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
to helpe thee that they were not sufficient to saue themselues their workes still needing Gods mercy to forgiue and still sauouring of some imperfections of right and infection of sinne Saint Paul here disableth himselfe and Rom. 3.19.23 concludeth all men within sinne that God might haue mercy vpon all It is a fine Dreame of the Papists that the superaboundant merits and sufferings of holy men more then needed for themselues are to be dispensed and disposed of by the great husband of the Church the Pope and imputed to other men that will giue well for them whereupon is grounded that Great trading of Pardons wherby the merites of Saintes are often solde but neuer deliuered to men that need and these merits are called the Treasures of the Church and so they are indeed as our excellēt King noteth in his Preface to Christian Princes for they bring great treasures to the Popes coffers I can but wonder that waking men will be deluded by such dreames Vse 4 4 Beare charitable conceites of those that are ouertaken with sinne that haue made a good profession and yet sometimes are foiled as Lot Noah Dauid Peter as sometimes a word may escape euen a wiseman which he wisheth were vnspoken so somtimes sin may escape a wary man which he is sorry for surely temptations are so great and our natural power so little that without Gods grace continually supporting vs we cannot stand but should doubtlesse often fall into many sins Prayse we God for giuing such measure of grace vnto frayle men and feare wee him for withdrawing it sometimes to let them see theyr weakenesse pitty them and pray for them vse Saint Paules counsell Gal. 6.1 If any fall by occasion into any fault you that are spirituall restore such a one with the Spirit of Meekenesse considering thy selfe least thou also be tempted Vse 2 Lastly hunger thirst and long for that time when all imperfection shall cease and be abolished when this corruptible shall put on incorruption and this mortall shall put on immortality this Naturall body shall become spirituall and this body of death shall bee done away when we shall dwell in the Lande of promise without these Cananites prickes goades in our sides and thornes in our eyes and when wee shall not cry out O wretched men who shall deliuer vs but ioyfully sing O happy men that are so graciously deliuered from this body of death So much for the second point the thirde followeth Doc. 3 The Regenerate doe see and feele their sinnes more then other men So it appeares S. Paul did when so feelingly and mouingly he spake of this Law in his members rebelling and so passionately cryed out O Wretched mā that I am Reason I Surely the Regenerate haue lesse sins then other but they see them more for seeing The reason is twofold First their true iudging what sinne is 2. Their due and vnpartiall looking into themselues for they are alwayes reading on 2 Bookes the Booke of Gods Law teaching what they should doe and the booke of their owne conscience registring what they doe They attend hearken to the Law of God and by it frame theyr iudgement of sinne not like vaine men iudging only that good that agrees to their corrupt and mishapen reason that only evill that dislikes theyr fancy and so make themselues Iudges of the law Iam. 4.11 but humbly reforming their iudgements and by the Dictates of the Law which is the perfect rule of righteousnesse they come to the true knowledge of sinne as Saint Paul sayeth here I had not knowne that Concupiscence was sinne but that the Law sayth Thou shalt not lust Rom. 7.7 So they haue Lumen internum externum Externall of the Word which is a light and a lantherne Internal of the Spirit which enlightneth the eyes of their vnderstanding Psal 119.105 Ioh. 16.13 and leades them into all Truth And by this Spirit also their selfe-loue is diminished and swalowed vp in their loue of God so that they looke into themselues more vnpartially as a man therefore walking in darkenesse or neuer looking vpon himselfe sees no spots durt deformities vpon him but thinks all is well but comming to the light and viewing himselfe well hee sees many things vnthought of before and is much abashed so it is with the Naturall man he perceyueth nothing but thinks all is well for he walks in darkenesse and wanteth light or list to looke into himselfe but the Regenerate man spyes all and whatsoeuer he findes comparing it with the Rule he iudgeth rightly of it The Spirituall man discerneth all things 1. Cor. 2.15 Reason 2 Againe