Three Treatises, Treatise 2 · Part 1

Three Treatises · Treatise 2 · Part 1

p. 272THE RAIGNE OF SINNE.

ROM. 6. 12.

Let not sinne therefore Raigne in your mortall bodi…s, that you should obay it in the lusts thereof.

AFter the doctrine of the state and guilt of sinne, It will be needefull for the further Conviction thereof (that sinne may appeare exceeding sinfull) to shew in the next place the Power and the Raigne of sinne; from which the Apostle in this place dehorteth us.

Having in the former Chapter set forth the doctrine of Iustification, with those many comfortable fruites and effects that flow from it, he here passeth over to another head of Christian Doctrine, namely Sanctification, and Conformitie to the holinesse of Christ, the ground wherof he maketh to be our Fellowship with him in his death and Resurrection: for Christ carried our sinnes upon the Tree with him, and therefore we ought with him to die daily unto sin, and to live unto God. This is the whole p. 273argument of the precedent parts of the Chapter, and frequently elsewhere used by the Apostle, and others, 2. Cor. 5. 14, 15. Gal. 2. 20. 3. 27. 5. 24. Ephes. 2. 6. Phil. 3. 10. Col. 2. 12. 13. 26. 3. 1. 4. Heb. 9. 14 1. Pet. 4. 1. 2. Now the words of the Text are as I conceive a Prolepsis, or answer to a tacite objection which might be made. A weake Christian might thus alledge, If our fellowship in the death of Christ doe bring along with it a death of sinne in us, then surely I have little to doe with his death; For alas sinne is still alive in me, and daily bringeth forth the workes of life. To this the Apostle answeres, Though sinne dwell in you, yet let it not raigne in you, nor have its wonted hold and power over you. aaAliud est non habere peccatū, aliud nō obedire desiderijs …ius: Aliud est, Implerequod praec…ptum est, non concupis…es, aliud est per quendam abstinentiae … natum salte… id agere quod item scriptum est, post concupiscentias tuas non eas, &c: Aug▪ de natura & gra. cap. 62. Non sic manet peccatum ut eius non sit …acta remissio, sed manet in vet …state carnis tanquam superatum & peremptum, si non illicitis consensionibus, quodammmodo reviv…scat. Id. depec. mer. & Remiss. l. 2. c. 28.Impossible it is while you carry about these tabernacles of flesh, these mortall bodies, that sinne should not lodge within you, yet your care must be to give the kingdome unto Christ, to let him have the honour in you which his father hath given him in the Church, to Rule in the midst of his enemies, those fleshly lusts which fight against him. By bbMortale corpus dicens totū hominem significat. Ambrose in loc.Mortall bodie, we here understand the whole man in this present estate, wherein he is obnoxious to death, which is an usuall figure to take the part for the whole, especially since the body is a weapon and instrument to reduce into act, and to execute the will of sinne.

Before I speake of the power of sinne, here are Two points offer themselves from the connexion of the words to those preceding, which I will but only name.

First, Sinne will abide for the time of this mortall life in the most regenerate, who can say, I have made my heart cleane, I am free from my sinne? David had his secret sinnes, which made him pray; and Paul his thorne in his flesh, which made him cry out against it. To the reasons of this point before produc'd wee may adde, that God suffers our sinnes to dwell in us, first to magnifie the glory of his mercy, that notwithstanding he be provoked every day, yet he doth still spare us. It is said in one place, p. 274that when God saw that every Imagination of theGen. 6. 5, 6.Gen 6:5Gen 6:6 thoughts of mans heart was continually evill, he said, I will destroy man whom I have created from off the face of the earth; yet afterwards God said, I will not againe curse the ground any more for mans sake, for the imagination Gen. 8. …1.Gen 8:1of mans heart is evill from his youth. The places seeme at first view to be contradictory to one another. But we are thus to reconcile them, After there had been a propitiatory offering made by Noah unto God upon an Altar, which was the type of Christ, it is said that God smelt a sweete savour, and resolved, I will no more curse the earth, not Because, but Although the imagination of mans heart be evill from his youth; that is, though men are so wicked that if I would Iure meo uti, take advantage to powre out againe my displeasure upon them, I might doe it every day, yet I will spare them notwithstanding their lusts continue in them. For we are not to understand the place as if it tended to the extenuation of originall sinne (as aaCarthusian. Cornel. à lapide. Pighius. Greg. de val. To. 2. Disp 6. qu. 12. punct. 1. sect. 6.some doe) I will take pitty upon them, Because of their naturall infirmities; but onelyonly as tending to the magnifying of Gods mercy and patience, I will take pitty upon them, bbTarnou. Exerc. biblic. Ios. 17. 18.Josh 17:18though I might destroy them. For so the originall word is elsewhere taken. Thou shalt drive out the Cananites, Though they have iron chariots, &c.

Secondly, to magnifie the Glory of his powerfull patience, that being daily provoked yet he hath power to be patient still. In ordinary esteeme when an enemie is daily irritated, and yet comes not to revenge his quarrell, we accompt it impotency and unprovision, but in God his patience is his power. When the people of Israel murmured upon the report of giants in the land, and would have made a Captaine to returne into Egypt, and have stoned Ioshua and Caleb, so that Gods wrath was ready to breake out upon them, and to disinherite them, this was the argument that Moses used to mediate for them, Let the Power of my Lord be great, according as thou hast spoken, p. 275… Numb. 14. 17. 18. 19.Num 14:17Num 14:18Num 14:19The Lord is long-suffering and of great mercy. Thou hast shewed the Power of thy mercy from Egypt untill now, even so pardon them still. If we could conceive God to have his owne justice joyned with the impotency and impatiency of man, wee could not conceive how the world should all this while have subsisted in the midst of such mighty provocations. This is the only reason why he doth not execute the fiercenesse of his wrath, and consume men, because he is God and not man, not subject toHos. 11. 9. Mal. 3. 6.Hos 11:9Mal 3:6 the same passions, changes, impotencies as men are. If a house be very weake and ruinous, & clogg'd with a sore waight of heavy materials which presse it downe too, there must be strength in the props that doe hold it up; Heb. 12. 1. An…os 2. 13.Heb 12:1even so that patience of God which upholds these ruinous tabernacles of ours, that are pressed downe with such a waight of sinne, a waight that lies heavie even upon Gods mercy it selfe, must needs have much strength and power in it.

The second point from the Connexion is, That our Death with Christ unto sinne is a strong argument against the raigne and power of sinne in us. Else wee make the death of Christ in vaine, for in his death hee came with water and bloud, not onelyonly with bloud to justifie our1. Ioh. 5. 6.1 John 5:6 persons, but with water to wash away our sinnes.

The Reasons hereof are, first, Deadnesse argues disability to any such workes as did pertaine to that life unto which a man is dead. Such then as is the measure of our death to sinne, such is our disability to fulfill the lusts of it. Now though sinne be not quite expir'd, yet it is with Christ nail'd upon a crosse, They that are Christs have Gal. 5. 24.Gal 5:24crucified the flesh with the affections and lusts: so that in a regenerate man it is no more able to doe all its owne will, then a crucified man is to walke up and downe, and to do those businesses which he was wont to delight in. He that 1. Ioh. 3. 9.1 John 3:9is borne of God sinneth not neither can sinne, because he is borne of God, and his seede abideth in him.

p. 276Secondly, Deadnesse argues disaffection. A condemned man cares not for the things of this World, because he is in Law dead, and so reserv'd to an execution, and utterly devested of any right in the things hee was wont to delight in: the sight or remembrance of them doth but afflict him the more. A divorc'd man cares not for the things of his wife, because in law she is dead vntounto him, and hee unto her. So should it bee with us and sin, because we are dead with Christ, therefore we should shew it no affection.

Thirdly, Deadnesse argues liberty, unsubjection, justification, Rom. 6. 7. 7. 1, 4.Rom 6:7Rom 6:1Rom 6:4He that is dead is freed from sinne, as the woman is from the husband after death. And therefore being freed thus from sinne we should not bring our selves intoGal. 5. 1.Gal 5:1 bondage againe, but stand fast in the liberty wherewith Christ hath set us free, and sinne should appeare inEph. 2. 1. Heb. 9. 14.Eph 2:1Heb 9:14 our eyes, as it is in it selfe a dead thing, full of noisomenesse, horrour, and hideous qualities.

We therefore should labour to shew forth the power of the death of Christ in our dying to sinne; for this is certaine we have no benefit by his sufferings, except wePhil. 3. 10.Phil 3:10 have fellowship in them, & we have no more fellowship in them, then we can give proofe of by our dying dayly to sinne; For his blood clenseth from all sinne. Let us not1. Ioh 1. 7.1 John 1:7 by raigning sinne Crucifie Christ againe, for he dieth no more: In that hee died, hee died once unto sinne; Death Heb. 6. 6.Heb 6:6hath no more power ov…r him, to shew that sinne mustRom. 6. 9, 10. Rom. 7. 4. 2. Cor. 5. 15.Rom 6:9Rom 6:10Rom 7:42 Cor 5:15 have no more power over us, but that being once dead to sinne, we should thenceforth live unto him that died for us. There is a speech in Tertullian, which though proceeding from Novatianisme in him, doth yet in a moderated and qualified sense carry the strength of the Apostles argument in it, Si possit fornicatio & moechia denno Tertul. de pudicit. cap. 17.admitti, poterit & Christus denno mori, If fornication and adultery may bee againe committed by a man dead to sinne in that raging and complete manner as before, if p. 277raigning sinne after it hath beene ejected out of the Throne, and nail'd to a Crosse, can returne to its totall and absolute soveraigntie as before, Christ may dye againe, for the sinnes of a Iustified and regenerate man are Crucified upon his Crosse, and in his body.

Now I proceede to the maine thing in the Text, namely the Regall power of sinne. It is an observation of Chrysostome and Theodoret on the Text, which though by some rejected as too nice, I shall yet make bold to commendNon dicit ne Tyrannidem exerceat, sed ne regnet. Illud enim est illius proprium, hoc vero nostrae mentis. Theodoret. Rom. 7. 20. foreign. Chrysost.Rom 7:20 for very pertinent and rationall. The Apostle did not say (say they) Let not sinne Tyrannize, for that is sius owne worke and not ours, as the Apostle sayeth, Now then is it no more I that doe it, but sinne that dwelleth in me, all the service which is done to a tyrant is out of violence, and not out of obedience: But he sayes, Let it not raigne in you, for to the raigne of a King the obedience of the Subjects doth as it were Actively concurre (whereas the subjects are rather patients then agents in a tyranny.) So then in a Raigning King there is a more Soveraigne power then in a Tyrant; for a Tyrant hath only a Coactive power over the persons, but a King hath a sweete power over the wills and affections of his Subiects, they freely and heartily love his person, and rejoyce in his service; which rule though it be not perpetuall in the letter and in civill governements; (for the unwillingnesse of a people to serve a Prince may not onelyonly arise from his tyrannie, but even when he is just and moderate, from their owne rebellion) yet it is most generall and certaine in the state of sinne which is never a King over rebellious subjects, who of themselves reject its yoke and governement.

