A sermon preached before the Prince, at Richmond, this present yeere. 1606. By B: Charier, D: of Diuinitie, and one of the Prince his chaplaines

Iames . 1. verse 15.

Lust , when it hath conceiued , bringeth forth sinne , and sinne , when it is finished , bringeth forth death .

ALl wicked men haue been wont to lay the fault of their sinnes vpon God : but the holy Apostle in this place teacheth vs , that in inquiring the cause of sinne , there is no further search to be made , then to our owne lust . In the description whereof , we are heere to obserue foure things : First , the conception of sinne , Lust when it hath conceiued ; then the birth of sinne , it bringeth forth sinne ; thirdly , the growth of sinne , sinne when it is finished ; and lastly the fruite of sinne , it bringeth forth death ▪

Lust , when it hath conceiued , it bringeth foorth sinne , and sinne when it is finished , it bringeth forth death . Of which that I may speake profitably , to the killing of sinne , to the preuenting of death , and to the curing of soules , I shall desire you to ioyne with mee , in humble and hartie prayer vnto Almightie GOD , in the Name and mediation of his sonne Iesus Christ , that it would please him to assist vs with his holie Spirit , and to graunt to euerie one of vs true repentance for all our sinnes , a liuelie fayth in all his promises , a godlie conuersation according to his holie commaundements in all our liues .

And in these prayers , let vs not be mindfull of our selues alone , but as feeling members of the misticall bodie of Iesus Christ , let vs pray for all our fellow members , dispersed ouer the face of the whole earth ; and more especiallie , let vs pray for this Church wherein we liue ; and heerein for the Kings most excellent Maiestie , Iames by the grace of GOD , King of great Brittaine , Fraunce , and Ireland , defender of the faith , and supreame Gouernour of this Church , in causes both Ecclesiasticall and Ciuill . For our gracious Queene Anne , for the noble Prince Henry , and for all that Royall familie , that it may please GOD to inlighten thē with his Spirit , to inrich them with his Grace , to preserue them with his mercie , and to crowne them with his glory .

Let vs pray for all that are of his Maiesties most honourable priuie Councell , for all the Nobilitie , for all the Clergie , by what name or title soeuer they be called ; for both the Vniuersities , Cambridge , and Oxford ; for all the Commons of this Land ; for all that are afflicted , especially those that fight vnder the banner of Christ , and labour vnder the burden of their sinnes .

Last of all ▪ for our selues heere gathered together , for the hearing and speaking of Gods most holie Word , beseeching him to make it vnto vs , as it is in it selfe , a Word of power to the beating downe of sinne in vs , and to the raising vs againe vnto newnesse of life : that we beeing made conformable vnto our Sauiour Christ his death , and humiliation in this life , may be made pertakers of his Resurrection , and glorification in the life to come . In whose Name let vs conclude our prayers , in that forme which hee himselfe hath taught vs in his holie Gospell , saying ▪ Our Father which art in heauen ▪ &c.

Lust , when it hath conceiued , bringeth forth sin , and sinne , when it is finished , bringeth forth death .

You see heere the Apostle , in the description of sinne , vseth an Allegorie , taken from the generation of man . And if you doe obserue it , you shall find , that there is eadem methodus generationis , et corruptionis , the same methode in the naturall generation of man vnto life , and in the vnnaturall corruption of man vnto death . Heere is a Father , and a Mother , and a Midwife , and a Nurse .

The Father of sinne , is the deuill , the Mother is Lust , the Midwife is Reason , the Nurse is Hipocrisie . For the deuill by wicked suggestion begetteth sinne as a Father , Concupiscence by wicked imaginations conceiueth sinne as a Mother , Reason , by wicked consent , bringeth forth sinne as a Midwife , and Hypocrisie by wicked concealement , bringeth vp sinne as a Nurse .

When Concupiscence lay first in Child-bed in the great Chamber Paradise , and gaue life vnto Sinne , that sinne might fill all the World with death , shee tooke this very order for the bringing forth of her first begotten , as may appeare in the third chapter of Genesis . First she kept companie with the deuill , who suggested vnto her , distrust in GOD , and trust in herselfe , which is the seede of all sinnes .

Secondly , shee conceiued sinne by thinking of it : The forbidden fruite was faire to the eye , pleasant to the tast , and a thing to be desired for the experience of good and euill .

Thirdly , she came vnto Adam , and got him to consent , shee gaue vnto him , and he did eate .

