Saint Paules agonie A sermon preached at Leicester, at the ordinary monthly lecture: specially touching the motions of sinne, remaining in the regenerate. By A. Cade, Bacheler in Diuinity, and of Bilsdon in Leycester-shire.

SAINT PAVLES AGONIE . ROM. VII . XXIIII . O wretched man that I am , who shall deliuer me from the body of this death ?

THese wordes are the shutting vp of the discourse of that troublous Combat ( which Saint Paul describeth from the 13. Verse ) betwixt the Flesh and the Spirite : that is , betwixt our naturall corruption lusting one way , and Gods holy Spirite mouing vs another way . For as in this life our vnderstanding is enlightned , but in part ( now wee see but as through a Glasse darkely a a 1 Cor. 13.12 ) : So our Wils and Affections are reformed but in part , very weakely to follow that little which wee see ( Wee cannot doe the things that wee would b 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 spirite , that is , partly grace , and partly corruption , A reformation begunne , but not finished , like the Ayre in the dawning of the day , Sanctificatio inchoata , non consummata . neyther wholy yet enlightned , nor wholly remayning darke c c Yet shineth more and more vntill the perfect day . Pro. 4.1 8 , or water blood-warme , neyther perfectly hore , nor perfectly cold : but the light and darkenesse of the minde , the heate and cold of the Will , so mixed and intermedled together throughout , that there is a continuall strise betwixt them , which shall ouercome the other , and ouerrunne the Soule . This Combat the Apostle describeth most mouingly and feelingly in his owne person , finding his own soule ( as it were ) distracted into two contrary factions , and subiect to two contrary Rulers , and guided by two contrary lawes ( as a shippe tossed by two contrary winds or tides . ) The inner man , ( or part Regenerate ) euer eying the law of God , & striuing for perfection ; but hindred by another Law in his Members ( the part vnregenerate ) rebelling against the Law of his mind , and striuing both against his will ( Vers. 15 , ) and against his knowledge ( Verse 16. ) to carry him away to sinne ( Vers , 17 ) so hindring the good which hee would doe , ( verse 18. ) and drawing him to the euill which he would not doe ( ver. 19. ) which again he repeateth in the verses following , as a thing neuer enough obserued , at the last , as one amazed , and much astonished to find in himselfe so much imperfection , hee breaketh out into this passionate exclamation , O wretched man that I am , who shall deliuer mee from the body of this death ?

In the words I obserue fiue things .

1 The Matter that Saint Paul here complaines of , Sinne , which he cals the body of Death .

2 The Subiect or party that he finds it in . In himselfe . Wretched man that I am : Who shall deliuer me ?

3 That he is exceeding sensible of it , feeles the mouing and stirring of it , as appeares by the discourse : and here it driues him into a passion .

4 It is the onely thing that grieues him . Hee accounts himselfe wretched by it , O wretched man that I am .

5 The sight and feeling of his sin makes him earnestly seeke for a remedy , Who shall deliuer me ?

Or to ascend from the Hypothesis to the Thesis , from Saint Paules particular to the generall of all Gods children , we shall finde .

1 The irregular motions of lust in Man , to bee sinne .

2 This sinne , or those motions to remayne in the Regenerate .

3 The Regenerate aboue other men to bee exceeding sensible of them .

4 That the sight and feeling of them is the thing that specially grieues them .

5 And lastly , that this makes them earnestly seeke for comfort and deliuerance .

These are great points , worthy our handling , worthy your attention .

1 For the first : In the whole Discourse of this euill , note two things : First , that it is a thing Inuoluntary , vers. 15. I allow not that which I doe ; for what I would doe , that do I not , but what I hate that doe 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 mee , and 22. I delight in the law concerning the inner man .

Note secondly , that still hee calles it Euill and Sinne , 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 Sinne .

Now ioyne these two together , that it is Inuoluntary , and that it is Sinne , and you rayse this Doctrine .

Doct. I The irregular motions of Lust , though not yeeded vnto , are Sinne .

Reason I I meane all kind of lusts , not onely libidinous desires , but those also of Malice , Pride , Couetousnes , Gluttony , Ease , Disobedience , and such like . They are all sinne . The Reason is . I. Because they disagree from the law of God , ( which is Regula iusticitiae ) for what is sinne , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( 1. Iohn . 3.4 . ) an Irregularity , discrepance , and vnconformity to Gods Law .

Reason 2 Deut. 6 , 5. Mat. 22.37 . 2 Againe , God reequires Loue with all the hart , minde , soule and strength , that is , with all the parts , and faculties of body and soule , and all the power of them : therefore , as to loue any thing besides him , not for him , is sinne : so not to loue him withall thy power , is a sinne : the one turning aside from thy dutie , the other comming short of thy duety : both faulty , both sinnes .

Reason 3 3 Againe , this is not Innocency and cleannes from euill , though without consent . See S. August . lib. 3. de peccatorum meritis & remissione cap. 6. & 7. Augustine was the first that wrote of Originall sinne , teste Bellarmino . lib. 1. de pec . orig. cap. 1. It is still corruption , vncleannesse , imperfection , and is indeede the stirring and mouing of that corruption of Nature , which in S. Augustines time began to be called Originall Sinne , which is not onely Languor Naturae , ( as many haue called it ) nor onely Carentia iustitiae debitae inesse ( according to that famous definition of Anselm ) a want of that righteousnesse which ought to be in man ; nor onely Difformitas ( as Doctor Stapleton cals it ) an vnconformity , or diuers form , different from the Image of God , first imprinted vpon Man , ( which yet is inough to make it sinne ) but deformitas ( which is more ) a deformity , mishappe , and corrupt forme . For we shall finde here in S. Paules discourse of it , not onely a Priuation of Originall Iustice , or a Languor Naturae , vnapt to doe good : but further , a Position of sinnefull corruption , a stirring and rebelling of Lust , prouoking to Euill . For that languor it had beene enough to say , I know that in mee , that is in my flesh dwelleth no good thing , verse ●8 . but hee proceedeth , and addeth , verse 23. I see another law in my members , warring against the Law of my minde , and bringing me into captiuity vnto the Law of Sinne , which is in my members .

Vnderstand we then , that wee are all shapen in iniquity , and in sinne hath our mother conceyued vs . 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 naturall heate of our mothers : a corruption in the body which in time will bring diseases and naturall death : and a corruption cleauing to the soule , which in time will bring foorth actuall sinnes , and eternall death : so that being conceyued and borne man , wee are conceyued and borne sinnefull men , Bern. meditat . cap , 2. initio . according to that of S. Bernard , Parentes 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 heere The Body of Death , which wee must labour to mortifie , crucifie , and destroy : for this without yeelding vnto , is Originall sinne , but with yeelding and delight groweth into Actuall sinne . Hieron . in cap. 5 Mathaei . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hi●ron . in cap. 1. Amos. Pri●um peccatum est cogitasse quae mala sunt : secundum , cogitationibus adquicuisse peruersis : tertius , quod mente decreueris , 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 sinnes though in seuerall degrees . The same Father thus distinguisheth sinne . The first sinne is to thinke euill things : the second , to rest vpon , or yeeld to the euil thoughts : the third to performe in deede what thou hast purposed in minde : the fourth , not to repent after thy sinne .

