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 vpon 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 haue offended and displeased their good and gracious Father so then goe forwardes thus must it be with you if you will haue 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 giue 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 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 haue not onely 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 the 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 onely to let vs 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 vnto 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 vnto the Lord Psal 107.28.29 So the Apostle cryeth here as out of great miserie and affliction vnto God for helpe knowing that it must come onely 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 vnder the feete of Sathan we lie condemned vnto 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 vnto the tree but Paul runneth vnto 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 wisheth 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 vnto 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 The true sense and feeling of the misery which sinne bringeth vs into causeth vs 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 haue no neede of the Physitian but those that feele their maladies they call and cry for him 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 vnto 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 vnto the smart of sin vnto a feeling conscience and there is no affliction like vnto 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 First this serueth for to discouer vnto vs 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 onely from this that they know not the misery wherein they are by sin yea from whence commeth it that many a man goeth vnder 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 that they are sinfull and being ignorant of the meanes whereby they may be deliuered yet are not a whit troubled aske them haue you not sinned against God they will answere yes then aske them whether they by their sinnes haue 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
corruption is named a bodie 1 Reason Because it spreadeth it selfe thorough all the powers and parts of the whole man Reason 2. Because it hangeth vpon vn as our owne flesh Mat. 5.29.30 Why our naturall corruption is named a body of death Reason 1. Because it worketh the death both of soule and bodie Reason 2. Because it ingendreth and bringeth forth a broode of deadly sins Reason 3. Because it is destined to euerlasting death Rom. 2.4.2 Pet. 3.9 Doctrine 1. That the originall corruption wherein we were all conceiued and borne is a most deformed and mis-shapen body of death Rom. 3.13.14.15.16 Vse 1. To teach vs to mourne and lament in the consideration of it Vse 2. To admonish vs to take notice of this deadly monster I Cor. 15.16 The opening of the second part of the Text. Doctrine 2. That the naturall corruption which maketh man of himselfe vnapt and vnfit to any good prone to all euill is in the best and most holiest of Gods children Gal. 6.24 Col. 3.5 Rom. 8.13 Quest Answ Quest Answ Vse 1. To teach euery one to walk warily and circumspectly seeing we carry in and about vs such a bodie of sinne and of death Vse 2. A iustreproofe of all such as content themselues with a ciuill life Vse 3. To teach Gods people to put far from them that conceipt of carnall men Vse 4. To worke a sound humiliation in all mankinde Vse 5. To administer comfort to the Warriours against this corruption The opening of the third part of the Text. Answ The bodie of death hath these miserable effects which follovv It defaceth the Image of God in vs. Being thus defaced wee become the children of wrath and disobedience Doctrine 1. The more holy a man is the more sensible is he of his naturall corruption Reasons 1. Because they haue a feeling conscience sensible of sinne 2. They haue their eyes open to see the vglinesse of sinne Vse 1. For examination by this whether we be Gods children yea orno Vse 2. To cause lamentation in regard of the commonnesse of correction and yet the great want of a sensible feeling of it Vse 3. To terrifie all hard-hearted people which delight in sin neuer sorrowing for sinne Vse 4 To reproue all those which wonder at the humilitie of Gods children The last part of the Text. Doctrine 2. The true sense of our miserie by sinne causeth vs to seeke deliuerance by Christ Reason 1. It is naturall for all Creatures in distresse to seeke deliuerance Vse 1. To shevv from whence it commeth that men are in miserable bondage vnder sin and yet neuer seeke for deliuerance Vse 2. Sheweth the necessitie of the sound preaching of the Law Vse 3. To admonish all which would be deliuered from the misery of sin that they would suffer themselues to be reproued Vse 4. Toteach vs when we feele the lack of our Ioue to Christ then duely to weigh the hatefulnesse of our sinnes Doctrine 3. That it behooueth vs aboue all things in the world to seeke to be deliuered from the power of sinne Reason 1. Because true Religion teacheth vs to keept our selues vnspotted of the world I am 1.27 Reason 2. Because the bondage of sinne is the greatest bondage that a Christian can vnder-goe Vse 1. To inforce vs to mourne because men lie in their sinnes without once seeking any deliuerance Vse 2. To teach vs to labour to be deliuered from the bodie of death Quest What must we doe to be deliuered from the power of sin