For the better discovery then of the power of sinne we must note first that there are but three wayes after which sinne may be in a man. First, as an usurping Tyrant, and seditious commotioner, either by surprizall invading, or by violence holding under, or by projects circumventing p. 278a man against his will, taking advantage of some present distemper of minde, or difficultie of estate; as in David of idlenesse, in Peter of teare and danger, or the like. And thus sinne doth often incroach upon the Saints of God, and play rhe Tyrant, use them like Captives that are sold under the power of sinne. It was thus a Tyrant in Saint Paul; we reade of him that hee was sold under sinne, and wee read of Ahab, that hee was sold to …. 7. 14. …5. 1. King 21. 10.1 Kgs 21:10sinne; but with great difference, the one sold himselfe, and so became willingly the servant of sinne, the other was sold by Alam, from which bondage hee could notAdam ve…didit …, ac per hoc omne sem… subjectum est peccato. Ambros. in Rom. 7. Rom. 8. 20. Ven…ndatus in … transgressione Aug▪ con. 2. Ep. Pel. l. 1. c. 10. Ios. 9. 23. Ios. 17. 13. Luk. 1…. 22. Rom. 6. 6. Col 3. 5.Rom 7Rom 8:20Josh 9:23Josh 17:13Luke 1:22Rom 6:6Col 3:5 utterly extricate himselfe, though hee were in bondage to sinne, as the Creatures are to vanity, not willingly, but by reason of his act that had subjected him long before. Secondly, As a st…ve, a Gibeonite▪ or Tributarie Cananite, as a spoyled, mortified, crucified, dying, decaying sinne, like the house of Saul growing weaker and weaker; and thus sinne is constantly in all the faithfull; while they are i… the field the chaste is about them. Thirdly, As a raging and commanding King, having a throne the heart, servants the members, a counsell the world, flesh and Divell, a complete armorie of lusts and temptations, fortifications of ignorance, malice, rebellion, fleshly reasonings, lawes and edicts, lastly a strict judicature, a wise and powerfull rule over men, which the Scriptures call the gates of Hell. And of the Power ofMatth. 16. 18.Matt 16:18 this King we are to speake.

In a King there is a Two fold Power. A Power to command, and a Power to make his commands be obeyed. Sinne properly hath no power to command, because the kingdome of it is no way subordinated to Gods Kingdome over us, but stands up against it. And even in just and annointed kings there is no power to command any thing contrary to that Kingdome of Christ to which they are equally with other subject. But though sinne have not a just power to command the soule, yet it hath p. 279that upon which that power, where it is, is grounded, namely a kinde of Title and right over the soule.

Sinne is a spirituall Death, and man by his first fall did incurre a subjection to every thing which may be called Death, so that then a man did passe into the possession of sinne; whence that phrase spoken of before, Thou hast Esai. 28. 15.Isa 28:15sold thy selfe to worke evill. Now Quod venditur transit in potestatem ementis, when a thing is sold it passeth into the possession of that to which it is sold. This is the covenant or bargaine betweene a Sinner and Hell, Man purchaseth the pleasures and wages of sinne, and sinne takes the possession of man; possession of his nature in Originall sinne, and possession of his life in Actuall sinne.

The tryall of this title of sinne, that wee may discerne whether we are under it or no, must be as other Titles are; we must first inquire who they are, unto whose right and possession a man may belong, and then examine the Evidences which either can make for himselfe. To sinne wee know doth appertaine the primitive right of every1. Cor 6. 20. 1. Pet 1. 18, 19.1 Cor 6:201 Pet 1:181 Pet 1:19 naturall and lapsed man (for we are by nature the Children of wrath.) A purchase then there must come betweene, before a man can passe over into anothers right; this purchase was made by Christ, who bought us with his blood: And the treatie in this purchase was not between Christ and sinne, but betweene him and his Father; Thine Ioh. 17. 6.John 17:6they were and thou gavest them me, for the fall of Man could not nullifie Gods Dominion nor right unto him▪ for when man ceased to be Gods Servant, he then began to be his Prisoner; and though Sinne and Sathan we… in regard of man Lords, yet they were in regard of God, but Iaylors, to keepe or part from his Prisoners at his pleasure. Besides though Christ got man by purchase yet Sinne and Sathan lost him by forfeiture; for th… prince of this world seizing upon Christ in whom he hadIoh. 14. 30. … ti … …at qui … nigat. Luc.John 14:30 …o right, (for he found nothing of his owne in him) did by that meanes forteite his former right which hee had in p. 280men of the same nature. Wee see then, all the claime that can be made is either by Christ, or Sinne; by that strong man, or him that is stronger; A man must have evidences for Christ, or else hee belongs unto the power of Sinne. The evidences of Christ are his Name, his Seale, and his Witnesses. His Name, a new Name, a name betterRevel. 2. 17. Esai. 56 5. Gal. 4. 19.Rev 2:17Isa 56:5Gal 4:19 then of sonnes and daughters, even Christ formed in the heart, and his Law ingraven in the inner man. As it is fabled of Ignatius, that there was found the Name of Iesus written in his heart; so must every one of Gods House bee named by him with this new name, Of Him Eph. 3. 15.Eph 3:15are all the Families in Heaven and in Earth named. The Seale of Christ is his Spirit, witnessing unto and securingEph. 1. 14. 4. 30. Rom. 8. 16.Eph 1:14Eph 1:4Eph 1:30Rom 8:16 our spirits that we belong unto him: For hee that hath not the Spirit of Christ the same is none of his, and by this 1. Ioh. 3. 24.1 John 3:24we know that he dwelleth in us, and we in him, because hee hath given us of his Spirit. The witnesses of Christ are1. Ioh. 4. 13.1 John 4:13 three, The Spirit, the Water, and Blood. The Testimonie of Adoption, Sealing the Fatherly care of God to our1. Ioh 5. 8.1 John 5:8 Soules, saying to our Soules that he is our Salvation and Inheritance. The Testimonie of Iustification, our Faith in the blood and price of Christ, and the Testimonie of Sanctification in our being cleansed from dead workes, for he came to destroy the workes of the Devill, hee came1. Ioh. 3. 8. Mal. 3. 2, 3. Mal. 4. 2. 2. Cor. 2. 14. Ephes. 2. 17. 1. Pet. 3. 19. Tit. 2. 14. 1. Cor. 1. 30.1 John 3:8Mal 3:2Mal 3:3Mal 4:22 Cor 2:14Eph 2:171 Pet 3:19Titus 2:141 Cor 1:30 with Refiners fire and with Fullers sope, and with healing under his wings, that is (as I conceive) under the preaching of his Gospell, which, as the beames of the Sunne, make manifest the savor of Him in every place, and by which he commeth and goeth abroad to those that are a far off, and to those that are neere. It was the Office of Christ as well to Purifie as to Redeeme, as well to Sanctifie as to Iustifie us; so that if a man say hee belongs to Christ, and yet bringeth not forth fruite unto God, but lives still married to his former lusts and is not cleansed from his filthinesse, hee makes God a lyer, because hee beleeveth1. Ioh. 5. 10.1 John 5:10 not the Record which hee gives of his Sonne; (for Hee p. 281will not have either a barren or an adulterous spouse)Esai. 54. 1. Rom. 7. 4…. Ephes. 5. 27. Heb. 6. 6. Luk. 2. 32. Ioh. 1. 9. Numb. 24. 17. Mal. 4. 2. Non sumus certi Testimonium illud non esse à Diabolo. Cornel. a Lapide in Rom. 8. 16.Isa 54:1Rom 7:4Eph 5:27Heb 6:6Luke 2:32John 1:9Num 24:17Mal 4:2Rom 8:16 yea he putteth Christ to shame, as if he had undertaken more then he were able to performe: Besides, Christ being a Light, a Starre, a Sunne, never comes to the heart without selfe-manifestation, such evidence as cannot be gainesaid; unto him belongs this royall prerogative to be himselfe the witnesse to his owne Grace. And when the Papists demaund of us How wee can bee sure that this Testimnoy of Christs Grace and Spirit is not a false witnesse and delusion of Sathan; wee demaund of them againe, If the flesh can have this advantage to make such Objections against the unvalueable Comforts of Christs Grace, and the heart have nothing to reply; If Christ witnesse, and no man can understand it; If the Spirit of Christ be a Comforter, and the Divell can comfort every jot as well, and counterfeit his comforts to the quicke, and so cozen and delude a man; what is any man the better for any such assertions of Scripture, where the Spirit is called the Spirit of Comfort, the strengthnerIoh. 14. 26. Ephes. 3. 16. Heb. 13. 9.John 14:26Eph 3:16Heb 13:9 of the inner man, and the heart said to be established by Grace? Certainely the Comforts of the Spirit must fall to the ground, if they bring not along a proper and distinct lustre into the Soule with them. And this Ambrosiu… Catharinus himselfe a learned Papist, and as great a scholler in the Trent Councell as any other, was bold to maintaine against the contrary opinion of Dominicus Soto in a publike declaration, unto whom Bellarmine dares not adhere, though it bee his custome to boast of their unanimitie in point of Doctrine. Besides sinne is of a quarrelling and litigious disposition, it will not easily part from that which was once its owne, but will bee ever raysing sutes, disputing, arguing, wrangling with the Conscience for its old right; Christ came not to send peace, but a sword, perpetuall and unreconcileable combats and debates with the flesh of man. If a man hold peace with his lusts, and set not his strength and his heart p. 282against them, If they bee not in a state of rebellion, they are certainely in the throne. It is impossible for a King to rebell, because hee hath none above him; and so as long as lust is a king it is in peace, but when Christ subduesLuk. 11. 21. Rom. 7. 23.Luke 11:21Rom 7:23 it and takes possession of the heart, it will presently rise and rebell against his kingdome. Heere then is the triall of the Title. If a man cannot shew the evidences of a new purchase, the Spirit, the Blood, the Water, the Sonneship, the Righteousnesse, the Holynesse, Conversation, and Grace of Christ; If he be not in armes against the remnants of lust in himselfe, but live in peace and good contentment under the vigor and life of them, that man belongs yet unto the right of sinne. For if a man beEzek. 36. 26, 27Ezek 36:26Ezek 36:27 Christs, there will bee Nova regalia extremely oppositeCol. 3 5. 12. Rom. 6. 13. Psal 119 24. Eph. 6. …3. Rom. 7. 23. Ier. 31. 33. Ioh. …6. …1.Col 3:5Col 3:12Rom 6:13Ps 119:24Eph 6:3Rom 7:23Jer 31:33John 6:1 to those of sinne. A new heart for the Throne of the Spirit; New members to bee the servants of Righteousnesse; New Counsellors, namely the Lawes of God; A new Panoplie, The whole armour of God; New lawes, The law of the minde, and of the heart; A new Iudicature, even the government of the Spirit: Thoughts, Words▪ Actions, Conversations, All things new as the Apostle speakes.2. Cor. 5. 17.2 Cor 5:17

Now let us in the next place consider the power whereby sinne makes its commands to bee obeyed, wherein it is more strong and sure then a Tyrant, who ruleth against the will of his Subjects. The particulars of this strength may be thus digested.

First sinne hath much strength from it selfe, and that in these regards. First, it is very wilfull, it is as it were all will. Therefore it is called in the Scripture, The will Eph. 2. 3. 1. Pet. 4. 3. Ioh 1. 13.Eph 2:31 Pet 43 John 1:13of the flesh, and the will of the Gentiles, and the will of men. And the will is the seate of strength, especially seeing the will of man, and the will of sinne or the flesh are in the Scripture phrase all one. If a man had one will and sinne another, mans will drew one way and sinnes another, peradventure his power to resist might be stronger then sinnes power to command: but when the will of sinne p. 283is in the will of man as a bias in a bowle, as a flame in smoke, as a weight or spring to an engine, as spirits in the body, to actuate and determine it to its owne way, how can a man resist the will of sinne, who hath no other then a sinfull will to resist by?