First therefore Saint Paul speakes of these motions as Inuoluntary , without yeelding to them , and against his mind , as Saint Ambrose saith , Nobis reluctantibus multa in nobis operatur peccatum , Sinne worketh many things in vs while wee striue against it .

Secondly , he cals it in plaine termes ▪ Sinne , yea it is obserued by Chemnicius ( a worthy iudicious Diuine ) that in the 6. Chapter he calls it fiue times sin ,

Chemnic'j examen part. 1. de relliq . pec . orig. pag. 224. Editionis 1590. in 8. Aug. contra Iulianum . lib. 5. cap. 3 Tolet in ep: ad Rom. cap. 7 & 8.

Bellarm. de amiss . grat . & stat. pecc . lib. 5. cap. 10.

in this 7. Chapter 6. times , in the 8. thrice . And Saint Augustine grounding on this place , calles it plainely Sinne , Coucupiscentia carnis , aduersus quam bonus concupiscit Spiritus . & peccatum est , & poena peccati , & causa peccati . The lust of the flesh , against which the good Spirit lusteth , is both sinne , and the punishment of sinne , and the cause of sinne .

Well may I then wonder at the Iesuites , Cardinall Tolet , Bellarmine and others , that will needes confute both Saint Paules Greeke , and Saint Augustines Latine , and say they speake both vnproperly , calling that Peccatum , which is but fomes peccati , the matter and tinder of sinne , where Tolet yet confesseth plainely two thinges : First , that it is not onely Saint Austens word , but his perpetuall doctrine : and Secondly , that the Papists now wholly depart from it . Doctrina est frequentissima in Augustino , Tolet. ibid. à qua tamen pro nunc recedimus . These are they that so magnifie the Fathers in shew , but reiect them in deed , both for Interpretations and Dogmata , for the sence of places and points of Doctrine . These Children will teach their Fathers to speake : These Schoolemen will set Christ and his Apostles to Schoole : surely , these new Iesuites , Decet vbique vt sermones nostros & scripturis , & Sanctorum Petrum verbis , attemperemus saith Vega les . both in speaking and doing are farre vnlike the olde Christians . But let vs learne to speake of that great Father Saint Augustine , and of his great Father Saint Paul : rather then of Tolet or Bellarmine , or any other Cardinall or Iesuit .

3 Yet further Saint Paul calles it not onely Sin , but Deadly sinne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Stipendium peccati mors . P●o. 6. vers. vlt. the Body of Death , as hee speakes elsewhere generally of all sinne without distinction : The wages of sinne is death . All sinnes with him are mortall , he knew not these veniall , triuiall , peccadilia , little trifling sinnes , not worthy to be called sinnes , which Papists so mince , and make nothing of : but euen for these , the least of all other , he cryeth out , as at deadly wounds of his soule , O wretched man that I am , who shall deliuer me from this body of Death ?

The distinction which the Romanists now teach , neyther Paul knew , nor the z z See D. Field of the Church . Booke 3. chap. 7. & D. Norton . Church many ages after : neyther are themselues yet agreede vpon it . a a As they are cited by Azor. Instit. moral . part 1. lib. 4. cap. 8. § dicendum . Vega the Iesuite , and with him Durandus and Catetanus , thinke all sinne to be against the Law : b b Bellarmin . de amissione gratiae . l●b. 1. cap. 11. verbis vlt. & passim in eo libro vbi Azorius haec habet : Non sunt peccata venial●● proprie contra legem , neque perfecte simpliciterque peccat● . Bellarmine beates them down , and teacheth that mortall sinne is against the Law , and Veniall sinne only besides the law .

c c Azorius ibid. Azorius beateth him downe , and sayth , Veniall is also against the Law . And d 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 conceiue of sinne but as a transgression of the Law . Here is Iesuite against Iesuite , like Cadmus his serpentine teeth , euer as they spring vp , one brother beates downe another . e e Ovid. Metamorph : lib : 3. fab. 1.

The truth is , All sinne legally considered is mortall , but Evangelically is veniall , except the sinne against the Holy Ghost . By his owne merit , mortall , by Christs mercy , veniall : Mortall is the naturall fleshly , vnregenerate man ( for hee that beleeueth not is condemned already , Iohn . 3.18 . For f f Magist . sent lib. 2 dist. 25. g. non potest non peccare etiam damnabiliter . hee can not but sinne damnably ) But Veniall to the Regenerate , though still sinne , Rom. 8.1 , There is no condemnation to those that are in Christ Iesus . Quibus ( saith Austen ) remissus est reatus culpae & peccati , quamuis maneat actus g 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 sinne , but in the couenants , and in the persons : for in the Regenerate , and by the Couenant of Grace , it dissolueth not the league and loue betwixt God and Man , and so is Veniall : in others also is mortall , and so is all sinne in all men , by his owne nature . In which regard S. Paul cals the least sinne here , the body of Death .

And yet wee make not all sins equall , as the Stoiks among the Philosophers , and the Iouinians among the Heretikes . Happily they may be h h aeque peccata . equally sinnes by their forme , as breaches of the law , and deseruing wrath : though not i i aequalia peccata . equall sinnes in their matter , as if all were hainous alike . To be angry with thy brother without cause , is a sin ( formally ) : to reuile him , Matth: 5 , 22 , a worse sin : to kill him , worst of all : but the least deserueth iudgement , that is death ( sayth k k Maldonatus Iesuita . Comment. in Matt: 5 , 21 , 22 , Maldonate ) So among the Iewes were foure capitall punishments , strangling , heading , stoning , and burning : Maldonat : ibid: in vers: 22 , in fine , all deathes , yet different in grieuousnesse and shame : arguing the sinnes so punished , to be all deadly , and yet vnequall in the hainousnesse .

The Conclusion is , euen for these sinnes , the least of al other . The irregular motions of corrupt nature , euen without consent , Saint Paule cryes out as at deadly sinnes : O wretched man that I am , who shall deliuer me from this body of Death ?

Vse , 1 The consideration of this may first humble vs greatly . If it humbled Abraham much to remember that hee was but dust and ashes l l Gen: 18 , 27 , : much more should it humble vs to know that wee are much worse , lumps of sinne and corruption . A grieuous thing for good Iob m m Iob. 2.7.8 to be all ouerrunne with filthy ouzing sores and vlcers , to sit scraping them with a potshard vpon the ashes , Greg. Morals vpon Iob. sterquilinium super sterquilinio , sitting like one dunghill vpon another , no better then a liuing and a walking dunghill : but we are much worse in respect of sin in our whole nature , all corrupt , leprous , lazers , like a cloth defiled with menstrous bloud , which corruption if it breake not out into monstrous sins , ( as it doth in many ) yet the being of it in vs should much abash vs , and cause vs to walke before the Lord in feare and trembling . As wee carry in our bodyes the seedes of mortality , and the matter of all diseases , tending to dissolution , or the first death : so in our soules and whole nature , the seedes and matter of destruction , or the second death , and as our diseases grieue and humble vs , so much more should our sinfull corruption : as the first death terrifies , so much more should the second affright vs .

