IN the foregoing verse the Apostle James denyeth God to be the authour of temptation unto sinne, in verse (the 15.) he oppo∣seth unto this deniall an affirmation, that man himselfe is the cause thereof; and this Antithesis is denoted by the particle (but.) There is no doubt can be made, but that lust is here taken in an ill sense; but even so it hath a twofold acception, it signifieth either the ha∣bit, or the act.

Habituall lust againe is twofold, either originall, or acquired and contracted.
• 1. Lust is not here taken for the act of lust; because actions are here ascribed unto it [to draw, entice, conceive, bring forth,] it draweth 〈◊〉 to sinne, eonceiveth, bringeth forth sinne; and, actionis non est actio, actions are better and more fitly ascribed to an habit, than to an act.
• 2. Lust is not here 〈◊〉 for contracted, and acquired habituall lust; because the lust here spoken of, is the cause of all temptations into sinne whatsoever: Every man, whensoever he is tempted in∣to sin, he is drawne away of his own lust, and enticed, and men may be tempted, sometimes into some sins, not by any contracted and acquired habits of lust, as is plaine, in the temptation of Noah into drunkennesse; of Lot into both drunkennesse, and incest; 〈◊〉Peter into a cowardly deniall of his Master, and Saviour.

The lust then, which is the Theme that the Apostle James here treates of, is that, which is called originall sinne. Aquinas 1a. 2ae. q. 82. a. 3. Well observeth that there be two things considerable in originall sin, the formale, and the materiale of it.
• 1. The formale, and that is nothing else but the privation and want of originall righteousnesse.
• 2. The materiale, is an inordinate conversion, or inclination of man's faculties, especially of his two appetites rationall and sen∣suall unto the creature, and so it is called lust, or concupiscence Page  319 which saith Cornelius Jansenius [in his Augustinus, Tom. 2. lib. 2. cap. 7.] is, nihil aliud quàm pondus habituale quo animus inclinatur ad sruendum, creaturis, 〈◊〉, ut Augustinus loquitur, rebus, 〈◊〉, it is as it were an habituall weight whereby the soule is inclined and carried downewards unto the fruition of the creatures as it's supreame end.

Concerning this originall lust we have here remarkeable.
• 1. The propriety of it's inherence, his own lust.
• 2. The force of it's influence, it tempteth every man unto 〈◊〉, &c.

1. The propriety of it's inherence [by his own lust,] 〈 in non-Latin alphabet 〉:] indeed, originall lust is one and the same specifically for sort or kind in all men; unto which some apply that of Solomon, Prov. 27. 19. As in water face answereth to face; so the heart of man to man; but yet every man hath his own particular, severall, origi∣ginall lust numerically different from that of others: even as the reasonable soule, though it be the same for kind in all men, yet e∣very man hath his own soule, a soule individually distinct from that of others; (it is Laurentius his illustration upon the place.) Thus Paul appropriates unto himselfe the body of sinne, which is the same with this lust. I keep under my body, 1 Cor. 9. 27. This appropriation of originall lust, or the corruption of man's nature unto our own selves will more affect, and humble us; than to 〈◊〉 upon a generall, and abstract consideration thereof: and hence is it that David singleth out in his confession the iniquity, and sinne of his own conception, Psal. 51. 5. Behold (saith he) I was 〈◊〉 in iniquity, and in sinne did my mother conceive me. He doth con∣fesse, not only that there was such a sinne, but also that he himselfe was defiled therewith: besides this Epithet [own, or proper] may be added to prevent men, excusing of their sins by charging them upon the temptations of other mens lust, who have drawne or en∣ticed them. This is a thing very usuall, and therefore the Apo∣stle adviseth to resolve, all temptations into sin into our own lust, the lust in our own bosoms: Satan and the world may tempt 〈◊〉 sin; but whensoever any man is tempted into sin, he is drawne a∣way, and inticed of his own lust.

2. We have here the force of it's influence [it tempteth, draweth, 〈◊〉 unto sin, conceiveth, bringeth forth sin, &c.]

Page  320 Here we have 〈◊〉 the 〈◊〉, secondly, the branches, and third∣ly, the degrees of this influence.

1. The extent of it in regard of it's subject. Every man is tempted by his own lust: every man, except he that was God-man; who had God for his Father, and a Virgin for his mother; that holy thing which was borne of the blessed Virgin Mary, and was called the Sonne of God, Luk. 1. 35.

2. Here are the branches of this influence, it [draweth and en∣ticeth unto sin:] these words may be understood either in regard of the parts in sin unto which it tempteth, or of the wayes by which it tempteth.

1. Of the parts which are in sin unto which it tempteth: There are two parts as it were in every sinne, and aversion from good, and a conversion unto evill: Now unto both these lust tempt's; it draw∣eth from that which is good, and enticeth unto that which is evill; it draweth, ab incommutabili bono, and enticeth, ad commutabile bonum, it draweth from God, man's chiefe end, and enticeth to the sinfull love and adulterous embraces of the creature, it inclineth the soule to forsake the fountaine of living waters, to hew out un∣to it selfe Cisternes, broken 〈◊〉, that will 〈◊〉 no water, Jer. 2. 13.

2. The words may signify the severall wayes, or meanes by which every man's own lust tempteth him unto sinne: it draweth by the im∣portunity and impetuosity of it's inclination unto unlawfull ob∣jects; it enticeth, and allureth by 〈◊〉 plausibility of such objects; it draweth as a tyrant, and enticeth as a harlot. There are in the tem∣ptations of lust (as Bishop Andrewes observeth on the tenth Com∣mandement) uncus, and esca, a hooke, and a bait, it draw∣eth as a hook, and enticeth as a bait: The Metaphor(g) is taken from fisher-men, who make use of both; they draw the fishes by the hook, and entice them by the bait. Concupiscence deales with us, as Joseph's Mistris with him, she enticed him to lye with her, she spake to him day by day; and then she attempted to draw him to her, and she caught him by his garment, saying, lye with me, Gen. 39. v. 7, 10, 12.

3. We have the degrees of this influence of lust: and they may be reduced unto three heads; it had an influence upon, first, the pro∣duction, secondly, the consummation, and thirdly, the punishment of sinne.

Page  321 1. Upon the production of sinne; and that is, either inward, or outward: first inward, and that is twofold; first, the first motions unto sinne, it draweth and 〈◊〉, secondly, consent unto such motions, lust when it hath conceived.

2. It hath an influence; secondly as upon the inward conception, so also upon the outward birth or production of sin, Lust bringeth forth sinne. Next it hath an influence upon.

2. The Consummation of sinne; Lust when it is finished.

3. And lastly upon the punishment of sinne. Sinne 〈◊〉 it is si∣nished bringeth forth death. But, to lay aside the curiosity of divi∣sion, we shall goe over these gradations in the influence of lust, in order as they lye in the words, without taking notice of any subver∣sions.

First, it draweth and enticeth unto sinne: by which may be meant the first motions, suggestions, agitations, and (as it were) titil∣lations of lust before consented to.

Secondly, lust when it conceiveth; Conception (say Physitians) is never but with some kind of consent of both parties; by the con∣ception of lust therfore, is understood a consent unto it's motions, either consensus in 〈◊〉, or consensus in actum, as Aquinas distinguisheth, 1a. 2ae. q. 74. a. 7. 8: a consent of delight, or a consent of resolution.

1. A Consent of delight; when a man takes 〈◊〉 in the very thoughts, and apprehensions of the committing such a sin; and accordingly desireth conditionally to commit it, provided, that all obstacles were removed; thus many a ranke lecher neighes af∣ter his neigbours wife, though he dare not outwardly attempt her chastity.

His delights and desires, unto which he dares give no vent, will render him an adulterer in the sight of heaven.

