downe one another and be able to carry it away as if they would purposely oppose themselues against God and his laws and stand at defiance with him and not content with old sins known to former ages will needs be the inventers of new sinnes new arts of drinking whoring cheating and other villanies their wits tongues health wealth and strength giuen them for Gods seruice they turne all to serue sin strongly fight against God with his owne weapons and horribly rush against his commandements and curses with sport and pastime So when Christ sayth Sweare not at all for whatsoeuer is more then yea and nay proceedeth of euil they holde it a point of valour and stoutnesse Mat. 5.34 to rap out oathes couragiously and fill vp theyr vnperfect speeches with damnable swearing Colos 4.6 When the Lorde commaundeth that all our talke be sauoury and tend to edification they delight in vnsauoury idle 8. Cor. 15.33 filthy talke and such words as are fittest to corrupt good manners and make themselues sport with sin And yet wretched men what profit is there in these sins what great pleasure what benefite to draw them The Prophet speaketh in the Lords name as wondring that men will rush into sinne and endaunger their soules for small matters for a handfull of barley and a peece of bread Ezech. 13.19 but our people sweare blaspheme vse all beastly talke and filthy behauiour for no profite at all for no credite but only for a custome in sinning a deuelish desire to doe that they are forbidden or in the folly of their conceites and the currish rage of their pride or to shew courage that they care neyther for God nor man But in those sinnes that are ioyned with profite if you looke vpon worldlings what villany doe they sticke at to rake to themselues to oppresse the poor Specially where Mammon raigneth to betray the innocent to defraude theyr next kindred to cosen their dearest neerest friends to racke poore Tenants to teare it out of their maws to grind their faces nay worse to turne them out of doores to pull down towns and houses and like Canibals to deuoure one another The greater sort as tyrants preying vpon the inferiors without pitty or loue at all but treading vpon them to stand the higher the inferiour as slaues againe without any loue or reuerence to the higher but grudging at them as at an vnsupportable lode which if they had strength they would shake off The height commonnesse of Sinne. Generally what is the skill and cunning of a man but to entrappe one another without being intrapped their wisedome but a fine cleane conueyance of villany their profession but a cloake of hypocrisie all theyr outward vertue but a false colour to hide theyr inward vices and how are the finest wits bestowed but in smoothing ouer foule actions with fayre glosses and varnishing ouer their crackes and flawes that they bee not spyed and in contriuing wicked practises cunningly to bring them to passe effectually with theyr best aduantage and least clamour of the world or penalty of Lawes all without any regard of God his commandements or any sense of Religion as if thou O God wast not the Iudge of the world but som dead Idol which had no care of what we do here below or heard not or saw not those things that ate done in the world Alasse Wretched men that we are who shall deliuer vs from this body of death Reuerend men and Brethren I would be sory that these wordes should bee without all exception verefied of all God forbid I speake of many A revocation and preparation to the last Doctrine not of all of the general course of the world out of which God hath reserued some that abhorre such wickednesse yea blessed be his name there are some and that a good some euen in this place that shine as lightes in the midst of this crooked and wicked generation Phil. 2.15 Acts 24.16 that labour with Saint Paul to keepe a cleare conscience towards God and men to be a holy Nation 1. Pet. 2.9 Tit. 2.14 a royall Priesthood a peculiar people zealous of good works and shew forth the vertues of him that hath called them out of darkenesse into his maruellous light Blessed bee God for them and God encrease the number of them but the greater sort are carryed away with the streame of the world and go the broad way of destruction and euen the best while they are in this flesh are not without imperfections and this mouing of the body of sinne within them as Saint Paul was and had neede to crye out as S. Paul did O wretched men that wee are who shall deliuer vs from this body of Death As for the other that drinke downe sinne like water and denye nothing to their hearts lusts that they stand vnto what hope can they haue to be deliuered most wretched men that we are who shall deliuer vs from