Pauls Complaint Against his Natural Corruption, Sermon 1

Pauls Complaint Against his Natural Corruption · Sermon 1

p. 1THE Apoſtle Paul hauing declared at large, in the foregoing verſes, The connection of the Text with the former verſes.the cumberſome contention he had with his fleſh, and naturall Corruption, the which was alwayes in his way, and exceedingly hindered him in the ſeruice of his God; and p. 2now finding himſelfe dangerouſly beſet with this enemy, he cryeth out for helpe, as it were, with a loud voyce, ſaying, O miſerable man that I am, who ſhall deliuer me from this body of death?

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

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

1. Of what he Complaineth.

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

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

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

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

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

Reaſon 2. Becauſe it hangeth vponupon vn as our owne fleſh.Secondly, this naturall corruption is called a body, and likewiſe the fleſh, Gal. 5.17. becauſe it lyeth, and hangeth vponupon vsus, euen as our owne bodie, or fleſh: therefore it is called the ſinne that hangeth ſo faſt on, Heb. 12.1. For whither we goe or ſtand, we carry it with vsus as we doe our owne body, and fleſh. Yea, when wee were conceiued, formed, & had our being in our mothers wombe, it receiued alſo forme, and being with vsus, and in vsus, and ſticketh in vsus as it were in our marrow, and bones; and hangeth as faſt vponupon vsus, as the blacke p. 6skinne vponupon the Moore, and the ſpotts vponupon the Leopard, which doe ſpring of their owne nature. Ier. 13.23. Hence it is that the reſtraining, and bridling of our ſinfull Concupiſcence is termed in holy Scripture,Mat. 5.29.30.Matt 5:29Matt 5:30 hands cut off, and eyes put out; it being as grieuous for vsus to doe it, as to diſmember our ſelues: yea, we are as vnable of our ſelues, to put away this naturall corruption, as the Leopard his ſpotts; and as we our ſelues are, to plucke of our skinne, and lay aſide our fleſh: nothing but the hand of God is able to doe it.

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

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

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

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

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

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

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

Reaſon 3. Becauſe it is deſtined to euerlaſting death.It is likewiſe called a body of death, becauſe it is deſtined to euerlaſting death, as the man in whom it raigneth, Rom. 6.23. Euen as Dauid was called a Childe of death, not onelyonly, becauſe he had killed another, but becauſe he himſelfe had deſerued to die: So, this corruption is likewiſe called a bodie of death, becauſe it is condemned to die, and to death it muſt goe, Coloſ: 3.5. Gal. 5.24. Yea, it is p. 9a matter of ſuch conſequence, that what man ſoeuer doth not in this life begin to kill, and crucifie this monſter, he himſelfe ſhall die eternally. As the Apoſtle ſayth, Rom: 8.13. If you liue after the fleſh yee ſhall die, (that is to ſay, eternally, for wee muſt all die once, Heb: 9. ver: 27.) but if by the ſpirit yee mortifie the deedes of the bodie, that is, of this wicked body of ſinne, which is condemned to die, Rom: 6.6. yee ſhall liue. Thus then ſtands it with this naturall corruption, this hatefull vgly monſter, that vnleſſe we begin to kill it while we are here, it will not onelyonly bring vponupon vsus the ſpirituall death of our ſoules, and the temporall death of our bodies, but alſo the eternall death of both, whereby we ſhall periſh for euer. Yea, wee hauehave all of vsus alreadie deſerued, that we together with our naturall corruption, or ſinful fleſh, ſhould be pluckt out of the Land of the liuing, and caſt into euerlaſting darkeneſſe, where is weeping, wayling, and gnaſhing of teeth. But here in appeareth the wonderfull, and vnſpeakeable louing kindneſſe, patience, and long ſuffering of God, inviting vsus to repentance, and ſaluation,Rom. 2.4.2 Pet. 3.9.Rom 2:42 Pet 3:9 in that there is ſpace giuen vsus here wherin to repent, and crucifie this body of death. Therefore it is the greateſt madneſſe that can be in the world, that a poore, wretched condemned caytiffe, dares be ſo bold, as to put off from day to day his Repentance, and the mortifying of the wicked body of his originall corruption, which he knowes not in how ſhort a time may bring him into euerlaſting perdition.

p. 10Behold, theſe are the reaſons for which the Apoſtle nameth our naturall corruption,Doctrine 1. That the originall corruption wherein we were all conceiued and borne, is a moſt deformed and miſſhapen body of death. a bodie of death, from whence ariſeth this obſeruation; that the originall corruption, wherein wee were all conceiued, and borne, is a moſt deformed, miſhapen bodie of death; a monſter altogether vgly, and fearefull. Which is manifeſt, in that it not onelyonly corrupteth, and deſtroyeth ſoule, and bodie; but alſo bringeth them both into euerlaſting condemnation, vnleſſe a courſe be taken in time, as it was plainely proued in the opening of the Text; and may alſo further be gathered, out of this, that the Apoſtle himſelfe cryeth out ſo earneſtly, and complaineth that he is a miſerable man, becauſe hee was troubled, and oppreſſed therewith.