Lastly , least her young borne babe should perrish for want of keeping , shee committed it to Nurse Hypocrisie , who sowed together the figge leaues of excuse , and nursed it by concealing it .

This old beldame Concupiscence , the Mother of sinne , is now very old , aboue 5000. yeeres , and yet she is not past children .

The deuill was neuer more busie to beget sinne , Lust neuer more pregnant to conceiue sinne , Reason neuer more easie to be intreated to bring forth sinne , and Hypocrisie neuer more ready at hand to set new-borne sinne vpon her lap , and to dandle it by excusing it .

And for the first , the Father of sinne the deuill , hee doth not onely beget those horrible villanies , and prodigious exployts , which euery one may perceiue to be his children , and to come from hell : but hee is much more dangerous , whilst hee doth secretly infinuate himselfe vnder another shape , and come vnto vs like an Angell of light , for by this meanes , there is no member of our bodies , nor no corner of our soules , wherein he hath not a bed of fornication .

Hee begetteth falshood in our harts , lightnes in our heads , adulterie in our eyes , blaspemie in our tongues , oppression in our handes , and intemperancie in our whole bodies . Hee turneth beautie into wantonnesse , strength into violence , wit into wilfulnesse , learning into discention , deuotion into superstition , religion into treason . Alwaies corrupting the meaner gifts with hypocrisie , as putting Colocinthis into the poridge pot , and the greater with pride , as putting Cantharides into the oyle pot .

Now for the preuenting of the deuill , the father of sinne , that hee doe not beget sin vpon vs , there be two thinges necessary , first , to see the deuill by fayth , and then to shut him out by good works .

For the first , it is a matter of faith to see the deuill : for hee that doth not belieue there is a deuill , doth not belieue there is a God . And now adayes , fayth is waxed so very weake , that many beginne to make question whether there be a deuill or no , because they neuer saw any . Indeede in the time of superstition , the deuill did often appeare in some bodily shape , and hee had reason for it : for by that meanes hee draue men forward vnto desperation , to which in those dayes they were very much inclined : but in these dayes of prophanenes , the case is altered , he will not now appeare in his likenesse , least he should hold men backe from presumption , vnto which they are running head-long .

If we will see any thing with our bodily eyes , it is requisite that the obiect be rightly placed , that is , that it be not placed on the sunne side wee stand , nor that it be not placed too neere vs. Wee cannot see a thing on the sunne side wee are , neither behind vs , or if it be placed iust beside vs.

If a man would plainly behold one on this side of the roome , he must goe to the other side , so hee that would see the deuill in pride , shall neuer perceiue him as long as he is proude , he stands on the same side the deuill is , but let him goe ouer to the other side of humilitie , and then he shall plainly see the deuill in his pride : so in drunkennesse , so in whoredome , so in any other sinne ; if a man will see the deuill , he must first goe to the opposite vertues , before he can possible perceiue him .

The second thing is , that we doe not stand too neere , for if our eye be too neere the obiect , the beames of the sight will be confounded ; there must be a mediocrity of distance : For as in the Optikes , if a man would perceiue the arte of a prospectiue picture , hee must goe a distance from it , and looke with artificiall eyes , or Spectacles fitted for the purpose , euen so , if a man would perceiue this prospect of the deuill , with all his deepe shadowes , and profound deceits , he must first endeuor to goe from him , that he may perceiue him : & then looke not with the eyes of nature , or reason , which will neuer , or very hardly discerne him , but with the eyes of faith , and of Gods word , which will plainlie discouer him .

The second meanes to preuent his suggestions , is to shut him out by good workes . Adam was appointed by GOD to worke in Paradise , and to dresse the Garden ; as long as hee was at his worke he was safe enough , but when he gaue himselfe to idlenes , and to heare the talke & dalliance of Eue , he was subiect to the deuils temptation . And therfore S. Hierome dooth very fitly exhort his friend Rusticus that hee would be alwaies dooing some good thing , Vt quando diabolus venit , inveniat occupatum , that the doores may be shut , and hee not at leysure to giue him entertainement .

For as a birde , as long as shee is flying is safe enough from the Fowler , but if she sit still vpon the perch , shee is euery bodies marke , euen so a man , who was borne to labour , as a bird to flie , as long as he is studying , reading , praying , or about any honest exercise , or worke of his vocation , the deuill will not much meddle with him , hee hath no opportunitie , he cannot hit him ; but if once a man giue ouer himselfe vnto idlenesse , and dissolue his minde with sloth and negligence , hee is a fayre marke for the deuill to shoote at , hee will be sure to be suggesting the seede of one sinne or another .