PAVLS COMPLAINT AGAINST HIS NATVRALL CORRVPTION WITH THE MEANES HOW TO BEE DELIVERED FROM the power of the same Set forth in two Sermons vpon the 24 verse of the 7. Chapter of his Epistle to the Romanes Oh wretched man that I am who shall deliuer me from this bodie of death By me WILLIAM TEELINCK Preacher of the Word of GOD at MIDDLEBVRGH LONDON Printed by Iohn Dawson for Iohn Bellamie 1621. TO THE WORSHIPFVLL HIS VVORTHIE FRIEND M r THOMAS NICHOLAS Esquire As also To the vertuous Gentlewoman M rs IANE NICHOLAS his wife Grace and peace in this life with perfection of glory and happinesse in that to come WORSHIPFVLL The consideration of the dutie which euery Christan is in Conscience bound to performe namely To aduance the glory of God by whom he was created and vpon whom he wholy dependeth and also to further the good of his Brother the Image of God and fellow member with him of the same misticall bodie of Christ compelled me to take in hand the Translation of these two Sermons following as being the good which I hauing opportunitie of time and place to accomplish might in no wise omit They were first preached and published in the Netherlandish Dutch for the benefit of the people of God in those parts which being also my desire in this place I according to my slender ability haue translated and published them here and as a token of the respect I beare vnto your worth and of the thanks I owe vnto you for the many fauourable fruites of your loue am bold to tender them vnto your acceptance and commit them vnto your Patronage They may fitly be tearmed the Anatomizing of the body of sinne a touch stone for a Christian or a Receipt for a sicke soule for they ioyntly containe matter suting vnto these three titles and vse full for all sortes of men as well those that have a name to be aliue but are dead hauing a shew of Religion but want substance as those that are Christians indeed and in truth Whose prayse is not of men but of God But being loath to be too troublesome vnto you with abundance of words I referre you vnto the booke it selfe which being iealous of mine owne errors and insufficiencie I submit vnto your judicious censure euer consecrating my selfe vnto you for your seruice in all that I am or shal be able to performe and my prayers vnto God for your safetie and protection in bodie and soule and thus I humbly take my leaue euer remaining your Worships to be commanded in whatsoeuer C◠HARMAR ¶ The Author his Epistle to the Reader ALthough in all the holy Scripture the word of truth it be found to be most true that in the world there is nothing more hatefull and fearefull then sinne yet daily experience teacheth that there are very few which are grieued and troubled therewith there are to bee found in this cursed world multitudes of them that mourne for their temporall losses and crosses the fruit of sinne one complaineth pittifully of his pouertie of the losse and damage he hath susteined another of his sicknesse of the griefe and paine that he hath suffered a third of the shame contempt disgrace or iniurie which this or that man hath offered vnto him but few consider that sinne is the mother of all this mischiefe yea when they are free from the foresaid inconueniences though they lie plunged and smoothered in sinne they are neuer touched therewith but passe away their time carelesly and securely Let them care that care will onely some few whose eyes God hath opened for to see the mysteries of his kingdome doe make their sinnes their greatest trouble and griefe and not without good cause for it is most certaine and true that he shall neuer see God with ioy hereafter in heauen which commeth not to see his sinnes with a holy and godly sorrow here vpon earth In this sense those that mourne are called blessed of our Sauiour himselfe Therefore for to moue men unto this godly sorrow for their sins and to stirre them vp vnto an holy zeale against all sinnes I haue published these Sermons following wherein I haue shewed how we may be deliuered both from the condemning and commanding power of sinne unto our eternall comfort whereby if any man reape benefit I shall highly reioyce in my labour herein bestowed Farewell in the Lord. Middleburgh the 21. of Iuly 1620. Thine in the Lord WILLIAM TEELINCK PAVL HIS COMPLAINT AGAINST HIS NATVRALL CORRVPTION WITH THE MEANES HOW TO be deliuered from the power of the same Set forth in two Sermons vpon the 24. verse of the 7. Chapter of his Epistle to the Romaynes O miserable man that I am who shall deliuer mee from this body of death THE Apostle Paul hauing declared at large in the foregoing verses the cumbersome contention he had with his flesh and naturall Corruption the which was alwayes in his way and exceedingly hindered him in the seruice of his God and now finding himselfe dangerously