Three Treatises, Treatise 2 (1 of 4)

Three Treatises · Treatise 2 (1 of 4)

p. 117THE SINFVLNESSE OF SINNE.

ROM. 7. 9.

For I was alive without the Law once: but when the Commandement came, Sinne revived, and I died.

WEE have seene in the foriner Treatise, that man can finde no Happinesse in the Creature; I will in the next place shew; That he can find no happinesse in Himselfe; It is neither about him, nor within him: In the Creature nothing but vanitis and vexation, in Himselfe nothing but Sinne and Death. The Apostle in these words sets forth three things. First, The state of Sinne, Sinne Revived: Secondly, the Guilt of Sinne, I Died, or found my selfe to be a condemn'd man in the state of perdition. Thirdly, the evidence and conviction of both, When the Commandement came, which words imply a conviction and that from the spirit. First, a conviction, for p. 118they inferre a conclusion extremely contradictory to the conclusions in which Saint Paul formerly rested (whichElen…hus est Syllogismus cum contradiction… conclusionis. Arisi. is the forme of a conviction) Saint Pauls former conclusion was, I was alive; but when the commandement came, the conclusion was extremely contrary, I Died. Secondly, It was a spirituall conviction. For Saint Paul was never literally without the Law, but the va…le till this time was before his eyes, he is now made to understand the Law in its native sense and compasse; the Law is spiritual, v. 14. and he is enabled to discerne it spiritually. Absurd is the1. Cor. 3. 14.1 Cor 3:14 Doctrine of the aaVid. Iacob. Portum contra Ostorod. cap. 1.Socinians, & some others, That unregenerate men by a meere natur all perception, without any divine superin…us'd light (they are the words of bbSine lumine supernaturali potenti… superinfuso. Episcop. disput. 3.Episcopius, and they are wicked wordes) may understand the ccArmin. in Rom. 7. pag. 843. Remonstr. Declar. fidei. cap. 1. §. 14▪ Exam. Censur. cap. 1. …l. 33. 37.Rom 7whol… Law, even all things requisite unto faith & godlines. Foolishly confounding, and impiously deriding the spirituall and divine sense of holy Scriptures with the grammatical construction. Against this we shall need use no other argument, then a plaine Syllogisme compounded out of the very words of Scripture, Darknesse doth not comprehend light, Ioh. 1. 5. … men are Darkenesse. Eph. 5. 8. 4. 17. 18. Act. 26. 18. 2. P…t. 1. 9. yea Held under the power of darkenesse, Col. 1. 13. and the word of God is light, Psal. 119. 105. 2. Cor. 4. 4. therefore unregenerate men cannot understand the …d in that spirituall compasse which it carries. There is such an asymmetry and disproportion betweene our understandings, and the brightnesse of the word, that the aaPsal. 119. 18. 27. 73. 125. 169. Phil. 3. 10.Ps 119:18Ps 119:27Ps 119:73Ps 119:125Ps 119:169Phil 3:10Saints themselves have prayed for more spirituall light, and vnderstanding to conceive it. That knowledge which a man ought to have (for there is a knowledge which is not such as itbb1. Cor. 8. 2.1 Cor 8:2 ought to be) doth passe knowledge, even all the …ength of meere naturall reason… Ephes. 3. 19.Eph 3:19 to attaine unto,ddIoh. 104. 14. peculiar to the sheep of Christ. Naturall men have their principles vitiated, their ee2. Cor. 3. 14.2 Cor 3:14faculties bound, that they ff1. Cor▪ 2. 14. Ier▪ 6▪ 10.1 Cor 2:14Jer 6:10cannot understand spirituall things till God have as it were …nplanted a gg1. Ioh. 5. 20.1 John 5:20…ew understanding in them, p. 119hhActs 16. 14.Acts 16:14framed the heart to attend, and set it at ii2. Cor. 3. 17. 18 Lu…. 24. …5.2 Cor 3:172 Cor 3:18liberty to see the glory of God with open face. Though the vaile doe not keepe out Grammaticall construction, yet it blindeth the heart against the spirituall light and beauty of the Word. We see even in common sciences where the conclusions are suteable to our owne innate and implanted notions, yet he that can distinctly construe, and make Grammar of a principle in Euclide, may be ignorant of the Mathematicall sense, and use of it: much more may a man in divine truths bee Spiritually ignorant even where in some respect hee may be said to know. For the kkHos. 7. 9. Esay 42. 25.Hos 7:9Isa 42:25Scriptures pronounce men ignorant of those things which they see and know. In divine doctrine llIohn 7. 17. Psal. 25 9. 14. Rom. 12. 2. Matth. 11. 25.John 7:17Ps 25:9Ps 25:14Rom 12:2Matt 11:25obedience is the Ground of knowledge, and Holinesse the best qualification to understand the Scriptures. If any m…n will doe the will of God, he shall know of the doctrine whether it be of God. The … will he teach his way, and …eale his secret to them that feare him, to babes, to those that conforme not themselves to this evill world.

To understand then the words, we must note▪ first, thatAnte omnia opu… est Dei Timore ad ipsum converti, ut eius voluntatem cognoscamus—in tantum non vident in quantum hui… secul… vivunt. Aug. de Doctr. Christi. l. 2 c. 5. Deus nos Adiuvat & ut Sciamus, & Am… mus. epist. 143. Non doctrina extrinsecus insonante, sed inte…na, occulta, mirabili, ine…fabili potestate operatur Deus in cordibus hominum & U…ras Revelationes & bonas voluntates. de Grat. Christi. c. 24 And elsewhere he recants his opinion, Quod, ut praedicato Eva…gelio con…tiremus, nostrum esset proprium & ex nobis. Adprosper. & Hilar. lib. 1. cap. 3. there is an opposition between foreign & foreign, those two Clauses in the Text, Once, and When the Commandement came. It is the conceite of mmSo…. Armin. Tolet. vid. …xam. censur. c. 11. fol. 129.some, that the latter as well as the former is meant of a state of unregeneration; and that Saint Paul all this Chapter over speaketh in the person of an unregenerate man; not intending at all to shew the fleshlinesse and adherency of corruption to the holiest men, but the necessitie of righteousnesse by Christ, without the which, though a man may, when once the Commandement comes and is fully revealed, will good, hate sinne; in sinning doe that which he would p. 120not consent unto, and delight in the Law, feele a warre in his members, mourne and cry out under the sense of his owne wretchednesse, yet for all this he is still an unregenerate man: an opinion tending directly to the honour of Pelagianisme, and advancement of nature, which made Saint Austen in that ingenuous and noble worke of hi… retractations to recant it, and in all his writings against the Pelagians (in which, as in other polemicall workes, where the vigilancy of an enemy, and feare of advantages makes him more circumspect how he speaks, his expositions of Scripture are usually more literall and solid, then where he allowes himselfe the scope of his owne conceits.) He still understandes those passages, of the complaints of a regenerate man against his inherentContr. Iu…. lib. 6. cap. 23. & cont. 2. Epist. Pelag. lib. …. cap. 8. 9. 10. 11. concupiscence. We are therefore to resolve that the opposition stands thus. Once in my state of unregeneration, I was without the law, that is, without the spirituall sense of the Law, but when the Lord began to reveale his mercy to me in my conversion, then he gave me eye to understand it in its native and proper compasse. The Apostle was never quite without the Law (being an Hebrew, and bred up at thefeet of Gamali…l) therefore the differencePhil 3. 5. Act. 22. 3. 2. Tim. 1. 3.Phil 3:5Acts 22:32 Tim 1:3 betweene being without the Law, and the comming of the Law, must be onelyonly in modo exhibendi; before he had it in the letter, but after it came in its owne spirituall shape. And there is some emphasis in the word ca…e, denoting a vital, moving▪ penetrative power, which the Law had by the spirit of life, and which before it had not as it was a Dead letter.

Secondly, wee must note the opposition betweene the two estates of Saint Paul. In the first he was Alive, and that in two respects. A live in his performances, able as he conceiv'd to performe the righteousnesse of the law without bla…e Phil. 3. 6. A live in his Presumptions, mispersuasions, selfe-justifications, conceits of righteousnesse, and salvation. Act. 26. 9. Phil. 3. 7. In the second estate Sinne p. 121revived, I found that that was but a sopor, a benumdnesse, which was in my apprehension a death of sinne: and I died, had experience of the falsenesse and miseries of my presumptions. The life of sinne and the life of a sinner are like the ballances of a paire of scoles, when one goes up the other must fall downe, when sinne lives, the man must dye; man and sinne are like M…entius his couples, they are never both alive together.

Many excellent points, and of great consequence to the spirits of men would rise out of these words thus unfolded: as, First, that a man may have the Law in the Church wherein he lives in the letter of it, and yet bee without the Law in the power and spirit of it by ignorance, misconstructions, false glosses, and perverse wrestings of it; as a covetous man may have the possession of monie, and yet be without the vse and comforts of it. 2. Cor. 3. 6. 2. P…t. 3. 16. Matth. 5. 21. 22. 27. 28. 31. 32. 33. 38.

Which should teach us to beware of Ignorance; It makes the things which wee have unusefull to us. If any man have the Law indeed hee will labour First to have more acquaintance with it, and with God by it. The more the Saints know of God and his will, the neere… communion doe they desire to have with him. Wee see this heavenly affection in Iacob. Gen. 32. 26. 29. Gen. 49. 18. in Moses. Exod. 33. 12. 18. in David. Psal 119. 18. 125. in the Spouse Cant. 1. 2. in Manoah. Iud. 13. 17. in Paul. 2. Cor. 5. 2. Phil. 3. 13. 14. As the Queene of She ba1. King. 10. 7.1 Kgs 10:7 when shee had heard of the glory of Salomon was not2. Sam. 14. 32.2 Sam 14:32 content till she came to see it; or as Absolom being restor'd from banishment, and tasting some of his Fathers love, was impatient till he might see his face; so the Saints, having something of Gods will and mercy revealed to them, are very importunate to enjoy more. Secondly, to be more conformable unto it, to Iudge and measure himselfe the oftner by it. Psal. 119. 11. The law is utterly in p. 122vaine, no dignity, no benefit nor priviledge to a people…er 8. 8. Hos. 8. 2. Rom. 2. 13. 17.Hos 8:2Rom 2:13Rom 2:17 by it, if it be not obeyed. Thirdly, to love and praise God for his goodnesse in it. Ioh. 14. 21.

