The Complaint of a Sanctified Sinner Answered, Verse 24

The Complaint of a Sanctified Sinner Answered · Verse 24

p. 457VERS. 24.

O wretched man that I am, who ſhall deliuer mee from the the bodie of this death!

OVr Apoſtle hauing at large laid forth the Spirituall Combate, the Combate betweene the fleſh and the Spirit, from the fourteenth Verſe, to this foure and twentieth, here he concludes and ſhuts vp his ſpeech touching that matter, with an Epiphonema, with an exclamation; hee breakes out and ſaith, O wretched man that I am, who ſhall deliuer me from the bodie of this death!

Now this exclamation, for the matter and ſubſtance of it, containes the iſſue and ſucceſſe of the conflict that is betweene the fleſh and the Spirit, in them that are truly regenerate, that they are thereby brought to feele themſelues wretched and miſerable, and to bewaile their wretchedneſſe, and to complaine of it, and to deſire deliuerance from it, which the Apoſtle deliuers, ſtill inſiſting in his owne perſon: O wretched man that I am (ſaith he) who ſhall deliuer me from the bodie of this death! And to this exclamation or complaint he ſubioynes a conſolation, in reſpect of freedome & deliuerance in and through Chriſt, for which he giues thankes to God, Verſ. 25. in the beginning of it, I thanke God through Ieſus Chriſt our Lord. And to that he addes a concluſion of all, briefly repeating the ſumme and ſubſtance of the ſpirituall conflict, ſtill giuing inſtance of it in his owne perſon in the words following: Then I my ſelfe in my minde ſerue the Law of God, but in my fleſh the law of ſinne. Of theſe things in order.

O wretched man that I am, who ſhall deliuer mee from the bodie of this death!

Here firſt the Apoſtle complaines of his wretchedneſſe, and bewailes it out of a true ſence and feeling of it: p. 458O wretched man that I am! And then makes knowne his deſire of deliuerance, and from what hee would bee deliuered, in the wordes following: Who ſhall deliuer mee from the bodie of this death? That is the generall matter of this Verſe. I will ſtand a while to cleere the ſence and meaning of the wordes, InterpretationO wretched man that I am! The word here rendred (wretched, or miſerable) doth not ſignifie one in a curſed caſe and condition, as being out of the fauour of God, being here applyed to the Apoſtle; but it ſignifies one tyred and wearied with continuall conflicts and ſtriuing with ſinne, as it were a Champion that hath a long time fought and ſtood out againſt his enemies, at length hee is wearie and tyred, and like to bee ouercome of his Aduerſaries, vnleſſe hee bee helped: as ſuch an one cryes out ſometimes, Oh, how am I tyred, and how am I wearied! So was it with the Apoſtle, in reſpect of continuall buffettings, conflicts, and combates that he ſuſtayned, betweene the remainder of ſinne that was in him, and the power of grace that was in him; thereupon it was he broke out in this manner, O wretched man that I am! As if hee had ſaid, How am I tyred, and how am I wearied with continuall conflicts and ſtriuing with ſinne! Who ſhall deliuer me? or, who ſhall rid mee, or ſet me free?

And this the Apoſtle vttered not, as being ignorant who ſhould deliuer him, or as doubting or deſpayring of deliuerance, but thereby ſignifies his great deſire of it. It is as it were the voyce of one panting, and breathing, and deſiring to bee deliuered. And withall the Apoſtle hereby ſignifies the greatneſſe of the combate, out of which hee was not able to winde himſelfe by his owne ſtrength; and therefore he ſaith, Who ſhall deliuer me from the bodie of this death? or from this bodie of death.

Theſe words are diuerſly expounded. Some expound them thus, This mortall bodie ſubiect to death. As if the Apoſtle had deſired to be deliuered from his conflicts with p. 459ſinne, by his bodily death. But (as I take it) that is not his purpoſe and meaning: but rather by the word Body, we are to vnderſtand the maſſe and lumpe of ſinne, ſtill in part abiding in the Apoſtle, whereof he complained. It is vſuall in Scripture, to ſtyle the corruption of nature, euen the whole maſſe or lumpe of ſinne, by the name and title of a body, as Rom. 6.6. That the bodie of ſinne might be deſtroyed; and in many other places. And it is called a bodie of death, becauſe it is a deadly thing in it ſelfe, and makes vsus liable to death; without Gods mercy, to death temporall, and to death eternall: and therefore it is called a body of death.

Thus then conceiue the Apoſtles meaning in this Verſe, as if he had ſaid,

O poore tyred and wearied man that I am, I find my ſelfe in a miſerable caſe, being toyled and turmoyled with continuall conflicts, and ſtriuing with the relikes of ſinne that ſtill abide in me, and I long and greatly deſire deliuerance and freedome, and I am not able to wind out my ſelfe by mine owne ſtrength: and therefore who ſhall deliuer me from that maſsie lumpe of ſinne, that ſtill in part abides in me, which is a deadly thing in it ſelfe, and of it ſelfe makes me liable to death, euen death temporall and death eternall?

Now firſt, in that the Apoſtle out of the ſence and feeling of ſinne in himſelfe, rebelling againſt the power of grace that was in him, and ſometimes leading him captiue to the law of ſinne, breakes out in this manner, and cryes out: O wretched or miſerable man, O poore tyred and wearied man that I am, how am I toyled and turmoyled with continuall conflicts and combates! we may eaſily gather and take vp this concluſion,

That it is a miſerable thing, Doct. 1 and makes men in ſome degree wretched and miſerable, in that they carrie about but the remainder of ſinne; in that they hauehave ſtill abiding in them but ſome relikes of their naturall corruption, and are troubled with the continuall aſſaults and force of p. 460that corruption; The deareſt of Gods children liuing in this world, are in ſome degree wretched, by reaſon of ſinne ſtill abiding in them in part, and ſtill rebelling againſt the power of grace that is in them.euen the deareſt of Gods children that liue on the face of the earth, are in ſome degree wretched, by reaſon of ſinne ſtill abiding in them in part, and ſtill rebelling againſt the power of grace that is in them, and by reaſon of the continuall conflicts they vndergoe, betweene grace and that corruption that ſtill remaines in them in part; though the corruption of nature be in part weakened and aboliſhed in Gods children, yet it is a wretched and weariſome thing to them, to carrie about them but the remnants of ſinne, and to hauehave that ſtirring in them.

