PAUL'S COMPLAINT AGAINST HIS NATURAL CORRUPTION WITH THE MEANS HOW TO BEE DELIVERED FROM the power of the same.  
Set forth in two Sermons upon the 24 verse of the 7. Chapter of his Epistle to the Romans.  Oh wretched man that I am, who shall deliver me from this body of death? 
By me WILLIAM TEELINCK, Preacher of the Word of GOD at MIDDLEBURGH.  
LONDON Printed by john Dawson for john Bellamy. 1621.   

TO THE WORSHIPFUL HIS WORTHY FRIEND, Mr THOMAS NICHOLAS Esquire; As also, To the virtuous Gentlewoman, Mrs JANE NICHOLAS his wife; Grace, and peace in this life, with perfection of glory, and happiness in that to come.  
WORSHIPFUL,  
The consideration of the duty which every Christian is in Conscience bound to perform, namely, To advance the glory of God by whom he was created, and upon whom he wholly dependeth; and also to further the good of his Brother the Image of God, and fellow member with him of the same mystical body of Christ, compelled me to take in hand the Translation of these two Sermons following, as being the good which I (having opportunity 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 have translated and published them here; and as a token of the respect I bear unto your worth, and of the thanks I owe unto you for the many favourable fruits of your love, am bold to tender them unto your acceptance, and commit them unto your Patronage.  
They may fitly be termed the Anatomising of the body of sin, a touch stone for a Christian, or, a Receipt for a sick soul, for they (jointly) contain matter suiting unto these three titles, and use full for all sorts of men, as well those that have a name to be alive but are dead, having a show of Religion, but want substance; as those that are Christians indeed, and in truth, Whose praise is not of men but of God.  
But being loath to be too troublesome unto you with abundance of words, I refer you unto the book itself, which (being jealous of mine own errors and insufficiency, I submit unto your judicious censure) ever consecrating myself unto you for your service in all that I am or shallbe able to perform, and my prayers unto God for your safety and protection in body and soul: and thus I humbly take my leave,  
ever remaining your Worships to be commanded in whatsoever, 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 hateful and fearful than sin, yet daily experience teacheth, that there are very few which are grieved, and troubled therewith: there are to be found in this cursed world, multitudes of them that mourn for their temporal losses, and crosses the fruit of sin; one, complaineth pitifully of his poverty, of the loss, and damage he hath sustained; another of his sickness, of the grief, and pain that he hath suffered; a third of the shame, contempt, disgrace, or injury which this, or that man hath offered unto him; but few consider that sin is the mother of all this mischief: yea, when they are free from the foresaid inconveniences, though they lie plunged, and smothered in sin, they are never touched therewith, but pass away their time carelessly, and securely; Let them care, that care will: only some few, whose eyes God hath opened for to see the mysteries of his kingdom, do make their sins their greatest trouble, and grief; and not without good cause; for it is most certain, and true that he shall never see God with joy, hereafter in heaven; which cometh not to see his sins with a holy, and godly sorrow here upon earth: In this sense, those that mourn are called blessed of our Saviour himself. Therefore for to move men unto this godly sorrow for their sins, and to stir them up unto an holy zeal against all sins, I have published these Sermons following, wherein I have showed how we may be delivered both from the condemning, and commanding power of sin unto our eternal comfort: whereby if any man reap benefit, I shall highly rejoice in my labour herein bestowed. Farewell in the Lord.  
Middleburgh the 21. of july. 1620. Thine in the Lord, WILLIAM TEELINCK.   

PAUL HIS COMPLAINT AGAINST HIS NATURAL CORRUPTION, WITH THE MEANS HOW TO be delivered from the power of the same.  
Set forth in two Sermons upon the  24. verse of the 7. Chapter of his Epistle to the Romans; O miserable man that I am, who shall deliver me from this body of death? 

THE Apostle Paul having declared at large, in the foregoing verses, 
The connection of the Text with the former verses.  the cumbersome contention he had with his flesh, and natural Corruption, the which was always in his way, and exceedingly hindered him in the service of his God; and now finding himself dangerously beset with this enemy, he cryeth out for help, as it were, with a loud voice, saying, O miserable man that I am, who shall deliver me from this body of death?  

The sum of the Text.  The sum. A mournful Lamentation, or Complaint against that natural corruption wherewith the Apostle found himself oppressed  

The parts of the Text.  The parts are these, 1. Against what he complaineth; against the body of death. 2. Who complaineth; The Apostle himself; I miserable man. 3. How he complaineth; Two manner of ways, First he declareth himself therefore to be miserable, in that he hath this body of death about him; secondly, he wisheth to be delivered from it.  
1. Of what he Complaineth.  
He complaineth of the body of death, by which we must understand, (as it appeareth in the former Verses) our natural corruption, which makes us in ourselves unapt to any good, and prone, and ready to all evil; even that original sin wherein we were conceived, 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 sin, Rom. 6.6. in which respect also he declareth himself to be carnal, sold under sin. ver. 14. and witnesseth, that it is in him a Law in his members, whereby he is greatly hindered in the performance of obedience unto the Law of God. ver. 22.23. But we shall better judge of the meaning of this manner of speech, if so be we observe the reasons why original sin, or natural corruption is called a body, yea, 
Why our natural corruption is named a body.  a body of death.  
Our natural corruption is named a body for these reasons following:  
1. As a body hath many members, 
1 Reason.  so also hath this natural corruption; it is a conjunction, or knitting together of many evil members; or rather, 
Because it spreadeth itself through all the powers and parts of the whole man.  it spreadeth itself through all the powers, and parts of the whole man: therefore it is not only called a body, but also a Man, even the old Man. Ephes. 4.22. Implying, that there is nothing in man which is not defiled, and polluted with this natural corruption: the understanding is hereby darkened: the will, perverted: the affections disordered: the members of the body, fit, and ready instruments, and weapons of unrighteousness, etc. yea, the unregenerate man, which is nothing but flesh, having not the spirit, jud. ver. 19 is in regard of this natural corruption, named darkness itself. Eph. 5.8. And in the regenerate man himself (which hath now received the spirit 1. joh. 3.24. and in that respect is called Light itself. Ephes. 5.8.) yet this corruption spreadeth itself in such sort, through all the parts, and powers of his soul, and body, that it is as a Law in his members, Rom. 7.23. there is no more difference herein between the regenerate, and the unregenerate, then between the dark night, wherein there is no light at all, and the break of the day, wherein the light beginneth to appear, but is not wholly broken forth, the light & darkness being mixed together, through the whole air. For the unregenerate are totally possessed with this corruption in all the parts, and powers of their soul and body, so that in them there is not any spiritual light; and therefore they are called children of the Night, and of Darkness. 1. Thes. 5.5. But on the contrary side, the regenerate are only so overcome with this natural corruption, in all the parts and powers of their soul, and body, as the air is with darkness when the day begins to break; at which time the light, and darkness do, as it were, struggle together through the whole air: in which regard the break of the day is called light; and men are wont to say, behold, it is day, although that there be much darkness in the air: and in this sense are the regenerate in the Scripture named light. Eph. 5.8. And children of the light, and of the day. 1. Thes. 5.5. although that there be much spiritual darkness in them, and that they are not wholly free from the sinful flesh, but are in every part polluted therewith: and for this cause in the regenerate themselves is this natural corruption called a body of sin, Rom. 6.6. For it is crept through every part, and power of their soul and body.  
So then this natural corruption is a body, but it is a body altogether ugly, and monstrous, the parts whereof are wholly inverted, or rather perverted, as if the eyes stood in the place where the ears should; and the mouth were set in the forehead; and all the rest of the members were most deformedly misplaced. To be short, it is a simple body of confusion, and darkness: it is the image of the Devil; the draught, and proportion of Satan: it is in every degree contrary to the image of God wherein at first he made Man.  
It is therefore idle, and foolish that the Papists pretend, who say, that this natural corruption, or concupiscence which lusteth against the spirit, is not fin. For there is nothing more abominable in the eyes of God than this body: for there is nothing in the world more dissonant, and contrary to the will of God, and the image that he himself hath made; he seeth that the image of the Devil is therein. It is truly a monster, misshapen in every member with sin: yea, when it worketh not, but lieth still without stirring, or moving, it is altogether hateful before God, even as a wolf, or a Bear is to us when he lieth still, and sleepeth; and as we know the Devil is abominable before God, although he lieth bound in chains of darkness, and sealed up in the bottomless pit. jud. 6. Reu. 20.  

Reason 2. Because it hangeth upon un as our own flesh.  Secondly, this natural corruption is called a body, and likewise the flesh, Gal. 5.17. because it lieth, and hangeth upon us, even as our own body, or flesh: therefore it is called the sin that hangeth so fast on, Heb. 12.1. For whither we go or stand, we carry it with us as we do our own body, and flesh. Yea, when we were conceived, form, & had our being in our mother's womb, it received also form, and being with us, and in us, and sticketh in us as it were in our marrow, and bones; and hangeth as fast upon us, as the black skin upon the Moor, and the spots upon the Leopard, which do spring of their own nature. jer. 13.23. Hence it is that the restraining, and bridling of our sinful Concupiscence is termed in holy Scripture, 
Mat. 5.29.30.  hands cut off, and eyes put out; it being as grievous for us to do it, as to dismember ourselves: yea, we are as unable of ourselves, to put away this natural corruption, as the Leopard his spots; and as we ourselves are, to pluck of our skin, and lay aside our flesh: nothing but the hand of God is able to do it.  