2. A consent of 〈◊〉; an effectuall purpose to commit sin, which yet may prove abortive, or miscarry, and be hindred from execution: the Children may come to the birth, and there may not be strenth to bring forth, Esay. 37. 3. Psal. 21. 11.

3. A third degree in the influence of lust is, that it bringeth forth sinne: that is, sinne eminently, visibly, and manifestly such; the out∣ward act of sinne: thus sinne is also taken, Gen. 20. vers. 6. I with∣held Page  322 thee, saith God to Abimelech, from sinning against 〈◊〉; to wit, by the grosse and outward act of adultery; for there is no question, but that he sinned inwardly 〈◊〉 his desire, and purpose to 〈◊〉Sa∣rah: that here [by the bringing forth of sin] is meant the exter∣nall perpetration of sin, either by word, or deed, I shall evince by two reasons.

1. Because in the inward conception of sinne, by sinfull delights, desires, and purposes, sin is brought forth in the eyes of God, Matth. 5. 28. I say unto you, (saith our Savlour,) that whosoever looketh on a woman to lust after 〈◊〉, hath committed adultery with her already in his heart. In conformity unto this it is, that the School-men make the outward act of sin to adde nothing per se, and properly unto the intensive badnesse of the inward, perfect, and 〈◊〉〈◊〉〈◊〉 commit it: In good workes God accepts the will for the deed

2 Cor. 8. 12. Heb. 11. 17: and therefore, (by the rule of contra∣ries) he hates in evill works a full purpose to commit it, as much as he doth the outward commission of it: now the bringing forth of sin is here distinguished from the conception of it, & therefore (seeing in the very conception of sin, sin is brought forth before the eyes of God,) therefore by the bringing of sin is meant the bringing forth of it forth into externall act, as it were before the eyes of men; and our most secret words and deeds may be said to be brought forth before men; because, the former are audible, though there be actually no auditors, and the latter visible though there be actu∣ally no spectators: even as a child may be 〈◊〉 to be brought forth, that hath no witnesse of it's birth besides the mother.

2. Secondly, this sense would be most agreeable unto the Meta∣phor that is here used, for lust is here compared unto a teeming mo∣ther, now a mother conceiveth inwardly in her wombe, and brin∣geth forth the fruit; of her wombe out of her body into the world semblably, the conception of sin is inward by delights, desires, and purposes of the 〈◊〉, the birth of it is outward by words and deeds.

The two last steps in the progresse of sins influence, is the con∣summation of sinne, and it's production of death: sin when 'tis finished brings forth death: upon the exposition of which words, before I enter, I shall premise the severall acceptions of each terme.

First, sinne may be said to be finished either 〈◊〉 in it selfe, or else 〈◊〉 by extrinsecall denomination.

Page  323 1. Intrinsecally in it selfe: and that is, either in regard of the commission of it, when 'tis outwardly committed; or else in respect of impenitency for it, when 'tis continued in without repentance.

2. Extrinsecally, by extrinsecall denomination, from God's decree of permitting it, when one hath sinned so farre, and so much, as God hath decree'd to suffer him.

2. Death is taken, either for the inchoation of the spirituall death 〈◊〉 the soule, here in this life, or for the consummation of it, eternall damnation.

3. Sin finished may be said to bring forth death; either in regard of merit, and desert; or else in respect of issue, or event.

The equivocation that is in the words being thus open'd, pro∣ceed wee next unto the interpretation of them; and

1. Enquire we how sin finished bringeth forth death; it cannot be understood of a meritorious production thereof; and my reason is, be∣cause this bringing forth of death is appropriated unto the finishing of sin, sin when 'tis finished, (and not before) bringeth forth death; but now before sin is finished, before 'tis brought forth, when it is but an embrio, when it is but conceived in the heart by consent unto it, and approbation of it, then it deserveth death, Hell, and damna∣dation (for this consent unto it is truely and properly sin, and the wages of every sin is death corporall and eternall) the bringing forth of sin then, is to be understood not in regard of the merit and desert but of the issue and event; it actually brings forth death, it actually throwes into Hell.

2. By the finishing of sin cannot be understood barely the outward commission of it, for

First, then the finishing of sin would be the same with the bring∣ing of it forth; whereas (in all probability) they are distinguished as well, as the other degrees in sins influence.

2ly. Sin when 'tis 〈◊〉, assoon as 'tis finished bringes forth death actually, in regard of the event; but as soone as sin is actually committed, it doth not bring forth death actually, in regard of the event; for God many times grants a long reprieve after the exter∣nallcommission of the foulest enormities.

3ly. If by the finishing of sin you understand 〈◊〉 for it; yet even so there will occurre difficulties, to cleare which, we must distinguish betwixt present impeniteny, and 〈◊〉 impenitency; and Page  324present impenitency is againe twofold, actuall, or habituall; which we may call the state of impenitency; and that is, when there is no renewed principle, no grace in the soule to dispose, and incline it unto repentance: these distinctions thus premised, I shall lay downe foure propositions, which will shew the sense of this clause.

The first proposition: Actuall impenitency doth not alwayes bring forth death actually; for it may be consistent with the seeds of spiri∣tuall life, gracious habits: and of this we have an example in Da∣vid, who lay in his sin a long time impenitent, untill awakened and rowsed by the ministry of Nathan.

A second proposition: Neither doth present habituall impenitency, the present state of impenitency, allwayes actually bring forth death; if ye take death for eternall death, hell and damnation: for unto those, that are, for the present, most impenitent, God may, in his due time, give repentance unto the acknowledgement of the truth, 2 Tim. 2. 25: and so rescue them out of the snare of the Divell.

A third proposition: when sinne is finish: d by a present habituall impenitency, by a state of impenitency, it doth actually bring forth death; that is, the inchoation of spirituall death, standing in a separation from God, and Christ, (who are the life of the soule,) and in an utter, and totall privation of grace: a state of impenitency is a state of death: that soule which is habitually impenitent for sin, is totally dead in sin, for sin is there 〈◊〉, and raignes as a prince, or Lord; because there is no contrary principle of grace to oppose it, no spirit to 〈◊〉 against it, Nam in quo peccatum con∣summatur spiritus sanctus non commoratur, (as Tuke upon the place) sin finished brings forth death, that is, spirituall death is the formall effect of habituall unrepentance for sinne.

The fourth proposition: when sinne is finished by finall impenitency, by perseverance in a state of impenitency, then it actually bring's forth death: to wit, hell and Damnation: those of growne yeares, that dye without repentance drop into the eternall flames, and tor∣ments of hell.

What I have hitherto said may be applyed, not only to the whole course of sin, but also unto every actuall sin: but Calvin restraines the words to the whole course of sin in a man's life, Perfectum peccatum (saith he) non intelligo unum aliquod opus perpetratum, sed cursum peccandi completum: with Calvin, Cartwright accords al∣soPage  325 (in his answer unto the Rhemists annotations upon the place) James (saith he) by the consummation of sinne, doth not meane every actuall sin, but sin 〈◊〉, and 〈◊〉 up to such a height, as that 〈◊〉 calleth for an utter uncurable, and unresistable destruction from the just 〈◊〉 hand of God; as when a man doth not only walke in the counsell of the wicked. stand in the way of sinners, but even sit him down in the seate of the scornefull, Psal. 1. 1: which are of such desperate hope, as Solomon will not have them once 〈◊〉, the only re∣medy of recovering them, if they were recoverable, Prov. 9. 7, 8.

If sin be here taken, as these worthies determine, only for the whole course of sin: then it is said to be finished, not only 〈◊〉 in it selfe, but also extrinsecally by extrinsecall denomina∣tion from God's decree of permitting it, and 'tis when men are come unto that fullnesse of sin, that extent, number, and measure of sin, which God hath purposed to suffer them to runne into, when men arrive unto the utmost bounds, and limits, that God by his decree hath prefixed unto their sins, then sin being thus finished bringeth forth death, both temporall, and eternall.

