Cor. 8. 12. Heb. 11. 17 and therefore by the rule of contraries 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 actually 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 Metaphor that is here used for lust is here compared unto a teeming mother now a mother conceiveth inwardly in her wombe and bringeth 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 consummation of sinne and it's production of death sin when 't is 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 1. Intrinsecally in it selfe and that is either in regard of the commission of it when 't is outwardly committed or else in respect of impenitency for it when 't is 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 proceed 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 because this bringing forth of death is appropriated unto the finishing of sin sin when 't is finished and not before bringeth forth death but now before sin is finished before 't is 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 damnadation 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 bringing of it forth whereas in all probability they are distinguished as well as the other degrees in sins influence 2ly Sin when 't is 〈◊〉 assoon as 't is 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 externallcommission 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 present 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 spirituall life gracious habits and of this we have an example in David 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 consummatur 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 torments 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 also 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 remedy of recovering them if they
to our selves or scandalous to others Ye have been called 〈◊〉 liberty only use not liberty for an occasion to the flesh but by love serve one another Gal. 5. 13. As free and not using your liberty for a cloake of malitiousnesse the 1 Pet. 2. 16. Now we use or rather abuse our liberty for an occasion to the flesh for a cloake to malitiousnesse by practising such indifferencies as have shew of evill for they as I have shewen at large are likely to prove as occasions of sinne unto our selves so also active scandalls to misguide our brethren and therefore though they be not absolutely and simply in their nature unlawfull to be done yet they are by accident unlawfull for me to doe as long as they carry shew of evill All things indeed are pure saith the Apostle but it is evill for that man who eateth with offence It is good neither to 〈◊〉 flesh nor drinke wine nor any thing whereby thy brother stumbleth or is offended or is made weake Rom. 14. 20 21. What remaineth then but that all be admonished in the Lord Jesus to take to heart a matter so deeply concerning them both in conscience as a duty expresly enjoined by God practised by Christ his Apostles and Saints and in consequence as befitting us as the Sonnes subjects of God as the spouse members of 〈◊〉 as being needfull to defeate Satans malice to cut off his temptations unto sinne and unto discomfort for sin to avoid sinne c. in our selves scandals unto others unto the weak obstinate and strong If therefore there be in you any love of God any care to walke worthy of those high relations you carry to him any regard to the safety of your own soules any feare of Satan sinne or punishment any compassion over the Consciences of your poore brethren keepe a loofe from whatsoever neighbours and borders upon sinne whatsoever hath the blush and shew thereof hate as Ambrose exhorts not only sinne but the coate of sinne the garment spotted by the flesh Even an heathen will advise you hereunto Carendum 〈◊〉 solum crimine turpitudinis verum 〈◊〉 〈◊〉 Want we inducements take we these three It will be a course First Safe and Secure Secondly Comfortable Thirdly Honourable First Safe and Secure by it sinne and Satan shall be stav'd off kept out at daggers end your own soules secured kept out of gun shot either of infection or punishment so that they shall not come nigh scarce so much as the confines either of Sinne or Hell Secondly Comfortable For what an unspeakable comfort will it be unto thy drooping soule in the houre of death or in the time of spirituall desertion when thy Conscience can truly suggest that thou hast been so abhorrent from sinne as that thou hast shunn'd whatsoever hath been homogeneall thereunto whatsoever hath look't but like unto it it must needs stop Satans mouth and make thine own triumph in the calmnesse of a cleare and good conscience Thirdly Honourable for 't will gaine thee esteeme amongst both good and badones with those 't will make thy name precious t will muzzle the mouthes of these when they behold such uprightnesse in thy life as that thou shunnest not only down-right irreligiousnesse to God injustice to men but even their very picture and resemblance this cannot but extort from them though never so malicious an ingenious acknowledgment that thou art a true Israelite a sincere Nathaniel in whom there is sound no guile Now though our maine and first endeavour must be to keep a good Conscience yet is not the jewell or precious ointment of a good name to be in the meane while neglected our care should be to preserve that likewise unspotted St Paul Acts 24. 16. professeth that he exercised himselfe to have alwaies a conscience void of offence as towards God so towards 〈◊〉 and he adviseth us to provide things honest in the sight of all men Rom. 12. 17. To walke honestly towards them that are without 1 〈◊〉 4. 12. To strive for a good report of them that are without 1 Tim. 3. 7. I will but prescribe two cautions directing how we are to abstaine from the appearance of evill and then I shall have done with the generall application of the words We are to abstaine neither only nor chiefly from the appearance of evill First not only that were foule Hypocrisy of which yet there are even a generation guilty who only combate with the shadow of sinne and in the meane while embrace the body of sinne reall sinnes who abstaine from the shew of every evill worke ' and yet remaine reprobate to every good worke who professedestation of gaine by gaiming because they conceive it to be an appearance of theft and yet make no conscience of fraud deceit and cousenage in their dealings who stand at 〈◊〉 with all shewes of uncleanesse and yet make no scruple of the grossest acts thereof Secondly not 〈◊〉 that were a great incongruity for so care of the meanes should be greater than that of the end because abstinence from the appearance of evill is enjoyned as a preservative against the evill it selfe The evils themselves therefore should cheifely be avoided the body of sin should be opposed more than the shadow than the shewes of sin The flesh should be abhorred in a higher degree than the garment spotted therewith You have seene the point prest generally as it concernes all mens abstinence from the appearance of all evils I will only crave your pardon to call more particularly First upon all 〈◊〉 for abstinence from the appearance especially of some evills Secondly upon some men especially for abstinence from the appearance of all evills and then I will put a period to my meditations upon these words First We must decline the shewes of some evils above others of our Master our bosome evils For from them is most danger to be feared they having commonly most 〈◊〉 from our natures and Satan besides knowes but too well how our tide stands he quickly acquaints himselfe with our predominant lusts and most raging corruptions and unto them especially fits and accords his temptations as Agrippina when she poisoned her husband Claudius mixed the poison in the meat which he most loved Secondly some men above others are especially to decline the appearance of all evils All publick men should do so but especially we of the Ministry The high Priests and Nazarites under the Law were not to come nigh a dead body Lev. 21. 11. Numb 6. 6. And in imitation of them among the Romans the Priest might not touch the dead nay they might not see the dead for if a Priest pronounced a Funerall Oration 't was not without a veile drawn betwixt him and the Corps Nay a Flaminian Priest might not heare the sound of pipes used at Funerals nor come into a place where there was a grave Was theere such rituall purity under the Law such Ceremoniall strictnesse in heathenish