This (no doubt) was one cauſe, why the Apoſtle deſired to be diſſolued or looſed, and to be with Chriſt, Philip. 1.23. I deſire to be looſed, and to be with Chriſt. Though indeed the chiefe cauſe of his deſire was, that he might be with Chriſt, as himſelfe ſpeakes, and enioy the preſence of Chriſt, and the fulneſſe of ioy with him in Heauen, yet (no doubt) one cauſe of his deſire was, that he might be freed from his wretchedneſſe and weariſomeneſſe, in reſpect of the remainder of ſinne that ſtill abode in him: And that the remainder of ſinne makes Gods children in ſome degree wretched and miſerable, may eaſily appeare to vsus, if we duly conſider the effects of it in the deareſt of Gods children liuing in this world: For why? Sinne ſtill remaining in Gods children in part, what doth it? Surely it defiles them in part, both within and without, it defiles them in part in all the powers of their ſoules, and in all the parts and members of their bodies; yea, it defiles their moſt holy & beſt actions, it makes a blot and ſtaine cleaue to the beſt things they performe, and makes all their righteouſneſſe as a menstruous cloth, Iſai. 64.6.Isa 64:6Iſai. 64.6. It makes them offend their good and gracious God and Father, whom they would not willingly offend, yet it makes them to offend him, by doing things contrary to his Will and Word; yea, it makes them many times grieue and make ſad the holy Spirit, Epheſ. 4.30.Eph 4:30by whom they are ſealed vntounto the p. 461day of Redemption, Epheſ. 4.30. And laſtly, it brings downe on them many temporall chaſtiſements, many ſore and grieuous afflictions, as it did on Dauid, 2. Sam. 2. Sam. 12.10, 11.2 Sam 12:102 Sam 12:1112.10, 11. The Sword ſhall neuer depart from thine houſe: And in it ſelfe, it makes them liable to Gods wrath and euerlaſting perdition, and deſerues eternall puniſhment, if the Lord were not gracious and mercifull to them. And therefore from theſe effects, as on ſo many grounds, we may reſolue on this as a certaine and cleare truth, that it is a miſerable thing, to carrie about but the relikes of ſinne, and it makes the beſt of Gods children in ſome degree wretched, in that they carrie about but the remainder of ſinne. And this being a truth,

Firſt, Vſe. 1 it ſerues to confirme that Argument wee vſe againſt the Papiſts, Our argument againſt the Papiſts, prouing concupiſcence to be properly ſinne, confirmed.to proue Concupiſcence to be truely and properly ſinne; which they denie. Wee argue thus from this Text: Concupiſcence makes men miſerable. Therefore it is truely and properly ſinne: for nothing but ſinne makes men miſerable. But to elude and put off this Argument, the Papiſts hauehave found out a ſhift: Say they, The word here vſed, doth not ſignifie one in diſgrace with God, and ſubiect to his heauie diſpleaſure: for that which makes men miſerable in that ſence, is ſinne indeed, ſay they: But the word here ſignifies an vnhappie man, expoſed to the danger of ſinne, and to all the miſeries of this world. Theſe be their words. A poore ſhift, and eaſily anſwered: For what is it that makes men vnhappie, and expoſeth them to the miſeries of this world? Is it any thing elſe but ſinne? Certainely, nothing but ſinne makes men vnhappie, as forgiueneſſe of ſinnes makes happie, Bleſſed is he whoſe wickedneſſe is forgiuen, and whoſe ſinne is couered, Pſal. 32.1. So ſinne makes wretched.

Againe it is true, that the word here applyed to the Apoſtle, doth not ſignifie one in diſgrace with the Lord; but yet taken by it ſelfe, it hath that ſignification, as appeares p. 462plainely, Iam. 5.1. Weepe and howle for the miſeries that ſhall come vponupon you. What miſeries? Surely, chiefely miſeries in the world to come. And therefore this is but a poore ſhift of the Papiſts, to elude our Argument. Now for vſe of the point to our ſelues.

Is it ſo, Vſe 2 that it is a miſerable thing, to carrie about but the relikes of ſinne? The bleſſedneſſe of Gods children is here mixed with ſome miſerie.And that the beſt of Gods children are in ſome degree wretched, in that they carrie about but the remainder of ſinne? Surely then, Gods children hauehave not a perfection of bleſſedneſſe in the time of this life, but their bleſſedneſſe here is mixed with ſome miſerie. Though they be in an happie and bleſſed eſtate, and truly bleſſed in this life, hauing pardon of their ſinnes, aſſurance of Gods louelove, the firſt fruits of the Spirit, and right and title to all the comforts of the Saints of God; yet their bleſſedneſſe here is with a mixture of ſome miſerie, in that they carrie about the remainder of ſinne, and ſhall carrie it ſo long as they liue in this world; and that defiles their beſt actions, and makes them offend their good & gracious God, and grieue his Spirit, and drawes on them many times the afflicting hand of God; and ſo their bleſſedneſſe here is but in part, and ſhal not be made perfect in reſpect of full freedome from ſinne, till their ſoules be remoued out of their bodies. And this ſhould make Gods children willingly embrace death, when it comes; death ſhould be welcome to them, becauſe that will ſet them at libertie, not onelyonly from the miſeries of this world, but alſo from ſinne, the greateſt burden, griefe, and vexation to their ſoules all their life long, after their effectuall calling. In this reſpect therefore, when death comes, they are willingly to yeeld to it, and as it were with both hands to embrace it.

Laſt of all, Vſe 3 is it ſo, that ſinne remaining but in part, makes men miſerable in ſome degree? How then doth ſinne raigning and domineering, make miſerable? And in what a miſerable caſe and condition are they, that p. 463hauehave in them the whole body of ſinne, in the full force and ſtrength of it? Surely, Their miſerie is maruelous great and intelerable, that hauehave ſinne raigning in them.their miſerie muſt needes be exceeding great and intolerable; take wee but a ſhort view of it; they are miſerable within, without, and on eueryevery ſide. For why? they are in bondage to Satan, and to the luſts of their owne hearts; they are led of the Deuill, at his will and pleaſure; they hauehave in them an accuſing and guiltie conſcience, and that dogs them and followes them continually; and though it may be for a time benummed and aſleepe, yet at length it will awaken, and ſometimes they feele the flames of Hell flaſhing vp in their ſoules. The good things done by them, as hearing the Word, Praying, and the like, are not onelyonly defiled with ſinne, but they are ſinnes, and abominable in Gods ſight; they are ſubiect to all the Plagues, Iudgements, and Curſes of God, denounced againſt ſinne and ſinners in this life, whereof we read Deut. 28. Yea, Deut. 28. Mal. 2.2.Deut 28Mal 2:2the bleſsings of God are curſes to them, Mal. 2.2. And when this life ends, then they enter into a Sea and Gulfe of vnſpeakeable, vnconceiueable, and endleſſe miſerie. For then they ſhall be ſeuered from the comfortable preſence of God, and from the glorious fellowſhip of Chriſt, and of his Angels & Saints, and ſhall hauehave eternall fellowſhip with the Deuill and his Angels, and feele the whole wrath of God on them: It had been better for them to hauehave been made Toades, then men or women, liuing and dying in that ſtate and condition: for when the Toade dies, there is an end of the miſerie of it; but when they die, then begins their endleſſe, eaſeleſſe, and remedileſſe miſerie. And let all ſuch as are yet in their naturall ſtate and condition, and as yet liue in their ſinnes, and will not be reformed, conſider theſe things; and if Hell hauehave not taken full poſſeſſion of their ſoules, it will make them bethinke themſelues of ſpeedie reformation.