this bodie of death and the plagues thereto belonging Yes there is a meane yet to be deliuered if they would seeke it if they would consider Gods lawes and search their own consciences and so come to the feeling the acknowledging and sorrowing for their sins and thinke themselues wretched for them as S. Paul did here then should they goe forwards with him to that which I propoūded to speake of in the last place To seeke and finde a Remedie to deliuer them For he that seeketh findeth he that asketh receyueth and he that knocketh at the doore of Gods mercy shal haue it opened the last doctrine is Doct. 5 The true feeling of our sinnes will make vs earnestly seeke for a remedie As Saint Paul did heere finding himselfe wretched by sin cryeth Who shall deliuer me Reason For it is naturall for all men disquieted discontented and grieued to seeke for ease yea for all creatures the sillyest worme in the world doth naturally seeke all contentment decline and auoyde all things hurtfull and seeke remedyes for griefes and the wiser the creature is the more it doth it And therfore as the sight and feeling of our wounds makes vs seek to the Chyrurgion our sicknes to the Physitian our wrongs to the Magistrate and Lawyer so our sins for remedie from aboue But as sinne is of all euils the greatest the Regenerate of all other the most sensible thereof so they seeke for the remedy of this euill aboue all others yea sinne in all men doth so much offend the Conscience when it is awaked that beyond all naturall griefe it growes restles and beyond all measure vnsupportable trying all possible means of ease which if it finde not it growes desperate and ventureth vpon any violent death to be his own executioner to make an ende of the present torment for it is more vntollerable then death it selfe as wee see in Iudas who when his eyes were opened to see his sinne went to the high Priests confessed
SAINT PAVLES AGONIE A SERMON PREACHED at LEICESTER at the Ordinary Monthly Lecture Specially touching the Motions of Sinne remaining in the Regenerate BY A. CADE BACHELER in Diuinity and of Bilsdon in Leycester-shire GAL. 5.17 The Flesh lusteth against the Spirite and the Spirite against the Flesh and these are contrary the one to the other so that yee cannot doe the things that ye would LONDON Imprinted by Bernard Alsop and are to be solde at his house by Saint Annes Church neere Aldersgate 1618. TO THE RIGHT HONOVRABLE THE Lord Marquesse of Buckingham Right Honourable YOur goodnesse continually practised in your greatnesse to the benefit of many bindes all highly to honour you and account you as a Conduit ordayned of God to conueigh many benefites from his Royall Maiesty vpon inferiours Among which your Honourable kindnesse to me in prouiding for me without my sute or knowledge a right famous and noble place to rayse my fortunes and exercise my Ministery in the like whereof many haue sought with great sute cost and labor and haue not found deserueth all thankefulnesse that can bee imagined much more then can bee performed But feeling my selfe too weake for the greatnesse of that place not for my doctrine the soundnesse wholesomnesse whereof I am ready to testifie and iustifie if need require with my bloud but by the weaknesse of my voyce not able to reach the halfe of that spatious Church and numerous people I humbly pray your Honour to take without offence my Refusall and my harty desire that that great and worthy Congregation may be furnished with a man of a stronger voyce and better sides who may doe there much more good then my selfe who in my declining yeares must rather affect a more retired life and a charge more possible to be performed with better satisfaction to my selfe and to Gods people I shall euermore honour your goodnesse and your Greatnesse for this fauour which I publikely protest by the Dedication of this Sermon in Stile simple but in matter sound and substantiall which hauing lately preached I thought good to publish at the request of many my good friends of religious hearts the rather to oppose the spreading of those opinionate fansifull younglings who drawing bad iuyce from Arminius and Vorstius beginne to bud and blossome in our Academie whence nothing but good and wholesome food should be brought into the Country To shew how firmely our doctrine in these points is founded vpon the Scriptures and consenting with the Fathers of the Primitiue and all succeeding ages and what exceeding good vse and profite it yeeldeth and how farre these men swerue from it and from al true experience of Gods Saints in the state of Grace and Regeneration I haue penned published this Sermon and wish all good men to put to their hands to represse all such