes and worship of God, was the unprofitablenesse which they conceiv'd to be in his service, and the unequalnesse of his wayes: whereas indeed the faultEsay 58. 3.Isa 58:3 was in their owne unsincerity and evill ends. For theMic. 2. 7.Mic 2:7 Word of the Lord doth good to those that walke vprightly, as the Prophet speakes. Fourthly, its Lawes and Edicts, whereby it setteth the members aworke, and publisheth its owne will; and that either under the shew of reason (for sinne hath certaine Maximes, and principles of corrupted reason, which it takes for indubitable and secure, wherewith to countenance its tyrannicall commands) or else under the shape of Emoluments and Exigences, and Inevitablenesse, which may serve to warrant those commands that are otherwise destitute even of the colour of reason. Like that device of Caiaphas, when they knew not how to accuse Christ, orIoh. 11. 47-50.John 11:47–50 charge him with any face of capitall crimes, yet hee had found out a way that though there were no personall reasons, nor iust grounds to proceede upon, yet admitting and confessing the innocencie of the person of Christ, the Expedience notwithstanding and Exigencie of state so requiring it, fitter it was for one innocent person to perish, and thereby the safety of the common wealth, whichPercrebuerat Oriente tote vetus & constans opini…, esse in fatis, ut eo tempore Iudaed profecti rerum p…tirentur. Sueton. in Uesp…si. cap. 4. depended upon their homage to the Romanes, to be secur'd, then by the preservation of one man to have the welfare of the whole people lie at hazard, and exposed to the fea…es, and jealousies, and displeasures of the Romans, who by publike fame were very suspicious of an universall prince which was to arise out of Iudea, and none so likely to be the man, as he who could raise dead men out of their graves, and so be never destitute of armies p. 222to helpe him: so though there was no …quum est, yet there was an exp…dit, though no reason or iustice, yetPluribus persuasi… ine…at, a…iquis sacerdo…um literis contineri, eo ipso tempo…sore vt v…l sceretoriens, …. Iud… … po…irentur; quae …mbages … & Titum … ▪ …acit. Histor▪ liv 5. … non dissimili crrore notaver…t …. d. Bello Iud…co. lib. 5. cap. 12. there was Exigence and Expediencie why hee ought to die, though not as a malefactor to satisfie for his owne offence▪ yet as a sacrifice to expiate, and to prevent those evils of state which the fame of his mighty workes might have occasion'd. And thus doth sinne deale with men, sometimes by the helpe of corrupt reason, and counterfeite maxi ne… it makes the sinnes which are commanded seeme warrantable and equall; sometimes, where the things are apparantly evill, and cannot bee iustified, yet by pretence of some present exigencies it makes them seeme necessary and …avoydable. Fifthly Its violence and importuni…e, for sinne is so wilfull that as he once answered the Persian king, when it cannot finde a law to warrant that which it requires, yet it will make a law to command what it will: and it will beset and pursue, and importune the soule, and take no answere. Balaams ambition was sufficiently nonplusd by the severall answeresNumb. 31. 16.Num 31:16 and parables which God put into his mouth, and yet still it pursues him, and will put him upon all experiments,Mic. 6. 5.Mic 6:5 make him try the utmost of his divelish wit to curse Gods people, and promote himselfe. Io…h his fretfulnesseIona. 4. 4. 8.Jonah 4:4Jonah 4:8 had beene once put to silence, and could reply nothing when God charged him, yet upon a second occasion it gathers strength, and becomes more headstrong, even to dispute with God, and to charge him foolishly. Dalilah we know was an Allegorie or type of lust, and weeIudg 16 16.Judg 16:16 know how violent and urgent she was with Sampson▪ till she grieved and vexed his soule with her dayly importunities. Sixtly, its provisions. those subsidiary a…des and materials of lust which it fetcheth from abroad, thoseRom. 13. 14. 1. Ioh. 2. 15, 16. …am. 4 4. Ro…. 6. 19.Rom 13:141 John 2:151 John 2:16 things of the world, with which the heart committeth adulterie; for the World is the Armorie and store-house of lust. Lastly its instruments, which willingly execute the will of sinne, and yeelde themselves up as weapons p. 221in the warre: In these things principally doth the strength of lust consist.