Conſider we in the next place, that the Apoſtle breaking out, and vttering this exclamation, O wretched man p. 464that I am! It was (doubtleſſe) out of a true ſence and feeling of his wretchedneſſe, in regard of ſinne ſtill abiding in him, and rebelling againſt the power of grace that was in him, ſometimes leading him as a captiue vnderunder the power of it. The Apoſtle, without queſtion, had a liuely ſence and feeling of his miſerie, and held himſelfe in ſome degree wretched and miſerable, by reaſon of the remainder of ſinne that was in him, continually fighting & warring againſt the power of grace that was in him: and thereupon it was, that he broke out, and cryed out, O wretched man that I am!

Hence then wee are further giuen to vnderſtand thus much,

That Gods children, Doct. 2 and ſuch as are truly regenerate, they feele, Gods children account ſinne ſtill abiding in them in part, and felt by them rebelling againſt the power of grace that is in them, their greateſt miſerie.and they account themſelues wretched and miſerable, in regard of the remainder of ſinne that they find in themſelues, euer rebelling againſt the power of grace that is in them, and they grieue for that miſerie of theirs eſpecially, and complaine of it, and deſire to be deliuered from it. Gods children feele themſelues tyred and wearied, and as it were worne out with continuall tugging and ſtriuing againſt the corruption of their hearts, and nothing more troubles them and grieues them, and nothing doe they more complaine of, then the relikes of ſinne ſtill abiding in them, and drawing them from their ſound obedience to the will of God, and making them ſometimes to doe euill. That which Gods children account their greateſt miſerie, is the ſinne that ſtill in part abides in them, and their rebellious luſts riſing from that corruption, their vnbeliefe, their dulneſſe and deadneſſe, and the like: Theſe are the things that moſt of all trouble Gods children, which they moſt grieue for, and complaine of, and for which eſpecially they feele and hold themſelues wretched and miſerable.

Wee ſhall find, that Gods children hauehave beene able to p. 465beare their troubles, euen the greateſt troubles, with patience, and they hauehave quietly ſuffered reproches, afflictions, impriſonment, baniſhment, torment, & martyrdome, when their bodies hauehave beene racked and rent in pieces by moſt cruell tortures, howſoeuer they were not Stoical and ſenceleſſe in regard of thoſe torments, yet they neuer thought themſelues wretched and miſerable in reſpect of them; they neuer broke out on the feeling of them, and ſaid, O poore wretched men that we are! No: they hauehave found matter of ioy and of reioycing in them, as the Holy Ghoſt witneſſeth of them, Heb. 10.34. Heb. 10.34.Heb 10:34They ſuffered with ioy the ſpoyling of their goods, knowing, that in Heauen they had a better and an enduring ſubſtance. And the Apoſtle ſaith of himſelfe, and of other Miniſters of the Goſpell, 2. Cor. 6.4, 5, 6. 2. Corinth. 6.4, 5, 6, 7, 8, 9, 10.2 Cor 6:42 Cor 6:52 Cor 6:62 Cor 6:72 Cor 6:82 Cor 6:92 Cor 6:10That they found matter of reioycing in neceſsities, in ſtripes, and in priſons, in tumults, and in labours, &c. And he concludes, verſ. 10. As ſorrowing, and yet alwayes reioycing; as poore, and yet making many rich; as hauing nothing, and yet poſſeſsing all things.

Thus hauehave Gods children beene affected, in reſpect of the greateſt troubles that hauehave befalne them in this world. But for the trouble of ſinne ſtill abiding in them, and felt rebelling againſt the power of grace in them, and ſometimes leading them as captiues vnderunder the power of it, that they hauehave eſteemed as their miſerie of all miſeries, and that they hauehave grieued for and complained of eſpecially.

When the Apoſtle Paul was troubled with temptations to ſinne, which Satan ſuggeſted to his mind, & he felt his owne corruption ready to ſtirre him vp to pride, through the abundance of Reuelations, he eſteemed thoſe things as beatings and buffettings, and as prickes and thornes in his fleſh, 2. Cor. 12.7. Leſt I ſhould be exalted out of meaſure, through the abundance of Reuelations, there was giuen me a pricke in the fleſh, the meſſenger of Satan, to buffet me, becauſe I ſhould not be exalted out of meaſure. Pſal. 119.136. p. 466Dauid ſaith, His eyes guſhed out with riuers of water, becauſe men kept not the Law of God. Was Dauid thus grieued for other mens ſinnes? Oh then, how was he grieued on the feeling of his owne corruption, ſtill in part abiding in him, and rebelling againſt the power of grace in him, and ſometimes ouer-carrying him to the doing of euill? Without queſtion, that was a moſt bitter griefe and vexation to his ſoule. And if the righteous ſoule of iuſt LOT was vexed from day to day, in ſeeing and hearing the vnlawfull deedes of the Sodomites, as the Apoſtle witneſſeth, 2. Pet. 2.8. Doubtleſſe, his ſoule was much more vexed, when he found that he had beene ſo farre ouer-carried, as that he had committed Inceſt with his owne daughters, Gen. 19.33. &c. Heb. 11.25. it is ſaid, That MOSES choſe rather to ſuffer aduerſitie with the people of God, then to enioy the pleaſures of ſinnes for a ſeaſon. Hee would rather endure any aduerſitie, then he would yeeld to the corruption of his owne heart, to liue in ſinne; hee held and accounted that, of all miſeries, the greateſt; and therefore hee made choice rather to endure any hardneſſe with the people of God, then to enioy the pleaſures of ſinne. And thus (vndoubtedly) it is with all that hauehave the ſame Spirit and Grace that Moſes had, euen with all Gods children; they eſteeme ſinne ſtill abiding in them, and rebelling againſt the power of grace in them, and ſometimes leading them captiue vnderunder the power of it, their greateſt miſerie, and that is the thing they grieue for, and complaine of, aboue all things in the world. And the reaſons of it are theſe:

Firſt, Reaſons. 1 Gods children hauehave their eyes opened, and they ſee and well diſcerne, that ſinne ſtill abiding in them, and rebelling againſt the power of grace in them, is the cauſe of all other euils and troubles they vndergoe and endure; and that, were it not for ſinne ſtill remaining in them, they ſhould be free from all other miſeries in the world.

p. 467And againe, 2Gods children are able to apprehend ſin ſtill abiding in them, and rebelling againſt the power of grace in them, and to take notice of it, in the true nature of it, and as it is indeed in it ſelfe (as namely) that it is vile and odious in Gods ſight, and diſpleaſing to God, and in it ſelfe, and of it ſelfe, makes them liable to the wrath of God, which no other miſerie in the world beſides doth; their pouertie, their impriſonment, or any other miſerie they endure, deſerues not the wrath of God in it ſelfe and of it ſelfe; nay, they are as highly in Gods fauour in their pouertie, as in their wealth; in priſon as when they are at libertie. Indeed their carriage in other troubles and miſeries, may deſerue Gods anger and diſpleaſure: but the troubles and miſeries in themſelues, and of themſelues, do not, but ſinne that ſtill abides in them, that doth, in it ſelfe, and of it ſelfe, deſerue the wrath of God: and this, Gods children hauehave eyes to ſee, and they are able to apprehend and to take notice of. And hence it is, euen on theſe grounds, that Gods children account ſinne ſtill abiding in them, and rebelling againſt the power of grace in them, their greateſt miſerie, and that the ſpirituall euils they finde in themſelues, as their Vnbeliefe, their Dulneſſe of minde, their Deadneſſe of heart, do moſt of all trouble them, and thoſe are the things they moſt grieue for, and complaine of, and for which eſpecially they feele and hold themſelues wretched and miſerable.

