A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

CHAP. II.

The second Immediate Effect of Original Sinne, is the Causality, which it hath, in respect of all other Sinnes.

SECT. I.

The Text explained, setting forth the Generation of Sinne.

JAM. 1. 14.

But every man is tempted, when he is drawn away of his own lust and enticed.

THe next Immediate Effect of Original sinne, which cometh under consideration, is, The Causality that it hath in respect of all other sins. This is the dunghill in which the whole ser∣pentine brood of all actual sinnes is conveived, and brought forth: Insomuch that when you see all the abominable impie∣ties that fill the whole world with irreligion to God and inju∣stice to man: If you ask, whence ariseth this monster? How cometh all this wickedness to be committed? The Answer is easie: from that original concupiscence, that hot Aetna which is in a man, that never ceaseth from sending forth such continual flames of iniquity. Now this truth will ex∣cellently be discovered from the Text in hand; for it is the Apostles scope in this and the adjacent verses, to take off all men from that wicked way, they are so prone unto (viz.) to lay the blame of their iniquities, and to ascribe the cause of them to any, yea to God, rather than to themselves; They will rather make God then themselves the Author of all that evil they do commit. We have this from Adam, who at the beginning endeavoured to clear himself, and to charge his sinne upon God, The woman thou gavest me. And happily some even in the primitive times, by mis-understanding some places of Scripture, wherein God is said to give men up to their lusts to harden and blind men in their sinnes,

might occasion such a detestable Position, And although the Papists do ordina∣rily charge this damnable Doctrine upon the Calvinists, yet there needeth no more to justifie Calvin in this particular, then what he doth most excellently and solidly deliver upon this very Text. The truth is, our learned men shew expres∣sions from the Papists; yea, from Bellarmine himself, more harsh and incommo∣dious, then I believe can be found in any Protestant Writer. But this by the way.

The Apostle being to inform us of the true cause of all the sinne we do com∣mit, and that not God, no nor Devils, or wicked men are to be blamed compa∣ratively, but our own selves; sheweth, that all this evil cometh from that concupiscential frame of heart we have within us. And as for God, the Apostle expresly instanceth concerning him, prohibiting any one to think or say, it is from God that they do sinne, Let no man say when he is tempted, I am tempted of God: and he giveth two reasons, whereof one is the cause of the other.

If you ask, How is it that God is said to tempt no man, seeing he tempted Abraham and the Israelites?

Austin's distinction is made use of, that there is a temptation probationis and seductionis, of probation or tryal; or of deceiving and enticing to sin. God in∣deed doth often tempt his people, the former way, not but that he knoweth what is in the heart of every man; but that hereby a godly mans graces may be the more quickned, as also a man have more experimental knowledge of himself. As for the other temptation of seduction; God doth not thus tempt, that is, he doth not encline or enrice to sinne. It is true, we read the Prophet Jeremiah, saying, O Lord, I am deceived, and thou hast deceived me, Jer. 20. 7. But that is spoken unadvisedly and rashly by the Prophet, who thought, because what he had prophesied, was not as yet fulfilled, and therefore his adversaries derided and scorned him, that therefore it would not at all be fulfilled, and so by con∣sequence, that God had deceived him.

Secondly, Divines distinguish temptation into external and internal. Ex∣ternal are afflictions and troubles, called often so in Scripture, and these tem∣ptations are from God. 2. Internal, which do immediately incline to sinne, and with these God doth not tempt. Now although the Apostle had in the for∣mer part spoken of external temptations, yet now he speaks of internal ones; though some think he continueth his discourse of externals, because these many times draw out hearts to sinne; but this ariseth not from God.

The reason why God cannot tempt to sinne, is from the infinite perfection of holiness, which is in God: he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He cannot be tempted by evil. It is true, men are said to tempt God many times, and so ex parte hominu, there is done what man could do, even to make God deviate from his own holy na∣ture and Law: but the Apostle meaneth ex parte Dei, that God is of such abso∣lute purity and transcendent holiness, that there cannot arise any motion in his nature to make him sinne. For so we expound the Greek word in a passive sense, Estius himself granting, that the use of it in an active signification, can hardly be found, though Popish Interpreters plead for the active sense; but then there would be no distinction of this from the following words, Neither tempteth he any man. The original word is used only here in the New Testament. The strength then of the Argument lieth in this, God doth not tempt any man to sin, because he hath no inward temptation, or motion in his own nature to sin: for that is the reason why the Devil is so impetuous and forward in tempting us to sin, because his nature is first carried out to all evil & so there is no man that doth draw on another to sin, but because he in his own heart, is drawn aside with it be∣fore. The Apostle having thus justified God, and removed all cause of evil from him; In my Text he directeth us to the true internal and proper cause of all the sinne that we do commit; and therein doth most excellently shew the several steps and degrees of sinne, whereby of an Embryo (as it were) at first,

it cometh to be a compleated and perfected sinne. This Text is much vexed by Bellarmine and Popish Authors to establish their distinction of a venial and mor∣tal sinne, though they cannot find any true aid from the Text.

Let us consider the particulars of this noble Text: The Cause of a mans sinne is said to be lust 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is the same with original sinne, the corrupti∣on of all the powers of the soul, whereby it is inordinately carried out to all things. Of which more in the Doctrine. This is described from the note of propriety, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, His own lust; This expression is used that we may not lay all upon the Devil, or other men, for this is ordinarily brought by men to excuse themselves. It is true, I was in such a fault, I have sinned, but the Devil moved me, or such wicked companions they enticed me, or I did it, because men compelled me, and terrified me: all this will not serve thy turn; It is thy own lust within, not men without that hath made thee thus to sinne. And this sheweth, That every man hath his own proper original sinne, by way of a lust within him.

3. This is further amplified from the Vniversality of the Subject, wherein this lust is seated, Every man; so that no man but Christ, who was God and man, is freed from this incentive to evil.

4. There is the Manner How, this lust doth tempt us to sinne, and that is ex∣pressed in, two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Drawn away, that is, as some, from God, from heavenly objects; because in all sinne there is an aversion from God, and a conversion to the creature: or else (as others) Drawn aside form the conside∣ration of hell, of the wrath of God, of eternal death and damnation. For we sinne continually, as Eve did at first; The Devil perswaded her she should not die, and then when this fear was removed, she presently falleth into the transgressi∣on, and thus before men fall into the pit of any sinne, they are drawn aside from those serious thoughts; This will offend God, this will damn me. The other word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Metaphor either from birds or fishes, which have baits to allure them, and thereby are destroyed: Thus lust appeareth with a bait, but the hook doth not appear.

