An exposition of the tvvo first verses of the sixt chapter to the Hebrewes in forme of a dialogue. Wherein you have a commendation of catechising, also a declaration of the sixe fundamentall principles wherein the Christians of the Primitiue Apostolicall church were catechised. By T.W. minister of the word.

THE FIRST SERMON, called The Practise of the Saints, preached at a Funerall, on the 28. of December. 1608. (Book 1)

The Text. Rom. 6. Verse 12.

Let not sinne raigne therefore in your mortall body, that yee should obey it in the lusts thereof.

THE holy and blessed Apostle Saint Paul,* 1.1 in the eleuen former verses of this Chapter had taught, that such as be iustified by faith in the blood of Christ, were partakars also of the Spirit of Christ vnto their sanctification, whereby they were freed, not from the corrup∣tion, yet from the tyranny and dominion of sin, euen as iustification had freed them from the guilt and condemnation of sinne, wherevpon he conclu∣deth that sithens the gift and grace of righteousnesse in the forgiuenesse of sinne, is accompanyed with a new grace of holinesse vnto amendment of life, therefore the doctrine of free iustification doth giue no libertie to liue licentiously in sinne: How can they which are dead to sinne liue yet therein: Verse 2. then in the 3.4. and 5. Verses, our sanctification is declared both by the seuerall parts thereof, as also by the cause and testimonie of it. The parts are three: first, death of sinne: secondly, buriall of sinne,* 1.2 which is the progresse of mortification: thirdly, newnesse of life. The cause is a vertue or power deriued and conueyed into the members

of Christ, from his death to the beating downe and keep∣ing vnder the strength of sinne:* 1.3 and also from his Resur∣rection, to the quickning and raising them vp in their vn∣derstandings and wils vnto the study and loue of Godlines; all which hee setteth forth by an excellent similitude of grafting or planting:* 1.4 Verse 5. like as the grift translated from an old stocke to a new, liueth, groweth, and fructifieth by the iuyce and vigour which it draweth from the stocke into which it is set: so it is with the elect, being taken out of the old rotten stock of Adam, and thence planted into that noble stocke Christ Iesus, they participate of his Spirit, by vertue whereof applying the death and Resurrection of Christ vnto them, they receiue power against corruption to keepe it downe and subdue it, as also to loue and doe in some measure the will of God: and of all this their Bap∣tisme is no idle and naked, but an effectuall pledge and te∣stimony, the water sanctified by the word, as also the dip∣ping or sprinkling the childe with water, according to Christs ordinance and commandement, and the comming out of the water, being a powerfull instrument of the holy Spirit, not onely to represent and seale the grace of the co∣uenant, but also to effect in all the elect their neerer and straighter coniunction with Christ, in his death and resur∣rection both for iustification and sanctification.

After this, from the sixt Verse to our Text, this com∣munion of beleeuers with Christ is proued and amplified by comparison of contraries and equals, and at this twelfth Verse he falleth vnto exhortation, which he deduceth out of, and buildeth vpon the former doctrine, as appeareth by the illatiue particle (therefore,* 1.5 let not sinne raigne,) which is as much as if hee should say, seeing the members of Christ are vouchsafed this mercy, to haue fellowship with Christs death, to the killing and destruction of sinne in them by little and little, euen as his crucified body dyed and langui∣shed by little vpon the Crosse, & also with his resurrection, that as Christ being dead & raised vp, now dyeth no more, but liueth for euer to God, likewise we may perpetually

liue the life of grace, till wee come to glory: therefore in this knowledge of this great grace wee should endeauour all that is in vs to maister and subdue those remainders of corruption which still stick in our nature, that sinne raigne not in vs as a king, and as a Tyrant trample vpon vs, and triumph ouer vs.

In this Verse consider the exhortation it selfe,* 1.6 and the explication: the exhortation is to stirre vp all Christians to hinder the power and raigne of sinne in themselues, let not sinne raigne in your mortall bodies. The explication teach∣eth how this raigne and kingdome of sin is to be hindred, namely, by not obeying the lusts of sinne.

In the exhortation the words are first to be made plaine,* 1.7 then the matter to be handled.

Let not sinne.] The word sinne in this place, and through this whole Chapter doth signifie that naturall corruption called originall a 1.8 sinne, which sticketh both to the reason and will, and hath depraued and corrupted them both. Eph. 2.23. This naturall corruption is here tearmed sinne, not one∣ly because it is the fruit and consequence of our first pa∣rents sinne, as also the matter and cause of all other sinnes,* 1.9 but moreouer because it keepeth the proper nature of sin, euen in the regenerate.

The Papists in their Remish notes deny this, and say that it is not properly a sinne, nor forbidden by comman∣dement till it raigne in vs, and wee obey and follow the de∣sires thereof. Which their opinion appeareth to be false by these reasons: first, b 1.10 naturall concupiscence is repugnant to the law of God, as it is written, I had not knowne c 1.11 lust, ex∣cept the law had said, Thou shalt not lust. Rom. 7.7. But what∣soeuer is repugnant to the law is sinne, as it is written, the transgression of the Law is sinne. 1. Iohn. 3.4. Therefore natu∣rall concupiscence is sinne. Secondly, naturall concupiscence rebelleth against the gouernment of the spirit in the minds

of the regenerate, There was (saith Paul) a Law in my mem∣bers, rebelling against the Law of my minde: therefore it is sinne properly. Thirdly, it both commeth from sinne, and begetteth all other sinnes, and beareth the name of sinne: therefore it is properly sinne, d 1.12 according to that rule, That which maketh such, is more such. Fourthly, young children are knowne to dye which haue no other sinne but naturall concupiscence: now death is the wages of that which is properly sinne, therefore naturall concupiscence hath the proper nature of sinne: and whereas some say it is not pro∣perly sinne, because it is not voluntary, this reason holdeth not but in actuall sinnes onely, howbeit originall sinne in some sence may be auouched to be voluntary, insomuch as Adam voluntarily and freely disobeyed the commande∣ment, and wee all sinned in him, his sinne is ours by impu∣tation, as Christs merits and righteousnesse is ours by im∣putation, Rom. 5.12. &c.