Secondly, ignorance of the true meaning of the Law, and resting upon false grounds doth naturally beget these two things. First, blinde zeale, much active and in appearance unblameable devotion. As it did here, and elsewhere in Saint Paul, Phil. 3. 6. Act. 22. 3. in the honourable women, Act. 13. 50. in the Pharises, Matth. 23. 15. in false brethren, Col. 2. 23. in the Iewes, that submitted not themselves to the righteousnesse of God. Rom. 10. 2. 3. In the papists in their contentions for trash, rigorous observation of their owne traditions, out-sides, and superinducements upon the pretious foundation. Secondly, strong mis-perswasions and selfe-justifications, dependant upon our workes, and rigid endeavors for salvation at the last, Hos. 12. 8. Esai. 48. 1. 2. 58. 2. 7. Amos 5. 18. 21. 25. Mic. 3. 11. 12. Zech. 7. 3. 4. 5. 6. Hos. 8. 2. 3. Luk. 18. 11. 12. unregenerat men are often secure men, makingDe arbitris sensus sui Deum pensitant. Tertu. con…. mar. l. 2. c. 2 principles and premises of their owne to build the conclusions of their Salvation upon. But beware of it. It is a desperate hazard to put eternity upon an adventure, to trust in God upon other termes then himselfe hath proposed to be trusted in, to lay claime to mercy without any writings, or seales, or witnesses, or patents, or acquittance from sinne, to have the evidences of hell, and yet the presumptions of heaven, to be weary of one sabbath here, and yet presume upon the expectation of an eternity which shall be nothing else but sabbath. InIudicia domestica. Tertull. Apol. foreign Clem. Alex. the Civill Law, Testes domestici, Houshold witnesses (who might in reason be presum'd parties) are invalid and uneffectuall. Surely in matters of Salvation if a man have no witnesse but his owne spirit, misinform'd by wrong rules, seduc'd by the subtilties of Satan, and the deceite of his owne wicked heart, carried away with the course of the world, and the common prejudices and presumptions p. 123of foolish men, they will all faile him when it shall be too late; God will measure men by his owne line, Esai. 28. 15. 17.Isa 28:15Isa 28:17and righteousnesse by his owne plummet, and then shall the Haile sweepe away the refuge of lies, and waters over-flow Deut. 19. 19, 20.Deut 19:19Deut 19:20the hiding place of those men that made a covenant with death. Secondly, beware of proud resolutions, selfe love, reservations, wit, distinctions, evasions to escape the word; these are but the weapons of lust, but the exaltations 2. Cor. 10 4, 5.2 Cor 10:42 Cor 10:5of a fleshly minde; but submit to the word, receive it Iam. 1. 21.Jas 1:21with meekenesse, be willing to count that sense of scripture truest which most restraineth thy corrupt humors, and crosseth the imaginations of thy fleshly reason. Our owne weapons must be render'd up before the sword ofLuk. 11. 22. Qui se dedebant arma tradiderunt. Brisson. deformul. lib. 4.Luke 11:22 the spirit, which is the word of God, will be on our side; Love of lusts and pride of heart can never consist with obedience to the word. Nehem. 9. 16. Ier. 13. 17. 43. 2.

Thirdly, converting and saving knowledge is not of our owne fetching in or gathering, but it is foreign, a Doctrine that comes unto us, and is brought by that sacred blast of the spirit which bloweth where he lifteth. We doe not first come and are then taught, but first we are taught and then we Come. Ioh. 6. 45. Esai. 55. 5. 65. 1. we must take heed of attributing to our selves, boasting of our owne sufficiencies, congtuities, preparations, concurrencies, contributions unto the word in the saving of us; Grace must prevent, follow, assist us, preoperate and cooperate, Christ must be All in All, the Author and the Finisher of our faith; of our selves we can doe nothing but disable our selves, resist the spirit, and pull downe whatever the word doth build up within us. Ever therefore in humility waite at the poole where the spirit stirres, Give that honour to Gods ordinances as when hee bids thee doe no great thing, but onelyonly wash and be cleane, heare and beleeve, beleeve and be saved, not stoutly to cast his Law behinde thy backe, but to humble thy selfe to walke with thy God, and to see his name and powerMic. 6. 8, 9.Mic 6:8Mic 6:9 p. 124in the voyce which cryes unto thee.

Fourthly, though sinne seeme dead to secure, civill, morall, superstitiously zealous men, in regard of any present sense or sting, yet all that while it is alive in them, and will certainely, when the booke shall be opened, either in the ministry of the word to conversion, or in the last judgement to condemnation, reviue againe. All these points are very naturall to the Text, but I should be too long a stranger to the course I intend if I should insist on them. I returne therefore to the maine purpose. Here is the state of sinne, sinne revived; the Guilt of sinne, I died; the Conviction of it by the spirit bringing the spirituall sense of the Commandement, and writing it in the heart of a man, and so pulling him away from his owne Conclusions.

The Doctrines then which I shall insist on are these two. First, the spirit by the Commandement convinceth a man to be in the state of sinne. Secondly, the spirit by the Commandement convinceth a man to be in the state of death because of sinne. To convince a man that he is in the state of sinne is To make a man so to set to his owne seale and serious acknowledgement to this truth That he is a sinner, as that withall he shall feele within himselfe the qualitie of that estate, and in humility and selfe-abhorrencie conclude against himselfe all the naughtinesse and loathsome influences which are proper to kindle and catch in his nature and person by reason of that estate: and so not in expression onelyonly but in experience, not in word but in truth, not out of feare but out of loathing, not out of constraint but most willingly, not out of formality but out of humility, not according to the generall voyce but out of a serious scrutinie and selfe examination, loade and charge himselfe with all the noisomenesse and venome, with all the dirt and garbage, with all the malignitie and frowardnesse that his nature and person doe abound withall even as the waves of p. 125the sea with mire and dirt; and thereupon justifie almighty God, when he doth charge him with all this, yea if he should condemne him for it.

Now we are to shew two things. First, that a meere naturall light will never thus farre convince a man. Secondly, that the spirit by the Commandement doth. SomeAct. 17. 23. 27.Acts 17:23Acts 17:27 things nature is sufficient to teach, God may be felt and found out in some fence by those that ignorantly worship him. Nature doth convince men that they are not so good as they should be, the Law is written in theRom. 2. 15.Rom 2:15 hearts of those that know nothing of the letter of it; Idlenesse, beastiality, lying, luxury the Cretian poet couldTit. 1. 12, 13.Titus 1:12Titus 1:13 condemne in his owne countrey-men; Drinking ofEster. 1. 8. healths ad plenoscalices, by measure and constraint, condemn'd by Law of a heathen prince, and that in his luxurie. Long haire condemn'd by the dictate of nature1. Cor. 11 14.1 Cor 11:14 and right reason, and the reason why so many men, and whole nations notwithstanding use it, is given by SaintHieronym. in 1. Cor. 11. 14.1 Cor 11:14 Hierome, Quia à natura deciderunt, sicut multis alijs rebus comprobatur. And indeede as Tertullian saith of womens long haire, that it is, Humilitatis suae sarcina, theDe Coron. mil. cap. 14. burden as it were of their Humility, so by the warrant of that proportion which Saint Paul allowes, 1. Cor. 11. 14. 15. We may call mens long haire Superbiae suae sarcinam, nothing but a clogge of pride. Saint Austin hath written three whole chapters together against this sinfull customeDe opere mon. cap. Aperte contra Apostoli Praeceptum. Manifesta verba Apostoli in perversam detorquere sententiam. of nourishing haire, which hee saith is expressely against the precept of the Apostle, whom to vnderstand otherwise then the very letter sounds, is to wrest the manifest words of the Apostle unto a perverse construction. But to returne, these Remnants of nature in the hearts of men are but like the blazes and glimmerings of a candle in the socket, there is much darknes mingled with them. Nature cannot throughly convince.

1. Because it doth not carry a man to the Roote, Adams sinne, concupiscence, and the corrupted seeds of p. 126a fleshly minde, reason, conscience, will, &c. Meere nature will never Teach a man to feele the waight and curseRom. 5. 12.Rom 5:12 of a sinne committed aboue five thousand yeeres before himselfe was borne, to feele the spirits of sinne running in his bloud and sprouting out of his nature into his life, one uncleane thing out of another, to mourne for thatIob 14. 4. Psal. 51. 5. Rom. 7. 7.Job 14:4Ps 51:5Rom 7:7 filthinesse which he contracted in his conception, Saint Paul professeth that this could not bee learned without the Law.

2. Because it doth not carry a man to the Rule, which1. Ioh. 3 4. Psal. … 19. 96.1 John 3:4Ps 19:96 is the written Law, in that mighty widenesse which the Prophet David found in it. Nature cannot looke upon so bright a thing but through vailes and glosses of its owne. Evill hateth the light, neither commeth to theIoh. 3. 20.John 3:20 light, cannot endure a through scrutinie and ransacking left it should be reproved. When a man lookes on the Law through the mist of his owne …usts he cannot but wrest and torture it to his owne way, Saint Peter gives two reasons of it, because such men are foreign. 2. Pet. 3. 16. 1. Vnlearned men, namely in the mysterie of Godlinesse, have not been taught of God what theIoh. 5. 45. Eph. 4 20.John 5:45Eph 4:20 truth is in Iesus; till that time a man will never put off his lusts, but defend them, and rather make crooked the rule, coine distinctions and evasions upon the law it selfe, then judge himselfe and give glory to God. 2. Fickle, unstable men, men apt to be tossed up and downe like Eph. 3. 17. 4. 14. Psal. 78. 37.Eph 3:17Eph 3:4Eph 3:14Ps 78:37empty clouds with every blast, never rooted nor grounded in the love of the truth, unstedfast in the Covenant of God, that **Esay 56. 2, 6. Heb. 6. 18. Act 11. 23.Isa 56:2Isa 56:6Heb 6:18Acts 11:23lay not hold on it, and are therefore altogether undisposed to **1. Tim. 4. 16. 2. Tim. 3. 14. Tit. 1. 9. Iud. v. 3. 1. Thess. 5. 21.1 Tim 4:162 Tim 3:14Titus 1:9Judg 5:31 Thess 5:21Continue or hold fast the truth. A man in his lusts is like a man in a disease, not long well in one way, but is ever given to changes and experiments, and as he changeth, so doth he ever new shape the scripture and dragge it downe to the patronage of his owne wayes. So that the Law in a wicked mans heart is like a candle in a foule lanterne, or as a straight oare in troubled p. 127water, or the shining of light through a color'd glasse, wried and chang'd into the image of the corrupted minde wherein it lies. The Law in it selfe is aaPsal. 19. ….Ps 19Perfect, bbPsal. 119. 128.Ps 119:128right, ccIbid. v. 140.pure, ddIbid. v. 138. Psal. 19. 7.Ps 19:7sure and faithfull, eeRom 7. 12. 14.Rom 7:12Rom 7:14holy, just, and spirituall, ffPsal 119 50. Heb 4. 12.Ps 119:50Heb 4:12lively and operative, and men by nature are unlike all this, ggEccles. 7. 29.Eccl 7:29degenerate and hhDeut. 32. 5.Deut 32:5crooked, iiIam. 1. 8.Jas 1:8wavering and unfaithfull, kk2. Tim 3. 13.2 Tim 3:13deceiving and being deceived, llGen 6. 5. Tit. 1. 15.Gen 6:5Titus 1:15unholy, carnall and impure, mmCol 2 18.Col 2:18fleshly minded, nnRom. 1. 18 ….Rom 1:18dead and reprobate to every good worke. Such a great disproportion is there betweene Nature and the Law.