hurtfull growing innouations disquieting distracting and disgracing the peace and beauty of our Church to the offence and hazarding of many Soules And so I cease to trouble your Honour but shall neuer cease praying for you and honouring you as fitteth Your Honours most humble and thankefull Chaplen Anthony Cade An admonition to the Reader CHristian Reader the Concourse of many learned Ministers at our Ordinary Monthly Lecture lately before intermitted whereunto now also resorted by occasion many learned Iuditious Gentlemen required matter of more then ordinary worth and learning To satisfie whom If I haue layd the grounds of my Sermon more Schoole-like then thou thinkest fitte for the Country beare with mee now thou knowest the occasion Know also that I haue more enlarged those pointes to ground men more strongly against Innouators for that I hope this little Booke may come and be read where greater will not The other points thence deducted are plaine enough for the simplest Hearers and applyed to theyr profite Paul may plant Apollo water The Lord giue a blessed encrease A. C SAINT PAVLES AGONIE ROM VII XXIIII O wretched man that I am who shall deliuer me from the body of this death THese wordes are the shutting vp of the discourse of that troublous Combat which Saint Paul describeth from the 13. Verse betwixt the Flesh and the Spirite that is betwixt our naturall corruption lusting one way and Gods holy Spirite mouing vs another way For as in this life our vnderstanding is enlightned but in part now wee see but as through a Glasse darkely a 1 Cor. 13.12 So our Wils and Affections are reformed but in part very weakely to follow that little which wee see Wee cannot doe the things that wee would b Gal. 5.17 Our corruptions though abated yet are not extinguished by Regeneration but our Mind and Will continue still partly flesh and partly spirite that is partly grace and partly corruption A reformation begunne but not finished like the Ayre in the dawning of the day Sanctificatio inchoata non consummata neyther wholy yet enlightned nor wholly remayning darke c Yet shineth more and more vntill the perfect day Pro. 4.1 8 or water blood-warme neyther perfectly hore nor perfectly cold but the light and darkenesse of the minde the heate and cold of the Will so mixed and intermedled together throughout that there is a continuall strise betwixt them which shall ouercome the other and ouerrunne the Soule This Combat the Apostle describeth most mouingly and feelingly in his owne person finding his own soule as it were distracted into two contrary factions and subiect to two contrary Rulers and guided by two contrary lawes as a shippe tossed by two contrary winds or tides The inner man or part Regenerate euer eying the law of God striuing for perfection but hindred by another Law in his Members the part vnregenerate rebelling against the Law of his mind and striuing both against his will Vers 15 and against his knowledge Verse 16. to carry him away to sinne Vers 17 so hindring the good which hee would doe verse 18. and drawing him to the euill which he would not doe ver 19. which again he repeateth in the verses following as a thing neuer enough obserued at the last as one amazed and much astonished to find in himselfe so much imperfection hee breaketh out into this passionate exclamation O wretched man that I am who shall deliuer mee from the body of this death In the words I obserue fiue things 1 The Matter that Saint Paul here complaines of Sinne which he cals the body of Death 2 The Subiect or party that he finds it in In himselfe Wretched man that I am Who shall deliuer me 3 That he is exceeding sensible of it feeles the mouing and stirring of it as appeares by the discourse and here it driues him into a passion 4 It is the onely thing that grieues him Hee accounts himselfe wretched by it O wretched man that I am 5 The sight and feeling of his sin makes him earnestly seeke for a remedy Who shall deliuer me Or to ascend from the
Hypothesis to the Thesis from Saint Paules particular to the generall of all Gods children we shall finde 1 The irregular motions of lust in Man to bee sinne 2 This sinne or those motions to remayne in the Regenerate 3 The Regenerate aboue other men to bee exceeding sensible of them 4 That the sight and feeling of them is the thing that specially grieues them 5 And lastly that this makes them earnestly seeke for comfort and deliuerance These are great points worthy our handling worthy your attention 1 For the first In the whole Discourse of this euill note two things First that it is a thing Inuoluntary vers 15. I allow not that which I doe for what I would doe that do I not but what I hate that doe I and verse 