Vse , 2 This should also make vs carefull and heedful , to watch ouer and keepe down our inbred corruptions , that they breake not out into actuall sinne , by getting consent , gaining delight , and so comming to raigne in vs : As when wee feele the pricking of an olde disease , we are wary of our dyet , of cold , heat , surfetting , intemperancy , or any thing that may increase it .

A hard matter it is to deny our selues , to mortifie our flattring lusts , to be at continuall warre with our owne pleasing nature : but so we must be , if wee will be Christians . And the more familiar and pleasing this enemy is , that was borne and bred and brought vp with vs , and the fayrer her pretences , tickling our eares to fauour our selues , to please our desires , The great Enchauntresse of . the world , to satisfie our owne lusts : the more it is to be suspected , the more dangerous to be accounted , and the more carefull and heedfull we must bee , to keepe it vnder , that it get no power ouer vs . But of this more hereafter . The second point is ,

Doc. 2 II This sinne remayneth in the Regenerate .

For here Saint Paul speakes in his owne person . Valent : de Missa , contra Herbrandum . Tolet : Comment in Rom: 7 , 22 , As if Paul spake in his owne person , by a figure onely . O wretched man , that I AM , who shall deliuer ME ? But Gregorius de Valentia a famous Iesuite , and Cardinall Tolet , and many other of their fellowes ( though not all ) vnderstand all this Combat to be described in the person of a man vnregenerate , still vnder the Law , not vnder 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 yeares ) took it , and taught it so : Tolet : ibid: annot: 22 , but when his diligence was more awaked to search , and his iudgement ripened to discerne , by his often conflicts with the Heretikes of his time , hee 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 Pelagianum , cap : 11. Ego cum aliter intellexcram , vel potius non intellexeram , sed postea melioribus & intelligentioribus cessi , vel potius ipsi ( quod fatendum est ) veritati , vt viderem in illis Apostoli vocibus gemium esse Sanctorum contra carnales concupiscentias dimicantium . Sic Intellexit Hilarius , Gregorius , Ambrosius , & caeteri ecclesiae Sanctj , notique Doctores , &c. Aug. lib. 2. Retract . cap. 1. & lib. de praedest . sanctorum cap. 4. & lib. contra ep: Pelag: cap. 10. & cap : 11 : & lib. 6. contra Iulianum 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 iustus 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 remayning in him ( not wholly abolished ) mouing and drawing him one way , and the spirite of God another way . To which sence 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 hee ) enforced me , vers. 22. I delight in the Law of God according to tho inner man , which cannot agree to any but the Regenerate : as also those words the last ver. Then I my selfe in my mind serue the Law of God : and those , To will is present with me : for the vnregenerate hath no such will .

And for the consent of former Fathers he sayth : Heretofore I vnderstood this ( combat ) otherwise , or rather I vnderstood it not : but afterwards I yeelded to better , and more intelligent Diuines , or rather ( as I must confesse ) to the truth it selfe , that I might see in these words of the Apostle , The Groues of Gods Saints , striuing against fleshly lusts . Thus haue Hilary , Gregory , Ambrose vnderstood the place , and other holy and famous Doctors of the Church , &c. And this was afterward Saint Austens perpetual and constant interpretation of this text , as may appeare by fiue seuerall places ìn his later workes , where he had occasion to speake of it .

But though these Iesuites reiect Saint Augustine , and all the vniforme consent of Doctors and Fathers by him alleadged , and take vp strangely an Interpretation by him retracted ( such is often their following of the Fathers ) yet they graunt the point I speake of , that Concupiscence still remayneth in the Regenerate , ( though they are loath to call it sinne , as Saint Paul doth here ) and that the Regenerate must labour to represse it by the Spirit , as much as may be .

This doctrine is true also saith Tolet , that a iust man cannot in this world doe good without the fight of his flesh : and hee would doe good without contradiction , but in this mortall body he cannot , vntill by the grace of the Resurrection he bee freed , and the root of sin wholly plucked out .

For this was the perpetual doctrine of the ancient Church . Augustine interpreting the first wordes of Rom. 8. teacheth that lusts rebelling against the law of the mind , are Originall sin , which in the vnregenerate is damnable , but in the regenerate a 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 sinne is forgiuin , though the act remayne .

And S. Gregory interpreting this place of S. Paul , of the regenerate man sayth , The most perfect men grieue at the simple motions of the flesh sustained against their wils : and that sinne inhabiting in them , moues them against themselues .

And if any other Fathers count it not sin , theyr 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 remaine 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 quippe sic manere in carne , vt contra mentis voluntatem , de carne nulla sustinerent , quod quidem quia impossibile est , praemisit , dicens : velle adjacet mihi , posse non inuenio : 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 , mouet me contra me . Fran. White . Obser . 2. Sect: 2. Augustine , vt supra .

The Reasons why God loueth these irregular motions stil in the Regenerate , we may learne out of the Fathers also .

1 For our spirituall exercise of our Faith , Patience , Reason 1 Watchfulnesse , Inuocation , to humble vs , to make vs know our selues , Ambros . Apopologia David cap. 2 in fine : See Greg. Moral . Lib. 33. ca. 11 , & Hieron . aduers . Pelag. lib. 2. & Austen . lib. de Cor. & gra. cap. 9. in sine . Aug. de bapt. Parv. cap. 39. Iudg. 3 , 1. & what need we haue of Christ : to keepe vs waking , to shake off security and drowsinesse , to gather our wits and forces together , to stand vpon our guard , to depend vpon God , to call vpon him for ayde , to flye and cleaue fast vnto him ; knowing that if his Grace doe not continually supporte vs , we are not able to stand . These are ( sayth S. Augustine ) the Nations left in Canaan ( which their Iosua , our Iesus cast not out ) Quas dereliquit Dominus vt erudiret in eis Ierusalem : which God left to teach , and exercise his people withall ; and which ( if they grew carelesse ) should bee as prickes and goades in their sides , and thornes in theyr eyes , and that they should not thinke they were come yet to theyr finall rest , but should still looke for a better .

Reason 2 2 Againe , that Gods children may be examples of all holy vertues to others ( and thereby glorious to his name ) which were nothing if the obiect and matter whereon they worke were abolished : where were Patience if there were no afflictions ? where Grace if no temptations ? where Mortification if no lusts to mortifie ? where Temperance , Sobriety , Purity , if no opposition , no motions to sinne ? where were the battell , the victory , the crowne , if no aduersary to striue withall ?

