Pauls Complaint Against his Natural Corruption, Sermon 2

Pauls Complaint Against his Natural Corruption · Sermon 2

p. 31❧The ſecond Sermon.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Vſes.

Vſe 1. To ſhevv from whence it commeth that men are in miſerable bondage vnderunder ſin, and yet neuer ſeeke for deliueranceFirſt, this ſerueth for to diſcouer vntounto vsus, from whence it commeth, that there are ſo many which notwithſtanding they are miſerably poſſeſſed with this body of ſinne, and polluted with all manner of impious tranſgreſſiōs, the damnable brood thereof; yet neuer ſeeke for their deliuerance, truly, it commeth onelyonly from this, that they know not the miſery wherein they are by ſin: yea, from whence commeth it that many a man goeth vnderunder the curſe of God becauſe of his ſinnes, and neuer thinkes of his deliuerance, paſſing along, as it were, with an eaſie gale in a ſmooth Sea, without any perturbation at all: and many alſo who knowing p. 48that they are ſinfull, and being ignorant of the meanes whereby they may be deliuered, yet are not a whit troubled: aske them, hauehave you not ſinned againſt God? they will anſwere, yes; then aske them, whether they by their ſinnes hauehave not deſerued eternall death, euen as others? they confeſſe that alſo: aske them then, what meanes they know whereby to be deliuered from the body of death? they anſwere, that God is mercifull, and they truſt that he will not caſt them away, becauſe of their ſinnes, but will ſaue them for his mercies ſake. Demand of them then whether God ſaueth all, and condemneth none; they muſt needs acknowledge, that the way is broad that leadeth into deſtruction, and many there be that enter into it; and that there be goates, as well as ſheepe: then come nearer vntounto them, and demand of them vponupon what ground they hope that God will be more mercifull vntounto them, for to ſaue them from hell, and bring them to heauen, then he is to many other whom he caſteth into deſtruction? then they are at a ſtand, not knowing what to ſay, or doe; or, it may be run vntounto their workes, for to ſeeke their ſaluation there: or els anſwere you, that it is too high a queſtion for them, and that they are not ſo deepely learned: and albeit they are conuinced, that they are ignorant of the meanes wherby they may be deliuered from eternall perdition, yet they let it ſticke there, troubling themſelues no further, but goe on careleſly, and ſecurely, not ſo much as once asking, or inquiring of that man of God which hath ſo conuinced them, p. 49how, and which way they may be deliuered; but let it ſo remaine, being negligent of their eternall good: and this their fearefull, & miſerable blockiſhneſſe, and dotage ariſeth onelyonly from this, that they hauehave no ſenſe, nor feeling of the miſerable eſtate wherein they are by ſinne, but onelyonly prate, and diſcourſe of it, becauſe they heare others doe ſo, thinking that men muſt ſay ſo: and becauſe for the preſent, they hauehave their bodily health, and the things of this world at will; and feele no ſmart in their conſciences (for they are dead in ſinnes, and treſpaſſes, and conſequently without feeling) therefore are they ſecure, and ſeeke not to bee deliuered from their ſinnes; but liue, taking their pleaſure, and delight therein, for they hauehave neither true knowledge, nor feeling of the miſery, and wretchedneſſe whereinto their ſinnes hauehave brought them: how their ſoule is depraued, and corrupted, and what a curſe hangeth ouer them: but this ſecuritie of theirs, is like vntounto that of a condemned perſon, who ſleeping before execution, is ſecure no longer then his ſleepe dureth: for from this that worldly men are ignorant of the miſery wherein they are thorough their ſinnes, ariſeth it that they are ſo negligent, and careleſſe, not troubling not themſelues with the Apoſtle about their deliuerance; nor yet once looking after Chriſt Ieſus vnfainedly, and heartily: whereas had they learned tightly to know, and vnderſtand the miſery wherein they are by reaſon of their ſinnes, they would with all earneſtneſſe, and vehemencie hauehave ſought their deliuerance from the p. 50body of death, as the Apoſtle did.