Now then, this being a truth, Vſe 1 it firſt points out to vsus a manifeſt difference that is between Gods children & the men of this world: for why? How Gods children, and the men of this world, differ in their complaines, touching their miſeries.Gods children hold ſin ſtill abiding in them, their greateſt miſery, and they account their ſpirituall euils their greateſt euils, and thoſe moſt of all trouble them, & of thoſe they moſt of all complaine: but (alas) it is far otherwiſe with the men of this world; what do they commonly complaine of? and for what do they thinke themſelues wretched and miſerable; Surely, p. 468for nothing but bodily euils; as becauſe haply they are blinde, or lame, or deafe, or they are impriſoned, or they are extreme poore, or the like: and ye ſhall ſometimes heare a worldly man or woman crie out, and ſay, Oh! neuer did any endure ſuch miſerie, as I hauehave, and do vndergoe! And why ſo? Surely, becauſe they be vnderunder ſome grieuous ſickneſſe, or ſome extreme paine, or they are vnderunder extreme pouertie, or the like: but neuer ſhall you heare a carnall man or woman complaine of their wretchedneſſe and miſerie, in reſpect of ſinne that is in them, and becauſe they are full of ſpirituall euils; as becauſe they are ignorant of God, and of the wayes of God, becauſe their hearts are hard, and becauſe they are full of vile ſinfull luſts, and ſuch like. No, no: thoſe things neuer trouble them, a carnall man or woman neuer complaines of thoſe things.

And that this note of difference may be more profitable, let vsus eueryevery one examine our ſelues, whether we be affected as Gods children, or no, and whether we hauehave in vsus that Spirit and that Grace that is in Gods children or no. Doſt thou finde that when thou art vnderunder any bodily euill, thou art blinde, or lame, or deafe, or thou art extreme ſicke, extreme poore, or in priſon, or the like? yea, it may be, many bodily euils are on thee at once.

Doſt thou finde, Vſe 2 that though thou art not ſenceleſſe in regard of theſe euils, Triall of our ſelues, whether we hauehave the affection, the Spirit, and the life and grace of Gods children in vsus, or no.but thou haſt a feeling of them, yet thou art moſt apprehenſiue of thy miſerie, in regard of ſinne, and of ſpirituall euils that are on thee, and thou accounteſt the ſinne that is in thee, thy greateſt miſerie? Doſt thou hold the vnbeliefe of thy heart, thy dulnes in good things, and ſuch like, a greater miſerie then thy pouertie, or thy ſicknes, or any other bodily miſerie whatſoeuer? And canſt thou rather deſire rather the remouall of thy vnbeliefe, and thy dulnes in good things, then the remouall of thy pouerty or ſicknes? and, if the Lord were p. 469ſo pleaſed, that thy ſpirituall euils might be remoued, though thy bodily euils were continued on thee, then that thy bodily euils ſhould be taken away, and thy ſpirituall euils continued? is it thus with thee? Certainly, that is a ſure euidence that thou haſt in thee the affection, the Spirit, and the life and grace of a childe of God: but on the other ſide doſt thou finde, that when thou art preſſed with any bodily euill, thou art blinde, or lame, or deafe, or ſuch like, thou art altogether apprehenſiue of thy bodily euill, and that ſits neere thee, and thou canſt bewaile that in the bitternes of thy ſoule, and crie out in reſpect of that, O wretched man or woman that I am! and, Neuer did any endure the like miſerie that I endure! but as for the ſinne of thy ſoule, thy blindnes of minde, thy hardnes of heart, and vile luſts of it, thoſe neuer trouble thee, and of them thou neuer complaineſt, they are no burden to thee, thou art a very poore man or woman, and withall thou art a wicked, vile and ſinfull man or woman, thou art ignorant and graceleſſe, and thy pouerty, that pincheth thee, and that lies hard on thee, and thou feeleſt the miſerie of it, and canſt weepe for it; but thy vileneſſe and ſinne, that neuer troubles thee, and thou neuer bewaileſt thy ſelfe in reſpect of that. Certainly that ſhewes plainely that thou art of the world, and ſauoreſt only the things of the world, and thou art farre from the affections of a child of God; yea, know it whoſoeuer thou art; art thou extreme poore and wicked alſo? and doſt thou feele thy pouerty, and haſt thou no feeling of thy vileneſſe and ſinne? knowe it for a truth, that the Lord hath begunne to ſit in Iudgement againſt thee: and thy pouerty, thou ſtill continuing in thy vileneſſe and ſinne, is but a pledge of more fearefull plagues and Iudgements yet to come on thee, and it is but a beginning of ſorrowes, Mat. 24.8.

Oh then, let vsus eueryevery one herein examine our ſelues, and ſee how we ſtand affected in reſpect of the ſinne that p. 470is in vsus: and if we would approue our ſelues to be Gods children, ſinne and the ſpirituall euils that be in vsus, muſt be eſteemed of vsus as our greateſt miſerie, yea, though we hauehave no bodily euill on vsus, wee are in health, and our outward eſtate is proſperous, yet then we muſt be able out of a true feeling of ſinne, and the ſpirituall euils that be in vsus, ſtriuing againſt grace, and hindering vsus in good things, to crie out with the Apoſtle, O wretched man that I am! if we would be ſure that we hauehave in vsus the life and grace of Gods children.

And ſo for further vſe of the point, Vſe 3 heere is matter of comfort for thee, Comfort for ſuch as are euer complayning of their ſpirituall euils, and groning vnderunder the burden of ſinne.whoſoeuer thou art, that art euer complaining of thy ſpirituall euils ſtill cleauing vntounto thee, and art euer ſighing, and groning vnderunder the burden of thine vnbeliefe, thy dulnes of minde, accounting it thy greateſt miſerie, to be burdened with theſe ſinfull infirmities.

Doſt thou hold thy ſelfe wretched and miſerable in reſpect of thy ſpirituall euils, and are all other miſeries thou endureſt, thy pouertie, thy ſicknes, and ſuch like, nothing to thee, in compariſon of thy miſerie, becauſe of ſinne ſtill abiding in thee, and ſtill rebelling againſt the power of grace that is in thee? And couldſt thou be content to vndergo any miſerie in the world, ſo that thou mighteſt be freed from thy ſpirituall euils? Then comfort thy ſelfe, thou haſt the Spirit, the life and grace of a childe of God, and thou art in the ſtate of grace and of Gods children; thinke on it to thy comfort.