And whereas some of the Fathers say it is not sinne in the regenerate, they must be vnderstood, first that it is not * 1.13 accompted to them as a sin, to whom all sins are forgiuen: secondly, that in them it is no raigning sinne, but peccatum inhabitans, a dwelling sinne. Rom. 7.17.

Now the word body by a Synechdoche of the part for the whole,* 1.14 is taken here for the whole man, as the soule which is but one part of man, is sometimes put for the whole person; as in that saying of Ezek. 18. The soule that sinneth shall dye, and where Paul saith, Let euery soule be sub∣iect, Rom. 13. so on the other side, the body is here put for the whole man, which appeareth by this reason, euen for that our sinnes doe principally raigne in the soule, as it is written, From within, euen from the heart, commeth adulte∣rie, murder, debate, &c. The body being but the executioner to fulfill the deuises and desires of the soule, yet for good reasons the Apostle vseth here the word Body, rather then soule: first, because in the propagation of sin it is conuey∣ed by the body into the soule, according to that of Iob, how can one draw a cleane thing out of vncleane seede? Secondly

because howsoeuer the first motion of sin comes from the soule, yet it is perfected by the body, which executeth that euill which the minde hath conceiued, & the will embraced. Thirdly, hauing before spoken of the crucifying of Christ, which was touching his body, he willingly retayneth this tearme of body both here and in the sixt verse. The mea∣ning then is this, let not corruption or naturall concupi∣scence raigne in your selues, but keepe downe the power of it both in your soules and bodyes.

Now for the word (raigne) it signifieth here an abso∣lute rule in commanding without resistance and opposition,* 1.15 such as kings haue in a kingdome where the people are sub∣dued vnder them, and doe freely execute and doe their will and pleasure: Thus the Apostle himselfe expoundeth it in the next part of this verse, where it is said (That ye should obey it in the lusts thereof) whereof the meaning is,* 1.16 that then sinne raigneth, when that which sinne lusteth, willeth or commandeth is readily obeyed & done without controule∣ment. The Apostle likeneth sinne to a Monarch or Em∣perour, whose lusts are lawes and commands, the yeelding whereunto by ready obedience, is the suffering of sinne to play the Rex. There are foure steps, whereby sinne cli∣meth into his throne, that it may raigne in a man.

The first is ignorance of the commandements, which [ 1] shew and reueale sinne,* 1.17 when any doe not know what is displeasing to God, and what will please him, eyther because they are not taught, ot care not to learne, or if they haue some knowledge of the law, it is confused, and without ap∣plication: of the former it is true which is commonly said: the blinde eate many a flye: and of the latter, that is verrified, As good neuer a whit as neuer the better.

The second step is distrust of heart, or vnbeliefe, when [ 2] God is not belieued and credited in his word of threatning and promises, and in respect of these two, blindnes of mind and incredulitie, the kingdome of sinne is called a kingdom of darknesse:* 1.18 sinne may doe any thing where Gods word is distrusted. Let faith of the word be shaken out of the

heart, then looke what sinne will commaund it is present∣ly done, whereof there is lamentable experience in the fall of our first parents: when they were once won to this, but to doubt of Gods threatning, ye know what followed, they became vassals to sinne and Sathan.

The third step is custome in sinne, whereby the sense of sinne is lost. Physitions say, that diseases not lookt to in the beginning, doe afterwards in time grow incurable and de∣sperate.* 1.19 Phylosophers teach that custome is another nature, and that of many actions there ariseth an habit, and Deuines affirme that by often practise of sinne, the very feeling of sinne is taken away, & when men are blinded by ignorance and vnbeliefe and withall hardned by custome of sinne, it will be as easie for sinne to lead such whither it will, as it was for Elisha to lead the armie of the Aramites whither hee thought good, being stricken with blindnesse. 2 King. 6.19.

The fourth step is securitie, whereby the danger of sinne is neyther feared nor suspected, as in such men, who haue made a league with death, and a couenant with hell; and when it commeth to this, then is sinne in the roofe and at the height: for such as once waxe secure in sinne, and though they sin often and grieuously, yet are they without all feare of Gods threatnings and iudgements, presuming and bea∣ring themselues bold vpon his goodnesse and lenitie, they will excuse sinne in themselues, and defend sinne in others: they neyther in themselues resist sinne, nor can abide others to reprooue their sinne, but hate them rather, yea, and ap∣point praises and reward to sinners, as Rom. 1.31. they sinne and fauour such as doe it. Thus wee see what it is for sinne to raigne in our bodyes, and how it commeth to his king∣dome.

And here this is first of all to be noted, that the Apostle saith not, let not sinne be in you, but let it not raigne in you: for it is impossible that sin should not at all, be in vs, for be∣sides the testimonie of euery mans conscience against him∣selfe accusing him of sinne, and the manifold iudgements of God against all sorts of sinners in this life, wee haue the

Scriptures in very many places affirming that none can be without sinne in this world;* 1.20 our blessednesse standing not in being voide of all sinne, but in hauing our sinnes forgiuen vs, Psal. 32.1. and hee being the best man not that hath no sinne, but the fewest sinnes. This exhortation then is like to that prayer of the Prophet Dauid, in the 19. Psalme, Lord deliuer me from presumptuous sinnes, let them not raigne ouer me: Also like to that other prayer of his, in the 119. Psalme, Let not sinne get dominion ouer me: And to that petition in the Lords Prayer, which is not, Lord tempt vs not, but Lord lead vs not into temptation, that is, giue vs not vp to be carryed away as captiues to sin and Sathan: So here we are exhorted not to cleare and quit our selues from sinne, but that we suffer it not to raigne ouer vs, to hold vs as vassals subiect to his beck.

