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Iames. 1. verse 15. Lust, when it hath conceiued, bringeth forth sinne, and sinne, when it is finished, bringeth forth death.
James 1. verse 15. Lust, when it hath conceived, brings forth sin, and sin, when it is finished, brings forth death.
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ALl wicked men haue been wont to lay the fault of their sinnes vpon God:
ALl wicked men have been wont to lay the fault of their Sins upon God:
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but the holy Apostle in this place teacheth vs, that in inquiring the cause of sinne, there is no further search to be made, then to our owne lust.
but the holy Apostle in this place Teaches us, that in inquiring the cause of sin, there is no further search to be made, then to our own lust.
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In the description whereof, we are heere to obserue foure things: First, the conception of sinne, Lust when it hath conceiued;
In the description whereof, we Are Here to observe foure things: First, the conception of sin, Lust when it hath conceived;
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then the birth of sinne, it bringeth forth sinne; thirdly, the growth of sinne, sinne when it is finished;
then the birth of sin, it brings forth sin; Thirdly, the growth of sin, sin when it is finished;
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and lastly the fruite of sinne, it bringeth forth death ▪
and lastly the fruit of sin, it brings forth death ▪
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Lust, when it hath conceiued, it bringeth foorth sinne, and sinne when it is finished, it bringeth forth death. Lust, when it hath conceived, it brings forth sin, and sin when it is finished, it brings forth death.
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Of which that I may speake profitably, to the killing of sinne, to the preuenting of death,
Of which that I may speak profitably, to the killing of sin, to the preventing of death,
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and to the curing of soules, I shall desire you to ioyne with mee, in humble and hartie prayer vnto Almightie GOD, in the Name and mediation of his sonne Iesus Christ, that it would please him to assist vs with his holie Spirit,
and to the curing of Souls, I shall desire you to join with me, in humble and hearty prayer unto Almighty GOD, in the Name and mediation of his son Iesus christ, that it would please him to assist us with his holy Spirit,
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and to graunt to euerie one of vs true repentance for all our sinnes, a liuelie fayth in all his promises, a godlie conuersation according to his holie commaundements in all our liues.
and to grant to every one of us true Repentance for all our Sins, a lively faith in all his promises, a godly Conversation according to his holy Commandments in all our lives.
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And in these prayers, let vs not be mindfull of our selues alone, but as feeling members of the misticall bodie of Iesus Christ, let vs pray for all our fellow members, dispersed ouer the face of the whole earth;
And in these Prayers, let us not be mindful of our selves alone, but as feeling members of the mystical body of Iesus christ, let us pray for all our fellow members, dispersed over the face of the Whole earth;
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and more especiallie, let vs pray for this Church wherein we liue;
and more especially, let us pray for this Church wherein we live;
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and heerein for the Kings most excellent Maiestie, Iames by the grace of GOD, King of great Brittaine, Fraunce,
and herein for the Kings most excellent Majesty, James by the grace of GOD, King of great Britain, France,
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and Ireland, defender of the faith, and supreame Gouernour of this Church, in causes both Ecclesiasticall and Ciuill.
and Ireland, defender of the faith, and supreme Governor of this Church, in Causes both Ecclesiastical and Civil.
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For our gracious Queene Anne, for the noble Prince Henry, and for all that Royall familie, that it may please GOD to inlighten thē with his Spirit, to inrich them with his Grace, to preserue them with his mercie,
For our gracious Queen Anne, for the noble Prince Henry, and for all that Royal family, that it may please GOD to inlighten them with his Spirit, to enrich them with his Grace, to preserve them with his mercy,
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and to crowne them with his glory.
and to crown them with his glory.
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Let vs pray for all that are of his Maiesties most honourable priuie Councell, for all the Nobilitie,
Let us pray for all that Are of his Majesties most honourable privy Council, for all the Nobilt,
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for all the Clergie, by what name or title soeuer they be called; for both the Vniuersities, Cambridge, and Oxford;
for all the Clergy, by what name or title soever they be called; for both the Universities, Cambridge, and Oxford;
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for all the Commons of this Land;
for all the Commons of this Land;
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for all that are afflicted, especially those that fight vnder the banner of Christ, and labour vnder the burden of their sinnes.
for all that Are afflicted, especially those that fight under the banner of christ, and labour under the burden of their Sins.
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Last of all ▪ for our selues heere gathered together, for the hearing and speaking of Gods most holie Word, beseeching him to make it vnto vs,
Last of all ▪ for our selves Here gathered together, for the hearing and speaking of God's most holy Word, beseeching him to make it unto us,
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as it is in it selfe, a Word of power to the beating downe of sinne in vs,
as it is in it self, a Word of power to the beating down of sin in us,
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and to the raising vs againe vnto newnesse of life:
and to the raising us again unto newness of life:
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that we beeing made conformable vnto our Sauiour Christ his death, and humiliation in this life, may be made pertakers of his Resurrection,
that we being made conformable unto our Saviour christ his death, and humiliation in this life, may be made partakers of his Resurrection,
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and glorification in the life to come.
and glorification in the life to come.
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In whose Name let vs conclude our prayers, in that forme which hee himselfe hath taught vs in his holie Gospell, saying ▪ Our Father which art in heauen ▪ &c. Lust, when it hath conceiued, bringeth forth sin, and sinne, when it is finished, bringeth forth death.
In whose Name let us conclude our Prayers, in that Form which he himself hath taught us in his holy Gospel, saying ▪ Our Father which art in heaven ▪ etc. Lust, when it hath conceived, brings forth since, and sin, when it is finished, brings forth death.
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You see heere the Apostle, in the description of sinne, vseth an Allegorie, taken from the generation of man.
You see Here the Apostle, in the description of sin, uses an Allegory, taken from the generation of man.
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And if you doe obserue it, you shall find, that there is eadem methodus generationis, et corruptionis, the same methode in the naturall generation of man vnto life,
And if you do observe it, you shall find, that there is Same Method generationis, et corruptionis, the same method in the natural generation of man unto life,
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and in the vnnaturall corruption of man vnto death. Heere is a Father, and a Mother, and a Midwife, and a Nurse.
and in the unnatural corruption of man unto death. Here is a Father, and a Mother, and a Midwife, and a Nurse.
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The Father of sinne, is the deuill, the Mother is Lust, the Midwife is Reason, the Nurse is Hipocrisie.
The Father of sin, is the Devil, the Mother is Lust, the Midwife is Reason, the Nurse is Hypocrisy.