3. Because it doth not Drive us out of our selves for a Remedie; The sublimest philosophie that ever was did never teach a man to denie himselfe, but to build up his house with the old ruines, to fetch stones and materials out of the wonted quarrie. oo…am. 4. 10.Humiliation, ppDan. 9. 7.Dan 9:7confusion, qqEzta. 9. 6. Ezek. 16. 63.Ezek 16:63shame, rrEzek. 36. 31. Gen. 18. 27. Iob 42. 6.Ezek 36:31Gen 18:27Job 42:6selfe-abhorrencie, ssIob 40. 4. 2. Sam. 6. 22.Job 40:42 Sam 6:22to be vile in a mans owne eyes, tt2. Cor. 1…. 11.2 Cor 1:11to be nothing within himselfe, to be willing to uuNehem. 9. 33.Neh 9:33owne the vengeance of almighty God, and to xx1. Cor. 11. 31.1 Cor 11:31judge our selves, to yyEzra. 9. 13. Psal. 51. 4.Ezra 9:13Ps 51:4justifie him that may condemne us, and be witnesses against our selves, are vertues knowne only in the booke of God, and which the learnedest Philosophers would have esteemed both irrational and pusillanimous things.

4. Because naturall zz2. Tim. 3. 8. Tit. 1. 15.2 Tim 3:8Titus 1:15judgement is so throughly distorted and infatuated, as to **Esai. 5. 2….Isa 5:2count evill good and good evill, light darkenesse and darkenesse light: to aaProv. 14. 12.Prov 14:12perswade a man that he is in a right way when the end thereof will be theissues of death, that he is bbRev. 3. 17. Hos. 12. 8. Prov. 21. 2.Rev 3:17Hos 12:8Prov 21:2Rich and in need of nothing, when in the meane time he is miserable, poore, blinde and naked; ccArist. polit. lib. 2. cap. 1, 2.Platoes community, ddEudem, lib. 3. cap. 7. mag. moral. cap. 31. Ethic. lib. z. c. 8. lib. 4. cap. 14. lib. 4. cap. 7, 8.Aristotles Vrbanitie and magnanimity, eeAlicubi Quintilia.Ciceroes blinding the eyes of the Iudges, ffDe petitione consulatus ad M. fratrem.and his officious dissimulation and compliancie, the Stoicks apathie ggQuintil. lib. 12. cap. ….and officious lies that p. 128so much admired hhTertul Apolog. cap. 46.stoutnesse, or rather sullennesse of those rigid Heathen that puld out their owne eyes that they mighy bee chaste, and kild themselves to be rid of evill times, nay more, iiLuk. 18. 11. 12. Act. 26 5. Ios…ph. Antiq. lib. 18. c. 2. De Bello Iudaico lib. 1. cap▪ 4. foreign …d. Epipha…m contra Haeres. lib. …. to Haeres. 16.Luke 18:11Luke 18:12Acts 26:5the Pharisies strictnesse, the zeale and unblameablenesse of Paul, the devotions of obstinate Iewes, kkProv. 21. 27. Hag. 2. 12.Prov 21:27Hag 2:12all the strength of civill, morall, formall shewes and expressions of goodnesse, though specious in the eyes of men, yet in the eyes of God that seeth not as manseeth, they are all but sinfull and filthy, losse and dung.

Lastly, because nature in particular men never knew, nor had experience of a better estate, and therefore must needs bee ignorant of that full Image in which it was created, and unto which it ought still to be conformable. As a man borne in a dungeon is unable to conceive the state of a Palace, as the Childe of a Noble man stolne away, and brought up by some lewd Begger, cannot conceive, or suspect the honour of his blood: so utterly unable is corrupted nature, that hath bin borne in a wombePsal. 51. 5. Gen. 6. 5.Ps 51:5Gen 6:5 of ignorance, bred in a hell of uncleannesse, enthrall'd from the beginning to the prince of darkenesse, to conceive,Gen. 8. 21. 1. Cor. 7. 14. Esay 1. 4. Prou. 22. 15.Gen 8:211 Cor 7:14Isa 1:4Prov 22:15 or convince a man of that most holy and pure condition in which hee was created, the least deviation where-from is sinne unto him.

Now then since Nature cannot thus convince, the spirit in the Commandement must. We have no inward principle but these two. We grant there is a difference to be made betweene the illumination and Renovation of theHeb. 6. 4.Heb 6:4 spirit; men may be illightned, and yet not sanctified; as a false Starre, or an ignis fatuus may have light without influence or heate: yet withall it is certaine too, that it is impossible to know sinne in that hatefulnesse which is in it, with such a knowledge as begets hatred and detestation of it, or to know divine things with such a knowledge a… is commensurate to them, such as in their spirituall and immediate purity they are apt to beget, but that knowledge p. 129must worke admiration, delight, love, endeavours of conformity unto so heavenly truths. No comprehension of things divine without love. Ephes. 3. 17. 18. theSacros Scripturae libros …ull us inimicus cognoscere sinitur. Aug. de Mor. Eccles…. l. 1. c. 25. Si voluntatem Dei nosse quisquam desiderat fiat Amicus Deo—Hoc si haberent non essent Haeretici. Idem de Gen. contr. Manich…os. l. …. c. 2. reason why God gives men over to strong delusions, to beleeve lyes, is because they did not receive the love of the truth that they might be saved. 2. Thes. 2. 10. 11.

This conviction then of sinne the spirit worketh: First, by revealing the Rule: Secondly, by opening the condition of the state of sinne: Thirdly, by giving a heart experimentally and reflexively to understand all, or by shaping and framing the heart to the Word, and so mingling them both together.

The Apostle saith, that By the Commandement sinne revived. By the life of sinne I understand the strength of it, and that is twofold: A strength to condemne, and a strength to operate, or worke in a man obedience to it selfe: a strength to hold a man fast, and to carry him its owne way. Sin is a body, and hath earthly members, Col. 3. 4. which are very active & vigorous; the Apostle speaketh of a holding propertie which it hath, Rom. 7. 6. and this strength hath the sinewes of all strength in it; It is a Lord, and so it hath the strength of power to command, and it is a husband, and so it hath the strength of love to perswade and prevaile.

First, it is a Lord and Master, in which respect it hath these tyes upon us: First, a Covenant, there is a virtuall bargaine betweene lust and a sinner, Esay 28. 15. we make promise of serving, and obeying sinne, Ioh. 8. 34. Rom. 6. 16. and that returneth unto us the wages of iniquitie, and the pleasures of sinne, 2. Pet. 2. 15. Heb. 11. 25. Secondly, love unto it, as unto a bountifull and beneficiallLuk. 22. 25.Luke 22:25 Lord. Sinne exerciseth authority over us, and yet we account it our benefactor, Hos 2. 5. 12. 13. Iob 20. 12. 13. Thirdly, an easie service, the worke of sinne is naturall, the instruments all ready at hand, the helpers and fellowservants many to teach, to encourage, to hasten, and lead p. 130on in the broad way. Fourthly, in sinne it selfe there is a great strength to enforce men to its service: First, it is edg'd with malice against the soule, arm'd with weapons1. Pet. 2. 11.1 Pet 2:11 to fight against it, and enmity is a great Whetstone to valour. Secondly, it is attended with fleshly wisedome, suppported with stratagems and deceits, hastened and set on by the assistance of Satan and the world, Eph. 4. 22 Heb. 3. 13. Thirdly, it hath a Iudicature and regiment in the heart, it governes by a Law, it f…nds forth lusts axnd temptations like so many edicts into the soule; and when we object the Law of God against the service that is requir'd, then as that Persian King, who could not find outHerodot. a Law to warrant the particular which hee would have done, found out another, That hee might doe what hee would; so sinne when it hath no reason to alleage, yet it hath Selfe-will, that is, all Lawes in one, Gen. 49. 6. 2. Pet. 2. 10. Rom. 7. 23. In one word, the strong man is furnished with a whole Armour.Lu…. 11 ….

Secondly, sinne is a Husband, Rom. 7. 1. 5. and so it hath the power of love, which the wise Man saith, is as strong as death, that will have no deniall when it comes. S. Paul tels vsus, there is a constraining power in love, 2. Cor. 5. 14. Who stronger then Sampson, and who weaker then a woman? yet by love she overcame him, whom all the Philistimes were unable to deale with. Now as betweene a man and a strumpet, so betweene lust and the heart, there are first certaine cursed dalliances and treaties, by alluring temptations, the heart is drawne away from the sight of God and his Law, and enticed and then followes the accomplishment of uncleannesse. Iam. 1. 14. 15. This in the generall is that life or strength of sinne here spoken of.

Wee are next to observe, that the ground of all this is the Law: The sting of Death is sinne, and the strength of sinne is the Law, 1. Cor. 15. 56 1. Ioh. …. 4. from the Law it is, that sinne hath both strength to condemne, and to p. 131command us, or have dominion over us, Rom. 6. 14. Now the Law gives life or strength to sin three wayes: First, by the curse and obligation of it, binding the soule with the guilt of sin unto the Iudgement of the great Day. Every sinner hath the sentence past upon him already, and in part executed; He that beleeveth not is condemned already, the wrath of God abideth on him. All men come into the world with the wrath of God like a talent of lead upon their soule, and it may all be pour'd out within one houre upon them, there is but a span betweene them and judgement. In which interim, First, the Law aaRom. 3. 19.Rom 3:19stops the mouth of a sinner, bbRom. 11. 32. Gal. 3. 2….Rom 11:32Gal 3:2Shuts him in, and ccRom. 7. 6.Rom 7:6holds him fast under the guilt of his sinne. Secondly, it passeth ddGal. 3. 10. 13. 2. Cor. …. 7. Mark. 16. 16. 1. Cor. 14. …5.Gal 3:10Gal 3:13Mark 16:161 Cor 14:5sentence upon his soule, sealing the assurance of condemnation and wrath to come. Thirdly, it beginneth even eeHos 6. 5.Hos 6:5to put that sentence in execution, with the ffRom. 8. 15.Rom 8:15spirit of bondage and of gg2. Tim. 1. 7.2 Tim 1:7feare, shaking the conscience, wounding the spirit, and scorching the heart with the pre-apprehensions of Hell, making the soule see some portion of that tempest which hangeth over it, rising out of that sea of sinne which is in his life and nature (as the hh1. Kin. 18. 44.1 Kgs 18:44Prophets servant did the Cloud) and so terrifying the soule with a certaine iiHeb. 10. 26.Heb 10:26fearefull expectation of Iudgement. Thus the Law strengthens sinne, by putting into it a condemning power.

Secondly, by the Irritation of the Law. Sin tooke occasion, saith the Apostle, by the Law, & so by the commandement became exceeding sinnefull. Rom. 7. 8. when lust finds it selfe universally restrain'd meets with Death and Hell at every turne, can have no subterfuge nor evasion from the rigor and inexorablenesse of the Law; then like a River that is stopt, it riseth, and fomes, and rebels against the Law of the minde, and fetcheth in all its force and opposition to rescue it selfe from that sword which heweth it in pieces. And thus the Law is said to strengthen sinne, not perse, out of the Intention of the Law, but by Accident, antiperistasis, exciting▪ and provoking that p. 132strength which was in sinne before, though undiscern'd, and lesse operative▪ For as the presence of an enemie doth actuate, and call forth that malice which lay habitually in the heart before: so the purity of the Law presenting it selfe to concupisence in every one of those fundamentall obliquities wherein it lay before undisturb'd, and way▪ laying the lust of the heart, that it may have no passage, doth provoke that habituall fiercenesse and rebellion which was in it before, to lay about on all sides for its owne safety.