beset with this enemy he cryeth out for helpe as it were with a loud voyce saying O miserable man that I am who shall deliuer me from this body of death The summe A mournefull Lamentation or Complaint against that naturall corruption wherwith the Apostle found himselfe oppressed The parts are these 1. Against what hee complaineth against the body of death 2. Who complaineth The Apostle himselfe I miserable man 3. How he complaineth Two manner of wayes First he declareth himselfe therefore to be miserable in that he hath this body of death about him secondly he wisheth to bee deliuered from it 1. Of what he Complaineth He complaineth of the body of death by which we must vnderstand as it appeareth in the former Verses our naturall corruption which makes vs in our selues vnapt to any good and prone and readie to all euill euen that originall sinne wherin we were conceiued and borne concerning which the Apostle formerly testifieth that it worketh death Ver. 13. And in another place is termed by him the body of sinne Rom. 6.6 in which respect also he declareth himselfe to be carnall sold vnder sinne ver 14. and witnesseth that it is in him a Law in his members whereby he is greatly hindered in the performance of obedience vnto the Law of God ver 22.23 But we shall better iudge of the meaning of this manner of speech if so be we obserue the reasons why originall sinne or naturall corruption is called a body yea a body of death Our naturall corruption is named a body for these reasons following 1. As a body hath many members so also hath this naturall corruption it is a coniunction or knitting together of many euill members or rather it spreadeth it selfe through all the powers and parts of the whole man therefore it is not onely called a body but also a Man even the olde Man Ephes 4.22 Implying that there is nothing in man which
our selues and looke about vs and ioyne all our forces together to kill and destroy this fell and cruell monster Seâ—ing it hath beene so manifestly and vndeniably made to appeare vnto vs that vnlesse we kill it it will kill and destroy vs and that eternally Rom. 8.13 And to the end that the Apostle might the more thoroughly make vs to vnderstand this and consequently the better deterre and affright vs from the loue and seruice of this our corrupt flesh which we so gladly and readily obey he calls it in our Text a bodie of death now there is nothing more terrible and fearefull to man then death yet there is nothing more pleasing vnto him then to obey his corruption in all its filthy lustes notwithstanding the Apostle declareth it how-soeuer it slatteringly laugheth and smileth vpon a man to be a deadly and destroying monster a body of death hauing in it selfe the sting both of temporall and eternall death wherwith it giueth the deaths-wound to euery carelesse and vnprouident person which serueth and obeyeth it euen as Ioab did vnto Amasa when he embraced him 2. Sam. 3. Wherefore euery one that loueth his soule must lay to heart the Apostles admonition Rom. 13.14 Put ye on the Lord Iesus Christ and take no care for the flesh to obey it in the lustes thereof yea hee must set himselfe against his corrupt flesh which is no other thing then a most dangerous monster how sweet and louely soeuer it seemeth to be he must in nothing take care to please and obey it for then it will grow more strong and hurtfull but he must weine it of its lust and denie it of whatsoeuer it desireth and so crucifie it and by little and little as it were hunger-sterue it that he himselfe may liue What we are to know and doe further as touching this body of death shall be declared in the parts of the Text which now follow to be handled 2. Who it is which here complaineth against this body of death IT is the Apostle himselfe which complaineth against the body of death which was in him for in the verse following he speaketh of himselfe and sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I my selfe and thus speaketh he euery where not as being vnregenerate but as hauing an vnfained and sincere loue and delight in the law of God which flesh and bloud did neuer teach him in which regard also by the testimony of the Psalmist he may be knowne to bee blessed Psal 1.2 From hence followeth this obseruation The body of sinne and of death is in the best that is the naturall corruption which maketh man of himselfe vnapt and vnfit to any good and prone and readie to all euill is euen in the best and most holy of all This appeareth out of that the Apostle himselfe here complaineth that it was in him who without doubt was one of the best Christians in the world at that time and he further declareth vnto vs that the faithfull among whom he shuts himselfe also while they are here vpon earth how farre soeuer they are proceeded in the new birth doe know but in part 1. Cor. 9.10.11.12 And he sayth of the Thessalonians that there was something wanting in their faith 1. Thes 3.10 When in another place he witnesseth of them that vnto other Christians they were notable examples and patternes of true faith 1 Thes 1.7.8 Yea in this regard Elias himselfe was subiect vnto the same passions vnto which other