Thomas Adams
Thus also we are partakers: there is a threefold divine union. 1. Essentiall, so God the Father is one with the Sonne and the Holy Ghost. 2. Personall, so Gods sonne is united to humane nature. 3. Mysticall, so the faithfull are united to Christ. 1 Cor. 6.17. He that is joyned to the Lord is one spirit. This is infinite comfort: wee cannot want Grace and felicity, unlesse Iesus Christ should want it. Whatsoever the Divine nature hath communicable to man, wee participate by being branches of this vine. Perhaps hee doth cut us till we weepe and bleed; Ioh. 15.2. he purgeth us, but to doe good purpose, that we might bring forth more grapes: for we are most fruitful under the Crosse. Such is the pietie of our heavenly father to us; that even his anger proceeds from mercie: he scourgeth the flesh, that the spirit maybe saved in the day of Iesus Christ, 1 Cor. 5.5. yea Lord, cut us even till we weepe and bleed, so we may partake thy joy and glory in heaven.
7 As spouses of one husband, Christ: this is a neere partaking. Ephes. 5.31. A man shall be joyned to his wife, and they two shall be one flesh. The husband and the wife are one flesh, the beleever and Christ are one spirit. This is an ineffable mysterie, my heart feeles it, no tongue can expresse it. Here all language is lost, and admiration seales up every lip: we may drowsily heare it, and coldly be affected with it; but let me say, principalities and, powers, nature and reason, men and Angels stand amazed at it. But what doe we thus partake of the Divine nature, by this marriage to Christ. 1 We have Oscula, his kisses; and this is arrha fidei & amoris, the earnest of love and faithfulnesse φίλημα a kisse, of φιλεῖν to love: whom God kisseth, he loveth: as the Father wel-comed his returning sonne, he fell on his necke and kissed him, Luke 15.20. No token of affection more lively, more lovely than a kisse. 2. Amplexum, his embracings. His left hand is under my head, and his right hand doth embrace mee, Cant. 15.20. God is said to have a right hand and a left, Pro. 3.16. with Riches and Honours, which are the gifts of his left hand, he lifts up my dejected head: with eternall life, which is the gift of his right hand, he embraceth my sides for ever. Psal. 32.10. Who so puts his trust in the Lord, mercie embraceth him on every side. 3. Concubitum, we sleepe with him; Cant. 1.16. our Bed is greene. Make ready his bed, if thou wouldest have his company, sweepe the chamber of thy heart from all the dusts of evill thoughts, and annoyance of lusts: give him fine linnen, Innocencie of spirit: a pillow of Charity, a covering of obedience to keep him warme; and let the down bed of thy faith be prepared; then he will lodge with thee. 4. He gives his spouse a Iointure or portion. As in the solemnising of a marriage on earth, the husband saies to his wife; with all my worldly goods, I thee endow: so Christ endowes us with his riches of glory. Cant. 2.16. My beloved is mine and I am his. Blessed exchange! he is ours, wee are his: yea all ours are made his, all his is made ours. We brought him a portion of wickednesse, of wretchednesse; the fee-simple of sin, death and hell: he bore all those torments, and so tooke them that hee tooke them away. Hee brings us another manner of Iointure or endowment; justification, sanctification, freedome, grace and peace on earth, glory and joy in heaven. Here’s a blessed wedding: in our marriages we have these requirable things; the Bride-groome, the Bride, the Father to give the bride, the Priest to tie the knot, the witnesses, and the wedding ring. Here the bride-groome is Christ, the bride the Church, the giver God the Father, (who gives this poore beggar woman, mans soule to be married to this rich man, this Prince? God himselfe.) The Priest that makes the knot is the Holy Ghost, he is the sealer of this union: the witnesses are Angels, the wedding ring is our faith. Dost thou plead, thy soule is married to CHRIST? shew mee thy wedding ring, looke well to thy faith.
The best way to reconcile two disagreeing families or enemie kingdomes, is to make a marriage betweene them: for the uniting of blouds ends all quarrels. We were all adversaries to GOD, and hee was ready to fight against us with eternall death, how should peace bee made but by a marriage! So Hamor perswaded the Shechemites: Gen. 34.21. let us take their daughters to us for wives, and give them our daughters; so shall we have peace. Loe, the king of heaven gives his onely sonne to mortall mans daughter, that is his soule; and though she were a miserable beggar, jointures her in his own kingdom. Be not then married to the world, its a mishapen stigmaticke: not to lust, its a blacke and Leprous witch: not to the devill, he is a foule and ugly monster: runne not a whoring after riches, pleasures, and wantonesses, remember thy chast love to thy one and owne husband. 2 Cor. 11.2. I have espoused you to one husband, that I might present you a pure virgin to CHRIST. Abhorre bigamie, lest he divorce thee: have one husband; the bed brookes no rivalls. Raise thy affections above a common pitch, and let thy soule beare her selfe as the spouse of the great King. It is a wonderfull joy that a man hath with the wife of his youth: uxori non redditur aequivolens: but it is a greater joy in being spouses to Christ; the faithfull soule knowes onely the sweetnesse of his embraces. But the greatest of all is to be married to him in heaven; Revel. 19.9. Blessed are they that are called to the marriage supper of the Lambe. Onely that marriage is the merry age, where shall bee joy, great joy, eternall joy. Our musicke shall be the Quire of heaven, and our banket everlasting glory.
I have beene over prolixe in this point of partaking the Divine nature: but it is tedious onely to those that have no right in this participation. Let mee excuse my selfe; my tongue followed my heart, and I could not but speake what was try comfort to feele. It hath given sweet content to my owne spirit, God grant it may give no lesse consolation to others. This participation is not a transfusion of the divine essence or nature into us; but a communication of the manifold blessings wrought out by Christ. Of nothing, we have being, of being worse than nothing, we are restored to Gods Image; formed with reason above the creature, and reformed with Grace above reason: now immortall in our soules, hereafter to be immortall in our bodies. What honour, what glory is this, that a man of dust, a worme creeping out of the mud; audeat erectos ad sydera tollere vultus; should looke up unto heaven, and call the omnipotent God his Father! How gratious is this promise, how glorious this participation! Let not the blind judgements of the world trouble us: we beleeve and know, know and feele, feele and joy that we are partakers of the divine nature. We might here inferre with Contr. Arrian orat 2. Athanasius, that Christ is the same substance and nature with the Father; because they that are partakers of the Sonne, are also partakers of the divine nature. He saies further, Epist. ad S. rap. that the beginning of this partaking, is by the consignation of the holy spirit in our baptisme. De si le ad Grat lib. 1. cap. 9. Ambrose refells the Arrians, from this scripture, who condemne the voice of substance and nature in divine things: as if Christ could be the sonne of God, and not the substance of God. But if the name of substance or nature trouble them, let this text satisfie then. De spir. sanc. lib. 1. cap 2. He addes, who can deny the Holy Ghost to be equall with the Father or the Sonne, when as it is his worke whereby we get a participation of the divine nature. Cyril. Ie. os. Catech. 4. Mystag. Cyril saies, that the faithfull communicant in receiving the Sacrament, is made partaker of the divine nature. Ser. 1. de nat. Dom. Leo from hence takes occasion to exhort us to pietie and holy life: remember whose thou art, the member of Christ, and temple of the blessed Spirit: Noli tantum habitatorem pravis actibus de te effugare; doe not drive away so sweet an inhabitant by thy sins, and againe subject thy selfe to the devills servitude. To the same purpose speakes Cyrillus Alex. lib. 4. in Levit. And Origen in Levit. Homil. 4. All of them striving to shew us, that we by faith partake of Christs flesh, by his flesh of his soule, by both of his spirit, by all of his Deitie.
Thus you have seene the conveiance, and the Inheritance. In the one was verbum Promissionis, a word of promise: in the other verbum promotionis, a word of preferment. Now all these priviledges we partake as we are true Christians. Plato said, he was beholding to nature for three things: first, that she had made him Hominem non Brutum; a man, not a beast: next, that she had made him virum, non faeminam; a man, not a woman: for mulier quasi mollior, or mollis aer: but vires in viris, vera sedes virûm, sexus solet esse virorum. Lastly, that she had made him Graecum, non Barbarum; a Greeke not a Barbarian. Well, in all these preferments he acknowledged himselfe but beholding to nature: and for all these we so well as he, are beholding to the God of nature. But there is a fourth thing, for which as he to Greece, so we must bee thankfull to Grace: that wee are not onely men and not beasts, Greekes, that is knowing, and not ignorants; or Philosophers, and not fooles: but yet infinitely more, that we are Christians, and not Infidells. By this onely we partake of the Divine nature; onely glory in this. Ier. 9 13. Let not the wise man glory in his wisedome, nor the mightie man in his strength, nor the wealthy man in his riches: but let him that glorieth, glory in this, that hee understandeth and knoweth me, saith the Lord. Nothing is more worthy thy pride, than that which will make thee most humble if thou hast it; that thou art a Christian. When an Ambassador told Henry the fourth, that magnificent King of France, concerning the King of Spaines ample dominions: first saith he, he is King of Spaine: is he so, saith Henry? and I am King of France. But saith the other, he is King of Portugall; and I am King of France; saith Henry. He is King of Naples; and I am King of France. He is King of Sicilie, and I am King of France. He is King of Nova Hispanla; and I am King of France. He is King of the West-Indies; and still, I am King France; Hee thought the kingdomes of France equivalent to all these. To what purpose is all this? yes, if thou apply it rightly. Another hath great learning and wit; well I am a Christian. Such a one hath great honours; I am a Christian. Another hath abundance of riches; I am a Christian. That man hath large dominions; well I have more in heaven, I am a Christian. He is of the bloud royall, partakes the nature of kings; yet I partake of the nature divine, am of the bloud royall of IESUS CHRIST, I am a Christian. Let them glory in their great and honourable relations, it shall content our soules that we partake of thy Divine nature, Oh IESUS CHRIST!