For this cauſe is it, that naturall, vnregenerate men, in whom the corrupt fleſh hath the vpperhand, are ſo commonly in the Scriptures compared to moſt noyſome, and hurtfull Creatures, as Serpents, and Vipers, Mat: 23.33. Lyons, Pſal: 10.9. Beares, Pro: 28.15. Rauening Wolues, Mat: 7.15. Wilde Swine, Pſal: 80.13. wilde Aſſes, Iob 1….12. Foxes, and young Foxes which ſpoyle, and bring to naught eueryevery thing about which they come, Cant: 2.15. Yea, the naturall man is ſayd to hauehave the Diuell to his Father, Ioh: 8.44. So that a child is not more like to his Father, then an vnregenerate man, ſpiritually, is to the Diuell; and iudge you, what a monſtrous thing this is, that man, which was created after Gods owne image, ſhould now bee likened vntounto thoſe Creatures aforeſaid, not onelyonly in ſome reſpects (as God himſelfe p. 11is, vntounto ſome of them) but euen in the moſt odious, and hatefull things that are in them; and not onelyonly ſo, but in ſinne and wickedneſſe to reſemble the Diuell himſelfe too; therefore the Scripture ſayth of carnall men, which hauehave nothing in them but nature, that their throte, Rom. 3.13.14.15.16.Rom 3:13Rom 3:14Rom 3:15Rom 3:16is an open Sepulcher: the poyſon of Aſpes, is under their lips: their mouth is ſull of curſing, and bitterneſſe: their feete are ſwift to ſhed bloud: deſtruction and calamity are in their wayes, as in the way of ſome deuouring Monſter, which deſtroyes, and ſpoyles all things where he paſſeth, or comes.

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

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

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

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

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

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

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

Vſe 2. To admoniſh vsus to take notice of this deadly monſter.In the ſecond place, this ſerues to warne, and admoniſh all the children of men that they take good notice of this cruell, and deadly monſter which keepes all this quarter in the world, and which they all hauehave brought with themſelues into the world. When ſome noyſome beaſt is diſcouered to be in a Countrey, the people of the ſame are not a little moued therewith: how doe they beſtirre themſelues, conſult, and lay their heads, and helpes together, to chaſe it, or enſnare it, that they might by ſome meanes bring it to death? how ſhall we then behaue our ſelues, which hauehave receiued ſuch credible, and certaine information, that ſuch a pernicious, and deadly monſter, as the corrupt fleſh, is riſen vp amongſt men? ſhall we be idle, and ſecure? ſhall wee not beſtirre our ſelues, and looke about vsus, and ioyne all our forces together to kill, and deſtroy this fell, and p. 17cruell monſter? Se…ing it hath beene ſo manifeſtly, and vndeniably made to appeare vntounto vsus, that vnleſſe we kill it, it will kill and deſtroy vsus, and that eternally, Rom. 8.13. And to the end that the Apoſtle might the more thoroughly make vsus to vnderſtand this, and conſequently the better deterre, and affright vsus from the louelove and ſeruice of this our corrupt fleſh, which we ſo gladly and readily obey; he calls it in our Text, a bodie of death: now there is nothing more terrible, and fearefull to man then death; yet there is nothing more pleaſing vntounto him, then to obey his corruption in all its filthy luſtes, notwithſtanding the Apoſtle declareth it (how-ſoeuer it ſlatteringly laugheth, and ſmileth vponupon a man) to be a deadly, and deſtroying monſter, a body of death, hauing in it ſelfe the ſting both of temporall,I Cor. 15.16.1 Cor 15:16 and eternall death, wherwith it giueth the deaths-wound to eueryevery careleſſe, and vnprouident perſon which ſerueth, and obeyeth it: euen as Ioab did vntounto Amaſa when he embraced him, 2. Sam. 3.