Secondly, as sinne is wilfull, so it is very passionate and lustfull, which addes wings as it were to the commands of sinne. The Apostle cals them passions, and those working passions; when we were in the flesh, The motions of Rom. 7. 5.Rom 7:5sinne did worke in our members. There is foreign, and there are foreign, Lust and passions of lust, which1. Thess. 4. 5. Rom 1. 26, 27. Gal 5. 24.1 Thess 4:5Rom 1:26Rom 1:27Gal 5:24 the Apostle cals vile lusts, and burning lusts, and affections and lusts, that is, very lustfull lusts. Lust is in the best, but these violent passions and ardencies of lust are shrewd symptomes of the raigne of sinne. To be fierce, implacable, head-strong, like the horse in the battaile, and that not upon extraordinary distemper or surprizall (as Ionah and Asa were) but habitually, so as on anyIona. 4. 9. 2. Chro. 16. 10.Jonah 4:92 Chr 16:10 occasion to discover it, is by the Apostle put in amongst the Characters of those that denie the Power of Godlinesse.2. Tim. 3. 3, 4, 5.2 Tim 3:32 Tim 3:42 Tim 3:5 For sinne must not hold its power where▪ Godlinesse hath any.

Thirdly, it hath Lawes and Edicts, full of wisedome and cunning, edg'd and temper'd with many encouragements and provocations to those that obey, which (as IHeb. 11. 25. 2. Pet. 2. 15.Heb 11:252 Pet 2:15 said before) the Scripture cals the Wages of sinne, and pleasures of sinne, by which Balaam was enticed to curse Gods people. A Law is nothing else but a Rule or Principle of working which orders and moderates the course of a mans life; And so sinne hath a way to carry men in, and Principles to governe men by, which Saint Paul cals Seculum the course of the world. Such as are RulesEphe. 2. 2.Eph 2:2 of Example, Custome, good intentions, Gods mercy taken by halses, without respect to any conditions which it brings with it, the common frail…e of our nature, that we are All men, and that the best have their infirmities, duplicate page p. 282duplicate page p. 283p. 284distinctions, evasions, justifications, extenuations, partiall strictnesse in some particulars, the opus operatum, or meere doing of dueties requit'd, and many like, most of which things I have spoken of more largely heretofore upon another Scripture.

Fourthly, it is full of flattery to entice and woe a man, cunning to observe all the best seasons to surprize the soule. And though enticements be base, yet they are very strong, like a gentle showre or a soft fire they sinke, and get in closer then if they should be more violent. That which is as soft as oyle in the touch, may be as sharpe as swords in the operation. And therefore as a man is said in one place to be enticed by lust, so elsewhere he is saidIam. 1. 14.Jas 1:14 to be driven and thrust on by lust. Take heede to your Deut. 4. 19.Deut 4:19selves lest you corrupt your selves, lest thou lift up thine eyes to heaven, and when thou seest the sunne, and the moone, and the starres, shouldst be driven to worship them and serve them. The Objects themselves have no coactive or compulsory power in them (for they worke but as Objects, which is the weakest way of working that is, for Objects▪ a…e never totall Agents, but onelyonly partiall, they doe never any more then cooperate with some facultie and power unto which they are suteable) yet such is the strength of those lusts which are apt to kindle by those Objects, that a man is said to be driven to idolatry by them. All which false prophets can doe is but morall and by way of cunning and seducement, yet such is the strength of those lusts which they flatter and worke upon by their impostures, that they are said to Thrust a Deut. 13. 5.Deut 13:5man out of the way which the Lord commanded him to walke in. For as we use to say of the requests of a King, so we may of the flatteries and allurements of sinne, That they doe amount unto commands.

In one word, sinne is throughly furnish'd with all sortsLuk. 11. 22. 2. Cor. 10. 4, 5.Luke 11:222 Cor 10:42 Cor 10:5 of Armour, both for defence and opposition, all strong holds, all reasonings and imaginations, and thoughts p. 285which can be contriv'd to secure it selfe; and therefore no marvell if it have much strength from itselfe.

Secondly, it hath much strength from Satan and the world, which are the counsellers and aides of sinne, which bring in constant supplies and provisions unto it.1. Ioh. 2. 16.1 John 2:16 Therefore lusts are said to be of the World, and to bee earthly and divellish, because the world and the divell supply them with constant fuell.

But lastly and principally lust hath much strength in and from us. First, because they are naturall unto us. A mans sinne is himselfe, it is call'd by the name of our aaRom. 6. 6. Eph. 4. 22. Col. 5. 9.Rom 6:6Eph 4:22Old man. And therefore to be bb1. Cor. 3. 3. Ioh. 1. 13. 1. Pet. 4. 2.1 Cor 33 John 1:131 Pet 4:2carnall, and to walke as man, to live after the lusts of the flesh, and after the lusts of men are all one. To ccRom. 6. 2.Rom 6:2live to sinne in one place is to dd2. Cor. 5. 15.2 Cor 5:15live to our selves in another. To eeGal. 5. 24.Gal 5:24crucifie fleshly affections in one place, is ffCol. 3. 5.Col 3:5to mortifie our earthly members in another. To ggTit. 2. 12.Titus 2:12deny ungodlinesse and worldly lusts in one place, is to hhMath. 16. 24.Matt 16:24deny our selves in another. To iiHeb. 12. 1.Heb 12:1lay aside the sinne that doth so easily beset us in one place, is to kkMath. 5. 29. 30Matt 5:29Matt 5:30cast away our right eye and our right hand in another. And therefore the wayes of sinne are call'd llAct. 14. 16.Acts 14:16our owne waies, and the lusts of the flesh mmIam. 1. 14.Jas 1:14our owne lusts, and being our owne, we love and cherish them. nnEph. 5. 28, 29.Eph 5:28Eph 5:29No man ever hated his owne flesh, neither can any man by nature hate his owne lusts, unto which he is as truly said to be ooRom. 7. 4, 9.Rom 7:4Rom 7:9married as the Church is to Christ. And this serves much to set forth the power of sin. For the love of the subject is the strength of the Soveraigne; a king shall then certainely be obeyed, when he cōmands such things as it were difficult for him to prohibite. Secondly, lust hath from us weapons to set forward its strength, The heart a forge to contrive, and members instruments to execute, the heart a wombe to conceive, and the members midwives to bring forth lusts into act. Lastly, sinne must be very strong in us because we are by nature full of it. So the Apostle saies of naturall men that they were filled with all unrighteousuesse, p. 286and full of envie, debate, deceite, &c. and S. Peter, Rom. 1. 29. 2. Pet. 2. 14.Rom 1:292 Pet 2:14that they have Eyes full of Adultery, that cannot cease from sinne. Now where there is All of a strong thing that must needes be exceeding strong. If all the foure windes should meete together in their full strength, what mountaines would they not roote up by the foundation? What a mighty rage and strength is there in the sea, onelyonly because it is full of waters, and All water belongs unto it? Who is able to looke upon the sunne, or endure the brightnesse of that glorious Creature, onelyonly because it is Full of light? the same reason is in fleshly lusts, they are very strong in us, because our nature is full of them, and because all their fulnesse is in our nature.

Now this strength which is thus made up of so many ingredients, doth further appeare in the Effects of it, which are these Three, all comprised in the generall word of Obeying it in the Lusts thereof, which denotes a full & uncontroled Power in sin. First, the somenting▪ entertaining, Hos. 9▪ 7. Zeph. 1. 12. Psal. 66. 18. Hos. 4. 8. Mic. …. 1. Ezek. 33. 31. Rom. 6. 19, 20. Esai. 5. 18.Hos 9:7Zeph 1:12Ps 66:18Hos 4:8Ezek 33:31Rom 6:19Rom 6:20Isa 5:18cherishing of lust, shaping of it, delighting in it, consenting unto it; when a man doth joine himselfe to sin, and setle himselfe upon it, & set his heart to it, and respect it in his heart, and studie & consult it, and resolve upon it. Secondly, Executing of it, and bringing into act the suggestions of the flesh thus conceived, yeelding to the commands, drudging in the service, drawing iniquitie with cords and cartropes, resigning both heart and hand to the obedience of sin. Thirdly, Finishing it, going on without wearinesse or murmuring, without repenting or repining in the waies of Lust, running in one constant chanell, till like the waters of Iordan the soule drop into the dead lake. All these three Saint Iames hath put together to shew the gradations, and the danger of fleshly Lusts. EueryEvery man is Tempted, when he is drawne away of his owne Lusts and enticed; Lust when it hath Conceiued bringeth forth sinne, and sinne when it is Finished bringeth forth Death. First, there is the Suggestion, Lust draweth away p. 287and enticeth. Secondly, the Conception and formation, in the delight and consent of the will. Thirdly, the Execution, and bringing into act. Fourthly, the Consummation and accomplishment of Lust, filling vp the measure, going on vnweariedly to the last, till there is no hope, and so abusing the patience and long suffering of God unto destruction. Sinne growes till it be ripe for the slaughter; now if men in the interim cut off their sinnes, and turne to God before the decree be sealed, before he stirre up all his wrath, and will suffer his Spirit no longer to strive, if they cōsecrate that litle time & strength they have left to Gods Service, then the kingdome of sin is pull'd downe in them. To this purpose is the CounsellDan. 4. 27.Dan 4:27 of Daniel to Nebuchadnezar; That he should breake off his sinnes by righteousnesse, and his iniquities by shewing merciemercy to the poore, that is, he should relinquish those sins which were most predominant in him; his unjustice, and oppression, and tyrannie against poore men (thus Paul preached of righteousnesse, and temperance, and judgement to come, to Felix a corrupt and lascivious Governor) & by that meanes his tranquillitie should be lengthened, not by way of merit (for a theefe deserves no pardon, because he gives over stealing) but by way of merciemercy and favour.

Hitherto I have but shewed that sin is a strong king. But this is not enough to d…ive men to Christ, (which is my principall scope.) It is further required that men bee Convinc'd of being under this power of sinne. The first use then which I shall shew you may bee made of this Doctrine is for Conviction and tryall of the raigne of sinne in our selves; for the more distinct expediting whereof I shall propose these three cases to be resolved. First whether sin may raigne in a Regenerate man so, as that this power and kingdome of sinne shall consist with the righteousnesse of Christ? Secondly, How wicked men may be Convinc'd that sinne raignes in them, and what difference there is betweene the power of sinne in them, p. 288and in the regenerate? Thirdly, why every sinne doth not raigne in every unregenerate man?