Having escaped the corruption that is in the world through lust. This is the third maine point, our deliverance. It hath the last place in the words, not so in effect with us: we must first escape this corruption, before we can come to that divine participation. As you have seene what you are, Partakers of the nature of God: so now see what you were, soild with the corruption of lusts, 1 Cor. 6.11. Such were yee, but you are washed, &c. In this deliverance we considered two generall parts; a discoverie, and a recoverie: a discoverie of great danger, a recoverie from that danger. The danger discovered was the corruption of lust: the deliverance is specified, an Escaping. In the danger or wretched estate wherein they naturally stood, consider. 1. The Infection, corruption of lust. 2. The Dispersion, through the world. For the Infection, conceive in it two things. 1. Tumorem, the Corruption. 2. Humorem, the lust. The one that is bred, the other whereby it is fed. In all we shall find, that the greatnesse of the danger commends the greatnesse of our deliverance.
Corruption; this is the Tumour; morbus epidemicus, an universall disease. All flesh hath corrupted their waies. This monster is not coagulated all at once: but Gradatim spargere vires; Prorsus & ex multis unum coalescere morbum. Stone after stone, Babel is builded: sticke after sticke, the burning pile is made up: from the confluence of many diseases, ariseth death.
First, it gets into the thoughts; that the Gen. 6.5. Imaginations of the heart are evill. This we thinke little danger; but when it hath got the Citadell, it commands all the sconces, and forts, and guards. The Heart is a Castle, the outward senses are the gates, when it hath got into the castle. The watchmen were to blame, that let the enemy in. Turpius ejicitur, quàm non admittitur hospes. These be Partus mentis, Primogeniti Aegypti: if thou canst not hinder the conception of sinne, but it must be borne: yet like the midwives of Aegypt, dispatch it betimes, lest it dispatch thee. Iam. 1.15. For lust when it hath conceived, bringeth forth sinne: and sinne when it is finished, bringeth forth death. Spare not the little Babylonians, lest they one day grow great enough to vanquish Israel. Kill the young wolves, and secure thy flocke: destroy the brood of the viper; let it never come to this, I would I had prevented it. Sin is easily committed in act, if admitted in thought. Labour first to purge thy heart from this corruption: let not thy vaine thoughts lodge within thee, Ieremie 4.14. Iob, though he were well perswaded of his children, in respect of their outward demeanour, yet he doubted their hearts, Iob 1.5. It may be my sonnes have sinned, and cursed God in their hearts. Prov. 4.23. Keepe thy heart with all diligence: the hands and feete must be well guarded and regarded, but especially looke to thy heart. Let thy thoughts examine thy thoughts: thy conscience must not only extend to deeds and words, but even to secret thoughts. They that are accustomed to evill thoughts, can seldome bring forth good words, never good deeds. As the corne is, so will the flowre be: if the meale be bad, the fault is not in the milstones that grownd it, but in the miller that put in such base corne. All thy senses and members are but the milstones, the heart is the miller: if thy words and workes be ill meale, thanke the miller thy heart for such corrupt thoughts. As the wood is, so will the fire be: if it be wet and stinking wood, look for an unsavoury and unwholesome fire: if the wood be sweet and drie, it will perfume the roome with a sweet and pleasant aire. Such fewell as you lay on your thoughts, such fire shall you have in your actions. There is a knowledge projected, which onely lookes upon outward things: and even beasts doe in some measure participate this with men. There is a knowledge reflected, that inwardly beholds a mans selfe. Many men know many things, but they know not themselves. Mans knowledge should not be a gadding harlot, whose feete cannot keepe within doores: but a good housewife to stay at home. When Dinah would bee rambling abroad, to see fashions, and to observe the Ladies of the land; she was defloured by Shechem: Gen. 34. if our affections be noctivagant, night-walkers, they will easily come home quicke with child.
Next, this corruption gets into the senses. It passeth through the eye, Ier. 9.21. Death is come up into our windowes, and is entred into our palaces, to cut off the children from without, and the young men in the streets. Mors per fenestras; it hath terrible effects: it invades the Palaces, the secret chambers of the heart: abscindit pueros, it cuts off the little masculine vertues of the soule: yea even the young men the graces that begin to get strength in us. Al this death coms in at the window, that is the eye. Cur aliquid vidi, cur noxia lumina feci? Mine eye hath betraied my soule. Epiphanius gives an apt morall reason, why in the old law when a dead corps passed by any house, they were commanded to shut their doores and windowes. When opus mortuum, a work of death, abhorred sin, is proposed; shut both the doores, your mouthes; and the windowes, your eyes. It is said that Iudiths pantofles ravished Holofernes eyes, Iud. 16.9. Her sandales tooke him: what good men tread under their feere, that wicked men are seduced by. Therefore saies Salomon, Prov. 22.31. Looke not on the colour of the wine, when it moveth it selfe aright: be not tempted with the colour or dancing of it in the cup. Nimium ne crede colori. That sense is accessary to the sinne; that opens the doore, and lets the theefe come in. Iniquity is the theefe, the eye is the gate: therefore saies Iob; Pepigi foedus cum oculis. I have made a covenant with mine eyes. Adulterie is such an ugly monster, that it could never enter the citie of the heart, unlesse it did first corrupt the watch. Adverte oculos; Psal. 119.37. Lord turne away mine eyes from beholding vanitie. The eare is another passage; through that doore Satan often sends in his errand. Vae mihi quia audivi; woe is me because I have heard, that which made me either angry or guiltie. Keepe him our, and be safe: stop thine eares to his charmes, so shall he not touch thy heart. But he cries to the porter, let me but come in, I will desire no more: doe but give him the hearing, it is sufficient to take thy soule.
It staies not wholly in the senses, but gets also into the tongue; and this must needes babble the corruption. Democritus called speech the Image of life: and another used to say; Loquere ut te videam; speake, that I may know what thou an. Totum spiritum suum profert stultus; Prov. 29.11. the foole uttereth all his mind. As wise men carry their mouthes in their hearts: so fooles carry their hearts in th ir mouthes. Fooles first speake, and then deliberate, they bluster out their follies. A wicked man beares his words in his mouth, as a dogge doth an arrow in his ribbes; never rests till it be drawne out. He is pregnant of slander or blasphemie; and either he must bee delivered, or hee will burst. Ex ore tuo, saith God; O evill servant, out of thy owne mouth I will judge thee; God doth judge, and man may ghesse. Diogenes said, you will chuse men to service before you heare them speake; yet will not buy an earthen pot before you trye it by the sound. A bell may have a cracke, and you cannot see it; but take the clapper, and strike it, you shall soone perceive it is flawed. The damosell told Peter, sure thou art of Galile, for thy speech bewrayeth thee. Many lappe the water. Curvatis genibus; none but a right Gileadite can without lisping pronounce Shibboleth.
Lastly, you shall finde it in the hands too, and there it exceeds it selfe: in the heart it is but corruption, in the hands it is eruption. Ex ungue leonem; you may know a covetous Wolfe by his pawes. A troubled fountaine sends forth unpure streames: an evill heart hath a most evill hand. If the hand grope for a bribe, as Felix did of Paul; there is a most unjust heart. If the hand scramble for wealth, Acts 29. there is a covetous heart. If the hand be still striking and stabbing, there is a bloudy heart. The actions of the hands are so many characters, whereby we may spell the meaning of the heart. Manus loquuntur, the hands speake a man. What a man does, I am sure he thinkes, not evermore what he saies. Sauls tongue could say, Prastiti mandatum, 1 Sam. 15. Blessed be thou of the Lord, I have performed the commandement of the Lord. But Samuel heard the language of his hands; What meanes then the bleating of the Sheepe, and lowing of the Oxen in mine erres? Verse 14. Corruptio, quae reponitur cordibus, exponitur manibus. The corruption that is secreted in the heart, is declared by the hand. The deafe man would thinke the aire quiet, but he that heares it thunder, knowes it is troubled. Many looke faire and skie-coloured in their profession; but Fulminant operibus, they thunder in their workes. Mic. 2.1. They imagine mischeefe, and practise it, because it is in the power of their hand. They have breath as sweete as Sirens, but their deeds leave a stinke behind them.