The words, thus analyzed, and expounded, we shall in the next place cleare them from two false inferences of the Papists: first, that concupiscence is not sinne: Secondly, that there are veniall sinnes: we have here set 〈◊〉 (saith Bellarmine) [Tom. 4. de amiss. grat. & statu pecc. lib. 1. cap. 9. lib. 5. cap. 7.] foure things; lust, and three of it's 〈◊〉, one involuntary, two other voluntary, one involuntary without all consent of the mind, and that is 〈◊〉, [lust draweth, and 〈◊〉 unto sinne;] the two other are voluntary; one imperfectly, and the other perfectly; one imperfectly voluntary, and that is such a delectation wherein there is but an imperfect consent, [lust when it conceiveth, it bringeth forth sinne,] the other perfectly volunta∣ry, when there is a full, and perfect consent [sinne when 'tis fi∣nished bringeth sorth death.]

These things thus presupposed: first he concludes, that 〈◊〉 is not sinne; because the Apostle doth not call it sin, but only affirmeth that 'tis the cause of sinne: lust 〈◊〉 it con∣ceiveth, it bringeth forth sinne.

But this argument is very weake, for

First, though it be not expresly here called sinne, yet 'tis ex∣presly called sinne by the Apostle Paul, and that fourteen times, Page  326 (as Commentators generally reckon) in three chapters of his Epistle to the Romans (viz: chap. 6. 7. and 8.)

Secondly, though it be not here called sinne expresly, yet 'tis imply'dly, for 'tis made the cause of sinne: and such as the fruit is, such is the tree.

Adde unto this thirdly, that, if the place prove concupisence not to be sinne, it proves it not to be so in those that are un∣baptized, unjustified, and unregenerate, as well, as in the baptized, justified, and regenerate, for it speakes univer∣sally, of all men, every man when he is tempted, &c: and there∣fore 'tis fallaciously done to beare his Readers in hand, as if he limitted his conclusion, only to those, that are baptized, justi∣fied, and regenerate.

In a second place, he endeavoureth from the words to prove, that there are veniall sinnes: there are (saith he) two birthes of lust, one imperfect [lust when it conceiveth bringeth forth sinne,] but 'tis a veniall sinne, for 'tis distinguished from the consummate birth, of lust, sinne finished, unto which it is appropriated to bring forth death, to be mortall, to deserve hell and damnation: the argument may thus be reduced into forme: every mortall sinne bringeth forth death, deserveth hell, and damnation, but the sinne, that lust ingendreth or bringeth forth, when it hath conceived, doth not bring forth death, doth not deserve hell and damnation, therefore 'tis not a mortall, but a veniall sinne.

The minor is confirmed, because 'tis appropriated to sinne finished to bring forth death, and sinne brought forth, is di∣stinguished from sin-finished.

The Answer shall be unto the Minor, and it's confirmation: and it standeth in two particulars.

First, to bring forth death in regard of issue or event is ap∣propriate unto sinne consumate or finished, but to bring forth death in point of merit agreeth unto the least sinne, for every sinne merits the curse of the law, Galat. 3. 10. Mat. 5. 19.

Secondly, the sinne, which lust, when it hath conceived, brin∣geth forth: and sinne finished are not distinguished, as diverse sorts, and kinds of sinnes, but only in regard(b) of severall considerations: the very same sins, that lust bringeth forth, may be said to be finished, when they are unmortified, unsubdued: Page  327lust bringeth them forth as they are externally committed or accom∣plished, and they are 〈◊〉 to be finished, when they are 〈◊〉, and unsubdued, and so raigne in the soule without repen∣tance.

The words afford many observations, But I shall pitch upon one, for which I made choice of them, and 'tis: that, every man's originall lust or concupiscence, is the principall cause of temptation unto sin, and hereupon 'tis called originall sinne, because actuall sinnes are unto it their rise, and orignall: est peccatum actuosum, seu agens, licet non sit actuale (saith Tuke, pag: 50:) indeed Sa∣tan, and the world tempt unto sinne, but James here makes no mention of them, and what better reason can be assigned for this omission, than this, that they have not so great a stroke upon our temptations, as our own lust?

This point being thus deduced from the Text, I shall briefly

• First, Explaine:
• Secondly, Confirme: &
• Thirdly, Apply it.

First, for explication: we must distinguish of an 〈◊〉, and a mediate cause of temptation: secondly of a universall and particular cause of temptation.

First, of an immediate and mediate cause of temptation: o∣riginall lust is not alwayes the immediate cause of prevailing tempta∣tions unto sinne, for we are many times tempted immediately by our contracted, and acquired lusts, but yet of such temptations our native concupiscence is the mediate and remote cause.

Secondly, we must distinguish of a universall and particular case of temptation: originall concupisence is an universall, not a parti∣cular cause of our temptation unto sinne: now the influence, or causality of universall second causes as if the heavens, and starres is determined, much diversified by diverse particulars in the subjects upon whom it is, and thus the influence, of originall lust upon mens temptations unto sinne, is much differenced ac∣cording to the variety, that is in the complexions, dispositions, conditions, and relations, &c: of men: it tempt's a chollericke man unto wrath, and hatred, a man of a sanguine constitution unto good fellowship, riot, and luxury, a phlegmaticke man un∣to idlenesse, a melancholy man unto envy, unto darke mischei∣vous Page  328 plots, a rich man unto pride, and covetousnesse, a poore man unto impatience, discontent, and murmuring, subjects un∣to disobedience, sedition, and rebellion, Princes unto Tyran∣ny, and oppression: but this influence of concupiscence vari∣eth not only in severall men, but in the same men, as their 〈◊〉 varieth, not only in severall men, but in the same men, as their conditions, and relations alter: when 〈◊〉 came to the scepter of Syria, it quickly tempted him unto that belluine rage, towards the people of Israell, which, when he was a servant of Benhadads, he thought he had abhorred, his 〈◊〉 heart mis∣informed him, that he was scarcely capable of so great a guilt, 2 King. 8. 12, 13: it made Caius Caesar Caligula, when he was a subject, to be a base and servile flatterer of Tiberius, and when he himselfe came to the empire, it rendred him intollerable, for all kind of Tyranny: hence also it is ordinary for men, whilst they are in a low condition, to declaime most bitterly against the ar∣bitrary, and unjust government of magistrates, but, when they themselves get into places of authority, they prove so injurious, and oppressive unto all under them, as that one may justly thinke, that power is hardly capable of being abused unto greater wrong, and unjustice, then they have practised.

The Consirmation shall have two parts: first, that our own lust is a cause, secondly, that 'tis a principall cause of temptation un∣to sin.

First, that 'tis a cause of temptation unto sin, and that, these fol∣lowing scriptures evince, Matth. 15. 19. Out of the heart, that is, out of that bottomelesse evill treasure of the heart, Matth. 12. 35. Concupiscence, proceed, the smallest sinnes, evill thoughts, and greatest murders, adulteries, fornications, thefts, falsewitnesse, blasphemies, Rom. 7. 8. sin, (that is originall sin) taking occasion by the commandement, wrought in mee all manner of concupiscence, to wit, actuall concupiscence, those passions, or motions of sin, spoken of in verse the fifth: the commandement is only a cause per accidens(i) of them, not properly a cause, but only an occa∣sion: an occasion, not given, but taken, 'tis the imbred corru∣ption of our nature, originall sinne alone, that is, the causa per se of it, 2 Pet. 1. 4. All the corruption and naughtinesse, that is in the world is throw lust: flesh in scripture is the same with lust, and Page  329 what abominations the flesh produceth, you may see, Gal. 5. 19, 20, 21. Now the workes of the flesh are manifest, which are 〈◊〉, adulterie, fornication, uncleannesse, lasciviousnesse, Idolatry, witch∣craft, haired, variance, 〈◊〉, wrath, strife, seditions, 〈◊〉, envyings, murders, 〈◊〉, revellings, and such like.

