THE Apostle Paul hauing declared at large, in the foregoing verses, The connecti­on of the Text with the for­mer verses. the cumbersome contention he had with his flesh, and naturall Corruption, the which was al­wayes in his way, and exceeding­ly hindered him in the seruice of his God; and [Page 2]now finding himselfe dangerously beset with this enemy, he cryeth out for helpe, as it were, with a loud voyce, saying, O miserable man that I am, who shall deliuer me from this body of death?

The summe of the Text. The summe. A mournefull Lamentation, or Complaint against that naturall corruption wher­with the Apostle found himselfe oppressed

The parts of the Text. The parts are these, 1. Against what hee com­plaineth; against the body of death. 2. Who com­plaineth; The Apostle himselfe; I miserable man. 3. How he complaineth; Two manner of wayes, First he declareth himselfe therefore to be miserable, in that he hath this body of death a­bout him; secondly, he wisheth to bee deliuered from it.

1. Of what he Complaineth.

He complaineth of the body of death, by which we must vnderstand, (as it appeareth in the former Verses) our naturall corruption, which makes vs in our selues vnapt to any good, and prone, and readie to all euill; euen that originall sinne wher­in we were conceiued, and borne; concerning which the Apostle formerly testifieth, that it wor­keth death, Ver. 13. And in another place is ter­med by him, the body of sinne, Rom. 6.6. in which respect also he declareth himselfe to be carnall, sold vnder sinne. ver. 14. and witnesseth, that it is in him a Law in his members, whereby he is greatly hindered in the performance of obedience vnto the Law of God. ver. 22.23. But we shall better iudge of the meaning of this manner of speech, if so be we obserue the reasons why originall sinne, [Page 3]or naturall corruption is called a body, yea, Why our natu­rall corruption is named a bo­die. a body of death.

Our naturall corruption is named a body for these reasons following:

1. As a body hath many members, 1 Reason. so also hath this naturall corruption; it is a coniunction, or knitting together of many euill members; or ra­ther, Because it spreadeth it selfe thorough all the powers and parts of the whole man. it spreadeth it selfe through all the powers, and parts of the whole man: therefore it is not onely called a body, but also a Man, even the olde Man. Ephes. 4.22. Implying, that there is nothing in man which is not defiled, and polluted with this naturall corruption: the vnderstanding is hereby darkened: the will, peruerted: the affec­tions disordered: the members of the body, fit, and readie instruments, and weapons of vnrigh­teousnesse, &c. yea, the vnregenerate man, which is nothing but flesh, hauing not the spirit, Iud. ver. 19. is in regard of this naturall corruption, named darknesse it selfe. Eph. 5.8. And in the regenerate man himselfe (which hath now receiued the spi­rit 1. Ioh. 3.24. and in that respect is called Light it selfe. Ephes. 5.8.) yet this corruption spreadeth it selfe in such sort, thorough all the parts, and powers of his soule, and body, that it is as a Law in his members, Rom. 7.23. there is no more dif­ference herein betweene the regenerate, and the vnregenerate, then betweene the darke night, wherein there is no light at all, and the breake of the day, wherein the light beginneth to appeare, but is not wholly broken forth, the light & darke­nesse being mixt together, thorough the whole [Page 4]ayre. For the vnregenerate are totally possessed with this corruption in all the parts, and powers of their soule and body, so that in them there is not any spirituall light; and therefore they are called children of the Night, and of Darkenesse. 1. Thes. 5.5. But on the contrary side, the regene­rate are onely so ouercome with this naturall cor­ruption, in all the parts and powers of their soule, and body, as the ayre is with darkenesse when the day beginnes to breake; at which time the light, and darkenesse doe, as it were, struggle together thorough the whole ayre: in which regard the break of the day is called light; and men are wont to say, beholde, it is day, although that there bee much darknesse in the ayre: and in this sence are the regenerate in the Scripture named light. Eph. 5.8. And children of the light, and of the day. 1. Thes. 5.5. although that there be much spirituall darkenesse in them, and that they are not wholly free from the sinfull flesh, but are in euery part polluted therewith: and for this cause in the re­generate themselues is this naturall corruption called a body of sinne, Rom. 6.6. For it is crept thorough euery part, and power of their soule and body.

So then this naturall corruption is a body, but it is a body altogether vgly, and monstrous, the parts whereof are wholly inuerted, or rather per­uerted, as if the eyes stood in the place where the eares should; and the mouth were set in the fore­head; and all the rest of the members were most deformedly mis-placed. To be short, it is a simple [Page 5]body of confusion, and darknesse: it is the image of the Diuell; the draught, and proportion of Sa­than: it is in euery degree contrary to the image of God wherein at first he made Man.

It is therefore idle, and foolish that the Papists pretend, who say, that this naturall corruption, or concupisence which lusteth against the spirit, is not finne. For there is nothing more abominable in the eyes of God then this body: for there is no­thing in the world more dissonant, and contrarie to the will of God, and the image that he himselfe hath made; he seeth that the image of the Diuell is therein. It is truely a monster, mishapen in e­uery member with sinne: yea, when it worketh not, but lyeth still without stirring, or mouing, it is altogether hatefull before God, euen as a wolfe, or a Beare is to vs when he lieth still, and sleepeth; and as we know the Diuell is abominable before God, although hee lyeth bound in chaynes of darkenesse, and sealed vp in the bottomlesse pitt. Iud. 6. Reu. 20.

Reason 2. Because it han­geth vpon vn as our owne flesh. Secondly, this naturall corruption is called a body, and likewise the flesh, Gal. 5.17. because it lyeth, and hangeth vpon vs, euen as our owne bo­die, or flesh: therefore it is called the sinne that hangeth so fast on, Heb. 12.1. For whither we goe or stand, we carry it with vs as we doe our owne body, and flesh. Yea, when wee were conceiued, formed, & had our being in our mothers wombe, it receiued also forme, and being with vs, and in vs, and sticketh in vs as it were in our marrow, and bones; and hangeth as fast vpon vs, as the blacke [Page 6]skinne vpon the Moore, and the spotts vpon the Leopard, which doe spring of their owne nature. Ier. 13.23. Hence it is that the restraining, and bridling of our sinfull Concupiscence is termed in holy Scripture, Mat. 5.29.30. hands cut off, and eyes put out; it being as grieuous for vs to doe it, as to dismem­ber our selues: yea, we are as vnable of our selues, to put away this naturall corruption, as the Leo­pard his spotts; and as we our selues are, to plucke of our skinne, and lay aside our flesh: nothing but the hand of God is able to doe it.

Why our natu­rall corruption is named a body of death. Reason 1. Because it worketh the death both of soule and bo­die. Now it followeth, that wee enquire why. It is named a body of death: and for that there are these reasons.

First, it is so called, because ir worketh the death both of the soule, and body of man.

This naturall corruption no sooner entereth vpon the soule, but it killeth it spiritually, leauing it no more power to doe the will of God, then a bodie without a soule hath, to performe the office of a man; yea, it maketh it stinke like a dead kar­kase in the nostrills of God, Psal. 53.2. There is no carrion that hath lieu long stinking in a cor­ner, cralles so full of filthy Maggotts and wormes, as the soule of that man, in whom this corruption hath had vndisturbed possession but a little while.

Hence it is that the Scripture sayth of vnrege­nerate men, that their throte is an open Sepulcher, Rom. 3.23. Out of which corrupt, and rotten conuersation proceedes. Ephes. 4.29. And from whence is it (thinke you) that this noysome [Page 7]stench of sins, breakes forth thorough the whole world? but from the soules of men, which lie dead, and stinking, by meanes of this naturall corrup­tion.

And looke, what it hath done no the foule, the like also hath it done to the bodie, it eates and consumes that as a moath doth a Garment, Psal. 39.12. It is like a wolfe, or a beare; which hauing taken a man by the throte, still suckes his bloud, and neuer leaues, till all be vp. From whence comes it (thinke you) that man being such an admirable peece of worke, decayes, consumes, and with e [...]s away in such short space as wee see? It ariseth originally, and principally from this naturall corruption, which is in our bodies, as a moth in a garment, eating them, and consuming them by a little, and a little: whereby it plainely appeares, that this sinne is the sting of death, both of soule, and bodie, 1. Cor. 15.56.