Now swell all these corruptions into one impostumated head; and here is not onely the corruption of the world, but a world of corruption. As the Prophet calls Ierusalem and Samaria, not only sinners but sinnes: Micah 1. Or as Lucan speakes of a wonuded body; Totum est pro vulnere corpus; the whole body was as one wound. A land over-flowne with sea is said to be all sea. So a heart over runne with sinne, is all sinne. That is land still, and this is a heart still: but by reason of this deluge we say, that is all sea, this is all sinne. And this corruption is so pleasing to the wicked, that they thinke it health it selfe. Men take such delight in this bestialitie, that as Pliny reports, Grillus being transformed to a hogge, would not endure to be turned to a man againe. When God offers the drunkard to make him sober, no he thankes him, he is better as he is. Doth he undertake to let out the usurers corruption by charitie? no, he had rather bean usurer still.
Diverse uses are to be made of this proposition; which are generally two-fold; concerning others, concerning our selves. Concerning others, that we flie the persons in whom this corruption rages; as being willing to avoid the plague, we doe balke the house wherein the infection dwells, miserable follie! we hate the plague which may kill our bodies, wee love the plague which may spill our soules. The condition of sinne is better than the condition of sickenesse. Nazian. For if a man lie sicke in the streets, others are daintie and shunne him, walking a loofe. But let a rich man be an adulterer, a swearer, an usurer; we close with him: yet only of these we have a charge, De non tangendo, not to accompany them. Which of these corruptions, in your owne soules, doe you thinke the worst? To see this corruption, the Lord give us eyes, to let out this corruption, pricke our hearts, and from this corruption, save our soules.
Concerning our selves; Leviùs ignorare morbum, quàm remedium: better not know our disease, than no meanes to cure it. For this purpose, something must be done upon us, something by us. The thing to be done to us, which may properly get out this naturall corruption, is Salting. For salt doth not onely preserve from corruption, but also eate out corruption. It hath diverse effects, fit to shadow out the worke of the spirit on us for this purpose. First it preserves from corruption and rottennesse: the Egyptians used to wrap their dead bodies in salt. All are corrupted, subject to rottennesse, and need salting: the Ministers of the Gospell are the Matth. 5.13. salt of the earth. It is not enough to have Sales, quirkes of wit, but Salem, soundnesse of doctrine. They that preach not only Novè, after a new method; but Nova, new things; swell your braines, but leave your hearts emptie, they doe not salt you. That is good salt, which keepes your soules from stinking before God. Secondly it is searching, and goes to the quicke: there must be acrimonie in salt, else it is not good. Doe we cut, and fret, and trouble you: remember we are salt; Quo acriùs, eo meliùs. Indeed a man may over powder, and there is discretion in salting. There are some that have had too much salt, till they are ready to throw the Church out at the windowes: the name of a Bishop frights them, a surplisse makes them runne: they feare a crosse worse than the devill does. These are over-powdred, but with ill salt; they are corrupted must be new salted. There is no medicine profitable, but it is sharpe: our acrimonie is good, though there by we endanger the losse of your loves. This should not make you fret at us, but at your owne sinnes. 2 Cor. 7.9. I rejoyce, not that yee were made sory but that you sorrowed to repentance. Si haec audientes doleatis, if you heare these things sorowing, give me thankes for it, saith Chrysostome. Shew your selves gratos non gravatos. The Preachers reproofe is like salt, it may bite: but better sharpe corrosives, than festering wounds. I am most loved, where I am most salted, Bernard. At last you will say with David: 1 Sam. 25 32 Blessed be the Lord God of Israel, that God of all grace; that hath sent thee to meete me this day; with thy admonition. Blessed be thy advice, the doctrine thou hast preached: and Blessed be thou which hast kept me this day from shedding bloud: even a benediction upon thy person, that hast beene the Instrument of preventing my sinne, by thy salting. There is nothing more against the graine of our affections at first: but when by this meanes wee shall find our selves preserved to heaven, where no corruption shall enter, for this salting we shall thank the Lord. Lastly, falt gives a tast or rellish to another thing. Nunquid insulsum sine sale edi potest? Iob 6.6. Can that which is unsavoury be eaten without salt? Corruption shall not inherite incorruption, 1 Cor. 15.10. Without this salt there is no taste in us. Vnsavoury meate is called foolish meate. Ut sapiant fatuae fabrorum prandia betae, Martial. Lib. 13. Ep. 13. One manner of Gods entring into covenant, was called Foedera salis, Numb. 18.19. the covenant of salt, for the perpetuitie of it. So were the sacrificers seasoned in the old Law, Levit. 2.13. so must every soule be rellished in thr Gospell; Marke 9.49. Every one shall be salted with fire. In that was Foedera salis, in this Sal foederis: there was the covenant of salt, here is the salt of the covenant. Love them best, that salt you most: had you rather stinke than be salted, and so presented a service to God. The Sermon may delight us, but not better us, that hath no salt in it. Nulla est in tanto corpore mica salis. Catull If thou yet find no good by thy Pastor, yet love him Spe futuri, in hope of the good hee may doe thee.
Thus to get out this corruption we see what is to be done on us: now what is to be done by us? Two things; a vision of it, and a Provision against it.
First, we must endevour to see it: Physicians say, if the disease be once knowne, the cure is halfe done. If we could see corruption in the true forme, we would loath it. But as the conjured devill appeares not to the necromancer in hideous and frightfull shapes, but in some familiar representation: so vice shewes it selfe in formes most delectable to flesh and bloud. If halfe so much were knowne to man, as God knowes, wee would hang downe our heads for shame. Mans heart is beyond all Geomerrie; Ier. 17.9. Deceitfull above all things, and desperately wicked; who can know it? No man can measure it, but he only that spannes the heavens; Lthe Lord search the heart. It is a little peece of flesh, it will scarce give a kite her breakfast, yet fills the whole world with corruption. Therefore learne to see this corruption: sinne in it selfe is not to be seene; therefore behold it in concretis: the Tyrant like a Lion, the Fraudulent like a Foxe, the lustfull a Goate, the drunkard a Hog, the oppressor a Wolfe, the traitor a devill.
If we would see any thing, it is requisite that the object be rightly placed; not behind us, not besides us. Not behind us, there we cannot see it. Wee hang other mens faults at the pummell of the saddle, put our owne in the cloakebagge behind us. Like Barbars that trimme all men but themselves. Not besides us; if thou wouldest plainly behold an object on this side of the roome, thou must goe on the other side. Wouldest thou see the corruption of pride? thou canst never doe it so long as thou art proud, thou standest on the same side. Goe on the contrary side, that is to Humility, then thou shalt: chold Pride in her gawdy and ridiculous colours. Wouldest thou see the corruption of adulterie? thou canst not so long as thou art an adulterer; the harlot is on the same side with thee: goe over the way to chastitie, and there see the harlot in her proper and foule deformitie. Desirest thou to contemplate the sordid corruption of drunkennesse: thou canst never doe it so long as thou art drunken; thou and thy cups are both of one side: goe and stand in opposito, to sobrietie; then thou shalt see a bleare eye, a reeling foote, a stammering tongue; thou wilt abhorre it. Wouldest thou grow into dislike of usurie? never so long as thou art an usurer; goe on the other side, to Charitie; then see a covetous heart, an oppressing hand, an unquiet conscience. It is impossible to discerne the tetricall and horrid countenance of sinne, so long as thou sidest with it: set thy selfe against it by repentance, and thy dislike will be greater, than ever was thy love.
Next when thou hast discovered it, strive to expell it: this is not done by nature: for nature, according to the temperature of bodies, encreaseth this corruption. The Italians have a proverbe: If little men were patient, if great men were valiant, and red men were loyall; all the world would be equall. The same causes in nature that concurre to such a constitution, concurre to such a corruption. Therefore they say; from a white Spaniard, a blacke German, and a red Italian, Libera nos domine, good Lord deliver us. And we in England confesse much trust or danger in men, according to their complexions. To a red man read thy read: with a browne man breake thy bread: from a pale man still remove: from a blacke man keepe thy love. But this is onely according to nature: for grace can alter nature, and purge out this originall corruption. When an Astrologer told a Cardinall, to what misfortunes he was borne: he answered, but I am new borne: and the good of my second birth hath crossed the bad of my first. Humours cannot be durable, because their prime matter is capable of so many formes and changes: but Graces having their roote in the Deitie, must needs be eternall, as is their author. Strive then to cast out nature by grace, corruption by CHRIST. Doe not keepe it in, but cast it out: a wicked man may restraine evill, as doe the godly: but here is the difference; that man keepes in corruption, this kils corruption; onely to refraine evill is to be evill still. Esther 3.6. Haman was angry for want of Mordecay’s reverence, yet he smothered the fire of his wrath, which nothing but the last drop of every Iewes bloud could extinguish. The good man doth not onely checke it, but choake it. If he cannot Ejicere, yet so he will Dejicere peccatum, modo non noceat, modo non placeat. If he cannot nullifie it, he will mortifie it; that this corruption shall never hurt him, shall never please him. And when he hath gotten this upper hand of it, he never loseth it: for if it be forborne, it will returne. Corruption is like a candle new put out, it is soone lighted againe: if Satan but blow upon it, the owne heat enflames it. Let us therefore alwayes be tilling the paradise of our soules with good workes, that God may delight to walke there. 8. Will Christ himselfe become Ianitor cordis, he will be as ready to be the doore-keeper of our house, to keepe out our enemies; as David was willing to be the doore-keeper of Gods house, to let in his friends. It is onely the Lord, who with the sweet breath and perfume of his holy Spirit, doth cleanse the aire of our hearts from this corruption. We see our dutie, to cast it out: now let me adde two circumstances; when, and whence.