Why our natural corruption is named a body of death. Reason 1. Because it worketh the death both of soul and body.  Now it followeth, that we inquire why. It is named a body of death: and for that there are these reasons.  
First, it is so called, because it worketh the death both of the soul, and body of man.  
This natural corruption no sooner entereth upon the soul, but it killeth it spiritually, leaving it no more power to do the will of God, than a body without a soul hath, to perform the office of a man; yea, it maketh it stink like a dead karkase in the nostrils of God, Psal. 53.2. There is no carrion that hath lieu long stinking in a corner, cralles so full of filthy Maggotts and worms, as the soul of that man, in whom this corruption hath had undisturbed possession but a little while.  
Hence it is that the Scripture saith of unregenerate men, that their throat is an open Sepulchre, Rom. 3.23. Out of which corrupt, and rotten conversation proceeds. Ephes. 4.29. And from whence is it (think you) that this noisome stench of sins, breaks forth through the whole world? but from the souls of men, which lie dead, and stinking, by means of this natural corruption.  
And look, what it hath done no the foul, the like also hath it done to the body, it eats and consumes that as a moth doth a Garment, Psal. 39.12. It is like a wolf, or a bear; which having taken a man by the throat, still sucks his blood, and never leaves, till all be up. From whence comes it (think you) that man being such an admirable piece of work, decays, consumes, and with e●s away in such short space as we see? It ariseth originally, and principally from this natural corruption, which is in our bodies, as a moth in a garment, eating them, and consuming them by a little, and a little: whereby it plainly appears, that this sin is the sting of death, both of soul, and body, 1. Cor. 15.56.  
The lamentable experience hereof, had our first Parents, Adam, and Eve, who, as soon as by their disobedience they had plucked upon themselves this corruption, (for it is the very same wherewith they were polluted, from whom it is descended unto us) they felt in themselves the sting of death; Foreven then their souls utterly lost their spiritual life; and their bodies, as it were, receiving their death's wound, began presently to decay, being in the first place deprived of that excellent beauty, and lustre wherewith they were clothed. For at first, they were more glorious and beautiful in their bodies, than the Lillyes in Paradise; but when this filthy pollution had once overrun them; then began they to be ashamed of their own bodies, and to cover them: yea, this sin so wrought upon them, that by reason thereof, they could not remain in Paradise, but went and hid themselves amongst the trees of the Garden. Gen. 3. Such deadly, and destroying poison both to soul and body there is in this corruption.  

Reason 2. Because it engendereth and bringeth forth a brood of deadly sins.  This natural corruption, is also called a body of death, because it engendereth, and bringeth forth a brood of deadly sins, jam. 1.14.15. Which are nothing else but dead works. Heb. 6.1. David having committed those two great, and heinous sins of Adultery, and Murder; and being greatly humbled, and broken in heart for the same, went (as one would say) to seek out the fountain by the stream, and to inquire, how it might come to pass that he should so exceeding foolishly forget himself; and he finds his natural corruption to be the original cause from whence those most hateful, and deadly crimes did proceed, Psalm 51.5. Wherefore in this regard, with good cause is it termed, a body of death.  

Reason 3. Because it is destined to everlasting death.  It is likewise called a body of death, because it is destined to everlasting death, as the man in whom it reigneth, Rom. 6.23. Even as David was called a Child of death, not only, because he had killed another, but because he himself had deserved to die: So, this corruption is likewise called a body of death, because it is condemned to die, and to death it must go, Colos: 3.5. Gal. 5.24. Yea, it is a matter of such consequence, that what man soever doth not in this life begin to kill, and crucify this monster, he himself shall die eternally. As the Apostle saith, Rome 8.13. If you live after the flesh ye shall die, (that is to say, eternally, for we must all die once, Heb: 9 ver: 27.) but if by the spirit ye mortify the deeds of the body, that is, of this wicked body of sin, which is condemned to die, Rome 6.6. ye shall live. Thus then stands it with this natural corruption, this hateful ugly monster, that unless we begin to kill it while we are here, it will not only bring upon us the spiritual death of our souls, and the temporal death of our bodies, but also the eternal death of both, whereby we shall perish for ever. Yea, we have all of us already deserved, that we together with our natural corruption, or sinful flesh, should be plucked out of the Land of the living, and cast into everlasting darkness, where is weeping, wailing, and gnashing of teeth. But here in appeareth the wonderful, and unspeakable loving kindness, patience, and long suffering of God, inviting us to repentance, and salvation, 
Rom. 2.4.2 Pet. 3.9.  in that there is space given us here wherein to repent, and crucify this body of death. Therefore it is the greatest madness that can be in the world, that a poor, wretched condemned caitiff, dares be so bold, as to put off from day to day his Repentance, and the mortifying of the wicked body of his original corruption, which he knows not in how short a time may bring him into everlasting perdition.  
Behold, these are the reasons for which the Apostle nameth our natural corruption, 
Doctrine 1. That the original corruption wherein we were all conceived and borne, is a most deformed and misshapen body of death.  a body of death, from whence ariseth this observation; that the original corruption, wherein we were all conceived, and borne, is a most deformed, misshapen body of death; a monster altogether ugly, and fearful. Which is manifest, in that it not only corrupteth, and destroyeth soul, and body; but also bringeth them both into everlasting condemnation, unless a course be taken in time, as it was plainly proved in the opening of the Text; and may also further be gathered, out of this, that the Apostle himself cryeth out so earnestly, and complaineth that he is a miserable man, because he was troubled, and oppressed therewith.  
For this cause is it, that natural, unregenerate men, in whom the corrupt flesh hath the upperhand, are so commonly in the Scriptures compared to most noisome, and hurtful Creatures, as Serpents, and Vipers, Mat: 23.33. Lions, Psal: 10.9. Bears, Pro: 28.15. Ravening Wolves, Mat: 7.15. Wild Swine, Psal: 80.13. wild Asses, job 1●. 12. Foxes, and young Foxes which spoil, and bring to naught every thing about which they come, Cant: 2.15. Yea, the natural man is said to have the Devil to his Father, Ioh: 8.44. So that a child is not more like to his Father, than an unregenerate man, spiritually, is to the Devil; and judge you, what a monstrous thing this is, that man, which was created after Gods own image, should now be likened unto those Creatures aforesaid, not only in some respects (as God himself is, unto some of them) but even in the most odious, and hateful things that are in them; and not only so, but in sin and wickedness to resemble the Devil himself too; therefore the Scripture saith of carnal men, which have nothing in them but nature, that their throat, 
Rom. 3.13.14.15.16.  is an open Sepulchre: the poison of Asps, is under their lips: their mouth is full of cursing, and bitterness: their feet are swift to shed blood: destruction and calamity are in their ways, as in the way of some devouring Monster, which destroys, and spoils all things where he passeth, or comes.  
For this cause is it, that the Saints of GOD, whose eyes he hath opened for to see the hatefulness of this Monster, our natural corruption, (which we all brought with us into the world, from our Mother's womb) had rather die, then fulfil the lusts thereof, which are always against God, and contrary to his holy Commandments: Such is the nature of this body of death, that it will no longer do any work of God, than it may with profit, or pleasure; and when either of these is crossed, then farewell obedience.  
If Nabuchadnezzar commands contrary to the Law of God, that all men must worship the Golden Image, or else be cast into the fiery furnace; natural corruption, flesh, and blood will strait way conclude, that it is best to obey the King; but the Saints of God, which know the hatefulness of this Monster, will rather undergo the punishment then give it his desire. If that adulterous woman Potiphars' wife, should go about to draw joseph to commit folly with her, this monster, our natural corruption would presently consent; but joseph the servant of God, rather than he will do so, will leave his garment behind, and venture his life too, for he knoweth that this body of death is a fearful, ugly monster, the lusts whereof are enmity to God.  
Yea, the accursed, unregenerate wretches themselves, whose joy, delight, and chiefest happiness is placed in pleasing their corrupt, & sinful flesh, and whose only care, and study, is to satisfy the lusts of this vile, and filthy monster, so that they cannot sleep, till such time as they have given it its fill of disobedience and iniquity; when they once, through some stirring of their conscience come to have their eyes opened, whereby they begin to perceive the terribleness of this monster, they become hateful, and fearful unto their own selves, and oftentimes murder themselves, hoping thereby to get out of the sight, and presence of that grim, & hellish monster, which now they begin to see in themselves, whereat they are affrighted: as it came to pass with judas, and many others.  
Now, the reasons for which original sin, or natural corruption may truly be held to be such an hateful, and deadly monster, may (besides that which shall be hereafter spoken) be taken out of those reasons which we have already given in the opening of the Text, wherein we showed wherefore this natural corruption is termed a body of death. And if so be, that it be a monstrous thing when in a body, the members are all misshapen, and misplaced, and moreover, in themselves exceedingly depraved; so must this natural corruption needs be held to be a monstrous thing, wherein the understanding, which should be governor and leader of the will, and fleshly lusts, and affections, not only lieth subdued under them both, but also is in itself utterly obscured, & darkened: and the will, and affections in themselves altogether perverted, and disordered.  
Furthermore, if the death, and pollution of body, and soul; if a deadly brood of all manner of heinous, and deadly sins; nay, if eternal death and damnation are most odious, and terrible things, than this natural corruption must needs be judged to be a hateful, and fearful thing, which occasioneth, and bringeth forth all these things, as was made manifest before in the opening of the Text: Wherefore we conclude, as we began, that the natural corruption wherein we were all conceived, and borne, and which we all brought into the world with us from our mother's womb, is a most ugly, deformed body of death, a fearful, and deadly monster.  

Use 1. To teach us to mourn and lament in the consideration of it.  Now, let us see what Use we can make of that which hath been spoken, and in the first place here is great cause of mourning, and lamentation, even, because that although this body of death our natural corruption, which in every place is known by the name of brittle, weak, and corrupt flesh, be such an abominable, and deadly monster, as that it deserves, and aught to be of every one persecuted, and hunted, even to death; yet, is so generally served, and obeyed in the lusts thereof as at this day it is. Behold, and mark the course of the world, and consider well the actions of the most part of men, and you shall find, that they tend chiefly to the fulfilling, and satisfying the desires of this horrible monster, their corrupt flesh, to the sustaining and supporting of it, and to the giving it the fill of whatsoever it requireth: if it will have men eat till they surfeit, and drink till they be drunk, you shall find multitudes of them that will do it, although they should eat and drink up goods, bodies, and soul, and all: if it lusteth after wantonness, you shall find those that fit, and address themselves for that also, by lurking here and there in corners, gazing, and staring out at Windows, and doors, and frequenting dishonest places; or by using idle, and immodest exercises, as lascivious dancing, wanton sporting, amorous songs, corrupt and rotten communication, stuffed with vain, and unfruitful jests, and profane passages, and that, upon the Sabbath day, the which although some seem to observe and keep, by resting from the works of their calling, and serving the world; yet you shall have the same men profane, and violate that blessed day, which God hath set apart for his own service, by doing the works of their corrupt flesh, and toiling to serve it in the lusts thereof, as in taking their carnal sports, and such pas times as their base and sensual affections shall lead them unto, when they should be best employed in spiritual exercises. Whereas, if they saw their spiritual estate, and were sensible of the wants thereof, they would think one day too little for them to spend in bewailing their sins & miseries, in prayer, meditation, reading, and hearing the word of God: or if they did but know, and duly consider the wonderful bountifulness, mercy, patience, and long-suffering of God, who hath so safely protected them, so carefully provided for them, and so mercifully spared them, notwithstanding their sins & unworthiness; they would think that time rather too short then too long for them to bless him, and praise him enough; and to spend in godly and sanctified discourse, and conference upon those things which appertain and tend to God's glory, and their own mutual comfort, and edification in the knowledge of our Lord and Saviour jesus Christ.  
Furthermore, how many do we see, whose daily practice and trade of life is, to fulfil, and satisfy the lusts and desires of this vile, and ugly monster, their corrupt flesh, in lying, deceiving, usury, seeking unlawful and ungodly gains, slandering, and backbiting their neighbours, undermining for offices, and places of dignity, by a thousand ungodly, and sinister means, and devices, and infinite ways else, which would be too long here to be repeated, so that it is a thing most lamentable, and never enough to be bewailed, that Man, that excellent creature, which at first was created, to serve the Lord his God in holiness, and righteousness all the days of his life, to his everlasting comfort, should be found to be so base, as to sell himself to be a slave, and a drudge to his corrupt and sinful flesh, and to serve it in the vile, and contemptible lusts and appetites thereof, to his everlasting woe and destruction: yea, I say, that it is a thing altogether lamentable, that this body of death, this pernicious, and deadly monster, our natural corruption should be thus diligently obeyed, and served, notwithstanding the wages thereof be death eternal both of soul, and body; when in the mean time, the service of our good, and gracious God, is utterly neglected, and yet the reward which he offereth is everlasting joy, and happiness.  