The lamentable experience hereof, had our first Parents, Adam, and Eue, who, as soone as by their disobedience they had pluckt vpon themselues this corruption, (for it is the very same wherwith they were polluted, from whom it is descended vnto vs) they felt in themselues the sting of death; Foreuen then their soules vtterly lost their spiri­tuall life; and their bodies, as it were, receiuing their deaths wound, beganne presently to decay, being in the first place depriued of that excellent beautie, and luster wherewith they were cloathed. For at first, they were more glorious and beauti­full in their bodies, then the Lillyes in Paradise; [Page 8]but when this filthie pollution had once ouer­runne them; then beganne they to be ashamed of their owne bodies, and to couer them: yea, this sinne so wrought vpon them, that by reason ther­of, they could not remaine in Paradise, but went and hid themselues amongst the trees of the Gar­den. Gen. 3. Such deadly, and destroying poyson both to soule and bodie there is in this corrupti­on.

Reason 2. Because it in­gendreth and bringeth forth a broode of deadly sins. This naturall corruption, is also called a bodie of death, because it engendreth, and bringeth forth a broode of deadly sinnes, Iam. 1.14.15. Which are nothing else but dead workes. Heb. 6.1. Dauid hauing committed those two great, and haynous sinnes of Adultery, and Murther; and being great­ly humbled, and broken in hart for the same, went (as one would say) to seeke out the fountaine by the streame, and to enquire, how it might come to passe that he should so exceeding foolishly for­get himselfe; and he findes his naturall corrupti­on to be the originall cause from whence those most hatefull, and deadly crimes did proceede, Psalme 51.5. Wherefore in this regard, with good cause is it termed, a bodie of death.

Reason 3. Because it is destined to e­uerlasting death. It is likewise called a body of death, because it is destined to euerlasting death, as the man in whom it raigneth, Rom. 6.23. Euen as Dauid was called a Childe of death, not onely, because he had killed another, but because he himselfe had deserued to die: So, this corruption is likewise called a bodie of death, because it is condemned to die, and to death it must goe, Colos: 3.5. Gal. 5.24. Yea, it is [Page 9]a matter of such consequence, that what man soe­uer doth not in this life begin to kill, and crucifie this monster, he himselfe shall die eternally. As the Apostle sayth, Rom: 8.13. If you liue after the flesh yee shall die, (that is to say, eternally, for wee must all die once, Heb: 9. ver: 27.) but if by the spi­rit yee mortifie the deedes of the bodie, that is, of this wicked body of sinne, which is condemned to die, Rom: 6.6. yee shall liue. Thus then stands it with this naturall corruption, this hatefull vgly monster, that vnlesse we begin to kill it while we are here, it will not onely bring vpon vs the spi­rituall death of our soules, and the temporall death of our bodies, but also the eternall death of both, whereby we shall perish for euer. Yea, wee haue all of vs alreadie deserued, that we together with our naturall corruption, or sinful flesh, should be pluckt out of the Land of the liuing, and cast into euerlasting darkenesse, where is weeping, wayling, and gnashing of teeth. But here in appea­reth the wonderfull, and vnspeakeable louing kindnesse, patience, and long suffering of God, inviting vs to repentance, and saluation, Rom. 2.4.2 Pet. 3.9. in that there is space giuen vs here wherin to repent, and crucifie this body of death. Therefore it is the greatest madnesse that can be in the world, that a poore, wretched condemned caytiffe, dares be so bold, as to put off from day to day his Repen­tance, and the mortifying of the wicked body of his originall corruption, which he knowes not in how short a time may bring him into euerlasting perdition.

Behold, these are the reasons for which the A­postle nameth our naturall corruption, Doctrine 1. That the ori­ginall corrup­tion wherein we were all conceiued and borne, is a most defor­med and mis­shapen body of death. a bodie of death, from whence ariseth this obseruation; that the originall corruption, wherein wee were all concei­ued, and borne, is a most deformed, mishapen bodie of death; a monster altogether vgly, and fearefull. Which is manifest, in that it not onely corrupteth, and destroyeth soule, and bodie; but also bringeth them both into euerlasting condemnation, vn­lesse a course be taken in time, as it was plainely proued in the opening of the Text; and may also further be gathered, out of this, that the Apostle himselfe cryeth out so earnestly, and complaineth that he is a miserable man, because hee was trou­bled, and oppressed therewith.

For this cause is it, that naturall, vnregenerate men, in whom the corrupt flesh hath the vpper­hand, are so commonly in the Scriptures compa­red to most noysome, and hurtfull Creatures, as Serpents, and Vipers, Mat: 23.33. Lyons, Psal: 10.9. Beares, Pro: 28.15. Rauening Wolues, Mat: 7.15. Wilde Swine, Psal: 80.13. wilde Asses, Iob 1 [...].12. Foxes, and young Foxes which spoyle, and bring to naught euery thing about which they come, Cant: 2.15. Yea, the naturall man is sayd to haue the Diuell to his Father, Ioh: 8.44. So that a child is not more like to his Father, then an vn­regenerate man, spiritually, is to the Diuell; and iudge you, what a monstrous thing this is, that man, which was created after Gods owne image, should now bee likened vnto those Creatures a­foresaid, not onely in some respects (as God him­selfe [Page 11]is, vnto some of them) but euen in the most odious, and hatefull things that are in them; and not onely so, but in sinne and wickednesse to re­semble the Diuell himselfe too; therefore the Scripture sayth of carnall men, which haue no­thing in them but nature, that their throte, Rom. 3.13.14.15.16. is an o­pen Sepulcher: the poyson of Aspes, is under their lips: their mouth is sull of cursing, and bitternesse: their feete are swift to shed bloud: destruction and calamity are in their wayes, as in the way of some deuouring Monster, which destroyes, and spoyles all things where he passeth, or comes.

For this cause is it, that the Saints of GOD, whose eyes he hath opened for to see the hateful­nesse of this Monster, our naturall corruption, (which wee all brought with vs into the world, from our Mothers wombe) had rather die, then fulfill the lusts thereof, which are alwayes against God, and contrary to his holy Commandements: Such is the nature of this body of death, that it will no longer do any worke of God, then it may with profit, or pleasure; and when eyther of these is crost, then farewell obedience.

If Nabuchadnezzar commands contrary to the Law of God, that all men must worship the Gol­den Image, or els be cast into the fiery furnace; naturall corruption, flesh, and bloud will straight way conclude, that it is best to obey the King; but the Saints of God, which know the hatefulnesse of this Monster, will rather vndergoe the punish­ment then giue it his desire. If that adulterous woman Potiphars wife, should goe about to draw [Page 12] Ioseph to commit folly with her, this monster, our naturall corruption would presently consent; but Ioseph the seruant of God, rather then he will doe so, will leaue his garment behinde, and venture his life too, for he knoweth that this body of death is a fearefull, vgly monster, the lusts whereof are enmitie to God.

Yea, the accursed, vnregenerate wretches them­selues, whose ioy, delight, and chiefest happines is placed in pleasing their corrupt, & sinfull flesh, and whose onely care, and studie, is to satisfie the lustes of this vile, and filthy monster, so that they cannot sleepe, till such time as they haue giuen it its fill of disobedience and iniquitie; when they once, thorough some stirring of their conscience come to haue their eyes opened, whereby they beginne to perceiue the terriblenesse of this mon­ster, they become hatefull, and fearefull vnto their owne selues, and oftentimes murther themselues, hoping thereby to get out of the sight, and pre­sence of that grim, & hellish monster, which now they begin to see in themselues, whereat they are affrighted: as it came to passe with Iudas, and ma­ny others.