Having thus discovered wherein the strength of lust lies, set your selves against it in these particulars thereof. First, for the wisedome and deceite of lust: First set up a spirituall wisedome, which may discover and defeate the projects of the flesh; Christs teaching is the onelyonly way to put off the old man, and to be renewed in theEphe. 4. 20, 21.Eph 4:20Eph 4:21 spirit of the minde. Secondly, mutuall exhortation is a great helpe against the deceitfulnesse of sinne, Exho…t Heb. 3. 13.Heb 3:13one another while it is called to day, l…st any of you be hardned by the deceitfulnesse of sinne. Silence is the best advantage an Enemie can have, when one doth not warne nor give notice to another. If a Cheate or cunning Spie should come to a place, and apply himselfe with severall ins…nuations unto severall persons, for the better managing his purposes, and sifting out those discoveries which he is to make, the best way to disclose the plots and mischiefes of such an Enemie would be to conferre, and compare his severall passages and discourses together; so Christians mutuall communicating of the experiments, temptations, conflicts, victories which they have had in themselves to one another, is a sure way to discover and prevent the deceit of lust. Rahabs hiding and concealing the spies did much advance their project against Iericho; and so the keeping of the divels counsell, and stifling his temptations, and the deceits of lust, is one of the greatest advantages they can have. Thirdly, receive the Truth with love, for lies and delusions are the doome of those2. Thes. 2. 10, 112 Thess 2:102 Thess 2:11 men who receive not the love of the truth, that they might be saved.

Secondly, for the perswasions and suggestions of lust, entertaine no Treatie, have no commerce with it, be notPsal. 1. 1.Ps 1:1 in its company alone, let it not draw thee away, sit not in counsell with it. Qui deliberant desciverunt, if it prevaileTacit. to get our eare▪ and make us listen unto it, it will p. 222easily proceed further. As soone as ever Saint Paul wasGal. 1. 16.Gal 1:16 called, he immediately refused to conferre with flesh and blood, which relation elsewhere making, he useth another expression, Whereupon O King Agrippa I was not disobedient to the heavenly vision; intimating thus much, thatAct. 16. 19.Acts 16:19 but to hold a conference with the flesh is a beginning of disobedience. If our first mother Evah had observed this rule, not to deliberate, or admit any dispute with the Serpent, but had at first offer rejected his motion, with this peremptorie answere, We have a Law given us, and servants must be rul'd by their master and not by their fellowes, It is fitter to obey God then to dispute against him, to execute his commands then to interpret them, she might have prevented that deluge of sinne and calamitie which by this one over-sight did invade the world. Therefore the Lord strictly commands his people, that when they were to succeed the nations whom God would cast out before them, and should dwell in their land, they should take heed that they were not snared by following them, neither should they enquire after their Gods saying. How did these nations serve their Gods▪ Deut. 12. 30.Deut 12:30The very acquanting themselves with the formes of other mens idolatries might ensnare them. Therefore as soone as lust stirres and offers to perswade thee, start away from it as Ioseph did, Come not nigh the doore of a Prov. 5. 8.Prov 5:8strange womans house, though the first allurements seeme modest and moderate, yet if the Serpent get in but his head, he will easily draw in the rest of his body, and if he should not, yet his sting is in his head.

Thirdly, for the promises and threats of lust, first, beleeve them not, for lust is a Tempter, and it is given to all Tempters, to be liers too. When God hath said one thing, let no arguments make thee beleeve the contrarie. As we are to beleeve above hope, so above reason too; for though sophistrie may alledge reasons for a false conclusion which every understanding is not able to answer p. 223or evade, yet there is a voyce of Christ in all saving truth, which his sheepe are apt to heare and subscribe unto, inIoh. 10. 4, 5.John 10:4John 10:5 which there is an evidence to make it selfe knowne, and to difference delusions from it, though haply a man have not artificiall logick enough to distinguish it from every captious and sophisticall argument. If an Angell from Gal. 1. 8.Gal 1:8heaven, saith the Apostle, preach any other Gospell let him be accursed; we know what it cost the man of God, when he gave credit to the old Prophet of Bethel, though1. King. 13. 18. 24.1 Kgs 13:181 Kgs 13:24 pretending an Angels warrant, to goe backe and eate with him, contrary to the commandement which he had received before. Secondly, get security of better promises (for all the promises of the flesh if they should bee perform'd will perish with a man) learne to rest upon Gods All-sufficiencie, see thy selfe rich enough in hisHeb. 11. 25.Heb 11:25 wayes, there are more riches in the persecutions, much more in the promises and performances of God, then in all the treasures of Egypt. Lust can promise nothing but either thou hast it already (and the same water is farre sweeter out of a fountaine, then when it hath passed through a sinke; the same monie farre better when it is a Blessing from God, then when a bribe from Lust; when it is the reward of a service, then when 'tis the price of sinne; when it is given by the Owner, then when deposited by a thiefe) or else thou art farre better without it, thou walkest amongst fewer snares, hast an over-plus of spirituall goods for thy earthly defect, hast thy poverty sweetned and sanctified by better promises; and therefore respect none of the wages of Lust, consider that God is the Fountaine of life, that thou hast more and better of it in him then in the Creatures, that when thou wantest the things of this life, yet thou hast the promises still, and that all the offers of lust are not for comforts, but for snares, not for the use of life, but for the provisions of sin: and there is more content in a little received from God, then in whole treasures stollen from him, and all sinfull p. 224gaine is the robbing of God.