Thirdly, by the conviction and manifestation of the Law; laying open the widenesse of sinne to the conscience. Man naturally is full of pride and selfe-love, apt to thinke well of his spirituall estate upon presumptions and principles of his owne; and though many professe to expect salvation frō Christ only, yet in as much as they will be in Christ no way but their owne, that shewes that still they rest in themselves for salvation. This is that deceite, and Guile of spirit, which the scripture mentions, which makes the way of a foole right in his owne eyes. The Philosopher tells us of a Sea, wherein, by the hollownesseAristot. Problem. sect. 23. quest. 5. Tertul…de Anima, cap. 52. of the earth under it, or some whirling and attractive propertie that sucks the vessell into it, ships use to be cast away. in the mid'st of a calme: even so many mens soules doe gently perish in the mid'st of their owne securities and presumptions. As the fish Polypus changeth himselfe into the colour of the Rock, and then devoures those that come thither for shelter: so doe men shape their mis-perswasions into a forme of Christ and faith in him, and destroy themselves. How many men rest in pharisaicall generalities, plod on in their owne civilities, moralities, externall Iustice, and unblameablenesse, account any thing indiscretion and unnecessary strictnes that exceeds their owne modell; every man in Hell that is worse then themselves (I am not as this Publican) and others that are better, but in a fooles paradise? and all this out of ignorance p. 133of the Law. This here was the Apostles Case, when he lived after the strictest sect of the Pharisies▪ sin was dead, he esteemed himself blamelesse: but when the Commandement came, discoverd its owne spiritualnes, & the carnalnesse of all his performances; remou'd his curtald glosses, and presumptuous prejudices; opened the inordinatenes of natural concupiscence, shewd how the lest atome doth spot the soule the smallest omission qualifie for hel, make the conscience see those infinite sparkles and swarmes of lust that rise out of the hart, and that God is all eye to see, and all fire to consume every unclean thing, that the smallest sins that are, require the pretiousest of Christs blood to expiate and wash them out; then he began to be co… vinc'd that he was all this while under the Hold of Sinne, that his conscience was yet under the paw of the Lyon; as the Serpent that was dead in snow, was reviu'd at the fire; so sinne that seemes dead when it lies hid under the ignorances and misperswasions of a secure heart, when either the Word of God (which the Prophet calls fire) or the last Iudgement) shall open it unto the conscience, it will undoubtedly revive againe, and make a man finde himselfe in the mouth of Death. Thus wee see, that unto the Law belongs the Conviction of sinne, and that in the whole compasse of evill that is in it. Three hatefull evils are in sinne, Aberration from Gods Image, obnoxiousnesse to his wrath, and rejection from his presence. Staine, Guilt, and miserie (which is the product or issue of the two former). Now, as wee say, Rectum est sui index & obliqui, The Law is such a Rule as can measure and set forth all this evill; Ir is Holy, Iust, and Good. Rom. 7. 12. Holy, fit to conforme us to the image of God, Iust, fit to arme vsus against the wrath of God, and Good, fit to present us unto the presence and fruition of God. According unto this blessed and complete patterne was man created; An universall rectitude in his nature, all parts in tune, all members in joynt: light and p. 134beauty in his minde, conformity in his will, subordination… Ge…rg. …. con… d… … Dei. cap. 4. … 4▪ 8 and subjection in his appetites, serviceablenesse in his body, peace and happinesse in his whole being. But man, being exactly sensible of the excellency of his estate, gave an easie …are to that first temptation which layd before him a hope and project of improving it: and so beleeving Satans lye, and embracing a shadow, he fell from the substance which before he had, and contracted the hellish and horrid image of that Tempter which had thus deceiv'd him.

Having thus consider'd in the generall how the Law may be said to quicken or revive sinne, by the obligation, Irritation, and Conviction of it: Wee will in the next place looke into the life of those particular species or …ankes of sinne which the spirit in the Commandement doth convince men of. Wherein I shall insist at large onelyonly upon that sinne which is the subject of this whole Chapter, and (if not solely) yet principally aim'd at by the Apostle in my Text, namely those evils which lye folded up in our originall concupiscence.

Here then first the Spirit by the Law entiseth vsus to Adams Ioh. 3 5 6. Rom. 5 12, 16, 17, 18. 1. Cor. 15. 17, 48, 49.John 3:5Rom 5:12Rom 5:16Rom 5:17Rom 5:181 Cor 15:171 Cor 15:481 Cor 15:49Sinne, as a derivation from the root to the branches; As poison is carried from the fountaine to the Cisterne, as the children of traytors have their blood …ainted with their Fathers treason, and the children of bondslaves are under their parents condition. We were aaOmnes in Ada… …, quia …mnes …. Aug. Traxit … ho…, quia unus erat cum … quo traxit▪ Aug. …p 23. pres… …. coll. c. 18. Genus H…manumin parente▪ primo …elut in radiceputruit. Gregor.all one in Adam, and with him; In him legally in regard of the bbforeign Chrysost apud Au…. vid. Ge…ard. voss. …. …. …. part. 1. & 2.stipulation and covenant between God and him, we were in him parties in that covenāt, had interest in the mercy, & were liable to the curse which belonged to the breach of that Covenant; and in him naturally, and therefore unavoidably subject to all that bondage and burden which the humane nature contracted in his fall. And though there p. 135be risen up a cc… Institut. vid. Iacob. Portum. cap 27. Remonst. exam. censur. cap 7. sect 4. Quis ante prodigiosu… Coeles…ium Re…tu praevari…ationis Adam omne genus … n…g. vit … Vincent. Lirinens advers. Haeres. c. 34.sect of men, who deny the sinne of Adam to be our sinne or any way so by God accounted, and to us imputed, yet certaine it is that before that arch-heretick Pelagius, and his disciple Caelestius did vex the Churches, never any man denied the guilt of Adams sinne (and guilt is inseparable from the sinne it selfe, being a proper passion of it) to belong to all his posterity. This then is the first charge of the spirit upon us, participation with Adam in his sinne. And in as much as that Commandement unto Adam was the dd… L…x, & Matrix praeceptorum Dei. Tertul. contra Iudae…s c. 2.primitive Law, so justly required, eePossibile a… … cile praeceptum. Aug. cont. Iul. l. 3. c. 18. Aug. Enchirid. c 45.so easily observed, therefore exceeding great must needs be the Transgression of it. Pride, Ambition, Rebellion, Infidelity, Ingratitude, Idolatry, Concupissence, …heft, Apostacy, unnaturall Affection, Violation of covenant, and an universall renunciation of Gods mercy promised; these & the like were those wofull ingredients which compounded that sinne, in the committing wherof wee all were sharers, because Adams person was the Fountaine of ours, and Adams aaAug. Retract. li…. 1. cap. 13. Aquin. Andrad. Orthodox. expli…. lib. 3.Will the Representative of ours.

The second charge is touching universall corruption which hath in it Two great evils. First, A generall defect of all righteousnesse and holinesse in which wee were at first created; and secondly, an inherent bb…. Iuoledientia. Vivacitas, libido. …orbidus, affectus. Aug. deperfect. In…. c 4 de Civ. Dei. l 14. c 15. …. …. l. 4. c. 13 de …. & con…. lib. 2. c. 13. Retract. lib. 1. cap. 15. foreign. Instit. Martyr. … Anglic. Art. 9.Deordination, pravitie, evill disposition, disease, propension to all mischiefe, Antipathy and aversation from all good, which the Scripture calls the ccIoh 3. 6.John 3:6flesh the ddRom 8. 6, 7. lam. 3 15.Rom 8:6Rom 8:7wisdome of the flesh, the eeRom. 6. 6 Eph. 4. 22.Rom 6:6Eph 4:22body of sinne, ffColos. 3. 5.Col 3:5earthly members, the ggRom. 7. 23.Rom 7:23Law of the members, hh1. Ioh. 3. 8.1 John 3:8the workes of the Divell, iiIoh 8 44.John 8:44the lusts of the Divell, the kkIam. 3. 6.Jas 3:6Hell that sets the whole course of nature on fire. And this is an evill, of the through malignity whereof no man can be so sensibly and distinctly convinc'd, as in the evidence of that conviction to cry out against it with such strange, p. 136strong and bitter complaints llRom 7 24. 1. Cor. 12 8.Rom 7:241 Cor 12:8as Saint Paul doth till his mmLuk 24 45.Luke 24:45understanding be by Christ opened to understand the nnRom. 7. 14. Ioh 4. 24.Rom 7:14John 4:24Spiritualnesse, ooHeb 4 12.Heb 4:12penetration, and ppPsal. 119. 96.Ps 119:96compasse of that holy Law, which measureth the qqLuk. 10. 27.Luke 10:27very bottome of every action, and condemneth as well the rr… Ori… …, … & … non … quam … Tertull. de p…dicit. c 6.originals as the acts of sinne. And hence it is that ss… con… … 1. S…to de natura & grat…a, li… 1. c. 3. And…ad …. explic. lib. 3. p. 217. …er. in Gen. lib. 5. de …. Inn…nt. … excel. 4 …. 4. num. …64. …. de gratia …, cap. 5. …. …. …. cap. 8. §. 1. qu…m … ho… … re… … n… Deus Author …. lib. 2. cap. 7. & … esse dicit. de gratia & lib. Arbitrio.many men pleade for this sinne, as onelyonly an evill of nature rather troublesome then sinnefull. That concupiscence was not contracted by nature de novo in the fall, but that it is annexed to nature by the Law of Creation, that it belongeth to the constitution and condition of a sensitive Creature, and that the bridle of originall and supernaturall Ri…hteousnesse being remou'd, the Rebellion of the fleshly against the spirituall, that is, as these men most ignorantly affirme, of the sensuall against the reasonable part which was by that before suspended, did discover it selfe. It will not bee therefore a misse to open unto you what it is to be in the State of originall sinn…, and what evils they are which the Commandement doth so discover in that sinne, as thereby to make a man feele the burden of his owne nature, smell the sinke and stinch of his owne bosome, and so (as the Prophet speakes) abhorre himselfe, and never open his mouth any more, either proudly to justifie himselfe, or foolishly to charge God; but to admire and adore that mercy which is pleas'd to save, and that power which is able to cure so leprous and uncleane a thing.