16. If then I do that which I would not I consent to the law that it is good and ver 18. to will is present with mee and 22. I delight in the law concerning the inner man Note secondly that still hee calles it Euill and Sinne and here The body of Death by a Metonomya Effecti the very matter and cause of death which Chap. 6.6 He calleth The body of Sinne. Now ioyne these two together that it is Inuoluntary and that it is Sinne and you rayse this Doctrine Doct. I The irregular motions of Lust though not yeeded vnto are Sinne. Reason I I meane all kind of lusts not onely libidinous desires but those also of Malice Pride Couetousnes Gluttony Ease Disobedience and such like They are all sinne The Reason is I. Because they disagree from the law of God which is Regula iusticitiae for what is sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Iohn 3.4 an Irregularity discrepance and vnconformity to Gods Law Reason 2 Deut. 6 5. Mat. 22.37 2 Againe God reequires Loue with all the hart minde soule and strength that is with all the parts and faculties of body and soule and all the power of them therefore as to loue any thing besides him not for him is sinne so not to loue him withall thy power is a sinne the one turning aside from thy dutie the other comming short of thy duety both faulty both sinnes Reason 3 3 Againe this is not Innocency and cleannes from euill though without consent See S. August lib. 3. de peccatorum meritis remissione cap. 6. 7. Augustine was the first that wrote of Originall sinne teste Bellarmino lib. 1. de pec orig cap. 1. It is still corruption vncleannesse imperfection and is indeede the stirring and mouing of that corruption of Nature which in S. Augustines time began to be called Originall Sinne which is not onely Languor Naturae as many haue called it nor onely Carentia iustitiae debitae inesse according to that famous definition of Anselm a want of that righteousnesse which ought to be in man nor onely Difformitas as Doctor Stapleton cals it an vnconformity or diuers form different from the Image of God first imprinted vpon Man which yet is inough to make it sinne but deformitas which is more a deformity mishappe and corrupt forme For we shall finde here in S. Paules discourse of it not onely a Priuation of Originall Iustice or a Languor Naturae vnapt to doe good but further a Position of sinnefull corruption a stirring and rebelling of Lust prouoking to Euill For that languor it had beene enough to say I know that in mee that is in my flesh dwelleth no good thing verse â—8 but hee proceedeth and addeth verse 23. I see another law in my members warring against the Law of my minde and bringing me into captiuity vnto the Law of Sinne which is in my members Vnderstand we then that wee are all shapen in iniquity and in sinne hath our mother conceyued vs. Psal 51.5 For Adam sinning in person hath corrupted our whole nature so that together with our substance is mixed a matteâ— of corruption which in the framing and growing of our members groweth and is nourished by the naturall heate of our mothers a corruption in the body which in time will bring diseases and naturall death and a corruption cleauing to the soule which in time will bring foorth actuall sinnes and eternall death so that being conceyued and borne man wee are conceyued and borne sinnefull men Bern. meditat cap 2. initio according to that of S. Bernard Parentes ante fecerunt damnatum quam natum so are we all by Nature the children of wrath Eph. 2.3 This corruption is called The old man Rom. 6.6 and heere The Body of Death which wee must labour to mortifie crucifie and destroy for this without yeelding vnto is Originall sinne but with yeelding and delight groweth into Actuall sinne Hieron in cap. 5 Mathaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiâ—ron in cap. 1. Amos. Priâ—uÌ„ peccatum est cogitasse quae mala sunt secunduÌ„ cogitationibus adquicuisse peruersis tertius quod mente decreueris op re coÌ„plessâ— quartuÌ„ post peccatum non agere poenitentiam Saint Hierom distinguisheth betwixt Pathos and Propatheia passion and fore-passion Pathos is passion with consent Propatheia is a tickling of lust without consent both are sinnes though in seuerall degrees The same Father thus distinguisheth sinne The first sinne is to thinke euill things the second to rest vpon or yeeld to the euil thoughts the third to performe in deede what thou hast purposed in minde the fourth not to repent after thy sinne First therefore Saint Paul speakes of these motions as Inuoluntary without yeelding to them and against his mind as Saint Ambrose saith Nobis reluctantibus multa in nobis operatur peccatum Sinne worketh many things in vs while wee striue against it