SAINT PAUL'S AGONY. A SERMON PREACHED at LEICESTER, at the Ordinary Monthly Lecture: Specially touching the Motions of Sin, remaining in the Regenerate. BY A. CADE, BACHELOR in Divinity, and of Bilsdon in Leycester-shire. GAL. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other: so that ye cannot do the things that ye would. LONDON, Imprinted by Bernard Alsop, and are to be sold at his house by Saint Anne's Church near Aldersgate. 1618. TO THE RIGHT HONOURABLE, THE Lord marquess of Buckingham. Right Honourable, YOur goodness continually practised in your greatness, to the benefit of many, binds all highly to honour you, and account you as a Conduit ordained of God to convey many benefits from his Royal Majesty upon inferiors. Among which, your Honourable kindness to me, in providing for me, without my suit or knowledge, a right famous and noble place, to raise my fortunes, and exercise my Ministry in, (the like whereof many have sought with great suit, cost, and labour, and have not found) deserveth all thankfulness that can be imagined, much more than can be performed. But feeling myself too weak for the greatness of that place (not for my doctrine, the soundness & wholesomeness whereof I am ready to testify and justify, if need require, with my blood) but by the weakness of my voice, not able to reach the half of that spacious Church and numerous people. I humbly pray your Honour to take without offence my Refusal, and my hearty desire that that great and worthy Congregation may be furnished with a man of a stronger voice and better sides, who may do there much more good than myself: who in my declining years must rather affect a more retired life, and a charge more possible to be performed with better satisfaction to myself and to God's people. I shall evermore honour your goodness and your Greatness for this favour, which I publicly protest by the Dedication of this Sermon, in Style simple, but in matter sound and substantial: which having lately preached, I thought good to publish, at the request of many my good friends of religious hearts: the rather to oppose the spreading of those opinionate & fanciful younglings, who drawing bad juice from Arminius and Vorstius, begin to bud and blossom in our Academy, whence nothing but good and wholesome food should be brought into the Country. To show how firmly our doctrine in these points is founded upon the Scriptures, and consenting with the Fathers of the Primitive, and all succeeding ages, and what exceeding good use and profit it yieldeth, and how far these men swerver from it, and from all true experience of God's Saints in the state of Grace and Regeneration: I have penned & published this Sermon, and wish all good men to put to their hands to repress all such hurtful growing innovations, disquieting, distracting, and disgracing the peace and beauty of our Church, to the offence and hazarding of many Souls. And so I cease to trouble your Honour, but shall never cease praying for you, and honouring you as fitteth. Your Honour's most humble and thankful Chaplain, Anthony Cade. An admonition to the Reader. CHristian Reader, the Concourse of many learned Ministers at our Ordinary Monthly Lecture (lately before intermitted) whereunto now also resorted (by occasion) many learned judicious Gentlemen; required matter of more than ordinary worth and learning. To satisfy whom, If I have laid the grounds of my Sermon more School-like than thou thinkest fit for the Country, bear with me, now thou knowest the occasion. Know also, that I have more enlarged those points to ground men more strongly against Innovators: for that I hope this little Book may come, and be read, where greater will not. The other points thence deducted are plain enough for the simplest Hearers, and applied to their profit. Paul may plant, Apollo water. The Lord give a blessed increase. A. C SAINT PAUL'S AGONY. ROM. VII. XXIIII. O wretched man that I am, who shall deliver me from the body of this death? THese words are the shutting up of the discourse of that troublous Combat (which Saint Paul describeth from the 13. Verse) betwixt the Flesh and the Spirit: that is, betwixt our natural corruption lusting one way, and Gods holy Spirit moving us another way. For as in this life our understanding is enlightened, but in part (now we see but as through a Glass darkly a 1 Cor. 13.12 ): So our Wills and Affections are reform but in part, very weakly to follow that little which we see (We cannot do the things that we would b Gal. 5.17. ). Our corruptions though abated, yet are not extinguished by Regeneration: but our Mind and Will continue still partly flesh, and partly spirit, that is, partly grace, and partly corruption, A reformation begun, but not finished, like the Air in the dawning of the day, Sanctificatio inchoata, non consummata. neither wholly yet enlightened, nor wholly remaining dark c Yet shineth more and more until the perfect day. Pro. 4.1 8, or water blood-warm, neither perfectly hore, nor perfectly cold: but the light and darkness of the mind, the heat and cold of the Will, so mixed and intermeddled together throughout, that there is a continual strife betwixt them, which shall overcome the other, and overrun the Soul. This Combat the Apostle describeth most movingly and feelingly in his own person, finding his own soul (as it were) distracted into two contrary factions, and subject to two contrary Rulers, and guided by two contrary laws (as a ship tossed by two contrary winds or tides.) The inner man, (or part Regenerate) ever eyeing the law of God, & striving for perfection; but hindered by another Law in his Members (the part unregenerate) rebelling against the Law of his mind, and striving both against his will (Vers. 15,) and against his knowledge (Verse 16.) to carry him away to sin (Verse, 17) so hindering the good which he would do, (verse 18.) and drawing him to the evil which he would not do (ver. 19) which again he repeateth in the verses following, as a thing never enough observed, at the last, as one amazed, and much astonished to find in himself so much imperfection, he breaketh out into this passionate exclamation, O wretched man that I am, who shall deliver me from the body of this death? In the words I observe five things. 1 The Matter that Saint Paul here complains of, Sin, which he calls the body of Death. 2 The Subject or party that he finds it in. In himself. Wretched man that I am: Who shall deliver me? 3 That he is exceeding sensible of it, feels the moving and stirring of it, as appears by the discourse: and here it drives him into a passion. 4 It is the only thing that grieves him. He accounts himself wretched by it, O wretched man that I am. 5 The sight and feeling of his sin makes him earnestly seek for a remedy, Who shall deliver me? Or to ascend from the Hypothesis to the Thesis, from Saint Paul's particular to the general of all God's children, we shall find. 1 The irregular motions of lust in Man, to be sin. 2 This sin, or those motions to remain in the Regenerate. 3 The Regenerate above other men to be exceeding sensible of them. 4 That the sight and feeling of them is the thing that specially grieves them. 5 And lastly, that this makes them earnestly seek for comfort and deliverance. These are great points, worthy our handling, worthy your attention. 1 For the first: In the whole Discourse of this evil, note two things: First, that it is a thing Inuoluntary, vers. 15. I allow not that which I do; for what I would do, that do I not, but what I hate that do I, and verse 16. If then I do that which I would not, I consent to the law, that it is good, and ver. 18. to will is present with me, and 22. I delight in the law concerning the inner man. Note secondly, that still he calls it Evil and Sin, and here The body of Death, by a Metonomya Effecti, the very matter and cause of death, which Chap. 6.6. He calleth The body of sin. Now join these two together, that it is Inuoluntary, and that it is Sin, and you raise this Doctrine. Doct. I The irregular motions of Lust, though not yeeded unto, are sin. Reason I I mean all kind of lusts, not only libidinous desires, but those also of Malice, Pride, Covetousness, Gluttony, Ease, Disobedience, and such like. They are all sin. The Reason is. I. Because they disagree from the law of God, (which is Regula iusticitiae) for what is sin, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1. john. 3.4.) an Irregularity, discrepance, and unconformity to Gods Law. Reason 2 Deut. 6, 5. Mat. 22.37. 