For the first of these, we must remember in the generall, that sinne doth then raigne when a man doth obey it in the lusts thereof, when he doth yeelde up himselfe to Act. 26. 18. Col. 1. 13.Acts 26:18Col 1:13execute all the commands of sinne, when he is held under the power of Sathan, and of darkenesse. And for the regenerate wee must likewise note what Saint Paul, and Saint Iohn have spoken in generall of this point. Sinne shall not have dominion over you, for you are not under the Rom. 6. 14.Rom 6:14Law, but under Grace, saith Saint Paul, when a man is delivered from the Obligations of the Law, he is then delivered from the strength of sinne; (for the strength of sinne is the Law) And he that is borne of God sinneth not, 1. Cor. 15. 56. 1. Ioh. 3. 9.1 Cor 15:561 John 3:9neither can sinne, saith Saint Iohn, that is, cannot obey sinne in all the lusts and commands thereof, as a servant to sinne, from which service hee hath ceased by being borne of God (for no man can bee Gods Sonne and sinnes servant:) for we are to distinguish betweene doing the worke of sinne, and obeying sinne in the lusts thereof. As a man may doe divine workes, and yet not ever in obedience to God, so a man may be subject as a Captiue in this or that particular tyrannie of sinne, who is not obedient as a servant to all the governement of sinne, for that takes in the whole will, and an Adequate submission thereof to the peaceable and uncontroll'd power of sinne. Let us then inquire how farre the power of sinne may discover itselfe in the most regenerate. First, the best have flesh about them, and that flesh where ever it is worketh, and rebelleth against the Spirit of Christ, so that they cannot doe the things which they would. Secondly, this flesh is of itselfe indifferent to great sinnes as well as to small, and therefore by some strong temptation it may prevaile to carrie the Saints unto great sins, as it did David, Peter, and others. Thirdly, this fleshis as much in the will as in any other part of regenerate p. 289men, and therefore when they commit great sinnes, they may commit them with consent, delight, and willingnesse of heart▪ Fourthly, this flesh is in their members as well as in their wills, and therefote they may actuate, and execute those wills of sinne which they have consented unto. Fifthly, we confesse that by these sinnes thus committed, the Conscience of a regenerat man is wasted and wounded, and overcome by the power of sinne, and such a particular grievous Guilt contracted, as must first bee washed away by some particular repentance, before that man can be againe qualified to take actuall possession of his inheritance, or to be admitted unto glory. In which case that of the apostle is most certaine, that the very righteous 1. Pet. 4. 18.1 Pet 4:18shall scarsely be saved. For wee are to note that as some things may indispose a man for the present use, or dispossesse him of the Comforts and Emoluments, which yet are not valid enough to devest him of the whole right and state in a living: so some sinnes may bee of so heavie a nature as may unqualifie a man for an actuall admittance into Heaven, or possession of glory, which yet doe not nullifie his Faith, nor extinguish his Title and interest unto it. Thus we see that sinne may in the most holy have great power; the examples whereof are all written for our learning, to teach us what is indeede within us, how circumspectly wee should walke, how watchfull over our hearts, how stedfast in our Covenant, lest wee fall after the example of those men, and so breake our bones as David did. For one great sinne presumptuously committed, will bring either such a hardnesse of heart, as will make thee live in a wretched securitie and neglect of thy service, and peace with God; Or such a wofull experience of his wrath and heavie displeasure against sinne, as will even bruise thy Conscience, and burne up thy bowels, and make thee goe drooping and disconsolate it may be all thy dayes.

But yet, though sinne may thus farre proceede against duplicate page p. 288duplicate page p. 289p. 290a regenerate man, all this doth not amount to a complete raigne. Though sinne may have a victorie in the faithfull and that even over their wills, yet it hath not a kingdome, which imports a complete and universall resignation ofAdmodum piè & …re suo …octissimè controversi … hanc exp…divit sua… memoriae … Abbot Epis…us …. …. … diatrib. cap. 21. the whole will and man to the obedience of it. It is one thing to have the whole consent of the will unto some one sinne stollen away by some particular temptation; and another, to be whollie addicted and devoted to the waies of sinne, to have the whole heart universally married to Lust, and filled with Sathan, whereby it bringeth forth fruite unto dea…h. Into the former of these we grant the faithfull may fall, (and yet even in that case, the seede of God which abideth in them, though it did not operate to prevent …inne, will yet undoubtedly serve to supplie repentance in due time; and though Consent went before to conceive sinne, yet it shall not follow after to allow it being committed; but they review their sin with much hatred, and selfe-displicencie, with affliction of spirit, humiliation of heart, admiration of Gods patience and forbearance, with renewing their Covenant, with Complaints and heavie bewailings of their owne frowardnesse, with a filiall mourning for their …ngratitude and undutifulnesse unto God.) But that a regenerate man should totally addict himselfe to the wayes of sin, is repugnant to the Scripture, and extremely contrarie to that Throne which Christ hath in the heart of such a man.

For the second Case, how unregenerate men may bee convinc'd that sinne doth raigne in them, wee must observe that the complete raigne of sinne, denotes two things. First that strength, power, soveraigntie, and dominion of sinne, which hath beene already opened. Secondly, A peaceable, uncontroled, willing, universall subjection of all the members vntounto the obedience of that King.

Now to measure the unregenerate by this Adequate p. 291Rule, wee must know, that they first are of severall sorts and stampes. Some are apparantly and in conspectu hominum outragious sinners, upon whom every man that sees them, and is well acquainted with the trade and course of sinne which they live in, may without breach of Charitie passe this sentence, there goes a man who declares himselfe in the eyes of the World to bee a servant of sinne; (I speake not this for liberty of censuring, but for evidence and easinesse of discerning onelyonly.) Every man that thinkes it basenesse and below the straine of his spirit to tremble at Gods Word, to feare judgements against sinne denounced, who with a presumptuous and high hand rejects the warnings which God sends him, who in his practise and sinfull conformities makes more account of the course of the World, then of the curse of God; of the fashions of men, then of the will of the Spirit; of the estimation of men, then of the opinion of Christ: and such is every one that allowes himselfe in the same excesse of rage and riot, of swearing, swaggering, and uncleannesse with his divelish associates, in the name and autho…itie of the Lord Iesus. I pronounce that man to be a servant of sinne: and if he continue sinnes servant, he shall undoubtedly have sinnes wages; The wages of sinne is Death, even the everlasting vengeance and wrath to come; and if hee despise that warning, the word which I have spoken shall rise against him at the last day.

Others there are of a more calme, civill, composed course, men much wiser but not a dramme holyer then those before. And here mainely stickes the inquirie, and that upon Three exceptions, with which they may seeme to evade, and shift off this power of sinne.

First, in those men there appeareth not so soveraigne and absolute a dominion of sinne as hath been spoken of, in as much as they seeme to live in faire externall conformitie to the truthes which they have learned. To which I p. 292answere first in generall, that there may bee a raigne of sinne where it is not perceived, and that Insensibility is a maine argument of it. For this is a certaine rule, the more tenderly and seriously any man is affected with sense and sorrow for the power of sinne, the more hee is delivered from it. The young man in the Gospell was fully perswaded that hee had kept the whole Law, and little thought that his owne possessions were his king, and that he was a vassall to his owne wealth, till Christ convinced him of a mighty raigne of covetousnesse in his heart. A ship may in the midst of a calme by reason of a great mist, and the negligence of the Marriners to sound and discover their distances from land, split it selfe against a rocke, as well as be cast vponupon it by some irresistible storme: and so that man who never fathams his heart, nor searcheth how neere he may be to ruine, but goes leisurely and uniformly on in his wonted formall and pharisaicall securities, may, when he thinkes nothing of it, as likely perish under the power of sin, as he in whom the rage thereof is most apparant. As there is a great strength in a River when it runnes smoothest and without noyse, which immediately discovers it selfe when any bridge or obstacle is set up against it: so when sinne passeth with most stilnesse, and undisturbance through the heart, then is the raigne of it as strong as ever, and upon any spirituall and searching opposition will declare it selfe. The Pharises were rigid, demure, saint-like men, while their hypocrisie was let alone to runne calmely and without noyse; but when Christ by his spirituall expositions of the Law, his Heavenly conversation, his penetrating and convincing Sermons, had stopt the current, and disquieted them in their course, wee finde their malice swell into the very sinne against the holy Ghost. It is the light of the Sunne which maketh day when it selfe lies shut under a cloud and is not seene; so in every naturall man there is a power and prevalencie of sinne, which yet may lie undiscovered p. 293under some generall moralities. Thus as the Serpent in the fable had a true sting while it lay in the snow, though it shewed not it selfe but at the fire: so there may be a regall power in sinne, when upon externall reasons it may for a time dissemble it selfe. Ahab and Ieroboams wife were as truely Princes in their disguise, as in their robes; and a Sow as truely a Swine when washed in a spring of water, as when wallowing in a sinke of dirt. The heart of man is like a beast, that hath much filth and garbage shut up under a faire skinne, till the Word like a sacrificing sword slit open, and as it were unridge theHeb. 4. 12. 13.Heb 4:12Heb 4:13 Conscience to discover it. All the wayes of man, saith Salomon, are cleane in his owne eyes, but the Lord weigheth Prov. 16. 2.Prov 16:2the spirits: He is a discoverer of the secrets, and in…rals of every action.

For the more pa…ticular opening of this point it will be needefull to answere some few questions touching the raigne of some particular sinnes which haply are seldome so thought of. And the first is Touching smallsinnes whether they may be said to be raigning sinnes? unto which I answere, That it is not the greatnesse but the power of sin which makes it a king. We know there are reguli as well as reges, kings of Cities and narrow territories, as well as Emperours over vast provinces. Nay many times a sinne may be great in Abstracto, as the fact is measured by the Law, and yet in Concreto, by Circumstances, it may not be a raigning sinne in the person committing it: and on the contrary a small sinne in the nature of the fact, may be a raigning sinne in the commission; as in a Corporation a man not halfe as rich as another may bee the chiefe magistrate, and another of a farre greater estate may bee an underling in regard of Governement. As a small stone throwne with a strong arme will doe more hurt then another farre greater if but gently laid on, or sent forth with a fainter impression: so a small sinne, committed with a high hand, with more security, presumption, p. 294and customarinesse, then others, will more waste the conscience then farre greater out of infirmitie or sudden surprizall. As wee see drops frequently falling will eare into a stone, and make it hollower then some few farre heavier strokes could have done, or as water powred into a Sieve with many small holes, or into a bottomlesse vessell, is equally cast away; A Ship may as well perish upon sands as rockes. foreign. A…ist. Polit. li. 5. cap. 8. Qui modi…a spernit, paulatim decidit. Aug Consess l. 9. ca. 8.Dayly small expences vponupon lesser vanities, may in time eate out a good estate, if there be never any accompts taken, nor proportion observ'd, nor provision made to bring in as well as to expend: so a man, otherwise very specious, may by a course of more civill and moderate sinnes runne into ruine.

The second Question is, Whether privy and secret sins which never breake forth into light may raigne. To which I answere, That of all other sinnes, those which are secret have the chiefest rule, such as are privy pride, hypocrisie, selfe-justification, rebellion, malitious projects against the Word and worship of God, &c. The Prophet compares wicked mens hearts to an Oven, Hos. 7. 6, 7. As an Oven is hottest when it is stopp'd that no blast may breake forth: so the heart is oftentimes most sinfull, when most reserv'd. aaApud Persas persona regis sub specie ma…estatis …culitur. Iust. lib. …. foreign. A…st. de mundo.It was a great part of the state and pride of the Persian kings, that they were seldome seene by their subjects in publicke; and the kingdome of China at this day is very vast and potent, though it communicate but litle with other people: so those lodging thoughts, as the Prophet cals them, which lie stifled within, may be most powerfull, when they are least discover'd. First, Because they are ever in the throne (for the heart is the throne of sinne) and every thing hath most of it selfe, and is least mi…ed and alter'd where it first riseth. Secondly, because they are in the heart as a stone in the Center, freest from opposition and disturbance, which, breaking forth into act, they might be likely to meete withall. And p. 295this may bee one of the depths and projects of Sathan against the soule of a man, to let him live in some faire and plausible conformitie for the outward conversation, that so his rule in the heart may be the more quiet both from clamours of conscience, and from cure of the Word.