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For the deuill by wicked suggestion begetteth sinne as a Father, Concupiscence by wicked imaginations conceiueth sinne as a Mother, Reason, by wicked consent, bringeth forth sinne as a Midwife,
For the Devil by wicked suggestion begetteth sin as a Father, Concupiscence by wicked Imaginations conceiveth sin as a Mother, Reason, by wicked consent, brings forth sin as a Midwife,
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and Hypocrisie by wicked concealement, bringeth vp sinne as a Nurse.
and Hypocrisy by wicked concealment, brings up sin as a Nurse.
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When Concupiscence lay first in Child-bed in the great Chamber Paradise, and gaue life vnto Sinne, that sinne might fill all the World vvith death, shee tooke this very order for the bringing forth of her first begotten,
When Concupiscence lay First in Childbed in the great Chamber Paradise, and gave life unto Sin, that sin might fill all the World with death, she took this very order for the bringing forth of her First begotten,
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as may appeare in the third chapter of Genesis.
as may appear in the third chapter of Genesis.
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First she kept companie with the deuill, who suggested vnto her, distrust in GOD, and trust in herselfe, which is the seede of all sinnes.
First she kept company with the Devil, who suggested unto her, distrust in GOD, and trust in herself, which is the seed of all Sins.
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Secondly, shee conceiued sinne by thinking of it:
Secondly, she conceived sin by thinking of it:
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The forbidden fruite was faire to the eye, pleasant to the tast, and a thing to be desired for the experience of good and euill.
The forbidden fruit was fair to the eye, pleasant to the taste, and a thing to be desired for the experience of good and evil.
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Thirdly, she came vnto Adam, and got him to consent, shee gaue vnto him, and he did eate.
Thirdly, she Come unto Adam, and god him to consent, she gave unto him, and he did eat.
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Lastly, least her young borne babe should perrish for want of keeping, shee cōmitted it to Nurse Hypocrisie, who sowed together the figge leaues of excuse,
Lastly, lest her young born babe should perish for want of keeping, she committed it to Nurse Hypocrisy, who sowed together the fig leaves of excuse,
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and nursed it by concealing it. This old beldame Concupiscence, the Mother of sinne, is now very old, aboue 5000. yeeres,
and nursed it by concealing it. This old beldame Concupiscence, the Mother of sin, is now very old, above 5000. Years,
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and yet she is not past children.
and yet she is not past children.
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The deuill was neuer more busie to beget sinne, Lust neuer more pregnant to conceiue sinne, Reason neuer more easie to be intreated to bring forth sinne,
The Devil was never more busy to beget sin, Lust never more pregnant to conceive sin, Reason never more easy to be entreated to bring forth sin,
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and Hypocrisie neuer more ready at hand to set new-borne sinne vpon her lap, and to dandle it by excusing it.
and Hypocrisy never more ready At hand to Set newborn sin upon her lap, and to dandle it by excusing it.
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And for the first, the Father of sinne the deuill, hee doth not onely beget those horrible villanies,
And for the First, the Father of sin the Devil, he does not only beget those horrible villainies,
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and prodigious exployts, which euery one may perceiue to be his children, and to come from hell:
and prodigious exploits, which every one may perceive to be his children, and to come from hell:
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but hee is much more dangerous, whilst hee doth secretly infinuate himselfe vnder another shape,
but he is much more dangerous, while he does secretly infinuate himself under Another shape,
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and come vnto vs like an Angell of light, for by this meanes, there is no member of our bodies,
and come unto us like an Angel of Light, for by this means, there is no member of our bodies,
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nor no corner of our soules, wherein he hath not a bed of fornication.
nor no corner of our Souls, wherein he hath not a Bed of fornication.
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Hee begetteth falshood in our harts, lightnes in our heads, adulterie in our eyes, blaspemie in our tongues, oppression in our handes,
He begetteth falsehood in our hearts, lightness in our Heads, adultery in our eyes, blasphemy in our tongues, oppression in our hands,
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and intemperancie in our whole bodies.
and intemperancy in our Whole bodies.
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Hee turneth beautie into wantonnesse, strength into violence, wit into wilfulnesse, learning into discention, deuotion into superstition, religion into treason.
He turns beauty into wantonness, strength into violence, wit into wilfulness, learning into dissension, devotion into Superstition, Religion into treason.
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Alwaies corrupting the meaner gifts with hypocrisie, as putting Colocinthis into the poridge pot, and the greater with pride,
Always corrupting the meaner Gifts with hypocrisy, as putting Colocynth into the poridge pot, and the greater with pride,
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as putting Cantharides into the oyle pot.
as putting Cantharides into the oil pot.
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Now for the preuenting of the deuill, the father of sinne, that hee doe not beget sin vpon vs, there be two thinges necessary,
Now for the preventing of the Devil, the father of sin, that he do not beget since upon us, there be two things necessary,
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first, to see the deuill by fayth, and then to shut him out by good works.
First, to see the Devil by faith, and then to shut him out by good works.
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For the first, it is a matter of faith to see the deuill:
For the First, it is a matter of faith to see the Devil:
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for hee that doth not belieue there is a deuill, doth not belieue there is a God.
for he that does not believe there is a Devil, does not believe there is a God.
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And now adayes, fayth is waxed so very weake, that many beginne to make question whether there be a deuill or no, because they neuer saw any.
And now adays, faith is waxed so very weak, that many begin to make question whither there be a Devil or no, Because they never saw any.
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Indeede in the time of superstition, the deuill did often appeare in some bodily shape, and hee had reason for it:
Indeed in the time of Superstition, the Devil did often appear in Some bodily shape, and he had reason for it:
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for by that meanes hee draue men forward vnto desperation, to which in those dayes they were very much inclined:
for by that means he drove men forward unto desperation, to which in those days they were very much inclined:
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but in these dayes of prophanenes, the case is altered, he will not now appeare in his likenesse,
but in these days of profaneness, the case is altered, he will not now appear in his likeness,
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least he should hold men backe from presumption, vnto which they are running head-long.
lest he should hold men back from presumption, unto which they Are running headlong.