2 Again, God reequires Love with all the heart, mind, soul and strength, that is, with all the parts, and faculties of body and soul, and all the power of them: therefore, as to love any thing besides him, not for him, is sin: so not to love him withal thy power, is a sin: the one turning aside from thy duty, the other coming short of thy duty: both faulty, both sins. Reason 3 3 Again, this is not Innocency and cleanness from evil, though without consent. See S. August. lib. 3. de peccatorum meritis & remissione cap. 6. & 7. Augustine was the first that wrote of Original sin, teste Bellarmino. lib. 1. de pec. orig. cap. 1. It is still corruption, uncleanness, imperfection, and is indeed the stirring and moving of that corruption of Nature, which in S. Augustine's time began to be called Original Sin, which is not only Languor Naturae, (as many have called it) nor only Carentia justitiae debitae inesse (according to that famous definition of Anselm) a want of that righteousness which ought to be in man; nor only Difformitas (as Doctor Stapleton calls it) an unconformity, or divers form, different from the Image of God, first imprinted upon Man, (which yet is enough to make it sin) but deformitas (which is more) a deformity, mishap, and corrupt form. For we shall find here in S. Paul's discourse of it, not only a Privation of Original justice, or a Languor Naturae, unapt to do good: but further, a Position of sinful corruption, a stirring and rebelling of Lust, provoking to Evil. For that languor it had been enough to say, I know that in me, that is in my flesh dwelleth no good thing, verse ●8. but he proceedeth, and addeth, verse 23. I see another law in my members, warring against the Law of my mind, and bringing me into captivity unto the Law of Sin, which is in my members. Understand we then, that we are all shapen in iniquity, and in sin hath our mother conceived us. Psal. 51.5, For Adam sinning in person, hath corrupted our whole nature, so that together with our substance is mixed a matte● of corruption, which in the framing and growing of our members, groweth, and is nourished by the natural heat of our mothers: a corruption in the body which in time will bring diseases and natural death: and a corruption cleaving to the soul, which in time will bring forth actual sins, and eternal death: so that being conceived and borne man, we are conceived and borne sinful men, Bern. meditat. cap, 2. initio. according to that of S. Bernard, Parents ante fecerunt damnatum quam natum: so are we all by Nature the children of wrath, Eph. 2.3. This corruption is called The old man Rom. 6.6. and here The Body of Death, which we must labour to mortify, crucify, and destroy: for this without yielding unto, is Original sin, but with yielding and delight groweth into Actual sin. Hieron. in cap. 5 Mathaei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hi●ron. in cap. 1. Amos. Pri●um peccatum est cogitasse quae mala sunt: secundum, cogitationibus adquicuisse perversis: tertius, quod mente decreveris, op re cōpless●: quartum, post peccatum non agere poenitentiam. Saint Hierom distinguisheth betwixt Pathos and Propatheia, passion and fore-passion. Pathos is passion with consent. Propatheia is a tickling of lust without consent, both are sins though in several degrees. The same Father thus distinguisheth sin. The first sin is to think evil things: the second, to rest upon, or yield to the evil thoughts: the third to perform in deed what thou hast purposed in mind: the fourth, not to repent after thy sin. First therefore Saint Paul speaks of these motions as Inuoluntary, without yielding to them, and against his mind, as Saint Ambrose saith, Nobis reluctantibus multa in nobis operatur peccatum, Sin worketh many things in us while we strive against it. Secondly, he calls it in plain terms▪ Sin, yea it is observed by Chemnicius (a worthy judicious Divine) that in the 6. Chapter he calls it five times sin, Chemnic'j examen part. 1. de relliq. pec. orig. pag. 224. Editionis 1590. in 8. Aug. contra julianum. lib. 5. cap. 3 Tolet in ep: ad Rom. cap. 7 & 8. Bellarm. de amiss. great. & stat. pecc. lib. 5. cap. 10. in this 7. Chapter 6. times, in the 8. thrice. And Saint Augustine grounding on this place, calls it plainly Sin, Coucupiscentia carnis, adversus quam bonus concupiscit Spiritus. & peccatum est, & poena peccati, & causa peccati. The lust of the flesh, against which the good Spirit lusteth, is both sin, and the punishment of sin, and the cause of sin. Well may I then wonder at the jesuits, Cardinal Tolet, Bellarmine and others, that will needs confute both Saint Paul's Greeke, and Saint Augustine's Latin, and say they speak both unproperly, calling that Peccatum, which is but foams peccati, the matter and tinder of sin, where Tolet yet confesseth plainly two things: First, that it is not only Saint Austin's word, but his perpetual doctrine: and Secondly, that the Papists now wholly departed from it. Doctrina est frequentissima in Augustino, Tolet. ibid. à qua tamen pro nunc recedimus. These are they that so magnify the Fathers in show, but reject them in deed, both for Interpretations and Dogmata, for the sense of places and points of Doctrine. These Children will teach their Fathers to speak: These Schoolmen will set Christ and his Apostles to School: surely, these new jesuits, Decet ubique ut sermones nostros & scriptures, & Sanctorun Petrum verbis, attemperemus saith Vega les. both in speaking and doing are far unlike the old Christians. But let us learn to speak of that great Father Saint Augustine, and of his great Father Saint Paul: rather than of Tolet or Bellarmine, or any other Cardinal or jesuit. 3 Yet further Saint Paul calls it not only Sin, but Deadly sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stipendium peccati mors. P●o. 6. vers. vlt. the Body of Death, as he speaks elsewhere generally of all sin without distinction: The wages of sin is death. All sins with him are mortal, he knew not these venial, trivial, peccadilia, little trifling sins, not worthy to be called sins, which Papists so mince, and make nothing of: but even for these, the least of all other, he crieth out, as at deadly wounds of his soul, O wretched man that I am, who shall deliver me from this body of Death? The distinction which the Romanists now teach, neither Paul knew, nor the z See D. Field of the Church. Book 3. chap. 7. & D. Norton. Church many ages after: neither are themselves yet agreed upon it. a As they are cited by Azor. Instit. moral. part 1. lib. 4. cap. 8. § dicendum. Vega the jesuite, and with him Durandus and Catetanus, think all sin to be against the Law: b Bellarmin. de amissione gratiae. l●b. 1. cap. 11. verbis vlt. & passim in eo libro ubi Azorius haec habet: Non sunt peccata venial●● proprie contra legen, neque perfect simpliciterque peccat●. Bellarmine beats them down, and teacheth that mortal sin is against the Law, and Venial sin only besides the law. c Azorius ibid. Azorius beateth him down, and saith, Venial is also against the Law. And d Greg. de Val. De differentia veteris & novae legis, part. 2, c. 2. § Denique ne intelligi quidem peccatum potest quod non sit legis alicuius transgressio. Valentianus confesseth that no man can conceive of sin but as a transgression of the Law. Here is jesuite against jesuite, like Cadmus his serpentine teeth, ever as they spring up, one brother beats down another. e Ovid. Metamorph: lib: 3. fab. 1. The truth is, All sin legally considered is mortal, but Evangelically is venial, except the sin against the Holy Ghost. By his own merit, mortal, by Christ's mercy, venial: Mortal is the natural fleshly, unregenerate man (for he that believeth not is condemned already, john. 3.18. For f Magist. scent lib. 2 dist. 25. g. non potest non peccare etiam damnabiliter. he can not but sin damnably) But Venial to the Regenerate, though still sin, Rom. 8.1, There is no condemnation to those that are in Christ jesus. Quibus (saith Austen) remissus est reatus culpae & peccati, quamuis maneat actus g Aug: Contra duas ep. Pelagiani, lib: 1. cap: 13. D. Morton, Appeal: lib: 5. ca: 22. section 4. D. White Digress. 