Vſe 2. Sheweth the neceſſitie of the ſound preaching of the Law.Secondly, this ſheweth how neceſſary it is that the Law ſhould be thoroughly Preached, to the end, that men being made thereby to know the miſerable, and woefull eſtate whereinto their ſins hauehave brought them, might the better be driuen to ſeeke their deliuerance thorough Ieſus Chriſt. For it is moſt certain, that neither the deliuerance is heartily ſought after, nor Ieſus Chriſt the Phyſitian worthily eſteemed, there where the hate fulneſſe of ſinne, and the greatneſſe of the miſery by reaſon of ſinne is not thoroughly knowne.

Goe tell a man, which feeleth no griefe, and thinketh himſelfe to be well, and in health, that he ſhould ſeeke for helpe, and goe vntounto the Phyſitian for to be cured; and he will mocke, and deride you: but one that findeth his diſeaſe, and feeleth the paine thereof will thanke you for your counſell: ſo vntill ſuch time that men hauehave learned thoroughly to know their miſery; Ieſus Chriſt the Phyſitian is not reſpected, nor accounted off according to his worth, and deſert: and although the Miniſters of Chriſt come vntounto them praying, and beſeeching them in the name of Chriſt, and entreating them for the louelove of Chriſt, to carrie themſelues ſo and ſo; yet theſe men which know not their miſery regard it not at all, but ſet light by all the requeſtes, and entreaties of Chriſt, and ſuffer his Miniſters to pray, and entreate as much as they will, paſſing away their time without any care, or thought at all: and no maruayle; for they feele no want of Chriſt, neither finde they any p. 51more ſweetneſſe in the Lord Ieſus, then in a dry Wort-ſtalke. But on the contrary ſide, thoſe that hauehave learned truely to know their miſery, and which giuegive vp their hearts, & ſoules vntounto Chriſt, for to be deliuered thorough him; thoſe eſteeme and count of all things as dung, and droſſe for the excellencie of the knowledge of Ieſus Chriſt: whatſoeuer is required of theſe in the name of Chriſt, as ſoone as they truely know it to bee his will, they faſhion themſelues according vntounto it, they onelyonly being thoſe that honour, and eſteeme of Chriſt, according vntounto his worth, and excellencie, as daily experience maketh it vndeniably manifeſt: for this cauſe, we ſee it to be moſt neceſſary, that men ſhould learne to know their miſery by the preaching of the law, to the end, that they may come vntounto the Goſpell for their deliuerance, in, and thorough Ieſus Chriſt.

Vſe 3. To admoniſh all which would be deliuered from the miſery of ſin, that they would ſuffer themſelues to be reproued.Thirdly, This ſerueth to admoniſh all thoſe which ſeeke to be deliuered from the bodie of death, that they willingly, and gladly ſuffer the reproofe and reprehenſion of their ſinnes, and the diſcouery of the filthineſſe, and hatefulneſſe of them: but men are impatient of this, auoyding, & ſhunning it as the death, yet without this they cannot be deliuered from the body of death: ſome when they heare ſinne ſharply reproued, cry out, that it is the way to preach men to deſtruction; but truely they know not what they ſay: are they thoſe that thinke to bee deliuered by their owne workes, that they cannot ſuffer to hauehave it truely declared vntounto them, that the very beſt of them according p. 52to the tenor, and ſtrictneſſe of the Law, hath by their owne actions deſerned no leſſe then hell and damnation? But if they be wiſe, & right minded Chriſtians, let them be willing to heare their owne inſufficiencie, and vnworthineſſe diſcouered, and layd open vntounto them, that they may the more reuerence, and eſteeme of Ieſus Chriſt, and learne, not in their owne workes, but in his worthines, and merites to ſeeke their deliuerance, and ſaluation; and to acknowledge, and follow him, not from the teeth outwardes, like hypocrites, but vnfainedly, and from their hearts, as the onelyonly Phyſitian, and ſauiour of their ſoules.