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If we will see any thing with our bodily eyes, it is requisite that the obiect be rightly placed, that is, that it be not placed on the sunne side wee stand,
If we will see any thing with our bodily eyes, it is requisite that the Object be rightly placed, that is, that it be not placed on the sun side we stand,
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nor that it be not placed too neere vs. Wee cannot see a thing on the sunne side wee are,
nor that it be not placed too near us we cannot see a thing on the sun side we Are,
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neither behind vs, or if it be placed iust beside vs.
neither behind us, or if it be placed just beside us
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If a man would plainly behold one on this side of the roome, he must goe to the other side,
If a man would plainly behold one on this side of the room, he must go to the other side,
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so hee that would see the deuill in pride, shall neuer perceiue him as long as he is proude, he stands on the same side the deuill is,
so he that would see the Devil in pride, shall never perceive him as long as he is proud, he Stands on the same side the Devil is,
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but let him goe ouer to the other side of humilitie, and then he shall plainly see the deuill in his pride:
but let him go over to the other side of humility, and then he shall plainly see the Devil in his pride:
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so in drunkennesse, so in whoredome, so in any other sinne; if a man will see the deuill, he must first goe to the opposite vertues,
so in Drunkenness, so in whoredom, so in any other sin; if a man will see the Devil, he must First go to the opposite Virtues,
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before he can possible perceiue him.
before he can possible perceive him.
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The second thing is, that we doe not stand too neere, for if our eye be too neere the obiect, the beames of the sight will be cōfounded;
The second thing is, that we do not stand too near, for if our eye be too near the Object, the beams of the sighed will be confounded;
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there must be a mediocrity of distance:
there must be a mediocrity of distance:
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For as in the Optikes, if a man would perceiue the arte of a prospectiue picture, hee must goe a distance from it,
For as in the Optikes, if a man would perceive the art of a prospective picture, he must go a distance from it,
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and looke with artificiall eyes, or Spectacles fitted for the purpose, euen so, if a man would perceiue this prospect of the deuill, with all his deepe shadowes,
and look with artificial eyes, or Spectacles fitted for the purpose, even so, if a man would perceive this prospect of the Devil, with all his deep shadows,
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and profound deceits, he must first endeuor to goe from him, that he may perceiue him:
and profound Deceits, he must First endeavour to go from him, that he may perceive him:
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& then looke not with the eyes of nature, or reason, which will neuer, or very hardly discerne him,
& then look not with the eyes of nature, or reason, which will never, or very hardly discern him,
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but with the eyes of faith, and of Gods word, which will plainlie discouer him. The second meanes to preuent his suggestions, is to shut him out by good workes.
but with the eyes of faith, and of God's word, which will plainly discover him. The second means to prevent his suggestions, is to shut him out by good works.
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Adam was appointed by GOD to worke in Paradise, and to dresse the Garden;Adam was appointed by GOD to work in Paradise, and to dress the Garden;
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as long as hee was at his worke he was safe enough, but when he gaue himselfe to idlenes,
as long as he was At his work he was safe enough, but when he gave himself to idleness,
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and to heare the talke & dalliance of Eue, he was subiect to the deuils temptation.
and to hear the talk & dalliance of Eue, he was Subject to the Devils temptation.
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And therfore S. Hierome dooth very fitly exhort his friend Rusticus that hee would be alwaies dooing some good thing, Vt quando diabolus venit, inveniat occupatum, that the doores may be shut,
And Therefore S. Jerome doth very fitly exhort his friend Rusticus that he would be always doing Some good thing, Vt quando diabolus venit, inveniat occupatum, that the doors may be shut,
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and hee not at leysure to giue him entertainement.
and he not At leisure to give him entertainment.
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For as a birde, as long as shee is flying is safe enough from the Fowler,
For as a bird, as long as she is flying is safe enough from the Fowler,
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but if she sit still vpon the perch, shee is euery bodies marke, euen so a man, who was borne to labour,
but if she fit still upon the perch, she is every bodies mark, even so a man, who was born to labour,
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as a bird to flie, as long as he is studying, reading, praying, or about any honest exercise,
as a bird to fly, as long as he is studying, reading, praying, or about any honest exercise,
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or worke of his vocation, the deuill will not much meddle with him, hee hath no opportunitie, he cannot hit him;
or work of his vocation, the Devil will not much meddle with him, he hath no opportunity, he cannot hit him;
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but if once a man giue ouer himselfe vnto idlenesse, and dissolue his minde with sloth and negligence, hee is a fayre marke for the deuill to shoote at, hee will be sure to be suggesting the seede of one sinne or another.
but if once a man give over himself unto idleness, and dissolve his mind with sloth and negligence, he is a fair mark for the Devil to shoot At, he will be sure to be suggesting the seed of one sin or Another.
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Well then, if we will exclude the deuill, let vs also be alwaies tilling the Paradise of our soules by one good worke,
Well then, if we will exclude the Devil, let us also be always tilling the Paradise of our Souls by one good work,
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or other, that GOD may delight to walke therein:
or other, that GOD may delight to walk therein:
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and so Christ himselfe will become Ianitor cordis vnto vs, and will be as readie to be the doore-keeper of our harts, to keepe out our enemies,
and so christ himself will become Janitor Cordis unto us, and will be as ready to be the doorkeeper of our hearts, to keep out our enemies,
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as Dauid was willing to be the Doore-keeper of Gods house, to let in his friends.
as David was willing to be the Doorkeeper of God's house, to let in his Friends.
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When you haue thus kept out the deuill, the Father of sinne, the next care is to looke to Lust,
When you have thus kept out the Devil, the Father of sin, the next care is to look to Lust,
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or Concupiscence the mother of sinne.
or Concupiscence the mother of sin.
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Where by the way we are to obserue, that by Concupiscence is meant, not onely the desire of fleshly company,
Where by the Way we Are to observe, that by Concupiscence is meant, not only the desire of fleshly company,
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but also the generall corruption of our nature, prone to all sinne.
but also the general corruption of our nature, prove to all sin.
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So the Apostle taketh it in the fift to the Galathians, where hee reckneth vp as fruites of the flesh, not onely adulterie, fornication,
So the Apostle Takes it in the fift to the Galatians, where he Reckoneth up as fruits of the Flesh, not only adultery, fornication,
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and vncleanenesse, but also drunkennes, murder, enuie, Idolatry, witchcraft, and such like.
and uncleanness, but also Drunkenness, murder, envy, Idolatry, witchcraft, and such like.
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For Concupiscence is as fruitfull of all manner of sinne, as the Egyptian Ilands are of all manner of vermine, of which Diodorus Siculus reporteth, that for the speedines of generation, you may see the former part a formed Ratte,
For Concupiscence is as fruitful of all manner of sin, as the Egyptian Lands Are of all manner of vermin, of which Diodorus Siculus Reporteth, that for the speediness of generation, you may see the former part a formed Rat,
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& the hinder part an vnformed lumpe in the same peece of earth.