38. D. Morton appeal: lib: 5, cap: 11, sect: 5 . The distinction is not in the sin, but in the covenants, and in the persons: for in the Regenerate, and by the Covenant of Grace, it dissolveth not the league and love betwixt God and Man, and so is Venial: in others also is mortal, and so is all sin in all men, by his own nature. In which regard S. Paul calls the least sin here, the body of Death. And yet we make not all sins equal, as the Stoics among the Philosophers, and the Iouinians among the Heretics. Happily they may be h aeque peccata. equally sins by their form, as breaches of the law, and deserving wrath: though not i aequalia peccata. equal sins in their matter, as if all were heinous alike. To be angry with thy brother without cause, is a sin (formally): to revile him, Matth: 5, 22, a worse sin: to kill him, worst of all: but the least deserveth judgement, that is death (saith k Maldonatus jesuita. Comment. in Matt: 5, 21, 22, Maldonate) So among the jews were four capital punishments, strangling, heading, stoning, and burning: Maldonat: ibid. in vers: 22, in fine, all deaths, yet different in grievousness and shame: arguing the sins so punished, to be all deadly, and yet unequal in the heinousness. The Conclusion is, even for these sins, the least of all other. The irregular motions of corrupt nature, even without consent, Saint Paul cries out as at deadly sins: O wretched man that I am, who shall deliver me from this body of Death? Use, 1 The consideration of this may first humble us greatly. If it humbled Abraham much to remember that he was but dust and ashes l Gen: 18, 27, : much more should it humble us to know that we are much worse, lumps of sin and corruption. A grievous thing for good job m job. 2.7.8 to be all overrun with filthy ouzing sores and ulcers, to sit scraping them with a potsherd upon the ashes, Greg. Morals upon job. sterquilinium super sterquilinio, sitting like one dunghill upon another, no better than a living and a walking dunghill: but we are much worse in respect of sin in our whole nature, all corrupt, leprous, lazars, like a cloth defiled with menstruous blood, which corruption if it break not out into monstrous sins, (as it doth in many) yet the being of it in us should much abash us, and cause us to walk before the Lord in fear and trembling. As we carry in our bodies the seeds of mortality, and the matter of all diseases, tending to dissolution, or the first death: so in our souls and whole nature, the seeds and matter of destruction, or the second death, and as our diseases grieve and humble us, so much more should our sinful corruption: as the first death terrifies, so much more should the second affright us. Use, 2 This should also make us careful and heedful, to watch over and keep down our inbred corruptions, that they break not out into actual sin, by getting consent, gaining delight, and so coming to reign in us: As when we feel the pricking of an old disease, we are wary of our diet, of cold, heat, surfeiting, intemperancy, or any thing that may increase it. A hard matter it is to deny ourselves, to mortify our flattering lusts, to be at continual war with our own pleasing nature: but so we must be, if we will be Christians. And the more familiar and pleasing this enemy is, that was borne and bred and brought up with us, and the fairer her pretences, tickling our ears to favour ourselves, to please our desires, The great Enchantress of. the world, to satisfy our own lusts: the more it is to be suspected, the more dangerous to be accounted, and the more careful and heedful we must be, to keep it under, that it get no power over us. But of this more hereafter. The second point is, Doc. 2 TWO This sin remaineth in the Regenerate. For here Saint Paul speaks in his own person. Valent: de Missa, contra Herbrandum. Tolet: Comment in Rom: 7, 22, As if Paul spoke in his own person, by a figure only. O wretched man, that I AM, who shall deliver ME? But Gregorius de Valentia a famous jesuite, and Cardinal Tolet, and many other of their fellows (though not all) understand all this Combat to be described in the person of a man unregenerate, still under the Law, not under Grace, and to be betwixt Reason and Appetite or Sensuality, like that of the Poet, Video meliora, proboque, Deteriora sequor. Indeed Saint Augustine (in his younger years) took it, and taught it so: Tolet: ibid. annot: 22, but when his diligence was more awaked to search, and his judgement ripened to discern, by his often conflicts with the Heretics of his time, he retracted that opinion and interpretation, and afterward expounded the whole discourse of this Combat, as spoken properly in the person of S. Paul, Aug: contra duas Epistolas Pelagiani, lib: 1, cap: 10, Vim mihi fec●iunt illa verba, Condelector legi Dei secundum intetiorem hominem Aug. li. 6. contra Pelagianun, cap: 11. Ego cum aliter intellexcram, vel potius non intellexeran, sed postea melioribus & intelligentioribus cessi, vel potius ipsi (quod fatendum est) veritati, ut viderem in illis Apostoli vocibus gemium esse Sanctorum contra carnales concupiscentias dimicantium. Sic Intellexit Hilarius, Gregorius, Ambrose, & caeteri ecclesiae Sanctj, notique Doctores, etc. Aug. lib. 2. Retract. cap. 1. & lib. de praedest. sanctorum cap. 4. & lib. contra ep: Pelag: cap. 10. & cap: 11: & lib. 6. contra julianum Pelag: cap, 11 Tolet: in Ro: 7. annot: 10. Tolet: tractat: secundo in loca quaedam epist: ad Rom: cap: 7 Vora (inquit) etiam est doctrina, qua homo justus in hoc seculo non valet bonum sacere absque pugna carnis, & vellet bonum sine contradictione operari, at non valet in hoc mortali cotpore donec per gratiam resurrectionis liberetur, & omnino Radix peccati evellatur. Aug: lib: 1. cont: 2. epist: Pelag: cap: 13. a man excellently regenerate, yet natural corruption remaining in him (not wholly abolished) moving and drawing him one way, and the spirit of God another way. To which sense Saint Augustine was induced by two Arguments: one from the substance of the Text, the other from the consent of the Fathers before him. In the Text, these words (sayeth he) enforced me, vers. 22. I delight in the Law of God according to though inner man, which cannot agree to any but the Regenerate: as also those words the last ver. Then I myself in my mind serve the Law of God: and those, To will is present with me: for the unregenerate hath no such will. And for the consent of former Fathers he saith: Heretofore I understood this (combat) otherwise, or rather I understood it not: but afterwards I yielded to better, and more intelligent Divines, or rather (as I must confess) to the truth itself, that I might see in these words of the Apostle, The Groves of God's Saints, striving against fleshly lusts. Thus have Hilary, Gregory, Ambrose understood the place, and other holy and famous Doctors of the Church, etc. And this was afterward Saint Austin's perpetual and constant interpretation of this text, as may appear by five several places ìn his later works, where he had occasion to speak of it. But though these jesuits reject Saint Augustine, and all the uniform consent of Doctors and Fathers by him alleged, and take up strangely an Interpretation by him retracted (such is often their following of the Fathers) yet they grant the point I speak of, that Concupiscence still remaineth in the Regenerate, (though they are loath to call it sin, as Saint Paul doth here) and that the Regenerate must labour to repress it by the Spirit, as much as may be. This doctrine is true also saith Tolet, that a just man cannot in this world do good without the fight of his flesh: and he would do good without contradiction, but in this mortal body he cannot, until by the grace of the Resurrection he be freed, and the root of sin wholly plucked out. For this was the perpetual doctrine of the ancient Church. Augustine interpreting the first words of Rom. 8. teacheth that lust's rebelling against the law of the mind, are Original sin, which in the unregenerate is damnable, but in the regenerate a Rationem culpae non habent, quia remissus est reatus culpae & peccata quamvis maneat actus. are not accounted sins, because the guilt of the fault and sin is forgivin, though the act remain. And S. Gregory interpreting this place of S. Paul, of the regenerate man