3 Againe , lest men should become religious only to be freed from this disquietnesse of the soule , & diseases of the body , and other griefes and penalties of this life : which were to make them molliores , not meliores , more tender to themselues then tendering their duties , to seeke to build a Heauen vpon Earth , without desire of a better . But here God will haue vs still prouoked with these , still militant , and in the Combat , to fight the Lords battels , as against other enemies , so against our owne lustes , to striue for the victory , to obtaine the Crowne , to bee wayned from the loue of this world , and long for the perfection & glory of the world to come .

Vse . 1 Since then this body of death is not yet dead in the best Regenerate . My deare brother , thou that art weake and doubtfull of thy state , faint thou not , bee not too much deiected and dismaied ( as if thou wert out of Gods fauour ) because thou feelest such motions in thee , and haply thinkest that Gods beloued children are free from such temptations . It is not so : they bee the Symptoms and passions of the best men , left still in them by the dispensation of Gods wisedome to good purpose . That wee should not thinke them of higher nature then our selues , Amb. apol. David . c. 2. but subiect to the like passions : to which end they are sometimes suffered to fall , and theyr falles recorded , and as ill may wee spare the knowledge of theyr falles for consolation , as the examples of their vertues for imitation . S. Paul confesseth he felt these motions , & Gods blessed Saints on earth , were neuer free from them . It is obserued in S. Hierom ( which he bewrayes in many places of his works ) that his whole life was a continuall war with his own lusts .

This is not the difference betwixt the Regenerate and vnregenerate , that the one is free from euil lusts , the other feeles him : but this , The one labours to mortifie 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 alledged and allowed by both sides , by Tolet , the Iesuite , 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 giues the raigne vnto them . If thou doest then mislike them , labour to suppresse and mortifie them , and so shew the power of Gods grace working in thee . Thou art a happy man , and in the case of Gods blessed children : the greater thy temptations are , the more noble is thy resistance , the more exemplary thy life and vertues , and the greater shall bee thy Crowne and glory . S. Paul cryeth out to the Lord ( 2. Cor. 12.8 , 9. ) to be deliuered from this pricke of the flesh , this Messenger of Sathan , sent to buffet him , but the Lord answered , My grace is sufficient for thee , for my strength is made perfect in thy weakenesse . Gods grace is sufficient to enable vs to represse them , though it bee not his pleasure to free vs from them .

Vse . 2 2 Presume not of thine owne righteousnesse , as if it could satisfie Gods iustice , & stand betwixt thee and thy condemnation . They that doe so , ( I doubt ) are farre from true Regeneration , which makes a man see into himselfe , and finde many thinges to craue pardon for nothing wherein he may greatly glorie . The meere Naturall and ciuill man ( who haue yet no true feeling of Religion ) may thinke highly of theyr owne righteousnesse ( as the Pharise did , Luc , 18. ) because he was no grosse extortioner ) but the true Regenerate man will finde imperfections enow in himselfe , as S. Paul doth here , and though hee dayly labour that his righteousnesse may exceed the Pharisees , yet his opinion of it will alwayes come short of Aug. Lib: 3. de Doctr. Christiana , c. 23. speaking of Davids and other Saintes sins , teacheth that no man can brag of his iustice , or contemno others . Cum videat tantorum virorum , & cavendas tempestates , & slenda naufragia . theyrs . He will learn to know that the law is straight , and requireth totum hominem the whole man , with all the parts and powers of body and soule : to keepe totam legem the whole law , with euery branch and particle thereof , and that totaliter , and toto vitae tempore , his whole life throughout , without , omitting any minute or moment thereof : for ( Iames. 2.10 . ) Whosoeuer shall keepe the whole Law , and yet offend in one point , he is guilty of all . And as the Law is straite , so the Curse is large . Gal. 3 , 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them . And therefore with S. Paul he shall finde no perfection in himselfe to iustifie him . ( Philip. 3.12 . ) but rather sin to condemne him ( as here ) and consequently will be driuen out of himselfe to seeke for ayde , euen to Iesus Christ , who is made vnto vs Wisdome and righteousnesse , and Sanctification and Redemption , 1. Cor. 1.30 . And euer when hee looketh aduisedly into himselfe , hee wil be so farre from thinking himselfe iust , that he will rather crie out of his imperfections with S. Paul heere , O wretched man that I am , who shall deliuer me from the body of this death ?

Vse . 3 3 Trust not to the superogatory merites of Gods Saints , they are so vnable to helpe thee , that they were not sufficient to saue themselues , their workes still needing Gods mercy to forgiue , and still sauouring of some imperfections of right and infection of sinne . Saint Paul here disableth himselfe , and Rom. 3.19.23 . concludeth all men within sinne , that God might haue mercy vpon all . It is a fine Dreame of the Papists , that the superaboundant merits and sufferings of holy men , more then needed for themselues , are to be dispensed and disposed of , by the great husband of the Church the Pope , and imputed to other men that will giue well for them , whereupon is grounded that Great trading of Pardons , wherby the merites of Saintes are often solde ( but neuer deliuered ) 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 Popes coffers . I can but wonder that waking men will be deluded by such dreames .

Vse . 4 4 Beare charitable conceites of those that are ouertaken with sinne , that haue made a good profession , and yet sometimes are foiled as Lot , Noah , Dauid , Peter ; as sometimes a word may escape , euen a wiseman , which he wisheth were vnspoken : so somtimes sin may escape a wary man , which he is sorry for , & surely temptations are so great , and our natural power so little , that without Gods grace continually supporting vs , we cannot stand , but should doubtlesse often fall into many sins . Prayse we God for giuing such measure of grace vnto frayle men , and feare wee him for withdrawing it sometimes , to let them see theyr weakenesse : pitty them and pray for them , & vse Saint Paules counsell , Gal. 6.1 . If any fall by occasion into any fault , you that are spirituall , restore such a one with the Spirit of Meekenesse , considering thy selfe , least thou also be tempted .

Vse 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 mortall shall put on immortality , this Naturall body shall become spirituall , and this body of death shall bee done away , when we shall dwell in the Lande of promise , without these Cananites prickes , & goades in our sides , and thornes in our eyes , and when wee shall not cry out , O wretched men who shall deliuer vs ? but ioyfully sing , O happy men that are so graciously deliuered from this body of death !

So much for the second point , the thirde followeth .

Doc. 3 The Regenerate doe see and feele their sinnes , more then other men .

So it appeares S. Paul did , when so feelingly and mouingly he spake of this Law in his members , rebelling , and so passionately cryed out , O Wretched man that I am !

Reason I Surely , the Regenerate haue lesse sins then other , but they see them more . for seeing .