Use 2. To admonish us to take notice of this deadly monster.  In the second place, this serves to warn, and admonish all the children of men that they take good notice of this cruel, and deadly monster which keeps all this quarter in the world, and which they all have brought with themselves into the world. When some noisome beast is discovered to be in a Country, the people of the same are not a little moved therewith: how do they bestir themselves, consult, and lay their heads, and helps together, to chase it, or ensnare it, that they might by some means bring it to death? how shall we then behave ourselves, which have received such credible, and certain information, that such a pernicious, and deadly monster, as the corrupt flesh, is risen up amongst men? shall we be idle, and secure? shall we not bestir ourselves, and look about us, and join all our forces together to kill, and destroy this fell, and cruel monster? Se●ing it hath been so manifestly, and undeniably made to appear unto us, that unless we kill it, it will kill and destroy us, and that eternally, Rom. 8.13. And to the end that the Apostle might the more thoroughly make us to understand this, and consequently the better deter, and affright us from the love and service of this our corrupt flesh, which we so gladly and readily obey; he calls it in our Text, a body of death: now there is nothing more terrible, and fearful to man then death; yet there is nothing more pleasing unto him, then to obey his corruption in all its filthy lusts, notwithstanding the Apostle declareth it (howsoever it flatteringly laugheth, and smileth upon a man) to be a deadly, and destroying monster, a body of death, having in itself the sting both of temporal, 
I Cor. 15.16.  and eternal death, wherewith it giveth the deaths-wound to every careless, and unprovident person which serveth, and obeyeth it: even as joab did unto Amasa when he embraced him, 2. Sam. 3.  
Wherefore every one that loveth his soul, must lay to heart the Apostles admonition, Rom. 13.14. Put ye on the Lord jesus Christ, and take no care for the flesh, to obey it in the lusts thereof; yea, he must set himself against his corrupt flesh, which is no other thing then a most dangerous monster, how sweet, and lovely soever it seemeth to be: he must in nothing take care to please, and obey it, for than it will grow more strong, and hurtful; but he must wean it of its lust, and deny it of whatsoever it desireth, and so crucify it, and by little and little, as it were, hunger-starve it, that he himself may live. What we are to know and do further as touching this body of death, shall be declared in the parts of the Text, which now follow to be handled.  

The opening of the second part of the Text.  2. Who it is which here complaineth against this body of death?  
IT is the Apostle himself which complaineth against the body of death, which was in him: for in the verse following, he speaketh of himself, and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I myself, and thus speaketh he every where, not as being unregenerate, but as having an unfeigned, and sincere love and delight in the law of God, which flesh and blood did never teach him, in which regard also, by the testimony of the Psalmist, he may be known to be blessed, Psal. 1.2. From hence followeth this observation. 
Doctrine 2. That the natural corruption which maketh man of himself unapt and unfit to any good, & prone to all evil, is in the best, and most holiest of God's children.  The body of sin, and of death is in the best, that is, the natural corruption which maketh man of himself unapt, and unfit to any good, and prone and ready to all evil, is even in the best and most holy of all; This appeareth out of that the Apostle himself 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 unto us that the faithful (among whom he shuts himself also) while they are here upon earth (how far soever they are proceeded in the new birth) do know but in part, 1. Cor. 9.10.11.12. And he saith of the Thessalonians, that there was something wanting in their faith, 1. Thes. 3.10. When in another place, he witnesseth of them, that unto other Christians they were notable examples, and patterns of true faith. 1 Thes. 1.7.8. Yea, in this regard Elias himself, was subject unto the same passions unto which other of God's children are. jam. 5.17. and all the children of God are said to have in them fleshly concupiscences, which strive against their soul. 1. Pet. 2.11. The best as long as they remain in this life have always somewhat in them which they must crucify, 
Gal. 6.24. Col. 3.5. Rom. 8.13.  which they must mortify through the spirit. Whereby it manifestly appeareth, that there is in every one an evil eye, which must be plucked out; and a bad hand, that must be cut off. Mar. 9.43. etc.  
Here it may be asked, 
Quest.  why God doth suffer his best Children thus to be oppressed, and cumbered with this body of death, so long as they live here upon earth?  
First, 
Answ.  God doth it for the greater glory of himself, and of his children, and the greater shame, and disgrace of the Devil: for truly, it tendeth greatly to the praise and glory of God, and to the honour of his children, and to the shaming of the Devil; that he knoweth how, & is able to keep, and preserve such weak and feeble vessels against all the power of Hell, and to make them conquerors over Satan, in that very flesh which is so polluted with sin, and was once depraved by the Devil.  
Secondly, the Lord doth it because it is fit that there should be a difference put between the cursed earth, and blessed heaven; to be without fin, and free from combat with it, is a prerogative and privilege belonging only to the seat royal, and court of heaven: it cannot be that we should enjoy it here upon earth; no we must long after the fruition of it in heaven.  
It may be demanded again, 
Quest.  that seeing the very best are polluted with this natural corruption, what difference is there then between the children of God, and the children of the world, between true believers, and carnal men?  
There is as great difference between them as is between the darkness of the darkest night, 
Answ.  and the light of the morning at the break of the day, as we heard before; yea, the difference between the carnal, and spiritual man, in respect of this inherent corruption, is great every manner of way: for in the unregenerate man, this monster of sin, sitteth, as it were, upon a throne, ruling, and having dominion in his heart, where it commandeth, and is obeyed in every thing. For experience makes it plain, that there is nothing wherein worldly men do take more delight and pleasure, then in serving their corrupt flesh in all its lusts, whether it be in covetousness, voluptuousness, pride, ambition, or in any thing else whereunto their appetites carry them. But on the contrary side, in the children of God, (how s; over it hath place in them, yet) it sitteth not as upon a throne, ruling, and commanding as a King, but lieth, as it were, stretched out upon a rack, where through the working of the spirit it is every day more and more disjointed, weakened, and mortified. Furthermore, the daily practice of the true Children of God is, not to take care for the flesh, to obey it in the lusts thereof, as carnal men do, but to beat it down, 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 sottishness of many poor, and wretched persons which serve the flesh, and live in sin, who when they once hear, that all men, yea, the very best are sinful, and that the most holy and sanctified have their wants and defects, and are clogged with the sinful flesh; then begin they to justify themselves, and to say, we have all drunk of one cup; he that is without sin let him cast the first stone at me; have I my imperfections? Another hath his; I am not alone, I hope I shall get into heaven as well as another; and so they set themselves in equal degree with the true Children of God; they themselves being no other than fleshly men, and children of the world.  
But thou miserable man which speakest after this manner, understandest thou not? or wilt thou not understand, that there is a great difference between having the sinful flesh in one, and fight with it; and having it in one, and loving and serving it in the lusts thereof? Is there no difference between chaste joseph, who being set upon by Potiphars' wife, and tempted to commit folly, ran away; and between the light, and wanton woman, who sought to draw him unto it? Is there no difference between a modest, and chaste Matron, who having a Ruffian in her house, resisteth him, striveth against him, seeketh by all means to drive him out, and cryeth out earnestly, O wretched woman that I am, who shall deliver me from this wicked villain? and between a lascivious woman which rejoiceth, and is glad that the Ruffian is in her house; which maketh a bed for him, and solaceth herself with him: so is there great difference between you, which let sin reign in your mortal bodies, that you might obey it in the lusts thereof. Rom. 6.12. and between the servants of God which wrestle, and fight with it, and labour to beat it down, and bring it in subjection. 1 Cor. 9 27. Yea, there is so great difference (mark it well) that you with your sinful 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 delivered from their sinful flesh, and be exalted into Heaven: yea, behold, there is so great difference between you two, that the one shall be damned, and the other saved; the one go to heaven, and the other to hell.  
But although this natural corruption is not alike in all men, yet it is truly in all men, and that in the very best, as daily experience teacheth: for who is there among the most holy and sanctified that live, which feeleth not in himself the prick 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 do, greatly hindering him in the service of the most high.  