Well then , if we will exclude the deuill , let vs also be alwaies tilling the Paradise of our soules by one good worke , or other , that GOD may delight to walke therein : and so Christ himselfe will become Ianitor cordis vnto vs , and will be as readie to be the doore-keeper of our harts , to keepe out our enemies , as Dauid was willing to be the Doore-keeper of Gods house , to let in his friends .

When you haue thus kept out the deuill , the Father of sinne , the next care is to looke to Lust , or Concupiscence the mother of sinne . Where by the way we are to obserue , that by Concupiscence is meant , not onely the desire of fleshly company , but also the generall corruption of our nature , prone to all sinne . So the Apostle taketh it in the fift to the Galathians , where hee reckneth vp as fruites of the flesh , not onely adulterie , fornication , and vncleanenesse , but also drunkennes , murder , enuie , Idolatry , witchcraft , and such like .

For Concupiscence is as fruitfull of all manner of sinne , as the Egyptian Ilands are of all manner of vermine , of which Diodorus Siculus reporteth , that for the speedines of generation , you may see the former part a formed Ratte , & the hinder part an vnformed lumpe in the same peece of earth .

The deuill hath no sooner suggested the seed of Pride in Honor , but Lust conceiueth it by thinking of it , and trauaileth in the imagination of high places , and groweth bigge with Sedition and Rebellion ; and as soone as it can get Opportunitie , it bringeth it foorth .

The deuill hath no sooner suggested the seed of Wrath in priuate offences , but Lust conceiueth it , by thinking of it , and trauaileth with the sweetnes of Reuenge , and groweth bigge with Murther and Crueltie , & as soone as it can get Opportunitie , it bringeth it forth .

The deuill hath no sooner suggested the seed of Couetousnesse in Gaine , but Lust conceiueth it , by thinking of it , and imagineth to it selfe quirkes , and aduantages of Law , and groweth bigge with Iniurie and Oppression , and as soone as it can get Opportunitie , it bringeth it forth .

The deuill hath no sooner suggested the seed of Vnchastnesse in Beautie , or any wanton speech or behauiour , but Lust conceiueth it , by thinking of it , and trauaileth in the conceit of Fleshly pleasure , and groweth bigge with Adulterie , and Fornication , and as soone as it can get Opportunitie , it bringeth it forth .

In a word , the deuill hath no sooner suggested the seede of any sinne in any temptation , but Lust conceiueth it , by thinking of it , and dooth growe quicke and bigge with the fruites of Wickednes , and as soone as it can get Opportunitie , it bringeth it foorth : so fruitfull is Concupiscence of all manner of sinne .

Hee then that will preuent the conception of sinne , must watch Concupiscence , & looke to his inward thoughts , and affections very carefully , & not onely make conscience of his deeds and of his words , but euen of his most secrete thoughts , and inward imaginations ; for they that accustome themselues to euill thoughts , can hardly bring forth good words , but neuer good deedes .

As the Corne is , so will the Floure be , if the Floure be badde , the fault is not in the Milstones that ground it , but in the Miller that put in the Corne ; the vnderstanding and thoughts of a man , are like Milstones , they cannot chuse but grinde whatsoeuer they receiue , and yeeld a Floure both in words and deedes accordingly .

As the wood is , so will the fire be , of wet and vnsauerie wood , you shall haue a smokey and vnwholsome fire , but if the wood be sweet and dry , it will perfume the roome with a very good and pleasant ayre ; euen so it is in the soule , such wood as you lay on in your thoughts , such fire shall you haue in your actions .

The Wise man in his best instructions to wisedome giueth this rule , Prouerbs 4 , 23. Cum omni diligentia obserua cor tuum , If thou wilt bee wise , looke well not onely to thy hands and thy feet , although they also are to be looked vnto , but especially looke to thy hart , and thy inward affections , and thinke vpon thy thoughts .

That vnderstanding is the most diuine , which is reflected , and doth inwardly behold it selfe , and GOD , that which is proiected , and gazeth vpon outward things , is common to vs with beasts , and those likewise are the best affections , that are kept at home , & occupied in the examination of themselues .

