68 rv'[n Exp~fition of the Epiflle ~ the internal caufe, We wall;_ [in J the lujls of the f!ejb, eN._ You have here, my ~ Brethren, all the caufes of Sm m Mens hves: You have Sm m the Herauldry Gf the caufes ofit. We have it emblazoncd here as fully as can be dcfired: For I. Here is Flejb, Corrupt Nature, which flicks in us, which is as the root a~d fuunt~~ . · 2. Here are Lufls, which are the firfl-born of that Fld h, of that Corruption. that are the immediate Ebullitions, the boylings, the !pringings up from that fountain. , 3· Here is a divifion ofthefeveral fortsofLufts; hedothnotonly callthem Lufts, in the Plural, becaufe they arc matiy, but he gives us their fcveral forts : There ar~ Lufts of the Fle(h, or the Body, thejen.fti•lpdrt, wherein the Soul par– taketh With the Body: and there are the Lufls of the Mmd, the fupcriour part, whole Acbngsare abftral.l:ed from- the Body. Thm there is the outward Conver– fation. The Flefh that begets Lu!h, and the Lufts bring forth a corrupt Conver– fation~ 11Vehad 011r Convcrjdtion in the Lufls nf tl:e Flcfb; they are asthe llreams, or the fpringings that Lufls from the fountain make. And the Converfation, the badmfs of that, he fetteth forth two ways. I. By the conflancy of it, that all an unregenerate man'scourfes arc nothing clfe bur Sin; they walked in it, had their whole converfation in it. 2. T hat it is nothing clfe but a fulfilling of fome Luft or other; f"lfiUing (faith he) the de{iresof ti;ej/cfh, and ofthemind. 4· Becaufe it will be f.oid, Man is a Re"fop:t!J!c CrcatJre, and bath an Undc1~ fianding and a Will, and is not led to an Aftion as Bea!1s are, by brutifh and un– reafonable paffions. Can Lufts carr.y a Rcafonabk Man on alone in a brutiilt way, as Beafts arc led? Therefore he tells you, th::t the truth is, that thefe Lulls they have all ofthem before they come to al.l:,the con(enr ofthe Wi!i; and there– fore what he calleth Lujls in the firfl part of his difcourfe, [ had mn· Converjatiom i" the L11jis of the Flejb J he varies theJhrale in the next, doing the Wills of t/,e Jlefb, fo it is in the Greek, Toc ..9tl-, 1 .w.:1oc , <m~Kos . But cloth the Will move with– out the Underftanding? No, there is the Will ofthe Mind too, ~"'"'"E:v, it is in the plural too. Take all the intellectual powers in a Man, they are all corrupt, they have all their Lufts, and they all concur through their Corruption to dictate to the Will to yield to all thefe Lufts. But then, • 5· The Qgeftion will be , How do we come to be thus corrupt ? What is the caufe of all this flefh which is the caufc of Lufts, and which is feared thus in the Will and Underftanding, and which caufeth all ivlens Sins in their lives ? If you ask me how you come by it? I will tell you,faith the Apoftle; you had it by nature, We were aU the Children of Wratb by M111!re, therefore we were finfull'>y Nature; for the obje/.1: ofGod"s Wrath and Anger is only Sin. That's one !Cope. ·But a fecond fcope t~e Apoftle hath, is, as to fhew the cau!ality ofSin in this its pedigree, that Flefh is the original ofLufts, thofe Lufts are the original of all the wicked Converfation in us, to which the Will confents, and the Underftanding alfo: So likewife his [cope is to afford matter of humiliation to thofe Eph~{ia" Gen– tiles, and the 'Jews alfo, and fo to all Mankind, and to magnifie the free Grace of God the more; and therefore he doth let forth corrupt Nature in the fi.11l and moft exact manner that we find in all the Book ofGod, as,when I open the Parricnlars, will appear. I thought to have done it now by way of AnalyJi' , but I fhall not be able then to come to the particular Expofition ofthefe words[had our C011'uer– fatio1l in the L11ffs of 01tr jlefh] wliich I would make an end of, therefore I wdl referve it till the la!l of all, where it will come in as well. I am to open Three things. I . What is meant by Flefb. ~. What is meant by Lufts of the Flcfb. · 3· What this importeth, to have our Convcrfotion ;, the L•ifls ofthe Fkjb. Firft, What ismeant by Flejh? I rnu!l do two things in rhat, r. What
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