Fourthly, for the law of lust, setup the law of the spirit of life in thy heart. It is a royall Law, and a Law of liberty. whereas lust is a law of death and bondage; and where the spirit comes, a man shall be set free from the law of sinne and of death. Keepe thy selfe alwayes atRom. 8. 2.Rom 8:2 home, in the presence of Christ, under the eye and government of thy husband, and that will dash all intruders and adulterers out of countenance. Take heed of quenching, grieving, stifling the Spirit, cherish the motions thereof, stirre up and kindle the gifts of God in thee, labour by them to grow more in grace, and to have neerer communion with God; the riper the Corne growes, the looser will the chaffe be, and the more a man growes in grace, with the more ease will his corruptions be sever'd and shaken off.

Fifthly, when lust is violent and importunate: First, be thou importunate and vrgent with God against it too, when the Messenger of Satan, the Thorne in the flesh,2. Cor. 12. 7, 8.2 Cor 12:72 Cor 12:8 did buffet, and sticke fast unto S. Paul, hee reiterated his prayers unto God against it, and proportion'd the vehemency of his requests to the violence and urgency of the enemy that troubled him; and he had a comfortable answer, My Grace is sufficient for thee, sufficient in due time to cure, and sufficient at all times to forgive thy weakenesse. In the Law, if a ravisht woman had cried out, sheeDeut. 22. 25-27Deut 22:25–27 was esteemed innocent, because the pollution was not voluntary, but violent. And so in the assaults of lust, when it useth violence, and pursues the soule that is willing to escape and flye from it, if a man with-hold the embraces of his owne will, and cry out against it, if he can say with Saint Paul, It is no more I that doe it, but sinne Rom. 7▪ 20.Rom 7:20that dwelleth in me, though in regard that the flesh is something within himselfe, he cannot therefore be esteemed altogether innocent, yet the Grace of God shall bee sufficient for him. Secondly, when thou art pursued, p. 225keepe not Lusts counsell, but seeke remedy from some wise and Christian friend by communicating with him, and disclosing thy case unto him; sinne loves not to bee betrayde or complained on, mutuall confession of sinne,Iam. 5. 16.Jas 5:16 to those who will pray for a sinner, and not deride him, or rejoyce against him, is a meanes to heale it. Thirdly, when thou art in a more violent manner then usuall assaulted by sinne, Humble thy selfe in some more peculiar manner before God, and the more sinne cries for satisfaction, denie it and thy selfe the more: as Salomon saith of children, so may I say of lusts, Chastice and subdue thy lusts, and regard not their crying.

Sixthly, cut off the materials and provisions for lust, weane thy selfe from earthly affections; love not the World, nor the things of the World, desire not anything1. Ioh. 2. 15. Iam. 4▪ 3, 4. Prov. 30. 8, 9.1 John 2:15Jas 4:3Jas 4:4Prov 30:8Prov 30:9 to consume upon thy lusts, pray for those things which are convenient for thee, turne thy heart from those things which are most likely to seduce thee, possesse thy heart with a more spirituall and abiding treasure; hee who lookes stedfastly upon the light of the Sunne, will be able to see nothing below when he lookes downe againe; and surely the more a man is affected with heaven, the lesse will he desire or delight in the world. Besides, the provisions of sinne are but like full pastures, that doe but fatten,Hos. 13. 6, 7.Hos 13:6Hos 13:7 and prepare for slaughter. Balaam was in very good plight before, able to ride with his two servants to attendNum. 22. 22.Num 22:22 him, but greedinesse to rise higher, and make provision for his ambitious heart, carried him upon a wicked businesse, made him give cursed counsell against Israel, which at length cost him his owne life.Num. 31. 8.Num 31:8

Lastly, for the instruments of lusts, make a covenant with thy members, keep a government over them, bring them into subjection, above all keepe thy heart, establish1. Cor. 9. 27.1 Cor 9:27 the inward government; for nothing can be in the body which is not first in the heart; keepe the first mover uniforme and right; all other things which have their p. 226motions depending there, must needs be right too.