as he hath light beyond that of Nature to see for Feeling so hee hath life and quicknesse of the Spirite to feele the skinne of his conscience is tender and easily offended which in others is hard and brawny and hath lost his feeling And therefore whereas others at horrible abominable and odious sins are nothing moved as being dead in sin 1. Tim. 4.2 their consciences feared and past feeling S. Paul at the smallest sins that can be felt euen at the first motions of sinne which stirre within him is offended and grieued and cryeth out as at deadly wounds of his soule O wretched man that I am c. Vse 1 Here is a Comfort for Gods children That wheras some count it a heauy case for a man to see and feele his sinnes to haue grieuous pangs for them and thinke it neere vnto despayre and reprobation Let them know that to be sensible of a mans sins is a signe of Grace Regeneration and of a tender conscience that he hath light to see and life to feele that which by Nature he could neyther see nor feele such a heart is now prepared for comfort Vse 2 And here is a corsiue for wicked men past feeling their state is wofull for it argueth that they haue not attended to the law of God to come by the true knowledge of sinne or haue not vsed to turn their eyes to looke into themselues Happily they haue oft looked on other mens Dyals but neuer marked how the clocke strikes in their owne bosome wildly passing on and thinking all well or grosly iudging of sinne by their owne corrupt reason and so blind to see and sencelesse to feele theyr owne euils and therfore know not what neede they haue of Christ and consequently neuer seeke after him This sencelesnesse is a signe of no regeneration no-inhabiting of Gods Spirit no life or light of grace which is the fore-runner of glory and happinesse That wound sayth S. Austen is not best to be liked that feeles least paine for that may proceed of dead flesh within it but rather that which is quick of sence and feeleth the least touch so for the soule for corruption is not felt by corruption but by grace and the more grace a man hath the tenderer is his conscience and the more
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
his sinne and his wrong vnto the Innocent cast downe the Money but finding no comfort went and hanged himselfe But to his Children God sendeth a comfort in due season when it is truely and faithfully sought which is to them the welcomest and gladsommest thing in the world Therefore the Law was profitably giuen vt sit Pedagogus ad Christum Gal. 3.24 to be our Schoolmaster vnto CHRIST non vt sanet sed vt aegrotum te esse doceat not to heale thee but to shew thee thy sicknes and make thee seeke to the Physition for that makes vs finde what neede we haue of Christ A man neuer knowes the worth of Christ till hee see his owne vnworthinesse and danger neuer seekes for ease and comfort till hee feele the loade and burthen of his sinnes and is grieued at the loathsomnes of his corruptions and foresees the misery they bring vpon him But when his eyes are once opened to see this doubtlesse hee will seeke to be deliuered and the wiser hee is the sooner Vse 1 And therefore me thinks I may make this vse of this Doctrine To stirre vp men to seeke remedie for their sinne that hee that seekes not for deliuerie from this body of death eyther he feeles it not or is exceedingly besotted in loue with his owne sicknes eyther he is blinde and sees not his estate or seeing it is madde that seekes not to relieue it Choose all you impenitent sinners in whether of these ranks you wil be placed amongst blinde men or mad men that will not see or seeing will not seeke Deliuerance from this bodie of death For it is not possible that a man fallen into a pit should not desire to be helped out that a man dangerously sicke should not desire to recouer that a man grieuously wounded should not desire to be cured that a man in Prison and durance should not desire libertie at least if hee feele his euill and the danger of it eyther blindnesse or madnesse possesseth him But indeede no man can be so madde except he be first blinde blinded with the custome of sinne that makes vs vnsensible or with the prince of darkenesse that luls men a sleepe with the pleasures of sinne 2. Cor. 4 4. to forget their estate or blinded with some Pharisaicall opinion of their owne righteousnes like the Laodiceans that sayd they were rich and had need of nothing and knew not they were wretched and miserable Rev. 3.17 and poore and blind and naked for if they had the true