Therefore moſt commendable is the practiſe of thoſe Miniſters of God which are carefull, & earneſt to lay open before mens eyes their inſufficiencie, vileneſſe, and curſed eſtate by nature, endeuouring by that meanes to bring men highly to eſteeme of Chriſt (whom the end of all our preaching is to make knowne vntounto them) for by experience we finde, and the truth it ſelfe maketh it cleare, that our Lord Ieſus Chriſt is worthily eſteemed, and honoured of none, but of ſuch as by the feeling of their miſery are brought into the eſtate of the Apoſtle when he cryed out, O miſerable man, who ſhall deliuer me from this body of death?

Vſe 4. Toteach vsus when we feele the lack of our Ioue to Chriſt, then duely to weigh the hatefulneſſe of our ſinnes.Fourthly, this ſerueth to admoniſh vsus, whenſoeuer we finde our ſelues wanting in our louelove, and due eſtimation of Chriſt, and feele that wee hauehave not ſuch a heartie, and grounded affection vntounto him, and ſuch a hungry deſire, and longing after our deliuerance from the body of death, thorough p. 53this Prince of life as we ſhould; that then we betake our ſelues vntounto a ſerious, and due conſideration of the manifold, and wonderfull hatefulneſſe, and vileneſſe of our ſinnes; how miſerably the image of God is thereby depraued, and defaced in vsus: how vnfit it maketh vsus for the ſeruice of God: how fearefully by it the wrath of God is kindled againſt vsus: how thereby wee hauehave deſerued eternall death, and damnation: and conſequently what great neede we hauehave of the mediation of Ieſus Chriſt: and this will make vsus aboue all things (vnleſſe we are dead in ſinne) ſeeke our deliuerance from this body of death, thorough Ieſus Chriſt our Lord, as the Apoſtle did.

Now in that the Apoſtle thus earneſtly, and aboue all things in the world (as here it is manifeſt) wiſheth, deſireth, and longeth more and more to be deliuered, and freed from the power of ſinne: and in as much as he elſewhere requireth vsus to be his followers: from hence ariſeth this inſtruction,Doctrine 3. That it behooueth vsus aboue all things in the world, to ſeeke to be deliuered from the power of ſinne. that it behooueth vsus aboue all things in the world, with all dilig…nce to endeuour more and more to be deliuered from the power of ſinne: We ſee here in our Text that it is the practiſe of the Apoſtle, and his example being good, we ought to make it our rule. This hath euermore beene the opinion, and practiſe of all the ſeruants of God, as it is here the out-cry of the Apoſtle, Who ſhall deliuer me from this body of death? Such is Dauids wiſh, Pſal. 119.5. O that my way were directed to keepe thy ſtatutes: and it hath not onelyonly beene the longing, and deſire of the ſeruants of God: but alſo their daily p. 54practiſe, and endeuour to attaine vntounto it, as the Apoſtle Paul witneſſeth of himſelfe, that he deſired in all things to walke honeſtly, Heb. 13.18. Yea, that it was his daily occupation, his greateſt exerciſe, and endeuour, to hauehave alwayes a cleare conſcience toward God, and towardes men, Act. 24.16. And Dauid alſo teſtifieth as much of himſelfe, that he refrained his feete from eueryevery euill way, that he might keepe Gods word, Pſal: 119.101.

Reaſon 1. Becauſe true Religion teacheth vsus to keept our ſelues vnſpotted of the world. I am. 1.27.Firſt, This muſt be the endeuour of eueryevery one that will ſerue God, becauſe true Religion, and vndefiled before God, euen the Father, is, to viſite the widdow, and fatherleſſe in their aduerſitie, and to keepe himſelfe vnſpotted of the world.