Note we farther: The Apoſtle here giues inſtance in himſelfe, O wretched man that I am! The Apoſtle was a man that had a great meaſure of Grace and Sanctification, yet he held himſelfe wretched and miſerable, in regard of ſinne ſtill abiding in him, and rebelling againſt the power of grace that was in him, teaching vsus by his example,

p. 471That the beſt of Gods Children ought to bee farre from that fond conceite, Doct. 3 The vanitie of their opinion, diſcouered, who dreame of perfection of grace in degree in time of this life.that they are come to perfection of grace in degree, and hauehave fulneſſe of ioy, and comfort, and need not any more to weepe for their ſinnes. That is a fond and fooliſh opinion of ſome, who thinke they hauehave howled and wept for their ſinnes, and they hauehave bin ſufficiently humbled for them, and they neede not to weepe any more. That is to indent with God, how farre they will proceede in humiliation.

Though wee hauehave ioy in beleeuing, and in the apprehenſion of Gods louelove and fauour towards vsus in Chriſt, and that our ſinnes are forgiuen, and that wee hauehave right and title to all the comforts of the Saints of God both in this life, and in the life to come, and in this reſpect our hearts doe reioyce with ioy vnſpeakeable and glorious; yet in regard of ſinne ſtill abiding in vsus, and rebelling againſt the power of grace in vsus, the beſt of vsus all hauehave cauſe to cry out, O wretched man or woman that I am, who ſhall deliuer mee from the bodie of this death!

Come we now to the words following: Who ſhall deliuer me from the bodie of this death? Theſe words, Who ſhall deliuer me? as I ſhewed, are not to be taken as if the Apoſtle had beene ignorant who ſhould deliuer him, or as vttered by way of doubting or deſpayring of deliuerance; but they are vttered by the Apoſtle, as it were panting, and breathing, and earneſtly deſiring deliuerance. The Apoſtle was alreadie in part freed from the power of his owne corruption, being a man truely regenerate and truely ſanctified, yet feeling the remainder of ſinne that was in him, ſtill rebelling againſt the power of grace in him, and finding himſelfe in that reſpect wretched and miſerable, hee deſires further deliuerance, and more and more to be deliuered, yea, doubtleſſe, hee earneſtly deſired a full and petfect deliuerance. And as it was with the Apoſtle, ſo is it with all Gods Children. And the point hence is this,

p. 472That Gods Children and ſuch as are truely regenerate, Doct. 4 Gods children ſigh and grone vnderunder the burden of ſin ſtill abiding in thē, and they earneſtly deſire a full deliuerāce from it, as part of their happineſſe.they ſigh and grone vnderunder the burden of ſinne ſtill abiding in them in part, and ſtill clogging and troubling them, and they deſire deliuerance from it, yea, they earneſtly pant, and breathe after a full and perfect deliuerance from the corruption of nature, and from the ſpirituall euils they find in themſelues: they would willingly ſhake them off, and bee rid of them altogether. GODS Children conſtantly and continually deſire deliuerance from ſinne, and from ſinfull infirmities, ſtill ſticking in them and cleauing to them, and they would thinke it their happineſſe in part, to bee altogether freed from them. And for this wee hauehave not only euidence in this Text, but in other places of Scripture: reade Pſalme 51.12. Dauid there prayes thus to the Lord, Stabliſh me with thy free Spirit. What is that? Why ſurely, with that Spirit of thine that is eueryevery day more and more to ſet mee at libertie from vnderunder the power of Satan, and from vnderunder the power of mine owne corruption: as if hee had ſaid, O, vouchſafe to mee that good Spirit of thine, and ſuch a meaſure of thy grace, as I may more and more be freed from the bondage of mine owne corruption. So againe, Pſal. 143.10. he prayes to the Lord on this manner, Let thy good Spirit lead mee into the Land of righteouſneſſe. As if he had ſaid, Let not the corruption of mine owne heart hinder mee in the way of holineſſe and righteouſneſſe, but more and more free mee from it by thy grace, and let thy good Spirit ſo guide me, as I may know what is good, and iuſt, and righteous, and be able alſo to practiſe it. Pſal. 119.32.Ps 119:32And Pſal. 119.32. he deſires inlargement of his heart, a ſetting of his heart at libertie, no doubt, from the bondage of corruption, with a promiſe to runne the way of Gods Commandements, I will runne the way of thy Commandements, when thou ſhalt inlarge mine heart. 1. Iohn 3.3. ſaith Saint Iohn, Euerie one that hath this hope in him, purgeth himſelfe: eueryevery one that p. 473hath hope of glorie when the Chriſt ſhall appeare to Iudgement, purgeth himſelfe, that is, hee deſires and hee endeuours more and more to purge out the corruption of his heart, it is the earneſt deſire of his heart more and more to hauehave it clenſed out, and to be freed from it, it is the exhortation of the Holy Ghoſt, Heb. 12.1. to the beleeuing Hebrewes, and in them to all Beleeuers, that they ſhould caſt away, and throw off the ſinne that hangeth ſo faſt on, or eaſily compaſſeth about: meaning the corruption of their hearts, that they ſhould altogether disburden themſelues of it. And Mat 6.13. Chriſt hath taught all that are able truely to call God Father, thus to pray, Deliuer vsus from euill, that is, not only from the Deuill, but alſo from the power of their owne corruption, and from all euils in the World.

Now that which Chriſt teacheth to pray for, and that which the LORD cals for at the hands of his Children, doubtleſſe, they deſire to doe, as Dauid ſaith, Pſal. 40.8. I deſired to doe thy good will, O my God; yea, thy Law is within mine heart. And therefore this concluſion hath ground in Scripture, That Gods Children ſigh and grone vnderunder the burden of ſinne ſtill abiding in them, and they deſire deliuerance from it, yea, they breathe after a full and perfect deliuerance from the corruption of their nature, and from the ſpirituall euils they find in themſelues, and they would willingly be altogether rid of them: it is the conſtant and continuall deſire of their hearts; and the reaſons of it are theſe,

Firſt, Gods Children find, Reaſons. 1 that by reaſon of the corruption of nature ſtill abiding in them, they are prone to yeeld to temptations to ſinne ſuggeſted by Satan, and that if the Lord hold backe his grace neuer ſo little, it makes them yeeld not only conſent of will, but to the doing of euill, which is a cut, a wound, and a griefe to their ſoules.

Againe, Gods Children find much ſweetneſſe in their p. 474libertie and freedome from the corruption of nature in part, in that they are in part freed from it, and they are able in part with freedome of Spirit to ſerue the Lord, and they would not for all the World be againe in their former bondage.