of Gods children are Iam. 5.17 and all the children of God are sayd to haue in them fleshly concupiscences which striue against their soule 1. Pet. 2.11 The best as long as they remaine in this life haue alwayes somewhat in them which they must crucifie which they must mortifie thorough the spirit Whereby it manifestly appeareth that there is in euery one an euill eye which must be pluckt out and a bad hand that must be cut off Mar. 9.43 c. Here it may be asked why God doth suffer his best Children thus to be oppressed and cumbered with this body of death so long as they liue here vpon earth First God doth it for the greater glory of himselfe and of his children and the greater shame and disgrace of the Diuell for truely it tendeth greatly to the prayse and glory of God and to the honour of his children and to the shaming of the Diuell that he knoweth how is able to keepe and preserue such weake and feeble vessels against all the power of Hell and to make them conquerours ouer Sathan in that very flesh which is so polluted with sinne and was once depraued by the Diuell Secondly the Lord doth it because it is fit that there should bee a difference put betweene the cursed earth and blessed heauen to be without finne and free from combat with it is a prerogatiue and priuiledge belonging onely to the seate royall and court of heauen it cannot be that we should enioy it here vpon earth no we must long after the fruition of it in heauen It may be demanded againe that seeing the very best are polluted with this naturall corruption what difference is there then betweene the children of God and the children of the world betweene true beleeuers and carnall men There is as great difference betweene them as is betweene the darkenesse of the darkest night and the light of the morning at the breake of the day as we heard before yea the difference betweene the carnall and spirituall man in respect of this inherent corruption is great euery manner of way for in the vnregenerate man this monster of sinne sitteth as it were vpon a throne ruling and hauing dominion in his heart where it commandeth and is obeyed in euery thing For experience makes it plaine that there is nothing wherein worldly men doe take more delight and pleasure then in seruing their corrupt flesh in all its lustes whether it be in couetousnesse voluptuousnesse pride ambition or in any thing else whereunto their appetites carry them But on the contrary side in the children of God how s oeuer it hath place in them yet it sitteth not as vpon a throne ruling and commanding as a King but lyeth as it were stretched out vpon a racke where thorough the working of the spirit it is euery day more and more disâ—joynted weakned and mortified Furthermore the daily practise of the true Children of God is not to take care for the flesh to obey it in the lustes thereof as carnall men doe but to beate it downe and bring it in bondage to the will of God as the Apostle did 1. Cor. 9.27 Here by the way we may consider the exceeding sottishnesse of many poore and wretched persons which serue the flesh and liue in sinne who when they once heare that all men yea the very best are sinfull and that the most holy and sanctified haue their wants and defects and are clogged with the sinfull
flesh then beginne they to iustifie themselues and to say we haue all drunke of one cup he that is without sinne let him cast the first stone at me haue I my imperfections Another hath his I am not alone I hope I shall get into heauen as well as another and so they set themselues in equall degree with the true Children of God they themselues being no other then fleshly men and children of the world But thou miserable man which speakest after this manner vnderstandest thou not or wilt thou not vnderstand that there is a great difference betweene hauing the sinfull flesh in one and fighting with it and hauing it in one and louing and seruing it in the lustes thereof Is there no difference betweene chast Ioseph who being set vpon by Potiphars wife and tempted to commit folly ranne away and betweene the light and wanton woman who sought to draw him vnto it Is there no difference betweene a modest and chast Matron who hauing a Ruffian in her house resisteth him striueth against him seeketh by all meanes to driue him out and cryeth out earnestly O wretched woman that I am who shall deliuer me from this wicked villaine and betweene a lasciuious woman which reioyceth and is glad that the Ruffian is in her house which maketh a bed for him and solaceth her selfe with him so is there great difference betweene you which let sin raigne in your mortall bodies that you might obey it in the lusts thereof Rom. 6.12 and betweene the seruants of God which wrestle and fight with it and labour to beat it downe and bring it in subiection 1 Cor. 9 27. Yea there is so great difference marke it well that you with your sinfull flesh shall be cast into Hell where you shall eternally be tormented if in time you repent not where on the contrary side the Children of God shall be freed and deliuered from their sinfull flesh and be exalted into Heauen yea behold there is so great difference betweene