Secondly he cals it in plaine termes Sinne yea it is obserued by Chemnicius a worthy iudicious Diuine that in the 6. Chapter he calls it fiue times sin Chemnic'j examen part 1. de relliq pec orig pag. 224. Editionis 1590. in 8. Aug. coÌ„tra IulianuÌ„ lib. 5. cap. 3 Tolet in ep ad Rom. cap. 7 8. Bellarm. de amiss grat stat pecc lib. 5. cap. 10. in this 7. Chapter 6. times in the 8. thrice And Saint Augustine grounding on this place calles it plainely Sinne Coucupiscentia carnis aduersus quam bonus concupiscit Spiritus peccatum est poena peccati causa peccati The lust of the flesh against which the good Spirit lusteth is both sinne and the punishment of sinne and the cause of sinne Well may I then wonder at the Iesuites Cardinall Tolet Bellarmine and others that will needes confute both Saint Paules Greeke and Saint Augustines Latine and say they speake both vnproperly calling that Peccatum which is but fomes peccati the matter and tinder of sinne where Tolet yet confesseth plainely two thinges First that it is not onely Saint Austens word but his perpetuall doctrine and Secondly that the Papists now wholly depart from it Doctrina est frequentissima in Augustino Tolet.
ibid. à qua tamen pro nunc recedimus These are they that so magnifie the Fathers in shew but reiect them in deed both for Interpretations and Dogmata for the sence of places and points of Doctrine These Children will teach their Fathers to speake These Schoolemen will set Christ and his Apostles to Schoole surely these new Iesuites Decet vbique vt sermones nostros scripturis SanctoruÌ„ Petrum verbis attemperemus saith Vega les both in speaking and doing are farre vnlike the olde Christians But let vs learne to speake of that great Father Saint Augustine and of his great Father Saint Paul rather then of Tolet or Bellarmine or any other Cardinall or Iesuit 3 Yet further Saint Paul calles it not onely Sin but Deadly sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 StipendiuÌ„ peccati mors Pâ—o. 6. vers vlt. the Body of Death as hee speakes elsewhere generally of all sinne without distinction The wages of sinne is death All sinnes with him are mortall he knew not these veniall triuiall peccadilia little trifling sinnes not worthy to be called sinnes which Papists so mince and make nothing of but euen for these the least of all other he cryeth out as at deadly wounds of his soule O wretched man that I am who shall deliuer me from this body of Death The distinction which the Romanists now teach neyther Paul knew nor the z See D. Field of the Church Booke 3. chap. 7. D. Norton Church many ages after neyther are themselues yet agreede vpon it a As they are cited by Azor. Instit moral part 1. lib. 4. cap. 8. § dicendum Vega the Iesuite and with him Durandus and Catetanus thinke all sinne to be against the Law b Bellarmin de amissione gratiae lâ—b 1. cap. 11. verbis vlt. passim in eo libro vbi Azorius haec habet Non sunt peccata venialâ—â— proprie contra legeÌ„ neque perfecte simpliciterque peccatâ— Bellarmine beates them down and teacheth that mortall sinne is against the Law and Veniall sinne only besides the law c Azorius ibid. Azorius beateth him downe and sayth Veniall is also against the Law And d Greg. de Val. De differentia veteris novae legis part 2 c. 2. § Denique ne intelligi quideÌ„ peccatuÌ„ potest quod non sit legis alicuius transgressio Valentianus confesseth that no man can conceiue of sinne but as a transgression of the Law Here is Iesuite against Iesuite like Cadmus his serpentine teeth euer as they spring vp one brother beates downe another e Ovid. Metamorph lib 3. fab 1. The truth is All sinne legally considered is mortall but Evangelically is veniall except the sinne against the Holy Ghost By his owne merit mortall by Christs mercy veniall Mortall is the naturall fleshly vnregenerate man for hee that beleeueth not is condemned already Iohn 3.18 For f Magist sent lib. 2 dist 25. g. non potest non peccare etiam damnabiliter hee can not but sinne damnably But Veniall to the Regenerate though still sinne Rom. 8.1 There is no condemnation to those that are in Christ Iesus Quibus saith Austen remissus est reatus culpae peccati quamuis maneat actus g Aug Contra duas ep Pelagiani lib 1. cap 13. D. Morton Appeal lib 5. ca 22. sectioÌ„ 4. D. White Digress 38. D. Morton appeal lib 5 cap 11 sect 5 The distinction is not in the sinne but in the couenants and in the persons for in the Regenerate and by the Couenant of Grace it dissolueth not the league and loue betwixt God and Man and so is Veniall in others also is mortall and so is all sinne in all men by his owne nature In which regard S. Paul cals the least sinne here the body of Death And yet wee make not