Now, the reasons for which originall sinne, or naturall corruption may truly be held to be such an hatefull, and deadly monster, may (besides that which shall be hereafter spoken) be taken out of those reasons which we haue already giuen in the opening of the Text, wherein wee shewed where­fore this naturall corruption is termed a bodie of death. And if so be, that it bee a monstrous thing [Page 13]when in a bodie, the members are all mishapen, and misplaced, and moreouer, in themselues ex­ceedingly depraued; so must this naturall corrup­tion needs be held to be a monstrous thing, wher­in the vnderstanding, which should be gouernour and leader of the will, and fleshly lustes, and affec­tions, not onely lieth subdued vnder them both, but also is in it selfe vtterly obscured, & darkned: and the will, and affections in themselues altoge­ther peruerted, and disordered.

Furthermore, if the death, and pollution of bo­dy, and soule; if a deadly broode of all manner of haynous, and deadly sinnes; nay, if eternall death and damnation are most odious, and terrible things, then this naturall corruption must needes be judged to bee a hatefull, and fearefull thing, which occasioneth, and bringeth forth all these things, as was made manifest before in the open­ing of the Text: Wherefore we conclude, as wee beganne, that the naturall corruption wherein we were all conceiued, and borne, and which we all brought into the world with vs from our mothers wombe, is a most vgly, deformed body of death, a fearefull, and deadly monster.

Vse 1. To teach vs to mourne and lament in the consideration of it. Now, let vs see what Vse we can make of that which hath beene spoken, and in the first place here is great cause of mourning, and lamentation, even, because that although this body of death our naturall corruption, which in euery place is knowne by the name of brittle, weake, and cor­rupt flesh, bee such an abominable, and deadly monster, as that it deserues, and ought to bee of [Page 14]euery one persecuted, and hunted, euen to death; yet, is so generally serued, and obeyed in the lusts thereof as at this day it is. Behold, and marke the course of the world, and consider well the actions of the most part of men, and you shall finde, that they tend chiefely to the fulfilling, and satisfying the desires of this horrible monster, their corrupt flesh, to the susteyning and supporting of it, and to the giuing it the fill of whatsoeuer it requireth: if it will haue men eat till they surfet, and drinke till they be drunke, you shall find multitudes of them that will doe it, although they should eat and drinke vp goods, bodies, and soule, and all: if it lusteth after wantonnesse, you shall find those that fit, and addresse themselues for that also, by lur­king here and there in corners, gazing, and sta­ring out at Windowes, and doores, and frequen­ting dishonest places; or by vsing idle, and immo­dest exercises, as lasciuious dauncing, wanton sporting, amorous songs, corrupt and rotten com­munication, stuffed with vaine, and vnfruitfull iestes, and prophane passages, and that, vpon the Sabboth day, the which although some seeme to obserue and keepe, by resting from the workes of their calling, and seruing the world; yet you shall haue the same men prophane, and violate that blessed day, which God hath set apart for his own seruice, by doing the workes of their corrupt flesh, and toyling to serue it in the lustes thereof, as in taking their carnall sports, and such pas times as their base and sensuall affections shal lead them vnto, when they should be best employed in spiri­tuall [Page 15]exercises. Wheras, if they saw their spirituall estate, and were sensible of the wants thereof, they would thinke one day too little for them to spend in bewayling their sins & miseries, in prayer, me­ditation, reading, and hearing the word of God: or if they did but know, and duely consider the wonderfull bountifulnesse, mercy, patience, and long-suffering of God, who hath so safely pro­tected them, so carefully prouided for them, and so mercifully spared them, notwithstanding their sinnes & vnworthinesse; they would thinke that time rather too short then too long for them to blesse him, and prayse him enough; and to spend in godly and sanctified discourse, and conference vpon those things which appertaine and tend to Gods glory, and their owne mutuall comfort, and edification in the knowledge of our Lord and Sa­uiour Iesus Christ.

Furthermore, how many doe wee see, whose daily practise and trade of life is, to fulfill, and sa­tisfie the lustes and desires of this vile, and vgly monster, their corrupt flesh, in lying, deceiuing, vsury, seeking vnlawfull and vngodly gaines, slandering, and backbiting their neighbours, vn­dermining for offices, and places of dignitie, by a thousand vngodly, and sinister meanes, and deui­ses, and infinite wayes els, which would be too long here to be repeated, so that it is a thing most lamentable, and neuer enough to be bewayled, that Man, that excellent creature, which at first was created, to serue the Lord his God in holinesse, and righteousnesse all the daies of his life, to his euerla­sting [Page 16]comfort, should be found to be so base, as to sell himselfe to be a slaue, and a drudge to his cor­rupt and sinfull flesh, and to serue it in the vile, and contemptible lustes and appetites thereof, to his euerlasting woe and destruction: yea, I say, that it is a thing altogether lamentable, that this bodie of death, this pernicious, and deadly monster, our naturall corruption should be thus diligently o­beyed, and serued, notwithstanding the wages thereof be death eternall both of soule, and bo­die; when in the meane time, the seruice of our good, and gracious God, is vtterly neglected, and yet the reward which hee offereth is euerlasting ioy, and happinesse.

Vse 2. To admonish vs to take no­tice of this deadly mon­ster. In the second place, this serues to warne, and admonish all the children of men that they take good notice of this cruell, and deadly monster which keepes all this quarter in the world, and which they all haue brought with themselues in­to the world. When some noysome beast is dis­couered to be in a Countrey, the people of the same are not a little moued therewith: how doe they bestirre themselues, consult, and lay their heads, and helpes together, to chase it, or ensnare it, that they might by some meanes bring it to death? how shall we then behaue our selues, which haue receiued such credible, and certaine infor­mation, that such a pernicious, and deadly mon­ster, as the corrupt flesh, is risen vp amongst men? shall we be idle, and secure? shall wee not bestirre our selues, and looke about vs, and ioyne all our forces together to kill, and destroy this fell, and [Page 17]cruell monster? Se [...]ing it hath beene so manifest­ly, and vndeniably made to appeare vnto vs, that vnlesse we kill it, it will kill and destroy vs, and that eternally, Rom. 8.13. And to the end that the Apostle might the more thoroughly make vs to vnderstand this, and consequently the better deterre, and affright vs from the loue and seruice of this our corrupt flesh, which we so gladly and readily obey; he calls it in our Text, a bodie of death: now there is nothing more terrible, and fearefull to man then death; yet there is nothing more pleasing vnto him, then to obey his corrup­tion in all its filthy lustes, notwithstanding the A­postle declareth it (how-soeuer it slatteringly laugheth, and smileth vpon a man) to be a dead­ly, and destroying monster, a body of death, hauing in it selfe the sting both of temporall, I Cor. 15.16. and eter­nall death, wherwith it giueth the deaths-wound to euery carelesse, and vnprouident person which serueth, and obeyeth it: euen as Ioab did vnto Amasa when he embraced him, 2. Sam. 3.

Wherefore euery one that loueth his soule, must lay to heart the Apostles admonition, Rom. 13.14. Put ye on the Lord Iesus Christ, and take no care for the flesh, to obey it in the lustes thereof; yea, hee must set himselfe against his corrupt flesh, which is no other thing then a most dangerous monster, how sweet, and louely soeuer it seemeth to be: he must in nothing take care to please, and obey it, for then it will grow more strong, and hurtfull; but he must weine it of its lust, and denie it of what­soeuer it desireth, and so crucifie it, and by little [Page 18]and little, as it were, hunger-sterue it, that he him­selfe may liue. What we are to know and doe fur­ther as touching this body of death, shall be decla­red in the parts of the Text, which now follow to be handled.

The opening of the second part of the Text. 2. Who it is which here complaineth a­gainst this body of death?