It may be thought that this exhortaion is superfluous, [ 2] because in the regenerate sinne cannot raigne, and in the vn∣regenerate it cannot but raigne. The answere hereunto is, first generally, that the whole word of God is inspired from a∣boue, and is profitable to teach, &c. 2. Tim. 3.16. and second∣ly, for this exhortation, a part of the word, it is behouefull for all sorts of men: for touching the vnregenerate which yet are vnder the power of sinne, if they be not elect, this and such like exhortations will take from them all excuse, so as they shall be vnable to alledge for themselues that they were not called vpon to resist sinne: and for such vn∣regenerate as be of the elect, this exhortation will serue to prouoke them to abstaine from the outward act and work of sinne, which is in their power to do, euen by the strength of restraining grace, the which preuaileth in many naturall men, not onely to keepe them from externall euill actions, but to the staying somewhat of the inward rage of sinne, though they cannot kill it at the roote, for lack of refor∣ming grace. And least of all may this exhortation be held vnprofitable for such elect as be already regenerate, who are greatly holpen to the mortification of sin by the work of the spirit, through this word of exhortation. Wee are

taught from the word, that such as once receiue the grace of regeneration, though they may grieuously fall, yet that it is vnpossible they should fall away; because the seed whereof they are begotten anew is immortall and permanent, 1. Pet. 1.23. And Christ Iesus which prayed for Peters perseue∣rance in grace, hath prayed for the stabilitie of all true be∣leeuers: Iohn. 17.20.21. Yet that exhortation in Rom. 9. Let him that standeth, take heede least hee fall: and that Phil. 2. Worke out your saluation in feare and trembling is not in vaine for them, because it may moue them to feare and vvatchfulnesse, which is one meane whereby they stand. In like manner albeit sinne cannot euer haue dominion in the elect, being once effectually called and turned to God, yet it is good for them to be called vpon, to resist and striue against the raigne of sinne, because by such exhortations being blessed from heauen, and put in practise, the course of sinning is stopped in them, and the strength of sinne daily lessened and abated, till it be wholy abolished and brought to nothing.

Moreouer obserue from this exhortation of our Apo∣stle, that it is the dutie and part of euery faithfull man and woman, to take paines to preserue and encrease their owne mortification, and that they may not looke that Christ and his grace will beare and carry them through against all as∣saults of their sinfull lusts: without their owne care, trauaile and endeauour, and this is the very thing which is here cal∣led, for that they be helpers to the grace of Christ in the suppressing of sinne, for howsoeuer in our first conuersion wee are meere patients, not working any thing toward it, onely suffering the spirit to worke that blessed change and conuersion of our soules to God, and howsoeuer it is the grace of God which still doth all our workes for vs, the be∣ginning, middle or end of our sanctification, being from grace, which both beginneth and finisheth, yet the grace of God worketh not in those which lye asleepe and snort in their sinnes being carelesse and idle, but in them which put to their owne care and diligence; as in husbandry all the

encrease is from God, the earth fructifieth by his blessing, yet God vseth the hand of the husbandmen in plow∣ing, sowing and manuring the ground: and albeit in warre the victory dependeth vpon God, yet as Paul said in the Acts,* 1.21 Except these Mariners stay in the shippe we can∣not be safe, so men may say in time of battaile, Except the warriours doe their parts, wee cannot looke to ouercome: Thus it is here, howsoeuer the power which beateth down and keepeth vnder the strength of sinne be diuine, and it is Gods grace that doth all,* 1.22 the power both to will and to do is from him, without whom wee can doe nothing; yet so as we are not to expect that Christ should giue vs victorie o∣uer sinne, if wee sit still and doe nothing; here is that true; Hee that made thee without thee,* 1.23 doth not saue thee without thee. Hence it is, that wee are so often exhorted in sundry formes of words to put to our hand and helpe, as to giue all diligence to labour to stirre vp the grace of God, To mortifie our earthly members, To cast away from vs the works of dark∣nesse, To put on the armour of light, &c. and here let not sinne raigne in you: to admonish vs that our God though himselfe effect all good in vs, and hinder all euill, yet hee is plea∣sed to vse vs as fellow workers with his grace, as instru∣ments and meanes of our owne good, and keeping of euill things from vs; for though in our regeneration we are meer patients, non agimus, sed agimur, yet in the practise of rege∣neration, wee must be agents, agimur & agimus.

After these things thus opened and deliuered, wee are now to see and consider for what reasons all beleeuing chri∣stians stand bound to embrace this exhortation, and as the Apostle Heb. 11. hauing alledged innumerable examples to shew the propertie and power of faith, in the beginning of the 12. Chapter, saith, we are compassed about with a cloud of witnesses, so I may say of this duety here exhorted vnto, that it hath a cloud of reaso•••• to enforce it, I meane, to presse vs forward vnto the resistance of sinne, to keepe it from exercising rule and kingdome in vs.

These reasons, some of them grow without the Text

which wee will draw hither, and some are bred within this our Scripture.

* 1.24Of forraine reasons the first is, the certaine hope of vic∣tory if wee resist sinne in the temptations thereof: for cer∣taine it is vpon the word of our Apostle, verse 14. that sin cannot raigne if it be resisted. Sinne shall not haue dominion ouer you: for beleeuing Christians they are vnder grace, both their sinnes past are gratiously forgiuen them for Christs death, and they haue the grace and aid of his spirit, to strengthen them against euill desires and lusts for the time to come, so as if ye doe your owne best endeauour sin can∣not raigne ouer you, but you shall domineire ouer it. Ther∣fore as Souldiours doe fight more couragiously where they haue but likelihood and hope of victory, this animates and whets their stomack to battell, how much more ought yee to striue against sin, being before hand assured to ouercome, so ye striue lawfully.