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

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

IT is the Apoſtle himſelfe which complaineth againſt the body of death, which was in him: for in the verſe following, he ſpeaketh of himſelfe, and ſayth foreign, I my ſelfe, and thus ſpeaketh he eueryevery where, not as being vnregenerate, but as hauing an vnfained, and ſincere louelove and delight in the law of God, which fleſh and bloud did neuer teach him, in which regard alſo, by the teſtimony of the Pſalmiſt, he may be knowne to bee bleſſed, Pſal. 1.2. From hence followeth this obſeruation.Doctrine 2. That the naturall corruption which maketh man of himſelfe vnapt and vnfit to any good, & prone to all euill, is in the beſt, and moſt holieſt of Gods children. The body of ſinne, and of death is in the beſt, that is, the naturall corruption which maketh man of himſelfe vnapt, and vnfit to any good, and prone and readie to all euill, is euen in the beſt and moſt holy of all; This appeareth out of that the Apoſtle himſelfe here complaineth that it was in him, who without doubt, was one of the beſt Chriſtians in the world at that time: and he further declareth vntounto vsus that the faithfull (among whom he ſhuts himſelfe alſo) while they are here vponupon earth (how farre ſoeuer they are proceeded in the new birth) doe know but in part, 1. Cor. 9.10.11.12. And he ſayth of the Theſſalonians, that there was ſomething p. 19wanting in their faith, 1. Theſ. 3.10. When in another place, he witneſſeth of them, that vntounto other Chriſtians they were notable examples, and patternes of true faith. 1 Theſ. 1.7.8. Yea, in this regard Elias himſelfe, was ſubiect vntounto the ſame paſſions vntounto which other of Gods children are. Iam. 5.17. and all the children of God are ſayd to hauehave in them fleſhly concupiſcences, which ſtriue againſt their ſoule. 1. Pet. 2.11. The beſt as long as they remaine in this life hauehave alwayes ſomewhat in them which they muſt crucifie, Gal. 6.24. Col. 3.5. Rom. 8.13.Gal 6:24Col 3:5Rom 8:13which they muſt mortifie thorough the ſpirit. Whereby it manifeſtly appeareth, that there is in eueryevery one an euill eye, which muſt be pluckt out; and a bad hand, that muſt be cut off. Mar. 9.43. &c.

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

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

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

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

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

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

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

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

p. 23Vſe 1. To teach eueryevery one to walk warily and circumſpectly, ſeeing we carry in and about vsus ſuch a bodie of ſinne and of death.Firſt, this ſerueth to incite, and ſtirre vp eueryevery one to walke warily and circumſpectly, ſeeing that we carry about vsus, and in vsus ſuch a bodie of ſinne, and of death; ſuch a deadly and deceitfull monſter as the flattering fleſh, which alwayes lieth in ambuſh to entrap the ſoule, and is conſpired with the Diuell to bring it vntounto deſtruction. Shall we not then ſtand vponupon our gard? Shall wee not watch and pray, and put on all the Chriſtian Armour of proofe to defend our ſelues withall? how can a poore man eſcape deſtruction, and condemnation, if he looketh not well to himſelfe, ſeeing he is ſo beſet on eueryevery ſide, within and without with ſuch dangerous, and cruell enemies. Admit that a Frontier towne be ſtraightly beſieged with a ſtrong Army without; and hath within it mutinous ſouldiers, which alwayes ſeeke their opportunitie to betray, and deliuer it ouer into the enemies handes; how can ſuch a Towne bee ſafe if good watch be not kept? Muſt it not of neceſſitie be waſted, and ranſacked, vnleſſe the Citizens doe take more then common care, and diligence to ſecure themſelues? We ſee it is bad enough with a Cittie in ſuch a caſe, let it doe the beſt it can: and euen thus ſtandeth it with vsus; the Diuell runneth round about vsus, ſeeking to deuoure our ſoules, the corrupt fleſh is within vsus readie to betray our ſoules into his hands; how then can wee auoid deſtruction, if we be ſecure, and negligent, For this cauſe ſayth the Scripture, If the righteous ſhall ſcarcely be ſaned, where ſhall the ſinner, and vngodly man appeare. 1. Pet. 4.18. If that the Apoſtle p. 24Paul was thus troubled, and grieued with the ſin that cleaued ſo faſt vntounto him, which was then vponupon his guard, and ſtroue manfully with it; which had then denied himſelfe, and made it his continuall practiſe, and trade to beate downe and kill this bodie of ſinne, 1. Cor. 9.27. What will then become of ſecure and negligent men, that take no more care for their noble and precious ſoule, then as though there were no deceitfull Sathan alwayes ſeeking his aduantages to enter vponupon it, nor any corrupt fleſh, and body of death to kill and putrifie it? It ſhall ſurely come vntounto them as the Apoſtle ſayth, when they ſhall ſay peace and ſafetie, then ſhall come vponupon them, ſuddaine deſtruction, as the trauayle vponupon a woman with childe, and they ſhall not eſcape, 1. Theſ. 5.3. vnleſſe in time they preuent it.

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

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

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

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

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

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

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

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