IT is the Apostle himselfe which complaineth a­gainst the body of death, which was in him: for in the verse following, he speaketh of himselfe, and sayth [...], I my selfe, and thus speaketh he euery where, not as being vnregenerate, but as hauing an vnfained, and sincere loue and delight in the law of God, which flesh and bloud did ne­uer teach him, in which regard also, by the testi­mony of the Psalmist, he may be knowne to bee blessed, Psal. 1.2. From hence followeth this ob­seruation. Doctrine 2. That the natu­rall corruption which maketh man of him­selfe vnapt and vnfit to any good, & prone to all euill, is in the best, and most holiest of Gods chil­dren. The body of sinne, and of death is in the best, that is, the naturall corruption which maketh man of himselfe vnapt, and vnfit to any good, and prone and readie to all euill, is euen in the best and most holy of all; This appeareth out of that the Apostle himselfe here complaineth that it was in him, who with­out doubt, was one of the best Christians in the world at that time: and he further declareth vnto vs that the faithfull (among whom he shuts him­selfe also) while they are here vpon earth (how farre soeuer they are proceeded in the new birth) doe know but in part, 1. Cor. 9.10.11.12. And he sayth of the Thessalonians, that there was some­thing [Page 19]wanting in their faith, 1. Thes. 3.10. When in another place, he witnesseth of them, that vnto other Christians they were notable examples, and patternes of true faith. 1 Thes. 1.7.8. Yea, in this regard Elias himselfe, was subiect vnto the same passions vnto which other of Gods children are. Iam. 5.17. and all the children of God are sayd to haue in them fleshly concupiscences, which striue a­gainst their soule. 1. Pet. 2.11. The best as long as they remaine in this life haue alwayes somewhat in them which they must crucifie, Gal. 6.24. Col. 3.5. Rom. 8.13. which they must mortifie thorough the spirit. Whereby it manifest­ly appeareth, that there is in euery one an euill eye, which must be pluckt out; and a bad hand, that must be cut off. Mar. 9.43. &c.

Here it may be asked, Quest. why God doth suffer his best Children thus to be oppressed, and cumbe­red with this body of death, so long as they liue here vpon earth?

First, Answ. God doth it for the greater glory of him­selfe, and of his children, and the greater shame, and disgrace of the Diuell: for truely, it tendeth greatly to the prayse and glory of God, and to the honour of his children, and to the shaming of the Diuell; that he knoweth how, & is able to keepe, and preserue such weake and feeble vessels against all the power of Hell, and to make them conque­rours ouer Sathan, in that very flesh which is so polluted with sinne, and was once depraued by the Diuell.

Secondly, the Lord doth it because it is fit that there should bee a difference put betweene the [Page 20]cursed earth, and blessed heauen; to be without finne, and free from combat with it, is a preroga­tiue and priuiledge belonging onely to the seate royall, and court of heauen: it cannot be that we should enioy it here vpon earth; no we must long after the fruition of it in heauen.

It may be demanded againe, Quest. that seeing the ve­ry best are polluted with this naturall corrupti­on, what difference is there then betweene the children of God, and the children of the world, betweene true beleeuers, and carnall men?

There is as great difference betweene them as is betweene the darkenesse of the darkest night, Answ. and the light of the morning at the breake of the day, as we heard before; yea, the difference be­tweene the carnall, and spirituall man, in respect of this inherent corruption, is great euery manner of way: for in the vnregenerate man, this monster of sinne, sitteth, as it were, vpon a throne, ruling, and hauing dominion in his heart, where it com­mandeth, and is obeyed in euery thing. For expe­rience makes it plaine, that there is nothing wherein worldly men doe take more delight and pleasure, then in seruing their corrupt flesh in all its lustes, whether it be in couetousnesse, volup­tuousnesse, pride, ambition, or in any thing else whereunto their appetites carry them. But on the contrary side, in the children of God, (how s;oeuer it hath place in them, yet) it sitteth not as vpon a throne, ruling, and commanding as a King, but lyeth, as it were, stretched out vpon a racke, where thorough the working of the spirit it is euery day [Page 21]more and more dis [...]joynted, weakned, and mor­tified. Furthermore, the daily practise of the true Children of God is, not to take care for the flesh, to obey it in the lustes thereof, as carnall men doe, but to beate it downe, and bring it in bondage to the will of God, as the Apostle did. 1. Cor. 9.27.

Here by the way we may consider the exceed­ing sottishnesse of many poore, and wretched per­sons which serue the flesh, and liue in sinne, who when they once heare, that all men, yea, the very best are sinfull, and that the most holy and sancti­fied haue their wants and defects, and are clogged with the sinfull flesh; then beginne they to iustifie themselues, and to say, we haue all drunke of one cup; he that is without sinne let him cast the first stone at me; haue I my imperfections? Another hath his; I am not alone, I hope I shall get into heauen as well as another; and so they set them­selues in equall degree with the true Children of God; they themselues being no other then flesh­ly men, and children of the world.

But thou miserable man which speakest after this manner, vnderstandest thou not? or wilt thou not vnderstand, that there is a great difference be­tweene hauing the sinfull flesh in one, and figh­ting with it; and hauing it in one, and louing and seruing it in the lustes thereof? Is there no diffe­rence betweene chast Ioseph, who being set vpon by Potiphars wife, and tempted to commit folly, ranne away; and betweene the light, and wanton woman, who sought to draw him vnto it? Is there no difference betweene a modest, and chast Ma­tron, [Page 22]who hauing a Ruffian in her house, resisteth him, striueth against him, seeketh by all meanes to driue him out, and cryeth out earnestly, O wretched woman that I am, who shall deliuer me from this wicked villaine? and betweene a lasciui­ous woman which reioyceth, and is glad that the Ruffian is in her house; which maketh a bed for him, and solaceth her selfe with him: so is there great difference betweene you, which let sin raigne in your mortall bodies, that you might obey it in the lusts thereof. Rom. 6.12. and betweene the seruants of God which wrestle, and fight with it, and labour to beat it downe, and bring it in subiection. 1 Cor. 9 27. Yea, there is so great difference (marke it well) that you with your sinfull flesh shall be cast into Hell, where you shall eternally be tormented, if in time you repent not; where on the contrary side, the Children of God shall be freed, and deliuered from their sinfull flesh, and be exalted into Hea­uen: yea, behold, there is so great difference be­tweene you two, that the one shall be damned, and the other saued; the one goe to heauen, and the other to hell.

But although this naturall corruption is not a­like in all men, yet it is truely in all men, and that in the very best, as daily experience teacheth: for who is there among the most holy and sanctified that liue, which feeleth not in himselfe the pricke of the corrupt flesh? and findeth not something to be in him, which standeth in his way, & keepeth him from doing the good which he would doe, greatly hindering him in the seruice of the most high.

Vse 1. To teach eue­ry one to walk warily and cir­cumspectly, seeing we carry in and about vs such a bodie of sinne and of death. First, this serueth to incite, and stirre vp euery one to walke warily and circumspectly, seeing that we carry about vs, and in vs such a bodie of sinne, and of death; such a deadly and deceitfull monster as the flattering flesh, which alwayes lieth in ambush to entrap the soule, and is conspired with the Diuell to bring it vnto destruction. Shall we not then stand vpon our gard? Shall wee not watch and pray, and put on all the Christian Ar­mour of proofe to defend our selues withall? how can a poore man escape destruction, and condem­nation, if he looketh not well to himselfe, seeing he is so beset on euery side, within and without with such dangerous, and cruell enemies. Admit that a Frontier towne be straightly besieged with a strong Army without; and hath within it muti­nous souldiers, which alwayes seeke their oppor­tunitie to betray, and deliuer it ouer into the ene­mies handes; how can such a Towne bee safe if good watch be not kept? Must it not of necessitie be wasted, and ransacked, vnlesse the Citizens doe take more then common care, and diligence to secure themselues? We see it is bad enough with a Cittie in such a case, let it doe the best it can: and euen thus standeth it with vs; the Diuell run­neth round about vs, seeking to deuoure our soules, the corrupt flesh is within vs readie to be­tray our soules into his hands; how then can wee auoid destruction, if we be secure, and negligent, For this cause sayth the Scripture, If the righteous shall scarcely be saned, where shall the sinner, and vn­godly man appeare. 1. Pet. 4.18. If that the Apostle [Page 24] Paul was thus troubled, and grieued with the sin that cleaued so fast vnto him, which was then vp­on his guard, and stroue manfully with it; which had then denied himselfe, and made it his conti­nuall practise, and trade to beate downe and kill this bodie of sinne, 1. Cor. 9.27. What will then become of secure and negligent men, that take no more care for their noble and precious soule, then as though there were no deceitfull Sathan alwayes seeking his aduantages to enter vpon it, nor any corrupt flesh, and body of death to kill and putrifie it? It shall surely come vnto them as the Apostle sayth, when they shall say peace and safetie, then shall come vpon them, suddaine destructi­on, as the trauayle vpon a woman with childe, and they shall not escape, 1. Thes. 5.3. vnlesse in time they preuent it.