First, consider the universalitie of this sinne, and that manifold. Vnivers…litie of Times: from Adam to Mos…s, even when the Law of Creation was much defaced, and they that sinned did not sinne after the similitude of Adam, against the cleare Revelation of Gods pure and holy will. For that I take to be the meaning of the Apostle in those words, Untill the Law sinne was in the world; but sinne is not imputed where there is no Law. Though the Law seemed quite extinct betweene Adam andttRom. 5. 13, 14, 20, 21.Rom 5:13Rom 5:14Rom 5:20Rom 5:21 p. 137uuRom. 2▪ 12, 14.Rom 2:12Rom 2:14Moses in the wicked of the world, and with it sinne, because sinne hath no strength where there is no Law; though men had not any such legible Characters of Gods will in their nature as Adam had at first, and therefore did not sinne after the similitude of his prevarication; yet even from Adam to Moses did sinne reigne over all them, even the sinne of Adam, and that lust which that sinne contracted. And if sinne reigned from Adam to Moses▪ in that time of ignorance, when the Law of not lusting Ro…. …. ….was quite extinct out of the minds of men, much more from Moses after; for the Law entred by Moses that sin might abound, that is, That that concupiscence which reigned without conviction before, during the ignorance of the originall implanted Law, might by the new edition and publication of that Law be knowne to be sinfull, …. …. 13.and thereby become more exceeding sinful to those who should be thus convinced of it: that so the exceeding sinfulnesse of sinne might serve both the sooner to compell men to come to Christ, and the Grace of Christ might thereby appeare to be more exceeding gratious: for the Law was reviv'd, and promulgated anew meerely with relation to Christ and the Gospell; and therefore the Apostle saith, It was added and ordained by Angels in the Gal. 3. 19. Phrasis foreign notat ministerium Legati. Tarnou. ex…rcit. biblic. pag. 83. edit. ….Gal 3:19Hand of a Mediator, or by the ministery of a Mediator. Where there are three reasons to shew Gods Evangelicall purpose in the publication of the Law anew. First, it was not published alone, but as an Additament, with relation to the Evangelicall promise which was before made. Secondly, the service of Angels, or Messengers; which shewes, that in the Law God did send from Heaven anew to instruct men, and therein to take care of them, and prepare them for salvation; for Angels minister Heb. 1. 14.Heb 1:14for this purpose, that men might be heires of salvation. Thirdly, the ministry of a Mediator, namely, Moses, whoDeut. 5. 5.Deut 5:5 was Mediator in the Law, with reference whereunto Christ is cald Mediator of a better Covenant, and wasHeb. 8. 6.Heb 8:6 p. 138faithfull as Moses. Now where there is a Mediator appointed,Heb. 8. 6.Heb 8:6 therein God declares his purpose to enter anew into a treaty with men, and to bring them to termes of agreement and reconciliation with him. Men were rebels against God, held under the sentence of death and vengeance; they are in darkenesse, know not whither they goe, are well pleasde with their owne estate, give no heed to any that would call them out. For this reason, because God is willing to pull mē out of the fire, he sends first Moses armed with thunder, and brightnesse, whichExod. 34. 30. 2. Cor. 3. 7.Exod 34:302 Cor 3:7 can not be endur'd (for the shining of Moses his face, which the people could not abide, denotes the exceeding purity and brightnesse of the Law, which no sinner is ableDeut. 5 25. Heb. 2. 15. Rom. 8. 15. Heb. 12. 18-20.Deut 5:25Heb 2:15Rom 8:15Heb 12:18–20 with peace to looke on) and he shews them whither they are hastning, namely to eternall death, and like the Angell that met Balaam in a narrow roome shuts them in, that either they must turne backe againe, or else bee destroyed: and in this fright, and anguish, Christ, the mediator of a better covenant, presents himselfe, as a Sanctuary and refuge from the condemnation of the Law. Secondly, there is universalitie of men, and in men universality of parts, All men, and every part of man shut up under the guilt and power of this sinne. Both these the Apostle proves at large, Iewes, Gentiles, all under sinne, none righteous, Ro. 3. 9-19. 23.Rom 3:9–19Rom 3:23no not one, all gone out of the way, altogether become unprofitable, none that doth good, no not one; Every mouth must be stopped, all the world must be guilty before God, all have sinned and come short or are destitute of his glory. God hath concluded all in unbeliefe, the Scripture hath shut up all under sinne; this shewes the universality of persons.Rom. 11. 32▪ Gal. 3. 22.Rom 11:32Gal 3:22 The Apostle adds, Their throate is an open sep…lcher, with their tongues they have used deceit, the poyson of aspes is under their lips, their mouth full of cursing and bitternesse, their feete swift to shed bloud, destruction and unhappinesse are in their wayes, and the way of peace they have not knowne, there is no feare of God before their eyes, these particularsGen. 6. 5. 8. 21.Gen 6:5Gen 6:8Gen 6:21 p. 139are enough to make up an Induction, and so to inferre a universalitie of Parts. Every purpose, desire, Imagination, incomplete and inchoate notion, every figment, so the word properly signifies (with referenceAmama. Antibabaris. biblic. l 2 P. 395. Heb. 4. 13. Mark. 7. 21. Col. 2. 11. 3. 5. 9. Licet facultates non fuerunt per lapsum abolitae, determinatio tamen earum ad obiecta spiritis▪ alia fuit protinus extincta. Zexman de Imag Dei. cap. 7. Ephes. 4. 17. Rom. 1. 28. Rom. 3. 11. foreign. Theophilus ad Antolis. l. 1. Rom. 1. 18, 2, 22, 28. 1. Tim. 6. 4. 5. 2. …. 2. 16, 23. 1. Tim. 6. 20. 2. Cor. 10 5. Ephes 4. 21.Heb 4:13Mark 7:21Col 2:11Col 2:3Col 2:5Col 2:9Eph 4:17Rom 1:28Rom 3:11Rom 1:18Rom 1:2Rom 1:221 Tim 6:41 Tim 6:51 Tim 6:21 Tim 6:161 Tim 6:231 Tim 6:202 Cor 10:5Eph 4:21 whereunto the Apostle, as I conceive, cals sinne The creature of the Heart, and our Saviour, the Issue of the Heart) is evill, onelyonly evill, continually evill. Originall sinne is an entire body, an old man (which word noteth not the impotencie or defects, but the maturity, wisedome, cunning, covetousnesse, full growth of that sinne in us;) and in this man, every member is earthly, sensuall, and divelish. As there is chaffe about every corne in a field, saltnesse in every drop of the sea, bitternesse in every branch of wormewood, so is ehere sinne in every faculty of man. First, looke into the minde: you shall finde it full of vanitie, wasting and wearying it selfe in childish, impertinent, unprofitable notions. Full of ignorance and darknesse, no man knoweth, nay no man hath so much knowledge as to enquire or seeke after God in that way where he will bee found; nay more, when God breakes in upon the minde by some notable testimonie from his Creatures, Iudgements, or providence, yet they like it not, they hold it downe, they reduce themselves backe againe to foolish hearts, to reprobate and undiscerning mindes, as naturally as hot water returnes to its former coldnesse. Full of Curiositie, Rash unprofitable enquiries, foolish and unlearned questions profane bablings, strife of words perverse disputes, all the fruits of corrupt and rotten mindes. Full of Pride and contradiction against the Truth oppositions of science, that is, setting up of philosophy and vaine deceit, Imaginations, thoughts, fleshly reasonings against the spirit and truth which is in Iesus. Full of domesticall Principles, Rom▪ 8. 7.Rom 8:7fleshlie wisedome, humane Inventions contrivances,1. Cor. 1. 23. 1. Cor. 3. 12. 19. Col. 2. 23. Iam. 1. 8.1 Cor 1:231 Cor 3:121 Cor 3:19Col 2:23Jas 1:8 super-inducements upon the pretious foundation, of rules and methods of its owne to serve God and come to happinesse. Full of Inconsistency and roving, swarmes of empty p. 140and foolish thoughts, slipperinesse, and unstablenesse in all good motions.

Secondly, looke into the Conscience, you shall finde it full of Insensiblenesse, the Apostle saith of the Gentiles,Ephes. 4. 19.Eph 4:19 That they were past feeling, and of the Apostates in the latter times, that they had their consciences seared with 1. Tim. 4. 2.1 Tim 4:2a hot iron, which things though they be spoken of an Habituall, and acqui…'d hardnesse which growes upon men by a custome of sinne, yet wee are to note that it is originally in the Conscience at first, and doth not so much come unto it, as grow out of it. As that branch which at first shooting out is flexible and tender growes at last even by it owne disposition into a hard and stubbo…e bow, as those parts of the naile next the flesh which are at first softer then the rest, yet doe of themselves grow to that hardnesse which is in the rest; so the consciences of children have the seedes of that insensibility in them, which makes them at last dea…e to every charme, and secure against all the thunder that is threatned against them. Full of Impurity and disobedience, dead, rotten,Tit. 1. 15. Heb. 9. 14.Titus 1:15Heb 9:14 unsavorie workes. Full of false and absurd excusations, and accusations, fearing where there is no cause of feare, and acquitting where there is great cause of feare as Saint Pauls here did.

Looke into the Heart, and you shall finde a very He… of uncleannesse. Full of deepe and unsearchable deceitIer. 17. 9. Ier. 8. 5.Jer 17:9Jer 8:5 and wickednesse. Full of hardnesse, no sinnes, no judgements, no mercies, no allurements▪ no hopes, no feares, no promises, no instructions able to startle, to awaken, to melt, or shape it to a better image, without the immediate omnipotency of that God which melts the mountaines, and turnes stones into sonnes of Abraham. Full of Ro… 2. 4. E…y 57. 11. … 9. 15. 16. 18. 30.Rom 2:4Impenitencie, not led by the very patience and long-suffering of God, no… allured by the Invitations and entea…ies of God to returne to him, not perswaded by the fruitlesnesse and emptinesse of all sinnefull lusts to forsake them. p. 141Full of …llr it is bound up, riveted fast into the heart of aProv. 22. 15. 1. Cor. 3. 19. Ier. 8. 9. Rom. 1. 21. E…cles 9. 3. Heb. 3. 12. Psal. 1 c 6. 24. Psal. 78. 18, 19, 20, 12. Mat 15. 19. Heb 4. 1…. Iam. 3. 6. Ier. 6. 10. Rom. 8. 7. Ier. 2. 27. Neh. 9. 29. Ma…. 1. 13. Zach. 7. 11. Libertas as Arbi… perijt qu…ntum ad Iu…itam, non quantum ad naturam aut peccatum. Vid. …ag. cont. 2. epist. Pelag. lib. 1. cap. 2. & lib. 2. c. 5. & …nchirid. c. 30. 31.Prov 22:151 Cor 3:19Jer 8:9Rom 1:21Heb 3:12Ps 1Ps 78:18Ps 78:19Ps 78:20Ps 78:12Matt 15:19Heb 4:1Jas 3:6Jer 6:10Rom 8:7Jer 2:27Neh 9:29Zech 7:11 …, and there from childish folly growes up to wise and sober folly, (as I may so speake) till the heart bee changed into a cell of darknesse. Full of madnesse, and …age, in …dnen is in the hearts of men while they lieu, all the creatures in the world are not able to cure it. Full of Infidelity. A Heart that departs from God, undervalews his pretious promises, & mistrusts his power. In one word ful of all pollution and uncleannesse, that Forge where all sins are framed in secret intents, desires, purposes, lusts, and from whence it springeth forth into the life, the flames of it breaking out into the tongue, and into every other member in adulteries, murthers, thefts, blasphemies, and every wicked word and worke.