Secondly, that 'tis a principall cause of temptation unto sinne: and that is evident by three reasons, because it tempts first, internally; secondly, effectively; thirdly, perpetually.

First, it tempts internally; whereas Satan, and the world are but external tempters; this is domesticus hostis, a traitour and tempter in our own bosomes.

Secondly, Satan and the world tempt only objectively, by their proposall of objects; but our concupiscence tempts effectively, and physically, by way of reall efficiency; really inclining, and dispo∣sing unto sin: I meane (so far forth, as sinne is capable of re∣all efficiency) quoad materiale.

Thirdly, concupiscence is the principall cause of temptation, be∣cause it tempts perpetually: resist the divell, and he will flee from you, Jam. 4. 7: but make never so great resistance against this lust, it will never flee from you; nor can yee ever flee or runne from it: it is as restlesse an adversary as (Hanibal (k) said) Mar∣cellus was; who would never be quiet, whether he was a conque∣rour, or whether he was conquered: men may retire themselves from most of the vanities, and temptations of the world; but 'tis impossible, whilst here in this mortall body, to withdraw our selves from the temptations of our own lusts; of these Hermites have complayned in a wildernesse, and Anchorites in their cels.

The uses that may be made of this point, are of information, 〈◊〉, and exhortation.

First, of information; and they are three.

First, we may hence learne, what a great difference there is, betwixt the temptations of lapsed man unto sinne, and the tempta∣tion of our first parents unto their first sinne: every man, that hath sinned since their fall, is tempted by his own lust, wheras Adam, and Eve had only an outward tempter; & it was only by the abuse of their free will, that they consented unto his temptations: it is said of Eve Gen. 3. 6: when she saw, that tke tree was good for Page  330 food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, shee tooke of the fruit thereof, and did eat: here in∣deed shee was tempted by her own lust; by those three sorts of lusts, that John speakes of, 1 Joh. 2. 16: First, the lust of the flesh (when the woman saw that the tree was good for food) second∣ly, the lust of the eyes (and that it was pleasant to the eyes) third∣ly, the pride of life (and a tree to bee desired to make one wise:) but this was not before her fall, but a degree, and part thereof. Dr. Taylor I know teacheth another doctrine [in his unum necessa∣rium, pag. 374.] concupiscence (saith he) was actuall before the fall; it was in Adam, and tempted him; [and in his further ex∣plication of originall sinne, pag. 462.] by rebellion, and prevailing of concupiscence it was, that Adam fell: but the answer unto this might easily be foreseen; to wit; that the rebellion, and prevai∣ling of his concupiscence was a cause of a part of his fall, viz: of his outward eating the forbidden fruit, wherein his fall was com∣pleated; as also of his resolution to eate thereof: but yet not∣withstanding it was not the cause of the first act of his fall, his first sin, for concupiscence (as I have proved) is sin, and by this, man should sin before he had sinned.

Secondly, we may hence be instructed what a wide difference there is, betwixt our temptations unto sinne, and the temptations of Christ: every one of us is tempted by his own lust, but lust is so filthy a thing, as that it was utterly repugnant unto the per∣fect, full, and unspotted purity, and holinesse of the Lambe of God? the prince of this world commeth, and hath nothing in 〈◊〉 (saith Christ) Joh. 14. 38: nothing in mee to side, and comply with his temptations: hence was it, that that sygnall temptation of him by Satan, Matth. 4: did not, could not make so much impression upon him, as the waves of the sea upon a rocke: the divell tempted him unto all those branches of lust mentioned by John, [in the now quoted place, 1 Joh. 2. 16.] first unto the lust of the flesh, Matth. 4. 3: when the tempter came to him, he said, if thou be the Son of God, command that these stones be made bread: secondly, unto the lust of the eyes, vers. 8. 9. Againe the Divell ta∣keth him up into an exceeding high mountaine, and sheweth him all the kingdomes of 〈◊〉 world, and the glory of them: and saith un∣unto him, All these things will I give thee, if thou wilt fall down and Page  331 worship me. Thirdly, unto the pride of life; to purchase unto him∣selfe renowne by his miraculous preservation in his fall from the temple, vers. 5. 6: then the Divell taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, if thou be the Son of God, cast thy selfe down; for it is written, He shall give his Angels charge concerning thee, and in their hands they shall beare thee up, least at any time thou dash thy foot against a stone: none of these temptations could fasten on him; for, the Hypo∣staticall union, the all-fullnesse of his grace, and the beatificall vi∣sion secured him from the danger of all temptations; and ren∣dred the prevaling of them a thing utterly impossible.

Thirdly, wee may from the causality and influence of lust in∣fer it's obliquity: aganist Papists, Socinians, and Dr. Taylor: that 'tis not only a naturall but a morall disease of the soule; not on∣ly vitium, but peccatum: that which as a quality, or habit tempts, drawes, and entices unto sinne, conceiveth and bringeth forth sin, must needs be sinne; but lust doth all this; and therefore 'tis sinne: to wit; properly, and formally: The Minor is affirmed in terminis by the Apostle in the text; and, for confirmation of the Major, I shall lay openly three things.

First, the testimony of our Saviour Matth. 7. vers. 17. 18: a cor∣rupt tree bringeth forth evill fruit, a good tree cannot bring sorth evill fruit; but the fruit of lust is morally evill, it bringeth forth sinne; therefore 'tis a tree morally corrupt.

A second thing is that knowne Maxime in Logick: Nihil dat quod non habet vel formaliter vel eminenter; that which is the prin∣cipall cause of the obliquity and deformity of sinne, must needs have in it selfe that deformity or obliquity, 〈◊〉formally, or 〈◊〉; it must either have the same deformity, or obliqui∣ty; or else some deformity, or obliquity, which is more emi∣nent than that; but no deformity or obliquity can transcend that of sinne; and concupiscence is the principall cause of sinne, (whether efficient, or deficient it comes all to one) therefore con∣cupiscence containeth the obliquity or deformity of sinne formal∣ly; and consequently is formally a 〈◊〉.

A Third particular, which I shall alleadge for confirmation of the Major is, the manner of lusts causality of, and influence upon sinne: it tempts, drawes, and enticeth unto sinne; not outward∣ly,Page  332 as an object; but inwardly, as a quality, or habit, it inc•lineth unto sinne, as habits dispose unto their acts; now habits impart both their name, and nature unto their most accomplished, and compleat acts, concupiscence therfore communicates unto it's most consummate acts their nature, and name, and therefore hath (as they) both the name, and nature of sinne: Ames thus urgeth this argument against Bellarmine, Concupiscentia dicitur parere peccatum, eo modo quo interna animi rectitudo (quae est justitia) parit justitiam, id est, completum actum, de quo nomen, & natura to∣tius motus; & principii ejus usitate & proprie maxime praedicatur, [Bell. enerv. tom. 4. pag. 36.]

From this there may be refuted three other points of popery: First, the absolute perfection of the good workes of the regenerate: Se∣condly, their justification by them: And thirdly, their possibility of fulfilling the law.

First, the absolute perfection of the good workes of the regenerate, for concupiscence worketh in all the actions of man, and there∣fore (seeing 'tis a sinne) it distilleth sinfullnesse into the best of them, and rendreth them peccaminosa, though not peccata, sin∣full, though not sinnes: the flesh lusteth against the spirit, so that yee cannot doe the things that yee would, Gal. 5. 17: the good things that yee would so exactly or perfectly as yee desire.