First, when we must cast it forth, and that; 1. Whilest corruption is young. Kill the enemie whiles he is young; ut virtus ejus elidatur in semine; that he may leave no posterity to hurt thee, Hieron. Sinne long customed, is hardly conquered; Acta confirmant voluntatem, tam in malo quàm in bono; Frequent actions constitute an habite, whether in good or ill. Hee that hath done well once, shall more easily doe it the next time. He that hath done evill once, shall more hardly resist it at the next assault. There are mala innata, and mala inseminata; evils that naturally grow in us, and evils that we sow in our selves. Whatsoever growes of it owne accord, let us strive to kill; but sow none. Contere caput serpentis, suppresse the beginnings of evill. Sin is like a Nettle, the older it is, the hardlyer killed. Well hath our Church ordered that preparative every Morning-prayer; To day if yee will heare his voyce, harden not your hearts. 2. Whilest weare young: for Corruption growes the older the stronger, and man the older the weaker. Iuvenis, admittis socium; Senex, habebis dominum; Whom thou being young entertainest for thy play-fellow, when thou art old thou shalt finde thy Master. Our Saviour began the worke of our salvation whilest hee was very young. The very first day, that great Prince was Courted in a Stable: he shed some bloud in his Circumcision when he was but eight dayes old. And is it too early for us being young, to worke up our owne salvation? Shall Satan have the Rose-buds, and God onely the stalke? Satan the veines full of bloud, bones full of marrow, God a carcase? We vowed in our Baptisme, all the dayes of our life to his service; for shame let us not, Ananias-like, keepe backe part of the price. Mal. 1.8. If ye offer the blinde for sacrifice, is it not evill? if the lame and sicke, is it not evill? The governour of your bodies will none of it, will the Governour of your soules accept it? Serve God in old-age? a sweet peece of service! If God come in youth, and finde no fruit, beware the fig-trees curse; Never fruit grow on thee hereafter. The sealing of a bond without a time set, makes the debt presently due. God doth not bid the drunkard abstaine when he can drinke no more: nor the Vsurer leave oppressing when his bagges be full. To leave sinne, when sinne leaves us, will never passe for true repentance.
Next, whence we must cast it forth; out of the heart. For as in generation, so in regeneration, Cor primum vivit, Life begins at the heart. Now to cast it quite out from thence, that no dregges remaine, this is not possible on earth; but the strength and principalitie of it. As when many birds are caught in a net, if a Pelican or some great fowle can breake the net, and get out; all the little birds follow. So cast out the grand-corruption, that is most predominant; as Lust in the Adulterer, Covetousnesse in the Worldling, Pride in the haughtie; then all the inferiour will follow. As if the master be dead, all the servants will attend the funerall. If it cannot wholly bee now buried, it shall bee one day: GOD suffers sinne in his chosen till the last, that then they may have a full triumph. When the five Kings were hid in a cave at Makkedah, Ioshua 10. Ioshua charged the souldiers to pursue their enemies and consume them: for the Kings he brought them out at evening, and then made his men of warre set their feet on the neckes of them. So at evening you shall set your triumphant feet on the neckes of these tyrants, having first captivated them, and slaine your enemies with the sword of mortification. Yea, Rom. 16.20 GOD shall shortly tread Satan himselfe under your seete, and give you a full victorie in CHRIST.
Lust; we perceive the tumour that is bred, now look upon the humour whereby it is fed: Lust, Concupiscence in it selfe, as it is a facultie of the soule, and gift of God, is not sinne; but may be the hand of vertue, or the instrument whereby shee workes. Keepe her at home, and set her on worke, to light the candle, and sweepe the house; let her be under the correction of grace, and she may prove a chaste Virgin, fit to meet the Bride-groome at his comming. Lust is in it selfe, as they write of the Planet Mercury in the Horoscope of mans nativitie; if it be joyned with a good Planet, it makes it better; if with a bad one, it makes it worse. There is a Lusting of the Spirit; Gal. 5.17. for the Spirit lusteth against the flesh. But it is most commonly taken in the worse sense, and so two wayes; Strictly, and largely, or in the full scope.
Strictly, it is taken for the sinne of uncleannesse; which albeit God hath in so many places threatned to confound; yet that filthinesse hath the Bawdes; Whores are not without their patrons. Such are first Libertines, and they will have Scripture for it. Hosea was commanded by GOD to take a wife of Whoredomes, Hos. 1.2. Som answer, this was Fictum non factum, a figure, not a fact; not an historie, but a mystery. That God would cast off his old wife, the Church of the Iewes for their Whoredomes, and choose a new one, even a wife of Fornications, the Church of the Gentiles: Ephes. 5.27. that hee might sanctifie it, and present it to himselfe a glorious Church. So the not beleeving wife is sanctified by the husband, 1 Cor. 7.14. But grant it an history, yet was not the Prophet to be blamed, that Ex impudica meretrice castam fecerit uxorem; of an impious strumpet he made a chast wife; but rather they that of chaste wives make impudent strumpets; which is the condition of those times. Howsoever, to the Prophet this act was commanded, to all us, the like is forbidden.
The other defenders of incontinencie are the Papists; and that not onely with arguments, but with authoritie. Their common plea is, that in hot countreyes they are necessary evils: but by their leave Israel was a hotter climate than Italy; yet Deut. 23.17. There shall be no whore of the daughters of Israel. But they cite Augustine, Aufer meretrices & turbarveris omnia libidinibus: take away whores, and ware your wives; that were the way to make stewes of your owne houses. This might Augustine say, but Saint Augustine never said it. Such a gallant he might be in his unruly youth: but after that same Tolle and lege, when hee lighted upon that Text, Rom. 13.13. no more chambering and wantonnesse now, but he put on the LORD IESUS, and disclaimed the lusts of the flesh. He confesses; Indeed I did once begge of God the gift of continencie; but to tell truth, I desired that he should not heare me; Conses. l. 8. c 7. malebam expleri, quàm extingui: I had rather it might then be satisfied, than mortified. But we justly abandon that remedie, that is worse than the disease. As an Emperour said of the meanes prescribed him to cure his Leprosie, which was the bloud of Infants; Mallem semper aegrotare, quàm tali remedio convalescere; I had rather be sicke still, than be recovered by such a medicine. Thus they that put away honest wives, and goe to harlots; deale as wisely, as he that cuts off his owne legs, to goe upon crutches. Causa patrocinio non bona pejor erit.
This Lust is a sinne hardly subdued: old Lot, whom all the fire that consumed Sodome could not touch, yet uritur igne suo; he was enflamed with his owne heat. Ambrose saith of Sampson; Strangulavit Leonem, non suffocavit libidinem: Hee could choake a Lion, not his lust. Another of Hercules; Lenam non potuit, potuit superare Leaenam; Quem sera non valuit vincere, vicit Hera; Hee found the Lionesse weaker than the Bawd, and no beast so savage as his Whore. Lust is an hellish fire, whose fewell is fulnesse of bread and idlenesse, evill words the sparkes, infamie the smoake, pollution the ashes, the end hell. For this sinne GOD rained fire and brimstone upon Sodome; Gehennam misit è coelo, Hee sent downe Hell out of Heaven, Salvian. The delight is short, a minute determines it; the torment is everlasting, no worlds of ages shall end it. Plutarch writes of Lysimachus, who being besieged, himselfe and all his people readie to perish by thirst, gave up the keyes of his Citie to the enemie for one cuppe of cold water; when he had tasted this cold comfort, he cryed out, O that far so short a pleasure, of a King, I should be made a slave! So Brevis est voluptas fornicationis, perpetua est poena fornicatoris, Hieron. The pleasure of adultery is short, the punishment of the adulterer is everlasting. Consider this lust in the bodie, as a pot boyling on the fire: it may be two wayes cooled.
First, by taking away the fewell: uncleannesse is the daughter of surfet. Saturitati, tanquam matri, omnes ascribuntur libidines; That Harlot breeds bastards, and layes them at the Rioters doore; the soule stands charged to answer what the bodie does. When the mouth is made a tunnell, the throat a wine-pipe, and the belly a barrell, wantonnesse bien venù, Rom. 13.13. After gluttony and drunkennesse, followes chambering and wantonnesse. Gregory observes, that Coquorum princeps, the chiefe of the Cookes, which was Nebucaradan, first overthrew the walls of Ierusalem, and first put fire to the Temple. By the chiefe of the Cookes, he understands Gluttony; by the wals, our senses; by the Temple, our heart: Riot gives the first overthrow to all these.