The reason is twofold , First their true iudging what sinne is . 2. Their due and vnpartiall looking into themselues ; for they are alwayes reading on 2 , Bookes , the Booke of Gods Law ( teaching what they should doe ) and the booke of their owne conscience ( registring what they doe . ) They attend & hearken to the Law of God , and by it frame theyr iudgement of sinne , not like vaine men , iudging only that good that agrees to their corrupt and mishapen reason : that only evill , that dislikes theyr fancy , and so make themselues Iudges of the law ; Iam. 4.11 . but humbly reforming their iudgements , and by the Dictates of the Law ( which is the perfect rule of righteousnesse ) they come to the true knowledge of sinne ( as Saint Paul sayeth here , I had not knowne that Concupiscence was sinne , but that the Law sayth , Thou shalt not lust , Rom. 7.7 . ) So they haue Lumen internum & externum , Externall of the Word , which is a light and a lantherne , Internal of the Spirit , which enlightneth the eyes of their vnderstanding , Psal. 119.105 . Ioh. 16.13 . and leades them into all Truth : And by this Spirit also , their selfe-loue is diminished and swalowed vp in their loue of God , so that they looke into themselues more vnpartially , as a man therefore walking in darkenesse , or neuer looking vpon himselfe , sees no spots , durt , deformities vpon him , but thinks all is well : but comming to the light , and viewing himselfe well , hee sees many things vnthought of before , and is much abashed : so it is with the Naturall man , he perceyueth nothing , but thinks all is well , ( for he walks in darkenesse ) and wanteth light or list to looke into himselfe , but the Regenerate man spyes all , and whatsoeuer he findes , comparing it with the Rule , he iudgeth rightly of it . The Spirituall man discerneth all things . 1. Cor. 2.15 .

Reason 2 Againe , as he hath light beyond that of Nature to see , for Feeling . so hee hath life and quicknesse of the Spirite to feele , the skinne 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 , euen at the first motions of sinne , which stirre within him , is offended and grieued , and cryeth out as at deadly wounds of his soule : O wretched man that I am , &c.

Vse 1 Here is a Comfort for Gods children . That wheras some count it a heauy case for a man to see and feele his sinnes , & to haue grieuous pangs for them , and thinke it neere vnto despayre and reprobation : Let them know , that to be sensible of a mans sins , is a signe of Grace & Regeneration , and of a tender conscience , that he hath light to see , and life to feele , that which by Nature he could neyther see nor feele , such a heart is now prepared for comfort .

Vse 2 And here is a corsiue for wicked men , past feeling : their state is wofull , for it argueth that they haue not attended to the law of God , to come by the true knowledge of sinne : or haue not vsed to turn their eyes to looke into themselues . Happily they haue oft looked on other mens Dyals , but neuer marked how the clocke strikes in their owne bosome , wildly passing on and thinking all well , or grosly iudging of sinne by their owne corrupt reason : and so blind to see , and sencelesse to feele theyr owne euils , and therfore know not what neede they haue of Christ , and consequently neuer seeke after him . This sencelesnesse is a signe of no regeneration , no-inhabiting of Gods Spirit , no life or light of grace , which is the fore-runner of glory and happinesse . That wound ( sayth S. Austen ) is not best to be liked , that feeles least paine , ( for that may proceed of dead flesh within it ) but rather that which is quick of sence , and feeleth the least touch : so for the soule , 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 feeles his owne corruption . But ( to proceed ) where this true feeling of sin is , there will follow true greeuing for it , which is my fourth point . The doctrine is .

Doc. 4 Sinne is the onely thing that grieues the Regenerate . We neuer find in the history of the Acts , nor in all Saint Paules Epistles , that euer any thing drawes him into such a pang , as sinne doth here , to cry out , O wretched man that I am , who shall deliuer me ? All the euils in the world are sorted into two rankes , Malum culpae , and Malum paenae : sinne and paine : as Tertullian cals them , Malum delicti , and Malum supplicii , as Austen , Peccatum & paena peccati : Malum quod facit homo , & malum quod patitur homo : Now the euill that man committeth against God , grieues the childe of God much more , then the evil or punishment which God inflicts vpon man .

Reason 1 And the reason is good , for sin is the cause of all boyle of paine , but not contra , evill of paine is not alwayes cause of sin : Surely , wee had neuer knowne nor felt this euill of paine , if sinne had not brought it into the world .

Reason 2 Againe , Paine , though euill in our feeling , and against our will , yet is good in Gods decreeing , and neuer against his will .

Reason 3 Againe , of paine , in asmuch as it is paine , and a chastisement or punishment of sinne ; God is the author : but of sinne , in as much as it is sinne , God is not the author . Sinne is exceeding offensiue to him , affliction is not : being but eyther a punishment for sinne committed , by his iustice , or a good meanes to preuent it , by his mercy ; so sinne is our sicknesse , paine is our physicke , and though the physicke bee bitter , ( as much wholesome physicke is ) yet euery wise man will endure it rather then the disease .

These are Zanchius his reasons , to which I adde , Hieron . Zanc. Tom , 4. Lib 1. De Malo . cap. 2. Thesi. 9. that though there were no paine nor punishment for sin , yet would Gods children hate and abhorre it : because it offendeth their good Father , whome they heartily loue , and would euer please : and because it spotteth and defileth their soules with filthinesse , which they would keepe clean as the Temples of the holy Ghost .

And therefore S. Augustine concludes with mee : The wicked men hate paine more then sinne , but the godly hate sinne more then paine . 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 Paules righteousnes . A true difference betwixt godly and profaine men ; the vngodly will aduenture vpon any sinne to enioy pleasure , & auoid paine : the godly will aduenture vpon any pain , euen death it selfe to auoyde sinne , as wee see in many blessed Martyrs , and all godly men , that will take vp their Crosse to follow Christ .

Surely Saint Pauls sinne was little , and his paine much , yet he neuer complaines of his afflictions , but eryes out most bitterly of his sin , O wretched man that I am who shall deliuer me ?

Philip. 3.6 . He sayth touching the righteousnesse of the Law , he liued vnrebukeably , even before hee was conuerted , mans eye could spie no fault in him , and 1. Cor. 4.4 . he sayth , he knew nothing by himselfe : And Act. 24.14 . avoweth to the face of his most quicke sighted aduersaries , that hee truely worshipped the God of his Fathers , beleeuing all things in the law and the Prophets , had hope in the resurrection of the dead , and laboured to haue a cleare conscience towards God & man . Act. 20. he protesteth to the Elders of Ephesus , whom hee had sent for to Miletum , and taketh them to witnesse after what maner he had liued with them at all seasons , seruing the Lord with all humility , and with many teares and tentations , and how he passed not for bonds and afflictions , neyther was his life deare vnto him , so that he might fulfill his course with ioy , and the ministration which hee had receiued of the Lord Iesus , to testifie the Gospell of the grace of God .