Looke into the will, and you shall finde it, First, full of Disability unto any good, It cannot hearken, nor be subject unto the law of God. But there may be weaknesse where yet there is a good will and affection; not so here, it is Secondly, full of loathing and aversation, It cannot endure to heare or see any thing that is good, casts it behind the back, and turnes away the shoulder from it. But there may be a particular nausea or lothing of a thing out of some distemper and not out of antipathy: a man may loath the sight of that in a disease, which at another time he loves. But the will doth not sometimes loath, and sometimes love, but Thirdly, it is full of enmity against that which is good, It lookes upon it as a base thing and so itaaPsal. 106. 24. Luk. 6. 14. Exod. 5. 2.Ps 106:24Luke 6:14Exod 5:2 scornes it, and it lookes on it as an adverse thing, and so sets up resolutions tobbMatth. 23. 37. Act 7. 39. 51. Act. 13. 46. Luk. 7. 30. Luk. …9. 14.Matt 23:37Acts 7:39Acts 7:51Acts 13:46Luke 7:30Luke 9:14 withstand it, and it looks upon it as an unprofitable thing and soccMal. 3. 14.Mal 3:14 slights and neglects it. But enmity is seldome so rooted, but that it may bee overcome, and a reconciliation wrought; not so here, the fleshly will may be crucified, it will never be reconcil'd; for Fourthly, it is full of …, and ddGal. 5. 17. Ier. 2. 25. Esay 30. 15, 16. Ier. 6. 17. & 7. 27. I…r. 44. 16, 17.Gal 5:17Jer 2:25Isa 30:15Isa 30:16Jer 6:17Jer 7:27contrariety, which is a Twisted enmity (as I may so speake) which cannot be broken. One contrarie may expell another, p. 142but it can never reconcile it. The flesh will never give over the combate, nor forbeare its owne contumacie and resolutions to persist in evill.

Looke into the memorie, and you shall finde it very unfaithfull to retaine good, very tenacious to hold anyevill; It is like a ccHeb. 2. 1. Nehem 9. …7.Heb 2:1Neh 9:7leaking vessell, lets out all that is pure, and retaines nothing but mud and dregs. The Lord made great promises to the people of Israel to bring them into the holy land, began to fulfill them, in wonders, in terrible wonders, in mercies, in multitudes of mercies (and nothing fo fit to make impressions on the memorie as promises, miracles, and multiplied deliverances) and yet as if they meant to contend with God, which should be the greatest, the wonder of his goodnesse or the wonder of their unthankfulnes, all this was not long a wearing out, for it is said, They did soone forget it all. Look into thePsal. 106. 7. & 13. 21.Ps 106:7Ps 13:21 whole man, and you shall finde him full of perturbation and disorder. A man cannot trust any member he hath alone, without Iobs covenant, without Davids bradle toIob 31. 1. Psal. 29 1.Job 31:1Ps 29:1 keepe it in. If thou hast occasion to use thine eye, take heed unto it, It is full of the seeds of adultery, pride, envie,Matth. 20. 15. 2. P…t 2. 14. 1. Ioh. 2. 16.Matt 20:15Matt 20:21 John 2:16 wrath, covetousnesse, there are Lusts of the eye. If to use thy tongue, Trust it not alone, set a dore before thy lips, there is a Hell within thee that can set it all on fire, thatIam. 3. 6.Jas 3:6 can fill it with rotten and stinking communication, there is blasphemy, persecution, theft, murther, adultery, curses, revilings, clamors, bitternesse, crimson and hellish, fierie and brimstone abominations in that little member, able to set the whole frame of nature on fire about the eares of ungodly men. If to use thy hands or feete, looke unto them, there are seeds of more sins, theft, bribery, murther, adultery (what not?) then there are joynts or sinewes in those members. If to use thine eare, be slow to hear, take heed how you heare, it is easily open to vanitie, lies, slanders, calumniations, false doctrines, trashie and emptie doctrines. Thus all over we finde a Body of sinne; And p. 143which is yet more strange, this sinnefulnesse cleaves not to our members onelyonly, but runnes over with a prodigious exuberancie into our very excrements, and adjacents. Absolom proud of his haire, Iezabel proud of her paint, Herod proud of his robes; and though the word be… a sword and a fire, yet it cannot cut of no… melt away any of this pride, till Absoloms haire become his halter, till Iezabels paint be washed of with her owne blood, and vermin make the robes of Herod baser then a menstruous cloath, or a beggers rags. Thus we see how universala corruption originall sinne is; Therefore in Scripture the whole man is1. Cor. 3 3. Ioh. 8. 44.1 Cor 3 called flesh, because in carnall works we worke secundum hominem, when wee are carnall wee walke as men, as our Saviour, saith of the Divell when hee speaketh a lie hee speaketh De suo, of his owne, according to his owne nature; so when men walke after the flesh, they worke of their owne, they walke according to themselves. For of our selves we can doe nothing as the Apostle speakes but onelyonly sinne, when wee doe any good it is by the grace of God, but lusts, which are the fountaine of evill, are all our 2. Cor. 3. 5.2 Cor 3:5owne, God gave the Heathen over to the lusts of their1 Cor. 15. 10. Rom. 1. 24.1 Cor 15:10Rom 1:24 own hearts; and every man is tempted when he is drawn away of his owne lust and enticed. So then wee are all overIam. 1. 14. Col. 2. 18.Jas 1:14Col 2:18 flesh; The minde, a fleshly minde, the will a fleshly will, the affections and lust, all fleshly. So that as the AposileEph. 2 3. Gal. 5. 24.Eph 2:3Gal 5:24 saith of the Body, many members but one 'Body; so we of originall sinne, many lusts but one body, therefore the Apostle ca…s it foreign in the singular number sinne, upon… in Ioh. 1. 29. Rom. 7. 17. Vid. Scultet. …. Evang. lib. 1. pag. 87.John 1:29Rom 7:17 which excellent is the observation of the Author of the booke De Duplici Martyrio among Saint Cyprians workes, plus est tollere peccatum quam peccata, It is more difficult to root out this sinning sinne, then to overcome many actuall.

Secondly, consider the closenesse and adherency of this sinne. It cleaves as fast to our nature, as Blacknesse to the skinme of an Ethiopian, that cannot possibly bee p. 144washt off. As fast as Ivie to a wall (it is the similitude ofEpiphan. Hares. l. 2. H 64. Epiphanius) though a man may lop and shorten the branches, yet the rootes are so fastened to the joynts and intralls of the wall, that till the stones be puld all asunder, it will not be quite rooted out. As that house wherein there was a fretting and spreading Leprosie, though itLevit. 14. 41-45Lev 14:41–45 might bee scrap'd round about, and much rubbish and corrupt materialls removed, yet the Leprosie did not cease, till the house with the stones, and timber, and morter of it was broken downe: so originall concupiscence cleaveth so close to our nature, that though we may bee much repair'd, yet corruption will not leave us, till our house be dissolved. As long as Corne is in the field, it will have refuse and chaffe about it; as long as water remaines in the Sea, it will retaine it saltnesse, till it be defecated and clensed in its passage into the Land; and so is it with the Church while it is in the world, it will have the body of sinne about it, it will bee beset with this Sinne. In the Apostle it is for this reason call'd foreign Heb. 12. 1. Uid. Glassi…philolog. Sacram. lib. 1. Tract. 2. pag. 168.Heb 12:1an encompassing sinne, a sinne that will not be cast off, that doth easily occupate and possesse all our members and faculties; a man may as easily shake off the skin from his backe, or poure out his bowels out of his body, as rid himselfe of this evill inhabitant: It is an evill that is ever present with us, and dwelling in us.Rom. 7. 20-23.Rom 7:20–23

But it may be objected, Doth not the Apostle say, that by being baptized into Christ, or planted into the likenesseRom. 6. 3-8. 11. & 7. 3. 4.Rom 6:3–8Rom 6:11Rom 7:3Rom 7:4 of his death, our old man is crucified, the body of sinne is destroyed, we are freed from sinne, as a woman is from a dead husband, we have put off the body of theCol. 2. 11. Glass…philolog. Sacr. l. 2. pag. 425 1. Ioh. 3. 9.Col 2:111 John 3:9 sinnes of the flesh, by the Circumcision made without hands that is, by Baptisme and the Spirit? Doth not the Apostle Saint Iohn say, He that is borne of God, that is, he that is Regenerate by Water and the Spirit. sinneth not, neither can sinne? To this I answer in generall with the same Apostle, If we say wee have no sinne, we deceive our p. 145Ioh. 3. 5.John 3:5selves, and there is no truth in us. More particularly, wee1. Ioh. 1. 8.1 John 1:8 must distingvish both of Death and of sinne. There is a twofold Death; an Actuall, or Naturall Death, when the essentiall parts of a living Creature are taken asunder, and the whole dissolved: and a Virtuall or Legall Death; when though the party bee naturally Alive, yet hee is Dead in Law, and that notes two things: First, a designation unto a certaine Death at hand, and ready to bee executed: Secondly, a disabilitie unto many purposes which lay before in the mans power; as a man condemn'd, though hee have his life out of indulgence for a short space, yet hee is then set apart, and appointed for death, and in the very sentence disabled to order or dispose of any thing which was then his owne. When a woman is divorced for adultery from her husband, though she bee Alive naturally, yet Legally and to the purpose of marriage she is Dead to her husband, so that though shee should live in the same house, yet she should have nothing to doe with his bed or body. And thus the Apostle speaketh of sinfull Widowes, that they are Dead while they Live, 1. Tim. 5. 6.

In sin likewise we may consider, The guilt of it whereby it makes us accursed; and the dominion of it, wherewith it bringeth us into bondage: in these two principally consists the life and the strength of sinne, which it hath from the Law. Now by being baptized into Christ wee are delivered from the Law. Rom. 6. 14. Gal. 3. 25. First, from the covenant of the Law, Christ hath put an utter period to the Law quoad officium Iustificandi, hee is the end of the Law for righteousnesse. Wee are righteous nowRom. 10. 4.Rom 10:4 by Grace and Donation, not by nature, or operation: byRom. 3. 20. 21. Phil 3. 9. Ephes. 2. 8. 10.Rom 3:20Rom 3:21Phil 3:9Eph 2:8Eph 2:10 the righteousnesse of God, not that whereby God is righteous, but that which God is pleased to give us, and stands in opposition to a mans owne righteousnesse, which is by working.