Secondly, we may hence conclude against justification by goood workes, at least in a meritorious way, for it so distaineth them, as that it disableth them to satisfy for the least sin against God, to merit the least good from God: and this may discover the neces∣sity of a Christ for our justification, who was God as well as man, and in his man-hood had such an all-fullnesse of grace, as was ut∣terly exclusive of, and inconsistent with the least degrree of con∣cupiscence: lust therefore did not, could not mingle with any of his actions, and sufferings, to impede the all-fullnesse of their sa∣tisfaction, and merit.

Thirdly, we may hence inferre the impossibility of fullfilling the law in a legall way, for though we may keep it evangellically, in such a measure, as God, for Christs sake, will accept, yet concupiscence doth so immixe it selfe with all our actions, the very best of them, as that they must needs prove gradually defective, and come far short of that exactnesse and perfection which the law requireth: and so Page  333 consequently every man is a sinner, a transgressour of the law.

But to passe from speculative unto practicall uses:

The next use is of reprehension of all such as excuse, or extenuate their sins by discharging them upon the importunity, and violence of outward temptations, the text in hand teacheth us, that the principall cause, into which we are to resolve all the prevailing tem∣ptations unto sin, is our own lust: so that God may say to those that perish in their sinnes, as the Prophet unto Israel, Hosea 13. 9: thou hast destroyed thy selfe; it is thy owne concupiscence hath un∣done thee, hath damn'd thee: oh Beloved! 'tis our own lust, that hath conceived, and brought forth all our sinnes 'tis this internall tempter in our hearts, that hath betrayed us unto all forreigne, and externall suggestions unto sinne, by opening the gate of our consent unto them, and therefore it would be injustice to lay our sins at any others doores: externall tempters are never totall, but only partiall causes of sinne, they doe never more than cooperate with that sinfull lust within us: the goodly Babylonish garment, the two hundred shekels of silver, and the wedge of gold of fifty shekels, had never enticed Achan unto sacriledge if he had not been also tempted by his own lust, the lust of the eyes, coveteousnesse: Da∣vid had never by the beauty of Bathsheba been allured unto a∣dultery with her, but that he was tempted by his own lust, the lust of the flesh: though Satan provoked him to number Israel, 1 Chron. 21. 1: yet he could never have drawne him thereunto, but that he was tempted by his own lust, the pride of life, ambition, and haughti∣nesse: and hence was it, that he did not throw the blame upon Satan, but charged himselfe alone, 2 Sam. 24. 10. Davids heart smote him, after that he had numbred the people: and David said un∣to the Lord I have sinned greatly in that I have done: when Scipio's invasion of Africa drew Hannibal out of Italy (it is said that) Hannibal brake out into this expression; it is not Scipio, but mine own country men Hanno, and his faction in the Senate of Carthage, that hath thwarted, and contradicted all my designes, and hin∣dred my recruits, and supplies; 'tis he only that hath driven mee out of Italy: So every regenerate man may say, when he is drawn, or driven from his communion, and fellowship with the Allmigh∣ty; it is not so much Satan, the world, evill company, the badnesle of times, or places in which I live, outward provocations, and Page  334 allurements, the infelicity of my condition, relations, and the like it is not so much these, the traitour in my heart; the flesh lusting against my better part, the spirit, hath tempted, and seduced me, hath drawne me from my God, and Saviour, and hath enticed me unto sinne.

Lastly, diverse exhortations may be infer'd from the causality and influence of our concupiscence: we may hence be exhorted unto; First, 〈◊〉 for it: Secondly, mortification of it: Thirdly, watchfulln sse against it: Fourthly, thankfullnesse for deliverance from it.

First, unto humiliation for it.

There will be a great deale of justice in our teares, for the foun∣taine of all temptations, the mother of all sinnes: for that which tempteth, draweth, enticeth unto sinne, which conceiveth, and bringeth forth all sorts of sins: David therefore (in his peniten∣tiall Psalme, for murder, and adultery) had very good reason to spread before God this his birth sinne, because 'twas a seminall sinne, it contaiued the seeds of his adultery, and murder, Psal: 51. 5: hence also 'tis no wonder, that Paul, having mentioned the malignant operation of this law in his members, forthwith subjoi∣neth a most bitter complaint touching his infelicity and misery thereby, and most passionately wisheth for a 〈◊〉 deliverance there∣from: oh wretched man that I am (saith he) who shall deliver me from the body of this death? Rom: 7. 24: concupiscence is the root of bitternesse; Heb. 12. 15: the root of all the bitternesse, that is in our evill deeds; and therefore every one, upon whom God hath powred a spirit of grace, will, or should be in bitternesse for it, as one that is in bitternesse for his first borne: every gracious heart greives at the sad, dolefull, and banefull effects of 〈◊〉, and shall we have no resentment of the badnesse of the cause: oh Beloved! did we but afford unto the accursed, or pernicious issue, or pro∣genie of lust a due, and thorow contemplation, we would thinke, that we could never weep enough for that, which is productive of so much, and great mischiefe, though our head were waters, and our eyes a fountaine of teares, Jer: 9. 1: even the most wicked are trou∣bled in their minds, when enormous sinnes break out into their lives, and thereby terrify their consciences, blot their reputations, prejudice their estates, or any other wayes incommodate them; Page  335 but this is but a worldly sorrow: the damned in hell howle, when sin being consummate bringeth forth death; but this is but a hellish sor∣row: a true, heavenly, and godly sorrow riseth higher, and goeth fur∣ther; it begins with the very inchoations of sin, the first suggestions unto sin, with concupiscence, that makes these suggestions; for this would be a likely meanes to retard, and in some measure 〈◊〉 any further progresse of lusts influence; and so anticipate, or prevent the worldly, and hellish sorrow now spoken 〈◊〉 [when Elisha healed the waters of Jericho, he went forth unto the spring of the waters, and cast in salt there, 2 King. 2. 21. If we would heale the streames of actuall sinnes, we should goe unto the spring, originall sinne, and powre out our salt, our brinish teares upon it.]

To surther, and increase our humiliation, for this malignant in∣fluence of concupiscence, I shall propound only one, but that shall be a very stirring motive: and it is, that this influence is excee∣dingly heightned, and intended, viz: 〈◊〉 by the good, holy, and just law, and commandment of God: even as (by an antiperistasis) heat is many times intended by the opposition of the adjacent cold, Rom. 7. 8, 13: sinne taking occasion by the 〈◊〉 wrought in me all manner of concupiscence; sin by the com∣mandment became exceeding sinfull: the prohibitions of the law 〈◊〉 accid ns provoke, exasperate, and enrage concupiscence; and render it's workings more vigorous, outragious, and violent, then o∣therwise they would be; for

We long most after forbidden fruit; we are most addicted unto interdicted actions: 〈◊〉 waters, saith 〈◊〉 wise man, are sweet, Prov. 9. 17: and hence is it, that those carnall and unregenerate men, who sit under a powerfull ministry, usually run into a greater excesse of riot, than such, whose lusts are not at all awakened by the home, and searching preaching of the law: oh! what an unfa∣thomable pravity is there in this, that makes a most equitable disswasive from sin, to be a powerfull incentive unto it? that makes that a spurre to excite unto sin, which in it's naturall ten∣dency is a bridle to restraine therefrom? and so turnes a most wholesome 〈◊〉, into a most pernicious poyson? makes that to bring forth fruit unto death, which was ordained to life? Rom. 7. 10.