Secondly, the pot is cooled by powring cold water into it: onely abundance of sorrowfull teares can put out this unruly fire. The Amalekites had spoiled Ziklag, 1 Sam. 30. and taken their wives and their children prisoners: which when David and his people found, they wept till they could weepe no more. David asked counsell of the LORD, and upon his direction followed them, and smote them from the twilight till the evening of the next morrow. So there escaped none, save foure hundred young men that fled upon Camels. Conceive Lusts to bee these Amalekites, they spoile our Ziklag, sacke our Citie, captivate our wives and children, our Senses and affections: now let us cast cold water into this pot, weepe till wee can weepe no more; lament we day and night. Then let us pursue these brutish Amalekites, so shall wee overcome our untamed lusts, and smite them from the twilight of our youth, to the evening of our old-age. Some young men may escape, some vaine words and uncleane thoughts may remaine in us: but for the old Amalekites, grosse and foule faults, wee shall conquer them. So recover wee our wives and daughters, our affections so deare to us: and they that were the prisoners and drudges to Lust, shall now doe good service to GOD. Ier. 23.10. The Land is full of adulterers, and because of oathes it mourneth. Shall the Land mourne for the Inhabitants, and not the Inhabitants mourne for their sinnes? Wee have preventions, lawfull marriages. The Garamantes of Lybia have all their women common; wicked Infidels! No marriage, no chastitie; we have marriage, but not chastity. Intolerabilius peccatum, ubi tale remedium. The more unsufferable their impiety, that have such a remedy. Though we cannot quench this fire, we will weep upon it; we will mourne for these lusts. Let the offenders use this remedy, and by Gods assistance they shall get the victory. Psal. 74.13. Thou breakest the heads of the Dragons in the waters. The heads of the Dragon are broken in the waters, great lusts are drowned in a floud of teares. Exod. 32. Moses in zealous indignation did drown Israels sin: he drowns the Idoll, lest the Idoll should drowne the people: as the Philosopher did with his wealth; mergam te, ne mergar à te; so beat your lustfull affections to dust, drown them in your teares, and let your soules drinke those teares, as the Prophet sayes, My teares have been my drink day and night. These shall so blot Satans accusation and bill of complaint against us; that the Court of heaven will not reade it. There was an hand-writing against us, but it was ingraven in brasse; no Aqua-fortis of our teares could eat out that: onely Christs bloud did expunge it, Col. 2.14. The Devill still puts up new declarations and quarrels against us, but they are written (as it were) in paper; if we weepe on them, we shall easily blot them out. Antipater wrote to Alexander a long Epistle, containing accusations of his mother Olympias; to whom Alexander shortly replied; Alas, doth not Antipater know, that Vna matris lacryma multas delebit literas? That one teare of a mother will wash out many letters of an accuser? So one teare of the childe of God, shall obliterate all the indictments of the Devill. Thus penitently, Peccata dolere, est peccata delere: for God esteemes sinne in deed repented, as if it had never beene indeed committed. Weepe therefore here, that thou mayest not weepe hereafter. One remorsefull teare shed on earth, is better than whole buckets in hell. Weepe here, and weepe never; weepe there, and weepe for ever. Psal. 126.5. They that sow in teares, shall reape in joy.
All this while we have considered Lusts in the narrowest bounds; as a particular effect of that grand beldame Concupiscence. But Lust is of a greater latitude, and is not onely to be taken for the desire of fleshly company, but for the whole generall corruption of our nature, prone to all sinne. 1 Iohn 2.16. There is in the world the Lust of the flesh, the Lust of the eyes, and the pride of life: therefore it is called Concupiscentia mundi; the lust of the world. Saint Iohn divides the world into three parts, and gives lust two of them there: all in the next verse; The world passeth away, and the lusts thereof. Whatsoever is in the unregenerate will of man, that is Lust. Gal. 5.19. The workes of the Flesh are manifest; that is, of Lust, it is all one. When they are conjoyned, as Lusts of the Flesh; then flesh is as the mother, and lusts the daughters: when they are found in severall places, know they are but diverse names of one and the same thing. Paul in reckoning them up, mentions many, and concludes more; with And such like. He sayes first they are so manifest that he need not, and last so manifold that he cannot reckon them all up. Now if Saint Paul numbring the sinnes of his times, was faine to breake off his catalogue with an & caetera; how shall wee in these dayes deliver up a true inventory of them? Alas, we have now those sinnes, to which they then wanted names. Theirs were Serpents, ours are dragons: the first were evill, but the last are worst of all. The consummation of times and sinnes are met together upon us. The world, like that Image, had a head of gold, there was some puritie: his shoulders of silver, there the metall declines: his armes of brasse, baser still: his legges of iron, yet more rustie; but now come to his feet, they are all of clay; nothing but earth, earth. And as commonly in a diseased bodie, all the humours fall downe into the legges or feet, and make an issue there. So the corruption of all ages hath slided downe into the present, as into the feet, and there Lust hath made an issue, to the annoyance of all the world.
This Lust is a friendly Iudas within us, a familiar devill: She is indeed the mother of all wickednesse; yeeld the father-hood to the Devill, Lust will challenge the mother-hood to her selfe, Iames 1.15. When Lust hath conceived, it bringeth forth Sinne: and Sin when it is finished, bringeth forth Death. Saint Iames seemes to speake of a wombe; Lust conceives: of a Birth, it bringeth forth: of a Growth, it is finished: of a Death, it lastly kills, brings forth death. The Psalmist describes the bringing her to bed, Psalm. 7.14. First, she conceives mischiefe, and growes quicke with childe. Then, she Travels with iniquitie; there’s her labour. Lastly, shee brings it forth, there’s her delivery. The Prophet gives her a quicker dispatch; Esay 59.4. Shee conceiveth mischiefe and bringeth forth iniquitie. Shee doth but conceive, and presently bringeth forth. Let mee take leave to follow this significant allegorie. We have found out the mother of sinne, Lust; but can she be with childe without an husband, or one instead of an husband! sinne must have a father, so well as a mother: though it bee an illegitimate bastard, it must have a father. You all know the Father of sinne, that’s the devill. We have now a father and a mother: the father begets, and the mother conceives: shee is bigge with child: but how shall she doe for a midwife? she cannot be delivered of her burden without a midwife. There is one ready at her call, that’s consent. We have now a father, a mother, a midwife: suppose the child is begotten, conceived and borne; how shall we doe now for a nurse? it will otherwise die for want of keeping. Lust is some great Lady, and scornes to nurse her owne children. There is a nurse provided too, and that is, Custome. Here are all things too fit and ready for the production of this monster. The devill is the father, Lust the mother, consent the midwife, and custome the nurse: if consent bring it forth, custome will bring it up. When sinne was first brought forth into the world in that first humane person that ever sinned, Eve, this was the proceeding. Concupiscence the mother kept company with the devill the father, and hee suggested to her his seed, that was temptation. Presenting a faire fruit to her eye, and disswading from confidence in the truth of Gods charge: upon this seed shee begins to conceive, Gen. 3.6. She saw it pleasant to the sight, and desirable to make one wise. After this conception in the thoughts, she knew not how to be delivered but by consent: she did take and eate. Now the child is borne, lest it should perish for want of keeping, Lust puts it forth to nurse. Dame Custome takes it to keeping, and promiseth to bring it up. And she hath beene so good as her word; so nurse it, and nourisht it, that it is now past a tender stripling: Paul calls it an old man, Eph. 4.22. Put off the old man; above 5000 yeeres old, and yet it is not only alive, but lively and lusty to this day.
First, for the father of sinne, whom all confesse to be the devill, Ioh. 8.44. When hee speaketh a lie, he speaketh of his owne: for he is a lyar, and the father of it. CHRIST calls him the father of lies, not of lyars, for all men are lyars. Now as Omne mendacium est peccatum, every lie is a sinne; so some have observed that Omne peccatum est mendacium, every sin is a lie: because it is done against the truth. If so, then he that is the father of all lies, is the father of all sins. And by a lie he engendred all sinnes. GOD had said, In the day thou eatest thereof thou shalt Gen. 2.17. surely dye: Eve first, receiving Satans seed, reporting this, corrupts it; and saies onely, yee shall not touch it, Gen. 3.3. Lest yee dye. Satan saies peremptorily, yee shall not die. So Gods plaine affirmation, ye shall die; was first turned to a dubitation, lest yee die: at last, to an impudent negation, ye shall not die. Deus affirmat, mulier dubitat, diabolus negat, Bern. God affirmes it, the woman doubts it, the devill denies it. Thus he is the father of sinne. In the devill there be some good things: Substantia, immortalitas, fides, aliquando veritas. Substance, for he is good as a creature, not as a devill God made him an Angell, he made himselfe a devill. Deus non odit peccatum causâ diaboli, sed diabolum causâ peccati. God does not hate sin for the devils sake, but he hates the devill for sinnes sake. Immortality; for he is a spirit and cannot die. Faith, Iam. 2.19. the Devills beleeve and tremble. Truth; for they confessed Iesus to be the sonne of the living God. But these two last are enforced, not voluntary. His whole purpose is to beget sinne, and by sinne to beget death. God made not death, Wisedome 1. how then came it into the world? It entred by sin: how entred sin? by the malice of the devill. This Satan workes in a double spight.
