These things being premised, we conclude That as our nature is universally vitiated and defiled by Adam, so that pollution which from him we derive is not only the languor of nature, the condition and calamity of mankind, the womb, seed, fomenter, formative virtue of other ⟨p. 208⟩sins, but is it self truly and properly sin, or to speak in1 the phrase of the Church of England, hath of it self the nature of sin▪ First, where there is [Greek or Hebrew], transgression there is sin; in this sin there is more, for there is [Greek or Hebrew] ▪ rebellion, and antipathy against the whole Law; therefore concupiscence is sin. Secondly, That which infers death, and makes men naturally children of wrath, is sin; but lust, and fleshly concupiscence reviving, bringeth death, and wrath; therefore it is sin. Thirdly, where there is an excess of sin that thing must needs be sinful; but concupiscence by the commandment is exceeding sinful, ergo. Fourthly, that which is hateful is evil and sinful (for God made all things beautiful and good, and therefore very lovely) but concupiscence is hateful, what I hate, that I do. Fifthly, that which quickeneth to all mischief, and indisposeth to all good must needs be sinful, as she that tempteth and soliciteth to adultery may justly be esteemed a harlot; but concupiscence tempteth draweth, enticeth, begetteth, conceiveth, indisposeth to good, and provoketh to evil; therefore it is sin. Sixthly, that which is hellish and devilish must needs be sinful, for that is an argument in the Scripture to prove a thing to be exceeding evil; but concupiscence is even the Hell of our nature, and lusts are devilish; Therefore they are sinful too. Nemo see palpet, saith Saint Austen, desus Satanas est, de Deo beatus, Let no man sooth or flatter himself, his happiness is from God, for of himself he is altogether devilish. Seventhly, that which was with Christ crucified is sin, for he bore our sin is his body upon the tree; but our flesh and concupiscence was with Christ crucified, They that are Christs have crucified the fl•sh with the affections and lusts; Therefore it is sin. Lastly, that which is washed away in Baptism is sin, for Baptism is for remission of sins; but concupiscence and the body of sin is done away in Baptism; Therefore it is sin.
These things being premised, wee conclude That as our nature is universally vitiated and defil'd by Adam, so that pollution which from him wee derive is not onely the languor of nature, the condition and calamitie of mankinde, the wombe, seed, fomenter, formative vertue of other ⟨p. 208⟩sins, but is it self truly and properly sin, or to speak in1 the phrase of the Church of England, hath of it selfe the nature of sin▪ First, where there is 〈non-Latin alphabet〉, transgression there is sin; in this sin there is more, for there is 〈non-Latin alphabet〉 ▪ rebellion, and antipathie against the whole Law; therefore concupiscence is sin. Secondly, That which inferres death, and makes men naturally children of wrath, is sinne; but lust, and fleshly concupiscence reviving, bringeth death, and wrath; therefore it is sinne. Thirdly, where there is an excesse of sinne that thing must needs be sinfull; but concupiscence by the commandement is exceeding sinfull, ergo. Fourthly, that which is hatefull is evill and sinfull (for God made all things beautifull and good, and therefore very lovely) but concupiscence is hatefull, what I hate, that I do. Fifthly, that which quickneth to all mischiefe, and indisposeth to all good must needs be sinfull, as shee that tempteth and solliciteth to adulterie may justly be esteem'd a harlot; but concupiscence tempteth draweth, enticeth, begetteth, conceiveth, indisposeth to good, and provoketh to evill; therefore it is sinne. Sixthly, that which is hellish and divelish must needs be sinnefull, for that is an argument in the Scripture to prove a thing to be exceeding evil; but concupiscence is even the Hell of our nature, and lusts are divelish; Therefore they are sinfull too. Nemo se palpet, saith Saint Austen, desus Satanas est, de Deo beatus, Let no man sooth or flatter himselfe, his happinesse is from God, for of himselfe he is altogether diuelish. Seventhly, that which was with Christ crucified is sinne, for hee bore our sinne is his body upon the tree; but our flesh and concupiscence was with Christ crucified, They that are Christs have crucified the fl•sh with the affections and lusts; Therefore it is sin. Lastly, that which is washed away in Baptisme is sinne, for Baptisme is for remission of sinnes; but concupiscence and the body of sinne is done away in Baptisme; Therefore it is sinne.
- 1Peccatum car•s & vere peccatum. Fulg. de grat. Christ c. 15. Vid. Aug. de peccat. mer. & remiss. lib. 2. c. 4. de nupt. & concupis. lib. 2. cap. 24. contr. Jul. lib. 2. c. 3. 4. 5. & lib. 4 c. 2. lib. 5. c. 3. 7. lib. 6. c. 15. 19. Vide Staplet. de Justis l. 2. c 14. 1. Joh. 3. 4. Rom. 7 23. Gal. 5. 17. Rom. 6. 23. Ephes. 2. 3. Rom. 7. 13. Eccles. Gen. 1. 3•. Rom 7▪ 15. Prov 7. 11-21. Rom. 7 18-21. Matth. 15. 19. Jam. 1. 14. Jam. 3. 15. 1. Joh. 3. 8. Jam. 3. 6. Joh. 8. 44. Aug. Tract. 49. in Johan. Quando libido vincit, vincit & diabolus. Id. contr. Jul. lib. 5. cap. 7. 1. Pet. 2. 24▪ Gal 5 24. Rom. 6 5. 6. Act. 2. 38. Col. 2. 11, 12.Peccatum car•s & vere peccatum. Fulg. de grat. Christ c. 15. Vid. Aug. de peccat. mer. & remiss. lib. 2. c. 4. de nupt. & concupis. lib. 2. cap. 24. contr. Iul. lib. 2. c. 3. 4. 5. & lib. 4 c. 2. lib. 5. c. 3. 7. lib. 6. c. 15. 19. Vide Staplet. de Iustis l. 2. c 14.