Secondly, from the Rigor of the Law which requires p. 146perfect, and perpetuall obedience, Gal. 3. 10. Though thePlanè dicimus decessisse legem quoad onera, non quoad Iustitiam. Tertull. Gospell command holinesse, Matth. 5. 48. and promise it, Luk. 1. 74. and worke it in us, Tit. 2. 10. 11. yet when the Conscience is summon'd before God to bee justified or condemned, to resolve upon what it will stand to for its last triall; there is so much mixture of sinne, that it dares trust none but Christs owne adequate performance of the Law: this is all the salvation, the maine charter and2. Sam. 23. 5.2 Sam 23:5 priviledge of the church. Wee are not therefore rigorously bound either to a full habituall holinesse in our persons, which is supplied by the merit of Christ, nor to a through actuall obedience in our services, which are covered with the Intercession of Christ. Wee are at the best full of weakenesse, many remnants of the old Adam hang about us, this is all the comfort of a man in Christ, that his desires are accepted, God regards the sincerity of his2. Cor. 8 12. Mal. 3. 17.2 Cor 8:12Mal 3:17 heart, and will spare his failings, even as a man spareth his Sonne that desires to please him, but comes short in his endeavours; that he will not looke on the iniquitie of his holy things, but when he fals will pitty him, and take him up, and heale him, and teach him to goe; thus wee areHos. 11. 3. Hos. 14 5.Hos 11:3Hos 14:5 delivered from the rigour of the Law, which yet is thus to be understood; That though wee bee still bound to all the Law as much as ever under perill of sinne (for so much as the best come short of fullfilling all the Law, so much they sinne) yet not under paine of Death which is the rigour of the Law. And therefore

Thirdly, wee are delivered from the Curse of the Law, Gal. 3. 13.Gal 3:13from the vengeance and wrath of God against sin. Christ was made a curse for us,Esay 53. 3.Isa 53:3

Lastly, from the Irritation of the Law, and all compulsorie and slavish obedience: we love by Christ all the principles and grounds of true obedience put into vsus. First, knowledge of Gods will, the spirit of Revelation,Col. 1. 9. Phil. 2. 13.Col 1:9Phil 2:13 wisedome and spirituall understanding. Secondly, will to embrace and love what wee know. Thirdly, strength p. 147in some measure to performe it. And by these meanesPhil. 4. 13. Luk. 1. 74. Rom. 7. 22. Psal. 110. 3. Mic. 4. 2. Rom. 5 5. … Cor. 3. …7. 2. Tim. 1. 7. Ioh. 13. 34. Iam. 1. 25. Matth. 11. 30. 1. Ioh. 5. ….Phil 4:13Luke 1:74Rom 7:22Ps 110:3Mic 4:2Rom 5:52 Tim 1:7John 13:34Jas 1:25Matt 11:301 John 5 the Saints serve God without feare, with delight, willingnesse, love, liberty, power, the Law is to them a new Law, a Law of liberty, a light yoke, the Commandements of God are not grievous to them.

Being thus Dead to the Law, we are truly Dead to sinne likewise, and sinne to us, but not universally. Dead in regard of its strength, but not in regard of its beeing. To apply then the premisses. Sin is Dead naturally quoad Reatum, in regard of the gvilt of it, that is, that actuall guilt of sin, wherby every man is borne a child of wrath, and made obnoxious to vengeance, is done quite away in our regeneration, and the obligations cancell'd. Col. 2. 14.

Secondly, sinne is Dead Legally, quoad Regnum, in regard of the dominion and government of it, in regard of the vigorous operation which is in it. First, sinne is condemn'd, Rom. 8. 3. and therein destinated, and design'd to death, It shall fully bee rooted out. Secondly, in the meane time, it is disabled from a plenarie Rule over the conscience, though the Christian be molested and pester'd with it, yet he doth not henceforth serve it, nor become its instrument, to bee subject in every motion thereof, as the weapon is to the hand that holds it: but Christ and his love beare the sway, and hold the Sterne in the heart, Rom. 6 6. …. Cor. 5. 14, 15. 1. Pet. 4. 1, 2.

Thirdly, the sentence of the Law against sin is already in execution. But we are to note, that sinne though condemnd to die, yet (such is the severity of God against it) it is adjudg'd to a lingring death, a death upon the Crosse:Ut sentiat se mori. …. and in the faithfull sin is already upon a Crosse, fainting, struggling, dying daily; yet so, as that it retaines some life still, so long as we are here, sinne will be as fast to our natures, as a nailed man is to the Crosse that beares him. Our Thorne will still bee in our flesh, our Canaanite in our side, our Twinns in our wombe, our counterlustings,Aug. Confess. lib. 8. cap. 5. and counterwillings; though we be like unto Christ per p. 148primitias spiritus; yet we are unlike him per Reliquias Depeccator: merit. & Remiss. lib. 2. cap. 7 8 28. Contra I…lian. lib 6. cap. 16. Contraduas epist. P…lag. lib. 3. c. 3. Hicron. …p. 8. 9. Fulgent. ad Mon. lib. 1. Psal. 19 12. Pro…. 20 6. 1. Cor. 4. 4. 1. Ioh. 3. 20. Exam. Censur. cap. 11. §. 6 fol. 132 133.Ps 19:121 Cor 4:41 John 3:20vetustatis, by the remainders of our flesh; not to sinne is here onelyonly our Law, but in heaven it shal be our Reward. All our perfection here is imperfect; Sinne hath its deaths blow given it, but yet like fierce and implacable beasts it never lets goe its hold till the last breath, Animamque in vulnere ponit, never ceaseth to infest us, till it cease to bee in us. Who can say, I have made my heart cleane? Cleanse thou be (saith holy David) from my secret sinnes. Though I know nothing by my selfe, yet am I not thereby iustified, saith the Apostle; and the reason is added, He that iudgethme is the Lord; which Saint Iohn further unfolds, God is greater then our hearts, and knoweth all things. Which places (though most dangerously perverted by some late Innovators, which teach, That a man may bee without secret sinnes, that he may make his heart cleane from sinne, and that Saint Paul was so) doe yet in the experience of the holiest men that are, or have been, evince this truth, that the lusts of the flesh will be, and worke in us, so long as we carry our mortall bodies about us. And this God is pleased to suffer for these and like purposes: First, to convince and humble us in the experience of ourVid. Aug. de nat. & grat. c. 27. Socrat. …ccl. Hist. lib. 5. c. 16. 2. Cor. 12. 7. Ezek. 36. 31.2 Cor 12:7Ezek 36:31 owne vilenesse, that wee may be the more to the prayse of the glory of his great grace. As once Theophilus Bishop of Alexandria dealt with the Egyptian Idols, after the embracement of Christianitie; most he destroyed, onelyonly one of their Apes and Images he kept entire, not as a monument of Idolatry, but as a spectacle of sinne and misery, that in the sight thereof the people might after learne to abhorre themselves that had liv'd in such abominable Idolatries. Secondly, to drive us still unto him, to cast us alwayes upon the hold and use of our Faith, that our prayers may still finde something to aske which hee may give, and our repentance something to confesse, whichAug despir. & lit cap. ult. he may forgive. Thirdly, to proportion his mercy to his justice, for as the wicked are not presently fully destroyed, p. 149have not sentence speedily executed against them, butEccles. 8. 11. Iob 21. 30. Psal. 37. 13. 38.Eccl 8:11Job 21:30Ps 37:13Ps 37:38 are reserv'd unto their Day, that they may be destroi'd together, as the Psalmist speakes; even so the righteous are not here fully saved, but are reserv'd unto the great day of Redemption, when they also shall be saved together, as the Apostle intimates, 1. Thess. 4. 17. Fourthly, to worke in us a greater hatred of sinne, and longing after glory, therefore we have yet but the first fruites of the spirit, that we should grone and waite for the Adoption and Rom. 8. 23. 2. Cor. 5. 2, 3, 4.Rom 8:232 Cor 5:22 Cor 5:32 Cor 5:4Redemption, therfore are we burdened in our earthly tabernacle, that we should the more earnestly groane to be cloathed upon with our House which is from Heaven. Fiftly, to magnifie the power of his Grace in the weakest of his members, which, notwithstanding that inhabiting Traytor, which is ready to let in and entertaine every temptation, shall yet make a poore sinfull man stronger in some respect then Adam was himselfe, even able to overcome at last the powers of darkenesse, and to be sufficient against all Satans buffets. Lastly, to commend the2. Cor. 12. 9.2 Cor 12:9 greatnesse of his mercy and salvation when we shall come to the full fruition of it, by comparing it with the review of that sinfull estate in which here we lived when we were at the best, without possibility of a totall deliverance.

Thirdly, consider the great Contagion, and pestilentiall humour which is in this sinne, which doth not onelyonly cleave unseparably to our nature, but derives venome upon every action that comes from us. For though we doe not say That the good works of the Regenerate are sinnes, and so hatefull to God (as our adversaries belieK…liisons survay. li. 6. cap. 5. B. … opus…. Tom 1. op 6. Bellarm. de Iustisic. l. 4. c. 10. and misreport us) for that were to reproach the spirit and the grace of Christ by which they are wrought: yet this we affirme constantly unto the best worke that is done by the concurrence and contribution of our owne faculties such a vitiousnesse doth adhere, such stubble of ours is superinduc'd, as that God may justly charge p. 150us for defiling the grace he gave, and for the evill whichSee this point learnedly stated by D. Reynolds Confer. with Heart. cap. 8. Divis. 4. pag. 525. 528. and by D. Iohn White in his Way to the Church. Digress. …7. Vid. Calvinum hec …ore suo, nempe p…sime & … tractantem. …. lib. 3 c. 14. Aug. …. mer. & remissi. lib 2. … 18. Numb. 19 22. …. 2. 14.Num 19:22Num 19:2Num 19:14 we mixe with them may turne away his eyes from his owne gifts in us▪ Sinne in the facultie is poison in the fountaine, that sheds infection into every thing that proceeds from it. Ignorance and difficultie are two evill properties which from the fountaine doe in some measure diffuse themselves upon all our workes. Whensoever thou art going about any good this evill will be present with thee, to derive a deadnesse, a dampe, a dulnesse, an indisposednesse upon all thy services, an iniquitie upon thy holiest things, which thou standest in neede of a priest to beare for thee, Exod. 28. 38. and to remove from thee. In the Law whatsoever an uncleane person touched was uncleane, though it were holy flesh; to note the evill quality of sinful nature, to staine and blemish every good worke which commeth from it. This is that which in thy prayers deads thy zeale, fervencie, humiliation, selfeabhorrencie, thy importunitie, faith, and close attention, this like an evill sauour mingleth with thy sacrifice, casteth in impertinent thoughts, wrong ends, makes thee rest in the worke done, and never enquire after the truth of thine owne heart, or Gods blessing and successe to thy services. This is it that in reading and hearing the Word throwes in so much prejudice, blindnesse, inadvertency, security, infidelity, misapplication, misconstruction, wresting and shaping the word to our selves. This is that which in thy meditations makes thee roving and unsetled, driving to no point nor issue, running into no conclusion nor resolutions of further obedience in faith and godlinesse. This is that which in thy converse with others mingles so much frowardnesse, levitie, unprofitablenesse to or from them. This is that which in thy calling makes so unmindfull of God and his service, aime at nothing but thine own emoluments; Where is the man who in all the wayes of his ordinarie calling labours to walke in obedience and feare of God, to carry alwayes p. 151the affections of a servant, as considering that he is doing the Lords worke? That consecrates and sanctifies all his courses by prayer, that beggeth strength, presence, concurrence, supplies of spirit from God to lead him in the way which he ought to goe, and to preserve him against those snares and temptations which in his calling he is most exposed unto? that imploreth a blessing from heaven on his hearers in their conversation, on his clients in their cause, on his patients in their cure, on himselfe in his studies, on the state in all his servlees? That is carefull to redeeme all his pretious time, and to make every houre of his life comfortable and beneficiall to himselfe and others? Where is the man whose particular calling doth not trench and incroach upon his generall calling, the duties which he owes to God? That spares sufficient time to humble himselfe, to studie Gods will, to acquaint himselfe with the Lord, to keepe a constant Communion with his God? nay that doth not adventure to steale from Gods owne day to speake his owne words, to ripen or set forward his owne or his friends advantages? In all this take notice of that naughty Inmate in thy bosome; set thy selfe against it, as thou wouldest do against the Stratagems of a most vigilant enemie, or of a perfidious friend, Qui inter amplexus strang…lat; that like Dalilah never comes alone, but with Philistimes too; like Iael, never comes with Milke and Butter alone, but withall with a naile and a hammer, to fasten not thy head alone, but, which is worse, thy heart also unto earthly things.