How valiantly and resolutely did weake and young Da∣uid set vpon Goliah a mightie man,* 1.25 being perswaded by the holy Ghost, of an happy issue of the combat; now Chri∣stians haue as much certaintie for conquering sinne, so they ••ight, as Dauid had: the mouth of the Lord hath spoken it, Sinne shall not haue dominion ouer you; therefore were your sinnes as Goliah for strength and power, and your selues weak and feeble, yet setting vpon them with trust and con∣fidence of Gods helpe, yee cannot but prosper: Especially sithens sin which ye striue against,* 1.26 it is mortified and dead, Rom. 7.6. that being dead in which we were holden, sinne hath already receiued from the death of Christ, such a deadly blow, that though it draw breath and stirre, yet it cannot recouer former strength, but remaines as a man wounded to death. Insomuch as it was easie for Dauid to kill Goliah, to cut off his head, when by the stone cast out of his sling hee had already amazed and ••••unted, or rather dashed out his braines; so it will be no hard matter for you to destroy vt∣terly the body of sinne, hauing taken a mortall wound, by the vertue of Christ crucified, Rom. 6.6. Therefore quite

your selues like men, be strong in the Lord & in the power of his might, and let not sinne raigne ouer you. Thirdly,* 1.27 call yee to minde, when ye were the seruants of sinne, how yee endeauoured to doe the will of sinne, then taking part with your lusts against Christ, and setting your selues with might and maine, tooth and nayle (as wee say) against the king∣dome of grace,* 1.28 giuing your members as weapons of iniquitie to commit iniquitie, is it not equall and most reasonable, that being now freed by grace from the tyrannie of sinne, and become the seruants of Christ, yee should with all your might endeauour to hinder and pull downe the kingdome of sinne in others, especially in your selues; and with great care and labour striue to please and serue your new Lord, giuing your members, that is, the faculties of your soule; & organs of your bodies, as weapons of righteousnesse to ho∣linesse? Were it not a great shame now ye are brought vnto such a king as Christ, so glorious in himselfe, to you so gra∣tious, which hath done such things for you already as to quit you from the guilt of sinne by remission, from the do∣minion of sinne by mortification, and from whom ye ex∣pect such and so great things in heauen, were it not a great fault and reproach to be lesse willing and diligent in per∣forming his will, then yee were to execute the lusts of sin, whiles ye were vnder it? Moreouer what a matter were it, if being deliuered from such a tyrant as sin is, whose bon∣dage is a thousand times worse then the bondage of Ae∣gypt, which was bodily and temporary, this being spirituall and tending to eternall ruine, if ye should suffer it againe to vsurpe and get an hand ouer you for lacke of resistance? What prisoner ransomed from slauery of Turke or other, would be so vnthankfull to his ransomer, or so harmefull to himselfe, as to returne backward to his former cruell Lord? and let it be farre from you which are by Christ drawne out of the hands and power of sinne, once to looke backe againe, but now yee are free from sinne, and become the seruants of righteousnesse, encourage your selues to depart more and more from the damnable workes of sin, to doe

the honourable workes of righteousnesse, and so much the rather, seeing of sinne and the seruice thereof no other fruit but shame,* 1.29 no other end but death to be reaped and ex∣pected.

Therefore as ye couet to auoide confusion of conscience and shame of face, and to be free from that death that know∣eth no end, see ye depart from the seruice of sinful affections which haue no other haruest but shame and destruction, applying your selues by doing that which is righteous to serue Christ, the fruit of whose seruice is sweet and preci∣ous,* 1.30 and the end happy and glorious: for yee shall haue your fruit in holinesse, and your end euerlasting life.

* 1.31Let it yet be further wayed; that yee cannot suffer sin to raigne and beare swing in you, but yee shall loose the pro∣tection of God the Father,* 1.32 whose eye is onely vpon the righteous, which fight against sinne, to care for and protect them against their enimies and euils;* 1.33 as for sinners which liue in the seruice and practise of sinne, God heareth them not, that is, hee neglecteth them in their necessities and dan∣gers, yea, though they call vpon him, yet hee denyeth them his protection and succour, and what a matter this is may partly be conceyued by those who are out of the protecti∣on of their temporall Kings, such are exposed so innume∣ble inconueniences and mischiefes, better not to liue at all, then not to liue vnder the Kings protection: Euen so the sinner that serueth sin as his king, hee loosing the protecti∣on of the King of heauen, lyeth open to the malice of Sa∣than, euery moment to be deuoured and destroyed of that roaring Lyon. And adde hereunto that by seruing sinne we loose all the merits of Christ the Sonne: for when the A∣postle writeth to Titus. 2.11. that Christ hath redeemed vs from all iniquitie, and telleth vs, that this is the end and pur∣chase of his passion, that we should be zealous of good works, and Peter likewise,* 1.34 that Christ bare our sinnes in his body, that wee should dye to sinne and liue in righteousnesse: hence it plainely appeareth, that whosoeuer licentiously cherish∣ing their sinfull lusts and abandoning the care of a godly

life doe serue sinne, they voyde themselues (as much as in them is) of the vertue and power of his death, and of all the merits of his passion, both touching iustification and sanc∣tification. And as this is no small thing, so yet consider fur∣ther that whatsoeuer they be that through not striuing a∣gainst sinne, shall subiect themselues vnto the raigne and power of it, they depriue themselues of the comfortable working of the spirit; for where the good motions of his grace are repelled, and sin followed, there the spirit is grie∣ued and quenched, euen as water cast vpon fire slaketh and putteth it out; and as a guest is driuen from that Inne where hee is not regarded, but basely intreated: so the spirit will not there abide, where the lusts of sinne are intertained, and his owne inspirations reiected. Vnto all these former rea∣sons ioyne these considerations, that if ye should start from Christ to goe after your lusts and put the bridle againe in∣to the hands of sinne, yee shall breake and violate first your vow and promise made vnto God in your Baptisme, and af∣terwards renued in the Lords Supper,* 1.35 and better were it neuer to haue made vow, then not to keepe it: also ye make your selues vnfit to doe any good eyther to God or men, nay, yee defile all your actions both naturall, ciuill, and re∣ligious, all which become vncleane and odious to God, if your selues be vncleane through sinne: for as in the Law, holy flesh was polluted by touching a person polluted with any ceremonial vncleannesse; so whatsoeuer commeth from a person spiritually polluted, whose minde and conscience is vncleane, it is all hatefull to God and abhominable.