all sins equall as the Stoiks among the Philosophers and the Iouinians among the Heretikes Happily they may be h aeque peccata equally sinnes by their forme as breaches of the law and deseruing wrath though not i aequalia peccata equall sinnes in their matter as if all were hainous alike To be angry with thy brother without cause is a sin formally to reuile him Matth 5 22 a worse sin to kill him worst of all but the least deserueth iudgement that is death sayth k Maldonatus Iesuita Comment in Matt 5 21 22 Maldonate So among the Iewes were foure capitall punishments strangling heading stoning and burning Maldonat ibid in vers 22 in fine all deathes yet different in grieuousnesse and shame arguing the sinnes so punished to be all deadly and yet vnequall in the hainousnesse The Conclusion is euen for these sinnes the least of al other The irregular motions of corrupt nature euen without consent Saint Paule cryes out as at deadly sinnes O wretched man that I am who shall deliuer me from this body of Death Vse 1 The consideration of this may first humble vs greatly If it humbled Abraham much to remember that hee was but dust and ashes l Gen 18 27 much more should it humble vs to know that wee are much worse lumps of sinne and corruption A grieuous thing for good Iob m Iob. 2.7.8 to be all ouerrunne with filthy ouzing sores and vlcers to sit scraping them with a potshard vpon the ashes Greg. Morals vpon Iob. sterquilinium super sterquilinio sitting like one dunghill vpon another no better then a liuing and a walking dunghill but we are much worse in respect of sin in our whole nature all corrupt leprous lazers like a cloth defiled with menstrous bloud which corruption if it breake not out into monstrous sins as it doth in many yet the being of it in vs should much abash vs and cause vs to walke before the Lord in feare and trembling As wee carry in our bodyes the seedes of mortality and the matter of all diseases tending to dissolution or the first death so in our soules and whole nature the seedes and matter of destruction or the second death and as our diseases grieue and humble vs so much more should our sinfull corruption as the first death terrifies so much more should the second affright vs. Vse 2 This should also make vs carefull and heedful to watch ouer and keepe down our inbred corruptions that they breake not out into actuall sinne by getting consent gaining delight and so comming to raigne in vs As when wee feele the pricking of an olde disease we are wary of our dyet of cold heat surfetting intemperancy or any thing that may increase it A hard matter it is to deny our selues to mortifie our flattring lusts to be at continuall warre with our owne pleasing nature but so we must be if wee will be Christians And the more familiar and pleasing this enemy is that was borne and bred and brought vp with vs and the fayrer her pretences tickling our eares to fauour
he feeles his owne corruption But to proceed where this true feeling of sin is there will follow true greeuing for it which is my fourth point The doctrine is Doc. 4 Sinne is the onely thing that grieues the Regenerate We neuer find in the history of the Acts nor in all Saint Paules Epistles that euer any thing drawes him into such a pang as sinne doth here to cry out O wretched man that I am who shall deliuer me All the euils in the world are sorted into two rankes Malum culpae and Malum paenae sinne and paine as Tertullian cals them Malum delicti and Malum supplicii as Austen Peccatum paena peccati Malum quod facit homo malum quod patitur homo Now the euill that man committeth against God grieues the childe of God much more then the evil or punishment which God inflicts vpon man Reason 1 And the reason is good for sin is the cause of all boyle of paine but not contra evill of paine is not alwayes cause of sin Surely wee had neuer knowne nor felt this euill of paine if sinne had not brought it into the world Reason 2 Againe Paine though euill in our feeling and against our will yet is good in Gods decreeing and neuer against his will Reason 3 Againe of paine in asmuch as it is paine and a chastisement or punishment of sinne God is the author but of sinne in as much as it is sinne God is not the author Sinne is exceeding offensiue to him affliction is not being but eyther a punishment for sinne committed by his iustice or a good meanes to preuent it by his mercy so sinne is our sicknesse paine is our physicke and though the physicke bee bitter as much wholesome physicke is yet euery wise man will endure it rather then the disease These are Zanchius his reasons to which I adde Hieron Zanc. Tom 4. Lib 1. De Malo cap. 2. Thesi 9. that though there were no paine nor