Having thus opened at large the life and state of originall sinne, it remaines in the last place to shew, how the spirit by the commandement doth convince and discover the life of actuall sinne: in omitting so much good, in committing so much evill, in swarving and deviating from the rule in the manner and measure of all our services. And this it doth, by making us see that great spiritualnes and perfection, that precise, universall, and constant conformitie which the Law requires in all we doe. Cursed is every one that abideth not in all things that are written Gal. 3. 10.Gal 3:10in the booke of the Law to doe them. Perfection and perpetuitie of obedience are the two things which the Law requires. Suppose we it possible for a man to fulfill every tittle of the Law in the whole compasse of it, and that for his whole life together, one onelyonly particular, and that the smallest and most imperceptible deviation from it being for one onelyonly time excepted, yet so rigorous and inexorable is the Law, that it seales that man under the wrath and curse of God. The heart cannot turne, the thoughts cannot rise, the affections cannot stirre, the will cannot bend; but the Law meets with it, either as a Rule to measure, or as a Iudge to censure it. It penetrates the inmost thoughts, searcheth the bottome of all our actions, hath a widenesse in it which the heart of man cannot endure. They were not able to endure, saith the Apostle, the things Heb. 12. 20. Deut. 5. 25. Exod. 34. 30.Heb 12:20Deut 5:25Exod 34:30which were commanded; and Why tempt you God, saith Saint'Peter to those that preached Circumcision, and put a yoake upon the brethren, which neither we nor our fathers Act. 15. 10.Acts 15:10were able to beare? Circumcision it selfe they were able to beare, but that yoke which came with it, namely, the Debt of the whole Law was by them and their fathers utterlyGal. 5. 3.Gal 5:3 unsupportable. For this very cause was the Law published, that sinne might thereby become exceeding sinfull, that so Gods grace might bee the more magnified, and his Gospell the more accepted. Let us in a few p. 227words consider some particular aggravations of the life and state of actuall sinne, which the spirit by the Word will present unto us.

First, in the least sinne that can bee named, there is so much life and venome, as not all the concurrent strength of those millions of Angels, one of whom was in one night able to stay so many thousand men, had been able to remove. More violence and injustice against God in a wandring thought, in an idle word, in an impertinent and unprofitable action, then the worth of the whole Creation, though all the Heavens were turned into one Sunne, and all the earth into one Paradise, were able to expiate. Thinke we as meanely and slightly of it as wee will, swallow it without feare, live in it without sense, commit it without remorse, yet be we assured, that but the guilt of every one of our least sins being upon Christ, who felt nor knew in himselfe nothing of the pollution of them, did wring out those prodigious drops of sweat, did expresse those strong cryes, did poure in those wofull ingredients into the Cup which he dranke, as made him, who had more strength then all the Angels of Heaven, to shrinke and draw backe, and pray against the worke of his owne mercy, and decline the businesse of his owne comming.

Secondly, if the least of my sinnes could doe thus, O what a guilt and filthinesse is there then in the greatest sinne which my life hath been defiled withall? If my Atomes be Mountaines, O what heart is able to comprehend the vastnesse of my mountainous sinnes? if there bee so much life in my impertinent thoughts, how much rage and fury is there in my rebellious thoughts? In my thoughts of gall and bitternesse, in my contrived murthers, in my speculative adulteries, in my impatient murmurings, in my ambitious projections, in my coverous, worldly, froward, haughty, hatefull imaginations, in my contempt of God, reproching of his Word, smothering p. 228of his motions, quenching of his spirit, rebelling against his grace? If every vaine word be a flame that can kindle the fire of Hell about mine eares, O what vollies of brimstone, what mountaines of wrath will be darted upon my wretched soule, for tearing the glorious and terrible name of the great God with my cursed oathes, my crimson and fiery execrations? What will become of sti…king, dirty, carrion communication, of lies and scornes, and railings and bitternesse, the persecutions, adulteries, and murthers of the tongue, when but the idlenesse and unprofitablenesse of the tongue is not able to endure this consuming fire?