saith, The most perfect men grieve at the simple motions of the flesh sustained against their wills: and that sin inhabiting in them, moves them against themselves. And if any other Fathers count it not sin, their meaning is that which S. Austen expresseth (Remissus est reatus culpae, quamuis maneat actus) It is not imputed as sin to the person, though it remain in the nature, the guilt being remitted to the regenerate by the indulgence of God. Gregor. lib: 5. in lib: 1. Reg: cap: 1. Quid est, quod deplorat legem inesse membris legi mentis repugnantem, si extinctis alijs, alij in fugam versi sunt: nisi quia perfecti viri hoc ipsum quod simplices motus carnis contra voluntatem sustinent, vehementer dolent? vellent quip sic manner in carne, ut contra mentis voluntatem, de carne nulla sustinerent, quod quidem quia impossibile est, praemisit, dicens: velle adjacet mihi, posse non invenio: non enim quod volo bonum hoc ago, sed quod odi malum, illud facio, quasi dicat, vellem esse in carne, non ea perfectione, qua perfectus in carne perfectus est, sed sicut Angeli Dej in Coelo, sed hoc posse non invenio, quia quamdiu mors peccati absorpta, in futura resurrectione non fuerit, illud quod in me peccatum inhabitat, movet me contra me. Fran. White. Obser. 2. Sect: 2. Augustine, ut supra. The Reasons why God loveth these irregular motions still in the Regenerate, we may learn out of the Fathers also. 1 For our spiritual exercise of our Faith, Patience, Reason 1 Watchfulness, Invocation, to humble us, to make us know ourselves, Ambros. Apopologia David cap. 2 in fine: See Greg. Moral. Lib. 33. ca 11, & Hieron. adverse. Pelag. lib. 2. & Austen. lib. de Cor. & gra. cap. 9 in sine. Aug. de bapt. Paru. cap. 39 judg. 3, 1. & what need we have of Christ: to keep us waking, to shake off security and drowsiness, to gather our wits and forces together, to stand upon our guard, to depend upon God, to call upon him for aid, to fly and cleave fast unto him; knowing that if his Grace do not continually support us, we are not able to stand. These are (saith S. Augustine) the Nations left in Canaan (which their josua, our jesus cast not out) Quas dereliquit Dominus ut erudiret in eyes jerusalem: which God left to teach, and exercise his people withal; and which (if they grew careless) should be as pricks and goads in their sides, and thorns in their eyes, and that they should not think they were come yet to their final rest, but should still look for a better. Reason 2 2 Again, that God's children may be examples of all holy virtues to others (and thereby glorious to his name) which were nothing if the object and matter whereon they work were abolished: where were Patience if there were no afflictions? where Grace if no temptations? where Mortification if no lusts to mortify? where Temperance, Sobriety, Purity, if no opposition, no motions to sin? where were the battle, the victory, the crown, if no adversary to strive withal? 3 Again, lest men should become religious only to be freed from this disquietness of the soul, & diseases of the body, and other griefs and penalties of this life: which were to make them molliores, not meliores, more tender to themselves then tendering their duties, to seek to build a Heaven upon Earth, without desire of a better. But here God will have us still provoked with these, still militant, and in the Combat, to fight the Lords battles, as against other enemies, so against our own lusts, to strive for the victory, to obtain the Crown, to be waned from the love of this world, and long for the perfection & glory of the world to come. Use. 1 Since then this body of death is not yet dead in the best Regenerate. My dear brother, thou that art weak and doubtful of thy state, faint thou not, be not too much dejected and dismayed (as if thou wert out of God's favour) because thou feelest such motions in thee, and haply thinkest that God's beloved children are free from such temptations. It is not so: they be the Symptoms and passions of the best men, left still in them by the dispensation of God's wisdom to good purpose. That we should not think them of higher nature than ourselves, Amb. apol. David. c. 2. but subject to the like passions: to which end they are sometimes suffered to fall, and their falls recorded, and as ill may we spare the knowledge of their falls for consolation, as the examples of their virtues for imitation. S. Paul confesseth he felt these motions, & Gods blessed Saints on earth, were never free from them. It is observed in S. Hierom (which he bewrays in many places of his works) that his whole life was a continual war with his own lusts. This is not the difference betwixt the Regenerate and unregenerate, that the one is free from evil lusts, the other feels him: but this, The one labours to mortify them, Epiphanius heres. 64. Sicut quando caprificus agit radices in muro, leu aedificio, quantum cunoue scindatur, manet radix, opus est murum destruere, & tunc reaedificabitur sine radice: sic in corpore isto mortali fit, in quo radix manet peccati, concupiscentia nempe rebellis, donec moriatur, & iterum reaedificetur per resurrectionem. This Similitude is alleged and allowed by both sides, by Tolet, the jesuite, Tractat. 2. in loca Ep. ad Rom. cap. 7. And by D. Field that learned Protestant. Lib. 3. of the church. c. 26. the other gives the reign unto them. If thou dost then mislike them, labour to suppress and mortify them, and so show the power of God's grace working in thee. Thou art a happy man, and in the case of God's blessed children: the greater thy temptations are, the more noble is thy resistance, the more exemplary thy life and virtues, and the greater shall be thy Crown and glory. S. Paul crieth out to the Lord (2. Cor. 12.8, 9) to be delivered from this prick of the flesh, this Messenger of Satan, sent to buffet him, but the Lord answered, My grace is sufficient for thee, for my strength is made perfect in thy weakness. God's grace is sufficient to enable us to repress them, though it be not his pleasure to free us from them. Use. 2 2 Presume not of thine own righteousness, as if it could satisfy God's justice, & stand betwixt thee and thy condemnation. They that do so, (I doubt) are far from true Regeneration, which makes a man see into himself, and find many things to crave pardon for nothing wherein he may greatly glory. The mere Natural and civil man (who have yet no true feeling of Religion) may think highly of their own righteousness (as the Pharise did, Luc, 18.) because he was no gross extortioner) but the true Regenerate man will find imperfections enough in himself, as S. Paul doth here, and though he daily labour that his righteousness may exceed the Pharisees, yet his opinion of it will always come short of Aug. Lib: 3. de Doctr. Christiana, c. 23. speaking of David's and other Saints sins, teacheth that no man can brag of his justice, or contemno others. Cum videat tantorum virorum, & cavendas tempestates, & slenda naufragia. theirs. He will learn to know that the law is strait, and requireth totum hominem the whole man, with all the parts and powers of body and soul: to keep totam legen the whole law, with every branch and particle thereof, and that totaliter, and toto vitae tempore, his whole life throughout, without, omitting any minute or moment thereof: for (james. 2.10.) Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. And as the Law is strait, so the Curse is large. Gal. 3, 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. And therefore with S. Paul he shall find no perfection in himself to justify him. (Philip. 