On theſe grounds then wee may ſet this downe for a truth, that Gods Children pant and breathe after deliuerance from the corruption of their nature, euen after a full and perfect deliuerance from it, and from their ſpirituall euils, and it is the conſtant and continuall deſire of their hearts, to be altogether freed from them.

Now then firſt, Vſe 1 this againe diſcouers to vsus a manifeſt difference, Difference betweene Gods Children, and ſuch as are yet in their natural ſtate, touching their deſire of freedome from the corruption of their hearts, diſcouered.that is betweene Gods Children and ſuch as are yet in their naturall ſtate and condition: for why? Thus it is with Gods Children, they pant and breathe after a full and perfect deliuerance from the corruption of their hearts, and from their ſpirituall euils, but it is farre otherwiſe with them that are yet in their filth and dregs of nature. Alas, they deſire nothing leſſe then deliuerance from the ſinne that is in them, and from the vile luſts of their owne hearts. No, no: they hold it their happineſſe to liue in ſinne, and to yeeld to the luſts of their hearts, and they account it euen their chiefe felicity, when they may follow the ſwinge of their owne corrupt hearts, and nothing grieues them more, then when they are croſſed in their ſenſuall delights and pleaſures. Wee find it ſo in wofull experience. How many hauehave we, that are giuen ouer to the vile luſts of their owne hearts? And they cannot abide ſuch as will not powre forth themſelues to the ſame exceſſe of Ryot, and they hate none more then ſuch as goe about to reforme them, yea, ſuch as are yet in their naturall ſtate and condition, and alſo in the ſtate of reprobation, their deſire to ſinne is infinite, they hauehave in them a will to ſinne for euer, Note. if they might liue for euer in this World, euen when they are in Hell, their deſire is to ſinne as they were on the earth; and p. 475therefore their puniſhment is eternall: that is one reaſon of the eternitie of it.

And let vsus eueryevery one try our ſelues by the ground of Doctrine now deliuered: Vſe 2 A ſpeciall note of tryall, whether we be the Children of God or no.Doeſt thou hold thy ſelfe a Childe of God? EueryEvery one no doubt is readie to aſſume that to himſelfe. Doeſt thou, I ſay, whoſoeuer thou art, hold thy ſelfe a Childe of God? Then try thy ſelfe by this particular note: and if thou wouldſt indeede approoue thy ſelfe ſo to bee, thou muſt finde thy ſelfe not only in part freed from the power of thine owne corruption, but that thou alſo findeſt ſweetneſſe in that freedome, and doeſt pant and breathe after a further deliuerance, euen after a full deliuerance from it, and that thou doeſt wiſh and deſire that aboue all things in the World.

This muſt bee in thee, if thou wouldſt make it good to the comfort of thine owne ſoule, that thou art a Childe of God: and though wee cannot come to bee altogether freed from the corruption of nature, and though wee cannot wholly ſhake off all ſinfull infirmities whileſt we liue here in this World, yet if wee hold our ſelues Gods Children, wee are to looke to this, that it be the deſire of our hearts, to bee altogether freed from them, and that we deſire it conſtantly and continually, and that our deſire be not a light vaniſhing motion, but that we ſecond our deſire with a carefull vſe of all good meanes, diligent hearing and reading in the Word of God, Prayer, and the like; yea, let vsus bee reſtleſſe and diſcontent in this reſpect: that is an holy diſcontentment, when wee finde our ſelues clogged with vnbeliefe, with doubting, with diſtruſt, and the like, and we would faine ſhake them off, and wee cannot, then to bee in a ſort diſcontent, and euen reſtleſſe in our deſire to be rid of them, An holy and comfortable diſcontentment.and in our care to vſe the meanes to that purpoſe, that is an holy diſcontentment. And know it, whoſoeuer thou art, that art thus reſtleſſe, and thus diſcontented, know p. 476it, I ſay, to thy comfort, that though thou canſt not be altogether freed from that ſpiritual euill that lyes heauy on thy ſoule, and thou deſireſt to ſhake off, and vſeſt all good meanes to that purpoſe, yet that euill ſhall neuer be imputed to thee; though the Lord be pleaſed to keepe thee in exerciſe vnderunder it, yet hee will neuer charge it on thy ſoule, but will accept thy will and deſire to be freed from it, as if thou wert indeed freed from it. Thinke on that to thy comfort.

Note we further, the Apoſtle ſaith not, How ſhall I deliuer my ſelfe? how ſhall I ſet my ſelfe free from the body of this death? But, Who ſhall deliuer me from the body of this death? As if hee had ſaid, I am not able by mine owne ſtrength and power to deliuer my ſelfe: and therefore who ſhall deliuer me? Hee goes out of himſelfe, to ſeeke deliuerance from the remaynder of ſinne that was in him.

And thus it ought to be with all Gods children; Doct. 5 though they be in part freed from the power of their owne corruption, Gods children cannot free themſelues from corruption, ſtil abiding in them, by any power in themſelues.yet they are not able of themſelues, by any power in themſelues, further to free themſelues; no, they muſt ſtill pray, as Chriſt hath taught, Lord, deliuer vsus from euill; that is, from the euill of ſin ſtill abiding in vsus. It is Chriſt that muſt further deliuer them, as the Apoſtle ſubioynes: I thanke God, through Ieſus Chriſt our Lord.

This I note, Vſe 1 to ſhew that firſt the Papiſts are deceiued, Confutation of the Papiſts.who hold, that a man regenerate hath ſuch power in himſelfe, as he is able to keepe himſelfe free from mortall ſinne, as they call it, yea, perfectly to fulfill the Law of God. Vſe 2 That is a groſſe error. And againe, to ſhew that they pleaſe themſelues with a fond and windy conceit, Another vaine conceit diſcouered.whoſoeuer they be that thinke they may, at their owne time & pleaſure, deliuer themſelues from vnderunder the bondage of their owne luſts, they are in thraldome to the luſts of their owne hearts, and they thinke they can at their owne time and pleaſures deliuer themſelues: they p. 477that ſo thinke, are blinded by the Deuill, and are the Deuils fooles; he hood-winkes them, and makes them neglect the timely vſing of meanes, by which God worketh the calling & conuerſion of his Choſen, and deliuerance from vnderunder the power of ſinne and Satan, namely, diligent hearing, reading, and meditating in the Word of God, and the like.

Come we now to the laſt words of this Verſe, wherein the Apoſtle expreſſeth from what he would be deliuered, namely, from the body of this death. Who ſhall deliuer me, (ſaith he) from the body of this death? that is, as we ſhewed, from the maſſy lump of ſin ſtill abiding in me, which is deadly, and in it ſelfe deſerueth death of body, and death of ſoule.