Secondly, If ſo be we were in ſlauery vnderunder the Turkes,Reaſon 2. Becauſe the bondage of ſinne is the greateſt bondage that a Chriſtian can vnderunder-goe. ſhould wee not by all meanes labour for our libertie? If we were griped in the clawes of a Lyon; ſhould we not deſire, and ſtriue to come forth? If we were in danger of ſome fearefull fire, or ouer-flowing of water, ſhould we not make the beſt ſpeed we could to eſcape? Now, the bondage, the tyranny, the brunt, the flood of ſinne is worſe then the bondage of the Turkes, the crueltie of a Lyon, or the vnmercifulneſſe of fire, or water: for theſe faſten onelyonly on the body, and but for a ſhort ſpace: but the other on the ſoule, and that for euer. Therefore, vnleſſe wee will make it appeare, that we be vnbeleeuing contemners, and mockers of the Doctrine of heauen and hell, and whatſoeuer appertaineth thereunto, accounting it as meerely verball, and vaine babbling; Let vsus aboue all things in the world, labour, and endeuour p. 55more and more to be deliuered, and freed from the bondage of ſinne.

Vſes.

Firſt, Here is matter of mourning,Vſe 1. To inforce vsus to mourne becauſe men lie in their ſinnes without once ſeeking any deliuerance. and lamentation, euen that there are ſo few that labour, and exerciſe themſelues in this, notwithſtanding it be matter of ſuch neceſſitie, and conſequence. You ſhall find men that are plunged vp to the eares in ſinne, yet neuertheleſſe take no paines at all to get out of it: yea, they are ſo farre from vſing any diligence of themſelues, to worke out their libertie, and freedome from the bondage of ſinne, as that they cannot ſuffer any man to admoniſh them of their ſinnes, or to lend them a hand to pluck them out of them, being in madneſſe, and folly like vntounto him which being poſſeſſed with a deep ſleepe, and hauing an Adder creeping vponupon him is angry and taketh it in ill part, when his friend awaketh him, to the end, that he might auoyd the preſent danger: ſo truely is it a miſerable, and lamentable thing (and yet common) that worldly men, which doe lie in wickedneſſe, 1 Ioh. 5.19. as a beaſt lyeth in hay, (for ſo the word there ſignifieth) foreign, are ſo farre from ſtirring, and rouſing vp themſelues to riſe out of their ſinnes, and to harken vntounto the voyce which cryeth, awake thou that ſleepeſt, ſtand vp from the dead, and Chriſt ſhall giuegive thee light, as that they had rather goe ſeeke ſome bodie to ſet a cuſhin vnderunder their elbow, to the end that they might ſleepe the more eaſily, and ſoundly in their ſinnes: but it ſhall be with them as the Lord proteſteth, Ezech. 13.18.19.

p. 56Vſe 2. To teach vsus to labour to be deliuered from the bodie of death.Secondly, let this moue vsus to ſtirre vp our ſelues aboue all things (according to the manner of the Apoſtle) to labour, and endeuour to hauehave our ſelues deliuered from the body of death, and ſet free from the power thereof; for, we ſee that we are altogether, and wholly in the captiuitie, and bondage of ſinne, therefore to endeuour to get our libertie, muſt we preferre before all our workes; and eſpecially, ſeeing the glory of our good, and gracious God, and the eternall well-fare of our owne ſoules, doe ſtand vponupon it: yea, it is moſt certaine, that whoſoeuer ſetteth not himſelfe againſt his ſinnes, for to be freed, and deliuered from his ſinnes, ſhall die in his ſinnes, Iohn 8.24. For this body of ſinne ſhall peirce him with the venemous, and curſed ſting thereof, which ſhall bring him, not onelyonly to temporall, but alſo to eternall death, 1 Cor. 15.56. For as thoſe that die in the Lord, are bleſſed, and reſt from their labours, and enioy eternall happineſſe, Reuel: 14.13. So thoſe that die in their ſinnes, are certainely accurſed, and ſhall hauehave their part in the lake that burneth with fire and brimſtone: Reuel: 21.8. Therefore muſt wee make it our chiefeſt worke to get our ſelues deliuered from the power of ſinne, vnleſſe we be willing thereby to bee brought into eternall condemnation.