& the hinder part an unformed lump in the same piece of earth.
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The deuill hath no sooner suggested the seed of Pride in Honor, but Lust conceiueth it by thinking of it,
The Devil hath no sooner suggested the seed of Pride in Honour, but Lust conceiveth it by thinking of it,
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and trauaileth in the imagination of high places, and groweth bigge with Sedition and Rebellion; and as soone as it can get Opportunitie, it bringeth it foorth.
and Travaileth in the imagination of high places, and grows big with Sedition and Rebellion; and as soon as it can get Opportunity, it brings it forth.
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The deuill hath no sooner suggested the seed of Wrath in priuate offences, but Lust conceiueth it, by thinking of it,
The Devil hath no sooner suggested the seed of Wrath in private offences, but Lust conceiveth it, by thinking of it,
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and trauaileth with the sweetnes of Reuenge, and groweth bigge with Murther and Crueltie, & as soone as it can get Opportunitie, it bringeth it forth.
and Travaileth with the sweetness of Revenge, and grows big with Murder and Cruelty, & as soon as it can get Opportunity, it brings it forth.
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The deuill hath no sooner suggested the seed of Couetousnesse in Gaine, but Lust conceiueth it, by thinking of it,
The Devil hath no sooner suggested the seed of Covetousness in Gain, but Lust conceiveth it, by thinking of it,
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and imagineth to it selfe quirkes, and aduantages of Law, and groweth bigge with Iniurie and Oppression,
and imagineth to it self quirks, and advantages of Law, and grows big with Injury and Oppression,
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and as soone as it can get Opportunitie, it bringeth it forth.
and as soon as it can get Opportunity, it brings it forth.
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The deuill hath no sooner suggested the seed of Vnchastnesse in Beautie, or any wanton speech or behauiour,
The Devil hath no sooner suggested the seed of Vnchastnesse in Beauty, or any wanton speech or behaviour,
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but Lust conceiueth it, by thinking of it, and trauaileth in the conceit of Fleshly pleasure,
but Lust conceiveth it, by thinking of it, and Travaileth in the conceit of Fleshly pleasure,
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and groweth bigge with Adulterie, and Fornication, and as soone as it can get Opportunitie, it bringeth it forth.
and grows big with Adultery, and Fornication, and as soon as it can get Opportunity, it brings it forth.
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In a word, the deuill hath no sooner suggested the seede of any sinne in any temptation,
In a word, the Devil hath no sooner suggested the seed of any sin in any temptation,
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but Lust conceiueth it, by thinking of it, and dooth growe quicke and bigge with the fruites of Wickednes,
but Lust conceiveth it, by thinking of it, and doth grow quick and big with the fruits of Wickedness,
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and as soone as it can get Opportunitie, it bringeth it foorth: so fruitfull is Concupiscence of all manner of sinne.
and as soon as it can get Opportunity, it brings it forth: so fruitful is Concupiscence of all manner of sin.
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Hee then that will preuent the conception of sinne, must watch Concupiscence, & looke to his inward thoughts,
He then that will prevent the conception of sin, must watch Concupiscence, & look to his inward thoughts,
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and affections very carefully, & not onely make conscience of his deeds and of his words,
and affections very carefully, & not only make conscience of his Deeds and of his words,
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but euen of his most secrete thoughts, and inward imaginations;
but even of his most secret thoughts, and inward Imaginations;
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for they that accustome thēselues to euill thoughts, can hardly bring forth good words, but neuer good deedes.
for they that accustom themselves to evil thoughts, can hardly bring forth good words, but never good Deeds.
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As the Corne is, so will the Floure be, if the Floure be badde, the fault is not in the Milstones that ground it,
As the Corn is, so will the Flower be, if the Flower be bad, the fault is not in the Millstones that ground it,
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but in the Miller that put in the Corne;
but in the Miller that put in the Corn;
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the vnderstanding and thoughts of a man, are like Milstones, they cannot chuse but grinde whatsoeuer they receiue,
the understanding and thoughts of a man, Are like Millstones, they cannot choose but grind whatsoever they receive,
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and yeeld a Floure both in words and deedes accordingly.
and yield a Flower both in words and Deeds accordingly.
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As the wood is, so will the fire be, of wet and vnsauerie wood, you shall haue a smokey and vnwholsome fire,
As the wood is, so will the fire be, of wet and unsavoury wood, you shall have a smoky and unwholesome fire,
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but if the wood be sweet and dry, it will perfume the roome with a very good and pleasant ayre;
but if the wood be sweet and dry, it will perfume the room with a very good and pleasant air;
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euen so it is in the soule, such wood as you lay on in your thoughts, such fire shall you haue in your actions.
even so it is in the soul, such wood as you lay on in your thoughts, such fire shall you have in your actions.
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The Wise man in his best instructions to wisedome giueth this rule, Prouerbs 4, 23. Cum omni diligentia obserua cor tuum, If thou wilt bee wise, looke well not onely to thy hands and thy feet,
The Wise man in his best instructions to Wisdom gives this Rule, Proverbs 4, 23. Cum omni Diligentia Observe cor tuum, If thou wilt be wise, look well not only to thy hands and thy feet,
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although they also are to be looked vnto, but especially looke to thy hart, and thy inward affections, and thinke vpon thy thoughts.
although they also Are to be looked unto, but especially look to thy heart, and thy inward affections, and think upon thy thoughts.
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That vnderstanding is the most diuine, which is reflected, and doth inwardly behold it selfe,
That understanding is the most divine, which is reflected, and does inwardly behold it self,
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and GOD, that which is proiected, and gazeth vpon outward things, is common to vs with beasts,
and GOD, that which is projected, and gazes upon outward things, is Common to us with beasts,
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and those likewise are the best affections, that are kept at home, & occupied in the examination of themselues.
and those likewise Are the best affections, that Are kept At home, & occupied in the examination of themselves.
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You know when Dinah would needes be gadding abroad, to see the Daughters of Canaan, Genesis 34. she was defloured by Sechem the sonne of Hamor. And if we suffer our affections to be nightwalkers, they will certainly returne home quicke with child.
You know when Dinah would needs be gadding abroad, to see the Daughters of Canaan, Genesis 34. she was deflowered by Shechem the son of Hamor. And if we suffer our affections to be nightwalkers, they will Certainly return home quick with child.