you two that the one shall be damned and the other saued the one goe to heauen and the other to hell But although this naturall corruption is not alike in all men yet it is truely in all men and that in the very best as daily experience teacheth for who is there among the most holy and sanctified that liue which feeleth not in himselfe the pricke of the corrupt flesh and findeth not something to be in him which standeth in his way keepeth him from doing the good which he would doe greatly hindering him in the seruice of the most high First this serueth to incite and stirre vp euery one to walke warily and circumspectly seeing that we carry about vs and in vs such a bodie of sinne and of death such a deadly and deceitfull monster as the flattering flesh which alwayes lieth in ambush to entrap the soule and is conspired with the Diuell to bring it vnto destruction Shall we not then stand vpon our gard Shall wee not watch and pray and put on all the Christian Armour of proofe to defend our selues withall how can a poore man escape destruction and condemnation if he looketh not well to himselfe seeing he is so beset on euery side within and without with such dangerous and cruell enemies Admit that a Frontier towne be straightly besieged with a strong Army without and hath within it mutinous souldiers which alwayes seeke their opportunitie to betray and deliuer it ouer into the enemies handes how can such a Towne bee safe if good watch be not kept Must it not of necessitie be wasted and ransacked vnlesse the Citizens doe take more then common care and diligence to secure themselues We see it is bad enough with a Cittie in such a case let it doe the best it can and euen thus standeth it with vs the Diuell runneth round about vs seeking to deuoure our soules the corrupt flesh is within vs readie to betray our soules into his hands how then can wee auoid destruction if we be secure and negligent For this cause sayth the Scripture If the righteous shall scarcely be saned where shall the sinner and vngodly man appeare 1. Pet. 4.18 If that the Apostle Paul was thus troubled and grieued with the sin that cleaued so fast vnto him which was then vpon his guard and stroue manfully with it which had then denied himselfe and made it his continuall practise and trade to beate downe and kill this bodie of sinne 1. Cor. 9.27 What will then become of secure and negligent men that take no more care for their noble and precious soule then as though there were no deceitfull Sathan alwayes seeking his aduantages to enter vpon it nor any corrupt flesh and body of death to kill and putrifie it It shall surely come vnto them as the Apostle sayth when they shall say peace and safetie then shall come vpon them suddaine destruction as the trauayle vpon a woman with childe and they shall not escape 1. Thes 5.3 vnlesse in time they preuent it And it is most certaine that all this securitie which is in worldly and carnall men ariseth onely from this that they neither thinke nor consider that there is a whole kingdome of darknesse and all the power of hell vp in armes for to destroy their soule and a whole bodie of death and of sinne within them which is euermore readie to betray them into the hands of the destroyer this ignorance is the cause and ground of all their securitie for did they but see how mighty and cruell their enemies are and what deadly and poysonous concupiscences they carry in their bosomes they would surely be affrighted and tremble and cry out with the Apostle as if they were in some great exigent O wretched man that I am who shall deliuer me from this bodie of death Wherefore we must suffer our selues to be admonished euermore to stand vpon our guard to pray to haue God alwayes before our eyes and often to heare read and meditate on his Word and to follow his will reuealed therein those that are subiect to any disease in their bodie as the stone the gout or the like when they beginne to perceiue any signe of their old griefe they presently make their moane and complaine of it and liue more carefully respectiuely auoiding whatsoeuer may further and encrease their disease vsing all meanes to haue it cured so must we also doe for our soules vnlesse by giuing ouer all care of them we brand our selues with the marke of men reprobated and giuen vp of God In the second place this serueth for the iust reproofe of the exceeding great blindnesse and sottishnesse of many worldly and carnall men who because they lead an outward ciuill life among their neighbours paying euery man his owne and defrauding no man of a penny as their manner of speech is are therefore accustomed to iustifie themselues before God and beare themselues in hand that they haue no