In the next place, This original sinne is illustrated in the issue of it: the Apo∣stle sheweth, how sinne à primo ad ultimum cometh to be accomplished. So that as in other places, we read of the generations of men, the generations of Adam, of the Israelites; so here is the generation of sinne described. Now it is good to observe, that in this whole discourse the Apostle doth proceed meta∣phorically, comparing original sinne to a woman, like that whore in the Pro∣verbs, alluring and enticing man to sinne; or as Adam was at first tempted to sinne by Eve; so still we are drawn aside to sinne by this original corruption, which is like an Eve, or like a Daeliah, and a Joseph's mistress, importunately solliciting of us to what is evil: and as with the woman there is pleasure in con∣ception, but pangs and sorrows in bringing forth, so it is with sinne: while we do at first entertain it, there is pleasure and delight, but afterwards it leaveth a terrible sting in a man, depriving him of all comfort day and night; We may therefore observe the several steps and degrees of sinne before it cometh to be consummated.

1. There is the mother, or root of all, and that is called lust, which must not only be extended to the carnal sensual appetite of a man, but principally to the rational part: for there original sinne hath its chiefest dominion; that is the metropolis, as afterwards is to be shewed.

2. There are the motions to sinne, and titillations or delectations about it: this is implied in the word enticed, taken from the bird, who is allured by the bait; the meat it leeth, but observeth not the snare. Thus in man, there are sudden motions and delights arising in the soul towards sinfull objects, which do antecede all deliberation and consultation; There are pleasing motions to∣wards

sinne, and secret titillations of the soul, before the will doth give its per∣fect and full consent. I say perfect consent; for it may be in all the tick∣ling motions to sinne, though never so sudden, there may be some imperfect consent.

The third step or degree to the compleating of sinne, is expressed vers. 15, When lust hath conceived, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This is applied to women conceiving, Luke 1. 24. Luke 1. 31. and by this is meant that consent and imbracement, which the soul giveth to sinne. For as it was with Joseph, though his mistress did so vio∣lently sollicit him, yet he not consenting fled away from her: So it falleth out sometimes with the godly, that though original sinne in the immediate moti∣ons thereof, may tempt, may delight and secretly please; yet grace being strong may refuse to consent, and then these Babylons brats are immediately killed before they grow up. Thus many sinnes to the godly prove abortive; original sinne hath a miscarrying womb, for by grace they are inabled to resist those temptations, and so sinne is killed as soon as ever it hath any life. Not but that these motions to sinne, though not consented unto, are truly and properly sins; but being withstood by grace, they are not imputed. And thus farre we admit that saying of Bernard, Non nocet sensus, ubi deest consensus. These motions and stirrings of lust within us, if resisted and refused, shall not be able to condemn us, but in all natural men for the most part, lust doth conceive; no sooner doth it entice, but presently there is consent given to it; No sooner doth it knock at the door, but presently it is opened to receive this lust in; and now when this consent is given, then as to the eyes of God, the iniquity is fully committed; then a man is a murderer and an adulterer before God, as appeareth Mat. 5. 28. Yet the Apostle addeth,

The fourth step, and that is, Lust thus consented unto, bringeth forth sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, still continuing in the metaphor. By sinne is meant actual sinne, expressed in words and actions, so that sinne is first in the heart, in motions, in secret con∣sents and imbracements, before it cometh to be expressed actually. But why doth not the Apostle give it the name of sinne, till it be compleated in action? The Papists greedily lay hold on this, and would therefore conclude from hence, that the motions of the heart to sinne, if not consented unto, that the lusts which rise up in us to our grief and trouble, are not truly and properly sins. But

1. They themselves do acknowledge, that sinne consented unto, lusts yeeld∣ed unto, though in the heart only, are truly and properly sinnes; that those are damnable, though never actually committed; whereas this Text, if they rigidly urge it, would prove as well, that such lusts are not sin.

Besides, Though the Apostle James doth not here call such motions sinnes, yet Paul, Rom. 7. doth very often give them that name, and accounteth himself miserable, in respect of his captivity to them, though he doth utterly disallow them. Therefore the Answer is, That the Apostle taketh sinne here strictly, for only actual sinne, because this is onely visible to the eyes of the world: and because though motions consented unto, yea and unconsented unto, are truly and proper sinnes, yet because these are in a tendency to actual sinnes; actual sinne is the terminus ad quem, as it were; they are not fully compleated in the utmost of their iniquity, till actually committed. No won∣der if that be called only sinne, not by way of exclusion to the motions within, but by way of aggravation; to shew that then sinne when its actuated hath gone to its utmost.

Lastly, Here is the last step, and utmost end of sinne: and that is sinne thus finished, Bringeth forth death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now all the pleasure is turned into bit∣terness in death: in the torments of hell, all the delights of sinne will be for∣gotten, as the whorish woman in her pangs and troubles, when she labours to

bring forth, and cannot, doth then forget all her former wanton lusts. The damned in hell will cry out then: Oh if they had remembred into what doom the short pleasures of sinne have brought them; how that all their honey is now turned into bitter gall, they would never have given way to these evil lusts! So that we may metaphorically apply that to such sinners at the day of Judge∣ment, which our Saviour did to some, because of the day of Jerusalem's de∣struction, Woe be to those that are with child, and give suck (that thus conceive) and bring forth in those dayes.

And here again you may ask,* 1.1 Why is it said, that sinne thus finished bringeth forth death, if sin be entertained in the heart, though it go no further? It is not mortal and damnable?

The Papists therefore they would from hence also establish their distinction of venial and mortal sinne.* 1.2 But this Text will not help them; for as was said, they acknowledge that adultery in the heart is a mortal sinne, though not out∣wardly committed; and if these motions be truly and properly a sinne, as we shewed; then eternal death must needs be the wages of them, Rom. 6. 23. Therefore death is attributed to sinne finished, because therein the evil of sinne doth most palpably demonstrate it self. It is true, Calvin doth by sinne finished, or perfected, mean not so much the acting of any grosse sinne, as the custo∣mary continuance and perseverance in it; and no doubt this sense is not to be excluded: but the Text may very well be interpreted of any sinne, though but once committed, though it be not frequently iterated. And thus we have this full and excellent Text largely explained. From which we observe,

That original sinne is that lust within a man, from whence all actual sinnes do flow. That is, as there is not a man or woman, but he doth come from Adam: (Hence the Canonists have a saying, That if Adam were alive, he could not have a wise among all the women in the world, because of their discent from him) So it is true of every vain thought, every idle word, every ungod∣ly action: they all come from this original lust within a man; and there∣fore the Devil with all his fiery darts could do us no hurt, did not our lusts betray us, Nemo se palpet de suo. Satanas est, said Austin, Let no man flatter himself, he is a Devil to himself from his own lust, he is a tempter to himself. This truth is of special use to humble us, this will make us de∣base our selves, crying out, O Lord, I, even I alone am to be blamed; it is from my own vile self, that all this corruption doth thus overflow. This our Saviour confirmed, when he said, Matth. 15. 19. One of the heart proceed evil thoughts, murders, adulteries, &c. So that whosoever would be kept free and unspotted from sinne, he must watch over his heart more diligent∣ly, there is the nest, there is the spawn of all those noisome sins, that may be seen in thy life.

SECT. II.

That Original Sinne is the cause of all Actual Evil, cleared by seve∣ral Propositions, which are Antidotes against many Errors.

¶. 1.