Page  336 Secondly, unto mortification of it: sinne when 'tis si nished brings forth death; and 'tis finished, when 'tis unmortified: now lust is a part of sin consummate (as Ames(l) markes in his answer un∣to Bellarmine;) and therefore, when our own lust is finally unmor∣tified, it bringeth forth death, it cast's into the fire of Hell: if we do not therefore mortify lust, it will kill, and damne us; without the mortification of originall sinne, the mortification of actuall sinne will be impossible; unlesse we mortify the body of sin, we can never mortify the deeds of the body, it will be a vain endeavour to dry up the streames, when the fountaine is as full as ever. Stephen Gardiner, used (in the time of Queen Mary) to say, that 'twas in vaine to strike at the branches, whilst the root of all heretiques did remaine; meaning the Lady Elizabeth, that was afterwards Queen: thus may we say; it will be to little purpose to lop the branches of the tree of corruption, unlesse we lay the axe unto the root of the tree, that root of bitternesse, our own lust; which unlesse mortified will abundantly fructify, in sinfull wishes, desires, delights, resolves, and outward workes; it will alwayes be conceiving, and bringing forth sinne: the King of Meth in Ireland, sometimes asked one Turgehesie, how certaine noisome birds, that came flying into the realme, and did much harme, might be destroyed; he answered him, nidos 〈◊〉 ubique destruendos, the way to be rid of them was to destroy their nests: the way to destroy actuall lust is to morti∣fy, and pull down originall lust; that is, fomes 〈◊〉, the nest and the wombe of all actuall sinnes whatsoever: unto this the A∣postle: Paul exhorts, Rom. 6. 12. Let not sinne raigne in your mor∣tall bodies, here [by sinne] many learned interpreters (both Pro∣testant, and popish) understand originall sinne; unto which all actuall sin are but as Vice-royes; and the mortification of this is nothing but the dethronization thereof; when originall sinne is mortified, then 'tis uncrown'd, and dethroned; and 'tis unmorti∣fied, and raignes, when there is no spirituall resistance made a∣gainst it, by a spirituall principle, upon spirituall, and scripture grounds; because 'tis displeasing unto God, and contrary unto his law; when ther's no grace to impaire, and weaken it, no spirit to lust against the flesh: The raigne of originall sinne (which is no∣thing else but the unmortification thereof) is here vers. 13: de∣scribed by it's 〈◊〉 and opposite.

Page  337First, by it's correlate: and that is a twofold subjection.

First, and obedience unto it's lawes, edicts, and commands, not obeying it in the lust thereof, that is, not yeelding a full, and to∣tall consent unto it's motions, suggestions, and desires.

The second, is a 〈◊〉 to fight it's battels, to take up armes in it's defence, to imploy all the parts of our body, and consequent∣ly, all the powers of our soule, by which these parts are acted, in it's service: 〈◊〉 yeeld yee your members as instruments [or as it is in the greek armes or(m) weapons] of unrighteousnesse, [actuall unrighteousnesse, unrighteous actions] unto sinne, [that is, un∣to originall sinne.]

Secondly, the raigne or unmortification of originall sinne is here described by it's opposite, subjection, and obedience unto the king∣dome of God, and the righteousnesse thereof: but yeeld your selves unto God, &c: and your members, [and conseqnently the faculties of your roules] as instruments of righteousnesse unto God.

Unto the mortification, that is, opposition of the raigne of origi∣nall sin, we have here two arguments: First, the shortnesse of the com∣bate;(n) it will be only whilest you have these mortall bodies: Secondly the assurance and certainty of victory: First, sinne shall not have 〈◊〉 over you, vers. 14: so you will doe your devoyre, and make head and resistance against it; and this promise of victo∣ry, he confirmes, from the state of regeneration; for yee are not under the law but under grace; ibid: yee are not under the law, as 'tis the strength of sinne, 1 Cor. 15. 56: as it irritates, stir's up, and provokes unto sinne, Rom. 7. 8: but ye are under grace, the grace of sanctification; it will enable, and assist you to resist, and over∣come sinne, and that originall, as well as actuall: unto this place let me adde another of the same author in his Epistle unto the He∣brewes, 〈◊〉, 12. 1, 2: let us lay aside the 〈◊〉 which doth so easily beset us: originall sinne cannot here in this life be laid aside, as touching the existence of it; but let us lay aside the dominion of it, let us shake of the rule of this sinne, which (of it selfe) doth so easily beset us, beleaguer all our faculties; it tempts us with∣out a tempter, it's motions will arise without any outward provo∣cation: Erasmus renders the clause; abjecto tenaciter inhaerente no∣bis peccato, sinne, that cleaves so fast unto us: so fast, that it can∣not be loosed from us, (à conceptione ad funus) though we be Page  338 working on it, and weeding out of it from the beginning to the end of our life, so Bishop Lake, on Psal. 51. v. 5: notes upon the words: and (according to this translation) 〈◊〉 tel's us of some, who thinke, that the Apostle alludes unto Ezekiel 24. 26: where some wicked men are compared to a pot, whose scumme is therein, and whose scumme is not 〈◊〉 out of it: the scumme of con∣cupiscence will never wholly be gone out of our natures here, but however we should alwayes be rubbing, and scouring it away so much as we can: let us endeavour our utmost, to lay aside the sinne which doth so easily beset us, that so we may with patience run the race, that is set before us; for if it be not in some mea∣sure lay'd aside, abated, and weaken'd, it will burden, hinder, and entangle us in our spirituall race: hence, in the Italian translation, the former words are thus read, the sinne which doth so easily hin∣der us: the similitude (saith 〈◊〉) seemes to be taken from such long, and large garments, as were wont to be laid of in such races, to be so much the more active: the laying aside, that is, the mortification of this sinne is a very difficult taske, and therefore in it we should look off from our selves, upon our head, and Saviour Christ Jesus, and this will incourage us, for he is the au∣thour, and finisher of our faith, and faith will purify our hearts from originall, and actuall sinne: he hath broken this head of the serpent for us, by his death and passion, in which he gave for it ample satisfaction 〈◊〉 the justice of God, and he hath also bro∣ken this head of the serpent in us by the remission and mortification of it: and this worke, that he hath begun he will perfect, and accomplish in our glorification; in which he will present us to himselfe glorious, not having the least spot of lust, any the least pronenesse unto sin.

This mortification of concupiscence is of such necessity, and importance; as that our Apostle, Gal. 5. 24. makes it the character of our christianity, our relation unto Christ; they that are Christs [the true, and genuine members of Christ] have crucified the flesh, [that is, our originall, and native lust] with the affections and lusts [the affections: that is, the sudden passions, and lusts, that is setled desires which it worketh,] those that doe not endeavour to mortify, to crucify the flesh, the corruption of their natures, are not true, and reall; but only nominall chri∣stians. Page  339 The mortification of the flesh is here compared unto a crucifixion; not only, because in part it resembleth it; but al∣so, because 'tis from the virtue, and merit of Christ's Crosse, and by meditation thereon: for a 〈◊〉 thus reasoneth with himselfe; my inbred lust had a hand in the crucifying of my Saviour; shall I then suffer it to live, and reigne in mee? For it he hung upon a crosse; and shall it then have a 〈◊〉 in my heart? shall I spare, and indulge that, which put him to so painfull, and shamefull a death? No I will (as it were) naile it unto a crosse too, disable it for motion, so that it shall not have such liberty to revell it up and down in my heart, and life as formerly.

The Apostle, not only recommendeth the subduing of the flesh unto others; but also exemplifieth it by his own practise, 1 Cor. 9. 27. I keep under my body, and bring it into subjection; where [by bo∣dy] protestant writers generally understand, that body whose deeds by the spirit are to be mortified, Rom. 8, 13: that which is called, Rom 6. 6: the body of sinne, Rom. 7. 24: the body of death: and e∣ven Estius(o) a 〈◊〉 expositor, though he interpret it of the body, yet 'tis with regard unto the flesh in it, the carnall con∣cupiscence; of which Paul speaks, Gal. 5. 17: the flesh lusteth a∣gainst the spirit: the greeke words 〈 in non-Latin alphabet 〉&c:〈 in non-Latin alphabet 〉, are very emphaticall; 〈 in non-Latin alphabet 〉 (as the Criticks observe) is to strike about the face, or under the eyes, to give black, or blew wounds in the places there abouts; as Champions did unto their antago∣nists with their fists, or clubs; 〈 in non-Latin alphabet 〉, is to bring under, as masters did their slaves, when they were unruly, wanton, or insolent, or, as wrestlers did their fellow combatants, when they overcame them.