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Concupiscence in it selfe, as it is a facultie of the soule, and a gift of GOD, is no sinne,
Concupiscence in it self, as it is a faculty of the soul, and a gift of GOD, is no sin,
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but may be made a helper vnto Vertue, if it be well looked vnto, although I confesse Concupiscence is cōmonly taken in the euill part for originall sinne:
but may be made a helper unto Virtue, if it be well looked unto, although I confess Concupiscence is commonly taken in the evil part for original sin:
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but if shee be kept at home, and set a worke, in sweeping of the house,
but if she be kept At home, and Set a work, in sweeping of the house,
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and lighting the candle, shee may in the end proue a chast virgin, fit to meete the bridegroome at his comming.
and lighting the candle, she may in the end prove a chaste Virgae, fit to meet the bridegroom At his coming.
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And thus you see the meanes howe to sue a diuorce betwixt the deuill & Concupiscence,
And thus you see the means how to sue a divorce betwixt the Devil & Concupiscence,
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and to put enmitie betwixt the seede of the Serpent, and the seede of the Woman, that although the deuill be neuer so busie in suggesting,
and to put enmity betwixt the seed of the Serpent, and the seed of the Woman, that although the Devil be never so busy in suggesting,
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yet Concupiscence shall not be able to conceiue sinne. Now hauing seene how sinne is conceiued, let vs consider how it is brought forth.
yet Concupiscence shall not be able to conceive sin. Now having seen how sin is conceived, let us Consider how it is brought forth.
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And heere, although Lust be neuer so willing to conceiue sinne, yet let not Reason, which is the Adam, and the manly part of the soule, become his Midwife, to bring it forth.
And Here, although Lust be never so willing to conceive sin, yet let not Reason, which is the Adam, and the manly part of the soul, become his Midwife, to bring it forth.
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For concupiscence, although it be alwaies sinfull, yet it cannot bring forth sinne, with out the consent of Reason, which will neuer consent to bring it foorth,
For concupiscence, although it be always sinful, yet it cannot bring forth sin, with out the consent of Reason, which will never consent to bring it forth,
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so long as her eyes be open.
so long as her eyes be open.
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For sinne is a thing so vgly and deformed, and so like the father the deuill, that it is very vnreasonable that a mans soule should yeeld vnto it.
For sin is a thing so ugly and deformed, and so like the father the Devil, that it is very unreasonable that a men soul should yield unto it.
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And therefore it is called aworke of darknesse, not onelie because the deuill hideth it frō other men,
And Therefore it is called awork of darkness, not only Because the Devil Hideth it from other men,
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when it is brought foorth, but also for that hee hideth it from our selues, in the very birth, and comming forth thereof.
when it is brought forth, but also for that he Hideth it from our selves, in the very birth, and coming forth thereof.
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And therefore it is true beeing rightly vnderstood, that Nemo sciens peccat, no man doth know sinne, to be sinne, at the instant when he committeth it:
And Therefore it is true being rightly understood, that Nemo sciens peccat, no man does know sin, to be sin, At the instant when he Committeth it:
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For how soeuer he haue the habit of knowledge in the generall, yet he hath lost the act thereof in particular.
For how soever he have the habit of knowledge in the general, yet he hath lost the act thereof in particular.
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The meanes the deuill vseth to hide his youngling in the birth, is the very same that deceitfull Trades-men vse, to vtter theyr wares, they shut out the true light,
The means the Devil uses to hide his youngling in the birth, is the very same that deceitful Tradesmen use, to utter their wares, they shut out the true Light,
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and let in false lights, to cast the better glosse vpon their stuffe. So doth the deuill.
and let in false lights, to cast the better gloss upon their stuff. So does the Devil.
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In the time of Superstition, hee put out Verbum predicatum, the light of the Word generally preached,
In the time of Superstition, he put out Verbum predicatum, the Light of the Word generally preached,
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so that men did scarce know sinne in generall, in these dayes he puts out Verbum applicatum, the light of the Word applied in particular,
so that men did scarce know sin in general, in these days he puts out Verbum applicatum, the Light of the Word applied in particular,
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so that few doe consider what sinne is in practise:
so that few do Consider what sin is in practice:
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And in steede of these true lights, he sets vp false lights, to cast a fayre glosse vpon sinne.
And in steed of these true lights, he sets up false lights, to cast a fair gloss upon sin.
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These false lights are especially two, the one is humane Lawe, the other is humane example.
These false lights Are especially two, the one is humane Law, the other is humane Exampl.
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By the one you shall neuer be able to prooue sinne to be sinne, vnlesse you can shewe an Act of Parliament for it.
By the one you shall never be able to prove sin to be sin, unless you can show an Act of Parliament for it.
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By the other, you shall neuer be able to proue sinne to be sinne, vntill all great men be good men, which will not be yet a while.
By the other, you shall never be able to prove sin to be sin, until all great men be good men, which will not be yet a while.
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By these false lights it comes to passe, that things are so vnlike themselues, as few things are knowne by their names:
By these false lights it comes to pass, that things Are so unlike themselves, as few things Are known by their names:
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Wee call good euill, and euill good, and light darknesse, and darknesse light, as the Prophet Esay complaineth in his 5. Chapter.
we call good evil, and evil good, and Light darkness, and darkness Light, as the Prophet Isaiah Complaineth in his 5. Chapter.
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So that Drunkennesse passeth currant vnder the name of Good-fellowship; Adulterie, vnder the name of Good-nature;
So that drunkenness passes currant under the name of Good-fellowship; Adultery, under the name of Good nature;
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Couetousnesse, vnder the name of Good-husbandry; Murder, vnder the name of Good-courage; Sedition, vnder the name of Good-reformation;
Covetousness, under the name of Good husbandry; Murder, under the name of Good-courage; Sedition, under the name of Good-reformation;
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and Treason, vnder the name of Good-religion; and Reason beeing blinded by the deuills sleights, becomes a Midwife to bring forth sinne.
and Treason, under the name of Good-religion; and Reason being blinded by the Devils sleights, becomes a Midwife to bring forth sin.
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The meanes to make sinne an Abortiue, and to keepe it from comming into act, is to keep open the eye of Reason, both by the doctrine of the Truth in generall,
The means to make sin an Abortive, and to keep it from coming into act, is to keep open the eye of Reason, both by the Doctrine of the Truth in general,
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and the application thereof in particular.
and the application thereof in particular.