Use 1. To teach every one to walk warily and circumspectly, seeing we carry in and about us such a body of sin and of death.  First, this serveth to incite, and stir up every one to walk warily and circumspectly, seeing that we carry about us, and in us such a body of sin, and of death; such a deadly and deceitful monster as the flattering flesh, which always lieth in ambush to entrap the soul, and is conspired with the Devil to bring it unto destruction. Shall we not then stand upon our guard? Shall we not watch and pray, and put on all the Christian Armour of proof to defend ourselves withal? how can a poor man escape destruction, and condemnation, if he looketh not well to himself, seeing he is so beset on every side, within and without with such dangerous, and cruel enemies. Admit that a Frontier town be straightly besieged with a strong Army without; and hath within it mutinous soldiers, which always seek their opportunity to betray, and deliver it over into the enemy's hands; how can such a Town be safe if good watch be not kept? Must it not of necessity be wasted, and ransacked, unless the Citizens do take more than common care, and diligence to secure themselves? We see it is bad enough with a City in such a case, let it do the best it can: and even thus standeth it with us; the Devil runneth round about us, seeking to devour our souls, the corrupt flesh is within us ready to betray our souls into his hands; how then can we avoid destruction, if we be secure, and negligent, For this cause saith the Scripture, If the righteous shall scarcely be sane, where shall the sinner, and ungodly man appear. 1. Pet. 4.18. If that the Apostle Paul was thus troubled, and grieved with the sin that cleaved so fast unto him, which was then upon his guard, and strove manfully with it; which had then denied himself, and made it his continual practice, and trade to beat down and kill this body of sin, 1. Cor. 9.27. What will then become of secure and negligent men, that take no more care for their noble and precious soul, then as though there were no deceitful Satan always seeking his advantages to enter upon it, nor any corrupt flesh, and body of death to kill and putrify it? It shall surely come unto them as the Apostle saith, when they shall say peace and safety, then shall come upon them, sudden destruction, as the travail upon a woman with child, and they shall not escape, 1. Thes. 5.3. unless in time they prevent it.  
And it is most certain, that all this security, which is in worldly and carnal men, ariseth only from this, that they neither think, nor consider that there is a whole kingdom of darkness, and all the power of hell up in arms for to destroy their soul: and a whole body of death, and of sin within them, which is evermore ready to betray them into the hands of the destroyer: this ignorance is the cause, and ground of all their security; for did they but see how mighty and cruel their enemies are; and what deadly, and poisonous concupiscences they carry in their bosoms, 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 deliver me from this body of death?  
Wherefore we must suffer ourselves to be admonished, evermore to stand upon our guard, to pray, to have God always before our eyes, and often to hear, read, and meditate on his Word, and to follow his will revealed therein: those that are subject to any disease in their body, as the stone, the gout, or the like, when they begin to perceive any sign of their old grief, they presently make their moan, and complain of it, and live more carefully, & respectively, avoiding whatsoever may further and increase their disease, & using all means to have it cured; so must we also do for our souls, unless by giving over all care of them, we brand ourselves with the mark of men reprobated, and given up of God.  

Use 2. A iustreproofe of all such as content themselves with a civil life.  In the second place, this serveth for the just reproof of the exceeding great blindness, and sottishness of many worldly, and carnal men, who because they lead an outward civil life among their neighbours, paying every man his own, and defrauding no man of a penny, as their manner of speech is, are therefore accustomed to justify themselves before God, and bear themselves in hand, that they have no need to fear hell, yea, heaven is their due; notwithstanding, they are convinced in conscience, that they are sinful, yet they know no other sins that they have, than some small sins, which they hold to be venial, and those they think are so few in number, that they need not to make any doubt of their salvation; and in the mean 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 liable unto eternal condemnation: this they consider not, but say in their heart, I am no thief, no murderer, no drunkard, no cheater, no whoremonger, 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 heaven as well as another? And in the mean while (poor men) they think nor what God hath to say unto them, and what he can allege 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 live they should neither move, nor stir, and do neither good, nor bad.  
But O thou poor man that art thus minded, how lamentable is thy case? Thou hasf a whole body of sin with in thee, and that as thou liest, and sleepest: there is a moustrous deformity in thee, which maketh thee most abominable before God, and being not covered will certainly bring thee to hell: thy natural corruption possesseth thy soul, killeth it, and maketh it stink before God, Psal. 53.2. It destroyeth thy body also; for from whence (thinkest thou) doth it come, that thy body is subject unto so many pains, and diseases; that it so decayeth, and consumeth away? cometh it not from this inward body of sin, which hath in itself the sting of temporal and eternal death. 1 Cor. 15.56. So than ye need not be a thief, or a murderer, or an adulterer, or a drunkard, or a deceiver, or an usurer: thou mayest choose whether thou wilt take so much pains for to go to hell: remain the same that thou art by nature, and thou shalt not escape it: continue still an old wife unto the old Man, as by nature thou art, and thou canst not be saved; thou must perish, Luc. 13.3.5. if so be thou art not renewed in the spirit of thy mind; if the hand of God come not upon thee; if his spirit worketh not in thy heart, and create in thee a new heart, and a new spirit; if he causeth not the light of his grace to arise in thy heart, that thou mayest no longer remain darkness, but mayest be light as the day beginning to break: if this (I say) be not wrought in thy heart, it is not possible that thou shouldest ever enter into the kingdom of heaven; or inherit eternal life; for thou hast a body of death in thee which will bring thee into everlasting death, except thou begin to kill the works of this body, which thou canst not do but through the spirit, which by nature thou hast not, neither canst have, but from God alone.  
O what a lamentable thing is it, that the natural man is so blockish, and dull that he not so much as once thoroughly considereth this; admonish, and exhort these men to mark God's word, diligently to repair to the Congregation of the faith, to watch and pray, to redeem the time, and to work out their salvation with fear and trembling; they cast it in the wind; they see no reason why they should so trouble themselves: they suppose it standeth well enough with them, because they are not so openly scandalous and offensive in their conversation as others, and peradventure somewhat better than some of their neighbours, of whom they report that there is no goodness in them: when as they themselves know not yet what it meaneth to be renewed in the spirit of their mind; and what it is to mortify the deeds of the body through the spirit.  

Use 3. To teach God's people to put far from them that conceit of carnal men.  Thirdly, let this serve to exhort all the people of God to put far from them this opinion, and conceit of worldly, and carnal men; let us give out selves no rest, till we find that we are renewed in the spirit of our mind, and that we have some power through the spirit to mortify the works of this body of death: let us also take heed, that we be not so foolish, as to seek our justification in ourselves, or in our own works: nothing but that which is perfect can stand before the judgement of God: but we have a body of sin in us, which hinders us from perfection; therefore let us seek it only in jesus Christ our Lord.  

Use 4. To work a sound humiliation in all mankind.  Fourthly, this may move us to humility; shall we be proud, and insolent, which bear about us, and in us a body of death; which are condemned men, upon whom by the law of God the sentence of death hath already passed? Is it a seemly thing that persons condemned, and ready to be executed, should be proud and arrogant? shall we then be high minded, and grudging? shall we be envious, and malicious? shall we be wanton, and careless, which have in us a body of death, whereby we are liable unto eternal death? Shall we in the pride of our hearts, make of our body of death, a body of insolency, and murmuring; a body of voluptuousness, and mirth; a body of wantonness, and jesting? let that be far from us: humility becometh 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 else but an accursed lump? job was humbled, because the fores had overrun his body: but the natural corruption hath run through all the parts and powers of our soul, and body, and shall we not be humbled? shall a man be cast down for a disease in the body? and shall we that are so deadly sick in soul, not be cast down at all.  

Use 5. To administer comfort to the Warriors against this corruption.  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 unfeignedly grieved, and troubled, and earnestly busied, and exercised in mortifying, and killing the same by the spirit, do notwithstanding feel in themselves the pricks of the flesh, and the continual buffets, and assaults of this body of sin: Behold my beloved brothers, and sisters, be not dismayed, and think not therefore that you are Bastards among the sons of God: No, as you have before heard, it is the lot of all the Children of God: mark in all the foregoing verses of the seventh chapter to the Romans, what the Apostle himself had to do with his natural corruption; be not then discouraged, but stand to it stoutly, and although the Devil goes about to persuade thee, that thou art no child of God, because thou feelest the prick of the flesh so strong in thee; yet know for certain that in as much as thou strivest manfully with thy corruptions, and dost not study to obey, and please them, but seekest by the spirit to mortify, and kill them; know (I say) that thou art a child of God: continue therefore in thy spiritual combat; fight valiantly; and put on all the Christian armour of proof; and let this serve to make thee long and desire to be delivered from this body of death, and to be with Christ; and in the mean time be humbled in thyself, and patient toward thy brother, out of the sense of thine own imperfections: and strive not only against this, or that sin, according to the manner of worldly men, (whereby it appeareth that their heart is not upright with God:) but with the Apostle, fight against the whole body of sin, using the means that God hath ordained whereby thou mayest overcome, and avoiding all occasions that may make thee fall: and so doing be assured in thyself, that thus to strive against thy natural corruption, is an infallible mark, that thou art a Child of God, and a sure ground of unspeakable comfort. ⸪   

❧ The second Sermon.  