But if we find our ſelues to bee alreadie truely deliuered from the power of ſinne, ſo that it hath no dominion ouer vsus, howſoeuer it remaineth in vsus, Rom. 6.12. yet we muſt with the Apoſtle Paul, earneſtly labour, and endeuour more and more to p. 57be freed from it, becauſe the comfort of our ſouls, and the peace of our conſciences, doe ſtand vponupon it: for it is moſt ſure and certaine, that we can no further reioyce, & comfort our ſelues in our faith, and good conſcience, then we refraine our ſelues from ſinne, and endeuour in all things to walke honeſtly, Pſal. 119.101. Heb. 13.18.

Queſt. What muſt we doe to be deliuered from the power of ſin.Here may ſome man demand, What are we to doe, to the end that we may be deliuered from the power of ſinne, and more and more ſet free from the bondage thereof?

To the end, that we may be ſet free from the power, and ſeruitude of ſin, we muſt be made partakers of Ieſus Chriſt, for his death is the death of our death, and by his wounds are we healed, his bloud being the medicine of our ſoules, Eſay 53. Heb. 9.14. Now that we may be made partakers of Chriſt, we muſt beleeue in him, for it is faith in him that maketh vsus free, Ioh: 8.31.32.36. Which the Apoſtle hauing in the verſe following our text, he thanketh God through our Lord Ieſus Chriſt, namely, for this, that he, thorough the Lord Ieſus Chriſt was deliuered from the body of death. Therfore thus ſpeaketh Chriſt of himſelfe, Ioh: 8.36. If the ſonne make you free, you ſhall be free indeed: thus doth Iohn alſo teſtifie, euen that wee thorough faith in Chriſt doe ouercome the world, Iohn 15.5.

But we finde by experience, that the faith of many men conſiſteth onelyonly in words, being nothing els but an idle conceit ſwimming in their braines: for there be many who when they vnderſtand that men by faith are made free from their ſinnes, and p. 58bleſſed, doe preſently perſwade themſelues, that they alſo beleeue, whereas alas, they know not what it is truly to beleeue in the Lord Ieſus Chriſt, nor yet what is the nature, and vertue of true faith. Wherfore let eueryevery one in few words vnderſtand, that whoſoeuer would be found truely to beleeue in Chriſt, muſt make it appeare, that he beleeueth, and holdeth for good all the words, & counſell of Chriſt, & conſequently muſt practiſe the ſame, Ioh: 3.36. Luc: 6.46. Or els let him know that his faith is nothing worth; and that he ſhall not be ſaued, although he ſuffers himſelfe a thouſand times to be perſwaded, that he ſhall obtaine ſaluation, and happineſſe thorough Ieſus Chriſt.

For as we know, it is not enough for one that would be cured of ſome perillous diſeaſe, onelyonly to beleeue that ſuch an expert Phiſitian can, and will cure him; but if he will be holpen, he muſt follow the aduiſe of the Phiſitian, and vſe the medicines which ſhal be preſcribed vntounto him, or els he is like to be neuer the better: So it is not enough, that a man, to the end that he might be cured of the body of death, by the onelyonly Phiſitian of the ſoule, Ieſus Chriſt, Mat. 9.12. perſwadeth himſelfe that Chriſt can, & will helpe him; but he muſt alſo follow the counſell of Chriſt, if he will be cured by him, according to that which the holy Scripture ſo expreſſely declareth, euen that Chriſt is the author of ſaluation vntounto all that obey, Heb. 5.9. In which ſenſe alſo ſpeaketh Iohn the Baptiſt moſt plainly, He that beleeueth in the ſonne hath eternall life, but he that obeyth not the Son ſhall not ſee life, but the wrath of God p. 59abideth on him, Ioh: 3.36. From whence it may fully be gathered, that that faith which maketh not vsus obedient to the ſonne, is not that faith wherby we can be healed; ſo Iames alſo confidently affirmeth, that that faith is dead, and nothing worth, which maketh not vsus as well followers, as beleeuers of the words, and will of Chriſt. For it is moſt certaine, that whereſoeuer true faith is, there is alſo the practiſe & endeuour of obedience vntounto the will of Chriſt.