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The knowledge of the Truth in generall is more easie, for which of vs is ignorant what sinne is? Reason whilst shee walketh in generalls, is in her owne iurisdiction, sence, and affection;
The knowledge of the Truth in general is more easy, for which of us is ignorant what sin is? Reason while she walks in generals, is in her own jurisdiction, sense, and affection;
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hath nothing to doe with her, but shee may freelie giue her sentence;
hath nothing to do with her, but she may freely give her sentence;
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but when she descendeth to particulars, wherein all actions doe consist, and disputeth whether this or that particular bee a sinne, there sence and affection haue a speciall interest,
but when she Descendeth to particulars, wherein all actions do consist, and disputeth whither this or that particular be a sin, there sense and affection have a special Interest,
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so that Reason cannot giue in her verdict, vnlesse shee can ouer-rule them.
so that Reason cannot give in her verdict, unless she can overrule them.
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Heere is the true vse of priuate Monitors, Tutors, and Preachers, who may speake freely when time is, that they helpe vs to retaine the truth in particular.
Here is the true use of private Monitors, Tutors, and Preachers, who may speak freely when time is, that they help us to retain the truth in particular.
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Admonition is called by the Greekes Noythesia, as it were the restoring, or putting of the mind in order;
Admonition is called by the Greeks Noythesia, as it were the restoring, or putting of the mind in order;
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for when the vnderstanding is as it were beside it selfe, and out of ioynt, beeing transputed by some suddaine passion, or euill custome:
for when the understanding is as it were beside it self, and out of joint, being transputed by Some sudden passion, or evil custom:
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it is then a great benefit to haue such a one at hand, as may repose it by good admonition,
it is then a great benefit to have such a one At hand, as may repose it by good admonition,
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and put it into order againe.
and put it into order again.
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This continuall publike Preaching, is very good and necessarie, as a candle set vpon a candlesticke, to giue light to all that are in the house.
This continual public Preaching, is very good and necessary, as a candle Set upon a candlestick, to give Light to all that Are in the house.
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But if in this night of sinne, wee will doe any profitable worke, we must eyther our selues haue a particular light of our owne in our hand,
But if in this night of sin, we will do any profitable work, we must either our selves have a particular Light of our own in our hand,
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or if we cannot doe both, wee must get another to hold the candle to vs, that wee may see the deformitie of sinne, least Reason be deceiued,
or if we cannot do both, we must get Another to hold the candle to us, that we may see the deformity of sin, least Reason be deceived,
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and so taking the children of Babilon, for the children of Ierusalem, do giue her consent,
and so taking the children of Babylon, for the children of Ierusalem, do give her consent,
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and become a Midwife for the bringing forth of sinne.
and become a Midwife for the bringing forth of sin.
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And if Reason be deceiued, & ouertaken in the birth of sinne, yet when it is borne, shee shall perceiue it plainly;
And if Reason be deceived, & overtaken in the birth of sin, yet when it is born, she shall perceive it plainly;
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and if shee can neither hinder the conception nor the birth of sinne, yet let her like the Midwiues of Egipt, kill it betimes,
and if she can neither hinder the conception nor the birth of sin, yet let her like the Midwives of Egypt, kill it betimes,
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least it grow vp to the full height, for sinne when it is finished, will certainly bring forth death.
lest it grow up to the full height, for sin when it is finished, will Certainly bring forth death.
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Indeede, euery sinne without repentance, is finished, and bringeth forth death;
Indeed, every sin without Repentance, is finished, and brings forth death;
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but yet there is a growth in sinne, Nemo repente fit passimus, no man becomes a very bad man at the first dash, there bee three degrees,
but yet there is a growth in sin, Nemo Repent fit passimus, no man becomes a very bad man At the First dash, there be three Degrees,
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as it were so many ages in sin; there is 1. peccatum occultum, 2. peccatum apertum, 3. peccatum frequentatum, secret sinne, open sinne, and customarie, or confirmed sinne.
as it were so many ages in since; there is 1. peccatum occultum, 2. peccatum apertum, 3. peccatum frequentatum, secret sin, open sin, and customary, or confirmed sin.
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Sinne, whilst it is secrete, and as it were in his cradle, it hath a Nurse,
Sin, while it is secret, and as it were in his cradle, it hath a Nurse,
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and that is Dissimulation, or Hypocrisie, who if she can, will keepe sin within doores,
and that is Dissimulation, or Hypocrisy, who if she can, will keep since within doors,
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and if it must needes goe abroade, shee prouides a Mantle, or a Cloake to couer it withall.
and if it must needs go abroad, she provides a Mantle, or a Cloak to cover it withal.
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The carnall man, as long as hee can, will keepe his adultery and vnchastnesse close,
The carnal man, as long as he can, will keep his adultery and vnchastnesse close,
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but if it must needes out, he excuses it, and cloakes it with a naturall infirmitie,
but if it must needs out, he excuses it, and cloaks it with a natural infirmity,
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as Adam, Genesis 3. Mulier quam dedisti mihi, the woman which thou gauest vnto me, she gaue vnto me, & I did eate.
as Adam, Genesis 3. Mulier quam dedisti mihi, the woman which thou Gavest unto me, she gave unto me, & I did eat.
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So the proud man, if he can keepe his disobedience and treason within dores, he will,
So the proud man, if he can keep his disobedience and treason within doors, he will,
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but if it must needs come abroade, hee will couer it with a cloake of false pretence, either with a pretence of iustice,
but if it must needs come abroad, he will cover it with a cloak of false pretence, either with a pretence of Justice,
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as Absolon, when hee intended treason against his father, hee pretended iustice for the people, saying to euerie sutor, the matters are good and righteous,
as Absalom, when he intended treason against his father, he pretended Justice for the people, saying to every suitor, the matters Are good and righteous,
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but the King hath appointed no man to heare thee:
but the King hath appointed no man to hear thee:
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O that I were made a Iudge, that I might do iustice to the people, 2. Sam. 15.
Oh that I were made a Judge, that I might do Justice to the people, 2. Sam. 15.
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Or else with a pretence of zeale, as Korah, when he practised a schisme against Moses and Aaron, he seemed zealous for the people of God;
Or Else with a pretence of zeal, as Korah, when he practised a Schism against Moses and Aaron, he seemed zealous for the people of God;
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You take too much vppon you, seeing all the congregation of the Lord is holy. Numb. 16.