VVE proceed to clear this Truth in several Propositions, which also will be as antidotes for the most part, against so many respective errors in this Point. And

First, By lust here in the Text, we are not to understand that particular libidinous disposition in men, whereby they are carried out in a wanton or un∣clean manner, as we in our English phrase do for the most part limit it. For the Apostle doth comprehend farre more, Rom. 7. in that command, Thou shalt not lust, or covet; neither is this lust to be restrained only to the sensitive and carnal part of a man; as if lust were not chiefly in the reason, and the will of a man, according to Scripture-language. Lust doth comprehend the deor∣dination of the sublime and rational part in a man. Therefore those Papists who do limit lust only to the sensual part, are wholly ignorant of the extension of original sinne, and the diffusion of it self through the chiefest parts of a man. Hence it is justly to be censured, that the late Annotator on this Text, doth in his paraphrase joyn with the most erroneous of the Popish party: for by lust he understands our treacherous sensual appetite, which being impatient of sufferings, suggests some sensitive carnal baits, and so by them enticeth him. And in the verse following, he agin paraphraseth,

When consent is joyned to the invitation of the sensual part, against the contrary dictates of his rea∣son, and the Spirit, then that, and not the affliction or temptation, begetteth sinne.—Thus he.

But we may meet with a more sound and orthodox ex∣plication, I say not in Whitaker and other Protestant Authors, who conflict with the Papists in this point; but even in Estius the Papist, who doth ingenuously acknowledge,

That because the Apostle is here speaking of the original of all sinne, spiritual sinnes as well as carnal; it cannot be limited to the sensitive appetite. Do not the sins of the mind arise from our lusts within us?

Do not the Devils sinne from the lust within them, and yet they have no sensitive appetite? And when the Apostle, Gal. 5. 17. speaketh of that remarkable lusting which is between the flesh and the Spirit; he cannot mean the sensual inferiour part of a man only, for the works of this flesh are some of them said to be Idola∣try, Heresies; which must needs proceed from the rational part of a man. It is therefore too evident, that this lust which doth so greatly entice us, is not only in the inferiour part of the soul, but most predominantly in the superiour, and hence the understanding hath its peculiar enmity to the holy truths of God, and the will its proper obstinacy to the good duties, which God hath commanded. Therefore we read of that expression, Col. 2. 18. Puft up with a fleshly mind. So that heresie is a lust of the mind, envy a lust of the mind; for the Devil is full of envy, (though Philosophers referre envy to one of their mixed and com∣pounded passions;) unbelief, ambition, vain-glory, these are lusts of the rational part. Think not then that thy affections only do lust against the Spirit of God, but thy reason, thy will also doth; and these have the greatest evil in them, they are the greatest enemies to the wayes and truths of Christ. As the Publi∣cans sinnes were from the lust of the flesh, so the Pharises sinnes were from

the lusts of the mind. And thus the more superstitious, erroneous and devout any are in false wayes of Religion, the more dangerous are their lusts, because the more spiritual and immaterial. This kind of lusting followeth us in our prayers, in our preachings, in all spiritual performances; So that whereas carnal and bodily lusts are easily discerned, and are accounted very loathsome in the eyes of the world. These spiritual lusts are very difficulty discovered, and may then most reign over a man, when he thinketh himself most free from them.

Propos. 2. When we say, original sinne is the cause of all the actual evil that is committed, this is not to be understood, as if it did proximly and imme∣diately produce every actual impiety; onely this is the mediate cause, and the root of all. It is true, the learned Whitaker will not allow it to be called the remote cause of death, and other miseries, which Infants are obnoxious unto. As the root cannot be said to be the remote cause of fruit, because it doth nou∣rish it, though under ground, and at a distance from it: Or (as he instanceth) a fountain is a cause of that stream which is carried in a long course distant from the spring (De peccat. orig. l. 2. c. 9.) But we need not strive about words. No doubt when men through custom have contracted habits of sin upon them, habits are the immediate and proxim causes of the wicked actions, such persons do commit; but original sinne is the mediate: yet because original sinne is the causa causae, it may be called the causa causati, it being the cause of the customs and habits of sins, it may be also the cause of the sins themselves. But I see not why we may not call original sinne the remote cause only of some sins, because that is the seed and spawn only of all evil; there are many temptations and suggestions, which do ripen and quicken this monster to bring forth. So that although men have lust enough within them to make them, so many Cains, so many Judasses; to be as abominable in wicked wayes, as the vilest of men are; yet Nemo repente fit turpissimus, as the Poet said. There is time required to grow up into such foul abominations. This is like the Prophets little cloud, which at first, though no bigger than an hand, yet did afterwards biggen, till it covered the whole sky. The Apostle (you heard) compareth the production of sinne, to the child, that is first conceived in the mothers womb; and so through the warmth and nourishment thereof, doth lust bring forth: As it is with the Acorn, that is at first but little in quantity, yet being great in efficacy, doth in time enlarge it self into a great Tree. Conclude then all evil, even the most enormious impie∣ties, which for the present, it may be, thy heart doth tremble at, yet they are se∣minally and radically in thee; there are the sparks of fire, which if let alone will quickly set all on a flame. Hence

The third Proposition is, That whosoever would by the grace of God be deli∣vered from any actual sins, the best remedy is, to endeavour to quench the lust within. He that would dry up the streams, must look to the fountain, to have that dried up. He that would destroy the bad fruit of a Tree, must lay the axe to the root of it. And this is a very necessary Rule to be attended unto in pra∣ctical Divinity. Observe that the same way sinne comes to live, the same way thou must take to kill it. It beginneth at the heart first, before it's in the eyes, or hands; and therefore thou must look to crucifie it in the heart first. Thus the Wiseman adviseth, Prov 4. 23. Keep thy heart, for out of it are the issues of life. After this then he exhorteth to look to our mouth and lips, to our eyes and feet; but the foundation must be laid in the heart; if the heart be good, all is good. And this sheweth the preposterous way of the Casuists and Confessionists in Popery, from which the late Writer, so often mentioned, doth not much decline in his Treatise of Ecclesiastical Penance; for with such Writers, you have scarce one word to the penitent sinner about Regeneration, whereas ex∣ternal duties of alms, or restitution (which in their way are necessary by Gods

command) must flow from a spiritual and supernatural life within, as the foun∣dation of all: much lesse have you one icta or tittle, about faith, laying hold on Christ, by whom alone our persons are justified, and all our duties are ac∣cepted. This (I say) is the great neglect and unskilfulness in such writers, that they deal in externals, but for faith, by which the heart is purified, and whereby we please God in Christ, that they make no mention of at all. But the Scri∣pture is herein different from moral Philosophy and Aristotelical precepts, which those Casuists are wholly captivated unto: for that requireth, yea and promiseth first a tender and holy heart, a circumcised heart, and then to walk in the wayes of God: whereas moral Philosophers first begin with actions, and then go to acquired habits, Justè agendo sumus justs. This then is a golden Rule, and of perpetual use in Christianity, for a Christian to be mortifying lust within, to watch against the treacherous adversary in thy own breast, and then when the foundation is destroyed, the superstruction must needs fall to the ground.