The opening of the third part of the Text.  Thirdly, How the Apostle lamenteth over the body of Death?  
The Apostle his lamentation is twofold: first, he declareth himself therefore to be miserable: secondly, he wisheth to be delivered. Of both which we shall speak by God's assistance: and first of this, that the Apostle declareth himself to beo miserable, because he had the body of death in him. O miserable man (saith the Apostle) who shall deliver me? It is very strange the Apostle lamenteth here after this manner: in other places he affirmeth, and that confidently, that he rejoiced even in the greatest tribulations, 2 Cor. 4.8. etc. 2 Cor. 6.4. etc. How doth he here then so mournefully complain? Did he speak from his heart, when he said, O miserable man? Was he not then a man blessed of the Lord? Was he not then assured of his salvation? How cometh it then that he calleth himself miserable?  
Without doubt the Apostle speaketh here in good earnest, 
Answ.  for he was then in a hot skirmish, and had little time, or cause to dally, or lest: yea, he spoke not only in earnest, but also upon good grounds, for the other afflictions wherein he saith, he did glory, and rejoice, were outward afflictions, wherein in truth he might well rejoice: but here he speaketh (as we have heard before) of his natural corruption; of the sin that hanged fast upon him, and of the old man, which he began to behold in all the parts, and members thereof. The which made him lament and complain in good earnest, as being a thing out of which he could draw no comfort at all: in which regard he might justly account himself to be miserable: For this body of death considered in itself, maketh a man truly wretched and miserable, the which may sufficiently be gathered out of the first part of our Text, whereunto we will briefly add, 
The body of death hath these miserable effects which follow.  that the body of death, in respect of which the Apostle so earnestly complaineth, hath these miserable, and cursed effects which follow.  
First, it defaceth, and depraveth the Image of God, 
It defaceth the Image of God in us.  the which is a thing altogether lamentable, and miserable. If a man doth break a leg, or an arm, how doth he cry out, and complain of his misery? What cause then is there of mourning and complaint, when the soul of man is broken to pieces, and made unfit for every good use? When the most noble and eminent of man is ●●terly depraved, and corrupted? We see that in a man's body, when any member is wounded, or afflicted with any grief, the more worthy and excellent that member is, the greater is both the grief, and danger of the sore: prick a man in the arm, or the leg with the point of a Needle, and he will both feel it & complain of it; but prick him in the apple of his eye, and that shall pierce him to the heart, and make him cry out. If it be so with the eye of the body, how great is the pain and grief, when the eye of the mind is not only pricked, but wholly put out? When the most noble, and precious soul is wounded, and that to death? this is it that made the Apostle cry out, O miserable man.  
Secondly, Man thus depraved in soul by original corruption, 
Being thus defaced we become the children of wrath and disobedience.  is by nature a child of disobedience, and a child of wrath, Ephes. 2.2.2. That is, unfit for the service of God, & liable to the curse of God; both which are miseries beyond comparison.  
First, he cannot do the works of God: for he is as a broken tooth, which serveth for no use at all; and as a broken arm wherewith a man cannot work. As soon as a man begins to frame himself unto the service of God, he findeth his corruption ever to be in his way, so that the good that he willingly would do, he cannot do as he would: With this are the children of God greatly moved, howsoever the children of the world, which put not forth their strength to the service of God, feel no inconvenience herein: even as one that hath a broken leg, and lieth still, feeleth not the smart thereof so much as he that is ever assaying to walk; and therefore they complain not; nevertheless, this exceedingly grieveth the servants of God, and they account it as a great misery, that they can no better perform their duty to God.  
Secondly, the natural man is liable to the curse of God, Deut. 27.26. He that destroyeth the image of God, him will God destroy: This is it that did cast many of the Angels out of heaven into hell: this droue Adam out of Paradise, and maketh all the sons of men subject unto eternal death: and from hence do arise all the plagues and punishments which are inflicted upon man: now, as a man having committed murder, & being come to himself, accounteth himself to be miserable, in regard of the offence, which maketh him worthy of death, although he be neither apprehended, nor condemned to die: even so it is with the children of God, who notwithstanding that they are delivered (as the Apostle was) from the fear of death, through our Lord jesus Christ, Heb. 2.15. yet because they know that their sinfulness causeth God to hide his cheerful countenance from them, Esay 59.2. Which is unto them as bitter as death itself, therefore they cry out unfeignedly because of this body of death; O miserable man.  
Now in that the Apostle himself which had already in a great measure mortified, and subdued this body of death, 1 Cor. 9.27. yet nevertheless so pitifully complaineth against it, whereas there are many thousands that go frolikely along being never touched, much less troubled therewith, yet are as it were wrapped, and plunged over head and cares, in sin and iniquity: from thence followeth this Doctrine; 
Doctrine 1. The more holy a man is, the more sensible is he of his natural corruption.  The more sanctified, and holy that a man is, the more sensible is he of his corruptions, and the more troublesome are they unto him. This is manifest, in that the Apostle that was none of the greatest sinners, but one of the holiest upon the earth, yet maketh the greatest complain against his corruptions: he reckoneth up 2 Cor. 11. many, and sundry bitter afflictions, and persecutions, yet none of them maketh him cry out, and complain so mournefully as he doth here, because of his natural corruption, which he saw to be the mother of all misery.  
Thus David, when through his folly he had wounded himself with sin, goeth weeping unto the bosom of his heavenly Father, and cryeth out with a loud voice, Heale my soul O Lord, for against thee have I sinned: But the Children of the world in the same case, wipe their mouth with the Harlot, and ask what evil they have done.  
Now the reasons for which the regenerate, and true Children of God are so grieved with sin, whereas the children of the world are never touched, much less troubled therewith, are chiefly these.  
First, 
Reasons. 1. Because they have a feeling conscience sensible of sin.  the regenerate and true Children of God have received spiritual life in them, whereby they have a quick, and feeling conscience, which the Lord giveth them to keep them from sin; But on the contrary side, the natural man is dead in sin, Ephes. 2.1. and hath a seared Conscience 1 Tim. 4. which is utterly past feeling, as it is said, their heart is waxed fat, that they cannot understand Mat. 13.15. Hence it is that the Children of the world, being dead in sin, and dead in conscience, can so easily digest all manner of sins, and make so light of them; being accustomed never to lament for the iniquity, & offence of their sins, but for some outward inconvenience, which they have procured unto themselves in the world by their sins, as loss, reproach, or the like: but the regenerate, being living in soul, and quick in conscience, are sensible of the least prick of sin, the smart whereof causeth them to cry out, O miserable, etc.  
Secondly, 
2. They have their eyes open to see the ugliness of sin.  the regenerate have their eyes open to see the ugliness of sin, and the hateful deformity of this body of death: they see that it defaceth the image of God in Man, maketh him unfit for the service of God, and liable to the curse of God: they see that it dishonoureth God, and provoketh him to anger; scandalizeth the Church, grieveth the godly, and rejoiceth the wicked, and causeth the name of God to be blasphemed, and his Gospel to be disgraced: they see also, that hell, and eternal damnation do hang at the tail of sin, how sweet, & pleasing soever it seemeth to be: all this do they see, as a people that is near unto God, who giveth great light unto all them that are about him: they see also, that it shutteth Heaven, and openeth Hell: increaseth the heat of Hell-fire, for the ungodly, and hideth the comfortable light of God's countenance many times from his own children: All this do the Saints of God see, which maketh them so lament, and complain of sin; but the children of the world because they neither see, nor understand this, are nothing troubled with sin, notwithstanding they are from top to toe polluted therewith.  
Thirdly, the regenerate and true Children of God, do hate sin with a perfect hatred, Psalm 97.10. Where on the contrary side, the unregenerate do love it as much: yea, they have their special beloved sins, job 20.12. Now we know it is a thing not a little grievous for a man to have one whom he hateth always to be present with him, in his house, at his table, at his fire, in his bed, and every where else, under his nose; So it grieveth the children of God not a little, that the body of sin, and of death is in them, which they hate with all their hearts, and wish that it were drowned in the bottom of the sea: but it is not so with the children of the world, for they loving sin, or not hating it, are nothing troubled therewith, although they know it to be in them.  
Fourthly, The Saints of God have learned to judge of sin, according to the word of God, which declareth it to be the most odious, and abominable thing that is, Deut. 25.16. and herein have they also learned to renounce their own understanding: but natural men do judge of sin according to their own carnal conceit, and good meaning; and being by nature lovers of sin, they cannot, nor will not understand that it is so hateful as truly it is; and therefore, where they should condemn themselves for sin, they condemn the law as if it were too strict, and judged too severely of sin.  
Lastly, as no element in his proper place is heavy; So sin in the natural man, being in its right place is not grievous: but it is otherwise with the children of God.  

Use 1. For examination, by this, whether we be God's children yea, orno.  Now come we to the Uses that may be made of this that hath been spoken; and the first shall be for Examination, and trial: for, by this Doctrine may every man prove, and try himself whether he be a child of God, or not; in which the most part of men are wanting, suffering themselves to be deceived in the case of assurance of salvation; but it must not be so; for, would a man be willing without proof, and trial of himself to go along merrily, and laughing, with a hope of inheriting eternal life, and at last through want of trial, and examination, find himself deceived in his expectation, and be cast into eternal damnation, without hope of ever being delivered? Verily, I think not: therefore enery one must take the pains to prove and examine himself.  
Now, here is an infallible Rule, for proof, and trial: See how thou art minded concerning sin; is it so, that when thou hast thoroughly considered thy whole estate, and condition, and weighed in thy heart how every thing standeth with thee, thou findest nothing that troubleth, and grieveth thee so much as sin: and canst thou, having all things at will, sit down with the Apostle and mourn because of thy fins, and cry out unfeignedly, O miserable man, who shall deliver me? Wishing above all things to be delivered from the body of sin, and to be freed from the power thereof; oh that is a good sign that there is spiritual life in thee; that thou hast a spiritual eye open to see the hatefulness of sin: that thou thyself hatest sin, and judgest thereof according to the word of God, denying thine own carnal conceit therein: and that sin being in thee, is not in its proper place.  
But on the contrary side, if it be so with thee that thou canst lament, and bewail thy losses, and crosses in outward things, and art nothing troubled for thy sins; it is a very evil sign: canst thou mourn, & grieve when thou hast wounded thine arm; and dost thou make nothing of it when sin hath wounded thy soul, even to death? canst thou frown when others have displeased thee; and art thou not moved at all, when thou thyself hast displeased the God of heaven and earth? canst thou rage, and take on with thy servants for breaking a glass, or a pot; and hast thou no holy indignation with thyself, when thou hast broken the law of God? Behold, it is a sign thou art in a bad case. Furthermore, canst thou, being poor and needy, lament, and bewail thy state, and cry out, O miserable man? and canst thou not because thou art sinful cry out unfeignedly, O miserable man? Then it is greatly to be feared, that thou art not only poor in body, but also accursed in thy poverty, and want, if so be thou remainest the same in soul as thou art, Again, if thou having spoken a lie, been angry, or peradventure drunk the last night, canst easily digest it, and go on frolickly, without once being touched at heart with any sorrow for it; behold, it is a lamentable sign, that thou art dead in sin, and art blind, not having an eye to see the hatefulness of sin; that thou hatest not sin as thou shouldest, nor judgest of it as God doth: yea, that thou art altogether in sin, and sin in thee, is in its own place: And to be short, it is an infallible sign, that if thou criest not out because of thy sins, O miserable man, who shall deliver me? Thou thyself art one of the most miserable men that liveth upon the earth.  