Now, what the will of God is in this, that men might thorough our Lord Ieſus Chriſt be deliuered from the body of death, very much might be ſpoken thereof, but my purpoſe is here briefly, & in a word, to touch the moſt neceſſary things, and ſo to cōclude, becauſe I hauehave largely handled it in another place; and, that wretched, and ſinful man might be deliuered from the body of death, through our Lord Ieſus Chriſt, the Prince of life, & be more and more ſet free from the power of ſinne, he muſt practiſe, and endeuour theſe three things according to the will, and counſell of Chriſt.

Firſt, he muſt forſake himſelfe, He that will follow me (ſayth Chriſt, namely, that will be led & healed by me) let him for ſake himſelfe, Mat. 16.24. that is, let him caſt away, and renounce his owne vnderſtanding, & judgement; let him breake himſelfe of his owne will and affections: let him in nothing yeeld vntounto his ſinful fleſh, nor take any care to obey it in the luſtes thereof, Rom. 13.14. And let him not pleaſe, or vphold this body of ſin, by giuing it any of thoſe deadly, & pernicious things it luſteth after: but let him herin circumciſe himſelf; let him deale harſhly p. 60and roughly with this body of ſin, keeping from it, and denying it of eueryevery thing it would hauehave, ſo ſhall the ſtrength therof decay; for as it was the meat of Chriſt, to do his Fathers will, Io: 4.4. So is it the nouriſhment, & ſtrength of the corrupt fleſh to doe againſt the will of God, by committing ſin, from which we muſt bridle it, if we will kill it. Behold, this is the counſell of Chriſt, ſpeaking after the manner of a Phiſitian, who when he taketh a man in hand to cure him, requireth of him, that by all meanes he would keepe a good dyer, & refraine to eate thoſe things which nouriſh, & feede his diſeaſe, the which the Chriſtian man muſt doe that willingly would be cured of the body of death; for we find it to be a common, and familiar thing, that thoſe which be ſicke in body, doe moſt deſire thoſe things that doe them leaſt good; So is it alſo with men that are ſick in ſoule: they euermore deſire, & luſt after ſinne, which is moſt hurtfull vntounto them: therfore thoſe that would be cured in their ſoules, muſt deny themſelues, according to the preſcript rule of Chriſt: yea, they muſt renounce, and forſake the whole body of death (as the Apoſtle cryeth out againſt the whole body of death) & not only this, or that part, or member thereof, as ſome doe, who, to be cured forſake, & ſtriue againſt ſome ſins retaining ſtil other ſome pleaſing & beloued ones, whereby they become the more incurable, & continue ſick euen vntounto the death, as the ſcripture teacheth vsus, Eze: 18.31.32. for although the very beſt, ſo long as they remaine here, are not free from all ſinnes, yet, eueryevery one that would be cured, & healed p. 61of his ſinnes, muſt ſtriue, and fight againſt all of them, Iob 20.12.