Propos. 4. Because man is thus tempted, and enticed by lust within, there∣fore it is that man fallen, doth sinne farre otherwise, then Adam did in the state of integrity. We do not sinne now, as Adam at first; we have an internal cause and principle within us, whereas Adam did sinne, wholly from suggestion without; neither was it lust within, but his meer will, that made him consent to such suggestions. This Proposition is the more to be regarded, because Pela∣gian and Socinian Writers, they all agree in this, That we at first sinne in the same manner, as Adam did at first; the sensitive part, being enticed by sensible objects, and so rebelling against the rational part. But this is to be wholly ignorant of that holy estate and glorious Image, wherein God created Adam at first. Adam had all such external and internal helps, so freed from all igno∣rance, passion or lust, that nothing could destroy him, but the liberty and mu∣tability of his will. Whereas alas in man destitute of Gods Image, there is a lusting principle within him, carrying him out inordinately unto every object proposed. It is therefore a false and an absurd Position, which Molina the Jesuite, one of the meer Naturalists affirmeth (Quaest. 14. Disput. 4. de Con∣cord. lib. Arb.) where he saith, Adam had, Innatum appetitum excellentiae ac laudis quo ad intellectum & voluntatem, &c. That he had this temptation within him, viz. an innate appetite to his own excellency and praise. For how could this consist with that holiness and righteousness God created him in? In∣deed he saith in another place of the same book (Quaest. 14. Disp. 45.) Ex contemplation rei amabilis, &c) from the contemplation of any lovely object, and which is of concernment to be obtained, there doth naturally rise in the will a certain motion, whereby the will is affected to it; which motion is not a volition, but an affection of the will to that object, whose goodness it is allu∣red with. And this he maketh to be in men, yea in the Angels before they fell: But what is this but to say, that in men and Angels, even before their fall, there was a concupiscential inclination to delightsome objects: and so Adam and An∣gels must according to this Text be tempted away, and enticed by their own lusts? An horrible Position, highly derogating from Gods honour, who created them holy and righteous. Therefore Adam, and much more Christ, when they were tempted by Satan, it was not in the same way with us. The temptation was only external, not internal; there was no inward lust within; yea the ve∣ry external temptation of Adam and Christ was different from ours in a fur∣ther respect. For the Devil had not power by his suggestions to move or disturb their phansie, as he doth in us. Though the Devil cannot force our wils, yet he can make bodily commotions of the phantasie, and so thereby man is the more easily carried away to evil. But neither Christ or Adam had their imagi∣nation so disturbed. For although they might understand by phantasmes, yet

all was at the command of deliberate judgement. A mans imagination was then in his own power: so that those inferiour faculties in their ope∣ration could not hinder the superiour. Whether Adam in the state of in∣tegrity would have had dreames, is uncertain; but if he had, learned men conclude, they would alwayes have been good, and not without the pre∣sent use of reason, as Rivet thinketh (in cap. 3. Genes.) However this is enough for our purpose, to shew, that we are tempted to sinne in a different way from Adam.

Hence the fifth Proposition is, That because there is such an internal In∣sting principle within, a man is carried out to sinne, though there be no ex∣ternal temptations by Satan or wicked men. But even as the Devil, who sin∣ned first, had no tempter, but was carried out by his meer free-will to evil: So much more must man, who hath this corrupt principle within him, be carried out to sinne, though there be no Devil to tempt us, or wicked men. Hence the Apostle doth in this Text name lust onely, as the inward cause, not mentioning Devils or wicked men. But yet it is disputed, That although the lust of a man within, be a sufficient cause and principle to carry a man out to all evil, whether for all that, the Devil also doth not help to the committing of every sinne, They question: Whether original lust be the cause only, and that the Devil also doth not excite and stirre this up? Some think, because wicked men are said to do, what they see their father the Devil do, and because he is called the tempter, 1 Thess. 3. 4. That therefore, though we sinne alwayes of our selves, yet it is by the instigation of the Devil; but because the Scripture maketh the imagination of mans heart to be only evil, Gen. 8. 21. And because our corruption within, is generally said to be the cause of a mans sinne; therefore we cannot say, that the Devil tempteth to every evil action that we do commit, although in some particular hainous sins, as in Ju∣das, and Ananias, and Sapphira, he entered into their hearts, and filled them with his temptations; but at that very time, observe how Peter doth reprove Ana∣nias for letting Satan have such admission into his heart, Acts 5 3. Why hath Satan filled thy heart? So that the Devil doth not compell any man to sinne; it will be no excuse to say, Satan tempted me; for this could not be, if thy lust did not consent to him, and entetain him; he throweth his fiery darts, and thy heart is like thatch or straw, that quickly is inflamed.

The last Proposition is, That the effects of this inhere••t lust within us, are of two sorts, immediate and mediate. Immediate are those first motions and workings of soul to any evil object, though not consented unto; yea it may be abhorred and humbled for. The mediate effects are lusts consented unto in the heart, and many times externally committed in our lives. For that original sinne hath an influence into grosse sinnes, appeareth by David's confession, Psal. 51 when he bewails his birth-pollution in his penitential humiliation, for those foul sins committed by him. But I shall enlarge my self only concerning those sinfull motions and stirrings of the heart unto evil, which though the un∣godly man taketh no notice of, yet the constant and perpetual work of a godly man is to conflict with, as appeareth Rom. 7. They are those perpetual restlesse workings of his heart inordinately, one way or other, that make his condition so bitter; and therefore it is good to consider what may be said for our informati∣on herein.

¶. 2.

Of the Motions of the Heart to sinne not consented unto, as an imme∣diate Effect of Original Sin.

THe last Proposition we mentioned, contained a division of the effects of original sinne within us, which were either immediate, such as the motions of the heart to sinne with the pleasures therof, not consented unto. Or medi∣ate, which are lusts consented unto, and the external actings of sinne thus imbraced. I shall only enlarge my self upon the former, and for your informa∣tion therein, take these considerations.