2. Tim. 4.6 . When hee was now ready to be offered , and the time of his departing was at hand , his conscience could giue him this testimony , I haue fought a good fight , and haue finished my course , I haue kept the faith : From henceforth is layde vp for me the crowne of righteousnesse , which the Lord that righteous Iudge shall giue mee at that day , and not to me onely , but vnto them also that loue his appearing : such was his righteousnesse : and will you view his afflictions ?

Saint Paules afflictions . To omit all those slaunders , raylings , imprisonments and scourges in other Chapters before , of the Acts of the Apostles : we haue eight whole chapters at the end , of nothing but his troubles and persecutions , how he was violently taken by his owne nation out of the holy Temple , what an vprore was there about him , that he hardly escaped tearing in peeces of them : how more then forty of the Iewes sware his death , and lay in wayte for him : how hec was posted from one prison to another , from one ruler to another , kept in bands and ward like an euill doer : and when the magistrate had openly pronounced him guiltlesse , yet could he haue no right , but was still kept in bands , eyther for fauour of the Iews , or in hope to wring some money out of him for his deliuerance : and therefore hee was examined , and reexamined , and for all his Innocency , must eyther bee deliuered into the hands of his bloody enemies , vnder pretence to be iudged at Ierusalem , but indeed to be murdred by the way , or else must appeale vnto Caesar the highest monarch of the world to defend him , and so preferre a troublesome and a dangerous iourney before a trayterous and a murderous death . And this iourney to Rome is described through the dangerous seas , amongst the Islands , in the depth of winter , where the winds , tempests , seas , and souldiers stroue which should be the cruellest : so that when the ship brake by the fury of the winds and tempests , the souldiers would haue killed the prisoners , least they might scape by swimming , more barbarous then the a a So the Italian cals the sea . barbarous Element . Which of vs should not haue cried out in such extremity of our great daungers , rather then at our sinnes : O wretched man that I am , who shall deliuer me from this body of death ?

Yet all these troubles are easie to that great throng of evils , which hee reckoneth vp of himselfe , 2. Cor. 11.23 . In Labours aboundant , in stripes aboue measure , in prisons frequent , in death often : 24. of the Iewes 5. times receyued I40 . stripes saue one . 25. Thrice was I beaten with rods , Once was I stoned , thrice I suffered shipwracke , a night and a day haue I bin in the deepe , 26. In iourneying often , in perils of waters , in perils of Robbers , in perils by my owne Countrymen , in perils by the heathen , in perils in the City , in perils in the wildernesse , in perils in the Sea , in perils amongst false brethren : 27. In wearinesse and painefulnesse , in watchings often , in hunger and thirst , in fastings often , in cold and nakednesse , 28. beside those things that are without , that which commeth vpon me dayly , the care of all Churches . 29 Who is offended and I burne not : 31. The God and Father of our Lord Iesus Christ , which is blessed for euermore , knoweth that I lie not .

What naturall man in the world , would not these troubles deepely amaze , and driue into a desperate sence , and set him at his wits end , to cry out of his wretchednesse and miserable mishappes , that fall so thicke vpon him , especially falling so vndeseruingly , as they did vpon Saint Paul . But what sayth S. Paul himselfe vnto them ? Behold the patterne of a true Regenerate man . I count ( sayth he ) that the afflictions of this present time are not worthy of the glory , which shall bee shewed vnto vs , Rom. 8.18 . and 2. Cor. 4 , 17. Our light affliction which is but for a moment , causeth vnto vs a farre more excellent , and an eternall waight of glory , and therefore he sayth , 2. Cor. 12.10 . I take pleasure in infirmities , in reproches , in necessities , in persecutions for Christs sake . And Act. 21 , 13. He protesteth that hee is not onely ready to be bound , but also to die for the name of the Lord Iesus . His troubles though great and manifold seeme nothing in his eyes , but when hee lookes vpon the least sinne that is possible to be in man , euen the least motion of the flesh that stirreth against the Spirit , it doth so grieue him , and seeme so odious in his eyes , that hee cryeth out in the agony of his soule . O wretched man that I am , who shall deliuer mee from this body of death ?

Vse . Excellent and diuine Apostle , A comparison of our State with S. Paules , In malis eulpae & in malis paenae . how farre doest thou out-goe vs , on the one side in all holinesse and righteousnesse , and on the other side in crosses and afflictions , and yet passing ouer thy afflictions with ioy that are so great & many , onely cryest out of thy sins that are so few and small : and we at euery light affliction are ready to murmur and rage with impaciency , but for our sins ( whose magnitude and multitude cannot bee esteemed ) we grieue not at all , but remayne insensible . O well were we ( thinke the most men ) if wee could liue in wealth and ease , and pleasure in this world , without any crosse or affliction , to disquiet our minds , or hinder our delights , how well could we fat our selues with pleasure , and neuer think of our sinnes , to moue vs to sorrow and melancholy ! But alasse ( deere brethren ) we should make this vse of Saint Paules example ( to omit other ) to search our owne harts and courses , and come to the knowledge of our sins , and of our wretchednesse by them , and be hartily sorry for offending our God , defiling our selues , 1. Pet. 4.13 . The ouerflowing of wickednesse in the world . and drawing heauy plagues and punishments vppon vs , knowing , that if the Righteous scarcely bee saued , where shall the wicked and vngodly appeare . Alasse , who can looke into the World , but he shall finde in all Estates , and in all degrees , in all theyr courses , that there is no whole party , no found part , but from head to foot , all ouerrunne with this soule Leprosie of sinne . Tit. 4. last . They professe that they know GOD , but by Workes they deny him , are become abhominable and disobedient , and to euery good Worke reprobate : Iust like the Cretians , Tit. 1.12 . lyars to the Trueth , Euill beastes , slow bellyes , slowe to doe good , but to any euill quicke and forward .

Who can goe into the streetes but hee shall heare store of wicked blasphemous oathes , vngodly raylinges , filthy , talking , rotten speeches in euery corner : theyr mouthes are as open Sepulchres , breathing out corrupt and filthy stinkes from the rotten carrion of their hearts , as if the sound of the Gospell had neuer rung in their , eares , neuer suncke into their hearts to season them .

What iust Lot would not continually vexe his righteous Soule by dwelling amongst them , and seeing their wicked conuersation ? 2 Pet. 2 , 7.8 . What good Dauids eyes would not gush out with tears to see Gods lawes so contemned , Psal. 119.53.158 . Ierem. 9.1 . & Lament . what good Ieremie would not melt away in Lamentations to see the wickednesse , and to foresee the miseries of his people , yea What good Christian can temper himselfe from crying out in theyr behalfe : O Wretched men that wee are , who shall deliuer vs from this body of death ?

Alasse wretched men whether shall wee turne vs ? Little mortification . whose liues are nothing but a continuall practise of sinne ? who very weakely and coldly resist these motions of sinne that stirre in our natures , but suffer them to get the vpper hand ouer vs .