the last and general Judgement on Rom. 2. 16. THe difference amongst Expositors about the coherence of the words decided 173 174 175 From the words occasion taken to handle the common place of the last and generall Iudgement which is explained confirmed and applyed For explication of it 〈◊〉 in the Text set forth by its causes object and adjunct 1. By its causes principal and instrumentall 1. Principal God shall judge where inquired in what sense the Father judgeth no man 175 176 2. Instrumental by Ies s Christ where whether he shal judge according to his manhood controverted betwixt the Thomists and the 〈◊〉 176 177 178 2. Next sollows the object of this judgement and that is two-sold personal and reall 1. Personal the persons to be judged men where a conceit of Gorrans that by the naming of men evil angels are excluded is examined 2. Real the secrets of men their secret 1. state 2. actions 179 3. Lastly We have an adjunct the circumstance of time when this judgement shall be in the day where 〈◊〉 in what sense day is taken 179 180 In the next place we have the confirmation or proof of the prediction of a future judgement from the testimony of the Gospel according to my Gospel where three things are inquired 1. What is meant by Pauls Gospel 180 2. How Paul termeth it his Gospell 180 181 3. In what sense God will judge c. according to the Gospel 181 182 183 Unto the proof of the Text are added congiuences out of the School-men for the last and general judgement 183 c. usque ad 191 The Point being confirmed is next applyed And 1. Here is a Vse of Terror unto all the wicked 191 192 193 2. Here is a Vse of Consolation unto all true Believers 193 194 Particularly against their sins 〈◊〉 and death 1. Against their sins 1. The guilt 194 195 2. The being and pollution of them 195 2. Against their afflictions of what nature soever 195 196 3. Against their death 196 197 3. We may hence be exhorted to an expectation of and preparation for this day 1. Expectation of it 197 198 199 200 2. Preparation for it 200 201 Out of those many duties in which this preparation stands some few selected unto which the Scripture propounds the day of Judgement as a motive and they regard either God our selves or others Those which regard God are 1. Faith in him 201 202 203 2. Repentance of our sins against him 203 c. usque ad 212 3. Love of him 212 213 214 4. Fear of him 214 215 216 5. Prayer to him 216 217 A second sort of duties unto which the day of Judgement excites regard our selves 1. Watchfulness 217 218 2. Sobriety 218 219 3. Diligence in our particular callings 219 220 4. A due and diligent use and imployment of our talents 221 c. usque ad 229 A third sort of duties to which the day of Judgement is a provokement regard others And they may again be subdivided they respect either all men or bad men or good men 1. All men and they are two 1. Humility towards them 229 230 2. Charity in our censures of them 230 231 232 233 2. Bad men and they again are two 1. Estrangement from them 233 234 2. Patience towards them 234 usq 〈◊〉 241 3. Good men both ordinary Christians and Ministers and they are two 1. The real expressions of a cordial love of them in general 241 242 243 2. All actions of Christian communion with them in particular 243 244 245 246 The day of Judgement an inducement unto a due and requisite manner in the persormance of the fore-mentioned duties which stands in 1. Fervency 246 2. Frequency ibid. 3. Sincerity 246 247 248 4. Constancy and Perseverance and that 1. In faith and the profession thereof 248 249 250 2. In obedience 251 252 A brief and Scholastical Discourse touching the nature of Thanksgiving Eph. 5. 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. FIve Generals considerable in the words 1. An act or duty giving thanks The disficulty and comprehensiveness of the duty 257 258 By way of Connotation it takes in all duties that concern God or man 258 Formally in it self it hath five 〈◊〉 or degrees 1. Observation 258 259 260 2. Confession 260 261 3. Remembrance 261 4. Valuation 261 262 263 5. Retribution not of justice but of favorable acceptance 263 264 265 2. The second General in the words is the time when this duty is to be persormed always How understood of the effects of thanksgiving and how of thanksgiving it self 266 1. Habitual ibid. 2. Actual in reference to that it is to be taken not in a Mathematical but Morall Latitude and so imports nothing but frequency and constancy 266. 267. 268. 3. The third thing considerable c. is the matter for what all things And we are to give thanks for all things 1. Collectively 268 2. Distributively 1. Pro generibus singulorum 268 2. Pro singulis Generum ibid. Two Questions propounded and resolved 1. The first Whether or no Gods greatness absolute goodness his goodness in himself with other absolute perfections of his c. be matter of thanksgiving c 263 269 2. The second Whether or no we are to be thankfull for afflictions 269 270 271 272 3. The third General is the object unto whom God and the Father The words may be taken either in regard of us or of Christ. 1. In regard of us 272 2. In regard of Christ and so they contain a description of the Father from two relations unto Christ he is 1. The God of Christ as man viz. by special Covenant and confederation 272 2. The Father of Christ. 1. As God by eternal generation 273 2. As man not at all by adoption but by collation of the grace of union 273 274 Having spoken of both titles God and Father considered absolutely they are next treated of as they relate unto our thanksgiving and so they distinguish our thanks from Heathenish and Jewish Doxologies 274 And here 't is observed that the addition of Father is not exclusive of the Son and holy Ghost Notwithstanding then the appropriation of it unto God as limited unto the Person of the Father we may justly infer the dueness of it unto God indefinitely and that unshar'd with any Creature either in whole or in part 274 275 276 277 The last Particular is the Mediator in whose name our thanks are to be tendred In the name of our Lord Jesus Christ. There is 1. Necessity of a Mediator whether we regard our selves or our thanks 277 2. Congruity that Christ should be he 277 278 Of Original Righteousness and its Contrary Concupiscence ALL that is said concerning Originall righteousness is reduced unto two heads 1. An Sit 2. Quid sit 1. Inquiry is made concerning its an sit Where proved against the Socinians and Dr.