But we are entred into an Ocean of matter, which would quickly ouer-flow the bancke of a Sermon, if wee should not obserue some meane, therfore to leaue the further search of reasons, scattered euery where in this present Chapter, & else where in Scripture, let vs attend now to the reasons couched in this present text, which are but two: the former reason is contained in the particle (Therefore) which impli∣eth thus much, that sithens Christ hath put in vs his grace of sanctification, to crucifie our sinfull nature, (as hee had

taught before) therefore let vs not be wanting to our selues, to whom Christ hath not beene wanting, if he hath alrea∣dy broken the yoke and strength of sinne by his death, now it is pulled downe, let vs keepe it downe, and neuer suffer it to arise and get head againe. When Dauid had smitten Go∣liah to the ground, hee presently runne vpon him, drew out his sword and beheaded him: likewise Christ hauing sub∣dued vnto vs our sinne by his vertue, let vs doe our part & fall vpon it, take it by the throate, stifle and choake it, neuer leaue it till wee haue driuen out the breath of sinne. It was the fault of the Israelites that God hauing put them in pos∣session of a good land and destroyed many of the inhabi∣tants, daunting the rest, they by their negligence and co∣wardise did not prosecute these good beginnings, but suffe∣ring the Cananites to liue amongst them, they proued thornes in their sides, and prickes in their eyes; euen so it will come passe, if you foreslow the continuall mortifying of sinne, which Christ hath already conquered in you, and disarmed, if ye make way and giue place to remayning lusts and euill affections, they will proue tedious and perillous: therefore let not sinne raigne.

* 1.36Finally, this must encourage vs to flye the seruice of sinne, and mightily to striue against it, because our bodyes being mortall, that is, subiect to mortalitie and death, the strife against sinne will quickly be at an end. And surely, this may encourage any good Christian to resist sinne seri∣ously to consider that we are mortall here, where sinne doth assault vs, and that there wee shall be immortall, where wee shall be free from sinne: as wee would not be mortall then, when sinne shall not hurt vs, so we would not be immortall here, where we are subiect to sinne.

Let this meditation then helpe vs against the lusts of sinne, that wee are not like to wrestle long with it; for our yeares may lack moneths, our moneths may lacke weekes, our weekes may lacke dayes, our dayes may lacke houres, our houres may lacke minutes. Doe wee not know by Scripture, that death stealeth vpon vs as trauaile vpon a

woman, or as a theefe in the night, which giueth no war∣ning? and experience sheweth the truth of this plentifully: Hee in the Gospell that boasted of store for many yeares, was threatned to haue his soule taken from him that night; two in London dyed sodainely as they walked in the streets; also one found dead in the fields at Allington, who went well out of his house at Douer; likewise one dyed in his sleep who went well to bed; in the citie of Canterbury one well and abroad at eight of the clock, and dead by ten•• and euen in this Church one fell downe dead, betweene the great gate and the porch: the Kings court is not free from such examples of suddaine death.

Now seeing that that which falleth to any one,* 1.37 may fall to euery one, it is wisedome for all men to make a short ac∣count, and so much the more to labour mortification of sinne, by how much this mortalitie is certaine, and the time vncertaine: and yet such dulnesse is in vs that wee are so far from thinking of the sodainnesse of our death, and shortnes of life, as that wee seldome remember that wee shall dye; wherein our forgetfulnesse is more blame worthy, because euery thing serueth to put vs in mind that our bodyes which we beare about vs are mortall: for euen on our table wee haue monuments of death; for we eate not the creatures till they be dead; our garments are eyther the skins or excre∣ments of dead beasts, we often follow the dead corps to the graue, and wee often walke ouer their bodyes: and in this place especially, men that vse to walke here shall do well to remember that they tread vpon the dead, and others short∣ly must tread vpon them. Moreouer, wee in this Citie haue almost euery day death roung in our eares, the deadly knell telling vs that dust we are, and to dust we must goe. Lastly, our nightly sleepe being to vs a shadow and resemblance of death, yet for all this men liue as if they were immortall, drowned in worldly pleasures, and carnall delights, because they doe not seriously remember their last end, which if it were carefully thought vpon, it would mightely preuaile to keepe men from doing amisse, causing them to imitate that

good seruant in the Gospell who knowing his maister would come, yet not knowing at what houre in the night, hee girded his loynes and kept his lampe burning, that hee might be found ready when his maister should come: wher∣of we haue a good example in this Gentlewoman our sister, to whom as it pleased God in the weaknesse of body, to giue her a remembrance of her mortalitie and end before it came: so shee receiued grace to make true vse for dying to sinne, and liuing to God; shee spent her time during her sicknesse, as I haue beene credibly certified, in reading, prai∣er, and good meditations, and at her end (as my selfe was a witnesse) she applyed the sentences and promises of Scrip∣ture to her owne soules comfort, praying with the Church, Lord Iesus come quickly,* 1.38 come quickly. And with Dauid pro∣fessing that as the Hart panted after the riuers of water; so her soule longed after God, and laying hold on Christs pro∣mises, that shee should be satisfied because shee mourned for her sinnes, assuring her heart according to that that was pronounced to Paul, that howsoeuer she was weake, yet the grace of Christ should be sufficient for her, and that by the power of his might shee should ouercome and finde death to be her aduantage. Thus continuing in holy moti∣ons and good speeches, till her soule remouing from her earthly tabernacle, was receiued into the heauenly inheri∣tance (as we may trust) there to raigne with Christ for euer. Thus farre of the exhortation, not to suffer sinne to raigne, the first part of our Text.

* 1.39That yee should obey it in the lusts thereof?

THese words contain the second part of our Text, which is the explication, declaring to vs how this may be brought to passe, namely, by withdrawing obedience from the lusts thereof. Where first of all, there be two words to be interpreted. Lusts, and Obedience.