First, That these motions to sinne may be divided according to the subject they are in. Now the powers of the soul are usually divided into the apprehen∣sive and appetitive; the cognitive and affective; that is, either such as know or under∣stand, or such as are carried out by love and desire. These are the Jachin and Beaz (as it were) the two pillars of the temple of the soul; and respectively to these two, so are the stirrings of sinne within us. In the mind, or knowing part of the soul, the workings of sinne are by apprehensions and thoughts; In the affective part, by way of delight and love. And in both these the heart of a godly man is many times sadly exercised. For thoughts, How many vain, idle, foolish ones do arise in his soul, like the sand upon the sea-shore? The flies and Locusts in Aegypt did not more annoy then these do molest and trouble a gra∣cious heart. These thoughts come like so many swarms upon thee before thou hast time to recollect thy self. They are got into the souls closet, before they were ever perceived knocking at the door. Nay these thoughts are not only roving, wandring and restlesse, but sometimes horrid black ones, blasphemous, atheistical, diabolical; which put the soul into an holy trembling, and they know not what to do; they think none like them, no such vile wretches in the world, as they are. Indeed there are blasphemous injections of Satan, such as are suggested to the soul importunately by him, to which the soul giveth no consent, but like the maid in the judicial Law, that was ready to be ravished, cry∣eth out against them; or as the people, when they heard Rabshakeh rail and blaspheme the God of Israel so horribly, They answered him not a word. Thus the people of God in such temptations give no consent or approbation to them; now these are afflictions not sinnes; they are sad exercises, but not our corruptions, because they are wholly external, and cast in upon us; as if we were in a room, where we could not get out, hearing men curse and bla∣spheme; this would torment our souls, but they do not make us guilty. They are compared to the Cup in Benjamen's sack; it was found there, but it was not his fault, it came there without his knowledge and consent. And although they be foul and loathsom to a gracious heart, yet God usually keepeth his people hereby humble and lowly; yea he maketh them more spiritual and fruitfull, as the black and noisom dung maketh the field more fertile and fruitfull; but I speak not of these. The thoughts we are treating of, are such as arise from our own hearts: for seeing original sinne is the seed of all evil, the most erroneous and flagitious that can be; therefore atheistical, blasphemous, lascivious, and other evil thoughts may come out of our own hearts. It is indeed a special part of heavenly skill and wisdom, experimentally to make a difference between what thoughts are our own, and what are meerly of diabolical ••••jections, to discover when our own corrupt nature worketh, and when the Devil doth only assault and annoy us: But that is not my business now. It is enough to know, That even from thy own unsanctified heart may arise vain thoughts, blasphe∣mous

thoughts. So that thy soul seemeth unto thee, to be not only like a dunghill, but an hell it self. To these evil stirrings of sinne, in the apprehen∣sive part, we may referre our sinful dreames: even for them God might damn us. Austin bewaileth and confesseth his dreames; and yet our understanding and will do not so properly work at that time. The other sort of workings of soul, are such as are by way of love, and desire, when there arise in the heart some motions, and affections to such an object. Our hearts being now wholly destitute of the Image of God, and sinne having full dominion over us; no sooner doth any sinful object present it self, but immediately the heart maketh towards it; there is a propensity to embrace it.

Secondly, These motions that do thus stirre in the heart, are either such as they call motus primo primi, or secundo primi, the absolute meer first, or first in a secondary order. There may be difference in the explaining of these; but the summe is this, These motions are either such, which do rise up in our hearts, antecedently to any actings of the reason, or will at all. It was not in our power to repress them, or to prevent them: for original sin in a man doth not lie slug∣gish and bound up, it is alwayes acting and moving; and the immediate mo∣tions or first born of the soul are these first stirrings of heart, preventing all deliberation and consultation. Such a state indeed Adam was not created in; nothing did rise up in him before his will, and consent: and so it was also with Christ. But since we are plunged into this corrupt condition, sinne hath got the whole mastery over us, we are in a Babel and spiritual confusion. Every sinful lust riseth in us before we have time to withstand it; although (if we had time) such is our impotency and corruption now, that we neither can, or will gainsay the torrent of these motions: It is true, the Papists, say, they are no sinnes, they are matter of exercise to us, but they are not sinnes if not con∣sented unto. But the Apostle, Rom. 7. doth often call them so, and they are such as are contrary to the Law of God; they are such as make a godly man groan under them, and judge himself miserable thereby; they are such as are to be crucified and mortified, all which shew they have the true and proper nature of sinne. So that it is a wonder those should deny these indeliberate mo∣tions to be sinne, who hold original sinne to be properly and not equivocally a sinne. For, as it is enough to make original sinne voluntary, because it is vo∣luntarium voluntate ejus à quo, not in quo est, with the will of Adam, from whence it descendeth, though not with the will of him in which it inhereth; Thus also it may be said of these involuntary motions, they are of the same nature with original sinne. For though they be actual, yet flowing necessarily from the mother sinne, and being withall a privation of that righteousness, which ought to be in us, they must be called sinnes, as well as original. And thus farre Henricus the Schooleman proceedeth, as Vasquez alledgeth him, (Tom. 10. disput. 106.) to say, That these first motions in persons, not baptized are sinnes, and that they want not such a voluntariness, as is requisite to the nature of sinne; partly because of the will of the first parents, and partly, be∣cause of the proper will of the man who hath them; not because he doth not hinder these motions, because he cannot alwayes do this; but because he will not by baptisme be expiated from original sinne, and consequently from the guilt of these sinnes. This later reason we matter not; the former hath good strength, and is the same in effect with what we say. Oh then that we were rightly considering of these things! Those millions of thoughts and stirrings of heart, which arise before reason and will are able to do any thing, these are all sinnes: these are contrary to the holy Law of God: Adam had them not, neither shall the glorified Saints in heaven be in the least manner molested with them. How low and debased must thou be in thy own eyes? For this it is that the godly go bowed down; for this they mourn and pray: these afflict them

more then gross loathsome sinnes do prophane men; the meer civil and formal man, the self-righteous and confident man, he knoweth none of these things; he feeleth not this evil impure frame of his heart: this maketh the way of god∣liness to be such a mystery, such an unknown thing, but to those that are belie∣vers indeed, as they have other joyes, other comforts then the world knoweth of; so they have other motives of sorrow and humiliation, then the natural man can understand. But as for the first motions of the second sort, they have some imperfect consent and complacency; and therefore acknowledged by Gerson, (Compend. Theol.) to be sinnes; yea the former kind of motions, though so suddain, are affirmed to be sinnes (by several Schoolemn upon different rea∣sons) but venial, as they call them. For Henricus held they were mortal; now to us all sinnes in their own nature are mortal. Therefore all these motions, which arise in the soul, whether first or second, being contrary to the holy Law of God, which requireth pure streames, and also a pure fountain; and also being opposite to the Image of God we were created in, must needs be truly sinnes: for which we are to humble our selves, and to pray continually for the mortification of them.

Thirdly, These motions though they flow from original sinne, as the universal cause, yet there are particular causes that do excite and draw them forth. And it is good to observe, how many wayes original sinne, being awakened doth pro∣duce these sinful motions thereof. And

1. Sometimes they arise from the present sensible object that doth affect us. Every object either of the eye, or ear, or touching, doth presently work upon the soul, not indeed efficiently (as some have thought) but only by way of alluring and enticing: so that it is almost impossible for us, either to hear or see any object, and not have the first motions of the soul, as suddain, so sinful, about them. Oh the miserable depravation of mankind, who hath sinne and hell en∣tring into the soul by evey sense it hath! there is not any sensible object, but it is a snare to thee, it stirreth up some sinful motion or other, either love, or anger, joy, or fear, and all this before grace can work: Hence the great work of Christianity is inward and spiritual; it is soul-work, to set a watch be∣fore eyes, eares, tongue, and all the outward parts of the body, that the soul be not sinfully disquieted. For every object is to our corrupt hearts one way or other, as the forbidden fruit was to Eve: not that God doth forbid us to see or hear such things, but because the soul cannot be excited by those objects and affected with them, but it is in a sinful manner. If then thy head were a foun∣tain of teares, it could not weep enough for the desolation that is upon thee: Thy eye maketh thee sinne; thy ear maketh thee sinne. Thus thou art com∣passed about with sinne, from evening and morning.