The third Question is, Whether sinnes of ignorance may be raigning sinnes? To which I answere, That it is not mens knowledge of a king which makes him a king, but his owne power. Saul was a king when the witch knew1. Sam. 28.1 Sam 28 not of it. For as those multitudes of imperceptible starsArist. …. lib. 1. cap. 8. in the milkie way doe yet all contribute to that generall confused light which wee there see: so the undiscern…d power of unknowne sinnes doe adde much to the great kingdome which sinne hath in the hearts of men. A letter written in an unknowne language, or in darke and invisible Characters, is yet as truely a letter as that which is most intelligible and distinct; so though men make a shift to fill their consciences with darke and unlegible sinnes, yet there they are as truely as if they were written in capitall Characters. Saint Pauls persecution was a sinne of Ignorance, that was the only thing which left roome for the mercy of God, so he faith of himselfe, I obtained mercy because I did it ignorantly, through unbeliefe. 1. Tim. 1. 13.1 Tim 1:13Which words we are not to understand causally, or by way of externall motive to Gods mercy, as if Saint Pauls ignorance and unbeliefe had been any positive and objective reason why God shewed him mercy, but only thus, I was so grievous a persecutor of the Church of Christ, that had it not beene for my ignorance onelyonly, I had beene a subject uncapable of mercy. If I had knowne Christs spirit, and beene so conuinc'd as the Scribesaaforeign. Chrys. and Pharises, to whom hee used to preach, were, and should notwithstanding that conviction have set my selfe with that crueltie and rage against him as I did, there would have beene no roome for mercy left, my sinne would have beene not onelyonly against the members, but p. 296against the Spirit of Christ, and so an unpardonable sinne. His persecution then was a sinne of ignorance, and yet we may know what a raigning sinne it was by the description of it, That he made havocke of the Church,…. and haled men and women into prison. And indeed Ignorance doth promote the kingdome of sinne, as a thiese with a vizard or disguise will be more bold in his outrages, then with open face. For sinne cannot be reproved,… ▪ nor repented of, till some way or other it be made knowne. All things that are reproved are made manifest …. 5 …. …. …. …5.by the light.

The fourth Question is, Whether naturall concupiscence may be esteemed a raigning sinne? To which I answere, That as a childe may be borne a king, and be crowned in his cradle; so sinne in the wombe may raigne. And indeed Concupiscence is of all other the sinning sinne, andRo… ▪ 7 1…. most exceeding sinfull. So that as there is virtually and radically more water in a fountaine though it seeme very narrow, then in the streames which flow from it, though farre wider, because though the streames should all dry up, yet there is enough in the fountaine to supply all againe: so the sinne of nature hath indeed more fundamentall foul…nesse in it, then the actuall sinnes which arise from it, as being the adulterous wombe which is ever of it selfe prostituted to the injections of any diabolicall or worldly temptations, and greedy to claspe, cherish and organize the seeds of any sinne. So that properly the raigne of sinne is founded in Lust; for they are ou… lusts which are to be satisfied in any sinfull obedience;Rom. 1…. 14. …am 4 3.Rom 1:14 All the subsidies, succours, contributions which are brought in are spent upon Lust; and therefore not to mourne for and bewaile this naturall concupiscence, as David and Paul did, is a manifest signe of the raigne ofPsal 51 5. Rom. 7. 23. 2. Cor. 12. 8.Ps 51:5Rom 7:232 Cor 12:8 lust. For there is no medium, if sin, which cannot be avoided▪ be not lamented neither, it is undoubtedly obeyed.

The last Question is, Whether sinnes of omission may be p. 297esteemed raigning sinnes? To which I answere, That the wicked in Scripture are Character'd by such kinde of sinnes, Powre out thy vengeance upon the heathen that know thee not, and upon the families that call not upon thy Ier. 10. 25. Psal. 10. 4.Jer 10:25Ps 10:4name. The wicked through the pride of his heart will not seeke after God, God is not in all his thoughts. There is no Hos. 4. 1. Matth. 25. 42. Mal 3. 18. Eccles. 9. 2.Hos 4:1Matt 25:42Mal 3:18Eccl 9:2truth, nor mercy, nor knowledge of God in the land. I was an hungred, and you gave me no meate; thirsty, and you gave me no drinke; a stranger, and you tooke me not in, &c. As in matters of governement, a Princes negative voyce whereby he hinders the doing of a thing, is oftentimes as great an argument of his royalty, as his positive commands to have a thing done (nay a Prince hath power to command that to be done, which he hath no power to prohibite; as Iosias commanded the people to serve the Lord:) So in sinne, the power which it hath to dead and take off the heart from Christian duties, from Communion with God, from knowledge of his will, from delight in his word, from mutuall Edification, from a constant and spirituall watch over our thoughts and wayes, and the like, is a notorious fruit of the raigne of sinne. So then as he said of the Romane Senate, that it was an assembly of kings, so we may say of sinfull lusts in the heart, That they are indeed a Throng and a people of kings.

The second Exception where with the more moderate sort of unregenerate men seeme to shift off from themselves the charge of being subject to the raigne of sinne, is, that sinne hath not over them an universall dominion, in as much as they abhorre many sinnes, and doe many things which the rule requires. All these things, saithMark. 10. …0.Mark 10 the young man in the Gospell, have I done from my youth. And Hazael to the Prophet, Is thy servant a dog, to rip2. King. 8. 13.2 Kgs 8:13 up women and dash infants to pi…ces? He seemed at that time to abhorre so dete…able facts as the Prophet foretold.2. King. 10 16 …ing 21. 27. Ma…k. 6. 20.2 Kgs 10:16 Come, saith I…hu, and see my zeale for the Lord of hoasts. Ahab humbled himselfe, Herod heard Ioh… p. 298gladly, and did many things, the foolish virgins, and apostate;Ioh. 5. 35. 2. Pet. 2. 20.John 5:352 Pet 2:20 abstained from many pollutions of the world; and from such abstinencies and performances as these men seeme invincibly to conclude that they are not under an universall raigne of sinne.

For clearing this Exception we must know that thereGen. 20. 6. 2. Co…. 12. 7. 10.Gen 20:6 are other causes besides the power and kingdome of the spirit of Christ, which may worke a partiall abstinence in some sins, and conformitie in some duties.

First, the Power of a generall restraining Grace, which I suppose is meant in Gods with-holding Abimelech from touching Sarah. As there are generall Gifts of the Spirit in regard of illumination, so likewise in order to conversation and practice. It is said that Christ beholding the young man, Loved him, and that even when heMath. 10. 21.Matt 10:21 was under the raigne of Covetousnesse. He had nothing from himselfe worthy of love, therefore something, though more generall, it was which the spirit had wrought in him. Suppose we his ingenuitie, moralitie,Habent nonnulla munera fi… …, sed non perveniuat ad regnum promis…um. Aug. De Civ. Dei. lib. 16. … p. 34. care of Salvation, or the like. As Abraham gave portions to Ishmael, but the inheritance to Isaac: so doth the Lord on the children of the flesh and of the bond woman bestow common gifts, but the Inheritance and Adoption is for the Saints, his choisest Iewels are for the Kings Daughter. There is great difference betwixt Restraining and Renewing Grace; the one onelyonly charmes and chaines up sinne, the other crucifies and weakens it, whereby the vigor of it is not withheld onelyonly, but abated: the one turnes the motions and streame of the heart to another channell, the other keepes it in bounds onelyonly, though still it runne its naturall course; the one is contrarie to the Raigne, the other onelyonly to the Rage of sinne. And now these graces being so differing, needs must the abstaining from sinnes, or amendment of life according as it riseth from one or other, be likewise exceeding different. First, that which riseth from Renewing p. 299Grace is Internall in the disposition and frame of the heart, the law and the spirit are put in there to purifie the Fountaine; whereas the other is but externall in the course of the life, without any inward and secret care to governe the thoughts, to moderate the passions, to suppresse the motions and risings of lust, to cleanse the conscience from dead workes, to banish privie pride, speculative uncleannesse, vaine, emptie, impertinent, unprofitable desires out of the heart. The Law is Spirituall, and therefore it is not a conformity to the letter barely, but to the Spiritualnesse of the Law, which makes our actions to be right before God. Thy Law is pure, saithPsal. 119. 140.Ps 119:140 David, therefore thy Servant loveth it. And this spiritualnesse of obedience is discerned by the Inwardnesse of it, when all other respects being removed, a man can be Holy there where there is no eye to see, no object to move him, none but onelyonly hee and the Law together. When a man can be as much grieved with the sinfulnesse of his thoughts, with the disproportion which he findes betweene the Law and his innerman, as with those evils which being more exposed to the view of the World, have an accidentall restraint from men, whose ill opinious we are loth to provoke; when from the Spirituall and sincere obedience of the hart doth issue forth an universall Holinesse like lines from a center unto the whole circumference of our lives, without any mercenary or reserv'd respects wherein men oftentimes in steade of the Lord, make their owne passions and affections, their ends or their feares their God.

Secondly, that which riseth from Renewing grace is equall and aaPsal. 119. 128. a foreign, &c. Clem. Alex. strom lib 4.Ps 119:128uniforme to all the Law, It esteemeth all Gods precepts concerning al things to be right, & it hateth eueryevery false way. Whereas the other is onelyonly in some p. 300bbIn he… major …, quod … ▪ od…rum …, …tem pro Dei …. 3.particulars, reseruing some exceptions from the generall rule, and framing to it selfe a latitude of holinesse, beyond which in their conceits is nothing of realitie, but onelyonly the fictions and chimaeraes, the more abstract notions and singularities of a few men whose end is not to serve God, but to be unlike their neighbours. I deny not but that as oftentimes it falleth out in ill affected bodies, that some one part may be more disordered and disabled for seruice then others, because ill humors being by the rest rejected doe at last settle in that which … …aturally weakest: so in Christians likewise, partly by the temper of their persons, partly by the condition of their liues and callings, partly by the pertinacious and more intimate adherence of some close corruption, partly by the company and examples of men amongst whom they liue, partly by the different administration of the spirit of grace, who in the same men bloweth how and where he listeth, it may come to passe that this uniformitie may bee blemished, and some actions be more corrupt, and some sinnes more predominant and untamed in them then others. Yet still I say Renewing Grace doth in some measure subdue all, and, at least, frame the heart to a vigilancie ouer those gaps which lie most naked, and to a tendernes to bewaile the incursions of sin which are by them occasioned.

Thirdly, that which riseth from Renewing Grace is constant, growes more in old age, hath life in more abundance, proceedeth from a heart purged and prepared to bring forth more fruite, where as the other growes faint, and withers; an hypocrite will not pray alwaies, a torrent will one time or other dry vp and putrifie. Water will mooue vpward by art till it be gotten levell to the spring where it first did rise, and then it will returne to its nature againe. So the corrupt hearts of naturall men, how euer they may fashion them to a shew of holinesse so farre forth as will … even to those ends and p. 301designes for which they assum'd it, yet let them once goe past that, and their falling downe will make it appeare, that what ever motions they had screwed up themselves unto, yet still in their hearts they did bend another way, and did indeed resist the power of that grace, whose countenance they affected. Euen as Scipio and Annibal at Scyphax his table did complement, and discourse, and entertaine one another with much semblance of affection, whereas other occasions in the field occurring made it appeare that euen at that time their hearts were full of reuenge and hostility.