3. If one great sin, nay one small sin be so full of life, as not all the strength, nay not all the deaths or annihilations of all the Angels in heaven could have expiated, O how shall I stand before an army of sinnes? So many, which I know of my selfe, swarmes of thoughts, steames of lusts, throngs of sinfull words, sands of evill actions, every one as heavie and as great as a mountaine, able to take up if they were put into bodies all the vast chasm… betweene earth and heaven, and fill all the spaces of nature with darkenesse and confusion? and how infinite more secret ones are there, which I know not by my selfe? How many Atomes and streames of dust doth a beame of the Sunne shining into a roome discover, which by any other light was before imperceptible? How many sinfull secrers are there in my heart, which though the light of mine owne conscience cannot discover, are yet written in Gods account, and sealed amongst his treasures, and shall at the day of the revelation of all things bee produc'd and muster'd up against me, like so many Lyons and Divels to flye upon me?

Fourthly, if the number of them can thus amaze, O what shall the roote of them doe? Committed out of ignorance in the midst of light; out of knowledge against the evidence of conscience; out of presumption and forestalling p. 229of pardon, abusing and subordinating the mercies of God to the purposes of Satan, not knowing that his goodnesse should have led me to repentance; out of stubbornnesse against the discipline, out of enmitie against the goodnesse, out of gall and bitternesse of spirit against the power and purity of Gods holy Law?

Fifthly, not the roote onelyonly, but the circumstances tooVolui & seci: Non pen…riâ, sed fastidio iustitiae. Nec eâre volebam frui quam furto appetebam, sed ipso furto, & peccato. Non erant formâ necsapore illecebrosa. Nequissimi adolescentes▪ Confrictione sociorum animorum accendebam prurisū cupiditatis …. Nocteintempestiva. Ingentia onera. Non ad nostras epulas, sed proiscienda porcis, solâ nos iniquitate epulari. Risus erat quasi titillat… corde quod fallebamus eos qui haec à nobis fieri non putabant. Ex lud… & … nocend… …. adde much to the life that is in sinne. See how notably Saint Austen aggravates his sinne of robbing an Orchard when he was a Boy, that which others lesse acquainted with the foulenesse of sinne might be apt enough but to laugh over. First, it began in the will, and the members follow'd, I had a minde, and therefore I did it. Secondly, I did not doe it for want of the things, but out of the naughtinesse of my heart, and my inward enmitie to righteousnesse. Thirdly, I did it not with any aime at fruition of the fruite, but onelyonly of the sinne; it was not my palate, but my lust which I studied to satisfie. Fourthly, the apples I stole were very unapt to tempt, no rellish, no forme in them to catch the eye, or allure the hand, but the whole temptation and rise of the sinne was from within. Fifthly, I did it not alone, there were a troope of naughty companions with mee, and wee did mutually cherish and provoke the itch of each others lust. Sixthly, it was at a very unseasonable time of night, when at least for that day we should have put a period and given a respite unto our lusts. Seventhly, it was after wee had spent much time before (and should now at least have been tired out) in pestilent and foolish sports. Eighthly, wee were immodest in our theft, we carried away great loades and burdens of them. Ninthly, when wee had done, we feasted the Hogs with them, and our selves …ed upon the review and carriage of our owne lewdnesse. Lastly, the chiefe sport and laughter which wee had was this, that we had not only robb'd, but deceiv'd the honest …en, who had never so bad an opinion of us, as that wee p. 230should doe it; and thus another mans losse was our jest. And after all this, his meditations upon it are excellent; with David hee goes to the roote, Ecce cor meum Deus meus, ecce cor meum. O Lord, what a nature and heart had I, that could commit sinne without any …, without any incentive but from my selfe? and againe, What shall I returne unto the Lord, that I can review these my sinnes, and not be afraid of them? Lord, I will love thee, I will prayse thee, I will confesse to thy Name, it is thy Grace which pardoneth the sinnes which I have committed, and it is thy Grace which prevented the sinnes which I have not committed: Thou hast saved me from all sinnes, those which by mine owne will I have done, and those which by thy Grace I have been kept from doing. If every man would single out some notable sinnes of his life, and in this manner anatomize them, and see how many sinnes one sinne containeth, even as one flower many leaves, and one Pomegranate many kernels, it could not but be a notable meanes of humbling us for sinne.