2. These suddain motions of sinne, sometimes arise from the imagination and fancy of a man. And truly, how often do displeasing and sinful imaginations disturb the peace and quiet of thy soul? Is it not thy fancy thou complainest of? how volatique and roving is that? It stayeth no where, it is not fixed in holy duties. It is like a market place, where there is a croud of people, so that the imagination doth very often help this original lust and sinne to bring forth. What a quiet, srene and blessed life should a man live, if his imagination could be kept in an holy fixed frame, if he could bid it go, and it goeth, do this, and it did it?

3. The perturbation of the body by distempers, that many times causeth this ori∣ginal sinne to be working in us: Though the body be corporeal, and the soul a spirit, and so cannot act physically upon it; yet because they are both the essential parts of a man immediately united together, there is by sympathy an acting and affecting of one another, especially the body being instrumental to the soul in many operations: Hence it is when that is disturbed and indisposed,

the soul also is hindred in its operations, and therefore from the distem∣per of the body we are easily moved to anger, to sorrow, to fear, to lusts: So that the motions of the soul are many times according to the motions of the body, as Gerson instanceth (Compend. Theol.) in a simile, which he saith some use concerning the water, when the Sunne-beams are upon it, as the water moveth or danceth up and down, so do the Sunne-beams which are upon the water. Thus as the body is in any commotion, so the soul which is more immediately united to the body, then the beams of the Sunne are to the water, doth work according as it finds this instrument dis∣posed.

Fourthly, This original lust is often stirred up to entice us by the sensitive appetite, by the passions and affections that are in us. This we told you some did limit lust to in the Text, but very unsoundly, yet it cannot be denied, but because the affectionate part of a man is so prevalent and operative, that very often sinne is committed here, even without the consent of the will. These affections doe suddenly transport us, and we can no more command them to be quiet, then we are able to compose the waves of the Sea. Now though we would withstand and gain-say them, yet they are our sinnes for all that, as we see Paul sadly complaining herein, Rom. 7. Austin delighteth (De Trinit. lib. 13.) to expresse our manner of sinning by allusion to the first sinne, When any object doth present it self, to allure and affect us, then the Serpent (saith he) sheweth us the for∣bidden fruit: When the sensitive appetite of a man is drawn out to consent unto it, then Eve doth eat of this forbidden fruit; when the rational part of the soul is enticed likewise to consent to this sinne, then Eve giveth of this fruit to Adam, and he eateth. Thus Reason is like Adam, Eve like the sensitive part; and as Eve, when she did eat the forbidden fruit alone, did thereby grow mortal, and would have died, though Adam had not consented to eat: Thus the affectionate part of a man carrying us away to sinne, though the superiour part of the soul will not agree thereunto, yet this maketh us to be in a state of damnation. This maketh the action to be damnable.

Lastly, When none of these wayes doe stirre up original sinne, then the thoughts and apprehensions of a man in the intellectual part they may. And indeed the former provoking causes were most conspicuous in grosse and carnal sinnes; but this is influential in spiritual sinnes; from the minde come vain thoughts, ambitious, proud, malicious thoughts; from the mind arise blasphemous, atheistical, and unbelieving thoughts. Thus you see how poor and wretched man is become in his soul, as Laezarus was in his body, all over with ulcers and sores, no place is free from sinne: Oh that God would deliver us from our blindnesse of minde, from our self-fulnesse, whereby we are so apt to fall in love with our selves, so as to think we want nothing, when we are without God, without Christ, with∣out the Image of God, without all holinesse and peace within, either of soul or body! How should it pity thee to see this glorious building thus lying in its own ruines and rubbidge? Now from all these particulars thus joyned together, you may observe how sinne carrieth us away in a plea∣sing enticing manner. So that although we cannot but sinne, yet this is very delightsome and satisfactory; insomuch that man is drawn aside to sinne, as he said,

—Trahit sua quemque voluptas.

And this is more to be observed, because the adversaries do so tragically

exclaim against us, in affirming, that we lie under a necessity of sinning, we cannot but sin. Why then say they, Why should God damn us for sinning, any more than for being thirsty or hungry, which do necessarily affect us? But the Answer is two-fold:

1. This necessity of sinning is voluntarily contracted, and brought upon us; it is not as hunger or thirst, which were necessary properties of man at his Creation, though without that grief and pain, which now we feel. And

2. This necessity is also voluntary and pleasing, it seizeth upon the mind, will, affections, and the whole man; and therefore as we can∣not help it, so neither will we help it. We love and delight to eat this poison.

Lastly, There are these three degrees, whereby it's said, Lust cometh to be accomplished: Though some differ in their expressions herein.

The first is Suggestion, and that is when any lust doth begin to arise in the soul: This is very imperceptible and undiscerned, but by those who are exact in the spiritual exercises of thier soul. It is true, some say this word Suggestion is not proper, because that doth properly come from without, the Devil, or the world; but this is internal, arising of our selves. But we need not strive about words.

The second is Delight, From this motion the soul presently findeth some secret pleasure, and accordingly thinketh of it with delight, receiveth it with delight.

Lastly, There is the consent unto these, to will them, to be joyned to them. And thus when sinne hath made this progresse, a man is an adul∣terer, a murderer before God, though not actually done in the eyes of men, as our Saviour witnesseth, Matth. 5. 28. for many do consent to sinne within their heart, which yet do not consent to the outward acting of it; sometimes because of the shame that it will bring; sometimes because of the punishment that it doth deserve, or for some unworthy respect, or other not because they fear and love God, not because they desire a pure, holy heart, as well as an unspotted life. And truly this is a good discovery of uprightnesse of our hearts, when we dare not own sin in our thoughts, when the we dare not respect iniquity in our hearts, when we labour to keep a pure soul, as well as a pure body.

¶▪ 3.

More Propositions concerning evil Thoughts and Motions that arise continually from the heart, as the Immediate Effect of Original Sinne: Shewing how many wayes the Soul may become guilty of sinne about them.

WE are now to finish this Discourse about that Immediate Effect of ori∣ginal sinne, in causing evil thoughts and motions to arise continually from the heart, as vapours do constantly from the earth; and as they in their first ascension are imperceptible, till they come to be congealed into clouds, which are plainly visible: Thus all sinne, while it is but in these motions and stirrings of the heart is difficulty discerned; but when it cometh to be formed by express consent, and accomplished in outward practice, then it is grosse and palpable. But to proceed in more Propositions.