Taylor That Original righteousness was in Adam 279 280 277 b 278 b 279 b 2. A double quid sit of original righteousness is inquired into 1. Quid nominis Why the righteousness of the first man is called original righteousness 280b 281 2. Quid rei What is meant by the thing it self And for the clearing of this seven particulars explicated It s 1. Materiale matter or foundation 282 283 2. Formale or formality 283 3. Subject in which seated 283 284 4. Causation or production 284 5. Effects 285 286 6. Difference from sanctifying grace 286 287 7. The relation unto the first man Whether it were natural or supernatural to him Which disficult and important question is at large handled against Papists Arminians Socinians and Dr. Taylor 288 usque ad 318 The malignant influence or causality of Concupiscence Jam. 1. 14 15. But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death LUst is not here taken for the act of lust nor for contracted acquired habitual lust But for original lust 318 Concerning it we have remarkable 1. The propriety of its inherence 〈◊〉 own lust 319 2. The force of its influence it tempteth draweth enticeth to sin c. ibid. Here we have of this influence 1. The extent 320 2. The branches ibid. 3. The degrees 320 321 322 323 324 325 The words being analized and expounded are in the next place cleared 〈◊〉 two 〈◊〉 inferences of Papists The first That Concupiscence is not sin 325 326 The second That there are venial sins 326 327 One observation pitched upon That every mans lust or 〈◊〉 is the principal cause of his temptations unto sin 327 The point deduced from the Text is briefly explained confirmed and applyed 1. For Explication two distinctions 〈◊〉 The first Of an immediate and medi ate cause of temptation 327 The second Of an universal and particular cause of temptation 327 328 2. The Confirmation hath two parts 1. That our own lust is a cause 328 329 2. That 't is a principal cause of temptation unto sin because it tempts 1. Internally 2. Esfectively 3. Perpetually 329 3. The uses that are to be made of this Point are Of Information Of Reprehension Of Exhortation 1. Of Information and they are three 1. We may hence learn what a great difference there is betwixt the temptations of lapsed man unto sin and the temptations of our first Parents unto the first sin 329 330 2. We may hence be instructed what a wide 〈◊〉 there is betwixt our temptations unto sin and the temptations of Christ. 330 331 3. We may from the causality or influence of lust infer its obliquity against Papists Socinians and Dr. Taylor 331 332 From this there may be refuted three other Points of Popery 1. The absolute perfection of the good works of the regenerate 332 2. Their Justification by them ibid. 3. Their possibility of fulsilling the Law 332 333 From speculative practical uses are proceeded to 2. The next Use is of reprehension of all such as excuse or extenuate their sins by discharging them upon the importunity violence of outward temptations c. 333 334 3. Lastly Divers Exhortations may be inferred srom the causality and influence of our Concupiscence We may hence be 〈◊〉 unto 1. Humiliation for it 334 335 2. Mortification of it 336 337 338 339 340 341 3. Watchfulness against it 341 342 4. Thankfulness for deliverance from it 342 343 344 There be also some duties regarding our brethren 〈◊〉 which we may from this 〈◊〉 efficacy of 〈◊〉 be pressed 1. We may hence be exhorted to be careful in our watch over them diligent in our admonition of them frequent in our prayers for them 344 345 2. We may hence be perswaded to sugar and sweeten our reproofs of brethren with meekness and moderation The created and lapsed condition of man Eccles. 7. 29. Loe this onely have I found that God hath made man upright but they have sought out many inventions THe Coherence of the words wherein inquired in what sense Solomon saith That he found not one woman amongst a thousand 346 In the words two Conclusions unto which is premised a Preface 〈◊〉 this onely have I found Wherein three things remarkable 1. The weight and importance of these two Conclusions implyed in the Particle Loe. 347 2. The means by which Solomon came to the knowledge of these two Points diligent search and study into the word and will of God This have I found 347 348 3. We have a comparison of these Conclusions with other points of Doctrine hinted in the Particle onely This onely have I found this and nothing else 348 Against which an Objection and unto it three Answers 348 349 350 Having 〈◊〉 over the praecognita the Conclusions themselves are next proceeded to Conclus 1. Concerns Original righteousness God made man upright 350 Conclus 2. Concerns Original Sin peccatum originale originans the fall of our first Parents They have sought out many inventions These words describe the fall of our first Parents not as 't is considered formally in it self but Metonymically by its motives or effects 1. By its motives if we understand them onely of our first Parents 350 Against this interpretation two doubts propounded and resolved 350 351 2. By its effects if we extend them unto their posterity also they have all sought out many inventions 1. For the committing 351 352 usque ad 355 of sin 2. For the defending 355 3. For the 〈◊〉 355 356 4 For the concealing 356 357 The words as hitherto expounded run of sin considered indefinitely There be also that restrain them unto one particular sin Mens erroneous inventions concerning their supream end and happinesse and the ways and means leading thereunto 357 358 Divers other rendrings of the words considered 358 359 360. By this Table the Reader may correct the mistakes in the running Title A TABLE of the Scriptures explicated in this Book Genesis Cap. ver pag. 1. 2. 275.  12. 29. 281.  26. 27. 279. 280.  26. 28. 278. b.  26. 27. 280. b.  31. 280. 293. 313. 2. 19. 20. 274. b. 3. 6. 329. 330. 351.  12. 13. 355. 17. 1. 58. 20. 6. 321. 322. 39. 10. 12. 159. 341. Exodus 20. 25. 275. Leviticus 6. 13. 267. 19. 17. 97.  28. 146. 147. 21. 11. 166.  25. 146. 147. Numbers 6. 3. 146.  6. 166. Deuteronomy 14. 1. 146. 147. 22. 12. 18. 27. 5. 275. Judges 7. 2. 275.  20. 274. 1 Samuel 15. 3. 353. 1 Kings 10. 18. 239. 2 Kings 16. 10. 11. 144. 17. 15. 146. 18. 4. 138. 139. 140. c. Cap. ver pag.  5. 141. 142. 23. 13. 139. 140. 141. 142. 1 Chronicles 21. 7. 60. Ezra 8. 22. 98. 9. 13. 272. Esther 4 14. 227. Job 1 4. 5. 57. 58. 29. 16. 232. 233. 31. 33.