You take too much upon you, seeing all the congregation of the Lord is holy. Numb. 16.
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So the Couetous man, if hee can, he will keepe his iniurie and oppression within doores with Gehezi, 2. Regum, 5. thy seruaunt hath beene no where, I haue done nothing, but that I may doe:
So the Covetous man, if he can, he will keep his injury and oppression within doors with Gehazi, 2. Regum, 5. thy servant hath been no where, I have done nothing, but that I may do:
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but if the bleating of the sheepe bewray him, then he excuseth the matter with Saule, 2. Sam. 15. It was the fault of his Officers:
but if the bleating of the sheep bewray him, then he excuseth the matter with Saule, 2. Sam. 15. It was the fault of his Officers:
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but it is no matter, he meaneth to lay it vp in pios vsus: offer sacrifice to God, you shall see one day he will found Hospitals and build Churches with it.
but it is no matter, he means to lay it up in Pios vsus: offer sacrifice to God, you shall see one day he will found Hospitals and built Churches with it.
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Thus sinne groweth from secret to open, from his child-hood to his young age, and then it needs a Nurse no longer,
Thus sin grows from secret to open, from his childhood to his young age, and then it needs a Nurse no longer,
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but Lust doth prouide her of a Tutor, and that is Presumption, who will not dissemble the matter a whit,
but Lust does provide her of a Tutor, and that is Presumption, who will not dissemble the matter a whit,
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but openly defend it, like Aritio in the Comedie, Non est flagitium scortari adolescentulum, non est neque potare, neque sores effringere, all these are no sinnes, they are but tricks of youth.
but openly defend it, like Aritio in the Comedy, Non est Flagitium scortari adolescentulum, non est neque potare, neque sores effringere, all these Are no Sins, they Are but tricks of youth.
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So sinne is iterated and repeated vntill it getteth strength by custome and growth to mans estate,
So sin is iterated and repeated until it gets strength by custom and growth to men estate,
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& then is it manned with obstinacie, who like a stout Champion will iustifie it against all commers, peccator cum venerit in profundum contemnet.
& then is it manned with obstinacy, who like a stout Champion will justify it against all comers, peccator cum venerit in profundum contemnet.
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Then will the Egiptian contemne Moses, Exod. 2. Who made thee a Ruler, & a Iudge ouer vs? Then will Ahah reiect Micheah, I hate him,
Then will the Egyptian contemn Moses, Exod 2. Who made thee a Ruler, & a Judge over us? Then will Ahah reject Micah, I hate him,
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for he neuer prophecieth any good vnto me, 3, Reg, 2. Then will euery child in Iericho, despise Elizeus, and be bold to call him bald pate, 4, Regum, 2. And thus sinne groweth to his height,
for he never Prophesieth any good unto me, 3, Reg, 2. Then will every child in Jericho, despise Elisha, and be bold to call him bald pate, 4, Regum, 2. And thus sin grows to his height,
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& bringeth forth both priuate and publike, both temporall and eternall calamitie.
& brings forth both private and public, both temporal and Eternal calamity.
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Which if you desire to preuent, you must looke to sinne betimes, & as the Prophet aduiseth, Psal. 137. Take the children of Babilon young,
Which if you desire to prevent, you must look to sin betimes, & as the Prophet adviseth, Psalm 137. Take the children of Babylon young,
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& dash their heads against the stones. Take them young. Whilst they are young, Dum parvus est hostis intersire, vt virtus eius elidatur in semine. Hieron.
& dash their Heads against the stones. Take them young. While they Are young, Dum Small est hostis intersire, vt virtus eius elidatur in Seed. Hieron.
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For sinne when it is iterated, it is harder to be conquered.
For sin when it is iterated, it is harder to be conquered.
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Acta confirmant voluntatem, tam in bono, quam in malo, He that hath done well once, shall the more easily doe it the next time,Acta confirmant voluntatem, tam in Bono, quam in Malo, He that hath done well once, shall the more Easily do it the next time,
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and hee that hath done euill once, shall the more hardly resist it at the next assault.
and he that hath done evil once, shall the more hardly resist it At the next assault.
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Take them young, whilst you are young, otherwise, as sinne groweth stronger, you will growe weaker,
Take them young, while you Are young, otherwise, as sin grows Stronger, you will grow Weaker,
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and that sinne which now you may easily subdue, you shall not heereafter be able to wrestle with.
and that sin which now you may Easily subdue, you shall not hereafter be able to wrestle with.
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Our Sauiour began to purchase our saluation when he was verie young, hee shed some blood in the wound of circumcision when he was but eight dayes old,
Our Saviour began to purchase our salvation when he was very young, he shed Some blood in the wound of circumcision when he was but eight days old,
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and he shewed himselfe in the Temple, when he was but twelue yeeres old ▪ and shall not wee thinke it time to practise our saluation,
and he showed himself in the Temple, when he was but twelue Years old ▪ and shall not we think it time to practise our salvation,
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whilst wee are young? Let vs therefore looke to it betimes, least sinne growe to bee finished,
while we Are young? Let us Therefore look to it betimes, lest sin grow to be finished,
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and then there bee no remedie, nor recouerie, but death.
and then there be no remedy, nor recovery, but death.
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I am now come to the fourth and last part of my Text, namely ▪ the fruite of sinne, and that is death. It bringeth forth death.
I am now come to the fourth and last part of my Text, namely ▪ the fruit of sin, and that is death. It brings forth death.
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The fruite of sinne is double, the death of the bodie, and the death of the soule.
The fruit of sin is double, the death of the body, and the death of the soul.
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That the death of the bodie is the fruite of sinne, it appeareth in Romans 5, By the sinne of one, death came ouer all;
That the death of the body is the fruit of sin, it appears in Romans 5, By the sin of one, death Come over all;
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for surely, if there had neuer beene any disorder of the soule, there should neuer haue been anie disease of the soule.
for surely, if there had never been any disorder of the soul, there should never have been any disease of the soul.
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But I will passe ouer that which we must all passe thorough, that is the death of the body,
But I will pass over that which we must all pass through, that is the death of the body,
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and come to that which I pray God we may all escape, that is the death of the soule.
and come to that which I pray God we may all escape, that is the death of the soul.
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For as death causeth the separation of the soule from the bodie, so sinne causeth the separation of God from the soule, whereby the soule becōmeth more lothsome vnto God,
For as death Causes the separation of the soul from the body, so sin Causes the separation of God from the soul, whereby the soul becomes more loathsome unto God,
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then any dead carkasse is to man.
then any dead carcase is to man.