Lastly, that which riseth from Renewing Grace is with aaforeign. Arist. Rhet. li. 1. Ut perfectae fidei & obsequelae est obedientiam diligere & id quod quis agit affectu charitatis implere, & necessita…em agendi amantis voluntate praecurrere: ita & magnae innocentiae est iniquitates non modo non agere, sed od…sse, quia interdum non [legendum nos] ab his metus & terro… aver. tit. Hilar. in Psal. 119. mem.Ps 119delight▪ and much complacencie, because it is naturall to a right spirit; it desires nothing more then to hauehave the law of the flesh quite consum'd, whereas the other hath paine and disquietnesse at the bridle which holds it in; and therefore takes all advantages it can to breake loose againe. For while naturall men are tampering about spirituall things, they are out of their element, it is as offensiue to them as aire is to a fish, or water to a man. Men may peradventure to coole and clense themselves, step a while into the water, but no man can make it his habitation; a fish may friske into the aite to refresh himselfe, but he returnes to his owne element: wicked men may for varietie sake, or to pacifie the grumblings of an unquiet conscience looke sometimes into Gods law; but they can never suffer the word to dwell in them, they are doing a worke against nature, and therefore no marvell if they finde no pleasure in it: nay they bbQuis coram Deo innocens invenitur qui vult …ieri quod vetatur, sisubtrahas q…od timetur? quantum in … …allet non…sse … peccata prohibentem atque punieutem. Qui. ge…nas me…it, non peccare … sed ar dere; ille autem peccare …tuit, qui peccat…m ipsu… sic ut g…bennas odit. August. Epist. 144. Mallet si fieri posset nun esse quod …eat, ut liberè …, quod occuliè deside…at. Id. de …at. & grat. c. 57 non fit in corde quod fier… videtur in op…re, qu…ndo mallet homo non fa…ere, si posset impune. Id. cont. 2. ep…. Pel…g. l. 2. c. 9. & lib. 1. …. 9. & li. … ▪ cap. 4.doe in their hearts wish that there were no p. 302such law at all to restraine their corrupt desires, that there were no such records extant to be produced against them at the last; and as soone as any occasions call them unto sensuall and sinfull delights, they ccforeign. Cle…n. Alex.steal… away the law from their owne consciences, they suppresse and imprison the truth in unrighteousnesse, they shut their eyes by a ddTanta est vis voluptatum ut ignorantiam pro…elet in occasi…em, &c. Tert. D… spe…tac. ca. 1. Malunt nes…ire, quia … oderunt. A…ol. ca. 1. … intelligere sensum Domini, &c De fugain persecat. cap. 6. foreign. Iustin Martyr. Quaest & Resp. qu. 140. foreign. Arist. Ethic. foreign. Cle. Alex. strom. li. 4.voluntary and affected ignorance, that they may more securely, and without checke or perturbation resigne themselves to their owne waies.

Secondly, a deepe, desperate, hypocriticall affectation of the credit of Christianitie, and of the repute and name of holinesse, like that of Iehu, Come …ce my zeale for the Lord of Hoasts. And this is so farre from pulling downe the raigne of sinne, that it mightily strengthens it, and is a sore provocation of Gods jealousie and revenge. The Prophet compares hypocrites to a eeHos 7. 16.Hos 7:16dece…tfull Bow, which though it seeme to direct the arrow in an even line upon the marke, yet the unfaithfulnesse thereof carries it at last into a crooked and contrarie way. And a little after, we finde the similitude verified: ffHos. 8. 2, 3.Hos 8:2Hos 8:3Israel shall crie unto me, my God we know thee. Here seemes a direct ayme at God, a true profession of faith and interest in the covenant; but obserue presently the deceitfulnesse of the Bow, Israel hath cast off the thing that is good, though he be well contented to beare my name, yet he cannot endure to beare my yoke; though he be well pleased with the priviledges of my people, yet he cannot away with the tribute and obedience of my people, and therefore God rejects both him and his halfe services, The enemie shall pursue him. They hauehave sowed the winde, and they shall reape the whirle winde, saith the Lord in the same Prophet. My people are like a husbandman going over plowed lands, and casting abroad his hands as if he were sowing seed, but the truth is there is nothing in his hand at all but winde, nothing but vaine semblances and pretences, the profession of a p. 303leedsman, but the hand of a sluggard; and now marke what an Harvest this man shall have: That which a man soweth, that also shall he reape, he sowed the wi…de, and he shall imh…rit the wind… as Salomon speakes. Yet you may observe that there is some diff…rence; As in Harvest ordinarily there is an increase, hee that sowes a Pecke, may haply reape a Qua…ter; so the hypocrite here sowes winde, but he reapes a whirle winde; he sowed vanitie, but he shall reape furie (for the furie of the Lord is compar'd to a whirle winde.) God will not be honored with a lie: shall a man lie for God? This argument the Apostle useth to proove the Resurrection, because, else, saith he, we are found false witnesses of God, and God doth not1. Cor. 15.1 Cor 15 stand in neede of false witnesses to justifie his power or glory. Why takest t…ou my Word into thy mouth, seeing Psal. 50. 16. 17. A. Gellius. noct. Attic. lib. 18. cap. 3.Ps 50:16Ps 50:17thou hatest to be reformed? We reade, that in one of the States of Greece, if a scandalous man had lighted upon any wholsome counsell for the honor and advantage of the countrie, yet the Common-weale rejected it as from him, and would not be beholden to an infamous & branded person: And surely Almighty God can as little endure to be honored by wicked men, or to have his Name and Truth by them usurped in a false profession. When the Divell, who useth to▪ bee the father of lies, would needes confesse the Truth of Christ, I know who thou art, even Iesus the Sonne of the Living God; we finde our Saviour as well rebuking him for his confession, as at other times for his Temptations. Because when the Divell speakes a lie, he speakes De suo, he doth that which becomes him; but when he speakes the Truth and Glorifies God, hee doth that which is improper for his placePsal. 88. 11.Ps 88:11 and station (for who shall praise thee in the pit?) Hee speakes then De alieno, of that which is none of his owne, and then he is not a lyer onelyonly by professing that which he hates, but a theefe too. And surely when men take upon them the Name of Christ, and a shew of religion, p. 304and yet deny the power thereof they are not only liers in professing a false love, but theeves too, in usurping an interest in Christ which indeede they have not; and are like to have no happier successe with God (who cannot be mocked) then false pretenders have with men; who under assumed titles of princes deceased, have laid claime to kingdomes. God will deale with such men as we teade that Tiberius dealt with a base pretender to a Crowne, when after long examination hee could notforeign. Ioseph de B…llo Iudaico. lib. 2. ca. 5▪ catch the impostor tripping in his tale, at last he consulted with the habite and shape of his body, and finding there not the delicacie and softnesse of a Prince, but the brawinnesse and servile fashion of a Mechanick, he startled the man with so unexpected a triall, and so wrung from him a confession of the Truth. And surely just soChristi nomen indu…re, & non …er …hristi via▪ pergere, quid aliud est qudm praevaricatio divini nomints? Cyp. de zelo & livore. will God deale with such men as usurpe a claime unto his Kingdome, and prevaricate with his Name; he will not take them on their owne words, or empty professions, but examine their hands; If hee finde them hardned in the service of sinne, hee will then stop their mouth with their owne hand, and make themselves the argument of their owne conviction.

Thirdly, the Power of pious and vertuous education; for many men have their manners as the Colliar had his faith, meerely by tradition, and upon credit from their forefathers. So saint Paul before his Conversion liv'd as touching the Law unblameably in his owne esteeme, because he had beene a Pharisce of the Pharisees. Many times we may observe amongst men▪ that contrarieti… of affections proceede from causes homogeneall and uniforme, and that the same temper and disposition of minde will serve to produce effects in apparance contrary. When two men contend with much violence to maintaine two different opinions, it may easily bee discerned by a judicious stander by, that it is the same love of victory, the same contentious constitution of Spirit which did foster p. 305those extreme discourses, and many times men would not be at such distance in tenents, if they did not too much concurre in the pride and vaine glory of an opinionative minde. And surely so is it in matters of religion and practise, many times courses extremely opposite are embrac'd out of the selfe same uniforme frame and temper of spirit; a humor pertinaciously to adhere to the wayes which a man hath beene bred in, may upon contrary educations produce contrary effects, and yet the principall reason bee the same, as it is the same vigor and vertue of the earth which from different seedes put into it produceth different fruites. So then a man may abstaine from many evils, and doe many good things meerely out of respect to their breeding, out of a native ingenuitie, and faire opinion of their fathers pietie, without any such experimentall and convincing evidence of the truth, or Spirituall and Holy love of the goodnesse, by which the true members of Christ are moved unto the same observances.

Fourthly, the Legall and Affrighting Power which is in the Word, when it is set on by a skilfull master of the assemblies. For though nothing but the Evangelicall vertue of the Word begets true and spirituall obedience, yet outward conformitie may be fashioned by the terror of it. As nothing but vitall, seminall, and fleshly principles can organize a living and true man; yet the strokes and violence of hammers, and other instruments being moderated by the hand of a cunning worker can fashion the shape of a man in a dead stone. As Ahab was humbled by the Word in some degree, when yet he was not converted by it.

Fifthly, the power of a naturall illightned Conscience, either a wakened by some heavie affliction, or affrighted with the feare of Iudgement, or, at best, assisted with a temper of generousnesse and ingenuitie, a certaine noblenesse of disposition which can by no meanes endure p. 306to be condemned by its owne witnesse, nor to adventure on courses which doe directly the wart the practicall principles to which they subscribe. For (as I observed before) many men who will not do good Obedientially, … in quibus … obsequuntur. Salvian. lib. 3.with faith in the Power, with submission to the Will, with aime at the Glory of him that commands it, will yet doe it Rationally out of the conviction and evidence of their owne principles. And this the Apostle cals a doing by Nature the things contained in the Law, and aRom. 2. 14.Rom 2:14 being a Law to a mans selfe. Now though this may carry a man farre, yet it cannot pull downe the kingdome of sinne in him, for these reasons. First, it doth not subdue All sinne, All filthinesse of the flesh and spirit, and so perfect 2. Co…. 7 1.…olynesse in the feare of God. Drive a swine out of one dirty way, and he will presently into another, because it was not his disposition but his feare which turned him aside. Where there are many of a royall race, though hundreds be destroyed, yet if any one that can prove his descent do remaine alive, the title and soveraigntie runnes into him (as wee see in the slaughter which Athaliah 2. Chro. 22. 23.2 Chr 22:23made) so in sinne, if any one bee left to exercise power over the Conscience without controle, the kingdome over a mans soule belongs unto that sinne. Secondly, though it were possible (which yet cannot be supposed) for a Naturall conscience to restraine and kill all the children of sinne, yet it cannot rippe up nor make barren the wombe of sinne, that is, Lust and Concupiscence, in which the raigne of sinne is sounded: Nature cannot discover, much lesse can it bewaile or subdue it. As long as there is a Divell to cast in the seedes of temptations, and lusts to cherish, forme, quicken, ripen them, impossible it is but sinne must have an of-spring to raigne over the soule of man. Thirdly, all the Proficiencies of Nature cannot make a mans indeavours good before God; though they may serve to excuse a man to himselfe, yet not unto God. If one beare holy flesh in the skirt of his garment, and with p. 307his skirt doth touch fl…sh shall it be uncleane, saith the Lord Hag. 2. 11. 14.Hag 2:11Hag 2:14in the Prophet? and the Priest answered no. But if one who is uncleane by a dead body touch any of these, shall it be uncleane? and the Priest answered, it shall be uncleane. So is this people, and so is this nation before mee, saith the Lord, and so are all the workes of their hands before me, they are uncleane. They thinke because they are the seed of Abraham, and dwell in the land of promise, and have my worship, and oracles, and sacrifices, not in their hearts, but only in their lips and hands, which are but the skirts of the soule, that therefore doubtlesse they are cleane; but whatever they are before themselves, in their owne eyes and estimation, yet before me neither the priviledge of their persons, Abrahams seede, nor the priviledge of their nation, the land of promise, nor the priviledge of their meere outward obedience, the workes of their hands, nor the priviledge of their ceremonies and worship, that which they offer before me, can doe them any good, but they, and all they doe is uncleane in my sight. Offerings and sacrifices in themselves were holy things, but yet unto them saith the Lord, to a revolting and disobedientHos 9 4.Hos 9:4 people, they shall be as the bread of mourners, that is uncleane, and the Prophet▪ elsewhere intimate theAmos 5. 21, 22.Amos 5:21Amos 5:22 reason, I hate, I despise your feast dayis, I will not smell in your solemne assemblies, though yee offer me your meate offerings I will not accept them, neither will I regard the peace offerings of your fat beasts. Your burnt offerings arae Ier 6 20. Vestra dicit quae secundum libid… nem suam, non secundum religionem Dei celebrando, sua iam non dei…cerant. Tert. cont. Mar…. lib. …. cap 22.Jer 6:20not acceptable, nor your sacrifices sweete unto me. Though the things done be by institution Gods▪ yet the evill performance of them makes them Ours, that is▪ sinfull and uncleane. MercieMercy it selfe without Faith, which ought to be the roote of all obedience, is a sinfull mercy; mercy in the thing, but sinne to the man.