Fourthly, consider the Fruitfulnesse of it. It is both male and female, as I may so speake, within it selfe, both the Tempter, and the seed, and the wombe. Suppose wee it possible for a man to be separated from the sight and fellowship, from the contagions and allurements of all other wicked men; kept out of the reach of Satans suggestions and sollicitations; nay to converse in the p. 152midst of the most renowned Saints that are; yet that man hath enough in himselfe, and would quickly discover it, to beget, to conceive, to bring forth, to multiply, to consummate actuall sinnes. The Apostle S. Iames sets forth the birth and progresse of actuall sinne, Every man is tempted when he is drawne away and enticed of his owne lust, there Lust is the father, the adulterer; and Lust when it hath conceived bringeth forth sinne, there Lust is the mother too; and there is no mention of any seede but the temptation of lust it selfe, the stirrings, and flatteries,foreign. Rom. 7. 5. Iam. 3. 6.Rom 7:5Jas 3:6 and dalliances of the sinfull heart with it selfe. Iam. 1. 13, 14, 15. The same Apostle compares it to Hell, which notes the unsatiablenesse of the wombe of sinne, that doth enlarge its desires as the grave; nay to the fire of Hell; nothing so apt to multiply as fire, every thing ministers occasion of encrease unto it; but then ordinary fire workes out it selfe, and dies; but. Lust as it is like fire, in multiplying, so it is like Hell fire in abiding, it is not preserv'd by a supply of outward materials to foment and cherish it, but it supports its selfe. It is like a troubled Esay 57. 20.Isa 57:20sea, which casteth up mire and dirt, a fountaine out of which every day issue Adulteries, thefts, murthers, evill Matth. 15. 19.Matt 15:19thoughts, &c It bringeth forth fruite like Summer fruit: Who hath heard such a thing, who hath seene such things? Esay 66. 8.Isa 66:8shall the earth be made to bring forth in one day, saith the Prophet: yet consider how suddenly this sinne brings forth. When you see in your children of a span long their sinne shew it selfe before their haire or their teeth, vanity, pride, frowardnesse, selfe-love, revenge, and the like, then thinke upon your owne infancie, and bewaile… lib. 1. cap. 7. Adams image so soone in your selves, and yours in your children. I have seene, saith Saint Austin, a sucking infant, that was not able to articulate a word, looke with a countenance even pale for Envie, upon his fellow Suckling, that shared with him in the same milke; upon which consideration the holy man breakes forth into this pious p. 153complaint, Ubi Domine, quando Domine, where ever was the place, O Lord; when ever was the time, O Lord, that I have been an Innocent Creature? Secondly, consider how continually it brings forth, even every day, Gen. 6. 5. or all the day long, as fast as the Sunne begets swarmes of vermine, or the fire sparkles. Thirdly, consider how desperately it breakes forth: When thou seest a man wallow like a beast in his owne vomit, dart out blasphemies against heaven, revile the Gospell of Salvation, teare the blessed name of God in pieces with abhorrid and hideous oathes; Cain murthering his brother, Iudas betraying his master, Ananias lying to the Holy Ghost, Lucian mocking the Lord Iesus as a crucified Impostor, Iulian darting up his bloud against heaven in hatred of Christ, the Scribes and Pharises blaspheming the holy spirit, then reflect on thy selfe, and consider that this is thine owne image, that thou hast the same roote of bitternesse in thy selfe, if the Grace of God did not hinder and prevent thee. As face answereth unto Prov. 27. 19.Prov 27:19face in water, renders the selfe same shape, colour, lineaments, proportion; so the Heart of man to man, every man may in any other mans hart see the complet image, deformities, uncleannesse of his owne. Suppose we Two Acorns of a most exact and geometricall equality in seminall vertue, planted in two severall places of as exact and uniforme a temper of earth, needs must they both grow into trees of equall strength and …, unlesse the benignitie and influences of heaven doe come differently upon them. Our case is the same, we are all naturally cast into one mould, all equally partake the selfe same degrees and proportions of originall lusts, our harts equally by nature fruitfull in evill; If then we proceed not to the same compasse and excesse of riot with other men, we must not attribute it to our selues, or any thing in our natures, as if we had made our selues to differ; but onelyonly to the free and blessed influences of the Grace of p. 154Christ, and his Spirit which bloweth where it listeth.

Lastly, consider how unexpectedly it will breake forth.2. King. 8. 13.2 Kgs 8:13 Is thy servant a Dog that hee should doe this great thing, To dash children to pieces, and rip up women with childe? It was the speech of Hazael to Elisha the Prophet. As if he should have said, I must cease to be a man, I must put off all the principles of humanity, I must change natures with fierce and bloody Creatures that are not capeable of pitty, before I can do such facts as these: Is thy servant a Dog? Yes, and worse then a dog; when pride, ambition, selfe-projections, the probabilities, and promises, the engagements and exigencies of a Kingdome shall enliven and rouse up that originall inhumanitie that is in a man, he will then be not a Dog onelyonly, but a Woolte, and a Lyon. I will not denie thee, I will dye for thee, though all Mat. 26. 33, 35.Matt 26:33Matt 26:35should be offended because of thee, yet will I never be offended. They were the words of a great Disciple; Alas Peter, thou knowest not thine owne hear…; 'tis but like a quiet Sea, when the winde, the Temptation shall blow, thou wilt quickly be troubled and finde an alteration, thy tyde will turne, and an ebbe of thy zeale will follow. Who could have expected or feared adulterie from such a man as David after such communion with God? Impatiency from such a man as Ieremie after such revelations from God? Idolatry from such a man as Salomon after so much wisedome from God? Fretfulnesse and frowardnesse of spirit in such a man as Ionah after such deliverances from God? Fearefulnesse in such a man as Abraham after so much protection from God? Cursing from such a man as Iob, after so much patience and experience from God? O in such examples learne thy selfe and feare thyself. The Disciples could say, Master is it I that shall betray thee. Peter did not aske, Master is it …? …or Iohn, Master is it Thomas? but every one, Is it I? True indeed, I have a deceitfull flesh, a revolting heart, a Traytor in my bosome, It may as soone bed as another p. 155man. If anyone fall, Restore him with the spirit of meeknesse, Gal. 6. 1.Gal 6:1saith the Apostle, considering thy self, that is, doe not rejoyce against thy brother, nor insult over him, doe not despise him in thy heart, nor exalt thy self; thou art of the same mould, thou hast the same principles with him; that God which hath forsaken him may forsake thee, that temptation which hath overcome him may happen unto thee, that enemy which hath sifted him may winnow thee, and therefore in his fall learne compassion towards him, and jealoufie to thy selfe, Restore him, and consider thyselfe.

Fifthly, consider the temptations that arise from this sinne, the daylie and hourly sollicitations wherewith it setteth upon the soule, to unsettle it in good, and to dispose it unto evill. Satan is emphatically in the Scripture cald a Tempter; and yet as if his were but halfe-temptations,Matth. 4. 3. 1. Thes. 3. 5.Matt 4:31 Thess 3:5 S. Iames saith, that a man is indeed tempted by his owne lusts, when he is drawne away, and enticed. First,Iam. 1. 14.Jas 1:14 drawne away from God out of his sight and presence, and then sollicited unto euil, either evill simplie, or evill concomitantly, in doing good duties formally, blindly, unzealously, unconstantly▪ unspiritually. If a man shoote an arrow against a rock, it may be broken, but it cannot enter: no more can Satans temptations preuaile against the Soule, without something within to give them admittance. Therefore though he tempted Christ, yet he prevailed not, and our Saviour gives the reason; He hath nothing Ioh. 14. 30.John 14:30in me, nothing to receive his darts. But now in us the flesh holdes treacherous compliancie with Satan and the world, and is ready to let them in at every assault: This is a great part of the cunning of wicked Angels toforeign. Iust. Martyr. Apol. …. Bernard. engage and bribe over a mans owne concupiscence to their party. Seed will never grow into a living Creature without a wombe to foster it, there must be … cordis as well as Seminarium Hostis, the conception of the heart, as the temptation of Satan. Temptations may vex, p. 156but they cannot corrupt us without our owne sinnefullQuid tibi facturus est Tentator? Te vince& mundus est victus. Quid tibi facturus est Tentator extranius—Adsit intus castitas, victa est foris iniquitas.—Si non in te inventa fuerit Avaritia, remansit frustra extenta muscipula, &c. Aug. tom. 10. Serm. 9. de Diversis, cap. 9. Non diabolus voluntatem delinquendi imponit, sed materiam voluntatis subministrat. Tertull. exhort. castitat. cap. 2. Vid Aug. contr. 2. cp. Pelag. lib. 1. c. 2. Eos qui soris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominantur. Aug. tom. 3 lib. de Ag…ne Christiano, cap. 2. entertainement; as a chaste woman may be sollicited by some base ruffian, but yet no whit in danger while shee retaines her chastitie, It may grieve her, but it cannot defile her. Many points of temptation the Divell can compasse alone. Suggestions, perswasions, arguments, instigations, injections of blasphemous or Atheisticall notions; but all these are at the worst but as the violence of a man that ravisheth a Virgin; If wee can wholly keepe in our hearts from affording their embraces, and accepting the offers of Satan, if wee can with all the strength of our soule cry out like the Ravished woman in the Law, they are the sinnes of Satan and not ours But here is the miserie, Satan knowes how ou… tyde stands, he searcheth out our dispositions, and thereunto sorteth his temptations, and taketh ingredients of our own to temper with them, and to sweeten them, As Agrippina when she poisoned her husband Claudius temper'd the poison in the mea…e which he most delighted in: One man hath lust and wit, Satan tempteth him to scorne and slight the humility of the waies of God, and the simplicitie of the Gospell; another hath lust and monie, Satan tempteth him to pride and oppression, to earthly mindednesse, and trust in his strong tower; another hath lust and poverty, Satan tempteth him to murmuring, discontent, rebellion, another hath lust and youth, Satan tempteth him to vanitie and intemperance, another hath lust and learning, Satan tempteth him to vaine-glory, and ambition. There is in every man much need of spirituall wisedome to observe where hee lies most obnoxious, where Satan doth most plant his forces, and direct his attempts, and ever to apply our strongest watch, our most importunate prayers, to those gapps of our calling, which are most naked* Weems Christian. S…ag. De… ▪ 2…. 27. to those lusts in our nature which are most predominant.… I…sum delectabili cibo boletorum venenum. Tacit. An. Boletum … Avidissime …iborum …alium …. Su…t.