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But yet as there is a difference in the separation of the soule from the body,
But yet as there is a difference in the separation of the soul from the body,
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so are there certaine degrees in the separation of God from the soule.
so Are there certain Degrees in the separation of God from the soul.
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There is a Syncope or souning, there is an Epilepsy, or falling sicknes, and there is an Apoplexie,
There is a Syncope or souning, there is an Epilepsy, or falling sickness, and there is an Apoplexy,
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or cold Palsy, which if it be totall, is also finall. To the first answereth our ordinarie infirmities, which the iust man falleth into euery day.
or cold Palsy, which if it be total, is also final. To the First Answers our ordinary infirmities, which the just man falls into every day.
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These the auncients haue called Veniall sinnes, not because they are not deadly in their owne nature,
These the ancients have called Venial Sins, not Because they Are not deadly in their own nature,
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but because they are recouerable by ordinary repentance, as it were by the sprinkling of water, or a little bending forward.
but Because they Are recoverable by ordinary Repentance, as it were by the sprinkling of water, or a little bending forward.
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To the second answereth greater crimes, which they call deadly sinnes, because they do expell the Spirit of GOD, that for the time there is left no sence,
To the second Answers greater crimes, which they call deadly Sins, Because they do expel the Spirit of GOD, that for the time there is left no sense,
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nor apparance thereof, neither doth it returne againe without some extraordinarie repentance, as it were by striuing, by sweating, and bearing of it selfe.
nor appearance thereof, neither does it return again without Some extraordinary Repentance, as it were by striving, by sweating, and bearing of it self.
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To the third aunswereth customarie and obstinate sinnes, which although there remaine a while a little appearance of breath,
To the third Answers customary and obstinate Sins, which although there remain a while a little appearance of breath,
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or naturall warmth, yet without a verie miracle, it is vnpossible to recouer that spirituall life, which it hath so long, and so vniuersallie excluded.
or natural warmth, yet without a very miracle, it is unpossible to recover that spiritual life, which it hath so long, and so universally excluded.
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Seeing then the fruite of sinne is so dangerous, and yet so vnpossible altogether to be preuented, what remedie is there left to recouer our selues:
Seeing then the fruit of sin is so dangerous, and yet so unpossible altogether to be prevented, what remedy is there left to recover our selves:
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surely there is no other meanes in the world, but the grace of GOD in Iesus Christ, offered vnto vs in his Word and Sacraments, by the ministery of his Church.
surely there is no other means in the world, but the grace of GOD in Iesus christ, offered unto us in his Word and Sacraments, by the Ministry of his Church.
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For as Christ himselfe did raise 3. kinde of dead bodies in the Gospell, so hath hee giuen power to his Church in his Name, to raise 3. kindes of dead soules.
For as christ himself did raise 3. kind of dead bodies in the Gospel, so hath he given power to his Church in his Name, to raise 3. Kinds of dead Souls.
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Hee raised one dead in the house, and that was Iairus daughter, in the fift of Marke;
He raised one dead in the house, and that was Jairus daughter, in the fift of Mark;
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another dead in the gate, and that was the widdowes sonne in the 7. of Luke;
Another dead in the gate, and that was the widow's son in the 7. of Luke;
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& a third dead in the graue, and that was Lazarus in the 11. of Iohn.
& a third dead in the graven, and that was Lazarus in the 11. of John.
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The secrete sinner is dead in the house;
The secret sinner is dead in the house;
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for the raysing of him, there is the word of Christ particularly applied, which is a discerner of thoughts, & intents of the hart.
for the raising of him, there is the word of christ particularly applied, which is a discerner of thoughts, & intents of the heart.
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Hebr: 4, 12. and able to bring into captiuitie euerie thought, into the obedience of Christ. 2. Cor. 10. The open sinner is dead in the gate, for the raising of him, there is the discipline of Christ;
Hebrew: 4, 12. and able to bring into captivity every Thought, into the Obedience of christ. 2. Cor. 10. The open sinner is dead in the gate, for the raising of him, there is the discipline of christ;
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If thou canst not reforme thy brother priuately, Die Ecclesiae, tell the Church, &c. Math, 18. Christ himselfe when hee found open profanation of the Temple, hee made a scourge,
If thou Canst not reform thy brother privately, Die Ecclesiae, tell the Church, etc. Math, 18. christ himself when he found open profanation of the Temple, he made a scourge,
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and whipped them out. &c. Iohn. 2.
and whipped them out. etc. John. 2.
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But what shall wee doe for the customarie and obstinate sinner, which is dead in the graue? All we can doe is to pray for him as Mary did.
But what shall we do for the customary and obstinate sinner, which is dead in the graven? All we can do is to pray for him as Marry did.
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Lord, if thou hadst beene heere, my brother Lazarus had not died, neuerthelesse, I know all things are possible vnto thee.
Lord, if thou Hadst been Here, my brother Lazarus had not died, nevertheless, I know all things Are possible unto thee.
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But because wee must not alwaies stay for miracles, the ministerie of the sword, must be ioyned with the ministery of the word, Atque immedicabile membrum ense recidendum est,
But Because we must not always stay for Miracles, the Ministry of the sword, must be joined with the Ministry of the word, Atque immedicabile Limb Ense recidendum est,
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ne pars sincera trahatur, that which cannot be cured, must be cut off.ne pars Sincere trahatur, that which cannot be cured, must be Cut off.
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And thus you see the description of sinne, with the true causes thereof, offered to your consideration by the Apostle, in the conception, the birth, the growth, and the fruite thereof.
And thus you see the description of sin, with the true Causes thereof, offered to your consideration by the Apostle, in the conception, the birth, the growth, and the fruit thereof.
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GOD of his goodnes blesse that which hee hath taught vs, that our sinnes may be killed, our soules cured, our death preuented,
GOD of his Goodness bless that which he hath taught us, that our Sins may be killed, our Souls cured, our death prevented,
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and our selues euerlastingly saued, by the merits & mediation of our deere Lord and Sauiour Iesus Christ:
and our selves everlastingly saved, by the merits & mediation of our deer Lord and Saviour Iesus christ:
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to whom with the Father, and the holy Ghost, three persons and one GOD, be all honor & glorie, now and for euer. Amen. FINIS.
to whom with the Father, and the holy Ghost, three Persons and one GOD, be all honour & glory, now and for ever. Amen. FINIS.
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