First, These motions and stirrings of heart, they are either sudden and transito∣ry, [ I] 〈◊〉〈◊〉 abiding and mansory in the soul. Sometimes these sinfull stirrings of the heart are like a sudden whirlwind in the soul that presently vanisheth, though they be very troublesom for the time; or they come like a flash of lightning and thunder, which though terrible, yet is but of short continuance; now al∣though they make no longer abode in our soul, yet they pollute and defile it. We are not to give place to them, no not for an hour, as Paul would not to the false brethren, Gal. 2. 5. but we are with holy zeal and indignation to thrust them out, and bolt the doors upon them, as they did to Thamar. Thus in the very twinkling of an eye, if we do not watchfully attend thereunto, we may destroy our own souls over and over again. That is a prophane speech to say, Thoughts are free; no, God hath laid an holy command upon our very thoughts, and the first motions and stirrings of our hearts, that nothing should arise there, but what is agreeable to Gods holy Word. When water is in a pure glass, though it be moved and shaken often, yet no noisom thing ariseth thereby; but if in a soul one, then the more it is stirred, the more filthy are the bubbles thereof. Thus in man, while enjoying the Image of God, whatso∣ever did move or stir his heart, it was altogether holy and pure; but since man is thus corrupted, there cannot be any motions of his soul, but they are wholly defiled and sinfull one way or other.

Secondly, These mansory thoughts, which the Schoolmen call morosae, because they do morari abide some time in the soul, they are likewise divided, for they are so continning in us, either morâ temporis, or morâ consensus, as they expresse it. (Gerson Compend. Theol.) The continuance of time is, when they may for a long while infect, sollicit and annoy us, but yet we strive and gainsay; We do by no means give our consent thereunto, as Joseph's Mistress did often im∣portune him, yet all that while, he kept up the fear of God, and would not sinne in that way against him. So that although the people of God may be fol∣lowed from week to week with loathsom and perplexing thoughts; yet because they cry unto God, they go and pray to him, as Hezekiah did upon Rabsha∣keh's railing and blaspheming of God, they are not to be discouraged: Thou hast not betrayed thy strength to these Dalilahs all the while: Yea, from these spiritual exercises and conflicts, thou wilt increase thy glory. Hereby thou hast an opportunity to discover thy faith, thy self emptiness, and to get heavenly skill and compassion, whereby thou art able to succour those that are in the like manner tempt∣ed. But then

2. There are thoughts that are continuing morâ consensus, and these are farre more dangerous and damnable then the former; for if sinfull thoughts and motions arise in thy soul, though they are but for a very short time; yet if thou hast yeelded to them, then thy soul hath committed fornication. Consen∣sisti, said Austin, concubuisti in corde tuo; so that the consent to them is farre more dangerous then the length of time, they may afflict thee in. Any sinfull motion consented unto, though it be but for a moment, is more destructive, then such as follow thee from day to day, yea it may be from year to year, but thou givest no entertainment to them. This is good for the practical Christian to observe, it is the long time that troubleth them: Oh (say they) ever since God hath first wrought upon my soul, I have been exercised with these thoughts, such dreadfull suggestions, and to this day I am not yet delivered from them! Be of good comfort, though it be grievous to thee to feel such things in thy soul, yet because withstood, they shall not be im∣puted to thee. Those that have the like temptations, but for an hour, and imbracing of them, have more offended God, and endangered their own souls.

Propos. 3. It is good to take notice, how many wayes the soul may become guilty of sinne about these thoughts and motions within us. A truth ••••••deed it is) that no natural man, no civil or formal man doth understand, or can be affected with: Can a blind man that doth not behold the Sunne, see the atoms in the Sun-beams? They who are not affected or grieved about great and actual sins, will they find these inward motions to be burden? If they can swallow a Camel, will they not a mote?

1. Therefore we come to sinne by these motions and thoughts of soul, by the very being of them there. The very having of them there is contrary to the Image of God we were first created in: As in Heaven there is no unclean thing that can enter; so where the Image of God is full and compleat, the least vain thought, the least sinfull stirring can no more consist with it, then darkness with light: or as at the first creation we could not have found one weed or thistle on the ground, but these came by the curse for sinne; so at first in mans soul there would not have appeared the least irregular and inordinate motion of the heart, not one thought would have been out of its place: Adam was Gods book coming immediately from him, wherein no errata could be found; but now in stead of wheat come up cockles. Now what ever we think, we imagine, we move to all, doth become sinne unto us. Oh then let the godly soul mourn and humble it self, because such motions are there, as you see Paul doth, Rom. 7. Let it not be thought that thou art freed from all sinne, because thou doest withstand them, thou doest not own them: For although this will keep them from being imputed unto thee, yet in themselves they are sinnes, they are damnable; God might throw thee into hell for the meer having of them; God might justly say, I sowed good seed in thy soul, but how come these tares there? These thoughts, these motions are none of my planting, I created them not: Therefore the very having of them in thy soul, is a sinne against God, though never expressed in action; and the reason hereof is from the ex∣act spirituality of the Law of God: There is this great difference between God and all political Law-giver; these later forbid only the external action, they do not prohibit the inward will or desire: What Law-giver amongst men was ever so absurd as to say, you shall not cover or desire such a thing? But if men do outwardly offend, then they are obnoxious to punishment. But it is otherwise with God in his Laws, who is the Father of Spirits, and searcheth our hearts, therefore his Law doth principally reach to the heart, to make that a good treasure, to have the tree first good, and then to make the fruit answera∣ble thereunto.

2. We offend against God not only by having of these motions stirring in us, but much more when they delight us, when we find a complacency and sweetness in the thinking of them, when they affect us so, that we roll them like honey under the tongue. And truly in this respect the godly soul is even amazed and astonished to see how vile it is, and how abominable: For what innumerable, pleasing, delightsome motions do arise in thy soul all the day long, either about unlawfull objects, or if lawfull in an inordinate and sinfull manner? Are not these more then the hairs of thy head in number? Now concerning these delightfull pleasing motions of the soul in a sinfull way, ob∣serve these Rules,

1. That a man may be carried out in these delightfull objects, either by a meer affection of complacency and pleasure, or by an efficacious act, and purpose of the will to accomplish such a sinne, as in uncleannesse. The corrupt heart may delight it self in lascivious apprehensions, and defile it self exceedingly in that way, but yet have no efficacious will to commit the sinne; yea (as we told you) would not for a world commit it, either for shame, or for punishment,

or some other respects: For sinne hath then got strong power over us; and we are left by God, when we are boldly carried on to commit such leudness. It is therefore necessary for the spiritual and heart-Christian, to observe the for∣mer as well as the later. Do there not arise contemplative delightsome thoughts about sinfull objects? Are they not rolled up and down in thy heart, though thou hast no purpose to effect them? Oh be ashamed and blush to have such an impure soul! Is this soul fit for communion with God? Is this the temple of the holy Ghost?

Rule 2. The object of these delighting, pleasing motions, may either be the sinnes themselves desired and inclined after; or, They may be the meer thoughts and apprehensions of them. For the soul being a spiritual substance, hath power to reflect upon its own acts and operations, to know it knoweth, to think what it thinketh: And therupon, because as Aquinas saith, Delectatio sequitur operationem, Delight followeth operation; we may take great pleasure in our thoughts, and even be drunken with delight therein. This is especially to be seen in heretical and erroneous persons: Men who are proud of their opinions, their notions, their own conceptions and inventions; What infinite pleasure and content do such men take in the thoughts, about their, own thoughts, and apprehensions? More sometimes then the greatest Monarchs can do in their earthly greatness. It behoveth therefore men of parts and gifts, men of learning and extraordi∣nary activity of wit to take heed of lust within, carrying them out to pride and delight in their own selves.