Use 2. To cause lamentation in regard of the commonness of correction, and yet the great want of a sensible feeling of it.  Secondly, here is great cause of mourning, and lamentation: For is it not a miserable thing, that sin, which is so common in the world among name-bearing Christians, and hath so many lamentable effects, is so little complained of by men and yet the want of being troubled with it, is such an infallible sign of a miserable soul. Hath not sin, as a sea, overflown all places? go unto the houses, shops, markets, counsels, Courts, Consistories, Churches, or any place else, and if it be full of men, you shall find it to be full of sin also: but where shall you find the holy complaint and outcry of Paul against sin? Where shall you find those that from their hearts hold themselves to be miserable, because they be sinful? and make the sorrow for their sins, to exceed all their other sorrows, as the Saints of God were wont to do? Nay, are there not multitudes to be found which harden themselves in sin? and are so far from any remorse of Conscience for sin, that they rejoice, and take pleasure in it, and are at no time so much grieved, as when they cannot bring their sinful intents to effect, not making a meal but it must be with sin, to whom it is not enough that they eat, and drink, but they must eat, and drink sinfully, or else they cannot be merry: there are also those that plough iniquity, Hosea 10.13. that are inventors of wicked things, Rom. 1.30 Workers of unrighteousness, practitioners in sin, whose will, and understanding are only employed to plot, and devose iniquity, to cover, extenuate, and defend it with subtle Arguments, or so cunningly, and cleanly to carry their sinful, and ungodly projects, that they may not be perceived. There are likewise those that live only in sin, whose meat, and drink it is to work iniquity, Pro. 4.16. There are also those that build their houses, and hold them open in sin, as those wicked and filthy Alehouses, and worse; & yet all these will give themselves out for true Christians, and appropriate unto themselves the comforts and prerogatives of the Children of God, when, remaining as they are, they have no part in them, which is a thing altogether lamentable, and miserable.  

Use 3. To terrify all hardhearted people, which delight in sin, never sorrowing for sin.  Thirdly, this serveth to terrify, and affright all abstinate, and hard hearted men, which drink in iniquity like water, and can without any sorrow, or remorse of conscience, commit, and digest the most gross, and abominable sins; which can lie, swear, deceive, drink drunk, profane the Sabbath, or do any wicked thing else, and yet pass away their time in joy, and mirth; yea, and boast of their strong faith; and that they are sure of the pardon of their sins, and the salvation of their souls: But the faith of these men is mad, and foolish: it is no Apostolical faith; it is not of the nature of the Apostle Paul's faith, who being upon good grounds assured, that his sins were forgiven, yet was troubled, and grieved with them; even as a maid who having slipped into folly, and now liveth chastely, mourneth, and lamenteth all her life long, because of the scandal & reproach where with she hath stained herself, although she be forgiven of her friends, and companions, and as well respected and esteemed by them, as she was in times past: but the peace, and security of those idle, and vain boasters, ariseth not from the strength of their faith, but only from this, that they have a dead, and benumbed Conscience, and are still in their natural state, where sin being, as in its proper element, is not heavy, and grievous. But look before thee thou wretched man, behold, there shall a judgement come, and then thou shalt know, that this thy idle joy, and mirth, is nothing else, but the seed of thine eternal pain, and torment, unless thou dost in time turn and repent: for it is most certain, that thou must either temporally, here; or else eternally hereafter, lament, and bewail thy sins.  

Use 4: To reprove all those which wonder at the humility of God's children.  Fourthly, this serveth to reprove those large Consciences, which when they see the Child of God humbled, and grieved for his sins, are wont to marvel, and say, they know not wherefore one should be so troubled for sin, for God is merciful, say they, Christ is dead, and all things are well: but did not the Apostle know what he did when he cried out so earnestly because of his sins, O miserable man, who shall deliver me? But these men do not know, that it is the property of the child of God to mourn, and grieve because he hath displeased his good and gracious Father by his sins, although (with the Apostle) he be confident, that they be remitted, even as a good natured child, when he hath committed a fault, will be sorry that he hath offended his Father, although he hath forgiven him.  
Lastly, here is matter of comfort, and encouragement, for all those which out of the sense and feeling of their sins and corruptions, are unfeignedly grieved, and troubled with them, complaining, and crying out from their hearts with the Apostle, O miserable man that I am, who shall deliver me from this body of death? Oh my beloved brethren, and sisters, be not dismayed because you find sin to be so heavy a burden; behold, it must be so, if you will be eased of it: the more light a man thinks it is, the more heavy, and grievous it shall fall upon him: it is a sign that you are in a joyful estate, if your greatest sorrow be for your sins: a wound being full of dead flesh smarteth not; but than it is the more incurable: it is a living, and quick conscience that feeleth the smart of sin: this corruption is not felt by corruption: it is a sign that there is spiritual life in us, when we can mourn for the transgression, and iniquity of our sins: I say, for the transgression, & iniquity 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 sin, can mourn, and lament enough for the punishment which is, (or they fear will) come upon them, by reason of their sins: but it is the property of the children of God to sorrow, and grieve because by their sins they have offended, and displeased their good, and gracious Father: so then, go forwardly, thus must it be with you, if you will have it be well with you: step one step further with the Apostle, and as with him you mourn because of the wickedness of your sins, so cease not, and give yourselves no rest, till with him also you find yourselves to be delivered both from the guilt, & dominion of sin, through jesus Christ our Lord, whereof by his assistance we purpose to speak in this part of the Text which now followeth.  

The last part of the Text.  HEre the Apostle wisheth to be delivered from the bady of death: O miserable man (saith he) who shall deliver me from this body of death? Now, we are delivered from the body of death in this life (for thereunto hath the Apostle respect, as it appeareth in the verse following) when in this life we are saved from our sins, Mat. 1.21. namely, when we have not only obtained forgiveness of our sins, but are also strengthened against the power of sin, & more and more set free from the bondage thereof, joh. 8.32.36. thus the Apostle wisheth here that the power of his corruptions might more & more be broken, and decayed.  
Moreover, the Apostle here wishing, asketh who shall deliver him? which we must not understand as though he did not know through whom he should be delivered; for he declareth in the verse following, that he knew it well enough; but here he asketh the question, only, to let us understand, that in himself he found no means whereby he might be delivered: Like josaphat being environed with his enemies, & seeing no way to escape, cried unto God for help, 2 Chron. 18.31. Or as the seafaring men, who in time of storm, and tempest, when their own art, and industry cannot help them, do cry unto the Lord, Psal. 107.28.29. So the Apostle cryeth here, as out of great misery, and affliction, unto God for help, knowing that it must come only from him; for sin maketh man so miserable, that nothing but the almighty power of God can deliver him: for by sin we are cast under the feet of Satan; we lie condemned unto eternal death; and the wrath of God is incensed, & kindled against our souls, for which who knoweth in himself any remedy? judas finding none, ran unto the tree: but Paul runneth unto Christ, vers: 25. For it is the son of God alone, which can deliver the wretched sons of men from the misery of their sins.  
But some man may ask, how cometh it to pass, that the Apostle Paul, which was none of the greatest sinners, yea, which was already in a great measure freed from the might of sin; yet wisheth thus earnestly to be delivered more and more from it; whereas the children of the world, which lie even drowned therein, and are very slaves unto it, yet speak not once of this deliverance.  
Beloved, it came from this, that the Apostle had a feeling, and experimental knowledge of the misery that ariseth from sin, and therefore he wisheth to be delivered from it: this the children of the world do not feel, and therefore they think not of deliverance: he that can feelingly, and unfeignedly complain, that he is miserable, because he is sinful, he will also heartily cry out, and wish to be delivered from sin; from hence followeth this observation; 
Doctrine 2. The true sense of our misery by sin causeth us to seek deliverance by Christ.  The true sense, and feeling of the misery which sin bringeth us into, causeth us unfeignedly to seek our deliverance out of sin by jesus Christ: This we see manifestly in the Apostle Paul: For this cause was it that our Lord jesus Christ according to his infinite wisdom, sent john the Baptist before him, as a forerunner to prepare the way for him, by teaching men to know their misery, whereinto they were brought through sin, to the end, that they might seek their deliverance out of sin through Christ, Mat. 3. For this cause also is the law preached, that me● being thereby brought to the knowledge of their misery through sin, Rom. 7.7. might the better be driven to Christ: in which respect, the Law is called our leader to Christ, Gal. 3.24. In this regard also Christ saith, that those that are whole have no need of the Physician, but those that feel their maladies, they call, and cry for him. 
Reason 1. It is natural for all Creatures in distress to seek deliverance.  And the reason is, because it is by nature engrafted into all Creatures when they are in distress, and misery, to seek ease, and deliverance: as the young Ravens in the wood when they are hungry, do cry unto God, Psal. 147.9. And the greater the misery, and affliction is, the greater is the desire to be delivered. Now there is no smart like unto the smart of sin, unto a feeling conscience: and there is no affliction, like unto the affliction of the conscience, for (as we said before) the more noble, and excellent that member is which is affected with any sore, the greater is the grief, and pain thereof; So, the soul being the most worthy, and eminent part of Man, and in misery, and distress; the sorrow and grief must of necessity be great, and the desire to be delivered from it equal thereunto.  

Uses.  

Use 1. To show from whence it cometh that men are in miserable bondage under sin, and yet never seek for deliverance  First, this serveth for to discover unto us, from whence it cometh, that there are so many which notwithstanding they are miserably possessed with this body of sin, and polluted with all manner of impious transgressions, the damnable brood thereof; yet never seek for their deliverance, truly, it cometh only from this, that they know not the misery wherein they are by sin: yea, from whence cometh it that many a man goeth under the curse of God because of his sins, and never thinks of his deliverance, passing along, as it were, with an easy gale in a smooth Sea, without any perturbation at all: and many also who knowing that they are sinful, and being ignorant of the means whereby they may be delivered, yet are not a whit troubled: ask them, have you not sinned against God? they will answer, yes; then ask them, whether they by their sins have not deserved eternal death, even as others? they confess that also: ask them then, what means they know whereby to be delivered from the body of death? they answer, that God is merciful, and they trust that he will not cast them away, because of their sins, but will save them for his mercy's sake. Demand of them then whether God saveth 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 goats, as well as sheep: then come nearer unto them, and demand of them upon what ground they hope that God will be more merciful unto them, for to save them from hell, and bring them to heaven, than he is to many other whom he casteth into destruction? then they are at a stand, not knowing what to say, or do; or, it may be run unto their works, for to seek their salvation there: or else answer you, that it is too high a question for them, and that they are not so deeply learned: and albeit they are convinced, that they are ignorant of the means whereby they may be delivered from eternal perdition, yet they let it stick there, troubling themselves no further, but go on carelessly, and securely, not so much as once ask, or enquiring of that man of God which hath so convinced them, how, and which way they may be delivered; but let it so remain, being negligent of their eternal good: and this their fearful, & miserable blockishness, and dotage ariseth only from this, that they have no sense, nor feeling of the miserable estate wherein they are by sin, but only prate, and discourse of it, because they hear others do so, thinking that men must say so: and because for the present, they have their bodily health, and the things of this world at will; and feel no smart in their consciences (for they are dead in sins, and trespasses, and consequently without feeling) therefore are they secure, and seek not to be delivered from their sins; but live, taking their pleasure, and delight therein, for they have neither true knowledge, nor feeling of the misery, and wretchedness whereinto their sins have brought them: how their soul is depraved, and corrupted, and what a curse hangeth over them: but this security of theirs, is like unto that of a condemned person, who sleeping before execution, is secure no longer than his sleep dureth: for from this that worldly men are ignorant of the misery wherein they are through their sins, ariseth it that they are so negligent, and careless, not troubling not themselves with the Apostle about their deliverance; nor yet once looking after Christ jesus unfeignedly, and heartily: whereas had they learned tightly to know, and understand the misery wherein they are by reason of their sins, they would with all earnestness, and vehemency have sought their deliverance from the body of death, as the Apostle did.  