rule by which they shall be judged First God will judge them by Jesus Christ to accept of whom they have been daily woed and courted and yet they have with unspeakable contempt refused him whereas there be Pagans that never so much as heard of the name of Christ and therefore it will be more tolerable for these in the day of judgment then for those 2. God will judg them according to the Gospell which they have so vilified and despised the Gospell cannot oblige those unto whom it was never published and consequently they cannot be judged by the rule of the Gospel but now it hath been daily sounded in the eares of loose and prophane Christians how shall they then escape according to the Law of the Gospell damnation at that day if they continue with a scornfull obstinacy to neglect and reject that great Salvation which is tendered them in the Gospel and that with the greatest and most condescending importunity that can be imagined Heb. 2. 3 Secondly Here is a use of Consolation unto all true believers for the great day Jude 6. will be unto them a good day as good as it will be great The Psalmist in a most Elegant Apostrophie exhorts the inanimate dumb and senselesse creatures to beare a part with them in their exultations and doxologies for the Lords coming to judgment and as it were to congratulate the blisse and glory which they shall then enjoy Let the Heavens rejoice and let the earth be glad let the sea roare and the fulnesse thereof Let the field be joyfull and all that is therein 〈◊〉 shall all the trees of the wood rejoice before the Lord for he cometh for he cometh to Judg the earth he shall Judg the world with righteousnesse and the people with his truth Psal. 96. 11 12 13. Make a joysull noise unto the Lord all the earth make a loud 〈◊〉 and reioyce and 〈◊〉 praise Sing unto the Lord with the harpe with 〈◊〉 harpe and the voice of a Psalme with trumpets and sound of 〈◊〉 make a joy full noise before the Lord the King Let the sea roare and the fulnesse thereof the world and they that dwell therein Let the slouds clap their hands let the hils be ioyfull together before the Lord for he 〈◊〉 to Judg the earth with righteousnesse shall he judg the world and 〈◊〉 people with equity Psal. 98 4 5 6 7 8 9. But to instance in some particulars against which the expectation of the day of judgment may comfort the members of Christ and they shall be their sinnes their afflictions and their death First It may comfort them against their sins against 1. The guilt 2. The being and pollution of them 1. Against the guilt of their sins for God will Judge them by Jesus Christ their Saviour their Redeemer their Head their Husband their elder Brother who will spare them as a man spareth his Son that serveth him Mal. 3. 17. Christ calleth his Disciples his Friends Ioh. 15. 15. and therefore he cannot be unto them a rigid and inexorable Iudg for exuit personam judicis saith the Orator quisquis amici induit he that assumes the person of a friend puts off the person of a Iudge He that shall then judge of their sins is now an Advocate against their sins and his Advocation is in the right of his satisfaction he intercedes for the pardon of those sins that he hath satisfyed Gods Iustice for unto the uttermost farthing if any man sinn we have an Advocate with the Father Iesus Christ the righteous and he is the propitiation for our sins 1 Ioh. 2. 1. 2. Christ will appeare the second time without sin unto them that looke for him Heb. 9. 28. And they are only such as believe in him his appearing the second time will be the consummation of his discharge from all the sins of believers imputed to him at his first appearing and if he their surety be discharged from them impossible that they should be condemned for them and therefore Peter promiseth unto them that at that time their sins shall be blotted out Acts 3. 19 that is at least declaratively the pardon of all their sins shall then be proclaimed in the hearing of all the world and they shall then also receive the full fruit of their pardon a consummate deliverance from all the consequents of sin in their bodies as well as their soules Secondly against the being and pollution of their sinnes for then Christ will appeare without sin considered mystically as well as personally he will present his Church to himselfe glorious not having spot or wrinkle or any such thing but it shall be holy and without blemish Eph. 5. 27. Here is comfort secondly unto believers against all their afflictions of what nature soever reioyce in as much as yee are made partakers of Christ's sufferings that when his glory shall be revealed ye may be be glad also with exceeding ioy 1 Pet. 4. 13. here the Saints life of glory is hid with Christ in God hidden with great heaps of externall misery but when Christ who is their life shall appeare then shall 〈◊〉 also appeare with him in glory Colos. 3. 3 4. God will then be glorified in his Saints and admired in all them that believe 2 Thes. 1. 10. Their glory shall be such as that it shall strike their scornfull slighters with stupor and astonishment and shall infinitely over-ballance their greatest pressures and lowest abasures here is but the seeds time of glory Light is but sowne for the righteous and gladnesse for the upright in heart Psal. 97. 11. and commonly they have a wet seeds time too they sow in teares Psal. 126. 5. but in this day they shall reape a plentifull harvest of a most intense ioy in which there shall be no allay by the mixture of the least griefe for God shall wipe away all teares from their eyes Rev. 21. 4. here their light is frequently interrupted and eclipsed a child of light may walke in darknesse and see no light Esai 50. 10. not so much as a glimpse of comfort but then they shall enioy a cleare and a perpetuall noone that shall not be overcast so much as with one cloud Gods Jewels may now lye in the dirt and upon the dunghill but that will be the day when God will make up his 〈◊〉 Mal. 3. 17. and then they shall shine oriently with unimaginable lustre those that are as David men after Gods own heart may have their good names buried in a deeper and filthier grave then any in 〈◊〉 valley Ezek. 37. a throat of calumny deservedly entituled by the Psalmist an open sepulchre Psal. 5. 9. but God will give their reputations as well as their bodies a resurrection he will bring their innocency to light and make their righteousnesse clearer then the 〈◊〉 day Psal. 37. 6. Though Gods people have lien amongst the Pots Psal. 68. 13. though they be so vile and miserable as that in