You know when Dinah would needes be gadding abroad , to see the Daughters of Canaan , Genesis 34. she was defloured by Sechem the sonne of Hamor . And if we suffer our affections to be nightwalkers , they will certainly returne home quicke with child .

Concupiscence in it selfe , as it is a facultie of the soule , and a gift of GOD , is no sinne , but may be made a helper vnto Vertue , if it be well looked vnto , although I confesse Concupiscence is commonly taken in the euill part for originall sinne : but if shee be kept at home , and set a worke , in sweeping of the house , and lighting the candle , shee may in the end proue a chast virgin , fit to meete the bridegroome at his comming .

And thus you see the meanes howe to sue a diuorce betwixt the deuill & Concupiscence , and to put enmitie betwixt the seede of the Serpent , and the seede of the Woman , that although the deuill be neuer so busie in suggesting , yet Concupiscence shall not be able to conceiue sinne .

Now hauing seene how sinne is conceiued , let vs consider how it is brought forth . And heere , although Lust be neuer so willing to conceiue sinne , yet let not Reason , which is the Adam , and the manly part of the soule , become his Midwife , to bring it forth . For concupiscence , although it be alwaies sinfull , yet it cannot bring forth sinne , with out the consent of Reason , which will neuer consent to bring it foorth , so long as her eyes be open .

For sinne is a thing so vgly and deformed , and so like the father the deuill , that it is very vnreasonable that a mans soule should yeeld vnto it . And therefore it is called aworke of darknesse , not onelie because the deuill hideth it from other men , when it is brought foorth , but also for that hee hideth it from our selues , in the very birth , and comming forth thereof .

And therefore it is true beeing rightly vnderstood , that Nemo sciens peccat , no man doth know sinne , to be sinne , at the instant when he committeth it : For how soeuer he haue the habit of knowledge in the generall , yet he hath lost the act thereof in particular .

The meanes the deuill vseth to hide his youngling in the birth , is the very same that deceitfull Trades-men vse , to vtter theyr wares , they shut out the true light , and let in false lights , to cast the better glosse vpon their stuffe . So doth the deuill .

In the time of Superstition , hee put out Verbum predicatum , the light of the Word generally preached , so that men did scarce know sinne in generall , in these dayes he puts out Verbum applicatum , the light of the Word applied in particular , so that few doe consider what sinne is in practise : And in steede of these true lights , he sets vp false lights , to cast a fayre glosse vpon sinne .

These false lights are especially two , the one is humane Lawe , the other is humane example . By the one you shall neuer be able to prooue sinne to be sinne , vnlesse you can shewe an Act of Parliament for it . By the other , you shall neuer be able to proue sinne to be sinne , vntill all great men be good men , which will not be yet a while .

By these false lights it comes to passe , that things are so vnlike themselues , as few things are knowne by their names : Wee call good euill , and euill good , and light darknesse , and darknesse light , as the Prophet Esay complaineth in his 5. Chapter . So that Drunkennesse passeth currant vnder the name of Good-fellowship ; Adulterie , vnder the name of Good-nature ; Couetousnesse , vnder the name of Good-husbandry ; Murder , vnder the name of Good-courage ; Sedition , vnder the name of Good-reformation ; and Treason , vnder the name of Good-religion ; and Reason beeing blinded by the deuills sleights , becomes a Midwife to bring forth sinne .

The meanes to make sinne an Abortiue , and to keepe it from comming into act , is to keep open the eye of Reason , both by the doctrine of the Truth in generall , and the application thereof in particular . The knowledge of the Truth in generall is more easie , for which of vs is ignorant what sinne is ? Reason whilst shee walketh in generalls , is in her owne iurisdiction , sence , and affection ; hath nothing to doe with her , but shee may freelie giue her sentence ; but when she descendeth to particulars , wherein all actions doe consist , and disputeth whether this or that particular bee a sinne , there sence and affection haue a speciall interest , so that Reason cannot giue in her verdict , vnlesse shee can ouer-rule them .

Heere is the true vse of priuate Monitors , Tutors , and Preachers , who may speake freely when time is , that they helpe vs to retaine the truth in particular . Admonition is called by the Greekes Noythesia , as it were the restoring , or putting of the mind in order ; for when the vnderstanding is as it were beside it selfe , and out of ioynt , beeing transputed by some suddaine passion , or euill custome : it is then a great benefit to haue such a one at hand , as may repose it by good admonition , and put it into order againe .