In a spight to man; because he is Gods Image: he cannot hurt God, therefore have at his Image. Besides; man is to be advanced to that heaven, from which he is hurled downe for ever. If therefore hee possibly can, he will plucke him to hell where himselfe must be for ever. Thus Satan gave life to sinne, that gave death to all the world. In a spight to Christ; for Christ and Satan were never friends. The Lion of Iudah, and the Lion of this world, were never at peace. The devill doth what he can to bruise CHRISTS heele, in hurting his members; and CHRIST hath throughly burst his head. In CHRISTS birth Satan set hard to kill him by Herod, in the wildernesse he tempted him, he never rested till he had brought him to the Crosse: he had him then where he would. But as the devill came to destroy CHRIST, so CHRIST came to destroy the divell, t For this purpose was the Sonne of God manifested, that he might destroy the workes of the devill. But as Christ resisted him when his living body was on the pinacle of the temple: so he overcame him when his dead temple hung on the pinacle of the Crosse. Scaliger writes, that the Cameleon when he spies a Serpent shading under a tree, gets up and lets downe a little threed, not unlike a spiders, breathd out of his mouth: at the end whereof their hangs a little drop as cleare as christall, which falling on the serpents head kills him. So Christ mounted on the tree of his Crosse, sends downe from his side a threed of bloud, that fell on the old serpents head, and for ever slew him. Now if thou wouldest prevent this generation, infatuate the father of sinne, disable the devill. Allow him no bed of fornication in any member of thy body, or corner of thy soule. Would he beget adulterie in thee? afford him not the bed of an uncleane thought. Would he beget revenge? afford him not the bed of anger. Would he beget usurie? allow him not the bed of covetousnesse. Tolle concubitum, debarre this copulation, prevent this conception and thou shalt never have that bastard laid at thy doores.
We have had much adoe with the father of sinne, we shall yet be more troubled with the mother. I could not bee blamed for accusing him, that accuseth all the world: neither must I be partiall to the Beldam, lust. An old decrepite woman, growing on a pace to sixe thousand yeeres, and yet shee is not past children. This lustfull mother is ready to conceive, as that devillish father is forward to beget. Ovid. Pugnabit primò fortassis, & (Improbe) dicet: Pugnando vinci se tamen illa volet: she wrastles with a desire to be overcome. I will consider how this is done in some particulars;
An offence is done you, the devill comes, and joyning with concupiscence, suggests the adulterous seed of anger: lust, the mother conceives malice, she travells with the pleasure of revenge, she growes bigge with conspiracie, and at the last, shee brings forth murder.
There is beauty in a woman, Gods admirable workemanship, rich colours upon a peece of clay. By some wanton looke, lascivious speech, or light behaviour, the devill suggests the seeds of unchastitie. Lust conceives desire, shee travells with expectance of opportunitie, growes bigge with immodestie, at last, brings forth adulterie.
In another, the devill suggests the seed of Pride; Lust conceives it by thinking on honour, she travells in the imagination of high places: how great things shee might doe, how bravely quit her enemies, if preferred to some dignitie: he growes bigge with an office, and at last brings forth scorne and tyrannie: now still she runs upon Pompey’s motto. Semper ego cupio praecellere, & esse supremus.
Satan suggests the seed of discontent: Lust conceives a child, like Ice, it begets the mother againe. Wine begets lust, and lust begets a desire of wine. Bacchus and Venus are neere neighbours; only voluptuousnesse hath a house betweene them.
This is the mother, and thus prone to the forbidden bed: what shall we doe? because we know the dishonestie of the father, let us be sure to keepe in the mother; restraine Lust, and so sue a divorce betwixt the devill and concupiscence. The only way is to put enmitie betweene the seed of the serpent, and the seed of the woman: that though the devill be never so busy in suggesting, yet concupiscence may be kept from conceiving. There are two good herbes to make this woman barren, Agnus Castus and Lettuce; Prayer and fasting. If this kind of devill have adulterated with Lust, he goes not out but by prayer and fasting. It is fasting spittle that must kill this serpent. If this take not effect, present to thy mind a spirituall crucifixe, memoriam crucifixi, the remembrance of him that died on the Crosse for thee. Thinke thou doest see Iesus comming toward thee; his head crowned with thornes, his hands, his feet, his side, his heart bloudy; his eyes full of teares. Behold him: adulterie sits not in those eyes: those feet were not made to please Herod with a measure: those armes were wonted to no wanton embraces; but to embrace the crosse with patience, our soules with comfort. For thee, Lust, for thee have I died; thou onely didst murder mee: doe not make these wounds bleed a-fresh: open not my side againe, to let forth new streames of bloud: pull mee not from my throne in heaven to the grave againe. Wouldest thou keepe lust from the adulterous companie ot Satan? set in the view of thy conscience, IESVS CHRIST crucified.
The next is the midwife, Consent: well might the child be conceived by suggestion, but without consent it could never be borne. The devill suggests into Absaloms heart pride, his lust conceives a crowne, Consent of will is his midwife, and delivers him of treason. The devill suggests into Demas, gaine; his lust conceives heapes of mony, ease, the pleasure of the world: Consent of will is his midwife, and delivers him of apostacie. Satan comes to a young beginner, one newly set up for himselfe, and suggests the sweetnesse of being rich: lust conceives all wayes of gaine and propounds being one day an Alderman: Consent of will playes the midwife, and brings forth fraud and lying. If thou wouldest prevent the birth of sinne, deny lust her midwife, Consent. Prov. 1.10. My sonne, if sinners entise thee, Consent thou not. Could artisans and women master great difficulties & tu non poteris? saith Augustine to himselfe. It is no easy atchievement: It was as great a miracle that Ioseph in the armes of his mistresse should not burne with lust; as it was for those three Saints to walke in the fiery fornace without scorching, Luther. If lust will yeeld, and sinne must be bred, yet be sure to locke up the midwife; that it may be an abortive brood, stiffied in the wombe, still-borne. He was a great Prince, that on the difficultie of his Queens deliverie; when the midwife put him to the choice, whether the mother or the sonne should be saved, seeing one of them must on necessitie be lost: the king answered, save the fruite, though the tree fall; preserve the sonne, albeit you lose the mother. But in this case doe the contrary; save the mother and let the child perish: kill sinne, and preserve nature alive. Thou art tempted, consent not; allow no midwife, and the child shall never bee borne. Wee have all lust about us; a very Rom. 7.24. body of death: the father is ready, the mother is willing; keepe away the midwife; that though sinne be done upon us, we may have this comfort, we consented not.
The last is the Nurse, Custome: this feeds, sustaines, and brings up the bastard. Though it be borne, it could not batten, thrive, and grow to stature, but by sucking on the brests of Custome. The curse that the Cretians used against th ir enemies, was not fire on their houses, nor a sword at their hearts: but that which in time would bring on greater woes; ut mala consuetudine delectentur; that they might be delighted with an ill custome. Psal. 7.5. If I have done this, if there be iniquity in my hands, &c. Then let the enemy persecute my soule, and take it: yea let, him tread downe my life upon the earth, and lay mine honour in the dust. Hugo Cardin. on those words of the Psalme comments thus. Let him persecute my soule, by suggestion: take it by consent; tread downe my life by action; and lay mine honour in the dust by custome. This is not onely a grave to bury the soule in, but a stone rolled to the mouth of it, to keepe it downe. Sinne but now borne, Iniquitas est; matura, natura fit: when it is ripe, it becomes a nature. Desinit esse remedio locus, ubi quae fuerunt vitia, mores sunt. The disease is incurable, when vices are made manners. Incipit esse licitum, quod solet esse publicum. Custome is not onely another nurture, but another nature. Lawyers say, Quod est consuetum, praesumitur esse iustum. That which is done by many, is at length thought lawfull in any. Take an Apologue: foure things meeting, boasted their comparative strength; the Oke, a Stone, Wine, and Custome. The oke stood stoutly to it, but a blast of wind came and made it bow; the axe felled it quite downe. Great is the strength of stones, yet continuall drops weare them; Gutta cavat lapidem: a hammer breakes them to peeces. Wine overthrowes Giants and strong men, Senators and wise men; & quid non pocula possunt? yet sleepe overcomes wine. But Custome invicta manet, remaines unconquered. Many would not endure IESUS CHRIST, because he came to breake their customes. The Masters of the Pythonesse, Acts 16.21. objected this against Paul and Silas; that they did teach customes not lawfull for them to receive. For this cause was the up-roare in Ephesus; the coppy-hold of Diana was touched: and the towne clarke had no meanes to appease the tumult, and deliver the Apostles; but by saying, Act. 19.37. These men are no blasphemers of your goddesse; they come not to breake your customes. Tell a Papist, that his two meales fast makes the third a glutton, he defies you for a breaker of his customes. Tell a country man that it is unlawfull to keepe his towne-wake on the Sunday; he hates you as a Puritan, that comes to breake his Custome. It is Custome that hath undone our Church: when the Pastor comes to demand his tithes; he is answered, as the man of Romney-marsh did his Minister from Scripture; Custome to whom Custome. But the Minister well replied; The Churches of God have no such custome. This is the nurse Custome: and so you have all foure; the father, the mother, the midwife, the nurse. And here is the generation of that monster, sin: borne from the wombe of that concupiscence, which my Text calls Lust.