Sixthly, not evill circumstances onelyonly, but unpro… ble ends adde much to the life of sinne: when men sp…d Esai. 55. 2.Isa 55:2mony for that which is not bread, and labour for that which satisfieth not; when men change their glory for that which doth not profit, forsake the Fountaine, and h…w outbrokenIer. 2. 11, 13. Hos. 8. 7. Esai 30. 5. Rom. 6. 11.Jer 2:11Jer 2:13Hos 8:7Isa 30:5Rom 6:11 Cisternes which will hold no water; …owe nothing but winde, and reape nothing but shame and reproach. Our Saviour assures us, that it is no valuable price to get the whole World by sione: and Saint Austen hath assur'dAug. demenda. ad Consenti…. us, that the salvation of the World, if possible, ought…ot to be procurd by but an officious lie. But now how many times doe we sinne even for base and dishonourable end… ▪ lie for a farthing, sweare for a complement, swagger for a fashion, flatter for a preferment, murder for a rev…ge, pawne our soules which are more worth then the whole frame of nature for a very trifle?

p. 231Seventhly, all this evill hitherto staies at home, but the great scandall that comes of sinne addes much to the life of it, the perniciousnesse and offence of the example to others. Scandall to the weake, and that twofold; an active scandall to mis-guide them, Gal. 2. 14. 1. Cor. 8. 10. or a passive scandall to grieve them, Rom. 14. 15. and beget in them jealousies and suspitions against our persons and professions. Scandall to the wicked, and that twofold also; the one giving them occasion to blaspheme that holy Name and profession which we beare, 2. Sam. 12. 14. 2. Cor. 6. 3. 4. 1. Pet. 2. 13. The other hardning and encouraging, comforting and justifying them by our evill example, Ezek. 16. 51, 54.

Eighthly, the evill doth not reach to men onelyonly, but the scandall and indignity over-spreads the Gospell; a great part of the life of sinne is drawne from the severall respects it hath to Gods will acknowledged. When we s…e not onelyonly against the Law of Nature in our hearts, but against the written Law, nor onelyonly against the truth, but against the mercy and Spirit of God too; this must be a heavy aggravation. O what a hell must it bee to a soule in hell to recount, so many Sabbaths God reached f…rth his Word unto me, so many Sermons he knock'd at my doore, and beseeched me to be reconciled; he wo…d me in his Word, allured me by his promises, expected me in much patience, enriched me with the liberty of his owne p…etious Oracles, reached forth his blood to wash me, poured forth his teares over me, but against all this I have stopped the …are, and pulled away the shoulder, and hardned the heart, and received all this grace in …ine, and not withstanding all the raine which fell upon me, continued barren still. God might have cut me off in the wombe, and made me there a brand of hell, as I was by nature a Childe of wrath, he might have brought me forth into the world out of the pale of his visible Church, … into a corrupted Synagogue, or into a place full of ignorance, p. 232atheisme, and profanenesse, but he hath cast my lot in a beautifull place, and given me a goodly heritage, and now hee requires nothing of me but to doe justly, and worke righteousnesse, and walke humbly before God, and I requite evill for good to the hurt of mine owne soule.

Ninthly, the manner of committing these sinnesis is full of life too. Peradventure they are Kings, have a court and regiment in my heart, at best they will be Tyrants in mee, they have been committed with much strength, power, service, attendance, with obstinacy, frowardnesse, perseverance, without such sense, sorrow, or apprehension, as things of so great a guiltinesse did require.

Lastly, in good duties whereas grace should bee ever quick and operative, make us conformable to our head, walke worthy of our high calling, and as becommeth godlinesse, as men that have learned and received Christ, how much unprofitablenesse, unspiritualnesse, distractions, formality, want of rellish, failings, intermissions, deadnesse, uncomfortablenesse do shew themselves? How much flesh with spirit, how much wantonnesse with grace, how much of the world with the word, how much of the weeke in the Sabbath, how much of the bag or barne in the Temple? how much superstition with the worship? how wuch security with the feare? how much vaine-glory in the honour of God? in one word, How much of my selfe, and therefore how much of my sinne, in all my services and duties which I performe? These and a world the like aggravations serve to lay open the life of actuall sinnes.

Thus have I at large opened the first of the three things proposed, namely, that the spirit by opening the Rule doth convince men that they are in the state of sin, both originall and actuall.

The next thing proposed was to shew what kinde of condition or estate the state of sinne is. And here are two p. 233things principally remarkeable: first it is an estate of most extreme impotency and disability unto any good: Secondly, of most extreme enmity against the holinesse and wayes of God.