Use 2. showeth the necessity of the sound preaching of the Law.  Secondly, this showeth how necessary it is that the Law should be thoroughly Preached, to the end, that men being made thereby to know the miserable, and woeful estate whereinto their sins have brought them, might the better be driven to seek their deliverance through jesus Christ. For it is most certain, that neither the deliverance is heartily sought after, nor jesus Christ the Physician worthily esteemed, there where the hate fullness of sin, and the greatness of the misery by reason of sin is not thoroughly known.  
Go tell a man, which feeleth no grief, and thinketh himself to be well, and in health, that he should seek for help, and go unto the Physician for to be cured; and he will mock, and deride you: but one that findeth his disease, and feeleth the pain thereof will thank you for your counsel: so until such time that men have learned thoroughly to know their misery; jesus Christ the Physician is not respected, nor accounted off according to his worth, and desert: and although the Ministers of Christ come unto them praying, and beseeching them in the name of Christ, and entreating them for the love of Christ, to carry themselves so and so; yet these men which know not their misery regard it not at all, but set light by all the requests, and entreaties of Christ, and suffer his Ministers to pray, and entreat as much as they will, passing away their time without any care, or thought at all: and no marvel; for they feel no want of Christ, neither find they any more sweetness in the Lord jesus, then in a dry Wort-stalke. But on the contrary side, those that have learned truly to know their misery, and which give up their hearts, & souls unto Christ, for to be delivered through him; those esteem and count of all things as dung, and dross for the excellency of the knowledge of jesus Christ: whatsoever is required of these in the name of Christ, as soon as they truly know it to be his will, they fashion themselves according unto it, they only being those that honour, and esteem of Christ, according unto his worth, and excellency, as daily experience maketh it undeniably manifest: for this cause, we see it to be most necessary, that men should learn to know their misery by the preaching of the law, to the end, that they may come unto the Gospel for their deliverance, in, and through jesus Christ.  

Use 3. To admonish all which would be delivered from the misery of sin, that they would suffer themselves to be reproved.  Thirdly, This serveth to admonish all those which seek to be delivered from the body of death, that they willingly, and gladly suffer the reproof and reprehension of their sins, and the discovery of the filthiness, and hatefulness of them: but men are impatient of this, avoiding, & shunning it as the death, yet without this they cannot be delivered from the body of death: some when they hear sin sharply reproved, cry out, that it is the way to preach men to destruction; but truly they know not what they say: are they those that think to be delivered by their own works, that they cannot suffer to have it truly declared unto them, that the very best of them according to the tenor, and strictness of the Law, hath by their own actions discerned no less than hell and damnation? But if they be wise, & right minded Christians, let them be willing to hear their own insufficiency, and unworthiness discovered, and laid open unto them, that they may the more reverence, and esteem of jesus Christ, and learn, not in their own works, but in his worthiness, and merits to seek their deliverance, and salvation; and to acknowledge, and follow him, not from the teeth outwardly, like hypocrites, but unfeignedly, and from their hearts, as the only Physician, and saviour of their souls.  
Therefore most commendable is the practice of those Ministers of God which are careful, & earnest to lay open before men's eyes their insufficiency, vileness, and cursed estate by nature, endeavouring by that means to bring men highly to esteem of Christ (whom the end of all our preaching is to make known unto them) for by experience we find, and the truth itself maketh it clear, that our Lord jesus Christ is worthily esteemed, and honoured of none, but of such as by the feeling of their misery are brought into the estate of the Apostle when he cried out, O miserable man, who shall deliver me from this body of death?  

Use 4. Toteach us when we feel the lack of our jove to Christ, then duly to weigh the hatefulness of our sins.  Fourthly, this serveth to admonish us, whensoever we find ourselves wanting in our love, and due estimation of Christ, and feel that we have not such a hearty, and grounded affection unto him, and such a hungry desire, and longing after our deliverance from the body of death, through this Prince of life as we should; that then we betake ourselves unto a serious, and due consideration of the manifold, and wonderful hatefulness, and vileness of our sins; how miserably the image of God is thereby depraved, and defaced in us: how unfit it maketh us for the service of God: how fearfully by it the wrath of God is kindled against us: how thereby we have deserved eternal death, and damnation: and consequently what great need we have of the mediation of jesus Christ: and this will make us above all things (unless we are dead in sin) seek our deliverance from this body of death, through jesus Christ our Lord, as the Apostle did.  
Now in that the Apostle thus earnestly, and above all things in the world (as here it is manifest) wisheth, desireth, and longeth more and more to be delivered, and freed from the power of sin: and in as much as he elsewhere requireth us to be his followers: from hence ariseth this instruction, 
Doctrine 3. That it behooveth us above all things in the world, to seek to be delivered from the power of sin.  that it behooveth us above all things in the world, with all diligence to endeavour more and more to be delivered from the power of sin: We see here in our Text that it is the practice of the Apostle, and his example being good, we ought to make it our rule. This hath evermore been the opinion, and practise of all the servants of God, as it is here the outcry of the Apostle, Who shall deliver me from this body of death? Such is David's wish, Psal. 119.5. O that my way were directed to keep thy statutes: and it hath not only been the longing, and desire of the servants of God: but also their daily practice, and endeavour to attain unto it, as the Apostle Paul witnesseth of himself, that he desired in all things to walk honestly, Heb. 13.18. Yea, that it was his daily occupation, his greatest exercise, and endeavour, to have always a clear conscience toward God, and towards men, Act. 24.16. And David also testifieth as much of himself, that he refrained his feet from every evil way, that he might keep God's word, Psal: 119.101.  

Reason 1. Because true Religion teacheth us to kept ourselves unspotted of the world. I am. 1.27.  First, This must be the endeavour of every one that will serve God, because true Religion, and undefiled before God, even the Father, is, to visit the widow, and fatherless in their adversity, and to keep himself unspotted of the world.  
Secondly, If so be we were in slavery under the Turks, 
Reason 2. Because the bondage of sin is the greatest bondage that a Christian can undergo.  should we not by all means labour for our liberty? If we were gripped in the claws of a Lion; should we not desire, and strive to come forth? If we were in danger of some fearful fire, or overflowing of water, should we not make the best speed we could to escape? Now, the bondage, the tyranny, the brunt, the flood of sin is worse than the bondage of the Turks, the cruelty of a Lion, or the unmercifulness of fire, or water: for these fasten only on the body, and but for a short space: but the other on the soul, and that for ever. Therefore, unless we will make it appear, that we be unbelieving contemners, and mockers of the Doctrine of heaven and hell, and whatsoever appertaineth thereunto, accounting it as merely verbal, and vain babbling; Let us above all things in the world, labour, and endeavour more and more to be delivered, and freed from the bondage of sin.   

Uses.  
First, Here is matter of mourning, 
Use 1. To enforce us to mourn because men lie in their sins without once seeking any deliverance.  and lamentation, even that there are so few that labour, and exercise themselves in this, notwithstanding it be matter of such necessity, and consequence. You shall find men that are plunged up to the ears in sin, yet nevertheless take no pains at all to get out of it: yea, they are so far from using any diligence of themselves, to work out their liberty, and freedom from the bondage of sin, as that they cannot suffer any man to admonish them of their sins, or to lend them a hand to pluck them out of them, being in madness, and folly like unto him which being possessed with a deep sleep, and having an Adder creeping upon him is angry and taketh it in ill part, when his friend awaketh him, to the end, that he might avoid the present danger: so truly is it a miserable, and lamentable thing (and yet common) that worldly men, which do lie in wickedness, 1 joh. 5.19. as a beast lieth in hay, (for so the word there signifieth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are so far from stirring, and rousing up themselves to rise out of their sins, and to hearken unto the voice which cryeth, awake thou that sleepest, stand up from the dead, and Christ shall give thee light, as that they had rather go seek some body to set a cushion under their elbow, to the end that they might sleep the more easily, and sound in their sins: but it shall be with them as the Lord protesteth, Ezech. 13.18.19.  

Use 2. To teach us to labour to be delivered from the body of death.  Secondly, let this move us to stir up ourselves above all things (according to the manner of the Apostle) to labour, and endeavour to have ourselves delivered from the body of death, and set free from the power thereof; for, we see that we are altogether, and wholly in the captivity, and bondage of sin, therefore to endeavour to get our liberty, must we prefer before all our works; and especially, seeing the glory of our good, and gracious God, and the eternal welfare of our own souls, do stand upon it: yea, it is most certain, that whosoever setteth not himself against his sins, for to be freed, and delivered from his sins, shall die in his sins, john 8.24. For this body of sin shall pierce him with the venomous, and cursed sting thereof, which shall bring him, not only to temporal, but also to eternal death, 1 Cor. 15.56. For as those that die in the Lord, are blessed, and rest from their labours, and enjoy eternal happiness, Revel: 14.13. So those that die in their sins, are certainly accursed, and shall have their part in the lake that burneth with fire and brimstone: Revel: 21.8. Therefore must we make it our chiefest work to get ourselves delivered from the power of sin, unless we be willing thereby to be brought into eternal condemnation.  
But if we find ourselves to be already truly delivered from the power of sin, so that it hath no dominion over us, howsoever it remaineth in us, Rom. 6.12. yet we must with the Apostle Paul, earnestly labour, and endeavour more and more to be freed from it, because the comfort of our souls, and the peace of our consciences, do stand upon it: for it is most sure and certain, that we can no further rejoice, & comfort ourselves in our faith, and good conscience, than we refrain ourselves from sin, and endeavour in all things to walk honestly, Psal. 119.101. Heb. 13.18.  