Now here in the firſt place obſerue wee, that the Apoſtle deſireth to be deliuered and freed from the maſſie lumpe of ſinne hee ſtill felt in himſelfe, which hee cals by the name of a body: he ſaith, Who ſhall deliuer me from the body of this death? Hee ſaith not, Who ſhall deliuer mee from ſome limme or member of that corruption I ſtill find in my ſelfe? But, from the body of it. Hee deſires to be deliuered from the body of corruption that he ſtill found in himſelfe, euen from ſinne and corruption, extending it ſelfe ſtill in part ouer all the powers of his ſoule. Thus it was with the Apoſtle, and thus indeed it ought to bee with al that would be like the Apoſtle, Doct. 6 euen with all and eueryevery one that would finde their hearts taken vp with a true deſire of deliuerance, A true and comfortable deſire of freedome from ſinne, is a deſire to be freed from ſinne in all the powers of the ſoule, and in all the parts & members of the body.and freedome from the corruption of their owne nature. And the point hence is this,

If wee deſire to bee freed from the corruption of our owne nature truly, and as we ought to doe, and ſo as our deſire may yeeld true comfort to vsus, then it is our deſire, and we endeuour, and wee labour, and ſtriue to be freed from the body of ſinne, from the maſſie lump of corruption in all the powers of our ſoules, and in all the parts and members of our bodies: our deſire is to hauehave corruption p. 478and ſinne remoued and taken away, not from our minds alone, or from our wils alone, but from all and eueryevery power and facultie of our ſoules, and from all and eueryevery part and member of our bodies. That the whole maſſe and body of ſinne ouer-ſpreading all the powers of the one, and parts of the other, may be remoued, that is our deſire, if we hauehave in vsus a true deſire: for indeed that is ſuch a deſire, as is ſuteable and agreeable to that which the holy Ghoſt requires of vsus. 2. Cor. 5.17.2 Cor 5:172. Cor. 5.17. ſaith the Apoſtle, If any man be in Chriſt Ieſus, let him be a new creature. Epheſ. 4.22.Eph 4:22And Epheſ. 4.22. he ſaith againe, Caſt off the old man, which is corrupt through the deceiuable luſts. And the like exhortations we hauehave in many other places of Scripture. And the holy Ghoſt requiring this of vsus, euen a new creation, and a caſting off the old man, as it were a perfect man, with all the parts and members of a perfect man, ſurely, our deſire is anſwerable to it, if it be a true deſire. And ſo, if we deſire freedome from our owne corruption truly, and as we ought, and ſo as we may find comfort in our deſire, then we deſire, as the holy Ghoſt requires of vsus, freedome from the body of ſinne, from the maſſie lumpe of ſinne in all the powers of our ſoules, and in all the parts and members of our bodies. And the reaſon and ground of it is this,

True Regeneration or ſanctification is entire, Reaſon. it is of the whole man, it is found in all the powers of the ſoule, and in all the parts and members of the body, ſinne and corruption is remoued in part from all the powers of the one, and from all the parts and members of the other, and grace is wrought in part throughout in them that are truly ſanctified, according to that of the Apoſtle, 1. Theſſ. 5.23. The very God of peace ſanctifie you throughout. And therefore it muſt needs be, that as many as deſire to be freed from the corruption of their owne hearts truly, and as they ought to deſire; and ſo as they may find comfort in their deſire, they deſire, and they endeuour, p. 479and they labour, and ſtriue to be freed from the body of ſinne, from ſinne throughout in all the powers of their ſoules, and in all the parts and members of their bodies.

Let no man then, for vſe of this, deceiue himſelfe, Vſe. and thinke that he hath a true deſire to be freed from the corruption of his nature, Who they be that deceiue themſelues, in their deſire of freedome from ſinne.becauſe haply hee deſires to hauehave the blindneſſe of his mind remoued, and error taken away from his iudgement, and yet hath no deſire to be freed from the ſinfull luſts of his heart. Many there bee that hauehave a great deſire after knowledge, & that their ignorance may be diſpelled & remoued, their deſire in that reſpect is inſatiable; which I diſcommend not: but in the meane time their hearts are ful of Pride, Enuy, Self-louelove, Selfe-conceit, Couetouſneſſe, and the like, and they hauehave no deſire at all to hauehave their hearts cleanſed & freed from thoſe vile luſts. Now ſuch perſons, if they thinke they deſire freedome from ſinne truely and to their comfort, they deceiue themſelues, they are farre from that deſire that was in the Apoſtle, & from that deſire that is found in Gods children. Gods children, doubtleſſe, feele the waight of ſinne preſſing and lying heauy, not onelyonly on their minds, but on their hearts alſo, and they deſire to be disburdened, as from Ignorance, and Blindneſſe of mind, and Error of iudgement: ſo from Pride, Selfe-louelove, Couetouſneſſe, and other inordinate luſts and euill affections, and indeed from the whole body of ſinne, from ſin in all the powers of their ſoules, and in all the parts and members of their bodies.

And this muſt be thy deſire; if thou wouldſt find comfort in thy deſire, thou muſt deſire, and labour, and ſtriue for the remouall of ſinne from thy minde, wil, affections, memory, conſcience, appetite, ſenſes; and that Grace may be wrought in thee throughout, that is an holy and a ſanctified deſire, the deſire of a Child of God, and that will ſeale vp to thee this comfort, that thou haſt in thee p. 480the Spirit of grace and ſanctification: and therefore neuer reſt, till thou find that it is the deſire of thy heart, to be deliuered from the body of ſinne.

Now in that the Apoſtle here cals the corruption of nature ſtill abiding in him in part, by the name of a body, wee are giuen to vnderſtand thus much: I will but touch it briefly; we hauehave heretofore handled the point.

That the corruption of nature is no light ſuperficiall thing, Doct. 7 The corruption of nature is, as it were, a maſſie and ſubſtantiall body.no ſhaddow; but it is as it were a maſſie and ſubſtantiall body, though indeed it is no ſubſtance, as ſome hauehave thought: for then could not the ſoule be immortall. But it is as a body, and it hath as it were all the dimenſions and all the parts of a foule, monſtrous, and deformed body, in which are found all ſinnes bound vp, as it were, in one body, which breake out as any occaſion is offered. And hence it is, that the Apoſtle calls diuers foule ſinnes breaking out of this body, Coloſſ. 3.5.Col 3:5members, Coloſſ. 3.5. Mortifie your members which are on the earth, fornication, vncleanneſſe, the inordinate affection, euill concupiſcence, and couetouſneſſe, which is Idolatrie. Yea, the corruption of nature contaynes in it all ſinnes; it is as a Roote, or an Ocean Sea, ſending out ſtreames and flouds of ſinne; ſo that, as one ſaith well, If all hereſies and ſinnes were ceaſed in the world, yet if the Lord leaue a man to himſelfe, hee hath in him ſufficient matter and ſpawne to breed all kind of error and ſinne, Gal. 5.19.Gal 5:19Gal. 5.19.

