Now that we may know the Apostle hath great reason to counsel men to to mortify evil thoughts, though they never come to consent, these reasons may show: First, concupiscence in the very inclination and first thoughts is a breeder, it is the mother of all sorts of wickedness, if it be not betimes killed in the conception.1 The Apostle James shows, that concupiscence will be quickly enticed, yea it will entice and draw away a man, though from without it be allured with no object. And when it hath drawn a man aside, it will conceive, and breed with very contemplative pleasures, and when it hath conceived, and lien in the womb of the mind, and lain there nourished from time to time, unless God show the greater mercy, it will bring forth, bring forth I say a birth of some notable external evil action, and when it hath gone so far, like an impudent beldame, it will egg on still unto the finishing of sin, by custom in the practise, and so indeed (of it self) it will never leave, till it hath brought forth (as a second birth) death, and that both spiritual and eternal death, and sometimes a temporal death too. Secondly, if these lusts go no further then the inward man, yet sin may reign even in these. There may be a world of wickedness in a man, though he never speak filthy words, or commit filthy action. There is a conversing with the very inward lusts of the flesha, which may prove a man to be merely carnal and without grace, as well as outward evil life. Thirdly, this secret concupiscence may be a notable hinderance to all holy duties.3 This was that the Apostle so bitterly cries out against in the seventh to the Romans: This was it that rebelled so against the law of his mind: and when he would do any good, it would be present to hinder it. This is it whereby the flesh makes war and daily fights against the spiritb, tis the lust after other things, that enters into mans heart, and chokes the word, and makes it unfruitfulc. What is the reason why many pray and speed not? Is it not by reason of their lusts that fight in their members? Qu. But is there any man that is wholly freed from these? Ans. There is not. Every man hath in him divers kinds of evil thoughts; but yet there is great difference: for then is a mans estate dangerous, when these lusts & evil thoughts are obeyedd, servede, fulfilledf, and cared forg.
Now that wee may know the Apostle hath great reason to counsell men to to mortifie euill thoughts, though they neuer come to consent, these reasons may shew: First, concupiscence in the very inclination and first thoughts is a breeder, it is the mother of all sorts of wickednesse, if it be not betimes killed in the conception.1 The Apostle Iames shewes, that concupiscence will bee quickly enticed, yea it will entice and draw away a man, though from without it be allured with no obiect. And when it hath drawne a man aside, it will conceiue, and breed with very contemplatiue pleasures, and when it hath conceiued, and lien in the wombe of the minde, and laine there nourished from time to time, vnlesse God shew the greater mercy, it will bring forth, bring forth I say a birth of some notable externall euill action, and when it hath gone so farre, like an impudent beldame, it will egge on still vnto the finishing of sinne, by custome in the practise, and so indeed (of it selfe) it will neuer leaue, till it hath brought forth (as a second birth) death, and that both spirituall and eternall death, and sometimes a temporall death too. Secondly, if these lusts goe no further then the inward man, yet sinne may raigne euen in these. There may be a world of wickednesse in a man, though he neuer speake filthy words, or commit filthy action. There is a conuersing with the very inward lusts of the flesha, which may proue a man to be meerely carnall and without grace, as well as outward euill life. Thirdly, this secret concupiscence may be a notable hinderance to all holy duties.3 This was that the Apostle so bitterly cries out against in the seuenth to the Romans: This was it that rebelled so against the law of his minde: and when hee would doe any good, it would be present to hinder it. This is it whereby the flesh makes warre and daily fights against the spiritb, tis the lust after other things, that enters into mans heart, and choakes the word, and makes it vnfruitfullc. What is the reason why many pray and speed not? Is it not by reason of their lusts that fight in their members? Qu. But is there any man that is wholly freed from these? Ans. There is not. Euery man hath in him diuers kindes of euill thoughts; but yet there is great difference: for then is a mans estate dangerous, when these lusts & euill thoughts are obeyedd
- 1Jam. 1.14.15.Iam. 1.14.15.
- aEph. 2.3.
- 3Rom. 7.
- bGal. 5.17.
- cMark. 4.19. Jam. 4.1.3.4.Mark. 4.19. Iam. 4.1.3.4.
- dRom. 6.11.
- eTit. 3.3.
- fEph. 2.3.
- gRom. 13.13.