on Christ's behalfe our Lord. He is ordained to be a Priest for men in things pertaining to God Heb. 5. 1. to offer sacrifices for them not only 〈◊〉 and expiatory but also 〈◊〉 and gratulatory sacrifices of thanksgiving And as he is a priest to offer them so he hath a 〈◊〉 〈◊〉 and much 〈◊〉 to sweeten and purifie them from all sinne adhering to them and this seemes to be laid downe Rev. 8. 3. for the place by some of good note is expounded of Christs Mediation and Intercession for his members at the right hand of his Father his bearing the Iniquity of their holy things as Aaron his Type was appointed to doe Exod. 28. 38. his covering all the imperfections of their services and procuring of them favour and acceptance Secondly he hath a golden altar whereupon to consecrate them that is besprinkled with the blood of that great sacrifice which hath more virtue merit and welpleasingnesse in it then there can possibly be demerit and malignity in all the corruptions and failings of our thanks Meet therefore that we bring as all our sacrifices so the sacrifice of prayse and thanks in particular unto this our high priest soe however of it selfe offensive in Gods nostrils yet being 〈◊〉 with his Incense 〈◊〉 by his altar it shall ascend up in an holy smoke unto Heaven and as the Apostle spake of Almes Phil. 4. 18. shall be an odour of a sweet smell a sacrifice acceptable and well-pleasing unto God FINIS OF Originall Righteousnesse And it 's CONTRARY CONCVPISCENCE BY HENRY JEANES Minister of God's Word at Chedzoy Ecclesiastes 7. 29. Loe this onely have I found that God hath made man upright But they have sought out many inventions James 1. 14 15. But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death OXFORD Printed by Hen Hall for Tho Robinson 1660. To his Honoured Friends The RIGHT WORSHIPFULL Sr WILLIAM WYNDHAM Of Orchard VVyndham Baronet THE WORSHIPFULL Esquires FRANCIS LuTTRELL of Dunstar Castle GEORGE TREVELYAN of Nettlecomb CHARLES STEYNINGS of Holnicote Gentlemen I Have joined you together in this Dedication to publish your Conjunction in a very laudable and Charitable action The giving of a plentifull Exhibition for the maintenance of a poore youth Student in the University of Oxon A rare Example in these daies in Gentlemen of whom how few can the greatest importunity winne to spare any thing from their superfluities for so good an use But your Liberality was so forward as that it needed no spurre nor Excitation only it called for direction unto a meet object That this should be published in Print was a thing I believe you never desired nor expected But though you doe not expect the praises of men as being acted by a higher principle yet you may lawfully accept them provided as Theseus dedicated unto Hercules the Temples that were built in his own honour so you doe not suffer these praises to be terminated in your selves but carry them further and higher unto that God who hath given you hearts and estates for such a worke There remaines yet one thing to be done and that is that we all you and I joine in sincere and unfeigned prayers unto God for his blessing upon the studies of him unto whom you have shewn such Munificence for though you water this plant 't is God alone can give the increase Unto this God I commend you and yours and rest Yours to be Commanded in the things of Christ HENRY JEANES That Originall Righteousnesse was in Adam Proved against Dr TAYLOR ALl that I have to say concerning Originall Righteousnesse shall be reduced unto two heads 1. An sit 2. Quid sit First Inquire we concerning its An sit for the Socinians deny that there was any such thing as you may see by what Socinus himselfe saith in his Prelections Chap. 3. and with him Dr Jeremy Taylor fully accords in diverse places of his bookes Further explication of Originall sinne pag. 461. The matter of Originall Righteousnesse is a thing framed in the Schoole forges but not at all spoken of in Scripture c. An answer to a letter touching Originall sinne pag. 5. When the Luthâ—ran and the Roman dispute whether justice and Originall righteousnesse in Adam was naturall or by grace it is de non ente Unum necessarium pag. 380. Innocency of Actuall sin seemes to be that which Divines call Originall Righteousnesse there being no other either taught or reasonable who these Divines are that he speaks of I cannot guesse unlesse it be his reverend friends the Socinians and some 〈◊〉 that tread in their steps for excepting them the generality of both Protestants and Papists dissent from this conceit of his touching Originall Righteousnesse but the censure of Socinianisme is that which Dr Taylor despiseth and smileth at as a trifling noise a boyes trick a womans argument c and therefore we shall oppugne his and the Socinians opinion by arguments and they shall be taken from Scripture and Reason First From Scripture The first place is Gen. 1. 26 27. God said let us make man in our Image after our likenesse c. and the principall part of this Image stood in Originall Righteousnesse as is apparent by Pauls exposition thereof Ephes. 4. 24. Col. 3. 10. A second place is Gen. 1. 31. And God saw every thing that he had made and behold it was very good man therefore was in his kind created very good and the goodnesse proper unto a 〈◊〉 creature is a morall 〈◊〉 the righteousnesse which we here speake of so that 't is impossible for man to be very good unlesse his understanding be full of saving light truth and knowledg and his will affections and whole man of holinesse Socinus praelect cap. 3. hath here a very sorry shift 〈◊〉 〈◊〉 ibi non de animi 〈◊〉 〈◊〉 de justitia sermonem esse sed de aptitudine 〈◊〉 ad id quod Deus 〈◊〉 sibi 〈◊〉 I Answer saith he that by goodnesse is meant the fitnesse and conveniency of every thing for that end which God hath appointed but this is so far from infirming our argument as that it rather makes unto the confirmation thereof because as I shall shew anon man cannot be fitted and qualified for the end unto which God hath designed him without a positive righteousnesse A third place is Eccles. 7. 29. 〈◊〉 this onely have I found that God hath made man upright the word translated upright is jaschar and that usually denoteth one that is upright not onely with a negative uprightnesse an uprightnesse of innocency an exemption from sinne but also with a positive uprightnesse an uprightnesse of vertue purity and holinesse Johannes Junius in his refutation of Socinus his Prelections observeth that the 〈◊〉 render it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth strait or right Matth. 3. 3. Mark