Lust of sinne.] * 1.40 Lust is that stirring of our naturall

corruption, egging and soliciting vs against the will and Law of God, or the first motion of our sinfull corrupt na∣ture: for it is here distinguished from sinne, to shew that here lust is not the roote, but the fruit. Whereas he speak∣eth in the plurall number, not lust, but lusts, it is because the motions or desires of our depraued nature, are of sun∣dry kindes; some are the will of the minde, so called Eph. 2.3. as errours, heresies, false opinions, wicked conceits, euill imaginations, corrupt reasonings, wicked counsels, deuises and thoughts eyther against God, or men, or our selues: some are the will of the flesh, thus tearmed in the former place, Ephes. 2.3. whereby is meant all the euill affections which be in our vnreasonable part, in our will, appetite and senses; as anger, pride, couetousnesse, enuy, reuenge, con∣tention, and such like. And 2. Cor. 7.1. these lusts are deui∣ded into lusts of the flesh, and the spirit, where flesh being set against spirit, is eyther the body or the inferiour part of the soule; and spirit signifieth the principall facultie of the vnderstanding and reason; all which are corrupted by sinne, and haue their seuerall lusts. Which as they be sundry and not of one sort, so are they very many.* 1.41 Gal. 5.19 The workes of the flesh are manifest, as Adulterie, &c.

To obey these lusts, it is willingly to goe after them, and of our owne accord in our wils and workes to follow euill motions, which when it is done of vs, then wee doe (as it were) put a scepter into the hands of sinne, that it may as a king subdue vs and raigne ouer vs. Thus all hypocrites and wicked men doe obey sinne, freely seruing it as their Lord, whiles they doe in their will consent to the lusts of sinne, and in outward worke commit it as occasions be offered. Wee are here commaunded not to doe thus, but con∣trariwise to disobey, or not to obey any sinfull motion or affection eyther by consent of will, or by committing them in deeds.

The thing then which here is taught vs,* 1.42 it is an excellent meane how to keepe sinne from raigning ouer vs, euen this, to withdraw our obedience from sin, in our will & hart

resisting the first motions of our rebellious nature: and this certainely is a speciall point of Christian wisedome, by the grace which is in vs to striue against the first mouings and ticklings of sinne,* 1.43 when as it beginneth to take hold of our thoughts, then to repell it ere euen it get consent and obedience from our will and affections, as it will quickly doe, if it be not well lookt to; for sinne is headlong, and will soone passe into lust, and from lust to consent, and from consent to practise, if it be not stopped and snubbed be∣times; whereas if it be disobeyed and refused in the lust & motion, it is more easily maistered: for sinne while it is yet in thought and motion, it is young and weake, and sooner subdued, as a young childe which is easily ruled, by reason of his weaknesse; but if it grow to consent and action, espe∣cially if actions of sinne be often iterated, then sinne hath gotten not onely (as it were) sinewes, and veines, and bones, but is growne to the strength of a man in vs, and so will with great difficultie be ouercome▪ therefore as it is the pol∣licie of Gardiners to nip and pull vp their weedes being newly come vp, to cut and payre away the twigs which spring in their trees, and by drawing the iuyce to them would hinder their growth and fructifying: so Christians are to deale with their lusts, which doe cause the graces of God to dry and wither, and are as weeds to stay their grow∣ing in Godlinesse: therefore whiles they are but lusts and motions, let them snub and mortifie them.

Men will looke to the beginnings of hurt in their body, to prouide remedie for a wound or sore before it do fester or rancle: and while a disease is but now fresh they looke out for medicines: the like or greater care would be taken of the soule, euen at the first betimes, and while sin doth begin to stir then to oppose vnto it and make head against it, ap∣plying remedies before the euill by continuance grow de∣sperate and incurable: herein finally, imitating the practise of warriours, who espy aduantages to take their enimies while they are yet weake, before their forces be ioyned, and their powers come together; in like manner the Christian

Souldiour ought to set vpon sinne while it is yet weake, and hath least strength, ere by our obedience to it, and practise of it, it growes to a power, when it will proue a more trou∣blesome and tough peece of worke to quell and keepe it downe. That therefore which the spirit pronounceth in the 137. Psalme, to encourage Gods people against the Babi∣lonians their most pernicious enimies: Blessed is he that shall take their children whiles they are young, to dash their braines against the stones: the same I say to all the Israel of GOD which is in continuall conflict with the Babilon of their confused lusts: blessed and happy is the man that whiles they are but budding, can nip them in the head, and by the might of grace dwelling in him doth speedily crush them; thus it will come to passe that hee shall not obey sin, by doing that euill which sinne would haue done.

Now this way and meanes commended here in the text, hath sundry vnder meanes as helpe vnto it, that the grace whereby we resist the lusts of sinne may be strengthened and enabled to this resistance.* 1.44 The first of these is the Word of God, rightly vnderstood: for Dagon can no more stand before the Arke, then sinne can stand before the word of God, being planted in a faithfull heart, and applyed against the stirrings of sinne. Therefore as Christ repelled the sug∣gestions of Sathan by this word of God: Mat. 4.5. so are all Christians to beate backe the motions of sinne by the same means, & by the two edged sword of the spirit, which is sharpe, to cut asunder the sinewes and heart-strings of sin. See then yee haue this word alwayes in readinesse to draw it out vpon all occasions, whensoeuer yee feele your selues to be tempted by any sinne: be not like vnto them that car∣ry about them a sword and know not how to vse it, but put the word vnto vse, and as oft as any motions of sinne arise, presently call to minde such Scriptures as forbid, threaten, and condemne them, remembring also such examples of such iudgements as haue beene executed vpon such sinnes as yee be tempted vnto, that yee may inure your heart not onely to hate and abhor, but to tremble at the thought and

cogitation of sinne.* 1.45 And if at any time the assaults of sinne grow stronger then that grace and the word in thee can be able to resist them, in this case especially doe according to the counsell of our Sauiour Christ, Watch and pray, that yee fall not into temptation. Mat. 26.41. As Peter when hee walked on the water, and felt himselfe ready to sincke, said, Lord Iesus saue, or I perish: likewise when the waues of sin∣full temptations beate so hard against your soules as that yee feare sincking and drowning, cry out with faith, & say, Lord lead vs not into temptations. It is not onely your set prayers at ordinary times with your families and with your selues, but the sodaine and secret * 1.46 eiaculations of the heart vpon euery stirring of sinne which helpes against the rule and sway of sinne, and this is it which wee are called vpon to doe, in that exhortation of the Apostle, to pray continu∣ally, charging vs that wheresoeuer wee are, and whatsoeuer wee are doing, if occasion be offered by the rebellions of our corrupt nature or otherwise, to send vp our desires vnto heauen for strength and helpe, also for pardon and forgiue∣nesse; for our continuall desires are continuall prayers.