3.12.) but rather sin to condemn him (as here) and consequently will be driven out of himself to seek for aid, even to jesus Christ, who is made unto us Wisdom and righteousness, and Sanctification and Redemption, 1. Cor. 1.30. And ever when he looketh advisedly into himself, he will be so far from thinking himself just, that he will rather cry out of his imperfections with S. Paul here, O wretched man that I am, who shall deliver me from the body of this death? Use. 3 3 Trust not to the superogatory merits of God's Saints, they are so unable to help thee, that they were not sufficient to save themselves, their works still needing God's mercy to forgive, and still savouring of some imperfections of right and infection of sin. Saint Paul here disableth himself, and Rom. 3.19.23. concludeth all men within sin, that God might have mercy upon all. It is a fine Dream of the Papists, that the superabundant merits and sufferings of holy men, more than needed for themselves, are to be dispensed and disposed of, by the great husband of the Church the Pope, and imputed to other men that will give well for them, whereupon is grounded that Great trading of Pardons, whereby the merits of Saints are often sold (but never delivered) to men that need, and these merits are called the Treasures of the Church, and so they are indeed (as our excellent King noteth in his Preface to Christian Princes) for they bring great treasures to the Pope's coffers. I can but wonder that waking men will be deluded by such dreams. Use. 4 4 Bear charitable conceits of those that are overtaken with sin, that have made a good profession, and yet sometimes are foiled as Lot, Noah, David, Peter; as sometimes a word may escape, even a wiseman, which he wisheth were unspoken: so sometimes sin may escape a wary man, which he is sorry for, & surely temptations are so great, and our natural power so little, that without God's grace continually supporting us, we cannot stand, but should doubtless often fall into many sins. Praise we God for giving such measure of grace unto frail men, and fear we him for withdrawing it sometimes, to let them see their weakness: pity them and pray for them, & use Saint Paul's counsel, Gal. 6.1. If any fall by occasion into any fault, you that are spiritual, restore such a one with the Spirit of Meekness, considering thyself, lest thou also be tempted. Use 2 Lastly, hunger, thirst, and long for that time, when all imperfection shall cease, and be abolished, when this corruptible shall put on incorruption, and this mortal shall put on immortality, this Natural body shall become spiritual, and this body of death shall be done away, when we shall dwell in the Land of promise, without these Canaanites pricks, & goads in our sides, and thorns in our eyes, and when we shall not cry out, O wretched men who shall deliver us? but joyfully sing, O happy men that are so graciously delivered from this body of death! So much for the second point, the third followeth. Doc. 3 The Regenerate do see and feel their sins, more than other men. So it appears S. Paul did, when so feelingly and movingly he spoke of this Law in his members, rebelling, and so passionately cried out, O Wretched man that I am! Reason I Surely, the Regenerate have less sins then other, but they see them more. for seeing. The reason is twofold, First their true judging what sin is. 2. Their due and unpartial looking into themselves; for they are always reading on 2, Books, the Book of God's Law (teaching what they should do) and the book of their own conscience (registering what they do.) They attend & hearken to the Law of God, and by it frame their judgement of sin, not like vain men, judging only that good that agrees to their corrupt and misshapen reason: that only evil, that dislikes their fancy, and so make themselves judges of the law; jam. 4.11. but humbly reforming their judgements, and by the Dictates of the Law (which is the perfect rule of righteousness) they come to the true knowledge of sin (as Saint Paul sayeth here, I had not known that Concupiscence was sin, but that the Law saith, Thou shalt not lust, Rom. 7.7. ) So they have Lumen internum & externum, external of the Word, which is a light and a lantern, Internal of the Spirit, which enlighteneth the eyes of their understanding, Psal. 119.105. joh. 16.13. and leads them into all Truth: And by this Spirit also, their self-love is diminished and swallowed up in their love of God, so that they look into themselves more unpartially, as a man therefore walking in darkness, or never looking upon himself, sees no spots, dirt, deformities upon him, but thinks all is well: but coming to the light, and viewing himself well, he sees many things unthought of before, and is much abashed: so it is with the Natural man, he perceiveth nothing, but thinks all is well, (for he walks in darkness) and wanteth light or list to look into himself, but the Regenerate man spies all, and whatsoever he finds, comparing it with the Rule, he judgeth rightly of it. The Spiritual man discerneth all things. 1. Cor. 2.15. Reason 2 Again, as he hath light beyond that of Nature to see, for Feeling. so he hath life and quickness of the Spirit to feel, the skin of his conscience is tender, and easily offended, which in others is hard and brawny, and hath lost his feeling. And therefore whereas others, at horrible, abominable, and odious sins are nothing moved (as being dead in sin, 1. Tim. 4.2. their consciences feared and past feeling:) S. Paul at the smallest sins that can be felt, even at the first motions of sin, which stir within him, is offended and grieved, and crieth out as at deadly wounds of his soul: O wretched man that I am, etc. Use 1 Here is a Comfort for God's children. That whereas some count it a heavy case for a man to see and feel his sins, & to have grievous pangs for them, and think it near unto despair and reprobation: Let them know, that to be sensible of a man's sins, is a sign of Grace & Regeneration, and of a tender conscience, that he hath light to see, and life to feel, that which by Nature he could neither see nor feel, such a heart is now prepared for comfort. Use 2 And here is a corsive for wicked men, past feeling: their state is woeful, for it argueth that they have not attended to the law of God, to come by the true knowledge of sin: or have not used to turn their eyes to look into themselves. Happily they have oft looked on other men's dials, but never marked how the clock strikes in their own bosom, wildly passing on and thinking all well, or grossly judging of sin by their own corrupt reason: and so blind to see, and senseless to feel their own evils, and therefore know not what need they have of Christ, and consequently never seek after him. This senselessness is a sign of no regeneration, no-inhabiting of God's Spirit, no life or light of grace, which is the forerunner of glory and happiness. That wound (saith S. Austen) is not best to be liked, that feels least pain, (for that may proceed of dead flesh within it) but rather that which is quick of sense, and feeleth the least touch: so for the soul, for corruption is not felt by corruption, but by grace, and the more grace a man hath, the tenderer is his conscience, and the more he feels his own corruption. But (to proceed) where this true feeling of sin is, there will follow true grieving for it, which is my fourth point. The doctrine is. Doc. 4 Sin is the only thing that grieves the Regenerate. We never find in the history of the Acts, nor in all Saint Paul's Epistles, that ever any thing draws him into such a pang, as sin doth here, to cry out, O wretched man that I am, who shall deliver me? All the evils in the world are sorted into two ranks, Malum culpae, and Malum paenae: sin and pain: as Tertullian calls them, Malum delicti, and Malum supplicii, as Austen, Peccatum & paena peccati: Malum quod facit homo, & malum quod patitur homo: Now the evil that man committeth against God, grieves the child of God much more, than the evil or punishment which God inflicts upon man. Reason 1 And the reason is good, for sin is the cause of all boil of pain, but not contra, evil of pain is not always cause of sin: Surely, we had never known nor felt this evil of pain, if sin had not brought it into the world. Reason 2 Again, Pain, though evil in our feeling, and against our will, yet is good in God's decreeing, and never against his will. Reason 3 Again, of pain, in as much as it is pain, and a chastisement or punishment of sin; God is the author: but of sin, in as much as it is sin, God is not the author. Sin is exceeding offensive to him, affliction is not: being but either a punishment for sin committed, by his justice, or a good means to prevent it, by his mercy; so sin is our sickness, pain is our physic, and though the physic be bitter, (as much wholesome physic is) yet every wise man will endure it rather than the disease. These are Zanchius his reasons, to which I add, Hieron. Zanc. Tom, 4. Lib 1. De Malo. cap. 2. Thesi. 