Rule 3. These motions of delight and pleasure in the soul, are of a large extent. We are not to limit them only to bodily lusts, or ambitious desires, for as large as the command of God is, so large is this way of delightsome motions in the soul by contrariety thereunto. As the Law of God is divided into two Tables, and therein are required all the duties we own to God and man: So likewise hereby are forbidden all the pleasing lusts and thoughts of the soul which oppose these duties. And if a man be a searcher of his own heart, he cannot but take notice, how often these sinfull motions of his soul, sometimes empty themselves in reference to God, and sometimes towards our neighbour. Towards God, and thus we have delightfull motions in our own self-trusting and confidence in the creature; we love and rejoyce in humane comforts to the exclu∣ding and shutting out of God himself, especially in holy duties, in the obser∣vance of his own day and Ordinances; How many pleasing distracting and wandring motions do then seize upon us, so that commonly we never find our selves more molested by them, then when we are in a most heavenly and holy manner to approach unto him? And for the duties towards our Neighbour, there arise many pleasing evil motions of soul, to envy at his good, to be glad at the evil which befalleth him, to have uncharitable and suspitious thoughts towards him. Thus where ever any actual sin may be committed either against God or man, there may and do pleasing and delightfull thoughts arise before, and prepare the way for them.

Lastly, Cajetan giveth a good Rule (Summula Tit. Delectatio.) concerning these motions of delight within us, that in them we are to consider the Occasi∣on, the Liberty, and the Intention about them. The occasion: Thus if we do put our selves into such companies, go to see such sights, read such books, hear such unsavoury discourse, as may stirre up our hearts to these sinfull motions, then our sinne is the greater, and we shall be found the more guilty before God. Such is our corrupt nature, that we need not adde oil to that fire within us: Even in lawfull and just duties, yea in our most holy and heavenly performan∣ces, these sinfull motions arise to disturb and distract our souls, as if mens did come of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Moon, as some affirm, because of the divers shapes and vi∣cissitude

it is often put into. We ought therefore to be farre from adding fuel to this fire, by going to unlawfull sights, to wicked companions, thereby to provoke that corruption within us.

Again, We are to consider what Liberty and power we have to subdue them and represse them; some rise more suddenly then others, and some again ap∣pear so, that we have time to consider of the danger of them, the damnable nature of them. Now the more time we have to deliberate and to consider about the sinfulness and wickedness of them, how much God is offended, how loath∣som and abominable they are in his eyes, and yet we suffer them to lodge there, the greater is our condemnation.

Lastly, The Intention and end of such thoughts is to be considered; for al∣wayes cogitatio mali, is not mala cogitatio, the thought of evil is not an evil thought. When men think of sinne to repent of it, to detest it, to reform it, sinne is in their mind then; but because there are no delightfull motions to it, therefore it is not evil: So if a Minister preach against adultery, or any other sinne, he cannot but think of the nature of it, and what it is; yet because his intention in thinking of it is to make men abhorre and leave it, therefore it is good and lawfull: So that meer thoughts about sinne are not alwayes sinne, but when accompanied with some affections and inclinations thereunto. Onely it is good to inform you, That such is our deceitfulness of heart, that many times we think it lawfull to rejoyce and delight in some profit and emolument that may come by another mans sinne, or some evil upon him, when indeed we are glad of the sin, or evil it self. If a man by telling a lie should save thy estate, or life, How hard is it not to delight in the sinne, because thou hast profit by it? Thus unnatural children may rejoyce in the death of their parents, whereby they come to inherit their estates, and yet please themselves that they not rejoyce in their death, but the profit that cometh thereby to them. There are many practical instances in this case, and therefore we must look our hearts do not deceive us therein. For it is very difficult to have any advantage by another mans sinne or evil, and not to have a secret and tacit will thereof. And thus much for the Rules about delightfull motions to sin.

We proceed to a third particular, whereby we may sinne against God by these motions of sinne within us, and that is, When we are carelesse and negligent about them, they trouble us not, they grieve us not. How many are there that re∣gard the thoughts and motions of their soul, no more then the fowls that flie over their heads? It argueth an unregenerate heart, an heart not acquainted with the power of godliness, that doth not mourn and grieve under them. How greatly was the Apostle Paul, Rom. 7. afflicted by them? This made him long for Christ and Heaven, where he should be annoyed with them no more. This negligence about them, is that which maketh thee also careless to repress and conquer them. They may lodge whole dayes and nights in thy soul, and thou never seekest to expel them out. Thus thy heart is like the sluggards field full of bryars and thorns. Oh that God would give you seeing eyes and tender hearts! then you would find that even an hair hath its shadow, even the least motion to sinne hath its sting and bitterness with it; and above all sinfull motions, look to those that arise in thee, because good things are urged and commanded to thee. For this is the desperate incurable evil our souls, that good things stirre up sinfull lusts within us, not indeed properly and directly, but occasionally and by accident. Thus the Apostle bewaileth the motions of lusts within him from this account, Rom. 7. 8. Sinne taking occasion by the com∣mandment wrought all manner of concupiscence within him. Thus the good and spiritual Law made him more carnal and sinfull. And what is more often then to have powerfull preaching, godly and wholsome reproofs stirre up the evil

motions of men against them. Thus the more remedies are applied to us, the more corrupt we grow. We might be voluminous in this soul-searching point, but we must conclude.

Let the Use be, Seeing that a man is thus tempted from his own lust within him, we cannot lay the cause on the Devil himself, though he be a Tem∣pter; then it's our duty to look to what is within: Those embers within us will quickly set all on fire. Say not, this or that moved me, blame not this or that estate, but thy corrupt lust within. This is as Luther said (in Genes. Chap. 13.) to be like the fool that stood in the Sunne bowed down, and then complained his shadow was crooked. It is not thy riches, nor thy poverty, not thy health or sickness, no condition or temptation whatsoever; but the true proper cause is this maternal lust, which lieth in our bosoms. How little is this truth attendeth unto? with the Pharisees, we more regard to cleanse the outside, than the inside, Mat. 23. 25. The mistake herein brought those many rigid and ausiere disciplinary wayes in Popery, as if from the externals we must cure the heart, and not by curing the heart thereby cleanse the outwards. The Francis∣can will not so much as touch silver. The Carthusians will not eat a bit of flesh, though their lives depend upon it: What folly is this? Meat and money are the good creatures of God; if we do abuse them, they are not to be blamed, but our corrupt lusts within. If a whorish woman wear gold and precious stones to allure others, they are in themselves good, though she abuse them to an ill end: And thus all the comforts and mercies we enjoy are Gods good gifts, and it is not the actual abdication of the use of them, but the mortifying of our lust within that will make us please God.

Notes

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  Quest.
• * 1.2

  Answ.