The Apoſtle hauing reckoned vp many workes of the fleſh, he is forced to conclude, Verſ. 21. and ſuch like, as not able to reckon vp all. And indeed, if a man from his infancy were ſeuered from the company of men, Note. and did liue in the wilderneſſe, where he could neither ſee, nor heare any euill, yet ſo great is the corruption of his owne nature, that his owne heart would teach him to doe wickedly. I am not able to expreſſe the greatneſſe of the corruption of mans degenerate nature. No ſurely, if an Angell ſhould come from heauen, he were not able p. 481to expreſſe it: and therefore for the vſe of this,

Let no man thinke it a ſmall matter, Vſe. a light & trifling thing, to be in his naturall condition. It is no ſmall matter for a man to be in his naturall ſtate and condition.Some there be that pleaſe themſelues, and thinke themſelues in very good caſe, onelyonly becauſe they are free from ſome groſſe actuall ſinnes; they are no Drunkards, no Whoremongers, or the like. Poore ſoules! they deceiue themſelues: this they may be by reſtrayning grace, and yet lie wallowing in the puddle of their owne filthineſſe. And know it, whoſoeuer thou art, it is not only thy actuall tranſgreſſion of Gods Law, that makes thee lyable to Gods wrath, but it is alſo thy naturall corruption, yea, that chiefly, that being the mother-ſinne, and the roote of all other ſinnes, that doth ſtand vp betweene thee and Gods fauour, and make thee lyable to Gods curſe and euerlaſting perdition. And therefore labour thou to ſee the greatneſſe of thy naturall corruption, and to ſee thy ſelfe vnderunder the wrath of God in regard of that, and ſeeing it, bewayle and lament for that aboue all things in the world, yea, when thou humbleſt thy ſelfe for any knowne actuall ſin, then looke thou bewayle the corruption of thine owne heart, as the roote and mother of that and all other thy ſinnes. For haply thou mayſt acknowledge ſome knowne actuall ſinne, out of ſelfe-louelove, or for feare of ſhame, or puniſhment, or the like: and vnleſſe by that ſinne thou be brought to hauehave a ſenſe and ſorrow for the mother of that and all other thy ſinnes, thou ſhalt neuer find eaſe and refreſhing from Chriſt. Hee came not to call the righteous, Matth. 9.13. but ſinners to repentance: Matth. 9.13.Matt 9:13and not eueryevery ſinner, but that ſinner that condemnes ſinne in himſelfe, and eſpecially the mother ſinne, and is weary, and loden, and grones vnderunder the burden of it, Matth. 11.28.Matth. 11.28.Matt 11:28

Now further, the Apoſtle addes, the body of this death, or, this body of death, that is, which is deadly in it ſelfe, and of it ſelfe deſerues death, and makes mee lyable to death temporall, and death eternall.

p. 482We ſee then, Doct. 8 that the beſt of Gods children, euen ſuch as the Apoſtle was, The beſt of Gods children hauehave that in them, that in it ſelfe, and of it ſelfe, makes them lyable to death temporall, and death eternal.though they hauehave but the remaynder of ſinne in them, yet they hauehave that in them, that of it ſelfe, and in it ſelfe deſerues death of body, and death of ſoule, they hauehave in them a body of death, euen that which in it ſelfe, and of it ſelfe, makes them lyable to death temporall, and death eternall: for why? they hauehave ſtill abiding in them in part, that which is contrary to the perfect purity & holineſſe that is required in the Law of God, and is in it ſelfe truly and properly ſinne, and the wages of ſinne is death, Rom. 6.23. Ezech. 18.4. Gen. 2.17.Rom 6:23Ezek 18:4Gen 2:17Rom. 6.23. And the ſoule that ſinneth, and is guiltie of ſinne, ſhall die, Ezech. 18.4. according to that threatning, Gen. 2.17. In the day thou cateſt thereof, thou ſhalt die the death.

Obiection. Obiect. Iam. 1.15. the Apoſtle ſaith, When luſt hath conceiued, Iam. 1.15.Jas 1:15it bringeth forth ſinne, and ſinne when it is finiſhed, bringeth forth death. Therefore naturall corruption, of it ſelfe, and in it ſelfe, makes not lyable to death.

I anſwere, Anſw. The purpoſe of the Apoſtle in that place, is not to put a difference betweene naturall corruption, and actuall ſinne, in regard of the deſert; as if actuall ſinne deſerued death, and made men lyable to death, and that concupiſcence or naturall corruption did not ſo: but to ſhew that God tempteth no man to ſinne, Iam. 1.13.Jas 1:13as it is Ʋerſ. 13. but that he is tempted, enticed, and drawne to ſinne by his owne concupiſcence. And he puts downe the fruits of concupiſcence, or naturall corruption, that it enticeth & draweth to ſinne, and that it brings forth ſinne and death: and therefore ſtill it remaynes a truth, that the beſt of Gods children hauing but the remaynder of ſinne in them, they hauehave that in them, which in it ſelfe, and of it ſelfe, makes them lyable to death temporall, and death eternall. And therefore for the vſe of this,

Gods children, Vſe. euen the beſt of them, are to acknowledge it Gods mercy, that they are not throwne to hell; they hauehave that in them, that deſerues hell. And if the beſt p. 483of Gods children hauehave that in them that deſerues hell, The beſt of Gods children hauehave that in them that deſerues hell, and they that hauehave ſinne in them in the ful force of it, hauehave that in them that deſerues the hotteſt fire of hell.what then hauehave they that hauehave the body of ſinne, in the full force and ſtrength of it breaking out with many foule actuall ſinnes? Surely, they hauehave that in them, that deſerues the hotteſt fire of hell; and they are but vnderunder Gods patience and long ſufferance; and that they are ſuffered to liue many yeeres on the face of the earth, it is but the patience of God towards them, they are eueryevery moment ſubiect to the ſtrokes of Gods hand, to plagues and Iudgements in this world, and to euerlaſting perdition in the world to come; and it is a fooliſh plea that ſome vſe, when they are told of their ſinnes, and that by the leaſt of their ſinnes, they deſerue hell and damnation.

Oh, ſay they, I hope there is no ſuch matter. Will the Lord damne my ſoule for a little Swearing, for a little Idle and Fooliſh talking, and for a little Merriment? No, no: I hope there is more mercy with the Lord then ſo: I pray God I neuer doe worſe, and then I hope I ſhall doe well inough. Poore ſoule! Thou ſpeakeſt ignorantly and fooliſhly. Doſt thou not ill inough to prouoke the Lord to anger, and to damne thee body and ſoule? This thou doſt by the leaſt of thy ſinnes; and though God be mercifull, yet he is iuſt alſo, and it ſtands with his Iuſtice, to damne thy ſoule for the leaſt of thy ſinnes, thou liuing and dying in it without repentance. And therefore thinke not that the Lord ſhould deale hardly with thee, if hee ſhould damne thy ſoule and body for thy Swearing, thy Idle and Fooliſh ſpeaking, vnleſſe thou repent of thoſe ſinnes: for the leaſt of thoſe ſinnes deſerues death and damnation, and it is Gods mercy in Chriſt, that the beſt of Gods children are not thrown to hell, for the remaynder of ſinne that is in them, though they had no other ſinnes at all.