A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

Concupiscence though ever sinful, yet could not bring forth sin without the consent of reason: and this would never consent so long as the eyes were open. For sin is a thing so ugly and deformed, and so like the father the devil; that it is unreasonable for a mans soul to yield to it. Hence Paul calls sin a work of darkness: for Satan doth hide it from us in the Birth, and would hide it from us in the ⟨p. 119⟩Growth, only on our death-bed and anguish of soul, he shows it us in the Fruit. In this sense, that may rightly be understood, Nemo sciens peccat; that no man sins knowingly, at the very instant of the committing. Though he have the habit of knowledge in the general, yet hath he lost it in the particular. As we say of the Coward; There is fear in his heart, even while he feareth not; in regard of the habit. And the slave hath an habitual service upon him, even when he sleeps: he serves though he takes his ease. There may be the habit of knowledge in the mind, yet not the use of it in some special act. The devil to utter his damned commodities, dealeth as some trades-men about their bad wares; puts out the true lights, and sets up false lights in their stead. In the time of Superstition he put out verbum Praedicatum, the word preached; that man did scarce know sin in general. In these days of profaneness, he puts out verbum applicatum, the word applied, that few consider what sin is in practice. So that now, he that coming from the mount as Moses; and hearing the worlds confused noise; would think it the noise of war; conquering or conquered: but being among them, he finds it the noise of joy and dancing, revelling and roaring. Not because men do not know these sins in general: but they will not know them in these particular facts. Lust like a thick smoke dims the eye of knowledge.

Concupiscence though ever sinfull, yet could not bring forth sinne without the consent of reason: and this would never consent so long as the eyes were open. For sinne is a thing so ugly and deformed, and so like the father the devill; that it is unreasonable for a mans soule to yeeld to it. Hence Paul calls sinne a worke of darkenesse: for Satan doth hide it from us in the Birth, and would hide it from us in the ⟨p. 119⟩Growth, onely on our death-bed and anguish of soule, he shewes it us in the Fruite. In this sense, that may rightly be understood, Nemo sciens peccat; that no man sinnes knowingly, at the very instant of the committing. Though he have the habite of knowledge in the generall, yet hath he lost it in the particular. As we say of the Coward; There is feare in his heart, even while he feareth not; in regard of the habite. And the slave hath an habituall service upon him, even when he sleepes: he serves though he takes his ease. There may be the habite of knowledge in the mind, yet not the use of it in some speciall act. The devill to utter his damned commodities, dealeth as some trades-men about their bad wares; puts out the true lights, and sets up false lights in their stead. In the time of Superstition he put out verbum Praedicatum, the word preached; that man did scarce know sinne in generall. In these dayes of profanesse, he puts out verbum applicatum, the word applied, that few consider what sinne is in practice. So that now, he that comming from the mount as Moses; and hearing the worlds confused noise; would thinke it the noise of warre; conquering or conquered: but being among them, he findes it the noise of joy and dancing, revelling and roaring. Not because men doe not know these sins in generall: but they will not know them in these particular facts. Lust like a thick smoke dimmes the eye of knowledge.