And it is most certaine, that all this securitie, which is in worldly and carnall men, ariseth one­ly from this, that they neither thinke, nor consi­der that there is a whole kingdome of darknesse, and all the power of hell vp in armes for to de­stroy their soule: and a whole bodie of death, and of sinne within them, which is euermore readie to betray them into the hands of the destroyer: this ignorance is the cause, and ground of all their se­curitie; for did they but see how mighty and cru­ell their enemies are; and what deadly, and poy­sonous concupiscences they carry in their bo­somes, they would surely be affrighted, and trem­ble, and cry out with the Apostle, as if they were in some great exigent, O wretched man that I am, [Page 25]who shall deliuer me from this bodie of death?

Wherefore we must suffer our selues to be ad­monished, euermore to stand vpon our guard, to pray, to haue God alwayes before our eyes, and often to heare, read, and meditate on his Word, and to follow his will reuealed therein: those that are subiect to any disease in their bodie, as the stone, the gout, or the like, when they beginne to perceiue any signe of their old griefe, they pre­sently make their moane, and complaine of it, and liue more carefully, & respectiuely, auoiding whatsoeuer may further and encrease their dis­ease, & vsing all meanes to haue it cured; so must we also doe for our soules, vnlesse by giuing ouer all care of them, we brand our selues with the marke of men reprobated, and giuen vp of God.

Vse 2. A iustreproofe of all such as content them­selues with a ciuill life. In the second place, this serueth for the iust re­proofe of the exceeding great blindnesse, and sottishnesse of many worldly, and carnall men, who because they lead an outward ciuill life a­mong their neighbours, paying euery man his owne, and defrauding no man of a penny, as their manner of speech is, are therefore accustomed to iustifie themselues before God, and beare them­selues in hand, that they haue no need to feare hell, yea, heauen is their due; notwithstanding, they are conuinced in conscience, that they are sinfull, yet they know no other sinnes that they haue, then some small sinnes, which they hold to be veniall, and those they thinke are so few in number, that they need not to make any doubt of their saluation; and in the meane time they [Page 26]forget that (howsoever they carry it outwardly) there is a whole body of death in them, which ma­keth them accursed before God, and lyable vnto eternall condemnation: this they consider not, but say in their heart, I am no thiefe, no murther­er, no drunkard, no cheater, no whore-monger, I can go to Church with my neighbours, I need not hide my head for any man; and why should they tell me then that I shall not come to heauen as well as another? And in the meane while (poore men) they thinke nor what God hath to say vnto them, and what he can alledge against them; they weigh and consider not that there is a body of death in them, which maketh them to be damnable and accursed before God, yea, though while they liue they should neither moue, nor stirre, and doe nei­ther good, nor bad.

But O thou poore man that art thus minded, how lamentable is thy case? Thou hasf a whole body of sinne with in thee, and that as thou liest, and sleepest: there is a moustrous deformitie in thee, which maketh thoe most abominable before God, and being not couered will certeinly bring thee to hell: thy naturall corruption possesseth thy soule, killeth it, and maketh it stinke before God, Psal. 53.2. It destroyeth thy body also; for from whence (thinkest thou) doth it come, that thy body is subiect vnto so many paines, and dif­eases; that it so decayeth, and consumeth away? commeth it not from this inward bodie of sinne, which hath in it selfe the sting of temporall and eter­nall death. 1 Cor. 15.56. So then yee need not be [Page 27]a thiefe, or a murtherer, or an adulterer, or a drun­kard, or a deceiuer, or an vsurer: thou mayest chuse whether thou wilt take so much paines for to goe to hell: remaine the same that thou art by nature, and thou shalt not escape it: continue still an olde wife vnto the olde Man, as by nature thou art, and thou canst not be saued; thou must perish, Luc. 13.3.5. if so be thou art not renewed in the spirit of thy minde; if the hand of God come not vpon thee; if his spirit worketh not in thy heart, and create in thee a new heart, and a new spirit; if hee causeth not the light of his grace to arise in thy heart, that thou mayest no longer remaine darke­nesse, but mayest be light as the day beginning to breake: if this (I say) be not wrought in thy heart, it is not possible that thou shouldest euer enter in­to the kingdome of heauen; or inherite eternall life; for thou hast a bodie of death in thee which will bring thee into euerlasting death, except thou begin to kill the works of this body, which thou canst not doe but thorough the spirit, which by nature thou hast not, neither canst haue, but from God alone.

O what a lamentable thing is it, that the natu­rall man is so blockish, and dull that hee not so much as once thoroughly considereth this; ad­monish, and exhort these men to marke Gods word, diligently to repaire to the Congregation of the faith, to watch and pray, to redeeme the time, and to worke out their saluation with feare and trembling; they cast it in the wind; they see no reason why they should so trouble themselues: [Page 28]they suppose it standeth well enough with them, because they are not so openly scandalous and of­fensiue in their conuersation as others, and per­aduenture somewhat better then some of their neighbours, of whom they report that there is no goodnes in them: when as they themselues know not yet what it meaneth to be renewed in the spi­rit of their minde; and what it is to mortifie the deeds of the body thorough the spirit.

Vse 3. To teach Gods people to put far from them that con­ceipt of carnall men. Thirdly, let this serue to exhort all the people of God to put farre from them this opinion, and conceite of worldly, and carnall men; let vs giue out selues no rest, till we finde that we are renew­ed in the spirit of our minde, and that wee haue some power thorough the spirit to mortifie the workes of this body of death: let vs also take heed, that we be not so foolish, as to seeke our iustifica­tion in our selues, or in our owne works: nothing but that which is perfect can stand before the judgement of God: but wee haue a body of sinne in vs, which hinders vs from perfection; therfore let vs seeke it onely in Iesus Christ our Lord.

Vse 4. To worke a sound humilia­tion in all mankinde. Fourthly, this may moue vs to humilitie; shall we be proud, and insolent, which beare about vs, and in vs a body of death; which are condemned men, vpon whom by the law of God the sentence of death hath already passed? Is it a seemely thing that persons condemned, and readie to be execu­ted, should be proud and arrogant? shall we then be high minded, and grudging? shall we be enui­ous, and malicious? shall we be wanton, and care­lesse, which haue in vs a body of death, whereby we [Page 29]are lyable vnto eternall death? Shall wee in the pride of our hearts, make of our body of death, a body of insolencie, and murmuring; a body of voluptuousnesse, and mirth; a body of wanton­nesse, and iesting? let that be far from vs: humili­tie becommeth condemned men. Abraham was humbled, because he was but dust and ashes, Gen. 18 27. and shall not we be so too, which are nothing els but an accursed lumpe? Iob was humbled, be­cause the fores had ouer-runne his body: but the naturall corruption hath runne thorough all the parts and powers of our soule, and body, and shall we not be humbled? shall a man be cast downe for a disease in the body? and shall wee that are so deadly sicke in soule, not be cast downe at all.