But this is very grieuous vntounto a naturall, and corrupt man, to weane his luſtes of their deſires, and to depriue himſelfe of thoſe thinges with which his heart is moſt in louelove: Oh, it is as death vntounto ſinfull man: it is, as if he ſhould put out his eye, or cut off his hand, as Chriſt himſelfe giues vsus to vnderſtand, Mat: 5. Neuertheleſſe, it muſt be done, as he that cannot lye teacheth vsus in the ſame place, verſ: 29.30. And looke, by how much the more this body of death, that hatefull monſter, the corrupt fleſh, doth flatter, and embrace vsus, for to entice vsus to ſerue it in the luſtes thereof, by ſo much the more, muſt wee ſet our ſelues againſt it, and ſeeke to ſubdue it, and bring it vnderunder, 1 Cor. 9.27. For our ſinfull fleſh is like vntounto a wicked Enchantreſſe, which ſmileth vponupon vsus when ſhe purpoſeth to deſtroy vsus; the pleaſing and delightfull concupiſcences thereof, are like Ioabs kiſſes, who killed Amaſa when he ſeemed to kiſſe him, 2 Sam: 20.9.10. Therefore wee muſt not fauour and pleaſe this monſter of ſinne: but we muſt in this thing, denie our ſelues, and kill our earthly members, Col. 3.5. And crucifie our old man, Gal. 5.24. If we will liue, and be deliuered from the eternall croſſe, and the eternall death. Neither muſt we ſhrinke, or be afrayd to doe it; for, the luſtes of our fleſh, which we are to cut off, are as rotten members; members of the bodie of death, cankered, and putrified members, which if we cut them not off in time, will corrupt, and deſtroy our p. 62whole man; yea, and bring vsus alſo into eternall death, as the truth it ſelfe teacheth vsus expreſſely, teſtifying, that if we fauour and make much of the members of this body of death, that is, our ſinfull luſtes, and cut them not off, we ſhall with them be caſt into hell, where the Worme neuer dyeth, and the fire neuer goeth out, Mar. 9.44.

Secondly, the man that would willingly bee more and more deliuered from the body of death, thorough Ieſus Chriſt our Lord, muſt not onelyonly denie, and forſake himſelfe, but alſo, with all his affections, and the deepeſt deſires of his heart, make all poſſible ſpeede to come vntounto Chriſt, that he may be cured of him, as he himſelfe teacheth, namely, that all that are wearie, and laden muſt come vntounto him, and he will eaſe them, Mat. 11.28.29. and Mat. 13.15. He then that would be healed by Chriſt, and deliuered from the bodie of death, muſt giuegive vp himſelfe vntounto him, to be cured by him, euen as a poore patient which hauing long beene poſſeſſed with a grieuous diſeaſe, putteth himſelfe into the hands of a skilfull Phiſitian (which by Gods helpe can cure him) to be ruled and handled according vntounto his will, & preſcription.

Now the dyet, the phiſicke, the receipts which Chriſt the onelyonly Phiſitian of the ſoule preſcribeth vntounto his patients (that I may ſo ſpeake) for their curing, are found onelyonly in the holy Scripture, Ioh: 5.39. which is the Phiſick booke wherein are plentifully conteined the words, which are life to them that finde them; and health vntounto their fleſh, p. 63Pro. 4.22. Therefore the poore ſinfull man that would hauehave helpe, muſt order, and gouerne himſelfe according to the rule, and true meaning of the holy Scripture, wherein is comprehended the great wiſedome of God, and all the myſteries of ſpirituall Phiſicke, according to which whoſoeuer truely frameth, and carrieth himſelfe, ſhall certainely, and vndoubtedly be healed. Therefore it is the greateſt folly, and madneſſe in the world, and a ſinne whereof very many ſtand guiltie before God, that wretched ſinfull men ſhould be ſlacke, and negligent to enquire, and ſearch after the wiſedome, and counſell of God, and to frame, and faſhion themſelues according vntounto it, notwithſtanding, the great, wife, and mercifull God hath reuealed vntounto them in his word (which he hath put into our handes,) how they ſhould walke, to the end, that they may be healed of the bodie of death; but run vnaduiſedly after the blind conceipt of their owne head, without once rightly conſidering, what the Lord Ieſus Chriſt, the onelyonly Phiſitian of the ſoule hath preſcribed, and deliuered in the holy Scripture, for poore ſoule-ſicke man to practiſe, and apply vntounto himſelfe, to the end that he may bee cured; yea, the great ſtayne of this ſinne of the godleſſe children of the world, ſhall neuer be purged from them vnleſſe they amend, therefore thoſe that would bee deliuered from the body of death, thorough our Lord Ieſus Chriſt, muſt ſo giuegive themſelues vp vntounto him to be cured of him, as that they diligently p. 64ſearch, and learne out of his word how they muſt order, and addreſſe themſelues, to the end, that they may bee healed.