inquit naturae ex spiritu rationali corpore naturali facta sit modo perfecto subordinationem infert unius propensionis ad alteram quae pugnam omnem excludit The union betwixt the body and the soule of man was perfect and therefore inferred a subordination of the propensions and operations of the body unto the soule and subordinatorum nulla est pugna subordination excludes all opposition this argument strikes chiefly against such as make the body to be the proper subject of the sensitive powers But there be some as you may see 〈◊〉 Metaphys lib. 2. cap. 5. tit 6. art 1. who in man make all sensitive powers to be seated in the soule and unto them too this argument may be applied the conjunction betwixt the sensitive and rationall faculties in the same soule supposing them to be both there which now it is not pertinent to dispute was a most perfect and orderly conjunction made by God the author of all good order who abhorreth all ataxy and confusion and order still requireth a subjection of those things or persons that are inferiour unto those which are their superiours the sensitive faculties therefore being the more ignoble were by God who made man subjected unto the rationall and they never had rebelled if man by his fall had not perturbed this order indeed we may now apply unto the powers of lapsed man that of Solomon Eccles. 10. 7. I have 〈◊〉 servants upon horses and Princes walking as servants upon the earth those powers which by the law of creation were servants made to serve and obey have the throne and supremacy in the soule and those unto which God gave the regency are dethroned and become servile but it was impossible for any such disorder or confusion to be in the soule of man by creation there could not then but bee a most perfect sweet and blessed harmony betwixt all man's parts and powers without any the least clashing or disagreement for othewise how could man be made as Solomon saith he was straite or upright Eccles. 7. 29. A second reason I have borrowed of Tilenus syntag pag. 1. cap. 33. s. 40. the specificall forme of man his reasonable soule doth so limit determine and restraine his generall formes vegetative and sensitive as that it makes their operations not only agreeable but proper unto man it maketh the operations of the vegetative soule which of themselves are common unto men with plants and beasts so proper unto man as that they are in man after a sort only humane and therefore man groweth and encreaseth not as a tree or beast but after a humane way even so also it maketh the operations of the sensitive soule which are common unto men with beasts proper and peculiar unto man so that whilst man's nature was uncorrupted he naturally coveted sensuall and corporeall things not after a bruitish but humane manner that is conformably unto right reason his nature then as 't was created by God for so you must still understand me was without any repugnancy between his sensuall and rationall appetites As for the other objections of Bellarmine I shall wholy passe them over because some of them come not nigh the question as stated by me others of them are triviall and receive an easy solution and unto all of them the Reader may find sufficient answers in Ames Rivet Gerard Maccovius and other writers upon popish controversies It may now be expected that I should make some application of this point and in particular that I should shew how far we are to be humbled for Originall sin whose formale is the privation or want of originall Righteousnesse and I had prepared a great deale of matter upon this subject but shall now wholy lay it aside because I am happily prevented by the learned and elaborate work of Mr. Anthony Burgesse concerning originall sinne whither I shall referre the Reader and all that I shall doe more shall be to annexe a briefe exposition and application of some few scriptures that conduce to this purpose Jam. 1. 14 15. But every man is tempted when he is drawne away of his own lust and enticed Then when lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth 〈◊〉 death IN the foregoing verse the Apostle James denyeth God to be the authour of temptation unto sinne in verse the 15. he opposeth 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 habit 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 into 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 1 a. 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 sensuall unto the creature and so it is called lust or concupiscence which saith Cornelius Jansenius in his Augustinus Tom. 2. lib. 2. cap. 7. is nihil aliud quà m 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 origiginall lust numerically different from that of others even as the reasonable soule though it be the same for kind in all men yet every 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 confesse 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 enticed them This is a thing very usuall and therefore the Apostle 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 away 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. Here we have 〈◊〉 the 〈◊〉 secondly the branches and thirdly 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 enticeth 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 draweth 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 unto 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 importunity and impetuosity of it's inclination unto unlawfull objects it enticeth and allureth by 〈◊〉 plausibility of such objects it draweth as a tyrant and enticeth as a harlot There are in the temptations of lust as Bishop Andrewes observeth on the tenth Commandement uncus and esca a hooke and a bait it draweth as a hook and enticeth as a bait The Metaphor 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 production secondly the consummation and thirdly the punishment of sinne 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 sinished bringeth forth death But to lay aside the curiosity of division we shall goe over these gradations in the influence of lust in order as they lye in the words without taking notice of any subversions First it draweth and enticeth unto sinne by which may be meant the first motions suggestions agitations and as it were titillations 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 conception of lust therfore is understood a consent unto it's motions either consensus in 〈◊〉 or consensus in actum as Aquinas distinguisheth 1 a. 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 after his neigbours wife though he dare not outwardly attempt her chastity Omnia si claudas intus adulter erit 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 outward act of sinne thus sinne is also taken Gen. 20. vers 6. I withheld 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 〈◊〉 Sarah that here by the bringing forth of sin is meant the externall 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