But you may now perhaps expect some directions for the mor∣tification of concupiscence; I shall in this last, point at three: First, lust is mortified by sorrow for it, and hatred of it; it dyes, when it dyes in the affections, it is crucified, when 'tis bewailed, and loathed. Secondly, lust is mortified by the growth and 〈◊〉 of grace, for, intenso altero contrariorum 〈◊〉 reli∣quum; when one contrary is height'ned, and intended, the o∣ther is thereby remitted, depressed, and abated; the strengthen∣ning of grace then, will weaken the corruption of our nature: Page  340 and therefore (whith Paul, Ephes. 3. 14, 16. let us bow our knees unto the father of our Lord Jesus Christ, that he would grant us according to the riches of his glory to be strengthned with might in the inner man by his spirit, giving efficacy unto a diligent use of God's ordinances; for this will decay and impayre the old man.

A third way to mortify concupiscence is, to stop it's influence; for this must needs enfeeble it, and (as it were) dishearten and discourage it; now this is done, when it's motions, and desires are resisted, it's conceptions are strangled in the wombe, it's births (like brats of Babylon) Psal. 137. 9: dasht in peices a∣gainst the 〈◊〉, i: e: destroyeyd by a timely repentance, and never suffered to arrive unto any growth, or maturity.

For this hinderance of lusts operation, I shall prescribed two meanes one inward, another outward.

First inward, and that will be to exert, and act all our 〈◊〉, as much as possibly we can, for contrary actions, as well as con∣trary qualities, will weaken, and wound each other: the way then, to quench the lustings of the flesh against the spirit, will be, to foment the lustings of the spirit against the flesh, to en∣tertaine, and cherish all holy motions, thoughts, and desires.

Secondly outward, and that is, abstinence from the occasions, that are likely to excite, and stirre up concupiscence, that bring (as it were) 〈◊〉 unto the fire, and throw oyle upon the flame thereof, for what were this? but to make provision for the flesh to fullfill the lusts thereof? Rom. 13. 14: we should therefore take up David's resolution, Psal 101. 3. I will set no wicked thing be∣fore mine eyes; if we set wicked things before our eyes, they will soon steale into our hearts, and there kindle a fire, that may ne∣ver end, but in the flames of hell, Prov. 23. v. 2, 31: put a knife to thy throat, if thou be a man given to appetite. Look not thou upon the wine when it is red, when it giveth it's colour in the cup, when it moveth it's selfe aright. Forbear gaming, if thy experience informe thee, that it tempts thee unto either rash anger, or covetousnesse, if thou findest, that thou art prone unto wantonesse, doe not so much as looke upon an amorous romance; hearken unto the advice of Solomon, Prov. 5. 8: remove thy way far from the strange woman, and come not 〈◊〉 the doore of her house, imitate the prudence of Jo∣seph, who, not only refused the imbraces of his mistrisse, but sledPage  341 from her very sight, and presence. Gen. 39. verse. 10, 12: he was more affraid of the temptation of his own lust, then of all the charmes in her beauty, and the importunity of her solicitati∣ons.

Thirdly, we may from the influence of lust be exhorted unto watchfullnesse against it, and that in all the faculties of our soules, and members of our bodies: we should trust none of them without Job's covenant, Job. 31. 1: or David's bridle, Ps. 39. 1: Peter exhorts un∣to vigilancy, because our adversary the Divell as a roaring Lyon wal∣keth about seeking whome 〈◊〉 may 〈◊〉: 1 Pet. 5. 8: But if it were not for the compliance, and correspondence of our own lust, this roaring lyon could doe us no more hurt, than the Lyons did Da∣niell in the denne: 'tis this that opens the doore of our soules unto him, and so betrayeth us unto his temptations: nay this would be an importunate, and restlesse tempter, though Satan, and the world should surcease their temptations; for it can con∣ceive sin without a father, bring it forth without a midwife, and breed it up without a nurse: concupiscence is a dangerous adversary, not only, when as a King it commands all in the soule, but al∣so, when it is deposed from it's rule, and is in a subdued, nay in a crucified condition, and therefore the most sanctified should keep on still their watch against it, and be jealous of all it's mo∣tions, though they seeme to be never so weake and remisse: Mr. Knowles in his Turkish history relates a very strange story con∣cerning a wounded souldier, which I shall insert, and apply un∣to our present purpose. After Amurath, the third King of the Turks, had overcome Lazarus, the 〈◊〉 of Servia, he (with some of his cheif captaines) taking view of the dead bodyes, a Christian 〈◊〉 sore wounded, and all 〈◊〉, seeing him, in staggering manner arose out of an 〈◊〉 of stayne men, and making towards him, for want of strength fell oftentimes by the way, at length drawing nigh unto him (when they that guarded the King's person would have stayed him) he was by Amurath himsele commanded to come neare, 〈◊〉 sing, that he would have craved his life of him: thus this halfe dead Chri∣stian, pressing neere unto him, as if he would for honours sake have kissed his feet, suddenly stabbed him in the bottome of his belly with a short dagger, which he had under his souldiers 〈◊〉, of which wound, that great King and conquerour presently dyed: unto this souldier e∣very Page  342 regenerate man may compare his own lust, though it be in a wounded, nay dying, and mortified state, ready (as it were) to expire, and give up the Ghost, yet, if we suffer it to arise from the dead, if we doe not hinder it's motions though they seeme to be faint, and feeble, if we doe not continue a constant watch, and guard against it, but suffer it's approaches, and give way un∣to a conference, and parley with it, it will soon smite us (as it were) under the fist rib, give such a fatall blow, and stab unto the conscience, as would soon make a totall, and finall dispatch, an utter riddance of all the remainders of spirituall life in us, but that we are under the hands of a Physitian, unto whom belong the issues of death, who hath a plaister of divine, and infinite virtue, and value, his own heart blood, the blood of God-man; and a soveraigne balsome of infinite power, and efficacy, his spirit which can cure the deepest, and most dangerous wounds of the soule, that otherwise would be deadly.

Fourthly, from the influence of lust we may be exhorted un∣to thankefulnesse for deliverance from it; and this exhortation may be addressed unto both the unregenerate, and regenerate.

First, unto the unregenerate, who are delivered from it only in a way of restraint; when they see malefactors imprisoned, stock'd, whip'd, dragged to shamefull executions, let them consider, that, if God did not withhold their concupiscence from it's naturall e∣nergie, it would have brought them into the like case, made them as publique spectacles of shame, as any; if it were not for the bri∣dle of God's 〈◊〉 grace upon them, originall sin would worke in them all manner of concupiscence, Rom. 7. 8: out of the concu∣piscence, that is in their hearts, would proceed (as waters streame from a fountaine) not only evill thoughts, but the most scanda∣loussinnes, Adulteries, fornications, murthers, 〈◊〉, coveteous∣nesse, wickednesse, deceit, lasciviousnesse, an evill eye, blas∣phemy, pride, foolishnesse, Mar. 7. 21, 22: their lives would soon be repleate with those odious, and abominable workes of the flesh, which Paul mentioneth, Gal. 5. 19, 20, 21: adultery, fornication, uncleannesse, lasciviousnesse, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drun∣knnesse, revellings, and such like.