need to feare hell yea heauen is their due notwithstanding they are conuinced in conscience that they are sinfull yet they know no other sinnes that they haue then some small sinnes which they hold to be veniall and those they thinke are so few in number that they need not to make any doubt of their saluation and in the meane time they forget that howsoever they carry it outwardly there is a whole body of death in them which maketh them accursed before God and lyable vnto eternall condemnation this they consider not but say in their heart I am no thiefe no murtherer no drunkard no cheater no whore-monger I can go to Church with my neighbours I need not hide my head for any man and why should they tell me then that I shall not come to heauen as well as another And in the meane while poore men they thinke nor what God hath to say vnto them and what he can alledge against them they weigh and consider not that there is a body of death in them which maketh them to be damnable and accursed before God yea though while they liue they should neither moue nor stirre and doe neither good nor bad But O thou poore man that art thus minded how lamentable is thy case Thou hasf a whole body of sinne with in thee and that as thou liest and sleepest there is a moustrous deformitie in thee which maketh thoe most abominable before God and being not couered will certeinly bring thee to hell thy naturall corruption possesseth thy soule killeth it and maketh it stinke before God Psal 53.2 It destroyeth thy body also for from whence thinkest thou doth it come that thy body is subiect vnto so many paines and difeases that it so decayeth and consumeth away commeth it not from this inward bodie of sinne which hath in it selfe the sting of temporall and eternall death 1 Cor. 15.56 So then yee need not be a thiefe or a murtherer or an adulterer or a drunkard or a deceiuer or an vsurer thou mayest chuse whether thou wilt take so much paines for to goe to hell remaine the same that thou art by nature and thou shalt not escape it continue still an olde wife vnto the olde Man as by nature thou art and thou canst not be saued thou must perish Luc. 13.3.5 if so be thou art not renewed in the spirit of thy minde if the hand of God come not vpon thee if his spirit worketh not in thy heart and create in thee a new heart and a new spirit if hee causeth not the light of his grace to arise in thy heart that thou mayest no longer remaine darkenesse but mayest be light as the day beginning to breake if this I say be not wrought in thy heart it is not possible that thou shouldest euer enter into the kingdome of heauen or inherite eternall life for thou hast a bodie of death in thee which will bring thee into euerlasting death except thou begin to kill the works of this body which thou canst not doe but thorough the spirit which by nature thou hast not neither canst haue but from God alone O what a lamentable thing is it that the naturall man is so blockish and dull that hee not so much as once thoroughly considereth this admonish and exhort these men to marke Gods word diligently to repaire to the Congregation of the faith to watch and pray to redeeme the time and to worke out their saluation with feare and trembling they cast it in the wind they see no reason why they should so trouble themselues they suppose it standeth well enough with them because they are not so openly scandalous and offensiue in their conuersation as others and peraduenture somewhat better then some of their neighbours of whom they report that there is no goodnes in them when as they themselues know not yet what it meaneth to be renewed in the spirit of their minde and what it is to mortifie the deeds of the body thorough the spirit Thirdly let this serue to exhort all the people of God to put farre from them this opinion and conceite of worldly and carnall men let vs giue out selues no rest till we finde that we are renewed in the spirit of our minde and that wee haue some power thorough the spirit to mortifie the workes of this body of death let vs also take heed that we be not so foolish as to seeke our iustification in our selues or in our owne works nothing but that which is perfect can stand before the judgement of God but wee haue a body of sinne in vs which hinders vs from perfection therfore let vs seeke it onely in Iesus Christ our Lord. Fourthly this may moue vs to humilitie shall we be proud and insolent which beare about vs and in vs a body of death which are condemned men vpon whom by the law of God the sentence of death hath already passed Is it a seemely thing that persons condemned and readie to be executed should be proud and arrogant shall we then be high minded and grudging shall we be enuious and malicious shall we be wanton and carelesse which haue in vs a body of death whereby we are lyable vnto eternall death Shall wee in the pride of our hearts make of our body of death a body of insolencie and murmuring a body of voluptuousnesse and mirth a body of wantonnesse and iesting let that be far from vs humilitie becommeth condemned men Abraham was humbled because he was but dust and ashes Gen. 18 27. and shall not we be so too which are nothing els but an accursed lumpe Iob was humbled because the fores had ouer-runne his body but the naturall corruption hath runne thorough all the parts and powers of our soule and body and shall we not be humbled shall a man be cast downe for a disease in the body and shall wee that are so deadly sicke in soule not be cast downe at all Fiftly here is matter of comfort and encouragement to all good hearts who knowing that there is a body of death