Now God hath given us meanes to conquer all these. The father is Satan, Pet. 5 9. Whom resist stedfast in the faith. Faith in the Lambe shall put this roaring Lion to flight. They overcame him by the bloud of the Lambe, Revel. 12.11. For the mother, overcome her by mortification, Col. 3.5. Mortifie your members which are on the earth: not onely lay her a sleepe, but lay her dead. The midwife is Consent; disable her, by resolution not to obey her in the lust of the flesh, Rom. 6 12. Let not sinne raigne in your mortall body. He saies not, let not sinne tyrannize: but let it not raigne. Be not sin’s voluntaries: if you bee onely pressed against your wills; it is not you that offend, but sinne that dwelleth in you. The devill will suggest, and concupiscence will admit, but take away the midwife, consent not. There will be Sensus, let there not be Consensus. When the faire Lucrece was ravished by Tarquin, Augustine observes; Duo fuerunt, & unus adulterium admisit: there were two persons, and but one adulterer: a conjunction of bodies, but a distraction of minds. A regenerate mans case is like that of Lucrece; sinne is rather done on him, than of him. But lastly, let us all confesse, that the father hath begot, and the mother conceived, and the midwife brought forth sinne in us: we have gone too farre in this birth: yet in the feare of the Lord let us not put it to nurse; not accustome our selves to it: but breake off sinne by repentance; otherwise, Lust when it is finished, brings forth death.
That is in the world: we have seene the infection, let us now looke upon the Dispersion; Through the world. The world is taken two wayes; for the frame and constitution of the world: and for the men and Inhabitants of the world. Now this corruption extends it selfe to both: the content hath corrupted the continent: mens sins have infected the world, as the plague in persons infect the very walls of the house. The latter acception is here strictly meant: yet let us see this corruption in both.
First, for the men of the world; for this is rather corruptio morum quam elementorum: a depravation of manners, rather than of elements. Ioh. 12.31. The Prince of this world shall be cast out. Not the Prince of the great world, for that is God; but of the little world, evill man: the wicked are his vassalls, because they are sinnes vessells. The devill is called the Eph. 2.2. Prince of the power of the aire, the spirit that worketh in the children of disobedience. Ioh. 1.19. Christ was in the world, and the world knew him not. What world knew not CHRIST? The heavens knew him, for the sunne was eclipsed at his death, and that in Plenilunio: the earth knew him, for it shooke and quaked with feare: the stones knew him, for they rent and cleave in sunder The world that knew him nor, was man; not substantia, but Incola mundi. Vnumquidque illud est quod amat: every thing is that which it loves: so the wicked are the world, because they affect the world. But if the world be ever taken in the worse sense, how then is it said; Sic dilexit mundum; So God loved the world? when Donatus opposed that, 1 Iohn 5.19. Positus est in maligno; the whole world lieth in wickednesse: Augustine answers him with, 1 Iohn 2.2. Christ is the propitiation, not for our sins only, but for the sins of the whole world. And 2 Cor. 5.19. God was in Christ reconciling the world to himselfe. Here Qui benè distinguit, benè docet: a distinction shall make all cleare. Where world is taken in an evill sense, it is meant of evill men, where in good sense, of good men. Where in a generall sense of all men. The godly are called the world, but medulla mundi, the marrow of the world: when this marrow decaies, the world will perish. Psal. 12.1. Helpe Lord, for the godly man ceaseth: and the faithfull faile among the children of men. If the godly be diminished, now helpe Lord. Chrysostome saies, many things are spoken De agro, that shall not be fulfilled but in horreo. Distingue tempora, & concurrent scripta. But the wicked are properly called the world: for though they be reasonable men, and have soules from heaven; yet they are corrupted by and corrupting the earth There is a river in Spaine full of fishes; but those fishes are corrupt and unwholesome, by reason the river runnes three or foure leagues under the ground: so the wicked though they had some sparkes of naturall goodnesse, yet by running through the earth, they become lothsome, Phil. 3.18. Many walke, that are enemies to the Crosse of Christ: if many in Pauls time, more now. For Satan who was then bound, is now loosed againe out of prison: and Revel. 12.12. hath great wrath, because he knowes he hath but a short time. So tetricall and horrible is this, that a man would thinke the whole world were turned devill. Therefore pray we with David; Psal. 17.14. From men of the world, good Lord deliver us.
Secondly, the world in the very frame and substance of it is thus corrupted; all in vanitie. A man that would tast the saltnesse of marine waters, needs not drinke up all the sea: it is enough for me to give you a tast of this world. In the creation of every daies worke, God saw that it was good: but in the sixth day, having done all; Erant valde bona: viewing all in the harmonie, They were very good. The things of the world were made good for man, but he made them evill to himselfe: so that now the whole creature groaneth under this corruption, Ro. 8. So it labours, as if it desired release, and rest: so it is corrupted that it must perish. Communis mundo superest rogus. 2 Pet 3.10. The heavens shall passe away with a great noise, &c. Non minùs certum, quia dilatum: the differring doth not discredit the certaintie. If the world it selfe be so perishable, what think you of all the pompe and vanities of it? Corrupta sunt, & corrumpentia: they are corrupt themselves, and corrupting others. 1 Ioh. 2.15. Love not the world: what is this world? The Apostle expounds it to be lust of the flesh, lust of the eyes, and pride of life. Beatus qui explicatur, miser qui implicatur. Blessed is the man that is delivered out of them, wretched is he that is wrapped in them.
There’s only one way left, not to admit
The worlds corruption; to be none of it.
Now shall I wrappe up both these worlds into one bundle, and teach you how to loath it? This you will doe by considering the villanie, miserie, Inconstancie, Insufficiencie of it.
The villanie; The world shall hate you, saith Christ. Then Christ hath not told us truly, or the world will use us hardly. As Tertullian observes on Nerva’s epistle to Plinie: hee would not have Christians sought for, quasi Innocentes, as if hee confessed them innocent: yet being found he would have them punished, quasi reos, as if he professed them guilty. Good men commonly find as much favour of the world, as vitellius shewed Iulius the. Senator: when the Emperor Commodus commanded hee should bee slaine with the sword; vitellius in favour did beat him to death with cudgells. Plead what they can for their owne innocence, the Wolfe will answer the Lambe; Indeed thy cause is better than mine, but my teeth are better than thine, I will devoure thee. There are not wanting, that like Fimbria of Rome, who meeting a Citizen that he hated, in the street, gave him a deadly thrust into the body with his sword: and the next day entred an action against him, that he had received but part of his blade into his body, and not all, as he meant it. Sic nocet innocuo nocuus: what can the Lambe expect else of the butcher? Indeed sometimes the world useth a man, as Ierome notes, the Praetor handled a souldier, to make him renounce CHRIST. First he imprisons him in his owne house, allowes him a chamber well furnished, soft lodging, daintie cheare, wine, musicke, all delights. When this course would not take, (yet Lord, how many are thus tempted to leave their Saviour!) then he casts him into a darke dungeon, loades him with irons, starves him with the hungry allowance of huskes and puddle-water. When nothing would doe, he burnes him. If the devill cannot winne men to hell as hee seemes an Angell of light, hee will strive to accomplish it as hee is a spirit of terror; if not transformed to another shape, then deformed in his owne shape.
The Miserie: so soone as CHRIST was baptised, and the Spirit descended on him, presently Satan had a-bout with him. No sooner doe we give our names to CHRIST, and receive the holy spirit, but instantly the devill rages and roares against our poore soules with might and malice. If we begin to please God, we displease the world: if God be our friend, that will be our enemie, 2 Cor. 7.5. when wee were come into Macedonia, our flesh had no rest, but we were troubled on every side: without were fightings, within were feares. When we once put our endeavours to godlinesse, expect no quiet. Nunquam bella bonis, nunquam dissidia cessant: Et quocum certet, mens pia semper habet, Prosp. Say we then with David; Oh God my heart is ready. Paratum ad sublimia, paratum ad humilia: paratum ad prospera, paratum ad adversa, paratum ad universa. Ready for good things, ready for evill things, ready for high things, ready for low things, ready for all things, Bernard. 1 Sam. 6. The king of Bethshemesh might low after their calves at home, yet they kept one path, and turned neither to the right hand nor to left. So although wee mourne for parting from our temporary delights; yet let us keepe the way of truth, that will bring us to the end of our faiths, the salvation of our soules. Scrape not then on the dunghill of this earth for pearles, where nothing will thrive but toad-stooles. Ioh. 16.33. In me you have peace, in the world you shall have tribulation: leave me to affect our owne miserie.
The Inconstancie: at most we can get but the figure or fashion of this world, and Figura transit, the fashion of it perisheth, Ier. 17.11. The Partrich may sitte on egges, and hatch them: but then (because they are none of her owne) the true mother calls them, and they flieaway. The worldling is this brood-goose, hatcheth chickens, gathers riches: but when God calls them, they runne away from him, and leave him a foole. Luke 12.20. Thou foole, this night shall they fetch away thy soule from thee, then whose shall these things be? Swallowes will not build in houses ready to fall: yet we more unwise, build our nests in this perishing world. Sea-passengers have written, that about the Teneriffe there be certaine Ilands, called the flitting Ilands: they are often seene, but when men come neere them, they flitte away. The world it selfe is such, a flitting Iland: to day thou thinkest it Tuum, thine; tomorrow it shall not find thee Suum, his: thou art quickly gone from that, or that from thee. Solvet amicititas mors ingratissima vestras. O blessed place, where peace hath no change!
