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 darkely1 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 [Page 2] things that wee wouldGal. 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 darkeYet 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 [Page 3] 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.

[Page 4]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, [Page 5] 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 [Page 6] 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 [...]ū pecca­tum est cogi­tasse quae mala sunt: secundū, cogitationi­bus adquicuis­se peruersis: tertius, quod mente decre­ueris, op re cō pless [...]: quartū, 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 [Page 7] 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. cōtra Iu­lianū. 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 vbi (que) vt sermones nostros & scripturis, & Sanctorū 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, [Page 8] but Deadly sinne, [...] Stipendiū 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 theSee D. Field of the Church. Booke 3. chap. 7. & D. Nor­ton. Church many ages af­ter: neyther are themselues yet agreede vpon it.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: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 legē, ne (que) per­fecte simplici­ter (que) peccat [...]. Bellarmine beates them down, and teacheth that mortall sinne is against the Law, and Veniall sinne only besides the law.

Azorius ibid. Azorius beateth him downe, and sayth, Veniall is also against the Law. AndGreg. de Val. De differentia veteris & novae legis, part. 2, c. 2. § Deni (que) ne intelligi quidē peccatū 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.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. ForMagist. 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 [Page 9] to those that are in Christ Iesus. Quibus (saith Au­sten) remissus est reatus culpae & peccati, quamuis ma­neat actus Aug: Contra duas ep. Pela­giani, lib: 1. cap: 13. D. Morton, Appeal: lib: 5. ca: 22. sectiō 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 beaeque pec­cata. equally sinnes by their forme, as breaches of the law, and deseruing wrath: though notaequalia 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 (saythMaldonatus 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 ashesGen: 18, 27,: much more should it [Page 10] humble vs to know that wee are much worse, lumps of sinne and corruption. A grieuous thing for good Iob 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 [Page 11] 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 inte­tiorē hominē Aug. li. 6. con­tra Pelagianū, cap: 11. Ego cū aliter intellex­cram, vel poti­us non intelle­xerā, sed post­ea melioribus & intelligenti­oribus cessi, vel potius ipsi (quod fatendū est) veritati, vt viderem in il­lis Apostoli vocibus gemi­ū esse Sancto­rum cōtra car­nales concu­piscentias di­micantiū. Sic Intellexit Hi­larius, Grego­rius, Ambrosi­us, & caeteri ecclesiae San­ctj, noti (que) Do­ctores, &c. Aug. lib. 2. Re­tract. cap. 1. & lib. de praedest. sanctorū cap. 4. & lib. cōtra ep: Pelag: cap. 10. & cap: 11: & lib. 6. con­tra Iulianum Pelag: cap, 11 Tolet: in Ro: 7. annot: 10. Tolet: tractat: secūdo in loca quaedam epist: ad Rom: cap: 7 Vora (inquit) etiam est doc­trina, qua ho­mo iustus in hoc seculo nō valet bonū sa­cere abs (que) pugna carnis, & vellet bonū si­ne cōtradicti­one 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, rhe other from the consent of the Fa­thers [Page 12] 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 [Page 13] 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 regenerateRationē cul­pae non habēt, 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 mēbris 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 quidē quia impossibile est, praemisit, dicens: velle adjacet mihi, posse non inuenio: non enim quod volo bonum hoc ago, sed quod odi malū, 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, [Page 14] 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 [Page 15] 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 [Page 16] 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, & iterū 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 frō 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 ofAug. 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. [Page 17] 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 legē 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 [Page 18] 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 excellēt 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 [Page 19] 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 mā 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 [Page 20] 2 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 [Page 21] 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 [Page 22] 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 [Page 23] 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 [Page 16] 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 [Page 25] 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 theSo 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. [Page 26] 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, [Page 27] 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, [Page 28] 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 [Page 26] 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 [Page 30] 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 propoūded 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 [Page 37] 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 [Page 38] 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 2 cleaue the more stedfastly to thy mercy, and 3 to the merites of thy sonne our Sa­uiour: and yet 1 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 4 wee may la­bour to ouercome all temptations, and be examples of all holy vertues to others, & 5 walke before thee in feare and trembling, euermore hungring and thir­sting after that heauenly life, wherein all those im­perfections shall be done away.

The third. 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, The fourth. and that we may heartily seeke a remedy, and The fift. with all thankefulnesse embrace it, and growe [Page 39] 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.