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 denomination from God's decree of permitting it and 't is 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 voluntary when there is a full and perfect consent sinne when 't is finished 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 't is the cause of sinne lust 〈◊〉 it conceiveth it bringeth forth sinne But this argument is very weake for First though it be not expresly here called sinne yet 't is expresly called sinne by the Apostle Paul and that fourteen times 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 't is imply'dly for 't is 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 unbaptized unjustified and unregenerate as well as in the baptized justified and regenerate for it speakes universally of all men every man when he is tempted c and therefore 't is fallaciously done to beare his Readers in hand as if he limitted his conclusion only to those that are baptized justified 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 't is a veniall sinne for 't is 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 't is not a mortall but a veniall sinne The minor is confirmed because 't is appropriated to sinne finished to bring forth death and sinne brought forth is distinguished 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 appropriate 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 bringeth forth and sinne finished are not distinguished as diverse sorts and kinds of sinnes but only in regard of severall considerations the very same sins that lust bringeth forth may be said to be finished when they are unmortified unsubdued lust bringeth them forth as they are externally committed or accomplished and they are 〈◊〉 to be finished when they are 〈◊〉 and unsubdued and so raigne in the soule without repentance The words afford many observations But I shall pitch upon one for which I made choice of them and 't is that every man's originall lust or concupiscence is the principall cause of temptation unto sin and hereupon 't is 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 Satan 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 originall lust is not alwayes the immediate cause of prevailing temptations 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 particular 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 according 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 unto idlenesse a melancholy man unto envy unto darke mischeivous plots a rich man unto pride and covetousnesse a poore man unto impatience discontent and murmuring subjects unto disobedience sedition and rebellion Princes unto Tyranny and oppression but this influence of concupiscence varieth 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 misinformed 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
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 fountaine 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 penitentiall Psalme for murder and adultery had very good reason to spread before God this his birth sinne because 't was a seminall sinne it contaiued the seeds of his adultery and murder Psal 51. 5 hence also 't is no wonder that Paul having mentioned the malignant operation of this law in his members forthwith subjoineth a most bitter complaint touching his infelicity and misery thereby and most passionately wisheth for a 〈◊〉 deliverance therefrom 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 progenie 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 troubled 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 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 sorrow a true heavenly and godly sorrow riseth higher and goeth further 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 influence of concupiscence I shall propound only one but that shall be a very stirring motive and it is that this influence is exceedingly 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 commandment 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 otherwise they would be for Nitimur in vetitum semper cupimusque negà ta 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 unfathomable 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 tendency 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. Secondly unto mortification of it sinne when 't is si nished brings forth death and 't is finished when 't is unmortified now lust is a part of sin consummate as Ames markes in his answer unto Bellarmine and therefore when our own lust is finally unmortified 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 't was 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 mortify and pull down originall lust that is fomes 〈◊〉 the nest and the wombe of all actuall sinnes whatsoever unto this the Apostle Paul exhorts Rom. 6. 12. Let not sinne raigne in your mortall bodies here by sinne many learned interpreters both Protestant 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 't is uncrown'd and dethroned and 't is unmortified and raignes when there is no spirituall resistance made against it by a spirituall principle upon spirituall and scripture grounds because 't is 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 nothing else but the unmortification thereof is here vers 13 described by it's 〈◊〉 and opposite First 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 totall 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 consequently 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 weapons of unrighteousnesse actuall unrighteousnesse unrighteous actions unto sinne that is unto originall sinne Secondly the raigne or unmortification of originall sinne is here described by it's opposite subjection and obedience unto the kingdome 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 originall sin we have here two arguments First the shortnesse of the combate 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 victory 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 't is 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 overcome sinne and that originall as well as actuall unto this place let me adde another of the same author in his Epistle unto the Hebrewes 〈◊〉 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 without a tempter it's motions will arise without any outward provocation Erasmus renders the clause abjecto tenaciter inhaerente nobis peccato sinne that cleaves so fast unto us so fast that it cannot be loosed from us à conceptione ad funus though we be 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 concupiscence 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 measure 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 hinder 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 authour 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 broken 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 christians The mortification of the flesh is here compared unto a crucifixion not only because in part it resembleth it but also because 't is 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 body 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 even Estius a 〈◊〉 expositor though he interpret it of the body yet 't is with regard unto the flesh in it the carnall concupiscence of which Paul speaks Gal. 5. 17 the flesh lusteth against the spirit the greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 antagonists with their fists or clubs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mortification 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 't is bewailed and loathed Secondly lust is mortified by the growth and 〈◊〉 of grace for intenso altero contrariorum 〈◊〉 reliquum when one