Sixthly, the sway and bias of selfe-love, and particular ends. When a mans disposition lookes one way, and his ends carry him another, that motion is ever a sinfull motion, p. 308because though it be sutable in outward conformity to the Rule, yet it is a Dead motion like that of puppets or manimate bodies, which have no principle of motion in themselves, but are carried about by the spring or weight which hangs unto them (for a mans ends are butVitium est infideliter misereri. Ang. Heb. 9. 14. lam. 2 17. 2. King 9. 6, 7.Heb 9:142 Kgs 9:62 Kgs 9:7 his weights) and so the Obedience which comes from them is but a Dead obedience, which the Apostle makes the attribute of sinfull workes, and Saint Iames of a diabolicall saith. The act of Iehu in rooting out the house of Ahab, and the Priests of Baal was a right zealous action in it selfe, and by God commanded, but it was a meere murther as it was by Iehu executed, because hee intended not the extirpation of idolatry, but onelyonly the erecting and establishing of his owne throne. To preach the Word is in it selfe a most excellent worke, yet to some there is a Reward for it, to others onelyonly a Dispensation, as2. Cor. 9. 17.2 Cor 9:17 the Apostle distinguisheth, and he gives us as there, so else where, the reasons of it, drawne from the severall ends of men, some preach Christ out of envie, and others out of Phil. 1. 15.Phil 1:15good will. To give good counsell, for the prevention of1. Sam. 19. 2. 20. 37. 42.1 Sam 19:21 Sam 19:201 Sam 19:371 Sam 19:42 approching danger is a worke of a noble and charitable disposition as we see in Ionathan towards David; but in Amaziah the priest of Bethel, who disswaded Amos from preaching at the Court, because of the kings displeasure, and the evill consequences which might thereupon ensueAmos 7. 10. 13.Amos 7:10Amos 7:13 (of all which himselfe was the principall if not sole author) this was but a poore curtesie, for it was not out of love to the Prophet, but onelyonly to bee ridde of his preaching. To seeke God, to returne, to enquire early after him, to remember him as a Rocke and Redeemer are in themselves choice and excellent services; but notPsal. 78. 34. 37.Ps 78:34Ps 78:37 to doe all this out of a straight and stedfast heart, but out of feare onelyonly of Gods sword, not to doe it because God commands them, but because he slayes them; this end makes all but lying and flatterie, like the promises of a boy under the rod. To feare God is the conclusion of p. 309that matter, and the whole dutie of man; but not toEccles. 12. 13. Hos. 3. 5. P…l 130 4. 2 King. … 33, 34.Eccl 12:13Hos 3:5 feare the Lord and his Goodnesse, but to feare the Lord and his Lions (as the Samaritans did) this is indeede not to feare the Lord at all.

Lastly the very Antipathie of sinnes must necessarily keepe a man from many. For there are some sinnes soScelera dissident. Senec. dissident and various, that they cannot consist together in the practice of them. Though the same Roote of originall corruption will serue for both, yet the exercises of them are incompatible: As the same roote will convey sap to several boughes, which shall beare fruits so different as could not grow out of the same branch. The2. Cor. 7. 1.2 Cor 7:1 Apostle gives a distinction of spirituall and fleshly filthinesse betweene many of which there is as great anCumfaciunt haec humines sine fide, non peccata coercentur, sed alys peccatis al… peccata vincun▪ tur. Aug. de Nupl. & Cunc. lib. 1. cap. 3. Act. 23. 6▪ 7.Acts 23:6Acts 23:7 opposition as betweene flesh and spirit. Ambition, pride, hypocrisie, formality, are spirituall sins; drunkennesse, uncleannesse, publike, sordid, notorious intemperance are fleshly sinnes; and these two sorts cannot ordinarily stand together, for the latter will speedily blast the projects, disappoint the expectations, wash of the dawbe and varnish which a man with much cunning and paines had put on. Pilat and Herod did hate one another, and this one would hauehave thought should hauehave advantaged Christ against the particular malice of either of them against him (as in a case something paralell it did Saint 'Paul when the Pharises and Sadduces were divided) but their malice against Christ being not so wellAct. 4. 27. Luk. 23. 12.Acts 4:27Luke 23:12 able to wreake it selfe on him during their owne distances, was a meanes to procure a reconciliation more mischievousEsai. 9. …1.Isa 9:1 then their malice. Ephraim against Manasseh, and Manasseh against Ephraim, but both against Iuda, one sinne was put out to make the more roome for another. Many men have some master sinne, which checks and abates the rest. aaCaeteras cupid…ates h…ius u…ius ing…nti cup…e presserunt. Aug. De Civ. l 5. c. 12. v…. plu.The ancient Romans were restrain'd from Intemperance, Iniustice, violence by an extreame affection of glorie and an universall soveraigntie. As p. 310bbCalores caloribus onerando deprimimus, & sanguinis fluxum defasâ …nsuper v…uld …. Tertu▪ & Aug. de n…t. & grat. c…p. 28. c Math. …7. 46. Ioh 7. 3.Matt 7:46John 7:3many times men cure heates with heates, and one flux of blood with another; so some sins though not cur'd are yet forborne upon the predominancy of others. The Pharises hated Christ, and feared the people, and many times this feare restrain'd the manifestatiō & executiō of the other.

The Third and last Exception is this. Vnregenetate men of a more calme and civill temper may conceive themselves delivered from the raigne of sinne, because they have many conflictes with it, and reluctancies against it, and so afford not such a plenarie and resolved Obedience to it as so absolute a power requireth. To this I answere, That this is no more sufficient to conclude an overthrow of the raigne of sinne, thenQuirites. the sudden mutinie of Cesars souldiers, which hee easily queiled with one brave word, could conclude the nullifying of his government. For when we mention uncontrolednesse as an argument of sins Raigne, we meaneRom. 2. …5▪Rom 2:5 not that a bare naturall Conviction (which the Apostle cals an Accusation) which imports a former yeelding to the lust, and no more; but that a spirituall expostulation with a mans owne heart, ioyned with true repentance,Ier. 8. 6. Gal. 5. 17.Jer 8:6Gal 5:17 and a sound and serious Lusting against the desires and commands of the flesh, are the things which subdue the raigne of sinne. The whole state then of this point touching the Roialtie of si…ne will be fully opened, when we shall have distinctly unfolded the Differences betweene these Two Conflicts with sinne, the Conflict of a naturall Accusing Conscience, and the Conflict of a spirituall, Mourning and Repenting Conscience.

First they Differ in the Principles whence they proceede. The one proceeds from a spirit of feare and bondage, the other from a spirit of love and delight. An unregenerate man considers the state of sinne as a kingdome, and so he loves the services of it▪ and yet he Considers it as Regnum sub graviore regno. as a kingdome subiect to the scrutinies and enquiries of a higher kingdome, and p. 311so he feares it, because the Guilt thereof, and day of accompts affrights him so that this Naturall Conflict …iseth out of the Compulsion of his Iudgement, not out of the propension of his will; not from a desire to be Holy, but onelyonly to be safe and quiet; he abhorreth the thoughts of God and his Iustice; whereas the faithfull hate sinne with relation to the purity and righteousnesse of God, desire to walke in all well pleasing towards him, hunger after his grace, are affected with indignation, selfe-displicencie, and revenge against themselves for sin, mourne under their corruptions, bewaile the frowardnesse of their slipperie and revolting hearrs, set a watch and spirituall iudicature over them, crie out for strength to resist their lusts, and prayse God for any grace, power, discipline, severitie which he shewes against them. In one word, a naturall conscience doth onelyonly shew the danger of sinne, and so makes a man feare it; but a Spirituall conscience shewes the Pollution of sinne, the extreme contrarietic which it beares to the love of our heart, the rule of our life, the Law of God, and so makes a man hate it, as a thing contrary not only to his happinesse, but2. Pet. 1. 4.2 Pet 1:4 to his nature, of which he hath newly beene made partaker. A dogge will be brought by discipline to for beare those things which his nature most delights in, not because his ravine is changed into a better temper, but the following paines makes him abstaine from the present baite: so the conflict of the faithfull is with the unholynesse of sinne, but the conflict of other men is onelyonly with the Guilt and other sensuall incommodities of sinne. And though that may make a man forbeare and returne, yet not unto the Lord: They have not cryed unto me, saith theHos. 7. 14.Hos 7:14 Lord, with their heart, when they howled upon their beds. Their prayers were not cries, but howlings, brutish and meere sensuall complaints, because they proceeded not from their hearts, from any inward and sincere affection, but onelyonly from feare of that hand whith was able to p. 312cast them upon their beds. As a sicke man eates meat, not for love of it, which he takes with much reluctancie and disrellish, but for feare of death which makes him force himselfe (a. Saul said to Samuel) against his will, whereas1. Sam. 13. 12.1 Sam 13:12 a heal…y man eates the same meate with hunger and delight: so a naturall▪ conscience constraines a man to doe some things which his heart never goes along with, onelyonly to avoide the paine which the contrary guilt infers. In a Tempest the marriners will cast out all their wares, not out of any hatred to the things (for they throw over their very hearts into the Sea with them) but because the safety of their lives, and preservation of their goods will not stand together; not sub intuitu mali, sed min… ris boni, not under the apprehension of any evill in the things, but onelyonly as a lesser good which will not consist with the greater; and therefore they never throw them over but in a Tempest: whereas at all other times they labour at the pumpe to exonerate the ship of the water which settles at the bottome, not onelyonly for the danger, but stinch and noysomnesse of it too. Thus a Naturall conscience throwes away sinne as wares, and therefore never forbeares it but in a Tempest of wrath, and sense of the curse and quickly returnes to it againe; but a spirituall conscience throwes out sinne as corrupt and stinking water, and therefore is uniformely disaffected to it, and alwayes laboureth to be delivered from it. A scullion or colliar will not dare handle a coale when it is full of fire, which yet at other times is their common use; wheras a man of a more cleanly education, as he will not then, because of the fire, so not at any time, because of the foulnesse: so here a Naturall conscience for forbeares sinne somtimes, when the guilt and curse of it doth more appeare, which yet at other times it makes no seruple of; but a Spirituall conscience abstaines alwayes, because of the basenesse and pollution of it. The one feares sinne, because it hath fite in it to burne; the other hates sinne, p. 313because it hath filth in it to pollute the Soule.