* 1.47Now to the end that our prayers may be the more hum∣ble and feruent, vnto the former meanes must be ioyned Fasting, which being seuered from opinion of merit and su∣perstition, and being religiously vsed, auaileth not a little to the taming of our stubborne and rebellious hearts. And this the Apostle Paul by his owne experience found to be true. I beate downe my body (saith hee) least whiles that I preach to others,* 1.48 my selfe proue a cast away: 1. Cor. 9.27. where the word which the Apostle vseth, importeth as much as to beat downe with clubs, to note the great obstinacie of sinne, and the great endeauour which is to be vsed that the lusts of it, may be suppressed and kept downe. And how conuenient an helpe fasting is for that purpose, and certain∣ly as a moderation in eating, and drinking, and other lawfull pleasures of life, when there is a meane kept in the vse of them, that wee temper our selues, rather comming short of that we may wel haue, then going so far as our ability & the

custome of the place where wee liue will suffer vs, as I say this continuall and dayly sobrietie is no little helpe to the mortification of our sinnes: so the vtter abstinence from all delights of life for a certaine time, as for the space of one day in a weeke or fortnight, is a very good meanes for the furtherance of this worke in vs, if diligent reading of Scriptures, godly meditations, and earnest prayers be cou∣pled therewith:* 1.49 for if such excellent and rare men as Paul and Timothy, had need to vse such moderation & abstinence for the subduing of sinne, shall any man thinke that hee can want these meanes, and be in good case, or that he shal not tempt God if he neglect them?

But amongst other things wee are not to forget the fel∣lowship of the brethren;* 1.50 by whose admonitions and prayers wee may be much confirmed against the power of sinne: therefore wee are commanded to loue God and to loue bro∣therly fellowship.* 1.51 The Apostle Iames would not charge vs to confesse our sinnes one to another, and to pray one for another, Iames. 5.16. vnlesse in the counsell,* 1.52 comforts and prayers of the Godly, there were great helpe against the strength of sinne: neyther would the Authour of the Epi∣stle to the Hebrewes, exhort vs to consider one of another, to whet on to charitie and good workes, if there were not a blessing giuen to the right vse of such means, for the staying vs in euery good dutie, and causing vs still to goe forwards in our workes of sanctification. As it fareth with brands or coales when they are almost extinct and put out, by laying them close together, the fire is kept in and made the hotter: so by the conferring of graces mutually by Gods children to the strengthening one of another, their zeale against sin and for God is kept aliue and more encreased. And to giue you another similitude; as they who haue a iourney to go in a way which is vnknowne, are glad to ioyne themselues to such as are expert in the way: so the fellowship and conuer∣sation of such as are well acquainted with the pathes which lead to our celestiall countrie, doth much further vs in our spirituall wayfaring. Therefore if ye desire to get to your

selues an especiall aduantage against sinne, and a blessed meane to guide and confirme you against all whatsoeuer hinderances in your way, see yee euer make conscience as on the one side of eschewing all needless•• familiaritie with all such whose hearts are seene not to be right, by the croo∣ked steps of their life, saying vnto them with the Prophet, away from me yee wicked: so on the other side be inward with some godly Christians which walke wisely in a perfect way, to whom as occasion is offered you may reueale your secret corruptions, and wants, to haue aid from their prayers, and Christian aduise, saying of such, I will be companion to them which feare God.

* 1.53But ye are here to be aduertised that it is not sufficient to vse all these good meanes against inward lusts and moti∣ons of sinne, there must also be a very great care and ear∣nest purpose of auoyding the outward occasions wherby these lusts are raised and stirred vp in vs. The obedience to sinne is very much crossed and letted by our carefull remouing and shunning of such occasions as wee are wont to be pro∣uoked by vnto euill: therefore let the proud man auoyde flattery, and foolish praises; the drunkard strong drinke; the glutton delicates; the couetous let him auoid the often sight and much fingring of money; let not the angry man meddle much with contentious persons & such as loue con∣tradiction; nor the fearefull man come amongst threatners; nor such as cannot yet rule their tongue amongst such as are giuen to much talke; nor the effeminate amongst wantons: at a word, Whosoeuer will no euill doe, must refraine what∣soeuer belongeth thereto. Remember Ioseph, hee would not endure eyther the speach or company of his lewd alluring Mistresse; and it had beene good for Peter that hee had not come into the high Priests hall; and for Dauid he had not so wantonly cast his eye vpon faire Bathsheba. One saith truely, occasion maketh a theefe, and occasion will make an adulterer, a lyer, a rayler, and so in other sinnes, they are drawn on by occasions: it is therfore to no great purpose to warre against inward 〈…〉〈…〉

except we watch ouer our selues to beware and flie the out∣ward occasions of sinne.

Hitherto I haue mentioned onely priuate meanes, which serue to with-hold our obedience from the lusts of sinne, to which if ye doe adde the frequent vse of publike meanes in the ministery of the word, prayer, and Sacrament, in hum∣blenesse of a sincere hart, with constancie and perseuerance therein, by the mightie blessing of God there will grow much strength against all manner of rebellious lusts.