But, in a second place the regenerate have the greatest reason to Page  343 be thankfull for their deliverance from concupiscence: because 'tis in a way of remission from it's condemning power, in a way of mortisication from it's raigning power: and hence is it that the A∣postle, Paul after along discourse touching the tyranny of it, concludes all with a doxologie for his freedome from it, I thanke God through Jesus Christ our Lord, Rom. 7. 25: in the next words he layeth downe the ground of this his thanksgiving: First, de∣liverance from the dominion of the 〈◊〉, by a contrary principle in∣clining unto contrary, and better actions, with the 〈◊〉 I my selfe serve the law of God: Secondly, deliverance from the 〈◊〉 of it, for the sake of his relation unto Christ, there is noe con∣demnation to them that are in Christ Jesus, chap. 8. 1: concupiscence is in them damnable, but yet it shall not actually condemne them, and every Believer, every member of Christ hath the same induce∣ments to blesse God, that Paul here speaketh of.

First, he hath ground to prayse him for the remission of concupi∣scence: if the fault, that is in his concupiscence were not remitted, it would rise up in judgment against him, and the desert of it is sufficient for the condemnation of millions of worlds, and that single by it selfe, abstracted from all it's blacke traine, it's workes, and fruites.

Secondly, he hath ground to praise God for the mortification of his concupiscence, as would soone be consessed, if he would but compare himselfe, with himselfe, and others.

First, with himselfe: if he would compare his present with his past state: Oh! reflect upon the temptations, conceptions, and births of lust in the dayes of thy unregenerancy, which thou now blushest to owne, consider how thy own lust made thy heart, as it were, another hell, full of such blacke wishes, desires, delights, and purposes, as thou now tremblest to thinke of, and then how canst thou but acknowledge thy deep obligation for that happy change, which God hath made in thy soule? that is, now become a temple of the holy Ghost, replenished with all those gracious, and glorious fruites of the spirit, reckoned up by Paul, Gal. 5. 22. 23.

Secondly, compare thy selfe with others, with the worst of men, and 〈◊〉 of sinners, and then weigh, that, if the power of 〈◊〉 to tempt, to draw from God, and entice unto sinne Page  344 were not in some measure in thee broken, and abated, it might have rendred thee, as criminall, and scelestique, as any of them, as those that are the greatest monsters of irreligion, and unjustice in the world: Oh! seriously, and sadly propound unto thy selfe Pauls query, 1 Cor. 4. 7: who 〈◊〉 thee to differ from another? Alas! it was not, it could not be nature, for thy nature is originally as corrupt and depraved as that of others: it is grace then, that hath made the distinction, and therefore say with Paul, and say it with a gratefull heart, by the grace of God I am what I am, 1 Cor. 15. 10: by the grace of God, a participation of the divine nature, it is, that I have escaped the coruption, that is in the world through lust, 2 Pet. 1. 4.

There be also some duties regarding our 〈◊〉, unto which we may, from this malignant efficacy of sinne, be pressed; at which I shall only lightly touch, and so conclude.

First, we may hence be exhorted, to be carefull in our watch 〈◊〉 them, diligent in our admonition of 〈◊〉, frequent and 〈◊〉 in our prayers for them: exhort one another dayly (saith the Apostle) 〈◊〉 'tis called to day, 〈◊〉 any of you be hard ned thorow the deceit∣fullnesse of sinne, Heb. 3. 15: not only actuall, but originall sinne is very deceitfull, Rom. 7. 11: seducing the understanding with the meere shewes of truth, the will with the bare appearances of good, it is so deceitfull (p) that it soon tempts, not only into sinne, but into obduration in sinne: whilest by it s temptations it softens, and even melts the heart in the delights of sin, it hardens it towards the commands of God: now from this wee may inferre our obliga∣tion, unto an assiduous diligence, in admonishing of one another, in order, unto the discovery, and prevention of all it's deceites, wiles, and policies: exhort one another dayly, whilest 'tis called to day, we may extend, what the Apostle saith, further unto all other acts of Christian communion: watch over one another, warne, and advise one another, pray for one another dayly, whilst 'tis called to day; whilst yee have time, and oppoertunity, lest any of you be hardned, through the deceitfulnesse of this sinne; which Page  345 without the preventing grace of God is able to harden any of us, the very best of us: unto this place, let me adde another of the same Apostle in the same Epistle (at least by way of allusion unto the words) Heb. 12. 15: Looking diligently, lest any man faile of the grace of God, lest any root of bitternesse springing up trouble you, and thereby many be defiled: there is a root of bitternesse in every one of our hearts: this radicall sinne, and this root is of it selfe very apt to spring up, and to bring forth a venemous, and mischei∣vous fruit; to trouble the peace, and quiet of the Church; and to diffuse a spreading, and infectious scandall to defile many: now from this we may learne, that there is a necessity, that wee should be overseers, and superintendents one towards another; 〈 in non-Latin alphabet 〉, looking diligently, that is, one towards another, and with all exciting, stirring up, and quickning one anothers graces; for 'tis from the languor and decay of God's grace, that the corru∣ption of our natures growes fruitfull: when wee faile of the grace of God, then the root of bitternesse springeth up, and fructi∣fieth, but of all those, that come under our care, and inspection, we are to have a more especiall regard unto our own families; and in them unto our little children; for their age, and innocen∣cy doth not exempt them from the temptations, and operations of their own lust: they are 〈◊〉 from the wombe, the imagina∣tion of man's heart is evill from his youth, Gen. 8. 21: man is borne like a wild Asses colt, Job. 11. 12: foolishnesse is bound in the heart of a child, Prov. 22. 15: this root of bitternesse begins to operate in little children, as soone as they come unto actuall use of rea∣son, and therefore we should be very 〈◊〉 (to doe what we can) to represse it's workings, by early instructions, and seaso∣nable corrections.

Secondly, we may hence be perswaded to sugar, and sweeten our 〈◊〉 of 〈◊〉 with meeknesse & moderation, Gal. 6. 1: if a man be overtaken in a fault, 〈◊〉 which are spirituall, restore such a 〈◊〉, in the spirit of 〈◊〉, considering thy selfe, 〈◊〉 thou also be tempted: here spirituall is taken in opposition, not unto the un∣regenerate, as 'tis used, 1 Cor. 2. 15: but unto weake Christians, babes in Christ, and so 'tis understood chap. 3. vers. 1: by spiritu∣all persons then are understood, those that are strong in the faith, of full age, who by reason of use have their senses 〈◊〉 to 〈◊〉Page  346 both good and evill, Heb. 5. 14: now the Apostle, to induce these spirituall persons unto 〈◊〉, and gentlenesse in their re∣proofes, propounds unto them the consideration of their own frailty, and obnoxiousnesse unto surprisall by sinne; considering thy selfe lest thou also be 〈◊〉; as if he should have said; sup∣pose thou art spirituall, an eminent Christian, one extraordi∣narily gifted, with the gifts of both edification, and sanctification; yet if thou wilt duely consider the depravation of thy nature, thou must needs be sensible that it is no impossible thing for thee, to be tempted, drawne, and inticed by thy own lust, into the ve∣ry same faults, with which thy weaker brethren are overtaken; and for which they are now under the lash of thy censures, thy lust may conceive, and bring forth the same sins; meditation upon this, would take of much from the rigor, severity, and unclemency, that usually is in our reprehensions; which makes them to be mi∣staken, for railings; and deemed to proceed from an hostile, and not fraternall affection; it would incline us to reprehend our fal∣ling, and failing brethren, with such tendernesse, as a Chirurgion handles his patients; and so much, may be imported by the word here translated, restore,〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉, signifieth to set a bone, that is broken, or out of joint; and this is, or should be done with a tender hand, and 〈◊〉 heart.