the first is a compounded proposition it selfe for it is an 〈◊〉 proposition and therefore though these two clauses may make an 〈◊〉 of severall propositions yet they can never concurre to the Composition of one 2. If both clauses make one 〈◊〉 proposition then it is a 〈◊〉 proposition because they are knit together by a copulative conjunction Now a copulative proposition is not true unlesse all parts be true and 〈◊〉 it is not proved to be true unlesse all parts be proved to be true Now the Doctor for the proofe of this pretended copulative proposition jumbleth together 6 reasons without any note of distinction to direct the 〈◊〉 〈◊〉 which part of the proposition as he cals 〈◊〉 he should apply the 〈◊〉 all reasons and whether this proofe of a copulative 〈◊〉 be not illog call I 〈◊〉 〈◊〉 any man that knowes any thing in Logicke He informes you that the first reason is to be 〈◊〉 unto the latter part of the proposition as he cals it and the 5 other reasons unto the first part of the proposition But what precept of 〈◊〉 or Grammar I have transgressed in 〈◊〉 making such a distribution or application of his reasons he doth not 〈◊〉 you But the Doctor directs you unto two wayes sor the 〈◊〉 out of his meaning The First to leave out the second clause and the reason relating unto it Is I had 〈◊〉 he 〈◊〉 out the latter part of the proposition and the reasons 〈◊〉 to it my sense had been as compleat and my argument not the 〈◊〉 and my discourse no 〈◊〉 〈◊〉 But the second clause being lest in perturbeth and confoundeth the sense and occasioneth the mistake and who I pray is to be blamed the Dr for putting it into the 〈◊〉 or I for still keeping it in the Analysis of his words 〈◊〉 would be a strange and unheard of way of analysing that a Reader should loppe off two lines at a time of an authour But it should seeme wee are to make such 〈◊〉 to make your great Dr speake sense only I would know by what warrant and obligation A second way which will make it extreamly plaine as he tels you in the 〈◊〉 is to make the second part of the proposition as he termes it and the reason relating unto it to be a 〈◊〉 But 1. that this was not brought in by way of Parenthesis who is in the fault Againe 2. The Dr hath told us that it is the second part of the same proposition with the foregoing clause and if so then it cannot be inserted as a 〈◊〉 betwixt it and the following proposition And besides 3. If he bring in the words only by way of Parenthesis I would 〈◊〉 know what is to be done with 2ly in this case he must new figure and number his reasons That which he figureth to be the second reason must be the first and his six reasons will prove to be but five The second thing that he chargeth me with is disingenuity Besides this saith he if Mr Jeanes had so much ingenuity as he pretends to have 〈◊〉 he would have perceived c. 1. As what he speakes of my pretending unto Logicke I thinke unworthy of any answer and shall leave it unto the Reader to judge of the wit and ingenuity thereof 2. It is no disingenuous part in me to charge the Dr with a conclusion that I prove his words to be guilty of For as for his meaning I cannot guesse at it but by his words but I believe the unpartiall Reader will judge it a very high point of 〈◊〉 in the Dr not to acknowledge the incommodious structure of his words But let us heare wherein my disingenuity consists Is Mr Jeanes saith he had so much 〈◊〉 as he pretends to have Logicke he would have perceived that for me to meane what he sayes I meane had been the persect destruction of all my discourse and all my intention If this be all The Dr hath no reason to charge me with want of ingenuity in this particular for I doe very weil perceive that for him to meane what I say his words hold forth for as for any secret and reserved meaning I have nothing to doe with had been the perfect destruction of all his 〈◊〉 c. But I believe the 〈◊〉 meaning is that it is an ingenuous part in me to 〈◊〉 it possible or probable for him to assert any thing that is the perfect destruction of all his discourse and all his intention Now this I utterly deny I have no such apprehension of the Doctor 's 〈◊〉 but take him to be a man as likely to 〈◊〉 himselfe as other mortals There is one thing more that the Dr add's concerning our blessed Saviour that concupiscence taking it for those desires which are purely naturall and concreated is no sinne because it was in Christ. Unto which I answer that this is nothing unto the purpose for the concupiscence in controversy is 〈◊〉 and never created or concreated by God It is an inclination unto evill and therefore irregular and disorderly it is that which the Apostle termeth the sin that dwelleth in him Rom. 7. 17 which 〈◊〉 him doe that evill which he would not vers 19 which he hated vers 15. The law of his members warring against the law of his mind vers 23 the body of this death from which he desired to be delivered vers 24 And methinks he should be affraid to ascribe this concupiscence unto Jesus Christ who was the Lambe of God without blemish and without spot 1 Pet. 1. 19 holy harmelesse undefiled separate from sinners Heb. 7. 26 And thus I have according unto the Doctor 's desire taken notice of his answer and shall not be so hasly as to write any thing against him but that I shall stay a convenient time to heare the uttermost that he can say and when our Paper shall be made publicke unto all the World I doe not doubt but there will be more that will accuse him of incogitancy than me of impertinency Many ingenious and learned men and some that otherwise admire the Dr have made the same construction of his words that I have and thought that he here forgat himselfe I am informed that the Dr in a letter unto you tels you that he desires not to bee 〈◊〉 with my 〈◊〉 Logicke I hope he reviles not Logicke as trisling for 〈◊〉 I know in what herd of writers to ranke him and should decline him as an 〈◊〉 adversary who is an enemy to the very art of reason But it is not Logicke it selfe I believe but my Logicke that he thus bespatters and if it be so I shall returne nothing unto this his censure but leave you and others his admirers to judge of the humility and 〈◊〉 thereof I have heard that the Dr hath printed a very good Grammar if he will also publish a Logicke for the better information of such triflers as my selfe I doe assure you that I will very diligently peruse it