Finally, sithens it will serue to no other end,* 1.54 but to iusti∣fie and encrease our condemnation, to know the reasons why the kingdome of sinne is to be resisted, and the way and meanes also how it is to be done, vnlesse there be hear∣•• repentance for our faylings heretofore, and a falling to a more thorow practise hereafter: therefore yee are to be most earnestly exhorted so to doe, that euen as ye desire to signe ouer sinne, and that it may not raigne ouer you; as yee will shew your selues thankfull to Christ who hath de∣••••uered you from sinnes tyranny, and hath put grace into ••ou, that you may obey from your hearts the doctrine of godlinesse; as you iudge it meet to endeauour so much the ••eruing of Christ now that you are regenerate, as before you were careful to serue sin when you were vnregenerate; as you couet to attaine & reape the fruit of spirituall holi∣nesse in this life, and of eternall happines in the life to come; ••o eschew shame in this world, and death in the next; as the safe protection of God the Father, the most precious merits of Christ his Sonne, the comforts and graces of his holy Spirit, are of any price or esteeme with you; as you would be found faithfull in your vowes and promise keeping; and to haue the works of your callings and liues blessed & ac∣cepted of God; as you are resolued that you are mortall, & must shortly dye, when your strife of sin must end; as you would haue peace in your death, and the crowne of lawfull striuers after your death, then look to it, that in no wise you suffer sinne to raigne but for your selues against the lust 〈…〉〈…〉 you all the helpe* 1.55

of all these good means priuate and publike that haue been spoken of, giuing your selues to meditate in the word day and night, praying in the spirit, humbling your selues by religious fasting, louing brotherly fellowship, being watch∣full against the occasions of sinne, and ouer your owne sen∣ses, and submitting your selues to the holy ministerie, in e∣uery part thereof labouring what yee may, to doe all these things with lowlinesse, vprightnesse and continuance, and if at any time ye fall by being obedient vnto the lusts of sin, rise againe by renued repentance, and then as sure as God raigneth in heauen, sinne shall not raigne in you; but grace shall raigne in you whiles ye abide in this pilgrimage, and the dayes of your mortalitie being ended, ye shall raigne in eternall glory with Christ, to whom be thanks and praise now and for euermore. Amen.

Notes

• * 1.1

  The scope and method of this sixt Chapter vnto the 13. Verse.
• * 1.2

  Verse 3.
• * 1.3

  〈◊〉〈◊〉. 4.
• * 1.4

  〈◊〉〈◊〉. 5.
• * 1.5

  〈…〉〈…〉 Text.
• * 1.6

  Diuision of the text into tvvo parts.
• * 1.7

  Of the exhor∣tation.
• a 1.8

  Which is the inclination of our nature to all euill.
• * 1.9

  Peccatum, causae peccati, poena peccati. August.
• b 1.10

  Not onely ac∣tuall concupis∣cence, vvhen lust is consen∣ted to, but na∣turall and ha∣bituall concu∣piscence, vvhich is the inclinati∣on of our na∣ture to euill is sin, though it be resisted by the spirit and grace.
• c 1.11

  This must be meant of naturall concupiscence because the Apostle knevv actuall cor∣ruption to be sin vvithout the lavv, and the 7.8. & 9. commandements forbids concupi∣scence vvith consent.
• d 1.12

  〈◊〉〈◊〉 facit ta∣〈…〉〈…〉 est magis 〈◊〉〈◊〉.
• * 1.13

  〈1 paragraph〉〈1 paragraph〉
• * 1.14

  〈1 paragraph〉〈1 paragraph〉
• * 1.15

  Raigne, vvhat it signifieth.
• * 1.16

  Regnat peccatū, cum id sponte exequimur, quod peccatū imperat.
• * 1.17

  Hovv sinne get∣teth a kingdom
• * 1.18

  Radix omnium vitiorum infide∣litas.
• * 1.19

  〈◊〉〈◊〉 est 〈◊〉〈◊〉 natura. 〈…〉〈…〉.

  〈1 paragraph〉〈1 paragraph〉.
• * 1.20

  Beatitudo nostra non in perfectio∣ne virtutum, sed in remissione peccatorum. Bernard.
• * 1.21

  Acts 27.
• * 1.22

  Phil. 2.
• * 1.23

  Qui fecit te sin•• te, non seruat 〈◊〉〈◊〉 sine te.
• * 1.24

  〈1 paragraph〉〈1 paragraph〉
• * 1.25

  〈◊〉〈◊〉 37.
• * 1.26

  〈1 paragraph〉〈1 paragraph〉
• * 1.27

  3. Reason.
• * 1.28

  Rom. 6.19.
• * 1.29

  〈1 paragraph〉〈1 paragraph〉
• * 1.30

  〈1 paragraph〉〈1 paragraph〉
• * 1.31

  〈1 paragraph〉〈1 paragraph〉
• * 1.32

  Ps••l▪ 34.
• * 1.33

  〈1 paragraph〉〈1 paragraph〉
• * 1.34

  〈…〉〈…〉 24.
• * 1.35

  Eccles. 5.5.
• * 1.36

  〈…〉〈…〉, ••hy so called.
• * 1.37

  Quod cuiquam, cuiuis contingere potest.
• * 1.38

  〈1 paragraph〉〈1 paragraph〉
• * 1.39

  〈1 paragraph〉〈1 paragraph〉
• * 1.40

  〈…〉〈…〉 when 〈…〉〈…〉 as 〈…〉〈…〉, &c 〈…〉〈…〉 heauenly things are desired. 3. Carnall, vvhen things forbid of God are desired.
• * 1.41

  Col. 3.8.9. 1 Cor. 6.9.10. Rom. 1.29.30.31
• * 1.42

  A notable meane hovv to hinder the kingdom of sin.
• * 1.43

  〈…〉〈…〉 birth of 〈…〉〈…〉 often 〈…〉〈…〉▪

  〈1 paragraph〉〈1 paragraph〉
• * 1.44

  Word of God.
• * 1.45

  〈◊〉〈◊〉 and 〈◊〉〈◊〉 prayer.
• * 1.46

  〈◊〉〈◊〉 vvishes 〈…〉〈…〉 of the hart, 〈…〉〈…〉 cast strongly 〈…〉〈…〉. •• Thes. 5.17.
• * 1.47

  〈1 paragraph〉〈1 paragraph〉
• * 1.48

  〈1 paragraph〉〈1 paragraph〉
• * 1.49

  1 Cor. 9. 1 Tim. 5.23.
• * 1.50

  Brotherly fel∣lovvship.
• * 1.51

  1 Pet. 2.17.
• * 1.52

  Iames 5.16.
• * 1.53

  〈1 paragraph〉〈1 paragraph〉
• * 1.54

  Conclusion.
• * 1.55

  〈◊〉〈◊〉 a principij••▪