The Insufficiencie; it can never content us. They that have most, crave most: the richest usurers are the poorest beggars. Eccl. 5.10. He that loveth silver shall not be satisfied with silver. As the poore man cryes, Quid faciam, quia non habeo, what shall I doe because I have nothing? so the covetous cryes as fast, Quid faciam, quia habeo, what shall I do because I have so much? Luke 12.17. What shall I doe because I have no roome to bestow my fruits? But whats this? have we any hope to cast out worldlynesse? No: indeed your judgements here can make no resistance, but your affections cannot bee brought to it. Most men desire Esaus blessing, the fatnesse of the earth: they care, not for Iacobs, yet hee went away with the Covenant. Cains outlawed stocke were yet excellent in worldly things; Iabal in cattell, Iubal in musicke, Tubal in brasse and iron; they were the fathers of those professions. What worldly thing is there, but some reprobates have had it? For beauty, Absalom was very faire; and the daughters of men by beauty ensnared the sons of God, Gen. 6.2. For strength, Goliah was very potent; for swiftnesse, Hazael was a swift runner; for wealth, Nabal was very rich; for honour, Saul was a King: In man one dramme of grace, from God one drop of mercy, had beene better than all these. Revel. 12.1. There appeared a woman clothed with the Sunne, and the moone under her feet, and upon her head a crowne of twelve Starres. The Sunne is Christ, the twelve Starres the twelve Apostles, the Moone is the world, and that is under the Churches feet. We that have the earnest of the Spirit, and the first-fruits of salvation, while we are awake, know and acknowledge this to be the best of all. Yet if a little rest of quiet, or ease of health, or luggage of wealth be missing, we mutter as if God had done nothing for us, and are often readie to leave, the musicke of Sion, and to runne backe to the world. Strabo hath a tale of a Musician, that had got together many delighted hearers, whom with sweet charmes he held by the eares; they praised his musicke, he was well pleased with their company. On a sudden the market-bell rung, away they ranne all, and stayed not so much as to give him thankes: onely one somewhat deafe stayed behinde. The Musician heartily thanked him that he would tarry with him, when all the rest went away at the ringing of the market-bell: why, but hath the market-bell rung indeed, sayes he? Yes, quoth the Musician; away trudges he too. You can apply it. Preach wee never so well against worldlinesse, when the charmes and chimes of the world ring, it is hard to keepe your mindes from running. O how difficult is it to conquer this world? yet faith can doe it, 1 Iohn 5.4. This is the victory that overcommeth the world, even our faith. Every true Christian is greater than William the Conquerour, greater than Alexander the Great, greater than Pompey the Great, greater than the great Turke. For they conquered in many yeares but a few parts of the world; but the Beleever in one houre with one act onely, subdues the whole world, with all things in the world. Terra fremat, regna alta crepent, ruat ortus & orcus; Si modo firma fides, nulla ruina nocet; Art thou a Christian? hast thou vanquished the world, that vanquisheth all the wicked? Blesse God for this conquest: the King of Spaines over-running the Indies was nothing to it. Merchants would give much to know a short cut to those remote places of trafficke, without passing straites, or fetching bouts: the shortest cut to the riches of the whole world is by their contempt. Here is a short description of the worlds vanity, by reason of this corruption: but what can he expect that speakes against the world? When Christ himselfe came to disswade men from the world, hee had ill lucke in that point. Hee might preach; Luke 16.9. Make to your selves friends of the Mammon of unrighteousnesse: and vers. 13. You cannot serve GOD and Mammon. But when the Pharisies that were covetous, heard all these things, they derided him, vers. 14. he had but a flout for his labour. But let those that have hope of heaven, cease to love this world: and know that if Christ make us to deny this world, hee will give us a better; wee shall be no losers by him, he vouchsafes us the kingdome of heaven. [1] Cor. 15.19. For if in this life onely we had hope in Christ, wee of all men were most miserable. Take this corrupted world that like it; let that glorious world be ours.
Having escaped the corruption. We have considered the Infection, and the Dispersion, and therein the Discovery: now one word of the Recovery, wee have Escaped it. I call this a Deliverance; for we have Escaped; not by our owne power, but by his grace that hath delivered us. Psal. 12 4.7. Our soule is Escaped as a bird out of the snare of the fowlers; the snare is broken and we are Escaped. The snare of the fowlers were the lime-twigs of this world: our soule was caught in them by the feathers, our affections: now indeed we are Escaped, but the Lord delivered us. Wee that were once taken captives of Satan at his will, are now freed. There is a foure-fold manner of freeing captives: 1. By manumission, a voluntary making free of a bond-servant: so we are escaped from the service of Satan into the glorious libertie of the sonnes of God. Iohn 8.36. If the Sonne shall make you free, you shall be free indeed. 2. By Commutation, we were prisoners by sinne to Death. God therefore made a change with Death: Take thou my Sonne prisoner, give mee my servants free. Death and Hell were forced to exchange: So they killed Christ, and we escaped. 3. By price; when a ransome is paid: now Christ 1 Tim. 2.6. gave himselfe a ransome for all: no silver or gold could serve; but the 1 Pet. 1.19. Precious bloud of that immaculate Lambe. We are bought with bloud, and this is the bloud of God. So Tertullian, Sanguis Christi non redemisset ecclesiam, nisi fuisset sanguis Dei; No bloud could have saved us, but the bloud of him that was God. Here was mercy, great mercy: Christ to have mercy upon us, had no mercy upon himselfe: the price is payed, and wee are escaped. 4. By violence; thou hast plucked my feet out of the snare, when they were too hard for mee: with a strong hand and out-stretched arme, God hath delivered us out of this Aegypt. As David delivered his sheepe from the Lion, so the LORD hath delivered us, 2 Tim. 4.17. Ejecit daemonia; CHRIST did cast out devils: like Alexander, he stood not to untie the knot, but hee cut it. By all these wayes wee are escaped, may our thankfull hearts give praise to our Deliverer Iesus Christ.
But did GOD all this for us, and shall we doe nothing for him, for our selves? Alas, wee shall then soone againe be entangled with the Corruption of this world. Here wee learne the due and true use of Faith and Repentance; Faith to lay hold on the bloud of CHRIST, to cleanse our soules from this Corruption of lust and Repentance by true remorsefull teares to purge our selves continually. Nulla dies sine maculis, nulla dies sine lacrymis; No day is without sinnes, let no day passe without sorrowes. These showers shall kill the weeds of lusts, and spring up the herbes of graces. When he over-waters earth, there follows temporall plentie: when earth waters heaven, there followes spirituall plentie. Let mee now give you the picture of Repentance; which I desire not to be set up in your houses, but to be laid up in your hearts.
Shee is a Virgin faire and lovely, but sorrow seemes to doe violence to her beautie; yet indeed increaseth it. You shall ever see her sitting in the dust, her knees bowing, her hands wringing, her eyes weeping, her lips praying, her heart beating, her lungs panting. Shee comes not before GOD with a full belly, and meat betweene her teeth, but her soule is Psal. 35.13. humbled with fasting. Shee is not gorgeously attired, Sack-cloth is her garment. Not that shee thinkes these outward formes will content GOD, but onely are moeroris Insignia, the remonstrances of pure sorrow within. And indeed at that time no worldly joy will downe; onely pardon and mercy in IESUS CHRIST. Shee hangs the Word of GOD as a Iewell at her eare, and tyes the yoke of CHRIST as a chaine about her necke. Her brest is sore with the strokes of her owne penitent hands, which are alwayes lifted up toward heaven, or beating her owne bosome. Sorrow turnes her lumina into flumina, frontem in fontem; her eyes into fountaines of teares. The ground is her bed; shee eats the bread of affliction, and drinkes the water of anguish. Her knees are hardned with continuall praying, her voice hoarce with calling to heaven: and when shee cannot speake, shee delivers her minde in groanes. There is not a teare falls from her, but an Angell holds a bottell to catch it. The windowes of all her Senses bee shut against vanitie: shee bids Charitie stand the Porter at her gates, and shee gives the poore bread, even while her selfe is fasting. Shee would wash CHRISTS feete with more teares than Mary Magdalen, and if her estate could reach it, give him a costlier unction. Shee thinkes every mans sinnes lesse than her owne; every mans good deedes more. Her compunctions are unspeakable, knowne onely to God and her selfe, and to no creature else. She wisheth not onely men, but beasts, trees, and stones to mourne with her. She thinkes that no Sunne should shine, because she takes no pleasure in it: that the Lilies should be clothed in blacke, because shee is so apparelled: that ths Infant should draw no brest, nor the beast take food, like the Ninivites; because shee hath no appetite. She hath vowed to give GOD no rest, till he have compassion upon her, and seale to her feeling the forgivenesse of all her sinnes. Now Mercie comes downe like a white and glorious Angell, and lights on her bosome. The message which Mercy brings from the King of Heaven is this; I have heard thy prayers and seene thy teares. The HOLY GHOST comes with an hand-kerchiefe of comfort to drie her eyes. Lastly, shee is lifted up to heaven, where Angels and Cherubims sing her tunes of eternall joy: and GOD bids Immortality set her in a Throne of glory.