Vse 5. To administer comfort to the Warriours a­gainst this corruption. Fiftly, here is matter of comfort, and encou­ragement to all good hearts, who knowing that there is a body of death in them, are therewith vn­fainedly grieued, and troubled, and earnestly bu­sied, and exercised in mortifying, and killing the same by the spirit, doe notwithstanding feele in themselues the prickes of the flesh, and the conti­nuall buffetts, and assaults of this body of sinne: Behold my beloued brothers, and sisters, bee not dismayed, and thinke not therefore that you are Bastards among the sonnes of God: No, as you haue before heard, it is the lot of all the Children of God: marke in all the foregoing verses of the seuenth chapter to the Romanes, what the Apostle himselfe had to doe with his naturall corruption; be not then discouraged, but stand to it stoutly, and although the Deuill goes about to perswade [Page 30]thee, that thou art no child of God, because thou feelest the pricke of the flesh so strong in thee; yet know for certaine that in as much as thou striuest manfully with thy corruptions, and doest not stu­die to obey, and please them, but seekest by the spirit to mortifie, and kill them; know (I say) that thou art a childe of God: continue therefore in thy spirituall combat; fight valiantly; and put on all the Christian armour of proofe; and let this serue to make thee long and desire to be deliuered from this body of death, and to be with Christ; and in the meane time be humbled in thy selfe, and patient toward thy brother, out of the sense of thine owne imperfections: and striue not onely against this, or that sinne, according to the man­ner of worldly men, (whereby it appeareth that their heart is not vpright with God:) but with the Apostle, fight against the whole bodie of sinne, vsing the meanes that God hath ordained where­by thou mayest ouercome, and auoiding all occa­sions that may make thee fall: and so doing be assured in thy selfe, that thus to striue a­gainst thy naturall corruption, is an in­fallible marke, that thou art a Childe of God, and a sure ground of vnspeake­able comfort. ⸪

❧The second Sermon.

The opening of the third part of the Text. Thirdly, How the Apostle la­menteth ouer the bodie of Death?

The Apostle his lamentation is two-fold: first, he declareth himselfe therefore to be miserable: secondly, he wisheth to bee deliuered. Of both which wee shall speake by Gods assistance: and first of this, that the Apostle declareth himselfe to beo miserable, because he had the bodie of death in him. O miserable man (sayth the Apostle) who shall deliuer me? It is very strange the Apostle lamenteth here after this manner: in other places he affirm­eth, and that confidently, that hee reioyced euen in the greatest tribulations, 2 Cor. 4.8. &c. 2 Cor. 6.4. &c. How doth he here then so mournefully complaine? Did he speake from his heart, when he said, O miserable man? Was he not then a man blessed of the Lord? Was he not then assured of his saluation? How commeth it then that he cal­leth himselfe miserable?

Without doubt the Apostle speaketh here in good earnest, Answ. for he was then in a hot skirmish, and had little time, or cause to dally, or lest: yea, [Page 32]he spake not onely in earnest, but also vpon good groundes, for the other afflictions wherein hee sayth, he did glory, and reioyce, were outward afflictions, wherein in truth hee might well re­ioyce: but here he speaketh (as wee haue heard before) of his naturall corruption; of the sinne that hanged fast vpon him, and of the olde man, which he began to behold in all the parts, and members thereof. The which made him lament and complaine in good earnest, as being a thing out of which he could draw no comfort at all: in which regard he might instly account himselfe to be miserable: For this body of death considered in it selfe, maketh a man truely wretched and misera­ble, the which may sufficiently be gathered out of the first part of our Text, whereunto wee will briefely adde, The bodie of death hath these miserable effects which follovv. that the body of death, in respect of which the Apostle so earnestly complaineth, hath these miserable, and cursed effects which fol­low.

1 First, it defaceth, and depraueth the Image of God, It defaceth the Image of God in vs. the which is a thing altogether lamentable, and miserable. If a man doth breake a leg, or an arme, how doth he cry out, and complaine of his misery? What cause then is there of mourning and complaint, when the soule of man is broken to peeces, and made vnfit for euery good vse? When the most noble and eminent of man is [...] terly depraued, and corrupted? Wee see that in a mans body, when any member is wounded, or af­flicted with any griefe, the more worthie and ex­cellent that member is, the greater is both the [Page 33]griefe, and danger of the sore: prick a man in the arme, or the legg with the point of a Needle, and he will both feele it & complaine of it; but pricke him in the apple of his eye, and that shall pierce him to the heart, and make him cry out. If it bee so with the eye of the body, how great is the paine and griefe, when the eye of the minde is not one­ly prickt, but wholly put out? When the most noble, and precious soule is wounded, and that to death? this is it that made the Apostle cry out, O miserable man.

Secondly, Man thus depraued in soule by ori­ginall 2 corruption, Being thus de­faced wee be­come the chil­dren of wrath and disobedi­ence. is by nature a childe of disobe­dience, and a child of wrath, Ephes. 2.2.2. That is, vnfit for the seruice of God, & liable to the curse of God; both which are miseries beyond compa­rison.

First, he cannot doe the workes of God: for he is as a broken tooth, which serueth for no vse at all; and as a broken arme wherewith a man can­not worke. As soone as a man beginnes to frame himselfe vnto the seruice of God, hee findeth his corruption euer to be in his way, so that the good that he willingly would doe, he cannot doe as he would: With this are the children of God great­ly moued, howsoeuer the children of the world, which put not forth their strength to the seruice of God, feele no inconuenience herein: euen as one that hath a broken legge, and lyeth still, feel­eth not the smart thereof so much as he that is e­uer assaying to walke; and therefore they com­plaine not; neuerthelesse, this exceedingly grie­ueth [Page 34]the seruants of God, and they account it as a great misery, that they can no better performe their dutie to God.

Secondly, the naturall man is liable to the curse of God, Deut. 27.26. He that destroyeth the image of God, him will God destroy: This is it that did cast many of the Angells out of heauen into hell: this droue Adam out of Paradise, and maketh all the sonnes of men subiect vnto eternall death: and from hence doe arise all the plagues and pu­nishments which are inflicted vpon man: now, as a man hauing committed murther, & being come to himselfe, accounteth himselfe to be miserable, in regard of the offence, which maketh him wor­thie of death, although he be neither apprehen­ded, nor condemned to die: euen so it is with the children of God, who notwithstanding that they are deliuered (as the Apostle was) from the feare of death, thorough our Lord Iesus Christ, Heb. 2.15. yet because they know that their sinfulnesse cau­seth God to hide his cheareful countenance from them, Esay 59.2. Which is vnto them as bitter as death it selfe, therefore they cry out vnfainedly because of this bodie of death; O miserable man.

Now in that the Apostle himselfe which had al­readie in a great measure mortified, and subdued this body of death, 1 Cor. 9.27. yet neuerthelesse so pitifully complaineth against it, whereas there are many thousands that goe frolikely along being neuer touched, much lesse troubled therewith, yet are as it were wrapped, and plunged ouer head and cares, in sinne and iniquitie: from thence [Page 35]followeth this Doctrine; Doctrine 1. The more ho­ly a man is, the more sensible is he of his na­turall corrup­tion. The more sanctified, and holy that a man is, the more sensible is he of his corrup­tions, and the more troublesome are they vnto him. This is manifest, in that the Apostle that was none of the greatest sinners, but one of the holiest vpon the earth, yet maketh the greatest complain a­gainst his corruptions: he reckoneth vp 2 Cor. 11. many, and sundry bitter afflictions, and persecu­tions, yet none of them maketh him cry out, and complaine so mournefully as he doth here, be­cause of his naturall corruption, which he saw to be the mother of all misery.

Thus Dauid, when through his folly hee had wounded himselfe with sinne, goeth weeping vn­to the bosome of his heauenly Father, and cryeth out with a loud voyce, Heale my soule O Lord, for a­gainst thee haue I sinned: But the Children of the world in the same case, wipe their mouth with the Harlot, and aske what cuill they haue done.

Now the reasons for which the regenerate, and true Children of God are so grieued with sinne, whereas the children of the world are neuer tou­ched, much lesse troubled therewith, are chiefly these.

First, Reasons. 1. Because they haue a feeling conscience sen­sible of sinne. the regenerate and true Children of God haue receiued spirituall life in them, whereby they haue a quicke, and feeling conscience, which the Lord giueth them to keepe them from sinne; But on the contrary side, the naturall man is dead in sinne, Ephes. 2.1. and hath a seared Conscience 1 Tim. 4. which is vtterly past feeling, as it is sayd, their heart is waxed fat, that they cannot vnder­stand [Page 36] Mat. 13.15. Hence it is that the Children of the world, being dead in sinne, and dead in con­science, can so easily digest all manner of sinnes, and make so light of them; being accustomed ne­uer to lament for the iniquitie, & offence of their sins, but for some outward inconuenience, which they haue procured vnto themselues in the world by their sinnes, as losse, reproch, or the like: but the regenerate, being liuing in soule, and quicke in conscience, are sensible of the least prick of sin, the smart whereof causeth them to cry out, O miserable, &c.