What shall become of them that resist not at all , Or none at all , but rather fostering of sin full motions . Iob. 20.12 . but gladly and willingly entertaine them , and like a man that hath gotten a sweet morsell in his mouth , turneth it with his tongue , and delights in the chewing it ( as Iob sayth ) that take pleasure and delight to thinke and muse , and feed their corrupt fancies with ruminating and studying of their sin , and wish time and oportunity to execute them , and put them in practise , so farre from resisting and mortifying , that they are sorry for nothing so much , as that they haue not strength enough by nature , or liberty , enough by law to glut their desires with the ful fruition of them ; the drunkard in his swinishnesse , the Lecher in his gotishnesse , the couetous in his rauenousnesse , the malicious in his poysonousnesse , and others in theyr seuerall wickednesse , that labour not to bridle their lustes , but more to kindle and enflame them , to the vttermost of theyr power , and if theyr owne weakenesse did not restraine them , or the feare of humane Laws and punishments curbe them , they would be yet more outragiously wicked , and damnably sinfull . Alasse , wretched men , who shall deliuer them from the body of this death ? whom could it not iustly astonish in this light of the Gospell , Sinning contumaciously , and ●●th a hie band . to see such a stupid carelesnesse of sinne , possessing all men , such a deadnesse and vnmoueablenesse to any goodnesse , notwithstanding , all that euer can bee sayd or done ? Nay , to behold a verie carefulnesse , a desire , and a forwardnesse to offend God , and oppose our selues against his precepts , that men account it their onely glory and valour to liue irregularly , with contempt of all good fashions , order , gouernment , yea , with contempt of God and Man ? as ( for example ) when the Lord pronounceth a woe to them that are mighty to drinke Wine , and strong to poure in strong drinke ( Esay 5.22 . ) some ( that are not ashamed still to call themselues Christians ) count it a gallant matter and a great glory to drinke downe one another , and be able to carry it away , as if they would purposely oppose themselues 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 inventers of new sinnes , new arts of drinking , whoring , cheating , and other villanies , their wits , tongues , health , wealth and strength giuen them for Gods seruice , they turne all to serue sin strongly , fight against God with his owne weapons , and horribly rush against his commandements and curses , with sport and pastime .

So when Christ sayth , Sweare not at all , for whatsoeuer is more then yea and nay , proceedeth of euil : they holde it a point of valour and stoutnesse , Mat. 5.34 . to rap out oathes couragiously , and fill vp theyr vnperfect speeches with damnable swearing . Colos. 4.6 . When the Lorde commaundeth that all our talke be sauoury and tend to edification : they delight in vnsauoury , idle , 8. Cor. 15.33 . filthy talke , and such words as are fittest to corrupt good manners , and make themselues sport with sin : And yet ( wretched men ) what profit is there in these sins ? what great pleasure , what benefite to draw them ?

The Prophet speaketh in the Lords name , as wondring that men will rush into sinne , and endaunger their soules for small matters , for a handfull of barley and a peece of bread , ( Ezech. 13.19 . ) but our people sweare , blaspheme , vse all beastly talke and filthy behauiour , for no profite at all , for no credite , but only for a custome in sinning , a deuelish desire to doe that they are forbidden , or in the folly of their conceites , and the currish rage of their pride , or to shew courage that they care neyther for God nor man .

But in those sinnes that are ioyned with profite ( if you looke vpon worldlings ) what villany doe they sticke at ? to rake to themselues , to oppresse the poor , Specially where Mammon raigneth . to betray the innocent , to defraude theyr next kindred , to cosen their dearest & neerest friends , to racke poore Tenants , to teare it out of their maws , to grind their faces , nay worse , to turne them out of doores , to pull down towns and houses , and like Canibals to deuoure one another ? The greater sort , as tyrants preying vpon the inferiors , without pitty or loue at all , but treading vpon them to stand the higher , the inferiour as slaues againe without any loue or reuerence to the higher , but grudging at them , as at an vnsupportable lode , which if they had strength , they would shake off .

The height & commonnesse of Sinne . Generally , what is the skill and cunning of a man , but to entrappe one another , without being intrapped , their wisedome but a fine cleane conueyance of villany , their profession but a cloake of hypocrisie : all theyr outward vertue , but a false colour to hide theyr inward vices ? and how are the finest wits bestowed , but in smoothing ouer foule actions with fayre glosses , and varnishing ouer their crackes and flawes , that they bee not spyed : and in contriuing wicked practises cunningly , to bring them to passe effectually , with theyr best aduantage , and least clamour of the world , or penalty of Lawes , all without any regard of God & his commandements , or any sense of Religion , as if thou ( O God ) wast not the Iudge of the world , but som 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 . Alasse , Wretched men that we are , who shall deliuer vs from this body of death ?

Reuerend men and Brethren , I would be sory that these wordes should bee without all exception verefied of all ( God forbid ) I speake 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 reserued some that abhorre such wickednesse : yea ( blessed be his name ) there are some ( and that a good some ) euen in this place , that shine as lightes in the midst of this crooked and wicked generation , Phil. 2.15 . Acts 24.16 . that labour with Saint Paul to keepe a cleare conscience towards God and men , to be a holy Nation , 1. Pet. 2.9 . Tit. 2.14 . a royall Priesthood , a peculiar people , zealous of good works , and shew forth the vertues of him , that hath called them out of darkenesse into his maruellous light . Blessed bee God for them , and God encrease the number of them : but the greater sort are carryed away with the streame of the world , and go the broad way of destruction , and euen the best , while they are in this flesh , are not without imperfections , and this mouing of the body of sinne within them ( as Saint Paul was , ) and had neede to crye out as S. Paul did : O wretched men that wee are , who shall deliuer vs from this body of Death ? As for the other , that drinke downe sinne like water , and denye nothing to their hearts lusts that they stand vnto ; what hope can they haue to be deliuered ? most wretched men that we are , who shall deliuer vs from this bodie of death , and the plagues thereto belonging ? Yes , there is a meane yet to be deliuered , if they would seeke it , if they would consider Gods lawes , and search their own consciences , and so come to the feeling , the acknowledging , and sorrowing for their sins , and thinke themselues wretched for them , ( as S. Paul did here ) then should they goe forwards with him , to that which I propounded to speake of in the last place : To seeke and finde a Remedie to deliuer them : For he that seeketh findeth , he that asketh receyueth , and he that knocketh at the doore of Gods mercy , shal haue it opened : the last doctrine is

Doct. 5 The true feeling of our sinnes , will make vs earnestly seeke for a remedie . As Saint Paul did heere , finding himselfe wretched by sin , cryeth , Who shall deliuer me ?