9 that though there were no pain nor punishment for sin, yet would Gods children hate and abhor it: because it offendeth their good Father, whom they hearty love, and would ever please: and because it spotteth and defileth their souls with filthiness, which they would keep clean as the Temples of the holy Ghost. And therefore S. Augustine concludes with me: The wicked men hate pain more than sin, but the godly hate sin more than pain. Aug. lib. 3. de Civitate Dei cap. 1. Mala paenae magis odio haberi a malis, quam▪ mala culpae: contra mala culpae magis odisse bonos, quam mala paenae. Saint Paul's righteousness. A true difference betwixt godly and profane men; the ungodly will adventure upon any sin to enjoy pleasure, & avoid pain: the godly will adventure upon any pain, even death itself to avoid sin, as we see in many blessed Martyrs, and all godly men, that will take up their Cross to follow Christ. Surely Saint Paul's sin was little, and his pain much, yet he never complains of his afflictions, but eryes out most bitterly of his sin, O wretched man that I am who shall deliver me? Philip. 3.6. He saith touching the righteousness of the Law, he lived unrebukeably, even before he was converted, man's eye could spy no fault in him, and 1. Cor. 4.4. he saith, he knew nothing by himself: And Act. 24.14. avoweth to the face of his most quick sighted adversaries, that he truly worshipped the God of his Fathers, believing all things in the law and the Prophets, had hope in the resurrection of the dead, and laboured to have a clear conscience towards God & man. Act. 20. he protesteth to the Elders of Ephesus, whom he had sent for to Miletum, and taketh them to witness after what manner he had lived with them at all seasons, serving the Lord with all humility, and with many tears and temptations, and how he passed not for bonds and afflictions, neither was his life dear unto him, so that he might fulfil his course with joy, and the ministration which he had received of the Lord jesus, to testify the Gospel of the grace of God. 2. Tim. 4.6. When he was now ready to be offered, and the time of his departing was at hand, his conscience could give him this testimony, I have fought a good fight, and have finished my course, I have kept the faith: From henceforth is laid up for me the crown of righteousness, which the Lord that righteous judge shall give me at that day, and not to me only, but unto them also that love his appearing: such was his righteousness: and will you view his afflictions? Saint Paul's afflictions. To omit all those slanders, railings, imprisonments and scourges in other Chapters before, of the Acts of the Apostles: we have eight whole chapters at the end, of nothing but his troubles and persecutions, how he was violently taken by his own nation out of the holy Temple, what an uproar was there about him, that he hardly escaped tearing in pieces of them: how more than forty of the jews swore his death, and lay in wait for him: how hec was posted from one prison to another, from one ruler to another, kept in bands and ward like an evil doer: and when the magistrate had openly pronounced him guiltless, yet could he have no right, but was still kept in bands, either for favour of the jews, or in hope to wring some money out of him for his deliverance: and therefore he was examined, and reexamined, and for all his Innocency, must either be delivered into the hands of his bloody enemies, under pretence to be judged at jerusalem, but indeed to be murdered by the way, or else must appeal unto Caesar the highest monarch of the world to defend him, and so prefer a troublesome and a dangerous journey before a traitorous and a murderous death. And this journey to Rome is described through the dangerous seas, amongst the Islands, in the depth of winter, where the winds, tempests, seas, and soldiers strove which should be the cruelest: so that when the ship broke by the fury of the winds and tempests, the soldiers would have killed the prisoners, lest they might scape by swimming, more barbarous than the a So the Italian calls the sea. barbarous Element. Which of us should not have cried out in such extremity of our great dangers, rather than at our sins: O wretched man that I am, who shall deliver me from this body of death? Yet all these troubles are easy to that great throng of evils, which he reckoneth up of himself, 2. Cor. 11.23. In Labours abundant, in stripes above measure, in prisons frequent, in death often: 24. of the jews 5. times received I40. stripes save one. 25. Thrice was I beaten with rods, Once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep, 26. In journeying often, in perils of waters, in perils of Robbers, in perils by my own Countrymen, in perils by the heathen, in perils in the City, in perils in the wilderness, in perils in the Sea, in perils amongst false brethren: 27. In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness, 28. beside those things that are without, that which cometh upon me daily, the care of all Churches. 29 Who is offended and I burn not: 31. The God and Father of our Lord jesus Christ, which is blessed for evermore, knoweth that I lie not. What natural man in the world, would not these troubles deeply amaze, and drive into a desperate sense, and set him at his wit's end, to cry out of his wretchedness and miserable mishaps, that fall so thick upon him, especially falling so undeservingly, as they did upon Saint Paul. But what saith S. Paul himself unto them? Behold the pattern of a true Regenerate man. I count (saith he) that the afflictions of this present time are not worthy of the glory, which shall be showed unto us, Rom. 8.18. and 2. Cor. 4, 17. Our light affliction which is but for a moment, causeth unto us a far more excellent, and an eternal weight of glory, and therefore he saith, 2. Cor. 12.10. I take pleasure in infirmities, in reproaches, in necessities, in persecutions for Christ's sake. And Act. 21, 13. He protesteth that he is not only ready to be bound, but also to die for the name of the Lord jesus. His troubles though great and manifold seem nothing in his eyes, but when he looks upon the least sin that is possible to be in man, even the least motion of the flesh that stirreth against the Spirit, it doth so grieve him, and seem so odious in his eyes, that he crieth out in the agony of his soul. O wretched man that I am, who shall deliver me from this body of death? Use. Excellent and divine Apostle, A comparison of our State with S. Paul's, In malis eulpae & in malis paenae. how far dost thou outgo us, on the one side in all holiness and righteousness, and on the other side in crosses and afflictions, and yet passing over thy afflictions with joy that are so great & many, only criest out of thy sins that are so few and small: and we at every light affliction are ready to murmur and rage with impatiency, but for our sins (whose magnitude and multitude cannot be esteemed) we grieve not at all, but remain insensible. O well were we (think the most men) if we could live in wealth and ease, and pleasure in this world, without any cross or affliction, to disquiet our minds, or hinder our delights, how well could we fat ourselves with pleasure, and never think of our sins, to move us to sorrow and melancholy! But alas (dear brethren) we should make this use of Saint Paul's example (to omit other) to search our own hearts and courses, and come to the knowledge of our sins, and of our wretchedness by them, and be heartily sorry for offending our God, defiling ourselves, 1. Pet. 4.13. The overflowing of wickedness in the world. and drawing heavy plagues and punishments upon us, knowing, that if the Righteous scarcely be saved, where shall the wicked and ungodly appear. Alas, who can look into the World, but he shall find in all Estates, and in all degrees, in all their courses, that there is no whole party, no found part, but from head to foot, all overrun with this soul Leprosy of sin. Tit. 4. last. They profess that they know GOD, but by Works they deny him, are become abominable and disobedient, and to every good Work reprobate: Just like the Cretians, Tit. 1.12. liars to the Truth, Evil beasts, slow bellies, slow to do good, but to any evil quick and forward. Who can go into the streets but he shall hear store of wicked blasphemous oaths, ungodly railings, filthy, talking, rotten speeches in every corner: their mouths are as open Sepulchres, breathing out corrupt and filthy stinks from the rotten carrion of their hearts, as if the sound of the Gospel had never rung in their, ears, never sunk into their hearts to season them. What just Lot would not continually vex his righteous Soul by dwelling amongst them, and seeing their wicked conversation? 