Secondly, 2. They haue their eyes open to see the vgli­nesse of sinne. the regenerate haue their eyes open to see the vglinesse of sinne, and the hatefull de­formitie of this body of death: they see that it de­faceth the image of God in Man, maketh him vn­fit for the seruice of God, and lyable to the curse of God: they see that it dishonoureth God, and prouoketh him to anger; scandalizeth the Church, grieueth the godly, and reioyceth the wicked, and causeth the name of God to be blas­phemed, and his Gospell to be disgraced: they see also, that hell, and eternall damnation doe hang at the tayle of sinne, how sweete, & pleasing soeuer it seemeth to be: all this doe they see, as a people that is neere vnto God, who giueth great light vnto all them that are about him: they see also, that it shutteth Heauen, and openeth Hell: encreaseth the heat of Hell-fire, for the vngodly, and hideth the comfortable light of Gods coun­tenance many times from his owne children: All this doe the Saints of God see, which maketh [Page 37]them so lament, and complaine of sinne; but the children of the world because they neither see, nor vnderstand this, are nothing troubled with sinne, notwithstanding they are from top to toe polluted therewith.

Thirdly, the regenerate and true Children of God, doe hate sinne with a perfect hatred, Psalme 97.10. Where on the contrary side, the vnregene­rate doe loue it as much: yea, they haue their spe­ciall beloued sinnes, Iob 20.12. Now wee know it is a thing not a little grieuous for a man to haue one whom he hateth alwayes to be present with him, in his house, at his table, at his fire, in his bed, and euery where els, vnder his nose; So it grieueth the children of God not a little, that the bodie of sinne, and of death is in them, which they hate with all their hearts, and wish that it were drowned in the bottome of the sea: but it is not so with the children of the world, for they lo­uing sinne, or not hating it, are nothing troubled therewith, although they know it to be in them.

Fourthly, The Saints of God haue learned to judge of sin, according to the word of God, which declareth it to be the most odious, and abhomi­nable thing that is, Deut. 25.16. and herein haue they also learned to renounce their owne vnder­standing: but naturall men doe judge of sinne ac­cording to their owne carnall conceite, and good meaning; and being by nature louers of sin, they cannot, nor will not vnderstand that it is so hate­full as truely it is; and therefore, where they should condemne themselues for sinne, they con­demne [Page 38]the law as if it were too strickt, and iudged too seuerely of sinne.

Lastly, as no element in his proper place is hea­uie; So sinne in the naturall man, being in its right place is not grieuous: but it is otherwise with the children of God.

Vse 1. For examina­tion, by this, whether we be Gods children yea, orno. Now come we to the Vses that may be made of this that hath beene spoken; and the first shall be for Examination, and triall: for, by this Doctrine may euery man proue, and try himselfe whether he be a childe of God, or not; in which the most part of men are wanting, suffering themselues to be deceiued in the case of assurance of saluation; but it must not be so; for, would a man be willing without proofe, and triall of himselfe to go along merrily, and laughing, with a hope of inheriting eternall life, and at last thorough want of tryall, and examination, finde himselfe deceiued in his expectation, and be cast into eternall damnation, without hope of euer being deliuered? Verily, I thinke not: therefore enery one must take the paines to proue and examine himselfe.

Now, here is an infallible Rule, for proofe, and tryall: See how thou art minded concerning sin; is it so, that when thou hast thoroughly conside­red thy whole estate, and condition, and weighed in thy heart how euery thing standeth with thee, thou findest nothing that troubleth, and grieueth thee so much as sinne: and canst thou, hauing all things at will, sit downe with the Apostle and mourne because of thy finnes, and cry out vnfai­nedly, O miserable man, who shall deliuer me? Wish­ing [Page 39]aboue all things to be deliuered from the bo­die of sinne, and to be freed from the power ther­of; oh that is a good signe that there is spirituall life in thee; that thou hast a spirituall eye open to see the hatefulnesse of sinne: that thou thy selfe hatest sinne, and iudgest thereof according to the word of God, denying thine owne carnall conceit therein: and that sinne being in thee, is not in its proper place.

But on the contrary side, if it bee so with thee that thou canst lament, and bewayle thy losses, and crosses in outward things, and art nothing troubled for thy sins; it is a very euill signe: canst thou mourne, & grieue when thou hast wounded thine arme; and doest thou make nothing of it when sin hath wounded thy soule, euen to death? canst thou frowne when others haue displeased thee; and art thou not mooued at all, when thou thy selfe hast displeased the God of heauen and earth? canst thou rage, and take on with thy ser­uants for breaking a glasse, or a pot; and hast thou no holy indignation with thy selfe, when thou hast broken the law of God? Behold, it is a signe thou art in a bad case. Furthermore, canst thou, being poore and needie, lament, and bewayle thy state, and cry out, O miserable man? and canst thou not because thou art sinfull cry out vnfainedly, O miserable man? Then it is greatly to bee feared, that thou art not onely poore in body, but also ac­cursed in thy pouertie, and want, if so be thou re­mainest the same in soule as thou art, Againe, if thou hauing spoken a lye, beene angry, or perad­uenture [Page 40]drunke the last night, canst easily disgest it, and goe on frolickly, without once being tou­ched at heart with any sorrow for it; behold, it is a lamentable signe, that thou art dead in sin, and art blind, not hauing an eye to see the hatefulnes of sinne; that thou hatest not sinne as thou shoul­dest, nor iudgest of it as God doth: yea, that thou art altogether in sinne, and sinne in thee, is in its owne place: And to be short, it is an infallible signe, that if thou cryest not out because of thy sinnes, O miserable man, who shall deliuer me? Thou thy selfe art one of the most miserable men that liueth vpon the earth.

Vse 2. To cause la­mentation in regard of the commonnesse of correction, and yet the great want of a sensible fee­ling of it. Secondly, here is great cause of mourning, and lamentation: For is it not a miserable thing, that sinne, which is so common in the world among name-bearing Christians, and hath so many la­mentable effects, is so little complained of by men and yet the want of being troubled with it, is such an infallible signe of a miserable soule. Hath not sinne, as a sea, ouer-flowne all places? goe vnto the houses, shopps, markets, counsells, Courts, Con­sistories, Churches, or any place els, and if it bee full of men, you shall finde it to be full of sinne al­so: but where shall you finde the holy complaint and outcry of Paul against sinne? Where shall you find those that from their hearts hold themselues to be miserable, because they be sinfull? and make the sorrow for their sinnes, to exceed all their o­ther sorrowes, as the Saints of God were wont to doe? Nay, are there not multitudes to bee found which harden themselues in sinne? and are so far [Page 41]from any remorse of Conscience for sinne, that they reioyce, and take pleasure in it, and are at no time so much grieued, as when they cannot bring their sinfull intents to effect, not making a meale but it must be with sinne, to whom it is not enough that they eat, and drinke, but they must eat, and drinke sinfully, or els they cannot bee merry: there are also those that plough iniquitie, Hosea 10.13. that are inuenters of wicked things, Rom. 1.30 Workers of vnrighteousnesse, practi­tioners in sinne, whose will, and vnderstanding are onely imployed to plot, and deuise iniquitie, to couer, extenuate, and defend it with subtle Ar­guments, or so cunningly, and cleanly to carry their sinfull, and vngodly proiects, that they may not be perceiued. There are likewise those that liue onely in sinne, whose meate, and drinke it is to worke iniquitie, Pro. 4.16. There are also those that build their houses, and hold them open in sinne, as those wicked and filthy Alehouses, and worse; & yet all these will giue themselues out for true Christians, and appropriate vnto themselues the comforts and prerogatiues of the Children of God, when, remaining as they are, they haue no part in them, which is a thing altogether lamen­table, and miserable.