Quest. What must we do to be delivered from the power of sin.  Here may some man demand, What are we to do, to the end that we may be delivered from the power of sin, and more and more set free from the bondage thereof?  
To the end, that we may be set free from the power, and servitude of sin, we must be made partakers of jesus Christ, for his death is the death of our death, and by his wounds are we healed, his blood being the medicine of our souls, Esay 53. Heb. 9.14. Now that we may be made partakers of Christ, we must believe in him, for it is faith in him that maketh us free, Ioh: 8.31.32.36. Which the Apostle having in the verse following our text, he thanketh God through our Lord jesus Christ, namely, for this, that he, through the Lord jesus Christ was delivered from the body of death. Therefore thus speaketh Christ of himself, Ioh: 8.36. If the son make you free, you shall be free indeed: thus doth john also testify, even that we through faith in Christ do overcome the world, john 15.5.  
But we find by experience, that the faith of many men consisteth only in words, being nothing else but an idle conceit swimming in their brains: for there be many who when they understand that men by faith are made free from their sins, and blessed, do presently persuade themselves, that they also believe, whereas alas, they know not what it is truly to believe in the Lord jesus Christ, nor yet what is the nature, and virtue of true faith. Wherefore let every one in few words understand, that whosoever would be found truly to believe in Christ, must make it appear, that he believeth, and holdeth for good all the words, & counsel of Christ, & consequently must practise the same, Ioh: 3.36. Luc: 6.46. Or else let him know that his faith is nothing worth; and that he shall not be saved, although he suffers himself a thousand times to be persuaded, that he shall obtain salvation, and happiness through jesus Christ.  
For as we know, it is not enough for one that would be cured of some perilous disease, only to believe that such an expert Physician can, and will cure him; but if he will be holpen, he must follow the advice of the Physician, and use the medicines which shall be prescribed unto him, or else he is like to be never 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 only Physician of the soul, jesus Christ, Mat. 9.12. persuadeth himself that Christ can, & will help him; but he must also follow the counsel of Christ, if he will be cured by him, according to that which the holy Scripture so expressly declareth, even that Christ is the author of salvation unto all that obey, Heb. 5.9. In which sense also speaketh john the Baptist most plainly, He that believeth in the son hath eternal 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 us obedient to the son, is not that faith whereby we can be healed; so james also confidently affirmeth, that that faith is dead, and nothing worth, which maketh not us as well followers, as believers of the words, and will of Christ. For it is most certain, that wheresoever true faith is, there is also the practice & endeavour of obedience unto the will of Christ.  
Now, what the will of God is in this, that men might through our Lord jesus Christ be delivered 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 conclude, because I have largely handled it in another place; and, that wretched, and sinful man might be delivered from the body of death, through our Lord jesus Christ, the Prince of life, & be more and more set free from the power of sin, he must practise, and endeavour these three things according to the will, and counsel of Christ.  
First, he must forsake himself, He that will follow me (saith Christ, namely, that will be led & healed by me) let him for sake himself, Mat. 16.24. that is, let him cast away, and renounce his own understanding, & judgement; let him break himself of his own will and affections: let him in nothing yield unto his sinful flesh, nor take any care to obey it in the lusts thereof, Rom. 13.14. And let him not please, or uphold this body of sin, by giving it any of those deadly, & pernicious things it lusteth after: but let him herein circumcise himself; let him deal harshly and roughly with this body of sin, keeping from it, and denying it of every thing it would have, so shall the strength thereof decay; for as it was the meat of Christ, to do his Father's will, Io: 4.4. So is it the nourishment, & strength of the corrupt flesh to do against the will of God, by committing sin, from which we must bridle it, if we will kill it. Behold, this is the counsel of Christ, speaking after the manner of a Physician, who when he taketh a man in hand to cure him, requireth of him, that by all means he would keep a good dyet, & refrain to eat those things which nourish, & feed his disease, the which the Christian man must do 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 sick in body, do most desire those things that do them least good; So is it also with men that are sick in soul: they evermore desire, & lust after sin, which is most hurtful unto them: therefore those that would be cured in their souls, must deny themselves, 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 do, who, to be cured forsake, & strive against some sins retaining still other some pleasing & beloved ones, whereby they become the more incurable, & continue sick even unto the death, as the scripture teacheth us, Eze: 18.31.32. for although the very best, so long as they remain here, are not free from all sins, yet, every one that would be cured, & healed of his sins, must strive, and fight against all of them, job 20.12.  
But this is very grievous unto a natural, and corrupt man, to wean his lusts of their desires, and to deprive himself of those things with which his heart is most in love: Oh, it is as death unto sinful man: it is, as if he should put out his eye, or cut off his hand, as Christ himself gives us to understand, Mat: 5. Nevertheless, it must be done, as he that cannot lie teacheth us in the same place, vers: 29.30. And look, by how much the more this body of death, that hateful monster, the corrupt flesh, doth flatter, and embrace us, for to entice us to serve it in the lusts thereof, by so much the more, must we set ourselves against it, and seek to subdue it, and bring it under, 1 Cor. 9.27. For our sinful flesh is like unto a wicked Enchantress, which smileth upon us when she purposeth to destroy us; the pleasing and delightful concupiscences thereof, are like joabs' kisses, who killed Amasa when he seemed to kiss him, 2 Sam: 20.9.10. Therefore we must not favour and please this monster of sin: but we must in this thing, deny ourselves, and kill our earthly members, Col. 3.5. And crucify our old man, Gal. 5.24. If we will live, and be delivered from the eternal cross, and the eternal death. Neither must we shrink, or be afraid to do it; for, the lusts of our flesh, which we are to cut off, are as rotten members; members of the body of death, cankered, and putrified members, which if we cut them not off in time, will corrupt, and destroy our whole man; yea, and bring us also into eternal death, as the truth itself teacheth us expressly, testifying, that if we favour and make much of the members of this body of death, that is, our sinful lusts, and cut them not off, we shall with them be cast into hell, where the Worm never dyeth, and the fire never goeth out, Mar. 9.44.  
Secondly, the man that would willingly be more and more delivered from the body of death, through jesus Christ our Lord, must not only deny, and forsake himself, but also, with all his affections, and the deepest desires of his heart, make all possible speed to come unto Christ, that he may be cured of him, as he himself teacheth, namely, that all that are weary, and laden must come unto him, and he will ease them, Mat. 11.28.29. and Mat. 13.15. He than that would be healed by Christ, and delivered from the body of death, must give up himself unto him, to be cured by him, even as a poor patient which having long been possessed with a grievous disease, putteth himself into the hands of a skilful Physician (which by God's help can cure him) to be ruled and handled according unto his will, & prescription.  
Now the diet, the physic, the receipts which Christ the only Physician of the soul prescribeth unto his patients (that I may so speak) for their curing, are found only in the holy Scripture, Ioh: 5.39. which is the Physic book wherein are plentifully contained the words, which are life to them that find them; and health unto their flesh, Pro. 4.22. Therefore the poor sinful man that would have help, must order, and govern himself according to the rule, and true meaning of the holy Scripture, wherein is comprehended the great wisdom of God, and all the mysteries of spiritual Physic, according to which whosoever truly frameth, and carrieth himself, shall certainly, and undoubtedly be healed. Therefore it is the greatest folly, and madness in the world, and a sin whereof very many stand guilty before God, that wretched sinful men should be slack, and negligent to inquire, and search after the wisdom, and counsel of God, and to frame, and fashion themselves according unto it, notwithstanding, the great, wife, and merciful God hath revealed unto them in his word (which he hath put into our hands,) how they should walk, to the end, that they may be healed of the body of death; but run unadvisedly after the blind conceit of their own head, without once rightly considering, what the Lord jesus Christ, the only Physician of the soul hath prescribed, and delivered in the holy Scripture, for poor soul-sick man to practise, and apply unto himself, to the end that he may be cured; yea, the great stain of this sin of the godless children of the world, shall never be purged from them unless they amend, therefore those that would be delivered from the body of death, through our Lord jesus Christ, must so give themselves up unto him to be cured of him, as that they diligently search, and learn out of his word how they must order, and address themselves, to the end, that they may be healed.  
Thirdly, He that would be delivered from the body of death through our Lord jesus Christ; must by all means endeavour to believe, and hold as firm, and certain, that he thus denying, and giving up himself unto Christ, shall truly be delivered, and cured by him: this did Christ require in the curing of bodily diseases, Marc. 9.23. and elsewhere; teaching us thereby that this faith is above all things necessary, and requisite unto the curing of the mortal disease of our souls, it being the Conduit which conveyeth unto us virtue from Christ, whereby we are healed of our corruptions.  
But the Devil which setteth up himself as a God of the world, laboureth by all his might, and policy, to hinder and stop this: for he will either persuade a man that he shall live, and be saved by his faith, and belief in Christ, when he liveth in a course of perdition, serving the flesh, wherein if he continueth, it is not possible that he should be saved, Rom. 8.13. or else he will make him believe if he can, that his sins are so great, that he shall not obtain pardon and remission of God, when he hath denied himself, forsaken his sins, laboureth to be conformed unto the will of God, and is heartily grieved because he cannot perform such obedience unto him, as he should, and as he would: but let us take heed of both these Rocks: let us not presume of the mercy of God, when we are not fit Objects of mercy, standing in open rebellion against God, being friends of sin: and let it also be far from us to think, that God will not have mercy upon us, when we come unto him for mercy, with true sorrow and grief because we have offended him; for it is his glory to have mercy, and to have respect unto them that humble themselves: but let us wrestle with our unbeleiefe, and believe, that through the grace of our Lord jesus Christ we shall be saved, Act. 15.11.  
This faith, thus being founded, not upon an idle conceit of our own brains; but upon the forenamed grounds, the word, and council of Christ, we accordingly endeavouring truly to forsake ourselves, and to put ourselves into his hands, to be ruled and governed by him: This faith (I say) is mighty, and worketh wonders; and there is no disease of the soul so mortal, or incurable, of which we shall not be cured, if so be we hold fast, and continue in this our true, and holy faith, following the council of Christ: for than may we expect, the blessing of Christ, more and more to be delivered from the body of death: Then shall it be done unto us, according to the words of Christ, Matthew the fifteenth Chapter, and the twenty eight verse, Be it unto thee as thou wilt; Then shall we be more and more freed from the power of sin, and assured of our Salvation, to our great, and never ending comfort. ⸪  
Laus honour & gloria sole Deo.  
FINIS.