punishment for sin yet would Gods children hate and abhorre it because it offendeth their good Father whome they heartily loue and would euer please and because it spotteth and defileth their soules with filthinesse which they would keepe clean as the Temples of the holy Ghost And therefore S. Augustine concludes with mee The wicked men hate paine more then sinne but the godly hate sinne more then paine Aug. lib. 3. de Civitate Dei cap. 1. Mala paenae magis odio haberi a malis quam mala culpae contra mala culpae magis odisse bonos quam mala paenae Saint Paules righteousnes A true difference betwixt godly and profaine men the vngodly will aduenture vpon any sinne to enioy pleasure auoid paine the godly will aduenture vpon any pain euen death it selfe to auoyde sinne as wee see in many blessed Martyrs and all godly men that will take vp their Crosse to follow Christ Surely Saint Pauls sinne was little and his paine much yet he neuer complaines of his afflictions but eryes out most bitterly of his sin O wretched man that I am who shall deliuer me Philip. 3.6 He sayth touching the righteousnesse of the Law he liued vnrebukeably even before hee was conuerted mans eye could spie no fault in him and 1. Cor. 4.4 he sayth he knew nothing by himselfe And Act. 24.14 avoweth to the face of his most quicke sighted aduersaries that hee truely worshipped the God of his Fathers beleeuing all things in the law and the Prophets had hope in the resurrection of the dead and laboured to haue a cleare conscience towards God man Act. 20. he protesteth to the Elders of Ephesus whom hee had sent for to Miletum and taketh them to witnesse after what maner he had liued with them at all seasons seruing the Lord with all humility and with many teares and tentations and how he passed not for bonds and afflictions neyther was his life deare vnto him so that he might fulfill his course with ioy and the ministration which hee had receiued of the Lord Iesus to testifie the Gospell of the grace of God 2. Tim. 4.6 When hee was now ready to be offered and the time of his departing was at hand his conscience could giue him this testimony I haue fought a good fight and haue finished my course I haue kept the faith From henceforth is layde vp for me the crowne of righteousnesse which the Lord that righteous Iudge shall giue mee at that day and not to me onely but vnto them also that loue his appearing such was his righteousnesse and will you view his afflictions Saint Paules afflictions To omit all those slaunders raylings imprisonments and scourges in other Chapters before of the Acts of the Apostles we haue eight whole chapters at the end of nothing but his troubles and persecutions how he was violently taken by his owne nation out of the holy Temple what an vprore was there about him that he hardly escaped tearing in peeces of them how more then forty of the Iewes sware his death and lay in wayte for him how hec was posted from one prison to another from one ruler to another kept in bands and ward like an euill doer and when the magistrate had openly pronounced him guiltlesse yet could he haue no right but was still kept in bands eyther for fauour of the Iews or in hope to wring some money out of him for his deliuerance and therefore hee was examined and reexamined and for all his Innocency must eyther bee deliuered into the hands of his bloody enemies vnder pretence to be iudged at Ierusalem but indeed to be murdred by the way or else must appeale vnto Caesar the highest monarch of the world to defend him and so preferre a troublesome and a dangerous iourney before a trayterous and a murderous death And this iourney to Rome is described through the dangerous seas amongst the Islands in the depth of winter where the winds tempests seas and souldiers stroue which should be the cruellest so that when the ship brake by the fury of the winds and tempests the souldiers would haue killed the prisoners least they might scape by swimming more barbarous then the a So the Italian cals the sea barbarous Element Which of vs should not haue cried out in such extremity of our great daungers rather then at our sinnes O wretched man that I am who shall deliuer me from this body of death Yet all these troubles are easie to that great throng of evils which hee reckoneth vp of himselfe 2. Cor. 11.23 In Labours aboundant in stripes aboue measure in prisons frequent in death often 24. of the Iewes 5. times receyued I40 stripes saue one 25. Thrice was I beaten with rods Once was I stoned thrice I suffered shipwracke a night and a day haue I bin in the deepe 26. In iourneying often in perils of waters in perils of Robbers in perils by my owne Countrymen in perils by the heathen in perils in