2 Pet. 2, 7.8. What good David's eyes would not gush out with tears to see God's laws so contemned, Psal. 119.53.158. jerem. 9.1. & Lament. what good jeremy would not melt away in Lamentations to see the wickedness, and to foresee the miseries of his people, yea What good Christian can temper himself from crying out in their behalf: O Wretched men that we are, who shall deliver us from this body of death? Alas wretched men whether shall we turn us? Little mortification. whose lives are nothing but a continual practice of sin? who very weakly and coldly resist these motions of sin that stir in our natures, but suffer them to get the upper hand over us. What shall become of them that resist not at all, Or none at all, but rather fostering of sin full motions. job. 20.12. but gladly and willingly entertain them, and like a man that hath gotten a sweet morsel in his mouth, turneth it with his tongue, and delights in the chewing it (as job saith) that take pleasure and delight to think and muse, and feed their corrupt fancies with ruminating and studying of their sin, and wish time and opportunity to execute them, and put them in practice, so far from resisting and mortifying, that they are sorry for nothing so much, as that they have not strength enough by nature, or liberty, enough by law to glut their desires with the full fruition of them; the drunkard in his swinishnesse, the Lecher in his gotishnesse, the covetous in his ravenousness, the malicious in his poysonousnesse, and others in their several wickedness, that labour not to bridle their lusts, but more to kindle and inflame them, to the uttermost of their power, and if their own weakness did not restrain them, or the fear of human Laws and punishments curb them, they would be yet more outrageously wicked, and damnably sinful. Alas, wretched men, who shall deliver them from the body of this death? whom could it not justly astonish in this light of the Gospel, Sinning contumaciously, and ●●th a high band. to see such a stupid carelessness of sin, possessing all men, such a deadness and unmovableness to any goodness, notwithstanding, all that ever can be said or done? Nay, to behold a very carefulness, a desire, and a forwardness to offend God, and oppose ourselves against his precepts, that men account it their only glory and valour to live irregularly, with contempt of all good fashions, order, government, yea, with contempt of God and Man? as (for example) when the Lord pronounceth a woe to them that are mighty to drink Wine, and strong to pour in strong drink (Esay 5.22.) some (that are not ashamed still to call themselves Christians) count it a gallant matter and a great glory to drink down one another, and be able to carry it away, as if they would purposely oppose themselves against God and his laws, and stand at defiance with him, and not content with old sins, known to former ages, will needs be the inventors of new sins, new arts of drinking, whoring, cheating, and other villainies, their wits, tongues, health, wealth and strength given them for God's service, they turn all to serve sin strongly, fight against God with his own weapons, and horribly rush against his commandments and curses, with sport and pastime. So when Christ saith, Swear not at all, for whatsoever is more than yea and nay, proceedeth of evil: they hold it a point of valour and stoutness, Mat. 5.34. to rap out oaths courageously, and fill up their unperfect speeches with damnable swearing. Colos. 4.6. When the Lord commandeth that all our talk be savoury and tend to edification: they delight in unsavoury, idle, 8. Cor. 15.33. filthy talk, and such words as are fittest to corrupt good manners, and make themselves sport with sin: And yet (wretched men) what profit is there in these sins? what great pleasure, what benefit to draw them? The Prophet speaketh in the Lord's name, as wondering that men will rush into sin, and endanger their souls for small matters, for a handful of barley and a piece of bread, (Ezech. 13.19.) but our people swear, blaspheme, use all beastly talk and filthy behaviour, for no profit at all, for no credit, but only for a custom in sinning, a devilish desire to do that they are forbidden, or in the folly of their conceits, and the currish rage of their pride, or to show courage that they care neither for God nor man. But in those sins that are joined with profit (if you look upon worldlings) what villainy do they stick at? to rake to themselves, to oppress the poor, Specially where Mammon reigneth. to betray the innocent, to defraud their next kindred, to cozen their dearest & nearest friends, to rack poor Tenants, to tear it out of their maws, to grind their faces, nay worse, to turn them out of doors, to pull down towns and houses, and like Cannibals to devour one another? The greater sort, as tyrants preying upon the inferiors, without pity or love at all, but treading upon them to stand the higher, the inferior as slaves again without any love or reverence to the higher, but grudging at them, as at an unsupportable load, which if they had strength, they would shake off. The height & commonness of sin. Generally, what is the skill and cunning of a man, but to entrap one another, without being entrapped, their wisdom but a fine clean conveyance of villainy, their profession but a cloak of hypocrisy: all their outward virtue, but a false colour to hide their inward vices? and how are the finest wits bestowed, but in smoothing over foul actions with fair glosses, and varnishing over their cracks and flaws, that they be not spied: and in contriving wicked practices cunningly, to bring them to pass effectually, with their best advantage, and least clamour of the world, or penalty of Laws, all without any regard of God & his commandments, or any sense of Religion, as if thou (O God) wast not the judge of the world, but some dead Idol, which had no care of what we do here below, or heard not, or saw not those things that ate done in the world. Alas, Wretched men that we are, who shall deliver us from this body of death? Reverend men and Brethren, I would be sorry that these words should be without all exception verified of all (God forbidden) I speak of many, A revocation and preparation to the last Doctrine. not of all: of the general course of the world, out of which God hath reserved some that abhor such wickedness: yea (blessed be his name) there are some (and that a good some) even in this place, that shine as lights in the midst of this crooked and wicked generation, Phil. 2.15. Acts 24.16. that labour with Saint Paul to keep a clear conscience towards God and men, to be a holy Nation, 1. Pet. 2.9. Tit. 2.14. a royal Priesthood, a peculiar people, zealous of good works, and show forth the virtues of him, that hath called them out of darkness into his marvelous light. Blessed be God for them, and God increase the number of them: but the greater sort are carried away with the stream of the world, and go the broad way of destruction, and even the best, while they are in this flesh, are not without imperfections, and this moving of the body of sin within them (as Saint Paul was,) and had need to cry out as S. Paul did: O wretched men that we are, who shall deliver us from this body of Death? As for the other, that drink down sin like water, and deny nothing to their hearts lusts that they stand unto; what hope can they have to be delivered? most wretched men that we are, who shall deliver us from this body of death, and the plagues thereto belonging? Yes, there is a mean yet to be delivered, if they would seek it, if they would consider God's laws, and search their own consciences, and so come to the feeling, the acknowledging, and sorrowing for their sins, and think themselves wretched for them, (as S. Paul did here) then should they go forwards with him, to that which I propounded to speak of in the last place: To seek and find a Remedy to deliver them: For he that seeketh findeth, he