Thirdly, He that would be deliuered from the body of death thorough our Lord Ieſus Chriſt; muſt by all meanes endeuour to beleeue, and hold as firme, and certaine, that he thus denying, and giuing vp himſelfe vntounto Chriſt, ſhall truely bee deliuered, and cured by him: this did Chriſt require in the curing of bodily diſeaſes, Marc. 9.23. and elſe-where; teaching vsus thereby that this faith is aboue all things neceſſary, and requiſite vntounto the curing of the mortall diſeaſe of our ſoules, it being the Conduit which conueyeth vntounto vsus vertue from Chriſt, whereby we are healed of our corruptions.

But the Diuell which ſetteth vp himſelfe as a God of the world, laboureth by all his might, and pollicie, to hinder and ſtop this: for hee will eyther perſwade a man that he ſhall liue, and bee ſaued by his faith, and beliefe in Chriſt, when hee liueth in a courſe of perdition, ſeruing the fleſh, wherein if he continueth, it is not poſſible that he ſhould be ſaued, Rom. 8.13. or elſe hee will make him beleeue if he can, that his ſinnes are ſo great, that he ſhall not obteine pardon and remiſſion of God, when he hath denied himſelfe, forſaken his ſinnes, laboureth to be conformed vntounto the will of God, and is heartily grieued becauſe he cannot performe ſuch obedience vntounto p. 65him, as hee ſhould, and as hee would: but let vsus take heede of both theſe Rockes: let vsus not preſume of the mercy of God, when wee are not fit Objects of merciemercy, ſtanding in open rebellion againſt God, being friendes of ſinne: and let it alſo bee farre from vsus to thinke, that God will not hauehave mercy vponupon vsus, when wee come vntounto him for merciemercy, with true ſorrow and griefe becauſe wee hauehave offended him; for it is his glory to hauehave merciemercy, and to hauehave reſpect vntounto them that humble themſelues: but let vsus wreſtle with our vnbeleiefe, and beleeue, that thorough the grace of our Lord Ieſus Chriſt wee ſhall bee ſaued, Act. 15.11.

This faith, thus being founded, not vponupon an idle conceipt of our owne braynes; but vponupon the fore-named groundes, the word, and councell of Chriſt, wee accordingly endeuouring truely to forſake our ſelues, and to put our ſelues into his hands, to be ruled and gouerned by him: This faith (I ſay) is mightie, and worketh wonders; and there is no diſeaſe of the ſoule ſo mortall, or incurable, of which wee ſhall not bee cured, if ſo be wee hold faſt, and continue in this our true, and holy faith, following the councell of Chriſt: for then may wee expect, the bleſſing of Chriſt, more and more to bee deliuered from the bodie of death: Then ſhall it bee done vntounto vsus, according to the words of Chriſt, Mathew the fifteenth Chapter, and the twentie eyght verſe, Be it vntounto thee as thou wilt; Then ſhall wee p. 66be more and more freed from the power of ſinne, and aſſured of our Saluation, to our great, and neuer ending comfort. ⸪

Laus honor & gloria ſole Deo.

FINIS.

End of the text · Willem Teellinck, Pauls Complaint Against his Natural Corruption (1621)