eye-salue and that their eies were opened to see their wofull estate by sinne this should be the first thing they would goe about the greatest businesse they would intend to seeke some deliuery and to com to some comfortable assurance of Gods fauour Vse 2 Luk. 10.42 Matth 13.46 Phil. 3.8 This should be the vnum necessarium the pretious pearle that the Marchant would sell all that euer he had to purchase and they would with Saint Paul count all other things all honour wealth pleasure worldly contentments but losse and dung in respect of it Highly to esteeme of this Remedie So sweete and ioyfull would it bee vnto theyr soules Saint Paul seemes to insinuate so much by the very marshalling of his wordes and phrases in deliuering this doctrine When he looked vpon his sinnes though they were as small as possibly could bee in any man they seemed so foule in his eyes so grieuous to his conscience so contrary to his cleane desires that he counted himselfe wretched for them and passionately seeketh for deliuerance but finding no meanes in himselfe but a plaine impossibility by reason of his deplored imperfections hee goeth out of himselfe and asketh Who shall deliuer me and vpon asking the question presently giues the solution not in plaine termes for the fulnesse of his heart and the greatnes of his ioy would not let him but in a dutifull protestation of thankefulnesse I thanke God through Iesus Christ our Lord as if he should say It is the mercy of God that hath sent his sonne Iesus Christ to redeem vs by whome wee are deliuered from this body of death by him wee are iustified from our sinnes and sanctified by his Grace to represse sinne and though sinne still dwell in vs Yet there is no condemnation to them that are in Christ Iesus Rom. 8.1 that walke not after the flesh but after the Spirit that haue not the flesh but the Spirite for their guid and though they walke weakely and faintingly after it yet still they follow it as their desired guid as wel as the weakenesse of their nature will suffer This seemed so worthy a benefite in Saint Paules eyes vpon the thought of his sinnefull vncomfortable estate on the one side and that most gladdsome deliuerie on the other side that hee cannot without an eiaculation of thankefulnesse expresse it I thanke God through Iesus Christ our Lord. Which wordes I cannot stand vpon onely I note Saint Pauls Phraze teacheth vs that this worthy benefite of our deliuery of our Redemption and Saluation is neuer to be spoken of without thanksgiuing neuer to be thought of without a gratefull lifting vp of our hearts vnto God neuer to be named without great admiration and reuerence Conclusion with a recapitulation of the first Doctrine and vses And therefore wee thanke thee O Lord for this amongst all other benefites for this aboue all other benefites and we beseech thee to giue vs grace to looke into our selues light to see our sinnes and life to feele them that we may be humbled by them and seeke to mortifie them The second that we may know see feele what vnperfect state we liue in here in this flesh wherein thy dearest children feele these prickes in the flesh these Cananites and Iebusites as prickes and goades in theyr sides and thornes in theyr eyes these messengers of Sathan to buffet them that therby With the Vses we may bee out of conceyte with our own righteousnesse and all humane merites as not able to satisfie thy iustice and cleaue the more stedfastly to thy mercy and to the merites of thy sonne our Sauiour and yet be not cleane deiected as men vtterly secluded from thy fauour by means of our vnperfect sanctification since such thou wilt haue the state of thy children here vpon earth but that wee may labour to ouercome all temptations and be examples of all holy vertues to others walke before thee in feare and trembling euermore hungring and thirsting after that heauenly life wherein all those imperfections shall be done away Lord make vs sensible of all our wants corruptions that there be no sinne in vs which wee doe not see and feele by thy light and grace and labour to mortifie it and to hate it as the greatest euil in the world that it may bee as vnpleasant vnto vs as it is vnto thee and that we may heartily seeke a remedy and with all thankefulnesse embrace it and growe dayly in grace and all holy vertues till we become perfect men in Iesus Christ to the glory of thy great name the assurante of our adoption the adorning of our profession the good and comfort of others and the eternall comfort of our owne soules FINIS