that asketh receiveth, and he that knocketh at the door of God's mercy, shall have it opened: the last doctrine is Doct. 5 The true feeling of our sins, will make us earnestly seek for a remedy. As Saint Paul did here, finding himself wretched by sin, crieth, Who shall deliver me? Reason. For, it is natural for all men disquieted, discontented, and grieved, to seek for ease: yea, for all creatures, the silliest worm in the world doth naturally seek all contentment, decline and avoid all things hurtful, and seek remedies for griefs, and the wiser the creature is, the more it doth it. And therefore as the sight and feeling of our wounds, makes us seek to the Chirurgeon, our sickness to the Physician, our wrongs to the Magistrate and Lawyer, so our sins for remedy from above. But as sin is of all evils the greatest, & the Regenerate of all other the most sensible thereof: so they seek for the remedy of this evil, above all others, yea, sin in all men doth so much offend the Conscience, when it is awaked, that beyond all natural grief, it grows restless, and beyond all measure unsupportable, trying all possible means of ease, which if it find not, it grows desperate, and ventureth upon any violent death, to be his own executioner, to make an end of the present torment, for it is more untolerable than death itself, (as we see in judas, who when his eyes were opened to see his sin, went to the high Priests, confessed his sin, and his wrong unto the Innocent, cast down the Money, but finding no comfort, went and hanged himself.) But to his Children, God sendeth a comfort in due season, when it is truly and faithfully sought: which is to them the welcomest and gladsommest thing in the world. Therefore the Law was profitably given, ut sit Pedagogus ad Christum: Gal. 3.24. to be our Schoolmaster unto CHRIST, non ut sanet, sed ut aegrotum te esse doceat: not to heal thee, but to show thee thy sickness, and make thee seek to the Physician; for that makes us find, what need we have of Christ. A man never knows the worth of Christ, till he see his own unworthiness and danger, never seeks for ease and comfort, till he feel the load and burden of his sins, and is grieved at the loathsomeness of his corruptions, and foresees the misery they bring upon him. But when his eyes are once opened to see this, doubtless he will seek to be delivered, and the wiser he is, the sooner. Use 1 And therefore (me thinks) I may make this use of this Doctrine, To stir up men to seek remedy for their sin. that he that seeks not for delivery from this body of death, either he feels it not, or is exceedingly besotted in love with his own sickness: either he is blind, and sees not his estate: or seeing it, is mad, that seeks not to relieve it, Choose (all you impenitent sinners) in whether of these ranks you will be placed, amongst blind men, or mad men, that will not see, or seeing will not seek Deliverance from this body of death. For it is not possible that a man fallen into a pit, should not desire to be helped out: that a man dangerously sick should not desire to recover: that a man grievously wounded should not desire to be cured: that a man in Prison and durance should not desire liberty: at least if he feel his evil, and the danger of it, either blindness or madness possesseth him, But indeed no man can be so mad, except he be first blind: blinded with the custom of sin, that makes us unsensible: or with the prince of darkness that lulls men a sleep with the pleasures of sin, 2. Cor. 4 4. to forget their estate, or blinded with some Pharisaical opinion of their own righteousness, like the Laodiceans that said they were rich, and had need of nothing, and knew not they were wretched and miserable, Rev. 3.17. and poor and blind, and naked, for if they had the true eyesalve, and that their eyes were opened to see their woeful estate by sin: this should be the first thing they would go about, the greatest business they would intend to seek some delivery, and to come to some comfortable assurance of God's favour. Use 2 Luk. 10.42. Matth: 13.46. Phil. 3.8. This should be the unum necessarium: the precious pearl that the Merchant would sell all that ever he had to purchase: and they would with Saint Paul count all other things (all honour, wealth, pleasure, & worldly contentments) but loss and dung in respect of it. Highly to esteem of this Remedy. So sweet and joyful would it be unto their souls. Saint Paul seems to insinuate so much, by the very marshalling of his words and phrases, in delivering this doctrine. When he looked upon his sins (though they were as small as possibly could be in any man) they seemed so foul in his eyes, so grievous to his conscience, so contrary to his clean desires, that he counted himself wretched for them, and passionately seeketh for deliverance, but finding no means in himself, but a plain impossibility, by reason of his deplored imperfections, he goeth out of himself, and asketh, Who shall deliver me? and upon ask the question, presently gives the solution, not in plain terms (for the fullness of his heart, and the greatness of his joy would not let him) but in a dutiful protestation of thankfulness, I thank God through jesus Christ our Lord, as if he should say, It is the mercy of God, that hath sent his son jesus Christ to redeem us, by whom we are delivered from this body of death▪ by him we are justified from our sins, and sanctified by his Grace to repress sin: and though sin still dwell in us, Yet there is no condemnation to them that are in Christ jesus, Rom. 8.1 that walk not after the flesh, but after the Spirit, that have not the flesh, but the Spirit for their guide, and though they walk weakly and faintingly after it, yet still they follow it as their desired guide, as well as the weakness of their nature will suffer. This seemed so worthy a benefit in Saint Paul's eyes, upon the thought of his sinful, uncomfortable estate on the one side, and that most gladdsome delivery on the other side, that he cannot without an ejaculation of thankfulness express it, I thank God through jesus Christ our Lord. Which words I cannot stand upon, only I note, Saint Paul's Phrase teacheth us, that this worthy benefit of our delivery, of our Redemption, and Salvation, is never to be spoken of without thanksgiving, never to be thought of without a grateful lifting up of our hearts unto God, never to be named without great admiration and reverence. Conclusion, with a recapitulation of the first Doctrine, and uses. And therefore we thank thee O Lord for this amongst all other benefits: for this above all other benefits: and we beseech thee to give us grace to look into ourselves, light to see our sins, and life to feel them, that we may be humbled by them, and seek to mortify them, The second. that we may know, see & feel what unperfect state we live in here in this flesh wherein thy dearest children feel these pricks in the flesh, these Canaanites and jebusites, as pricks and goads in their sides, and thorns in their eyes, these messengers of Satan to buffet them: that thereby With the Uses. we may be out of conceit with our own righteousness, and all human merits, as not able to satisfy thy justice, and cleave the more steadfastly to thy mercy, and to the merits of thy son our Saviour: and yet be not clean dejected, as men utterly secluded from thy favour, by means of our unperfect sanctification (since such thou wilt have the state of thy children here upon earth) but that we may labour to overcome all temptations, and be examples of all holy virtues to others, & walk before thee in fear and trembling, evermore hungering and thirsting after that heavenly life, wherein all those imperfections shall be done away. Lord make us sensible of all our wants & corruptions, that there be no sin in us, which we do not see and feel by thy light and grace, and labour to mortify it, and to hate it as the greatest evil in the world, that it may be as unpleasant unto us as it is unto thee, and that we may hearty seek a remedy, and with all thankfulness embrace it, and grow daily in grace and all holy virtues, till we become perfect men in jesus Christ, to the glory of thy great name, the assurante of our adoption, the adorning of our profession, the good and comfort of others, and the eternal comfort of our own souls. FINIS.