in them are therewith vnfainedly grieued and troubled and earnestly busied and exercised in mortifying and killing the same by the spirit doe notwithstanding feele in themselues the prickes of the flesh and the continuall buffetts and assaults of this body of sinne Behold my beloued brothers and sisters bee not dismayed and thinke not therefore that you are Bastards among the sonnes of God No as you haue before heard it is the lot of all the Children of God marke in all the foregoing verses of the seuenth chapter to the Romanes what the Apostle himselfe had to doe with his naturall corruption be not then discouraged but stand to it stoutly and although the Deuill goes about to perswade thee that thou art no child of God because thou feelest the pricke of the flesh so strong in thee yet know for certaine that in as much as thou striuest manfully with thy corruptions
body of death thorough this Prince of life as we should that then we betake our selues vnto 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 vs how vnfit it maketh vs for the seruice of God how fearefully by it the wrath of God is kindled against vs how thereby wee haue deserued eternall death and damnation and consequently what great neede we haue of the mediation of Iesus Christ and this will make vs 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 vs to be his followers from hence ariseth this instruction that it behooueth vs aboue all things in the world with all diligâ—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 onely beene the longing and desire of the seruants of God but also their daily practise and endeuour to attaine vnto 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 haue 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 euery euill way that he might keepe Gods word Psal 119.101 First This must be the endeuour of euery 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 vnder the Turkes 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 onely 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 vs aboue all things in the world labour and endeuour more and more to be deliuered and freed from the bondage of sinne Vses First Here is matter of mourning 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 vnto him which being possessed with a deep sleepe and hauing an Adder creeping vpon 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are so farre from stirring and rousing vp themselues to rise out of their sinnes and to harken vnto the voyce which cryeth awake thou that sleepest stand vp from the dead and Christ shall giue thee light as that they had rather goe seeke some bodie to set a cushin vnder 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 Secondly let this moue vs to stirre vp our selues aboue all things according to the manner of the Apostle to labour and endeuour to haue 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 vpon 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 onely 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 haue 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 vs howsoeuer it remaineth in vs Rom. 6.12 yet we must with the Apostle Paul earnestly labour and endeuour more and more to be freed from it because the comfort of our souls and the peace of our consciences doe stand vpon 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 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 vs 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 onely 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 blessed 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 euery 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 onely 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 vnto 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 onely 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 vnto 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 abideth on him Ioh 3.36 From whence it may fully be gathered that that faith which maketh not vs 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 vs 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 vnto 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 haue 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 vnto 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 and roughly with this body of sin keeping from it and denying it of euery thing it would haue 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 vnto 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 vnto the death as the scripture teacheth vs Eze 18.31.32 for although the very best so long as they remaine here are not free from all sinnes yet euery one that would be cured healed of his sinnes must striue and fight against all of them Iob 20.12 But this is very grieuous vnto 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 loue Oh it is as death vnto sinfull man it is as if he should put out his eye or cut off his hand as Christ himselfe giues vs to vnderstand Mat 5. Neuerthelesse it must be done as he that cannot lye teacheth vs 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 vs for to entice vs 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 vnder 1 Cor. 9.27 For