Reason . For , it is naturall for all men disquieted , discontented , and grieued , to seeke for ease : yea , for all creatures , the sillyest worme in the world doth naturally seeke all contentment , decline and auoyde all things hurtfull , and seeke remedyes for griefes , and the wiser the creature is , the more it doth it . And therfore as the sight and feeling of our wounds , makes vs seek to the Chyrurgion , our sicknes to the Physitian , our wrongs to the Magistrate and Lawyer , so our sins for remedie from aboue . But as sinne is of all euils the greatest , & the Regenerate of all other the most sensible thereof : so they seeke for the remedy of this euill , aboue all others , yea , sinne in all men doth so much offend the Conscience , when it is awaked , that beyond all naturall griefe , it growes restles , and beyond all measure vnsupportable , trying all possible means of ease , which if it finde not , it growes desperate , and ventureth vpon any violent death , to be his own executioner , to make an ende of the present torment , for it is more vntollerable then death it selfe , ( as wee see in Iudas , who when his eyes were opened to see his sinne , went to the high Priests , confessed his sinne , and his wrong vnto the Innocent , cast downe the Money , but finding no comfort , went and hanged himselfe . )

But to his Children , God sendeth a comfort in due season , when it is truely and faithfully sought : which is to them the welcomest and gladsommest thing in the world . Therefore the Law was profitably giuen , vt sit Pedagogus ad Christum : Gal. 3.24 . to be our Schoolmaster vnto CHRIST , non vt sanet , sed vt aegrotum te esse doceat : not to heale thee , but to shew thee thy sicknes , and make thee seeke to the Physition ; for that makes vs finde , what neede we haue of Christ .

A man neuer knowes the worth of Christ , till hee see his owne vnworthinesse and danger , neuer seekes for ease and comfort , till hee feele the loade and burthen of his sinnes , and is grieued at the loathsomnes of his corruptions , and foresees the misery they bring vpon him . But when his eyes are once opened to see this , doubtlesse hee will seeke to be deliuered , and the wiser hee is , the sooner .

Vse 1 And therefore ( me thinks ) I may make this vse of this Doctrine , To stirre vp men to seeke remedie for their sinne . that hee that seekes not for deliuerie from this body of death , eyther he feeles it not , or is exceedingly besotted in loue with his owne sicknes : eyther he is blinde , and sees not his estate : or seeing it , is madde , that seekes not to relieue it , Choose ( all you impenitent sinners ) in whether of these ranks you wil be placed , amongst blinde men , or mad men , that will not see , or seeing will not seeke Deliuerance from this bodie 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 sicke should not desire to recouer : that a man grieuously wounded should not desire to be cured : that a man in Prison and durance should not desire libertie : at least if hee feele his euill , and the danger of it , eyther blindnesse or madnesse possesseth him , But indeede no man can be so madde , except he be first blinde : blinded with the custome of sinne , that makes vs vnsensible : or with the prince of darkenesse that luls men a sleepe with the pleasures of sinne , 2. Cor. 4 4. to forget their estate , or blinded with some Pharisaicall opinion of their owne righteousnes , like the Laodiceans that sayd they were rich , and had need of nothing , and knew not they were wretched and miserable , Rev. 3.17 . and poore and blind , and naked , for if they had the true eye-salue , and that their eies were opened to see their wofull estate by sinne : this should be the first thing they would goe about , the greatest businesse they would intend to seeke some deliuery , and to com to some comfortable assurance of Gods fauour .

Vse 2 Luk. 10.42 . Matth: 13.46 . Phil. 3.8 . This should be the vnum necessarium : the pretious pearle that the Marchant would sell all that euer he had to purchase : and they would with Saint Paul count all other things ( all honour , wealth , pleasure , & worldly contentments ) but losse and dung in respect of it . Highly to esteeme of this Remedie . So sweete and ioyfull would it bee vnto theyr soules .

Saint Paul seemes to insinuate so much , by the very marshalling of his wordes and phrases , in deliuering this doctrine .

When he looked vpon his sinnes ( though they were as small as possibly could bee in any man ) they seemed so foule in his eyes , so grieuous to his conscience , so contrary to his cleane desires , that he counted himselfe wretched for them , and passionately seeketh for deliuerance , but finding no meanes in himselfe , but a plaine impossibility , by reason of his deplored imperfections , hee goeth out of himselfe , and asketh , Who shall deliuer me ? and vpon asking the question , presently giues the solution , not in plaine termes ( for the fulnesse of his heart , and the greatnes of his ioy would not let him ) but in a dutifull protestation of thankefulnesse , I thanke God through Iesus Christ our Lord , as if he should say , It is the mercy of God , that hath sent his sonne Iesus Christ to redeem vs , by whome wee are deliuered from this body of death ▪ by him wee are iustified from our sinnes , and sanctified by his Grace to represse sinne : and though sinne still dwell in vs , Yet there is no condemnation to them that are in Christ Iesus , Rom. 8.1 that walke not after the flesh , but after the Spirit , that haue not the flesh , but the Spirite for their guid , and though they walke weakely and faintingly after it , yet still they follow it as their desired guid , as wel as the weakenesse of their nature will suffer .

This seemed so worthy a benefite in Saint Paules eyes , vpon the thought of his sinnefull , vncomfortable estate on the one side , and that most gladdsome deliuerie on the other side , that hee cannot without an eiaculation of thankefulnesse expresse it , I thanke God through Iesus Christ our Lord . Which wordes I cannot stand vpon , onely I note , Saint Pauls Phraze teacheth vs , that this worthy benefite of our deliuery , of our Redemption , and Saluation , is neuer to be spoken of without thanksgiuing , neuer to be thought of without a gratefull lifting vp of our hearts vnto God , neuer to be named without great admiration and reuerence .

Conclusion , with a recapitulation of the first Doctrine , and vses . And therefore wee thanke thee O Lord for this amongst all other benefites : for this aboue all other benefites : and we beseech thee to giue vs grace to looke into our selues , light to see our sinnes , and life to feele them , that we may be humbled by them , and seeke to mortifie them , The second . that we may know , see & feele what vnperfect state we liue in here in this flesh wherein thy dearest children feele these prickes in the flesh , these Cananites and Iebusites , as prickes and goades in theyr sides , and thornes in theyr eyes , these messengers of Sathan to buffet them : that therby With the Vses . we may bee out of conceyte with our own righteousnesse , and all humane merites , as not able to satisfie thy iustice , and cleaue the more stedfastly to thy mercy , and to the merites of thy sonne our Sauiour : and yet be not cleane deiected , as men vtterly secluded from thy fauour , by means of our vnperfect sanctification ( since such thou wilt haue the state of thy children here vpon earth ) but that wee may labour to ouercome all temptations , and be examples of all holy vertues to others , & walke before thee in feare and trembling , euermore hungring and thirsting after that heauenly life , wherein all those imperfections shall be done away .

Lord make vs sensible of all our wants & corruptions , that there be no sinne in vs , which wee doe not see and feele by thy light and grace , and labour to mortifie it , and to hate it as the greatest euil in the world , that it may bee as vnpleasant vnto vs as it is vnto thee , and that we may heartily seeke a remedy , and with all thankefulnesse embrace it , and growe dayly in grace and all holy vertues , till we become perfect men in Iesus 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 eternall comfort of our owne soules .

FINIS .