This continuall publike Preaching , is very good and necessarie , as a candle set vpon a candlesticke , to giue light to all that are in the house . But if in this night of sinne , wee will doe any profitable worke , we must eyther our selues haue a particular light of our owne in our hand , or if we cannot doe both , wee must get another to hold the candle to vs , that wee may see the deformitie of sinne , least Reason be deceiued , and so taking the children of Babilon , for the children of Ierusalem , do giue her consent , and become a Midwife for the bringing forth of sinne .

And if Reason be deceiued , & ouertaken in the birth of sinne , yet when it is borne , shee shall perceiue it plainly ; and if shee can neither hinder the conception nor the birth of sinne , yet let her like the Midwiues of Egipt , kill it betimes , least it grow vp to the full height , for sinne when it is finished , will certainly bring forth death .

Indeede , euery sinne without repentance , is finished , and bringeth forth death ; but yet there is a growth in sinne , Nemo repente fit passimus , no man becomes a very bad man at the first dash , there bee three degrees , as it were so many ages in sin ; there is 1. peccatum occultum , 2. peccatum apertum , 3. peccatum frequentatum , secret sinne , open sinne , and customarie , or confirmed sinne .

Sinne , whilst it is secrete , and as it were in his cradle , it hath a Nurse , and that is Dissimulation , or Hypocrisie , who if she can , will keepe sin within doores , and if it must needes goe abroade , shee prouides a Mantle , or a Cloake to couer it withall .

The carnall man , as long as hee can , will keepe his adultery and vnchastnesse close , but if it must needes out , he excuses it , and cloakes it with a naturall infirmitie , as Adam , Genesis 3. Mulier quam dedisti mihi , the woman which thou gauest vnto me , she gaue vnto me , & I did eate . So the proud man , if he can keepe his disobedience and treason within dores , he will , but if it must needs come abroade , hee will couer it with a cloake of false pretence , either with a pretence of iustice , as Absolon , when hee intended treason against his father , hee pretended iustice for the people , saying to euerie sutor , the matters are good and righteous , but the King hath appointed no man to heare thee : O that I were made a Iudge , that I might do iustice to the people , 2. Sam . 15.

Or else with a pretence of zeale , as Korah , when he practised a schisme against Moses and Aaron , he seemed zealous for the people of God ; You take too much vppon you , seeing all the congregation of the Lord is holy . Numb . 16.

So the Couetous man , if hee can , he will keepe his iniurie and oppression within doores with Gehezi , 2. Regum , 5. thy seruaunt hath beene no where , I haue done nothing , but that I may doe : but if the bleating of the sheepe bewray him , then he excuseth the matter with Saule , 2. Sam . 15. It was the fault of his Officers : but it is no matter , he meaneth to lay it vp in pios vsus : offer sacrifice to God , you shall see one day he will found Hospitals and build Churches with it .

Thus sinne groweth from secret to open , from his child-hood to his young age , and then it needs a Nurse no longer , but Lust doth prouide her of a Tutor , and that is Presumption , who will not dissemble the matter a whit , but openly defend it , like Aritio in the Comedie , Non est flagitium scortari adolescentulum , non est neque potare , neque sores effringere , all these are no sinnes , they are but tricks of youth .

So sinne is iterated and repeated vntill it getteth strength by custome and growth to mans estate , & then is it manned with obstinacie , who like a stout Champion will iustifie it against all commers , peccator cum venerit in profundum contemnet . Then will the Egiptian contemne Moses , Exod . 2. Who made thee a Ruler , & a Iudge ouer vs ? Then will Ahah reiect Micheah , I hate him , for he neuer prophecieth any good vnto me , 3 , Reg , 2. Then will euery child in Iericho , despise Elizeus , and be bold to call him bald pate , 4 , Regum , 2. And thus sinne groweth to his height , & bringeth forth both priuate and publike , both temporall and eternall calamitie .

Which if you desire to preuent , you must looke to sinne betimes , & as the Prophet aduiseth , Psal . 137. Take the children of Babilon young , & dash their heads against the stones . Take them young . Whilst they are young , Dum parvus est hostis intersire , vt virtus eius elidatur in semine . Hieron . For sinne when it is iterated , it is harder to be conquered . Acta confirmant voluntatem , tam in bono , quam in malo , He that hath done well once , shall the more easily doe it the next time , and hee that hath done euill once , shall the more hardly resist it at the next assault .