Secondly, these conflicts differ in their seates and stations. The naturall Conflict is in severall faculties, as between the understanding and the will, or the will and the affections, and so doth not argue any universall renovation, but rather a rupture and schisme, a confusion and disorder in the soule: But a spirituall conflict is in the same facultie, will against will, affection against affection, heart against heart, because sinne dwels still in our mortall body; Neither doe the spirit and the flesh enter into covenant to share and divide the man, and so to reside asunder in severall faculties, and not molest one anothers governement; there can be no agreement betweene the strong man and him that is stronger, Christ will hold no treatie with Beliall; he is able to save to the uttermost, and therefore is never put to make compositions with his enemie; he will not disparage the power of his owne Grace so much as to entertaine a parlie with the flesh. So then they fight not from severall forts onelyonly, but are … ver struggling like Esau and Iacob in the same wombe. They are contrary to one another, saith the Apostle, and contraries meete in the same subject before they exercise hostility against one another. Flesh and spirit are in a man as light and darkenesse in the dawning of the day, as heate and cold in warme water, not severed in distinct parts, but universally interweav'd and coexistent in all. There is the same proportion in the naturall and spirituall conflict with sinne, as in the change of motion in a bowle. A Bowle may be two wayes alter'd from that motion which the impressed violence from the ar…e did direct it to▪ sometimes by an externall cause, a b…ke meeting and turning the course▪ ever by an internall, the sway and corrective of the Bias, which accompanies and slackens the impressed violence throughout all the motion. So is it in the turning of a man from sinne; A naturall man goes on with a full consent of heart, no bias p. 314in the will or affections to moderate or abate the violence; only sometimes by chance he meetes with a convicted judgement, or with a naturall conscience, which like a banke turnes the motion, or disappoints the heart in the whole pleasure of that sinne; but in another, where haplie he meetes with no such obstacle, he runnes his full and direct course. But now a spirituall man hath a Bias and Corrective of Grace in the same facultie where sin is, which doth much remit the violence, and at length turne the course of it. And this holdes in every sin, because the Corrective is not casuall, or with respect onelyonly to this or that particular, but is firmely fix'd in the parts themselves on which the impressions of sinne are made.

Thirdly, they differ in the manner or qualities of the conflict. For first, a naturall conflict hath ever Treacherie mixed with it, but a Spirituall conflict is faithfull and sound throughout; and that appeares thus. A Spirituall heart doth ever ground its fight out of the Word, labors much to acquaint it selfe with that, because there it shall have a more distinct view of the enemy, of his armies, holdes, supplies, traines, weapons, strategems. For a spirituall heart sets it selfe seriously to fight against every method, deceite, armor of lust, as well against the pleasures, as the guilt of sinne. But a naturall heart hath a secretPraeterita, In…antia f…tura part obl…vione …, p. … pe… … ser …—… q…dqua … & …. …. His…. l. … 3. treacherie and intelligence with the enemy, and therefore hates the light, and is willingly ignorant of the forces of sinne, that it may have that to alledge for not making opposition. There is in every naturall man in sinning a disposition very suteable to that of Vitellius, who used no other defences against the ruine which approached him, but onelyonly to keepe out the memory and report of it with fortifications of mirth and sottishnesse, that so he might be deliver'd from the paines of preserving himselfe. Thus the naturall conscience finding the warre against sinne to be irkesome, that it may bee deliver'd from so troublesome a businesse, labours rather to p. 315stifle the notions, to suppresse and hold under the truth in unrighteousnesse, to strive, resist, dispute with the spirit, to be gladly gull'd and darkened with the deceites of sinne, then to live all its time in unpreventable and unfinishable contentions. Secondly, a naturall conflict is ever particular, and a spirituall universall against All sin, because it proceedeth from hatred which is ever foreign,Arist. Rhetoric. lib. 2. cap. 4. as the Philosopher speakes, against the whole kinde of a thing. A naturall man may be angry with sinne, as a man with his wife or friend, for some present vexation and disquietnesse which it brings, and yet not hate it, for that reacheth to the very not being of a thing. And for a naturall man to have his lusts so overcome as not at all to be, would doubtlesse be unto him as painefull, as mutilation or dismembring to the naturall bodie; and therefore if it were put to his choice in such termes as might distinctly set forth the painefulnesse and contrarietie of it to his present nature, he would undoubtedly refuse it, because he should be destitute of a principle to live and move by: and every thing naturally desires rather to move by a principle of its owne, then by violent and forraigne impressions, such as are those by which naturall men are moved to the wayes of God. And therefore the naturall conscience doth ever beare with some sinnes, if they be small, unknowne, secret, or the like, and hearkens not after them. But the spirit holdes peace with no sin, fights against the least, the remotest, those which are out of sight. Paul against the sproutings and rebellionsRom. 7. 23. …. Cor. 12. 8. Psal. 19. 12. Ios. 6. 19. 21. Deut. 7. 2. Exod. 24. 12.Rom 7:23Ps 19:12Josh 6:19Josh 6:21Deut 7:2Exod 24:12 of naturall Concupiscence, David against his secret sinnes, as Israel against Iericho and Ai and those other cities of Canaan; it suffers no Accursed thing to be refer…ed, it slayes as well women and children as men of warre, lest that which remaines should be a snare to deceive, and an engine to induce more. The naturall conscience shootes onelyonly by aime, and levell against some sins, and spares the rest, as Saul in the slaughter of the Amalekites. 1. Sam. 15.1 Sam 15duplicate page p. 314duplicate page p. 315p. 316But the spirituall shootes not onelyonly by levell against particular notorious sinnes, but at randome too against the whole army of sinne, and by that meanes doth peradventure wound and weaken lusts which it did not distinctly observe in it selfe, by complaining unto God against the bodie of sinne, by watching over the course and frame of the heart, by acquainting it selfe out of the Word with the armour and devices o… Satan, &c. The opposition then betweene the naturall conscience and sinne is like the opposition betweene fire and hardnesse in some subjects; the conflict betweene the spirituall conscience and sinne is like the opposition betweene fire and coldnesse. Put mettall into the fire, and the heat will dissolve and melt it, but put a bricke into the fire, and that will not melt nor soften (because the consistencie of it doth not arise Ex causâ frigidà, but siccâ) butVid. Arist. de Meteor. l. 4. c. 7. put either one or other into the fire and the coldnesse of it will be removed; and the reason is because betweene fire and hardnesse there is but a particular opposition in some cases, namely where a thing is hard out of a dominion of cold as in mettals, not out of a dominion of dry qualities as in bricke and stones; but betweene fire and coldnesse there is an universall opposition. So a naturall conscience may peradventure serve to dissolve or weaken, in regard of outward practice some sinnes, but never All; whereas a spirituall reacheth to the remitting and abating every lust▪ because the one is onelyonly a particular the other an universall opposition Thirdly, the naturall conscience fights against sinne with fleshly weapons, and therefore is more easily overcome by the subtiltie of Satan, such as are servile feare, secular ends, carnall disadvantages, generall reason, and the like; but the spirituall conscience ever fights with spirituall weapons out of the Word, Faith, Prayer, Hope, Experience Watchfulnesse, Love, godly Sorrow, Truth of heart &c.

Fourthly, they differ in their Effects. First, a natural p. 317conflict consists with the practice of many sinnes unquestioned, unresisted; but a spirituall changeth the course and tenor of a mans life, that as by the remainders of the flesh the best may say, We cannot doe the things which we Gal. 5. 17.Gal 5:17would: So by the first fruits of the spirit, and the seede of God, it may be truely said, They cannot sinne. For1. Ioh 3. 9, 10.1 John 3:91 John 3:10 though they doe not attaine a perfection in the manner, yet for the generall current and course of their living it is without eminent, visible, and scandalous blame. Secondly, the naturall is onelyonly a combate, there is no victory followes it, sinne is committed with delight and persisted in still; but the spirituall diminisheth the power and strength of sinne. Thirdly, the naturall if it doe overcome, yet it doth onelyonly represse or repell sinne for the time; like the victory of Saul over Agag▪ it is kept alive, & hath no hurt done it, but the spirituall doth mortifie, crucifie, subdue sinne. Some plaisters skinne, but they do not cure, give present ease, but no abiding remedie against the roote of the disease: so some attempts against sinne may onelyonly for the present pacifie, but not truely clense the conscience from dead workes. Fourthly, the naturall makes a man never a whit the stronger against the next assault of Temptation, whereas the spirituall begets usually more circumspection, prayer, faith, humiliation, growth, acquaintance with the depth and mysteries of sinne, skill to manage the spirituall armour, experience of the truth, power, and promises of God, &c.

Lastly, they differ in their end. The naturall is onelyonly to pacifie the clamors of an unquiet conscience, which ever takes Gods part, and pleads for his service against the sinnes of men. The spirituall is with an intent to please and obey God, and to magnifie his Grace which is made perfect in our weakenesse.

Now for a word of the third Case, Why every sinne doth not raigne in every wicked man? for answere whereunto we must, First, know that Properly it is originall sinne p. 318which raignes, and this king is very wise, and therefore sends forth into a man members and life, as into severall provinces, such vicero…es, such actuall sinnes, as may best keepe the person in peace and encouragement, as may least disquiet his estate, and provoke rebellion. Secondly, we are to distinguish betweene the Raigne of sinne, actuall, and vi…tuall, or in praeparatione animi; for if the state of the king requires it, a man will be apt to obey those commands of …ust, which now haply his heart riseth against, as savage and belluine practices, as we see in Hazael. Thirdly, though Originall sinne be equall in All and to all purposes, yet Actuall sinne for the most p…t followes the temper of a mans minde, bodie, place, calling, abilities, estate, conversings, relations, and a world of the like variable particulars. Now as a river would of it selfe, caeteris paribus, goe the neerest way unto the sea, but yet according to the qualities and exigencies of the earth through which it passeth, or by the arts of men, it is crooked and wried into many turnings: So Originall si…e would of it selfe carry a man the neerest way to hell, through the midst of the most divellish and hideous abominations; but yet meeting with severall tempers and conditions in men, it rather chooseth in many men the safest then the speediest way, carries them in a compasse, by a gentler and a blinder path, then through such notorious and horrid courses, as wherein having hell still in their view, they might haply be brought some time or other to start backe and bethinke themselves. But lastly and principally the different administration of Gods generall restraining Grace (which upon unsearchable and most wise and just reasons he is pleased in severall measures to distribute unto severall men) may bee conceived a full reason, why some men are not given over to the rage and frenzie of many lusts, who yet live in a voluntary and plenary obedience unto many others.

To conclude, By all this which hath beene spoken we p. 319should bee exhorted to goe over unto Christ, that wee may be translated from the power of Sathan; for he only is able to strike through these our kings in the day of his wrath. Consider the issue of the raigne of sinne, (wherein it differs from a true King, and sympathizeth with Tyrants, for it intendeth mischiefe and misery to those that obey it.) First, sinne raignes unto Death, that which is here called the raigne of sinne, …s before called the raigne of Death, and the raigne of sinne unto Death. Rom. 5. 17. 21. Rom. 6. 16. Secondly, Sinne raigneth unto feare and bondage, by reason of the death which it brings, Heb. 2. 15. Thirdly, Sinne raigneth unto shame, even in those who escape both the death and bondage of it. Fourthly, It raigneth without any fruite, hope, or benefit, What fruit had you then in those things whereof ye are now ashamed? Rom. 6. 21. Lastly the raigne of sin is but momentary, at the length both it selfe and all its subjects shall be subdued. The World passeth away, and the lusts thereof, but he that doth the Will of God abideth for ever. 1. Ioh. 2. 17. Of Christs Kingdome there is no end. We shall reape if we faint not. Our combate is short, our victorie is sure, our Crowne is safe, our triumph is eternall, his Grace is All-sufficient here to helpe us, and his Glory is All-sufficient hereafter to reward us.