Vse 3. To terrifie all hard-hearted people, which delight in sin, neuer sorrow­ing for sinne. Thirdly, this serueth to terrifie, and affright all abstinate, and hard hearted men, which drinke in iniquitie like water, and can without any sorrow, or remorse of conscience, commit, and digest the most grosse, and abominable sinnes; which can lye, sweare, deceiue, drinke drunke, prophane the [Page 42]Sabboth, or doe any wicked thing els, and yet passe away their time in ioy, and mirth; yea, and boast of their strong faith; and that they are sure of the pardon of their sinnes, and the saluation of their soules: But the faith of these men is mad, and foolish: it is no Apostolicall faith; it is not of the nature of the Apostle Pauls faith, who being vpon good groundes assured, that his sinnes were for­giuen, yet was troubled, and grieued with them; euen as a maide who hauing slipt into folly, and now liueth chastly, mourneth, and lamenteth all her life long, because of the scandall & reproach where with shee hath steined her selfe, although shee be forgiuen of her friends, and companions, and as well respected and esteemed by them, as she was in times past: but the peace, and securitie of those idle, and vaine boasters, ariseth not from the strength of their faith, but onely from this, that they haue a dead, and benummed Conscience, and are still in their naturall state, where sinne be­ing, as in its proper element, is not heauie, and grieuous. But looke before thee thou wretched man, behold, there shall a judgement come, and then thou shalt know, that this thy idle ioy, and mirth, is nothing els, but the seede of thine eter­nall paine, and torment, vnlesse thou doest in time turne and repent: for it is most certaine, that thou must either temporally, here; or els eternal­ly hereafter, lament, and bewayle thy sinnes.

Vse 4: To reproue all those which wonder at the humilitie of Gods chil­dren. Fourthly, this serueth to reproue those large Consciences, which when they see the Childe of God humbled, and grieued for his sins, are wont [Page 43]to maruaile, and say, they know not wherefore one should be so troubled for sinne, for God is mercifull, say they, Christ is dead, and all things are well: but did not the Apostle know what hee did when he cryed out so earnestly because of his sinnes, O miserable man, who shall deliuer mee? But these men doe not know, that it is the property of the childe of God to mourne, and grieue because he hath displeased his good and gracious Father by his sinnes, although (with the Apostle) he be confident, that they be remitted, euen as a good natured childe, when he hath committed a fault, will be sorry that he hath offended his Father, al­though he hath forgiuen him.

Lastly, here is matter of comfort, and encourage­ment, for all those which out of the sense and fee­ling of their sinnes and corruptions, are vnfained­ly grieued, and troubled with them, complaining, and crying out from their harts with the Apostle, O miserable man that I am, who shall deliuer me from this body of death? Oh my beloued brethren, and sisters, be not dismayed because you find sinne to be so heauie a burthen; behold, it must be so, if you wil be eased of it: the more light a man thinks it is, the more heauie, and grieuous it shall fall vp­on him: it is a signe that you are in a ioyful estate, if your greatest sorrow be for your sins: a wound being full of dead flesh smarteth not; but then it is the more incurable: it is a liuing, and quicke conscience that feeleth the smart of sin: this cor­ruption is not felt by corruption: it is a signe that there is spirituall life in vs, when we can mourne [Page 44]for the transgression, and iniquitie of our sinnes: I say, for the transgression, & iniquitie of our sins, because they are contrary to the will of God, and do displease him: the children of the world which are dead in sinne, can mourne, and lament enough for the punishment which is, (or they feare will) come vpon them, by reason of their sinnes: but it is the propertie of the children of God to sorrow, and grieue because by their sins they haue offen­ded, and displeased their good, and gracious Fa­ther: so then, goe forwardes, thus must it be with you, if you will haue it be well with you: step one step further with the Apostle, and as with him you mourne because of the wickednesse of your sins, so cease not, and giue your selues no rest, till with him also you finde your selues to bee deliuered both from the guilt, & dominion of sin, thorough Iesus Christ our Lord, whereof by his assistance wee purpose to speake in this part of the Text which now followeth.

The last part of the Text. HEre the Apostle wisheth to be deliuered from the bady of death: O miserable man (sayth he) who shall deliuer me from this body of death? Now, we are deliuered from the body of death in this life (for therunto hath the Apostle respect, as it appeareth in the verse following) when in this life we are sa­ved from our sinnes, Mat. 1.21. namely, when we haue not onely obteined forgiuenesse of our sins, but are also strengthened against the power of sin, & more and more set free from the bondage ther­of, Ioh. 8.32.36. thus the Apostle wisheth here that [Page 45]the power of his corruptions might more & more be broken, and decayed.

Moreouer, the Apostle here wishing, asketh who shall deliuer him? which we must not vnderstand as though he did not know thorough whom hee should be deliuered; for he declareth in the verse following, that he knew it well enough; but here he asketh the question, onely, to let vs vnderstand, that in himselfe he found no meanes whereby he might be deliuered: Like Iosaphat being enuiro­ned with his enemies, & seeing no way to escape, cryed vnto God for helpe, 2 Chron. 18.31. Or as the sea-faring men, who in time of storme, and tempest, when their owne art, and industrie can­not helpe them, doe cry vnto the Lord, Psal. 107.28.29. So the Apostle cryeth here, as out of great miserie, and affliction, vnto God for helpe, know­ing that it must come onely from him; for sinne maketh man so miserable, that nothing but the almightie power of God can deliuer him: for by sinne we are cast vnder the feete of Sathan; we lie condemned vnto eternall death; and the wrath of God is incensed, & kindled against our soules, for which who knoweth in himselfe any remedy? Iudas finding none, ran vnto the tree: but Paul runneth vnto Christ, vers: 25. For it is the sonne of God alone, which can deliuer the wretched sons of men from the misery of their sinnes.

But some man may aske, how commeth it to passe, that the Apostle Paul, which was none of the greatest sinners, yea, which was alreadie in a great measure freed from the might of sinne; yet [Page 46]wisheth thus earnestly to bee deliuered more and more from it; whereas the children of the world, which lie euen drowned therein, and are very slaues vnto it, yet speake not once of this deliue­rance.

Beloued, it came from this, that the Apostle had a feeling, and experimentall knowledge of the misery that ariseth from sinne, and therefore hee wisheth to be deliuered from it: this the children of the world doe not feele, and therefore they thinke not of deliuerance: he that can feelingly, and vnfainedly complaine, that he is miserable, be­cause he is sinfull, he will also heartily cry out, and wish to be deliuered from sinne; from hence fol­loweth this obseruation; Doctrine 2. The true sense of our miserie by sinne cau­seth vs to seeke deliuerance by Christ. The true sense, and feeling of the misery which sinne bringeth vs into, causeth vs vnfainedly to seeke our deliuerance out of sinne by Iesus Christ: This we see manifestly in the Apostle Paul: For this cause was it that our Lord Iesus Christ according to his infinite wisedome, sent Iohn the Baptist before him, as a forerunner to prepare the way for him, by teaching men to know their mi­sery, whereinto they were brought thorough sin, to the end, that they might seeke their deliuerance out of sinne thorough Christ, Mat. 3. For this cause also is the law preached, that me [...] being thereby brought to the knowledg of their misery through sin, Rom. 7.7. might the better be driuen to Christ: in which respect, the Law is called our leader to Christ, Gal. 3.24. In this regard also Christ sayth, that those that are whole haue no neede of the Physiti­an, but those that feele their maladies, they call, [Page 47]and cry for him. Reason 1. It is naturall for all Crea­tures in di­stresse to seeke deliuerance. And the reason is, because it is by nature ingrafted into all Creatures when they are in distresse, and misery, to seeke ease, and deli­uerance: as the young Rauens in the wood when they are hungry, doe cry vnto God, Psal. 147.9. And the greater the misery, and affliction is, the greater is the desire to be deliuered. Now there is no smart like vnto the smart of sin, vnto a feeling conscience: and there is no affliction, like vnto the affliction of the conscience, for (as wee sayd before) the more noble, and excellent that mem­ber is which is affected with any sore, the greater is the griefe, and paine thereof; So, the soule be­ing the most worthie, and eminent part of Man, and in misery, and distresse; the sorrow and griefe must of necessitie be great, and the desire to be de­liuered from it equall thereunto.