Take them young , whilst you are young , otherwise , as sinne groweth stronger , you will growe weaker , and that sinne which now you may easily subdue , you shall not heereafter be able to wrestle with .

Our Sauiour began to purchase our saluation when he was verie young , hee shed some blood in the wound of circumcision when he was but eight dayes old , and he shewed himselfe in the Temple , when he was but twelue yeeres old ▪ and shall not wee thinke it time to practise our saluation , whilst wee are young ? Let vs therefore looke to it betimes , least sinne growe to bee finished , and then there bee no remedie , nor recouerie , but death .

I am now come to the fourth and last part of my Text , namely ▪ the fruite of sinne , and that is death . It bringeth forth death .

The fruite of sinne is double , the death of the bodie , and the death of the soule . That the death of the bodie is the fruite of sinne , it appeareth in Romans 5 , By the sinne of one , death came ouer all ; for surely , if there had neuer beene any disorder of the soule , there should neuer haue been anie disease of the soule .

But I will passe ouer that which we must all passe thorough , that is the death of the body , and come to that which I pray God we may all escape , that is the death of the soule . For as death causeth the separation of the soule from the bodie , so sinne causeth the separation of God from the soule , whereby the soule becommeth more lothsome vnto God , then any dead carkasse is to man . But yet as there is a difference in the separation of the soule from the body , so are there certaine degrees in the separation of God from the soule .

There is a Syncope or souning , there is an Epilepsy , or falling sicknes , and there is an Apoplexie , or cold Palsy , which if it be totall , is also finall . To the first answereth our ordinarie infirmities , which the iust man falleth into euery day . These the auncients haue called Veniall sinnes , not because they are not deadly in their owne nature , but because they are recouerable by ordinary repentance , as it were by the sprinkling of water , or a little bending forward .

To the second answereth greater crimes , which they call deadly sinnes , because they do expell the Spirit of GOD , that for the time there is left no sence , nor apparance thereof , neither doth it returne againe without some extraordinarie repentance , as it were by striuing , by sweating , and bearing of it selfe .

To the third aunswereth customarie and obstinate sinnes , which although there remaine a while a little appearance of breath , or naturall warmth , yet without a verie miracle , it is vnpossible to recouer that spirituall life , which it hath so long , and so vniuersallie excluded .

Seeing then the fruite of sinne is so dangerous , and yet so vnpossible altogether to be preuented , what remedie is there left to recouer our selues : surely there is no other meanes in the world , but the grace of GOD in Iesus Christ , offered vnto vs in his Word and Sacraments , by the ministery of his Church . For as Christ himselfe did raise 3. kinde of dead bodies in the Gospell , so hath hee giuen power to his Church in his Name , to raise 3. kindes of dead soules . Hee raised one dead in the house , and that was Iairus daughter , in the fift of Marke ; another dead in the gate , and that was the widdowes sonne in the 7. of Luke ; & a third dead in the graue , and that was Lazarus in the 11. of Iohn .

The secrete sinner is dead in the house ; for the raysing of him , there is the word of Christ particularly applied , which is a discerner of thoughts , & intents of the hart . Hebr : 4 , 12. and able to bring into captiuitie euerie thought , into the obedience of Christ . 2. Cor . 10.

The open sinner is dead in the gate , for the raising of him , there is the discipline of Christ ; If thou canst not reforme thy brother priuately , Die Ecclesiae , tell the Church , &c. Math , 18. Christ himselfe when hee found open profanation of the Temple , hee made a scourge , and whipped them out . &c. Iohn . 2.

But what shall wee doe for the customarie and obstinate sinner , which is dead in the graue ? All we can doe is to pray for him as Mary did . Lord , if thou hadst beene heere , my brother Lazarus had not died , neuerthelesse , I know all things are possible vnto thee .

But because wee must not alwaies stay for miracles , the ministerie of the sword , must be ioyned with the ministery of the word , Atque immedicabile membrum ense recidendum est , ne pars sincera trahatur , that which cannot be cured , must be cut off .

And thus you see the description of sinne , with the true causes thereof , offered to your consideration by the Apostle , in the conception , the birth , the growth , and the fruite thereof . GOD of his goodnes blesse that which hee hath taught vs , that our sinnes may be killed , our soules cured , our death preuented , and our selues euerlastingly saued , by the merits & mediation of our deere Lord and Sauiour Iesus Christ : to whom with the Father , and the holy Ghost , three persons and one GOD , be all honor & glorie , now and for euer .

Amen . FINIS .